Shloka 3
Genealogies of Kaśyapa and Pulastya; Rise of Brahmavādin Lines and Rākṣasa Branches
वत्सरान्नैध्रुवो जज्ञे रैभ्यश्च सुमहायशाः / रैभ्यस्य जज्ञिरे रैभ्याः पुत्रा द्युतिमतां वराः
vatsarānnaidhruvo jajñe raibhyaśca sumahāyaśāḥ / raibhyasya jajñire raibhyāḥ putrā dyutimatāṃ varāḥ
Daripada Vatsara lahirlah Naidhruva, dan juga Raibhya yang amat masyhur. Daripada Raibhya lahirlah para Raibhya—putera-putera yang utama dalam kalangan mereka yang bercahaya kemuliaannya.
Suta (traditional Purana narrator) relating the lineage to the assembled sages
Primary Rasa: shanta
FAQs
This verse is primarily genealogical, not a direct Atman-teaching; indirectly, it supports the Purana’s dharmic worldview where lineage (vamśa) and righteous continuity form the social ground on which higher teachings—such as the Kurma Purana’s later Ishvara Gita discussions of Self and Lord—are transmitted.
No specific yoga practice is stated in this shloka; it functions as a lineage-record (vamśānucarita). In the Kurma Purana’s broader frame, such lineages preserve the authority of teachers and traditions that later articulate disciplines like Pāśupata-oriented devotion, restraint, and meditation.
It does not explicitly mention Shiva or Vishnu; the verse supports the Purana’s larger synthesis by grounding sacred instruction in recognized lineages—within which Shaiva-Vaishnava harmonization and Pāśupata-inflected theology appear more explicitly elsewhere in the text.