Kurma Purana — Purva Bhaga, Shloka 7
Genealogies from Dakṣa’s Daughters: Ṛṣi Lines, Agni-Forms, Pitṛ Classes, and the Transition to Manu’s Progeny
तथैव च कनीयासं तपोनिर्धूतकल्पषम् / अनसूया तथैवात्रेर्जज्ञे पुत्रानकल्पषान्
tathaiva ca kanīyāsaṃ taponirdhūtakalpaṣam / anasūyā tathaivātrerjajñe putrānakalpaṣān
また同様に、彼女は末子をも産んだ—苦行（タパス）によって一切の罪垢を払い清められた者である。さらにアトリの妻アナスーヤーも、穢れなき子らを生んだ。
Sūta (narrator) recounting Purāṇic lineage to the sages (contextual narrator-voice)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
Indirectly: by stressing purification through tapas and “stainless” birth, it points to the Purāṇic ideal that clarity of mind and freedom from mala (impurity) are prerequisites for realizing the Self (ātman) as pure and unaffected.
Tapas (austerity) is highlighted as a foundational limb of discipline—supporting self-restraint, purification, and fitness for higher Yoga. In Kurma Purana’s broader Shaiva-Vaishnava synthesis, such purification prepares one for devotion (bhakti) and contemplative practice.
The verse is genealogical rather than explicitly theological, yet it fits the Kurma Purana’s integrative vision: purity gained through tapas is honored across traditions, forming a common ground for Shaiva and Vaishnava paths that culminate in one supreme reality.