HomeVamana PuranaAdh. 49Shloka 11
Previous Verse
Next Verse

Vamana Purana — Kali's Complaint to Brahma (Part 2), Shloka 11

Kali’s Complaint to Brahma and the Arrival of Śrī (Jayaśrī) in Bali’s Reign

तपो ऽहिंसा च सत्यं च शौचमिन्द्रियनिग्रहः दया दानं त्वानृशंस्यं शुश्रुषा यज्ञकर्म च

tapo 'hiṃsā ca satyaṃ ca śaucamindriyanigrahaḥ dayā dānaṃ tvānṛśaṃsyaṃ śuśruṣā yajñakarma ca

Austerity, non-violence, truth, purity, restraint of the senses; compassion, charity, gentleness (non-cruelty), service (to elders/teachers), and the performance of sacrificial rites—these (prevailed as the constituents of Dharma).

Narrator continuing the instruction to Nārada
Agni (implicit in yajña-karma)
Ethical foundations of Kṛta-yugaInner discipline and social virtueRitual and morality as complementaryDharma as a composite of virtues

{ "primaryRasa": "shanta", "secondaryRasa": "", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Both: the verse lists the operative constituents of Dharma when it is ‘four-footed’—i.e., when the moral-ritual ecosystem is intact. In Purāṇic framing, Kṛta-yuga is recognized by the widespread presence of these virtues in society.

Purāṇic Dharma often treats yajña as a regulated sacred act embedded in cosmic reciprocity, while ahiṃsā is a broad ethical ideal. Different traditions reconcile them by emphasizing intention, scriptural regulation, substitutionary offerings, or the progressive interiorization of sacrifice; the verse simply presents both as harmonized pillars of restored order.

Śuśruṣā denotes disciplined, respectful service—listening and attending to teachers, elders, guests, and dependents. It is a social virtue that stabilizes transmission of knowledge and ethical culture, complementing personal disciplines like tapaḥ and indriya-nigraha.