Kurma Purana — Purva Bhaga, Shloka 197

Dakṣa’s Progeny, Nṛsiṃha–Varāha Avatāras, and Andhaka’s Defeat

Hari–Hara–Śakti Synthesis

Devanagari script

त्रिमूर्तये ऽनन्दपदात्ममूर्ते जगन्निवासाय जगन्मयाय / नमो ललाटार्पितलोचनाय नमो जनानां हृदि संस्थिताय

Transliteration

trimūrtaye 'nandapadātmamūrte jagannivāsāya jaganmayāya / namo lalāṭārpitalocanāya namo janānāṃ hṛdi saṃsthitāya

Translation

Pagpupugay sa Panginoong may tatlong anyo (Trimūrti), na ang mismong anyo ay ang Sariling nananahan sa kalagayang ananda. Pagpupugay sa Kanya na tahanan ng sansinukob at siyang bumabalot sa sansinukob bilang mismong diwa nito. Pagpupugay sa Kanya na may matang nakalagay sa noo; pagpupugay sa Kanya na nananahan sa puso ng lahat ng nilalang.

Word by Word

• त्रिमूर्तये: to the three-formed one
• त्रिमूर्तये: Sampradana (सम्प्रदान)
• Type: Noun
• Root: त्रि-मूर्ति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, चतुर्थी (4th/चतुर्थी-सम्प्रदान), एकवचन; तत्पुरुषः ‘त्रयः मूर्तयः’ = three-formed (triad)

• आनन्दपद-आत्म-मूर्ते: to the one whose form is the Self of the bliss-state
• आनन्दपद-आत्म-मूर्ते: Sampradana (सम्प्रदान)
• Type: Noun
• Root: आनन्द-पद-आत्मन्-मूर्ति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, चतुर्थी (4th/चतुर्थी-सम्प्रदान), एकवचन; तत्पुरुष-समासः ‘आनन्दस्य पदम्’ + ‘आत्मा’ + ‘मूर्ति’ = whose form is the Self of the blissful state

• जगन्निवासाय: to the abode of the world
• जगन्निवासाय: Sampradana (सम्प्रदान)
• Type: Noun
• Root: जगत्-निवास (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी (4th/चतुर्थी-सम्प्रदान), एकवचन; तत्पुरुषः ‘जगतः निवासः’ = abode of the world

• जगन्मयाय: to the world-pervading/consisting-of-the-world one
• जगन्मयाय: Sampradana (सम्प्रदान)
• Type: Adjective
• Root: जगत्-मय (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी (4th/चतुर्थी-सम्प्रदान), एकवचन; तत्पुरुषः ‘जगता मयः’ = consisting of the world

• नमः: salutation
• नमः: Sambandha/Prayojana (सम्बन्ध/प्रयोजन)
• Type: Noun
• Root: नमस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; नमः + चतुर्थी

• ललाट-अर्पित-लोचनाय: to the one with an eye set on the forehead
• ललाट-अर्पित-लोचनाय: Sampradana (सम्प्रदान)
• Type: Adjective
• Root: ललाट-अर्पित-लोचन (प्रातिपदिक; अर्पित = कृदन्त)
• Form: पुंलिङ्ग, चतुर्थी (4th/चतुर्थी-सम्प्रदान), एकवचन; तत्पुरुषः ‘ललाटे अर्पितं लोचनं यस्य’ = having an eye placed on the forehead

• नमः: salutation
• नमः: Sambandha/Prayojana (सम्बन्ध/प्रयोजन)
• Type: Noun
• Root: नमस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा, एकवचन

• जनानाम्: of people
• जनानाम्: Sambandha (सम्बन्ध)
• Type: Noun
• Root: जन (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी (6th/षष्ठी-सम्बन्ध), बहुवचन; ‘of people’

• हृदि: in the heart
• हृदि: Adhikarana (अधिकरण)
• Type: Noun
• Root: हृद् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी (7th/सप्तमी-अधिकरण), एकवचन; ‘in the heart’

• संस्थिताय: to the one abiding
• संस्थिताय: Sampradana (सम्प्रदान)
• Type: Adjective
• Root: सम्-स्था (धातु) → संस्थित (कृदन्त-प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी (4th/चतुर्थी-सम्प्रदान), एकवचन; भूतकृदन्त (past participle) ‘established/abiding’

Speaker

A devotee/narratorial voice offering a stuti (hymn) within the Purva-bhaga context; the verse functions as a praise-formula aligned with Shaiva–Vaishnava synthesis.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Characters & Entities

• Trimurti
• Indwelling Lord (Antaryamin)
• Third eye (forehead eye motif)

More Details (3 sections)

FAQs

How does this verse explain the nature of the Supreme Self (Atman)?

It identifies the Supreme as the bliss-grounded Self (ātman) who is not merely beyond the cosmos but also its support and substance—present inwardly as the witness seated in every heart.

What Yoga or Meditative practices are highlighted here?

The verse points to antaryāmin-dhyāna: meditation on the Lord within the heart, alongside contemplation of His all-pervading presence (jaganmaya) and transcendental bliss-nature (ānandapada).

How does this verse depict the relationship between Shiva and Vishnu?

By praising the One Lord as Trimūrti and invoking the forehead-eye motif (often associated with Śiva) while affirming universal indwelling sovereignty, it frames Śiva–Viṣṇu as unified expressions of a single Supreme reality.