Kurma Purana — Purva Bhaga, Shloka 80
Genealogies of Yadus and Vṛṣṇis; Navaratha’s Refuge to Sarasvatī; Rise of Sāttvata Tradition; Prelude to Kṛṣṇa-Balarāma Incarnation
चारुदेष्णः सुचारुश्च चारुवेषो यशोधरः / चारुश्रवाश्चारुयशाः प्रद्युम्नः शङ्ख एव च
cārudeṣṇaḥ sucāruśca cāruveṣo yaśodharaḥ / cāruśravāścāruyaśāḥ pradyumnaḥ śaṅkha eva ca
«(ومنهم) تشاروديشنا؛ وسوتشارو، الأشدُّ بهاءً؛ وتشاروفيشا، جميلُ الهيئة واللباس؛ ويشودَهَرا، حاملُ المجد؛ وتشاروشرافاس، طيّبُ الذِّكر؛ وتشارويشَس، بديعُ الشهرة؛ وبراديومنَ؛ وكذلك شانخَ.»
Sūta (traditional Purāṇic narrator) recounting a litany of divine names for remembrance and praise
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
By presenting the Lord through auspicious names—beauty, fame, and divine power—it points to the Atman/Ishvara as the repository of all auspicious qualities (kalyāṇa-guṇas) remembered through nāma-smaraṇa.
The practice implied is nāma-japa and smaraṇa (meditative recollection of the Lord’s names), a bhakti-based discipline that steadies the mind and supports inner concentration akin to dhyāna in Yoga-śāstra.
Though this specific śloka lists Vaiṣṇava epithets, the Kurma Purana’s broader framework treats such divine naming as valid worship of the one Supreme reality, harmonizing sectarian forms within a unified (non-contradictory) Purāṇic theology.