Kurma Purana — Purva Bhaga, Shloka 196
Dakṣa’s Progeny, Nṛsiṃha–Varāha Avatāras, and Andhaka’s Defeat
Hari–Hara–Śakti Synthesis
नमः परस्तात् तमसः परस्मै परात्मने पञ्चपदान्तराय / त्रिशक्त्यतीताय निरञ्जनाय सहस्त्रशक्त्यासनसंस्थिताय
namaḥ parastāt tamasaḥ parasmai parātmane pañcapadāntarāya / triśaktyatītāya nirañjanāya sahastraśaktyāsanasaṃsthitāya
Pagpupugay sa Kataas-taasang Sarili na lampas sa dilim ng tamas, higit pa sa pinakamataas; lumalampas sa limang antas; lampas sa tatlong kapangyarihan (mga guṇa), dalisay at di nadudungisan; na nakaluklok sa luklukan ng sanlibong Śakti.
A devotee/sage reciting a stotra within the Ishvara-gita context (addressing the Supreme Lord as Paramatman)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It defines the Supreme Self as utterly beyond tamas and beyond the three guṇas/śaktis, “stainless” (nirañjana) and therefore untouched by material limitation, while still being the ground in which innumerable powers (śaktis) are established.
The verse supports nirguṇa-upāsanā: meditation on the Lord as beyond the guṇas and impurity. In Pāśupata-oriented practice, this becomes a contemplative ascent beyond tamasic obscuration and guṇic conditioning toward the nirañjana Paramātman.
By praising a single Paramātman who transcends guṇas yet is the seat of all śaktis, it aligns with the Kurma Purana’s non-sectarian synthesis: the supreme reality praised as Īśvara can be approached through Shaiva or Vaishnava language without contradiction.