Kurma Purana — Purva Bhaga, Shloka 198

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

Hari–Hara–Śakti Synthesis

Devanagari script

फणीन्द्रहाराय नमो ऽस्तु तुभ्यं मुनीन्द्रसिद्धार्चितपादयुग्म / ऐश्वर्यधर्मासनसंस्थिताय नमः परान्ताय भवोद्भवाय

Transliteration

phaṇīndrahārāya namo 'stu tubhyaṃ munīndrasiddhārcitapādayugma / aiśvaryadharmāsanasaṃsthitāya namaḥ parāntāya bhavodbhavāya

Translation

اے فَنیندر (سانپ راجا) کو ہار کی طرح دھارنے والے! جن کے قدموں کی جوڑی کو مُنیندر اور سِدھ جن پوجتے ہیں—آپ کو نمسکار۔ اے پراتپر! جو ایشوریہ اور دھرم کے آسن پر قائم ہے، اے بھوودبھَو—آپ کو نمः۔

Word by Word

• फणीन्द्रहाराय: to the one with the serpent-king garland
• फणीन्द्रहाराय: Sampradana (सम्प्रदान)
• Type: Noun
• Root: फणीन्द्र-हार (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी, एकवचन; तत्पुरुषः ‘फणीन्द्रस्य हारः’ = serpent-king garland

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

• अस्तु: may it be
• अस्तु: Kriya (क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: लोट् (imperative/आज्ञार्थ), प्रथमपुरुष (3rd), एकवचन; ‘let it be’

• तुभ्यम्: to you
• तुभ्यम्: Sampradana (सम्प्रदान)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम, चतुर्थी (4th/सम्प्रदान), एकवचन; ‘to you’

• मुनीन्द्र-सिद्ध-अर्चित-पाद-युग्म: (whose) pair of feet is worshipped by sage-lords and siddhas
• मुनीन्द्र-सिद्ध-अर्चित-पाद-युग्म: Visheshana (विशेषण)
• Type: Noun
• Root: मुनीन्द्र-सिद्ध-अर्चित-पाद-युग्म (प्रातिपदिक; अर्चित = कृदन्त)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; बहुपद-तत्पुरुषः ‘मुनीन्द्रैः सिद्धैश्च अर्चितं पादयुग्मं यस्य’ (अर्थतः बहुव्रीहि-भावः, परन्तु रूपतः तत्पुरुष-समास-श्रृङ्खला)

• ऐश्वर्य-धर्म-आसन-संस्थिताय: to the one established on the seat of sovereignty and dharma
• ऐश्वर्य-धर्म-आसन-संस्थिताय: Sampradana (सम्प्रदान)
• Type: Adjective
• Root: ऐश्वर्य-धर्म-आसन-संस्थित (प्रातिपदिक; संस्थित = कृदन्त)
• Form: पुंलिङ्ग, चतुर्थी, एकवचन; तत्पुरुषः ‘ऐश्वर्यधर्मयोः आसने’ + ‘संस्थित’ = established on the seat of sovereignty and dharma

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

• परान्ताय: to the one who is the ultimate beyond
• परान्ताय: Sampradana (सम्प्रदान)
• Type: Adjective
• Root: पर-अन्त (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी, एकवचन; तत्पुरुषः ‘परः अन्तः’ = having the supreme end/ultimate

• भव-उद्भवाय: to the source of becoming/existence
• भव-उद्भवाय: Sampradana (सम्प्रदान)
• Type: Noun
• Root: भव-उद्भव (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी, एकवचन; तत्पुरुषः ‘भवात् उद्भवः’ = source/origin of existence

Speaker

A devotee/narrative voice offering stuti (hymnic praise) within the Purva-bhaga context

Verse Rasa

Primary Rasa: vira

Secondary Rasa: adbhuta

Characters & Entities

• Phaṇīndra (Nāgarāja)
• Munīndras (great sages)
• Siddhas
• Bhava (Śiva)
• Bhavodbhava (epithet of the Supreme Lord)

More Details (4 sections)

FAQs

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

It points to a Transcendent Absolute (“parānta”) that is worthy of worship even by sages and siddhas, indicating the Supreme as beyond ordinary categories and as the ultimate ground from which divine manifestations arise.

What Yoga or Meditative practices are highlighted here?

The verse emphasizes bhakti-based contemplation (stuti, namas) and reverence to the Lord’s feet—classical supports for dhyāna and inner steadiness that, in Kurma Purana’s Shaiva framework, prepare the practitioner for disciplined practice aligned with dharma and īśvara-bhāva.

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

By calling the praised deity “Bhavodbhava” (source of Bhava/Śiva) while using iconography associated with Śiva (serpent-garland), the verse presents a non-sectarian synthesis where the Supreme Lord transcends and includes both Śaiva and Vaiṣṇava identifications.