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Kurma Purana — Purva Bhaga, Shloka 35

Genealogies of Yadus and Vṛṣṇis; Navaratha’s Refuge to Sarasvatī; Rise of Sāttvata Tradition; Prelude to Kṛṣṇa-Balarāma Incarnation

Devanagari script

सात्त्वतः सत्त्वसंपन्नः कौशल्यां सुषुवे सुतान् / अन्धकं वै महाभोजं वृष्णिं देवावृधं नृपम् / ज्येष्ठं च भजमानाख्यं धनुर्वेदविदां वरम्

Transliteration

sāttvataḥ sattvasaṃpannaḥ kauśalyāṃ suṣuve sutān / andhakaṃ vai mahābhojaṃ vṛṣṇiṃ devāvṛdhaṃ nṛpam / jyeṣṭhaṃ ca bhajamānākhyaṃ dhanurvedavidāṃ varam

Translation

وساتتفَتا، المفعم بالسَّتْفَة والفضائل، أنجب من كوشاليَا أبناءً: أندهاكا، المها-بهوچا؛ وفِرِشْني؛ ودِيفاوْرِدها الملك؛ وكذلك الأكبر المسمّى بهَجامانا، وهو أبرع من عَرَفَ دهنورفيدا (علم الرمي بالقوس).

Word by Word
सात्त्वतःSāttvata
सात्त्वतः:
कर्ता (कर्ता/Subject)
TypeNoun
Rootसात्त्वत (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन — Nominative singular
सत्त्वसंपन्नःendowed with virtue
सत्त्वसंपन्नः:
विशेषण (विशेषण/Qualifier)
TypeAdjective
Rootसत्त्व + संपन्न (√पद्/√पन्; क्त, कृदन्त-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन — agreeing with ‘सात्त्वतः’; समासः तत्पुरुष (‘endowed with sattva/virtue’)
कौशल्याम्Kauśalyā
कौशल्याम्:
कर्म (कर्म/Object)
TypeNoun
Rootकौशल्या (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन — Accusative singular (wife’s name)
सुषुवेbegot
सुषुवे:
क्रिया (आख्यात/Verb)
TypeVerb
Root√सू (धातु)
Formलिट् (Perfect), प्रथमपुरुष (3rd), एकवचन; आत्मनेपद — ‘begot/gave birth (to)’
सुतान्sons
सुतान्:
कर्म (कर्म/Object)
TypeNoun
Rootसुत (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, बहुवचन — Accusative plural
अन्धकम्Andhaka
अन्धकम्:
कर्म (कर्म/Object)
TypeNoun
Rootअन्धक (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन — Accusative singular (proper name)
वैindeed
वै:
सम्बन्ध (निपात/Discourse particle)
TypeIndeclinable
Rootवै (अव्यय)
Formनिपात (emphatic particle)
महाभोजम्the great Bhoja (Andhaka)
महाभोजम्:
कर्म (कर्म/Object; apposition to अन्धकम्)
TypeNoun
Rootमहा + भोज (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन — Accusative singular; समासः कर्मधारय (‘great Bhoja’)
वृष्णिम्Vṛṣṇi
वृष्णिम्:
कर्म (कर्म/Object)
TypeNoun
Rootवृष्णि (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन — Accusative singular (proper name)
देवावृधम्Devāvṛdha
देवावृधम्:
कर्म (कर्म/Object)
TypeNoun
Rootदेव + आवृध (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन — Accusative singular (proper name); समासः तत्पुरुष (‘increased by the gods’/‘god-nourished’)
नृपम्king
नृपम्:
कर्म (कर्म/Object; apposition)
TypeNoun
Rootनृप (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन — Accusative singular; apposition to देवावृधम्
ज्येष्ठम्eldest
ज्येष्ठम्:
विशेषण (विशेषण/Qualifier)
TypeAdjective
Rootज्येष्ठ (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन — Accusative singular; qualifying the next named son
चand
च:
सम्बन्ध (समुच्चय/Conjunction)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयार्थक निपात (conjunction)
भजमानाख्यम्named Bhajamāna
भजमानाख्यम्:
विशेषण (नामविशेषण/Name-epithet)
TypeAdjective
Rootभजमान + आख्य (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन — Accusative singular; समासः तत्पुरुष (‘named Bhajamāna’)
धनुर्वेदविदाम्of the knowers of archery-science
धनुर्वेदविदाम्:
सम्बन्ध (षष्ठी/Genitive relation)
TypeNoun
Rootधनुस् + वेद + विद् (प्रातिपदिक)
Formषष्ठी, बहुवचन; पुंलिङ्ग — Genitive plural; समासः तत्पुरुष (‘of knowers of dhanurveda’)
वरम्the best
वरम्:
कर्म (कर्म/Object; apposition)
TypeNoun
Rootवर (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन — Accusative singular; predicate/apposition to ‘ज्येष्ठम् ...’
Speaker

Purāṇic narrator (Sūta/Vyāsa tradition) recounting dynastic genealogy

Verse Rasa

Primary Rasa: vira

Secondary Rasa: adbhuta

Characters & Entities
S
Sāttvata
K
Kauśalyā
A
Andhaka
M
Mahābhoja
V
Vṛṣṇi
D
Devāvṛdha
B
Bhajamāna
D
Dhanurveda

FAQs

This verse is genealogical rather than directly metaphysical; it supports the Purāṇic method of grounding later teachings (including Atman–Brahman instruction found elsewhere in the text) within a dharmic, historical lineage framework.

No explicit yoga practice is taught in this verse; instead it highlights sattva (virtue/purity) and kṣatriya disciplines like Dhanurveda, which Purāṇas often treat as part of dharma that prepares the mind for higher disciplines taught later (e.g., Pāśupata-oriented sādhanā in the Kurma Purana).

It does not explicitly address Shiva–Vishnu unity; it provides dynastic context that, in the Kurma Purana’s broader Shaiva–Vaishnava synthesis, situates divine teachings within the world of righteous kings and lineages.

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