Shloka 113
Prāyaścitta for Theft, Forbidden Foods, Impurity, and Ritual Lapses; Tīrtha–Vrata Remedies; Pativratā Mahātmyam via Sītā and Agni
रामस्य भार्यां विमलां रावणो राक्षसेश्वरः / सीतां विशालनयनां चकमे कालचोदितः
rāmasya bhāryāṃ vimalāṃ rāvaṇo rākṣaseśvaraḥ / sītāṃ viśālanayanāṃ cakame kālacoditaḥ
ಕಾಲದ ಪ್ರೇರಣೆಯಿಂದ ರಾಕ್ಷಸೇಶ್ವರ ರಾವಣನು ರಾಮನ ನಿರ್ಮಲ ಪತ್ನಿಯಾದ ವಿಶಾಲನಯನ ಸೀತೆಯನ್ನು ಕಾಮಿಸಿದನು.
Purāṇic narrator (traditionally Sūta/ Vyāsa’s narration within the Kurma Purana frame)
Primary Rasa: raudra
Secondary Rasa: karuna
FAQs
Indirectly, by contrasting the Atman’s purity with the mind’s compulsion: Rāvaṇa’s desire is shown as time-driven (kāla), implying that bondage arises from identification with impulses, while the Self remains unstained like Sītā’s described purity.
The verse points to the Yogic problem of kāma (desire) being propelled by kāla; Kurma Purana’s broader discipline recommends restraint (saṃyama), ethical vows (yama-niyama), and devotion to Īśvara to prevent the mind from being carried by time-conditioned impulses.
By framing the Ramayana event through kāla (a cosmic principle often discussed in both Shaiva and Vaishnava teachings), the Purana reads the narrative as a universal law rather than sectarian history—supporting its synthesis where one Īśvara is understood through multiple divine forms and doctrines.