Kurma Purana — Purva Bhaga, Shloka 9
Dakṣa’s Progeny, Nṛsiṃha–Varāha Avatāras, and Andhaka’s Defeat
Hari–Hara–Śakti Synthesis
मरुत्वन्तो मरुत्वत्यां वसवो ऽष्टौ वसोः सुताः / भानोस्तु भानवश्चैव मुहूर्ता वै मुहूर्तजाः
marutvanto marutvatyāṃ vasavo 'ṣṭau vasoḥ sutāḥ / bhānostu bhānavaścaiva muhūrtā vai muhūrtajāḥ
من مَرُتْوَتِي وُلد المَرُتْوَنْت، ومن فَسُو وُلدت الفَسُوات الثمانية، أبناء فَسُو. ومن بْهَانُو وُلد البْهَانَفَة، وأمّا المُهُورْتَات فمولودات حقًّا من مُهُورْتَا.
Sūta (narrator) recounting the Purāṇic enumeration to the sages
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
Indirectly: by listing deity-classes as born from specific progenitors, the verse frames all cosmic functions—elements (Vasus), winds/hosts (Marutvants), and time (Muhūrtas)—as ordered manifestations within creation, implying that the Supreme Self stands as the uncreated ground beyond these generated categories.
No explicit practice is taught in this śloka; its yogic relevance is contextual—Pāśupata/Vaiṣṇava contemplation often begins with recognizing cosmic order (tattva and kāla). Seeing even time (muhūrta) as a divine principle supports disciplined sādhanā based on regulated time, purity, and ritually aligned practice.
The verse is cosmological rather than sectarian: it enumerates shared Purāṇic divine hosts without polemic. In the Kurma Purana’s broader Shaiva–Vaishnava synthesis, such lists function as a common cosmology within which both Śiva-oriented (Pāśupata) and Viṣṇu-oriented devotion can be harmonized.