Kurma Purana — Purva Bhaga, Shloka 31
Durjaya, Urvaśī, and the Expiation at Vārāṇasī
Genealogy and Sin-Removal through Viśveśvara
स मालया तदा देवीं भूषितां प्रेक्ष्य मोहितः / रेमे कृतार्थमात्मानं जानानः सुचिरं तया
sa mālayā tadā devīṃ bhūṣitāṃ prekṣya mohitaḥ / reme kṛtārthamātmānaṃ jānānaḥ suciraṃ tayā
Bấy giờ, thấy Nữ Thần được trang sức bằng vòng hoa, ngài say đắm mê mẩn. Ngài cùng nàng hưởng lạc rất lâu, tự cho mình đã viên mãn và mục đích đã thành tựu.
Purāṇic narrator (Sūta/Vyāsa tradition), recounting the episode in third person
Primary Rasa: shringara
Secondary Rasa: shanta
FAQs
It shows a worldly self-assessment—he “considers himself fulfilled”—highlighting how fulfillment is often mistaken for true ātma-siddhi, which the Purāṇa later contrasts with steadiness of mind and spiritual realization.
No explicit yoga practice is taught in this verse; instead it depicts moha (enchantment). In Kurma Purana’s broader arc, such moha becomes the condition that disciplines like restraint (saṃyama), detachment (vairāgya), and devotion (bhakti) are meant to overcome.
This verse itself is narrative and does not name Shiva or Vishnu; indirectly, it sets up the Purāṇa’s later non-dual ethical-spiritual framing where the same Supreme is approached through both Shaiva (Pāśupata-yoga) and Vaiṣṇava devotion, transcending enchantment.