Shloka 22
Tāmasa Sarga, the Androgynous Division of Brahmā, and the Lineages of Dharma and Adharma
बुद्ध्या बोधः सुतस्तद्वदप्रमादो व्यजायत / लज्जाया विनयः पुत्रो वपुषो व्यवसायकः
buddhyā bodhaḥ sutastadvadapramādo vyajāyata / lajjāyā vinayaḥ putro vapuṣo vyavasāyakaḥ
Daripada Buddhi (Akal budi) lahir Bodha (Kesedaran/pengetahuan benar); dan dari garis yang sama terbit Apramāda (Kewaspadaan, tidak lalai). Daripada Lajjā (Malu suci) lahir Vinaya (Rendah hati dan tata susila). Dan daripada Vapuṣ (Tubuh yang elok) lahir Vyavasāya (Tekad dan usaha yang mantap).
Sūta (narrator) recounting the Purāṇic lineage of personified qualities to the sages (Naimiṣāraṇya frame)
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
Indirectly: it maps the inner ascent—intelligence ripens into true understanding (bodha) and sustained vigilance (apramāda). Such purified faculties are presented as prerequisites for realizing the Self, even when the verse itself speaks in the language of personified virtues.
It emphasizes yogic safeguards rather than a technique: apramāda (heedful vigilance), vinaya (disciplined humility), and vyavasāya (steady resolve). In Kurma Purana’s yogic-dharma frame, these support sustained sādhana, restraint, and continuity of practice.
It does not name Śiva or Viṣṇu directly; instead it presents a shared dharma-yoga vocabulary (discipline, vigilance, resolve) that the Kurma Purana uses across its Śaiva–Vaiṣṇava synthesis—virtues that serve devotion and liberation irrespective of sectarian form.