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

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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

Terhadap saudara perempuan ayah, saudara perempuan ibu, dan kakak perempuan sendiri, hendaklah seseorang berbuat seperti terhadap ibu. Kerana ibu dipandang lebih mulia dan lebih patut dihormati daripada mereka.

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.