Uttara Bhaga Adhyaya 14 Shloka 36 - Kurma Purana | Kannada | Vedapath

Vyasa

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Shloka 36

Brahmacārin-Dharma: Guru-Sevā, Daily Vedic Study, Gāyatrī-Japa, and Anadhyāya Regulations

Devanagari script

पितुर्भगिन्यां मातुश्च ज्यायस्यां च स्वसर्यपि / मातृवद् वृत्तिमातिष्ठेन्मात् ताभ्यो गरीयसी

Transliteration

piturbhaginyāṃ mātuśca jyāyasyāṃ ca svasaryapi / mātṛvad vṛttimātiṣṭhenmāt tābhyo garīyasī

Translation

ತಂದೆಯ ಸಹೋದರಿ, ತಾಯಿಯ ಸಹೋದರಿ, ಹಿರಿಯ ಸಹೋದರಿ—ಇವರ प्रति ತಾಯಿಯಂತೆ ವರ್ತಿಸಬೇಕು; ಏಕೆಂದರೆ ತಾಯಿ ಅವರಿಗಿಂತಲೂ ಹೆಚ್ಚು ಪೂಜ್ಯಳಾಗಿ ಗಣಿಸಲ್ಪಟ್ಟಿದ್ದಾಳೆ।

Word by Word

पितुःof the father

भगिन्याम्in/with regard to the sister

मातुःof the mother

चand

ज्यायस्याम्in/with regard to the elder sister

चand

स्वसरिin/with regard to (one’s) sister

अपिalso

मातृवत्like a mother

वृत्तिम्conduct/behavior

आतिष्ठेत्should adopt/maintain

मात्than/from

ताभ्यःthan those (women)

गरीयसीmore venerable/greater

Speaker

Sūta (narration of dharma-teachings to the sages, within the Kurma Purana’s instructional frame)

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: karuna

Characters & Entities

Mother (Mātā)

Father’s sister (Pitṛ-bhaginī)

Mother’s sister (Mātuḥ-bhaginī)

Elder sister (Jyāyasī svasā)

FAQs

How does this verse explain the nature of the Supreme Self (Atman)?

Indirectly: it grounds spiritual life in dharma by teaching reverence and right conduct; such sattvic discipline supports inner purification (citta-śuddhi), which is a prerequisite for realizing the Atman in the Kurma Purana’s broader soteriology.

What Yoga or Meditative practices are highlighted here?

No technique is named; the verse highlights yama-like ethical restraint—especially honoring maternal figures—which functions as a preparatory discipline that stabilizes the mind for higher practices taught elsewhere (including Pashupata-oriented sadhana in the Kurma Purana).

How does this verse depict the relationship between Shiva and Vishnu?

It does not explicitly address Shiva–Vishnu theology; it reflects the shared dharmic foundation that the Kurma Purana uses to harmonize Shaiva and Vaishnava paths—ethical conduct as common ground before sectarian practices.