Shloka 8
Genealogies from Dakṣa’s Daughters: Ṛṣi Lines, Agni-Forms, Pitṛ Classes, and the Transition to Manu’s Progeny
सोमं दुर्वाससं चैव दत्तात्रेयं च योगिनम् / स्मृतिश्चाङ्गिरसः पुत्रीर्जज्ञे लक्षणसंयुताः
somaṃ durvāsasaṃ caiva dattātreyaṃ ca yoginam / smṛtiścāṅgirasaḥ putrīrjajñe lakṣaṇasaṃyutāḥ
Aus ihr wurden Soma, Durvāsas und Dattātreya, der Yogin, geboren, und auch Smṛti. Diese Töchter des Aṅgiras kamen hervor, geschmückt mit glückverheißenden Zeichen und Eigenschaften.
Sūta (narrator) recounting Purāṇic genealogy to the assembled sages
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
This verse is primarily genealogical, not a direct Atman-teaching; indirectly, it situates yogic and dharmic exemplars (like Dattātreya) within sacred lineage, implying that realization is preserved and transmitted through ṛṣi-traditions rather than asserted as abstract doctrine here.
No specific technique is described, but Dattātreya is explicitly called a “yogin,” signaling the Purāṇa’s respect for disciplined tapas, inner steadiness (smṛti), and the yogic ideal that later aligns with Shaiva-Vaishnava syntheses such as Pāśupata-oriented practice frameworks discussed elsewhere in the Kurma Purana.
It does not explicitly address Shiva–Vishnu unity; however, by honoring figures revered across traditions (e.g., Durvāsas, Dattātreya) within a single Purāṇic account, it supports the Kurma Purana’s broader integrative stance where sectarian streams are presented as harmonious within dharma and yoga.