Kurma Purana — Purva Bhaga, Shloka 33
Yuga-Dharma: The Four Ages, Decline of Dharma, and the Rise of Social Order
तेष्वेव जायते तासां गन्धवर्णरसान्वितम् / अमाक्षिकं महावीर्यं पुटके पुटके मधु
teṣveva jāyate tāsāṃ gandhavarṇarasānvitam / amākṣikaṃ mahāvīryaṃ puṭake puṭake madhu
Dessas próprias essências surgiu um mel dotado de fragrância, cor e sabor—mel sem abelhas, de grande potência—aparecendo em cada pequena cavidade da planta.
Narratorial/Puranic narrator (contextual exposition within Kurma Purana’s discourse)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
Indirectly, it presents a Purāṇic vision of intrinsic manifestation: just as honey arises from within the plant’s own essences, the tradition often frames effects as emerging from their inherent causes under Īśvara’s ordering—hinting at an immanent sacred principle pervading nature.
No direct yogic technique is taught in this verse; instead it supports yogic living by valuing sāttvika, potency-bearing substances (like madhu) that are traditionally used to sustain discipline, clarity, and ritual purity—auxiliaries often assumed in Dharma and Yoga-shāstra contexts.
It does not explicitly mention Śiva or Viṣṇu; however, in the Kurma Purāṇa’s Śaiva–Vaiṣṇava synthesis, such natural potencies are typically understood as operating under the one Īśvara who is praised through both Śaiva and Vaiṣṇava theological lenses.