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
Kemudian mereka semua, terbebas daripada sumpahan, pada akhir kalpa—meskipun dihumban oleh Waktu ke neraka seperti Raurava—mencapai sinar gemilang laksana Surya; dan dengan izin Yang Terlahir Sendiri (Svayambhū), mereka sampai kepada Brahmā, Penguasa segala alam.
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.