Kurma Purana — Purva Bhaga, Shloka 1
Dakṣa-yajña-bhaṅgaḥ — Dadhīci’s Teaching and the Destruction of Dakṣa’s Sacrifice
इति श्रीकूर्मपुराणे षट्माहस्त्र्यां संहितायां पूर्वविभागे त्रयोदशो ऽध्यायः नैमिषीया ऊचुः देवानां दानवानां च गन्धर्वोरगरक्षसाम् / उत्पत्तिं विस्तरात् सूत ब्रूहि वैवस्वते ऽन्तरे
iti śrīkūrmapurāṇe ṣaṭmāhastryāṃ saṃhitāyāṃ pūrvavibhāge trayodaśo 'dhyāyaḥ naimiṣīyā ūcuḥ devānāṃ dānavānāṃ ca gandharvoragarakṣasām / utpattiṃ vistarāt sūta brūhi vaivasvate 'ntare
So endet das dreizehnte Kapitel im Ersten Teil des Śrī Kūrma-Purāṇa, in der Ṣaṭmāhastrī-Saṃhitā. Die Weisen von Naimiṣa sprachen: „O Sūta, schildere uns ausführlich den Ursprung der Götter, der Dānavas, der Gandharvas, der Nāgas und der Rākṣasas — innerhalb der Vaivasvata-Manvantara.“
Naimisharanya sages (Naimiṣīyāḥ), addressing Sūta
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
This verse does not directly define Ātman; it frames a traditional Purāṇic inquiry into manifested orders of beings (Devas, Dānavas, etc.) within a Manvantara, setting the stage for teachings where cosmic origin is ultimately traced back to the supreme causal principle.
No specific Yoga practice is taught in this verse. It functions as a narrative prompt for cosmological exposition; later Kurma Purana sections—especially in the Upari-bhāga—connect cosmology to dharma and Yoga (including Pāśupata-oriented discipline and devotion).
This verse does not explicitly mention Śiva or Viṣṇu. Indirectly, it reflects the Purāṇic method where diverse beings and lineages are explained within a single sacred history that, across the text, supports a synthesized Śaiva–Vaiṣṇava theological horizon.