Kurma Purana — Purva Bhaga, Shloka 95
Dakṣa-yajña-bhaṅgaḥ — Dadhīci’s Teaching and the Destruction of Dakṣa’s Sacrifice
मुक्तशापास्ततः सर्वे कल्पान्ते रौरवादिषु / निपात्यमानाः कालेन संप्राप्यादित्यवर्चसम् / ब्रह्माणं जगतामीशमनुज्ञाताः स्वयंभुवा
muktaśāpāstataḥ sarve kalpānte rauravādiṣu / nipātyamānāḥ kālena saṃprāpyādityavarcasam / brahmāṇaṃ jagatāmīśamanujñātāḥ svayaṃbhuvā
Then all of them, freed from the curse, at the end of the aeon—though being cast down by Time into hells such as Raurava—attained the radiant splendor of the Sun and, by the permission of the Self-born (Svayambhū), reached Brahmā, the Lord of the worlds.
Narrator (Purāṇic narrator continuing the account; traditionally Sūta relating to sages)
Primary Rasa: adbhuta
Secondary Rasa: bhayanaka
FAQs
It implies a moral-cosmic order where Kāla (Time) administers karmic consequence, yet higher divine sanction (Svayambhū’s permission) enables ascent to Brahmā—suggesting liberation is not merely mechanical fate but aligned with a supreme, ordering principle.
No specific technique is named; the verse emphasizes purification through karmic exhaustion and grace. In Kurma Purana’s broader framework, such ascent is supported by dharma, devotion, and disciplined Yoga (including Pāśupata-oriented restraint and worship) culminating in eligibility for higher realms.
While neither Shiva nor Vishnu is explicitly named, the verse reflects the Kurma Purana’s integrative theology: cosmic governance (Kāla), solar radiance (Āditya), and creator-lordship (Brahmā/Svayambhū) operate within a unified sacred order often presented elsewhere as harmonized Shaiva-Vaishnava sovereignty.