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
నిర్మలమైన పురుషత్వాన్ని మళ్లీ పొందిన తరువాత అతడు సుద్యుమ్నుడని ప్రసిద్ధి చెందాడు; ఇళా ద్వారా మూడు కుమారులను పొందీ, అనంతరం మళ్లీ స్త్రీత్వాన్ని పొందాడు।
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.