Kurma Purana — Purva Bhaga, Shloka 116

Devī-tattva, Śakti–Śaktimān doctrine, Kāla–Māyā cosmology, and Māheśvara Yoga instruction

Devanagari script

विचित्ररत्नमुकुटा प्रणतार्तिप्रभञ्जनी / कौशिकी कर्षणी रात्रिस्त्रिदशार्तिविनाशिनी

Transliteration

vicitraratnamukuṭā praṇatārtiprabhañjanī / kauśikī karṣaṇī rātristridaśārtivināśinī

Translation

她戴着奇妙宝石冠冕；摧碎礼拜者之苦；光耀的考希吉（Kauśikī）；摄引众生归向自身的魅力者；赐予护覆的夜；并灭除诸天忧患者。

Word by Word

• विचित्ररत्नमुकुटा: she who has a wondrous jeweled crown
• विचित्ररत्नमुकुटा: Karta (कर्ता/Subject)
• Type: Adjective
• Root: विचित्र-रत्न-मुकुट (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन; समासः—षष्ठी-तत्पुरुषः (रत्नानां मुकुटः) + कर्मधारय-भावः (विचित्रः)

• प्रणतार्तिप्रभञ्जनी: destroyer of the distress of the bowed (devotees)
• प्रणतार्तिप्रभञ्जनी: Karta (कर्ता/Subject)
• Type: Adjective
• Root: प्रणत-आर्ति-प्रभञ्जन (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; समासः—षष्ठी-तत्पुरुषः (प्रणतानाम् आर्तिः) + तत्पुरुषः (आर्तेः प्रभञ्जनी = नाशिनी)

• कौशिकी: Kauśikī (a goddess-epithet)
• कौशिकी: Karta (कर्ता/Subject)
• Type: Noun
• Root: कौशिकी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; विशेष-नाम (proper epithet)

• कर्षणी: the attractor; she who draws (all)
• कर्षणी: Karta (कर्ता/Subject)
• Type: Adjective
• Root: कर्षणी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; कर्षण-शक्ति-युक्ता (attractive/drawing)

• रात्रिः: Night
• रात्रिः: Karta (कर्ता/Subject)
• Type: Noun
• Root: रात्रि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन

• त्रिदशार्तिविनाशिनी: destroyer of the distress of the gods
• त्रिदशार्तिविनाशिनी: Karta (कर्ता/Subject)
• Type: Adjective
• Root: त्रिदश-आर्ति-विनाशिन (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; समासः—षष्ठी-तत्पुरुषः (त्रिदशानाम् आर्तिः) + तत्पुरुषः (आर्तेः विनाशिनी)

Speaker

Sūta (narrating a stotra/praise as transmitted in the Purāṇic dialogue)

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Characters & Entities

• Kauśikī
• Devī
• Tridaśa (Devas)

More Details (3 sections)

FAQs

How does this verse explain the nature of the Supreme Self (Atman)?

By portraying the Goddess as the remover of suffering for the surrendered and as the power that attracts all beings, the verse points to the Supreme as both compassionate refuge and the inner force drawing consciousness back toward its source (Atman/Brahman).

What Yoga or Meditative practices are highlighted here?

The verse supports bhakti-yoga and śaraṇāgati (surrender): repeated remembrance of divine names (nāma-smaraṇa) and devotion to the protective Śakti are presented as means to dissolve distress and steady the mind for higher contemplative practice.

How does this verse depict the relationship between Shiva and Vishnu?

By elevating Śakti as the universal power who protects devas and devotees alike, the Purāṇic synthesis is reinforced: the one Supreme is approached through complementary forms—Śiva/Vişṇu as Lord and Śakti as the operative divine energy—without contradicting non-dual intent.