Shloka 27
Manvantaras, Indras, Saptarṣis, and the Seven Sustaining Manifestations; Vyāsa as Nārāyaṇa
स्वायंभुवे ऽन्तरे पूर्वमाकूत्यां मानसः सुतः / रुचेः प्रजापतेर्यज्ञस्तदंशेनाभवद् द्विजाः
svāyaṃbhuve 'ntare pūrvamākūtyāṃ mānasaḥ sutaḥ / ruceḥ prajāpateryajñastadaṃśenābhavad dvijāḥ
മുൻ സ്വായംഭുവ മന്വന്തരത്തിൽ, ഹേ ദ്വിജന്മാരേ, ആകൂതിയിൽ മാനസപുത്രനായി പ്രജാപതി രുചിയുടെ ‘യജ്ഞൻ’ എന്ന പ്രഭു അംശാവതാരമായി പ്രത്യക്ഷപ്പെട്ടു।
Suta (narrator) relating Purāṇic genealogy to the assembled twice-born sages
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
Indirectly: by presenting Yajña as an aṃśa (partial manifestation), it reflects the Purāṇic view that the one Supreme reality can appear through portions or powers for cosmic governance, while remaining transcendent.
None explicitly in this verse; it is genealogical/cosmic history. In the Kurma Purana, yogic disciplines (including Pāśupata-oriented sādhanā) are taught more directly in the Upari-bhāga, especially in the Ishvara Gītā section.
Not directly; it focuses on the Yajña manifestation within the Manvantara narrative. Within the Kurma Purana’s broader Shaiva–Vaishnava synthesis, such avatāra accounts sit alongside teachings that honor both Śiva and Nārāyaṇa as expressions of the one supreme principle.