Kurma Purana — Purva Bhaga, Shloka 23
Sapta-dvīpa Cosmography and the Vision of Śvetadvīpa–Vaikuṇṭha
ब्राह्मणा द्रविणो विप्राः क्षत्रियाः शुष्मिणस्तथा / वैश्याः स्नेहास्तु मन्देहाः शूद्रास्तत्र प्रकीर्तिताः
brāhmaṇā draviṇo viprāḥ kṣatriyāḥ śuṣmiṇastathā / vaiśyāḥ snehāstu mandehāḥ śūdrāstatra prakīrtitāḥ
Sa aral na iyon, ang mga Brahmin ay inilalarawang nakatuon sa yaman at kabuhayan; ang mga Kshatriya ay may sigla at alab; ang mga Vaishya ay may pag-ibig at pagkakapit; at ang mga Shudra ay may mas mapurol na pag-unawa—ganyan ang pagkakalarawan doon.
Traditional narration within the Purva-bhaga (didactic discourse attributed in the Kurma Purana’s dialogue framework; commonly presented as instruction ultimately stemming from Lord Kurma’s teaching line to sages/Indradyumna-context).
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
It does not directly define Atman; instead, it classifies human temperaments within varṇāśrama. In the Kurma Purana’s broader synthesis, such classifications support dharma and inner purification, which then becomes a basis for Self-knowledge.
No specific yogic technique is stated in this verse. Indirectly, it frames psychological tendencies (svabhāva) that must be disciplined—an ethical prerequisite for higher practice, including the Kurma Purana’s Shaiva-Vaishnava yogic paths such as Pāśupata-oriented restraint and devotion.
It does not explicitly mention Shiva or Vishnu. However, as part of the Kurma Purana’s dharma-teaching layer, it supports the shared Shaiva-Vaishnava aim: regulating conduct and tendencies so the aspirant becomes fit for devotion and liberating knowledge.