Shloka 76
Genealogies of Yadus and Vṛṣṇis; Navaratha’s Refuge to Sarasvatī; Rise of Sāttvata Tradition; Prelude to Kṛṣṇa-Balarāma Incarnation
हतेष्वेतेषु सर्वेषु रोहिणी वसुदेवतः / असूत रामं लोकेशं बलभद्रं हलायुधम्
hateṣveteṣu sarveṣu rohiṇī vasudevataḥ / asūta rāmaṃ lokeśaṃ balabhadraṃ halāyudham
Apabila semuanya itu telah dibunuh, Rohiṇī, oleh Vasudeva, melahirkan Rāma—Tuan segala alam—Balabhadra, pembawa senjata bajak.
Sūta (traditional Purāṇic narrator) recounting the lineage narrative to the sages
Primary Rasa: vira
Secondary Rasa: adbhuta
FAQs
Indirectly: by calling Balarāma “lokeśa” (Lord of the worlds), the verse uses Purāṇic theistic language to point to divine sovereignty manifesting within history—an outer narrative frame often paired in the Kūrma tradition with inner teachings on the Self found elsewhere (e.g., the Ishvara Gītā).
None explicitly in this verse; it is a birth-and-lineage statement. In the Kūrma Purāṇa’s broader arc, such avatāra narratives support dharma and devotion (bhakti) as preparatory disciplines that complement the text’s later yogic and Pāśupata-oriented teachings.
It does not mention Śiva directly; it presents a Vaiṣṇava avatāra context (Balarāma). In the Kūrma Purāṇa’s overall Shaiva–Vaiṣṇava synthesis, such Vaiṣṇava passages coexist with teachings that honor Śiva and articulate unity of the supreme principle across names and forms.