Uttara Bhaga Adhyaya 27 Shloka 33 - Kurma Purana | Chinese | Vedapath

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Kurma Purana — Uttara Bhaga, Shloka 33

Vānaprastha-Dharma: Forest Discipline, Vaikhānasa Austerities, and Śiva-Āśrama as the Liberative Refuge

Devanagari script

अथ चाग्नीन् समारोप्य स्वात्मनि ध्यानतत्परः / अनग्निरनिकेतः स्यान्मुनिर्मोक्षपरो भवेत्

Transliteration

atha cāgnīn samāropya svātmani dhyānatatparaḥ / anagniraniketaḥ syānmunirmokṣaparo bhavet

Translation

随后，当他将诸圣火内安于自身之我（Ātman）中，便应全然专注于对我性的禅观。应当无外火而住、无定居而行；如此牟尼便一心趋向解脱（mokṣa）。

Word by Word

अथthen

चand

अग्नीन्fires

समारोप्यhaving installed/placed

स्वात्मनिin one’s own self

ध्यानतत्परःintent on meditation

अनग्निःwithout (ritual) fire

अनिकेतःhomeless

स्यात्should be

मुनिःa sage

मोक्षपरःaimed at liberation

भवेत्should become/be

Speaker

Lord Kurma (Vishnu) instructing on moksha-dharma (renunciant discipline) in a Shaiva–Vaishnava synthesis tone

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities

Agni (sacred fire)

Atman (Self)

Muni (sage)

Moksha (liberation)

FAQs

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

It treats the Ātman as the true inner altar: the sacred fires are to be ‘installed’ within oneself, implying that realization is inward—through Self-meditation rather than external ritual alone.

What Yoga or Meditative practices are highlighted here?

It emphasizes ātma-dhyāna (meditation on the Self) with single-pointed commitment, alongside renunciant discipline—living without external fires and without attachment to a fixed home, aligning with a Pashupata-leaning inner-yajña orientation.

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

By privileging inner realization over outer markers, it reflects the Purana’s synthetic approach: devotion and yoga culminate in moksha as a shared, non-sectarian spiritual goal, harmonizing Shaiva ascetic ideals with Vaishnava teaching authority.