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Kurma Purana — Purva Bhaga, Shloka 79

Dakṣa-yajña-bhaṅgaḥ — Dadhīci’s Teaching and the Destruction of Dakṣa’s Sacrifice

अन्तर्हिते महादेवे शङ्करे पद्मसंभवः / व्याजहार स्वयं दक्षमशेषजगतो हितम्

antarhite mahādeve śaṅkare padmasaṃbhavaḥ / vyājahāra svayaṃ dakṣamaśeṣajagato hitam

Lorsque Mahādeva Śaṅkara se fut retiré de la vue, Padmasaṃbhava (Brahmā) s’adressa lui-même à Dakṣa, pour le bien de l’univers entier.

antarhitewhen (he) had disappeared
antarhite:
Adhikaraṇa (अधिकरण)
TypeVerb
Rootantar + dhā (धा धातु)
Formक्त (past passive participle), सप्तमी (7th/Locative), एकवचन; ‘when (he) had disappeared/was hidden’
mahādevein/when Mahādeva
mahādeve:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootmahā (महा) + deva (देव प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी (7th/Locative), एकवचन
śaṅkareŚaṅkara (Śiva)
śaṅkare:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootśaṅkara (शङ्कर प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी (7th/Locative), एकवचन; महादेवस्य समानाधिकरणम्
padma-saṃbhavaḥthe lotus-born (Brahmā)
padma-saṃbhavaḥ:
Karta (कर्ता)
TypeNoun
Rootpadma (पद्म) + saṃbhava (सम्भव प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; ‘padmāt saṃbhavaḥ’ (born from the lotus)
vyājahāraspoke; addressed
vyājahāra:
Kriyā (क्रिया)
TypeVerb
Rootvi + ā + hṛ (हृ धातु)
Formलिट् (Perfect), प्रथमपुरुष (3rd person), एकवचन; परस्मैपद
svayamhimself
svayam:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootsvayam (अव्यय)
Formअव्यय (indeclinable), आत्मार्थक (by oneself)
dakṣamDakṣa
dakṣam:
Karma (कर्म)
TypeNoun
Rootdakṣa (दक्ष प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
aśeṣa-jagataḥof the whole world
aśeṣa-jagataḥ:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootaśeṣa (अशेष) + jagat (जगत् प्रातिपदिक)
Formनपुंसकलिङ्ग, षष्ठी (6th/Genitive), एकवचन; ‘of the entire world’
hitamwelfare; benefit
hitam:
Karma (कर्म)
TypeNoun
Roothita (हित प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; वाच्यं/उक्तवस्तु

Narrator (Purāṇic narrator), introducing Brahmā’s speech to Dakṣa

Primary Rasa: shanta

Secondary Rasa: adbhuta

M
Mahadeva
S
Shankara
B
Brahma (Padmasambhava)
D
Daksha

FAQs

Indirectly, it frames cosmic welfare (jagataḥ hitam) as dependent on alignment with divine order: when Śiva withdraws, Brahmā intervenes to restore harmony—hinting that the highest principle safeguards dharma through its divine powers.

No specific yoga technique is stated in this verse; the emphasis is on dharma-governance: right instruction given at the right time for loka-saṅgraha (welfare of the world), a key Purāṇic ethic that later supports Pāśupata and devotional disciplines.

By portraying Śiva’s withdrawal and Brahmā’s corrective counsel for universal welfare, the verse supports the Purāṇa’s integrative theology: the deities function cooperatively to uphold cosmic order, consistent with Kurma Purana’s non-sectarian Shaiva–Vaishnava synthesis.