Kurma Purana — Uttara Bhaga, Shloka 27
Snātaka and Gṛhastha-Dharma: Conduct, Marriage Norms, Daily Rites, and Liberating Virtues
क्षमा दया च विज्ञानं सत्यं चैव दमः शमः / अध्यात्मनिरतं ज्ञानमेतद् ब्राह्मणलक्षणम्
kṣamā dayā ca vijñānaṃ satyaṃ caiva damaḥ śamaḥ / adhyātmanirataṃ jñānametad brāhmaṇalakṣaṇam
Nhẫn nhục (kṣamā), từ bi, trí phân biệt (vijñāna), chân thật, tự chế (dama), an tịnh nội tâm (śama), cùng với tri kiến chuyên chú nơi Đại Ngã tối thượng—đó là những dấu hiệu của một brāhmaṇa.
Traditional narration within Kurma Purana’s dharma-teaching discourse (didactic voice attributed to the Purana’s authoritative speaker, commonly Lord Kūrma/Vishnu in dialogue settings)
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
It frames true learning as adhyātma-oriented jñāna—knowledge anchored in the inner Self—implying that spiritual realization, not mere ritual or birth, is central to the highest identity.
The verse emphasizes dama (sense-restraint) and śama (mental tranquility), foundational yogic disciplines that steady the mind and prepare it for adhyātma-jñāna (contemplation of the Self).
It does not name either deity directly; instead it presents a shared dharma-yoga ethic (self-control, truth, inner knowledge) that fits the Kurma Purana’s Shaiva–Vaishnava synthesis by prioritizing inner realization over sectarian markers.