Shloka 7
Tāmasa Sarga, the Androgynous Division of Brahmā, and the Lineages of Dharma and Adharma
नारीं च शतरूपाख्यां योगिनीं ससृजे शुभाम् / सा दिवं पृथिवीं चैव महम्ना व्याप्य संस्थिता
nārīṃ ca śatarūpākhyāṃ yoginīṃ sasṛje śubhām / sā divaṃ pṛthivīṃ caiva mahamnā vyāpya saṃsthitā
Il créa aussi l’auspicieuse yoginī nommée Śatarūpā, femme aux cent formes ; et elle, par sa grandeur, pénétra le ciel et la terre, s’y établissant partout.
Lord Kurma (Vishnu) narrating creation doctrine to the sages (Purāṇic cosmogony frame)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By portraying a created power (Śatarūpā) that can pervade heaven and earth, the verse implies that pervasion and cosmic support ultimately belong to the Supreme, while manifested śaktis operate as His/Its instruments within creation.
The term “yoginī” points to yogic siddhi and śakti—inner discipline that yields expansive, pervasive capacity. In the Kurma Purana’s yogic theology, such powers are subordinate to dharma and devotion, serving cosmic order rather than egoic display.
Though this line focuses on creation, its śakti-centered cosmology aligns with the Purāṇa’s synthesis: the Supreme is one, while creative power (śakti) is expressed in forms honored across both Vaiṣṇava and Śaiva idioms.