Kurma Purana — Purva Bhaga, Shloka 112
Dakṣa’s Progeny, Nṛsiṃha–Varāha Avatāras, and Andhaka’s Defeat
Hari–Hara–Śakti Synthesis
एवं संबोधितो रुद्रो माधवेन मुरारिणा / चकार मोहशास्त्राणि केशवो ऽपि शिवेरितः
evaṃ saṃbodhito rudro mādhavena murāriṇā / cakāra mohaśāstrāṇi keśavo 'pi śiveritaḥ
So angesprochen von Mādhava, dem Bezwinger Muras, verfasste Rudra die moha-śāstras, die Schriften der Verblendung; und auch Keśava, von Śiva angeregt, setzte sie als Teil des göttlichen Plans in Gang.
Purāṇic narrator (Vyāsa/Śaunaka-style narration) describing the coordinated action of Śiva and Viṣṇu
Primary Rasa: adbhuta
Secondary Rasa: raudra
FAQs
By portraying Śiva and Viṣṇu acting in coordinated harmony, the verse implies a single supreme governance behind apparently different divine roles—supporting the Purāṇic vision that the one Reality administers the cosmos through multiple forms and functions.
No specific practice is prescribed in this verse; instead it frames a doctrinal context: spiritual discernment (viveka) is required to avoid “moha-śāstra” confusion—an important prerequisite for steady practice in traditions such as Pāśupata-oriented discipline and the broader Kurma Purana yoga ethos.
It depicts mutual prompting and cooperation: Rudra composes the moha-śāstras after being addressed by Viṣṇu, and Viṣṇu acts while being impelled by Śiva—emphasizing functional unity rather than sectarian opposition.