The Rise of Soma-vaṁśa: Budha’s Birth and Purūravā–Urvaśī; The Origin of Karma-kāṇḍa in Tretā-yuga
एतावुरणकौ राजन् न्यासौ रक्षस्व मानद । संरंस्ये भवता साकं श्लाघ्य: स्त्रीणां वर: स्मृत: ॥ २१ ॥
etāv uraṇakau rājan nyāsau rakṣasva mānada saṁraṁsye bhavatā sākaṁ ślāghyaḥ strīṇāṁ varaḥ smṛtaḥ
O King Purūravā, protect these two lambs that have fallen down with me, O bestower of honor. Though I am of the heavenly realms and you are of the earth, I shall surely enjoy conjugal union with you. I have no objection to accepting you as my husband, for you are superior in every way.
As stated in the Brahma-saṁhitā (5.40) , yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam. There are various planets and various atmospheres within this universe. The atmosphere of the heavenly planet from which Urvaśī descended after being cursed by Mitra and Varuṇa was different from the atmosphere of this earth. Indeed, the inhabitants of the heavenly planets are certainly far superior to the inhabitants of earth. Nonetheless, Urvaśī agreed to remain the consort of Purūravā, although she belonged to a superior community. A woman who finds a man with superior qualities may accept such a man as her husband. Similarly, if a man finds a woman who is from an inferior family but who has good qualities, he can accept such a brilliant wife, as advised by Śrī Cāṇakya Paṇḍita ( strī-ratnaṁ duṣkulād api ). The combination of male and female is worthwhile if the qualities of both are on an equal level.
This verse frames the two rams as a sacred trust (nyāsa) and asks the king to protect them—highlighting the dharmic duty to safeguard what others place in one’s care.
In the Purūravā–Urvaśī narrative, Urvaśī sets conditions to remain with him; the entrusted rams become a test that later exposes the king’s vulnerability to attachment and distraction.
Treat responsibilities—relationships, entrusted tasks, and promises—as sacred trusts; reliability and restraint protect one’s honor and prevent regret born from negligence.