Shloka 8
Sūrya-vaṃśa Genealogy and the Supremacy of Tapas: Gāyatrī-Japa, Rudra-Darśana, and Śatarudrīya Upadeśa
संप्राप्य पुंस्त्वममलं सुद्युम्न इति विश्रुतः / इला पुत्रत्रयं लेभे पुनः स्त्रीत्वमविन्दत
saṃprāpya puṃstvamamalaṃ sudyumna iti viśrutaḥ / ilā putratrayaṃ lebhe punaḥ strītvamavindata
Setelah memperoleh kembali kelelakian yang murni, baginda masyhur sebagai Sudyumna. Daripada Ilā, baginda memperanakkan tiga putera, lalu kemudian memperoleh kembali keadaan sebagai wanita.
Primary narrator (Purāṇic narrator within the Kurma Purana’s discourse frame)
Primary Rasa: adbhuta
Secondary Rasa: karuna
FAQs
Indirectly, it highlights the Purāṇic distinction between the changing body and the enduring person: bodily states (male/female) can shift by destiny or divine ordinance, while identity and karmic continuity proceed through the same embodied self.
No explicit yogic technique is taught in this verse; it belongs to the narrative section. In the broader Kurma Purana, such transformations are framed within daiva (divine order) and karma, while yoga is taught more systematically in the Upari-bhaga’s Ishvara Gita and Pāśupata-oriented teachings.
This specific verse does not explicitly mention Śiva or Viṣṇu; it functions as dynastic narration. In the Kurma Purana’s overall Shaiva–Vaishnava synthesis, such accounts are typically situated within a single divine order (Īśvara) governing karma and worldly change.