Kurma Purana — Purva Bhaga, Shloka 1
Genealogies from Dakṣa’s Daughters: Ṛṣi Lines, Agni-Forms, Pitṛ Classes, and the Transition to Manu’s Progeny
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायां पूर्वविभागे एकादशो ऽध्यायः सूत उवाच भृगोः ख्यात्यां समुत्पन्ना लक्ष्मीर्नारायणप्रिया / देवौ धाताविधातारौ मेरोर्जामातरौ तथा
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāṃ pūrvavibhāge ekādaśo 'dhyāyaḥ sūta uvāca bhṛgoḥ khyātyāṃ samutpannā lakṣmīrnārāyaṇapriyā / devau dhātāvidhātārau merorjāmātarau tathā
Demikianlah berakhir Bab Kesebelas dalam Pūrvabhāga Śrī Kūrma Purāṇa, dalam Ṣaṭsāhasrī Saṃhitā. Sūta berkata: Daripada Bhṛgu dan Khyāti lahirlah Lakṣmī, kekasih Nārāyaṇa; dan juga dua dewa, Dhātā dan Vidhātā, yang turut menjadi menantu Meru.
Sūta
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
This verse is primarily genealogical rather than metaphysical: it identifies Lakṣmī as inseparably ‘beloved of Nārāyaṇa,’ implying a Purāṇic theology where the Supreme (Nārāyaṇa) is accompanied by Śrī (Lakṣmī) as His intrinsic power (śakti), though it does not directly define Ātman.
No explicit Yoga practice is taught in this śloka. Its function is to situate later teachings (including the Kurma Purana’s Yoga and dharma sections) within a sacred cosmological and genealogical framework that supports devotion (bhakti) and ritual orientation.
This specific verse focuses on Vaiṣṇava theology (Lakṣmī as Nārāyaṇa’s beloved) and cosmological lineage; it does not mention Śiva directly. In the broader Kurma Purāṇa, such theistic statements coexist with Śaiva teachings, supporting a synthesis rather than sectarian exclusion.