Shloka 25
Tāmasa Sarga, the Androgynous Division of Brahmā, and the Lineages of Dharma and Adharma
जज्ञे हिंसा त्वधर्माद् वै निकृतिं चानृतं सुतम् / निकृत्यनृतयोर्जज्ञे भयं नरक एव च
jajñe hiṃsā tvadharmād vai nikṛtiṃ cānṛtaṃ sutam / nikṛtyanṛtayorjajñe bhayaṃ naraka eva ca
من الأدهرما (Adharma، اللادَرْم) وُلِدت هِمْسا (Hiṃsā، العنف)، وكان ابناها نِكْرِتي (Nikṛti، الإثم المخادع) وأَنِرْتا (Anṛta، الكذب). ومن نِكْرِتي وأَنِرْتا وُلِد بْهَيَا (Bhaya، الخوف) ونَرَكَ (Naraka، الجحيم).
Sūta (narrating Purāṇic genealogy to the sages)
Primary Rasa: bhayanaka
Secondary Rasa: bibhatsa
FAQs
Indirectly: it maps how adharma proliferates into inner torment (fear) and experiential hell (naraka), implying that purification and truthfulness are prerequisites for steady self-knowledge and yogic clarity.
The verse points to foundational yamas: ahiṃsā (non-injury) and satya (truth). In the Kurma Purana’s broader yogic ethic, restraint from violence and falsehood is a necessary ground for mantra, dhyāna, and Pāśupata-style purification.
Not by explicit names here; the synthesis is thematic: both Śaiva-Pāśupata and Vaiṣṇava dharma frameworks treat ahiṃsā and satya as universal disciplines, showing a shared ethical base supporting liberation-oriented practice.