Kurma Purana — Purva Bhaga, Shloka 19

Virocana–Bali, Aditi’s Tapas, and the Vāmana–Trivikrama Episode

Devanagari script

अदितिरुवाच जयाशेषदुः खौघनाशैकहेतो जयानन्तमाहात्म्ययोगाभियुक्त / जयानादिमध्यान्तविज्ञानमूर्ते जयाशेषकल्पामलानन्दरूप

Transliteration

aditiruvāca jayāśeṣaduḥ khaughanāśaikaheto jayānantamāhātmyayogābhiyukta / jayānādimadhyāntavijñānamūrte jayāśeṣakalpāmalānandarūpa

Translation

အဒိတိက မိန့်တော်မူသည်—အောင်မြင်ပါစေ၊ ဒုက္ခရေကြီးအစုအဝေးအားလုံးကို ဖျက်ဆီးနိုင်သော အကြောင်းတရားတစ်ပါးတည်းဖြစ်သော သင့်အား။ အောင်မြင်ပါစေ၊ ယောဂနှင့် အနန္တမဟိမကို ပိုင်ဆိုင်သော သင့်အား။ အစ၊ အလယ်၊ အဆုံးကို လွှမ်းခြုံသိမြင်သော ဉာဏ်တရားရုပ်တော်ဖြစ်သော သင့်အား အောင်မြင်ပါစေ။ ကလ္ပအပေါင်းတို့၌ မလိမ္မာကင်းသော အာနန္ဒသဘာဝဖြစ်သော သင့်အား အောင်မြင်ပါစေ။

Word by Word

• अदितिः: Aditi
• अदितिः: Karta (कर्ता/Subject)
• Type: Noun
• Root: अदिति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (Feminine), प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular)

• उवाच: said
• उवाच: Kriya (क्रिया/Verbal action)
• Type: Verb
• Root: वच् (धातु)
• Form: लिट्-लकार (Perfect), प्रथम-पुरुष (3rd person), एकवचन (Singular), परस्मैपद

• जय: O Jaya (victorious one)
• जय: Sambodhana (सम्बोधन/Address)
• Type: Noun
• Root: जय (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), सम्बोधन-प्रथमा (Vocative), एकवचन (Singular)

• अशेष-दुःख-ओघ-नाश-एक-हेतो: O sole cause of the destruction of the flood of all sorrows
• अशेष-दुःख-ओघ-नाश-एक-हेतो: Sambodhana (सम्बोधन/Address)
• Type: Noun
• Root: अशेष (प्रातिपदिक) + दुःख (प्रातिपदिक) + ओघ (प्रातिपदिक) + नाश (प्रातिपदिक) + एक (प्रातिपदिक) + हेतु (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), सम्बोधन-प्रथमा (Vocative), एकवचन (Singular); षष्ठी-तत्पुरुष/निर्धारणार्थ: 'अशेषदुःखौघस्य नाशस्य एकः हेतुः'

• जय: O Jaya
• जय: Sambodhana (सम्बोधन/Address)
• Type: Noun
• Root: जय (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन, एकवचन

• अनन्त-माहात्म्य-योग-अभियुक्त: O one engaged in the yoga of infinite greatness
• अनन्त-माहात्म्य-योग-अभियुक्त: Sambodhana (सम्बोधन/Address)
• Type: Adjective
• Root: अनन्त (प्रातिपदिक) + माहात्म्य (प्रातिपदिक) + योग (प्रातिपदिक) + अभियुक्त (कृदन्त; √युज्/युज्-धातु, क्त)
• Form: पुंलिङ्ग, सम्बोधन, एकवचन; क्त-प्रत्ययान्त (past passive participle) विशेषण: 'अनन्तमाहात्म्ययोगेन अभियुक्तः'

• जय: O Jaya
• जय: Sambodhana (सम्बोधन/Address)
• Type: Noun
• Root: जय (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन, एकवचन

• अनादि-मध्य-अन्त-विज्ञान-मूर्ते: O embodiment of knowledge of beginningless middle and end
• अनादि-मध्य-अन्त-विज्ञान-मूर्ते: Sambodhana (सम्बोधन/Address)
• Type: Noun
• Root: अनादि (प्रातिपदिक) + मध्य (प्रातिपदिक) + अन्त (प्रातिपदिक) + विज्ञान (प्रातिपदिक) + मूर्ति (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), सम्बोधन-प्रथमा (Vocative), एकवचन; 'अनादिमध्यान्तविज्ञानस्य मूर्तिः' (षष्ठी-तत्पुरुष)

• जय: O Jaya
• जय: Sambodhana (सम्बोधन/Address)
• Type: Noun
• Root: जय (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन, एकवचन

• अशेष-कल्प-अमल-आनन्द-रूप: O form of pure bliss through all aeons
• अशेष-कल्प-अमल-आनन्द-रूप: Sambodhana (सम्बोधन/Address)
• Type: Noun
• Root: अशेष (प्रातिपदिक) + कल्प (प्रातिपदिक) + अमल (प्रातिपदिक) + आनन्द (प्रातिपदिक) + रूप (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन, एकवचन; 'अशेषकल्पेषु अमलानन्दस्य रूपम्' (समाहार/षष्ठी-तत्पुरुषार्थ)

Speaker

Aditi

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities

• Aditi
• Supreme Lord (Ishvara/Narayana as Yogin)

More Details (3 sections)

FAQs

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

It presents the Supreme as vijñāna-mūrti—consciousness itself—pervading beginning, middle, and end, implying an all-encompassing, timeless awareness that is also amala-ānanda (stainless bliss).

What Yoga or Meditative practices are highlighted here?

The verse emphasizes the Lord as yoga-abhiyukta—perfectly established in Yoga—pointing to īśvara-centric meditation where liberation is framed as the cessation of duḥkha (sorrow) through alignment with the Supreme Yogin.

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

By praising a single Ishvara as the Yogic, all-knowing consciousness and stainless bliss, it supports the Kurma Purana’s synthetic theology where sectarian names differ but the ultimate reality is one.