Kurma Purana — Purva Bhaga, Shloka 55

Dakṣa-yajña-bhaṅgaḥ — Dadhīci’s Teaching and the Destruction of Dakṣa’s Sacrifice

Devanagari script

एवमुक्ता अपीशानं मायया नष्टचेतसः / न मेनिरे ययुर्मन्त्रा देवान् मुक्त्वा स्वमालयम्

Transliteration

evamuktā apīśānaṃ māyayā naṣṭacetasaḥ / na menire yayurmantrā devān muktvā svamālayam

Translation

虽被如此劝告，他们的心却被摩耶所毁，不能识得伊沙那。于是持咒者舍离诸天，回归自己的住处。

Word by Word

• एवम्: thus
• एवम्: क्रियाविशेषण (Adverbial)
• Type: Indeclinable
• Root: एवम् (अव्यय)
• Form: रीत्यर्थक-अव्यय (adverb of manner)

• उक्ताः: having been addressed/told
• उक्ताः: विशेषण (Predicate adjective of implied subject)
• Type: Verb
• Root: वच् (धातु)
• Form: क्त (Past Passive Participle), पुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; ‘उक्त’ = having been told

• अपि: even/also
• अपि: सम्बन्धसूचक (Particle)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: समुच्चय/अपेक्षार्थक (particle: even/also)

• ईशानम्: Īśāna (Śiva)
• ईशानम्: कर्म (Karma/Object)
• Type: Noun
• Root: ईशान (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन

• मायया: by illusion
• मायया: करण (Karaṇa/Instrument)
• Type: Noun
• Root: माया (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया (3rd/Instrumental), एकवचन

• नष्ट-चेतसः: whose minds were lost/confused
• नष्ट-चेतसः: विशेषण (Viśeṣaṇa of implied subject ‘देवाः’)
• Type: Adjective
• Root: नश् (धातु) + चेतस् (प्रातिपदिक)
• Form: बहुव्रीहिसमास; पुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन; ‘नष्टं चेतः येषाम्’

• न: not
• न: निषेधक (Negator)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेध (negation particle)

• मेनिरे: they thought/considered
• मेनिरे: क्रिया (Kriyā/Verb)
• Type: Verb
• Root: मन् (धातु)
• Form: लिट् (Perfect), आत्मनेपद, प्रथमपुरुष (3rd), बहुवचन

• ययुः: they went
• ययुः: क्रिया (Kriyā/Verb)
• Type: Verb
• Root: या (धातु)
• Form: लिट् (Perfect), परस्मैपद, प्रथमपुरुष (3rd), बहुवचन

• मन्त्राः: the mantras/sages
• मन्त्राः: कर्ता (Karta/Subject)
• Type: Noun
• Root: मन्त्र (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), बहुवचन

• देवान्: the gods
• देवान्: अपादान/वियोग (Separation; object left behind with ‘मुक्त्वा’)
• Type: Noun
• Root: देव (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/Accusative), बहुवचन

• मुक्त्वा: having left
• मुक्त्वा: पूर्वकालक्रिया (Pūrvakāla-kriyā/Anterior action)
• Type: Verb
• Root: मुच् (धातु)
• Form: क्त्वा (Absolutive/Gerund), ‘having left/abandoned’

• स्वम्: their own
• स्वम्: विशेषण (Viśeṣaṇa of ‘आलयम्’)
• Type: Adjective
• Root: स्व (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम-विशेषण, नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन

• आलयम्: abode/dwelling
• आलयम्: कर्म (Karma/Object of ‘ययुः’ as destination)
• Type: Noun
• Root: आलय (प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग (प्रयोगे भेदः), द्वितीया (2nd/Accusative), एकवचन

Speaker

Narrator (Purāṇic narrator recounting events to the listening sages)

Verse Rasa

Primary Rasa: karuna

Secondary Rasa: bhayanaka

Characters & Entities

• Īśāna (Śiva)
• Māyā
• Devas

More Details (4 sections)

FAQs

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

It implies that recognition of the Lord (Īśāna) is blocked when consciousness is overpowered by Māyā; true knowledge is not merely ritual capacity but clear awareness that pierces delusion.

What Yoga or Meditative practices are highlighted here?

The verse contrasts mantra-competence with inner clarity; it indirectly points to Yoga as citta-śuddhi (purification of mind) and viveka (discernment) so that the Lord is recognized beyond Māyā—an orientation consistent with Pāśupata-style discipline and contemplative devotion.

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

By centering Īśāna as the Lord to be recognized, the verse supports the Purāṇic synthesis where divine sovereignty is one, approached through different names and forms; failure to recognize Īśāna is portrayed as Māyā-driven, not as a true difference in ultimate divinity.