Uttara Bhaga Adhyaya 37 Shloka 111 - Kurma Purana | Vietnamese | Vedapath

Vyasa

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Kurma Purana — Uttara Bhaga, Shloka 111

Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga

Devanagari script

अघोरघोररूपाय वामदेवाय वै नमः / नमः कनकमालाय देव्याः प्रियकराय च

Transliteration

aghoraghorarūpāya vāmadevāya vai namaḥ / namaḥ kanakamālāya devyāḥ priyakarāya ca

Translation

Kính lễ Vāmadeva, đấng có hình tướng vừa hiền hòa vừa uy nghi đáng sợ. Kính lễ Kanakamālā nữa—đấng được Nữ Thần yêu mến và đem niềm hoan hỷ đến cho Người.

Word by Word

अघोरघोररूपायto (the one of) non-terrible yet terrible form

वामदेवायto Vāmadeva

वैindeed

नमःsalutation

कनकमालायto (her) with a golden garland / to Kanakamālā

देव्याःof the Goddess

प्रियकरायto the dear-doer / giver of what is pleasing

चand

Speaker

Narrator/Sūta reciting a stotra section (Devī–Śiva praise) within the Kurma Purana’s Purva-bhaga

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Characters & Entities

Vāmadeva (Śiva)

Devī (Goddess/Śakti)

Aghora (Śiva-epithet)

FAQs

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

By saluting a deity whose form is both “aghora” (benign) and “ghora” (awe-inspiring), the verse points to a non-dual wholeness: the Supreme can appear as gentle grace and as fierce transformative power without contradiction—one reality presenting different aspects to devotees.

What Yoga or Meditative practices are highlighted here?

The verse models mantra-based upāsanā (devotional contemplation): repeated namas (salutations) to specific divine aspects (Vāmadeva/Aghora) steadies attention (ekāgratā) and purifies bhāva, which in the Kurma Purana’s broader Shaiva framework supports inner discipline leading toward Pāśupata-aligned devotion and yogic steadiness.

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

Even while praising Śiva (Vāmadeva/Aghora) and Devī, the Kurma Purana’s larger theological stance treats such forms as complementary revelations of the one supreme principle; thus the stotra reinforces a synthesis where sectarian names differ, but the ultimate divine reality remains unified.