Kurma Purana — Purva Bhaga, Shloka 50

Kali-yuga Doṣas, the Supremacy of Rudra as Refuge, and the Closure of the Manvantara Teaching

Devanagari script

नमस्ये गिरिशं देवं चन्द्रावयवभूषणम् / विलोहितं लेलिहानमाहित्यं परमेष्ठिनम् / उग्रं पशुपतिं भीमं भास्करं तमसः परम्

Transliteration

namasye giriśaṃ devaṃ candrāvayavabhūṣaṇam / vilohitaṃ lelihānamāhityaṃ parameṣṭhinam / ugraṃ paśupatiṃ bhīmaṃ bhāskaraṃ tamasaḥ param

Translation

我礼拜吉利沙——山之主神，身佩明月为饰；赤辉炽然，如火舌舔尽诸界；遍一切处之主，至上安立者（Paramēṣṭhin）。我亦礼拜威猛可畏的牧主帕舒帕提，光耀如日，超越黑暗（无明）者。

Word by Word

• namasye: I bow (to)
• namasye: Kriyā (क्रिया)
• Type: Verb
• Root: √nam (धातु)
• Form: लट्-लकार (Present), उत्तमपुरुष (1st person), एकवचन; परस्मैपद; धातु: नम् (to bow)

• giriśam: Lord of the mountain
• giriśam: Karma (कर्म)
• Type: Noun
• Root: giri + īśa (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; षष्ठी-तत्पुरुषः (गिरेः ईशः)

• devam: the god
• devam: Karma (कर्म)
• Type: Noun
• Root: deva (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular

• candrāvayavabhūṣaṇam: whose ornament is the moon-part (crescent)
• candrāvayavabhūṣaṇam: Karma (कर्म)
• Type: Noun
• Root: candra + avayava + bhūṣaṇa (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; षष्ठी-तत्पुरुषः (चन्द्रस्य अवयवः/अंशः भूषणं यस्य)

• vilohitam: very red / ruddy
• vilohitam: Karma (कर्म)
• Type: Adjective
• Root: vi + lohita (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; विशेषणम्

• lelihānam: licking (repeatedly)
• lelihānam: Karma (कर्म)
• Type: Adjective
• Root: √lih (धातु) + śatṛ (कृदन्त)
• Form: वर्तमानकृदन्त (Present active participle, शतृ), Masculine, Accusative (2nd/द्वितीया), Singular; धातु: लिह् (to lick)

• āhityam: Āhitya (an epithet/title)
• āhityam: Karma (कर्म)
• Type: Noun
• Root: āhitya (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; (rare/technical epithet)

• parameṣṭhinam: the supreme enthroned one
• parameṣṭhinam: Karma (कर्म)
• Type: Noun
• Root: parama + iṣṭhin (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; उपपद/तत्पुरुष-समासः (परमे स्थाने तिष्ठति इति)

• ugram: fierce
• ugram: Karma (कर्म)
• Type: Adjective
• Root: ugra (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; विशेषणम्

• paśupatim: Lord of beings (Paśupati)
• paśupatim: Karma (कर्म)
• Type: Noun
• Root: paśu + pati (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; षष्ठी-तत्पुरुषः (पशूनां पतिः)

• bhīmam: terrible
• bhīmam: Karma (कर्म)
• Type: Adjective
• Root: bhīma (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; विशेषणम्

• bhāskaram: the radiant one / sun-like
• bhāskaram: Karma (कर्म)
• Type: Noun
• Root: bhāskara (प्रातिपदik)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular

• tamasaḥ: from darkness
• tamasaḥ: Apādāna (अपादान)
• Type: Noun
• Root: tamas (प्रातिपदिक)
• Form: Neuter, Ablative (5th/पञ्चमी), Singular

• param: beyond / supreme
• param: Karma (कर्म)
• Type: Adjective
• Root: para (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; विशेषणम् (agreeing with the implied deity)

Speaker

A devotee/narratorial voice offering a stotra (hymn) within the Purva-bhaga’s Shaiva laudation context

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: vira

Characters & Entities

• Shiva
• Girisha
• Pashupati
• Parameshthin
• Bhaskara

More Details (4 sections)

FAQs

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

By calling Śiva “bhāskara” and “tamasaḥ param,” the verse frames the Supreme as pure illuminating consciousness—beyond the darkness of tamas (ignorance)—the inner ruler who dispels avidyā.

What Yoga or Meditative practices are highlighted here?

The verse supports Pāśupata-oriented contemplation: meditating on the Lord as the inner illuminator (bhāskara) and as the transcendent beyond tamas, a bhāvanā that aligns the mind toward purification, fearlessness, and knowledge.

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

Though explicitly a Śiva-stuti, its language of the Supreme (parameṣṭhin, beyond tamas) matches the Purāṇic synthesis where the highest reality is one, praised through Śiva-names while remaining compatible with Vaiṣṇava theism and non-dual spiritual intent.