Shloka 44

Viṣṇu at Upamanyu’s Āśrama: Pāśupata Tapas, Darśana of Śiva, and Boons from Devī

Devanagari script

इह प्रवर्तिता पुण्या द्व्यष्टसाहस्त्रिकोत्तरा / वायवीयोत्तरं नाम पुराणं वेदसंमितम् / इहैव ख्यापितं शिष्यैः शांशपायनभाषितम्

Transliteration

iha pravartitā puṇyā dvyaṣṭasāhastrikottarā / vāyavīyottaraṃ nāma purāṇaṃ vedasaṃmitam / ihaiva khyāpitaṃ śiṣyaiḥ śāṃśapāyanabhāṣitam

Translation

ณ ที่นี่เอง ปุราณะอันเป็นกุศลนี้—มีนามว่า ‘วายวียะ-อุตตระ’ มีโศลกมากกว่าสองหมื่นแปดพันเล็กน้อย และสอดคล้องกับพระเวท—ได้ถูกเผยแพร่ และที่นี่เองศิษย์ทั้งหลายได้ทำให้เป็นที่เลื่องลือว่าเป็นถ้อยคำของศางศปายนะ

Word by Word

• iha: here
• iha: Adhikarana (अधिकरण)
• Type: Indeclinable
• Root: iha (अव्यय)
• Form: अव्यय (adverb)

• pravartitā: was propagated/initiated
• pravartitā: Kriya (क्रिया/भाव)
• Type: Verb
• Root: pra√vṛt (धातु)
• Form: कृदन्त, क्त-प्रत्यय (past passive participle), स्त्रीलिङ्ग, प्रथमा, एकवचन; ‘set in motion/propagated’

• puṇyā: holy/meritorious
• puṇyā: Visheshana (विशेषण)
• Type: Adjective
• Root: puṇya (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; विशेषण (of saṃhitā/purāṇa understood)

• dvyaṣṭa-sāhastrika-uttarā: with 28,000 (verses) and more
• dvyaṣṭa-sāhastrika-uttarā: Visheshana (विशेषण)
• Type: Adjective
• Root: dvi+aṣṭa+sāhastrika+uttara (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; समासः (संख्यापूर्वक-तत्पुरुष) ‘having an addition of 28000’ (i.e., 28,000+); विशेषण

• vāyavīya-uttaram: the Vāyavīyottara (supplement to Vāyavīya)
• vāyavīya-uttaram: Karta (कर्ता)
• Type: Noun
• Root: vāyavīya+uttara (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; समासः ‘Vāyavīya’ + ‘Uttara’ (the latter part/appendix)

• nāma: named
• nāma: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: nāman (प्रातिपदिक)
• Form: अव्ययप्रयोगः (indeclinable ‘named/called’)

• purāṇam: Purāṇa
• purāṇam: Apposition (समानााधिकरण)
• Type: Noun
• Root: purāṇa (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन

• veda-saṃmitam: commensurate with the Veda
• veda-saṃmitam: Visheshana (विशेषण)
• Type: Adjective
• Root: veda+saṃmita (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; समासः वेदेन संमितम् (instrumental tatpuruṣa) ‘measured/commensurate with the Veda’

• iha: here
• iha: Adhikarana (अधिकरण)
• Type: Indeclinable
• Root: iha (अव्यय)
• Form: अव्यय (adverb)

• eva: indeed
• eva: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: अव्यय (emphasis)

• khyāpitam: was proclaimed/made known
• khyāpitam: Kriya (क्रिया/भाव)
• Type: Verb
• Root: khyāp (धातु)
• Form: कृदन्त, क्त (past passive participle), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘made known’

• śiṣyaiḥ: by disciples
• śiṣyaiḥ: Karana (करण)
• Type: Noun
• Root: śiṣya (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया-विभक्ति (instrumental), बहुवचन

• śāṃśapāyana-bhāṣitam: spoken by Śāṃśapāyana
• śāṃśapāyana-bhāṣitam: Visheshana (विशेषण)
• Type: Adjective
• Root: śāṃśapāyana+bhāṣita (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; क्त-प्रत्यय (PPP) ‘spoken’; समासः शांशपायनेन भाषितम् (instrumental tatpuruṣa)

Speaker

Narrator (Purāṇic recension notice; traditionally within the sage-to-sage transmission framework)

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities

• Vāyavīya-Uttara Purāṇa
• Śāṃśapāyana
• Veda

More Details (4 sections)

FAQs

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

This verse does not directly define Ātman; it establishes scriptural authority by stating that the Purāṇa is “veda-saṃmita” (in harmony with the Vedas), implying that its teachings on Self and liberation are to be read as Veda-aligned.

What Yoga or Meditative practices are highlighted here?

No specific Yoga technique is taught in this line; rather, it frames the reliability of the text’s later spiritual disciplines (including Pāśupata-oriented observances and Yoga-shāstra themes) by emphasizing its Vedic consonance and authenticated lineage of transmission.

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

Indirectly: by grounding the Purāṇic teaching in Vedic authority, it supports the Kurma Purāṇa’s broader method of reconciling Śaiva and Vaiṣṇava streams as expressions consistent with the Veda, even when the verse itself is about textual propagation.