Kurma Purana — Purva Bhaga, Shloka 30
Ikṣvāku-vaṃśa (Genealogy) culminating in Rāma; Setu-liṅga Māhātmya; Continuation through Kuśa and Lava
प्रणम्याथ पितुः पादौ लक्ष्मणेन सहाच्युतः / ययौ वनं सपत्नीकः कृत्वा समयमात्मवान्
praṇamyātha pituḥ pādau lakṣmaṇena sahācyutaḥ / yayau vanaṃ sapatnīkaḥ kṛtvā samayamātmavān
Rồi bậc Bất Thoái (Acyuta) cúi lạy dưới chân phụ vương, cùng với Lakṣmaṇa, và lên đường vào rừng với hiền thê; vị anh hùng tự chế đã giữ trọn lời thệ ước.
Narrator (Purana-vakta, in the Kurma Purana narrative frame)
Primary Rasa: vira
Secondary Rasa: karuna
FAQs
By calling Rāma “ātmavān” (self-possessed), the verse highlights mastery of the mind and senses—an outward sign of inner steadiness (ātma-niyama) that dharma and yoga both require.
The verse emphasizes vow-keeping (samaya) and self-restraint (ātmavatā). In Kurma Purana’s yogic-ethical framework, such niyamas support higher practice—purifying conduct so meditation and devotion become stable.
Though the verse is Vaiṣṇava in naming “Acyuta,” its teaching is universally dharmic—truthfulness and self-control—values equally affirmed in Śaiva/Pāśupata discipline, reflecting the Kurma Purana’s synthetic tone.