Shloka 13
Durjaya, Urvaśī, and the Expiation at Vārāṇasī
Genealogy and Sin-Removal through Viśveśvara
ओमित्युक्त्वा ययौ तूर्णं पुरीं परमशोभनाम् / गत्वा पतिव्रतां पत्नीं दृष्ट्वा बीतो ऽभवन्नृपः
omityuktvā yayau tūrṇaṃ purīṃ paramaśobhanām / gatvā pativratāṃ patnīṃ dṛṣṭvā bīto 'bhavannṛpaḥ
„Om“ sprechend, eilte er in die überaus prächtige Stadt. Dort angekommen und seine Gattin erblickend, die als pativratā fest im Gattinnen-Dharma stand, wurde der König von Furcht ergriffen.
Sūta (narrator) recounting the episode within the Purva-bhāga narrative frame
Primary Rasa: bhayanaka
Secondary Rasa: karuna
FAQs
Indirectly: the utterance of “Om” signals alignment with the supreme Brahman/Īśvara, while the king’s fear upon seeing a pativrata underscores how dharma functions as a moral mirror—prompting self-examination before the higher truth symbolized by Om.
The verse foregrounds mantra-orientation through “Om,” implying recollection of Īśvara (īśvara-smṛti) as a preparatory discipline; it also emphasizes ethical purity (dharma via pativrata-ideal) as the ground on which higher yogic practice (including later Pāśupata-oriented teachings in the Kurma Purana) becomes stable.
Not explicitly, yet it fits the Kurma Purana’s synthetic tone: “Om” functions as a shared sign of the one supreme reality revered in both Śaiva and Vaiṣṇava streams, while dharma (here, pativrata) is upheld as universally authoritative beyond sectarian boundaries.