Purva Bhaga Adhyaya 43 Shloka 31 - Kurma Purana | Malayalam | Vedapath

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Kurma Purana — Purva Bhaga, Shloka 31

Bhūrloka-Vyavasthā — The Seven Dvīpas, Seven Oceans, and the Meru-Centered Order of Jambūdvīpa

Devanagari script

जारुधिश्च सुगन्धिश्च श्रीशृङ्गश्चाचलोत्तमः / सुपार्श्वश्च सुपक्षश्च कङ्कः कपिल एव च

Transliteration

jārudhiśca sugandhiśca śrīśṛṅgaścācalottamaḥ / supārśvaśca supakṣaśca kaṅkaḥ kapila eva ca

Translation

കൂടാതെ ജാരുധി, സുഗന്ധി; ശ്രിശൃംഗം എന്ന ഉത്തമ പർവതം; പിന്നെ സുപാർശ്വം, സുപക്ഷം; കൂടാതെ കങ്കം, കപിലം—ഇവയും ഇവിടെ വർണ്ണിക്കപ്പെട്ട പർവതങ്ങൾ.

Word by Word

जारुधिःJārudhi (name of a mountain)

चand

सुगन्धिःSugandhi (name of a mountain)

चand

श्रीशृङ्गःŚrīśṛṅga (name of a mountain)

चand

अचलोत्तमःAcalottama (name/epithet)

सुपार्श्वःSupārśva (name of a mountain)

चand

सुपक्षःSupakṣa (name of a mountain)

चand

कङ्कःKaṅka (name of a mountain)

कपिलःKapila (name of a mountain)

एवindeed/just

चand

Speaker

Suta (narrator) recounting the Kurma Purana’s sacred-geography section to the sages (Naimisharanya setting)

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Characters & Entities

Jārudhi

Sugandhi

Śrīśṛṅga

Supārśva

Supakṣa

Kaṅka

Kapila

FAQs

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

This verse is primarily a catalogue of sacred mountains and does not directly teach Atman-doctrine; its spiritual function is to map a dharmic landscape where later teachings on the Self, devotion, and liberation are situated.

What Yoga or Meditative practices are highlighted here?

No specific yoga technique is described in this shloka; however, such geographic enumerations in the Kurma Purana typically support pilgrimage (tirtha-yatra), vows, and disciplined observances that purify the mind—preparatory to Pashupata-oriented devotion and meditation taught elsewhere.

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

The verse itself lists mountains and does not explicitly mention Shiva or Vishnu; in the Kurma Purana’s broader synthesis, these sacred places are understood as shared fields of worship where Shaiva and Vaishnava practices converge within one dharmic cosmos.