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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

顶礼于你：以蛇王为花鬘之主；双足为大牟尼与成就者（siddha）所礼拜。顶礼那至上彼岸者（Parānta），安住于自在（aiśvarya）与法（dharma）之座；噢 Bhavodbhava，连“Bhava”亦由你而生的本源。

Word by Word
फणीन्द्रहारायto the one with the serpent-king garland
फणीन्द्रहाराय:
Sampradana (सम्प्रदान)
TypeNoun
Rootफणीन्द्र-हार (प्रातिपदिक)
Formपुंलिङ्ग, चतुर्थी, एकवचन; तत्पुरुषः ‘फणीन्द्रस्य हारः’ = serpent-king garland
नमःsalutation
नमः:
Sambandha/Prayojana (सम्बन्ध/प्रयोजन)
TypeNoun
Rootनमस् (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा, एकवचन
अस्तुmay it be
अस्तु:
Kriya (क्रिया)
TypeVerb
Rootअस् (धातु)
Formलोट् (imperative/आज्ञार्थ), प्रथमपुरुष (3rd), एकवचन; ‘let it be’
तुभ्यम्to you
तुभ्यम्:
Sampradana (सम्प्रदान)
TypeNoun
Rootयुष्मद् (सर्वनाम-प्रातिपदिक)
Formउत्तमपुरुष-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)
TypeNoun
Rootमुनीन्द्र-सिद्ध-अर्चित-पाद-युग्म (प्रातिपदिक; अर्चित = कृदन्त)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; बहुपद-तत्पुरुषः ‘मुनीन्द्रैः सिद्धैश्च अर्चितं पादयुग्मं यस्य’ (अर्थतः बहुव्रीहि-भावः, परन्तु रूपतः तत्पुरुष-समास-श्रृङ्खला)
ऐश्वर्य-धर्म-आसन-संस्थितायto the one established on the seat of sovereignty and dharma
ऐश्वर्य-धर्म-आसन-संस्थिताय:
Sampradana (सम्प्रदान)
TypeAdjective
Rootऐश्वर्य-धर्म-आसन-संस्थित (प्रातिपदिक; संस्थित = कृदन्त)
Formपुंलिङ्ग, चतुर्थी, एकवचन; तत्पुरुषः ‘ऐश्वर्यधर्मयोः आसने’ + ‘संस्थित’ = established on the seat of sovereignty and dharma
नमःsalutation
नमः:
Sambandha/Prayojana (सम्बन्ध/प्रयोजन)
TypeNoun
Rootनमस् (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा, एकवचन
परान्तायto the one who is the ultimate beyond
परान्ताय:
Sampradana (सम्प्रदान)
TypeAdjective
Rootपर-अन्त (प्रातिपदिक)
Formपुंलिङ्ग, चतुर्थी, एकवचन; तत्पुरुषः ‘परः अन्तः’ = having the supreme end/ultimate
भव-उद्भवायto the source of becoming/existence
भव-उद्भवाय:
Sampradana (सम्प्रदान)
TypeNoun
Rootभव-उद्भव (प्रातिपदिक)
Formपुंलिङ्ग, 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
P
Phaṇīndra (Nāgarāja)
M
Munīndras (great sages)
S
Siddhas
B
Bhava (Śiva)
B
Bhavodbhava (epithet of the Supreme Lord)

FAQs

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.

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.

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.

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