Kurma Purana — Purva Bhaga, Shloka 34
Durjaya, Urvaśī, and the Expiation at Vārāṇasī
Genealogy and Sin-Removal through Viśveśvara
श्रुत्वैतद् व्याहृतं तेन गच्छेत्याह हितैषिणी / शापं दास्यति ते कण्वो ममापि भवतः प्रिया
śrutvaitad vyāhṛtaṃ tena gacchetyāha hitaiṣiṇī / śāpaṃ dāsyati te kaṇvo mamāpi bhavataḥ priyā
அவன் சொன்னதை கேட்ட நல்வாழ்வு நாடும் அவள், “செல்” என்றாள். மேலும், “கண்வர் உனக்கு சாபம் அளிப்பார்; எனினும் நானும் உனக்கு பிரியமானவளே” என்றாள்.
A well-wishing woman (hitaiṣiṇī) within the narrative frame (as recounted in the Kurma Purana’s dialogue tradition)
Primary Rasa: bhayanaka
Secondary Rasa: karuna
FAQs
Indirectly, it points to karmic causality in embodied life: speech and action bring results (like a curse), while the Atman remains the witness beyond such reactions—a common Purāṇic frame that later supports yoga-based self-knowledge.
No explicit practice is taught in this verse; instead it provides narrative groundwork—showing how ethical choices and consequences motivate vairāgya (dispassion), which the Kurma Purana later connects to disciplined yoga and devotion in its Shaiva-Vaishnava synthesis.
It does not directly mention Shiva or Vishnu; it functions as a dharma-focused narrative moment. In the Kurma Purana’s broader theology, such moral causality is integrated into the shared Shaiva-Vaishnava vision where devotion and yoga lead beyond karmic entanglement.