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Kurma Purana — Purva Bhaga, Shloka 11

Kali-yuga Doṣas, the Supremacy of Rudra as Refuge, and the Closure of the Manvantara Teaching

कुशीलचर्याः पाषण्डैर्वृथारूपैः समावृताः / बहुयाचनको लोको भविष्यति परस्परम्

kuśīlacaryāḥ pāṣaṇḍairvṛthārūpaiḥ samāvṛtāḥ / bahuyācanako loko bhaviṣyati parasparam

لوگ پست کردار اور پاشنڈیوں کے کھوکھلے بھیس سے ڈھک جائیں گے؛ اور معاشرہ ایک دوسرے سے مسلسل بہت زیادہ مانگنے والا بن جائے گا۔

कुशीलचर्याःof base conduct/low practices
कुशीलचर्याः:
Karta (कर्ता)
TypeAdjective
Rootकुशील-चर्या (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (Nominative/1st), बहुवचन (plural); विशेषण (adjective) लोकाः/जनाः (implicit)
पाषण्डैःby heretics/sectarians
पाषण्डैः:
Karaṇa (करण)
TypeNoun
Rootपाषण्ड (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (Instrumental/3rd), बहुवचन (plural)
वृथारूपैःof vain/false appearance
वृथारूपैः:
Karaṇa (करण)
TypeAdjective
Rootवृथा-रूप (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (Instrumental/3rd), बहुवचन (plural); विशेषण (adjective) पाषण्डैः-विशेषणम्
समावृताःcovered/enveloped
समावृताः:
Karta (कर्ता)
TypeAdjective
Rootसम्-आ-√वृ (धातु)
Formकृदन्त (क्त/PPP), पुंलिङ्ग, प्रथमा (Nominative/1st), बहुवचन (plural); विधेय-विशेषण (predicate adjective)
बहुयाचनकःgiven to much begging
बहुयाचनकः:
Karta (कर्ता)
TypeAdjective
Rootबहु-याचनक (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (Nominative/1st), एकवचन (singular); विशेषण (adjective) लोकः-विशेषणम्
लोकःthe world/people
लोकः:
Karta (कर्ता)
TypeNoun
Rootलोक (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (Nominative/1st), एकवचन (singular)
भविष्यतिwill become
भविष्यति:
Kriyā (क्रिया)
TypeVerb
Rootभू (धातु)
Formलृट् (Simple Future), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन (singular)
परस्परम्mutually/one another
परस्परम्:
Adverbial (क्रियाविशेषण)
TypeIndeclinable
Rootपरस्परम् (अव्यय/प्रातिपदिक-नपुंसक)
Formअव्यय; परस्पर (reciprocal adverb)

Lord Kurma (Vishnu) instructing sages on dharma and the degenerative signs of Kali-yuga

Primary Rasa: bibhatsa

Secondary Rasa: karuna

K
Kali-yuga
P
Pāṣaṇḍa (false sectarianism)

FAQs

Indirectly: it contrasts inner dharma with “vṛthā-rūpa” (empty outer show), implying that spiritual truth is realized inwardly rather than through hypocritical appearances.

No specific technique is taught in this line; it functions as a warning that authentic sādhanā (yoga/vrata/tapas) must be grounded in ethical conduct, not in sectarian display or pretended asceticism.

By condemning “pāṣaṇḍa” and hollow religiosity, it supports the Purana’s integrative stance: true devotion and yoga—whether framed as Shaiva (Pāśupata) or Vaishnava—must be sincere and dharma-aligned rather than divisive or performative.