Kurma Purana — Purva Bhaga, Shloka 11
Cosmic Night, Nārāyaṇa as Brahmā, and the Varāha Raising of the Earth
ऋषय ऊचुः नमस्ते देवदेवाय ब्रह्मणे परमेष्ठिने / पुरुषाय पुराणाय शाश्वताय जयाय च
ṛṣaya ūcuḥ namaste devadevāya brahmaṇe parameṣṭhine / puruṣāya purāṇāya śāśvatāya jayāya ca
Wika ng mga rishi: “Pagpupugay sa Iyo, Diyos ng mga diyos—Brahman, ang Kataas-taasang Panginoon; pagpupugay sa Iyo, ang sinaunang Purusha, ang Matanda sa lahat, ang Walang-hanggang Umiiral; at pagpupugay sa Iyo bilang mismong Tagumpay.”
The sages (ṛṣayaḥ)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By addressing the deity as “Brahman,” “Parameṣṭhin,” and “Puruṣa,” the verse points to a single Supreme reality that is both the transcendent Absolute (Brahman) and the indwelling cosmic Person (Puruṣa), eternal and primordial.
This verse foregrounds bhakti as a yogic orientation: reverential salutation (namas) and contemplation of the Lord through epithets (Brahman, Puruṣa, Śāśvata). In the Kurma Purana’s broader spiritual method, such stuti supports one-pointedness (ekāgratā) that matures into disciplined practice aligned with Pāśupata-oriented devotion.
Rather than naming a sectarian form, the sages invoke the Supreme as Devadeva and Brahman—titles used across Shaiva and Vaishnava theologies—reflecting the Kurma Purana’s non-dual, synthesizing stance in which the highest Lord is one, praised through multiple divine names.