Shloka 8
Genealogies from Dakṣa’s Daughters: Ṛṣi Lines, Agni-Forms, Pitṛ Classes, and the Transition to Manu’s Progeny
सोमं दुर्वाससं चैव दत्तात्रेयं च योगिनम् / स्मृतिश्चाङ्गिरसः पुत्रीर्जज्ञे लक्षणसंयुताः
somaṃ durvāsasaṃ caiva dattātreyaṃ ca yoginam / smṛtiścāṅgirasaḥ putrīrjajñe lakṣaṇasaṃyutāḥ
จากนางบังเกิดโสมะ ทุรวาสะ และทัตตาเตรยะผู้เป็นโยคี อีกทั้งสมฤติด้วย และธิดาทั้งหลายของอังคิรสก็อุบัติพร้อมด้วยลักษณะอันเป็นมงคล
Sūta (narrator) recounting Purāṇic genealogy to the assembled sages
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
This verse is primarily genealogical, not a direct Atman-teaching; indirectly, it situates yogic and dharmic exemplars (like Dattātreya) within sacred lineage, implying that realization is preserved and transmitted through ṛṣi-traditions rather than asserted as abstract doctrine here.
No specific technique is described, but Dattātreya is explicitly called a “yogin,” signaling the Purāṇa’s respect for disciplined tapas, inner steadiness (smṛti), and the yogic ideal that later aligns with Shaiva-Vaishnava syntheses such as Pāśupata-oriented practice frameworks discussed elsewhere in the Kurma Purana.
It does not explicitly address Shiva–Vishnu unity; however, by honoring figures revered across traditions (e.g., Durvāsas, Dattātreya) within a single Purāṇic account, it supports the Kurma Purana’s broader integrative stance where sectarian streams are presented as harmonious within dharma and yoga.