Shloka 10
Genealogies from Dakṣa’s Daughters: Ṛṣi Lines, Agni-Forms, Pitṛ Classes, and the Transition to Manu’s Progeny
पूर्वजन्मनि सो ऽगस्त्यः स्मृतः स्वायंभुवे ऽन्तरे / वेदबाहुं तथा कन्यां सन्नतिं नाम नामतः
pūrvajanmani so 'gastyaḥ smṛtaḥ svāyaṃbhuve 'ntare / vedabāhuṃ tathā kanyāṃ sannatiṃ nāma nāmataḥ
In einer früheren Geburt wird jener Agastya als dem Manvantara des Svāyambhuva zugehörig erinnert; ebenso gab es Vedabāhu und ein Mädchen namens Sannati—so wurde sie dem Namen nach genannt.
Narrator (Purāṇic narrator in dialogue frame; traditionally Sūta/Vyāsa lineage depending on recension)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
This verse is primarily historical-genealogical: it situates Agastya within a prior Manvantara. Indirectly, it supports the Purāṇic view that embodied identity changes across births while the deeper continuity of being is preserved through memory and sacred tradition.
No explicit yogic technique is taught in this verse. Its function is to anchor a sage’s authority through prior-birth remembrance and Manvantara context—often used in the Kurma Purana as narrative groundwork before later dharma and yoga instructions (including Pāśupata-oriented teachings elsewhere).
The verse itself does not mention Śiva or Viṣṇu. In the Kurma Purana’s broader Shaiva–Vaishnava synthesis, such lineage passages establish the credibility of sages who later transmit teachings honoring both—yet this specific śloka is a neutral genealogical statement.