Kurma Purana — Purva Bhaga, Shloka 57

Sapta-dvīpa Cosmography and the Vision of Śvetadvīpa–Vaikuṇṭha

Devanagari script

ईषत्स्मितैः सुबिम्बोष्ठैर्बालमुग्धमृगेक्षणैः / अशेषविभवोपेतैर्भूषितैस्तनुमध्यमैः

Transliteration

īṣatsmitaiḥ subimboṣṭhairbālamugdhamṛgekṣaṇaiḥ / aśeṣavibhavopetairbhūṣitaistanumadhyamaiḥ

Translation

她们微含笑意，唇若熟透的频婆果，眸如幼鹿，带着稚纯的青春之韵；又以无尽荣华与诸般饰物庄严其身，腰肢纤细。

Word by Word

• ईषत्-स्मितैः: with slight smiles
• ईषत्-स्मितैः: विशेषण (Adjectival modifier)
• Type: Adjective
• Root: ईषत् (अव्यय) + स्मित (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया, बहुवचन; विशेषण; ईषत् (slightly) as pre-member

• सु-बिम्ब-ओष्ठैः: with beautiful bimba-like lips
• सु-बिम्ब-ओष्ठैः: विशेषण (Adjectival modifier)
• Type: Adjective
• Root: सु (उपसर्गवत्/अव्यय) + बिम्ब (प्रातिपदिक) + ओष्ठ (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया, बहुवचन; विशेषण

• बाल-मुग्ध-मृग-ईक्षणैः: with eyes like those of innocent young deer
• बाल-मुग्ध-मृग-ईक्षणैः: विशेषण (Adjectival modifier)
• Type: Adjective
• Root: बाल (प्रातिपदिक) + मुग्ध (प्रातिपदिक) + मृग (प्रातिपदिक) + ईक्षण (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया, बहुवचन; विशेषण

• अशेष-विभव-उपेतैः: possessed of all splendor
• अशेष-विभव-उपेतैः: विशेषण (Adjectival modifier)
• Type: Adjective
• Root: अशेष (प्रातिपदिक) + विभव (प्रातिपदिक) + उपेत (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया, बहुवचन; विशेषण

• भूषितैः: adorned
• भूषितैः: विशेषण (Adjectival modifier)
• Type: Adjective
• Root: भूष् (धातु) + क्त (कृत्) → भूषित (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया, बहुवचन; क्त-प्रत्ययान्त भूतकर्मणि कृदन्त (past passive participle)

• तनु-मध्यमैः: slender-waisted
• तनु-मध्यमैः: विशेषण (Adjectival modifier)
• Type: Adjective
• Root: तनु (प्रातिपदिक) + मध्य (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया, बहुवचन; विशेषण

Speaker

Narrator (Purāṇic narration within the Kurma Purana’s Purva-bhaga; speaker not explicitly marked in this single verse excerpt)

Verse Rasa

Primary Rasa: shringara

Secondary Rasa: shanta

More Details (4 sections)

FAQs

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

This verse is descriptive rather than doctrinal: it portrays auspicious, refined beauty as an outer sign of divine splendor (śrī). In the Kurma Purana’s broader teaching, such beauty is ultimately subordinate to the Atman/Iśvara who illumines all forms.

What Yoga or Meditative practices are highlighted here?

No explicit yoga method is taught in this line. Indirectly, the verse supports dhyāna by providing a vivid contemplative image of divine/auspicious form—useful as an aesthetic support (ālambana) that, in the wider Kurma Purana, is meant to mature into inward devotion and disciplined practice.

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

The verse itself does not name Śiva or Viṣṇu; it functions as poetic narration. In the Kurma Purana’s Shaiva–Vaishnava synthesis, such descriptions of splendor are understood as manifestations of the one supreme reality revered through both Śiva and Nārāyaṇa.