Shloka 2
Kṛṣṇa’s Departure, Kali-yuga Dharma, and the Prohibition of Śiva-Nindā
Hari–Hara Samanvaya
प्रद्युम्नस्याप्यभूत् पुत्रो ह्यनिरुद्धो महाबलः / तावुभौ गुणसंपन्नौ कृष्णस्यैवापरे तनू
pradyumnasyāpyabhūt putro hyaniruddho mahābalaḥ / tāvubhau guṇasaṃpannau kṛṣṇasyaivāpare tanū
Pradyumna eut lui aussi un fils : Aniruddha, d’une grande force. Tous deux, dotés de nobles qualités, étaient comme d’autres manifestations de Kṛṣṇa lui-même.
Sūta (traditional Purāṇic narrator) recounting lineage within the Kurma Purana narrative frame
Primary Rasa: adbhuta
Secondary Rasa: vira
FAQs
Indirectly, it presents Krishna’s presence as expressible through multiple “forms” (tanū), pointing to a single divine reality manifesting in many embodiments—an idea compatible with Purāṇic non-dual devotional theology.
No explicit yogic technique is taught in this verse; its emphasis is ethical-spiritual—guṇa-sampad (virtue and excellence)—which functions as a foundational discipline supporting later teachings on Yoga and dharma in the Kurma Purana.
The verse is Vaishnava-genealogical and does not mention Shiva directly; however, its theme of one divinity expressing itself through multiple forms aligns with the Kurma Purana’s broader Shaiva-Vaishnava synthesis, where the Supreme is approached through complementary names and manifestations.