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Shloka 4

Genealogies of Kaśyapa and Pulastya; Rise of Brahmavādin Lines and Rākṣasa Branches

च्यवनस्य सुता पत्नी नैध्रुवस्य महात्मनः / सुमेधा जनयामास पुत्रान् वै कुण्डपायिनः

cyavanasya sutā patnī naidhruvasya mahātmanaḥ / sumedhā janayāmāsa putrān vai kuṇḍapāyinaḥ

สุเมธา ธิดาของจยวนะ และเป็นชายาของมหาตมะไนธฺรุวะ ได้ให้กำเนิดบุตรทั้งหลายที่เรียกว่า กุณฺฑปายินะ।

cyavanasyaof Cyavana
cyavanasya:
Sambandha (सम्बन्ध)
TypeNoun
Rootcyavana (प्रातिपदिक)
FormMasculine, Genitive (6th/षष्ठी), Singular
sutādaughter
sutā:
Karta (कर्ता)
TypeNoun
Rootsutā (प्रातिपदिक)
FormFeminine, Nominative (1st/प्रथमा), Singular
patnīwife
patnī:
Karta (कर्ता/apposition)
TypeNoun
Rootpatnī (प्रातिपदिक)
FormFeminine, Nominative (1st/प्रथमा), Singular; in apposition to ‘sutā’
naidhruvasyaof Naidhruva
naidhruvasya:
Sambandha (सम्बन्ध/possessor)
TypeNoun
Rootnaidhruva (प्रातिपदिक)
FormMasculine, Genitive (6th/षष्ठी), Singular
mahātmanaḥof the great-souled
mahātmanaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootmahātman (प्रातिपदिक)
FormMasculine, Genitive (6th/षष्ठी), Singular; adjective qualifying ‘naidhruvasya’
sumedhāSumedhā
sumedhā:
Karta (कर्ता)
TypeNoun
Rootsumedhā (प्रातिपदिक)
FormFeminine, Nominative (1st/प्रथमा), Singular; proper name
janayāmāsagave birth to/produced
janayāmāsa:
Kriyā (क्रिया)
TypeVerb
Rootjan (धातु)
Formलिट् (Perfect) of causative (णिजन्त/causative stem janay-), प्रथमपुरुष (3rd person), एकवचन (Singular), परस्मैपद
putrānsons
putrān:
Karma (कर्म)
TypeNoun
Rootputra (प्रातिपदिक)
FormMasculine, Accusative (2nd/द्वितीया), Plural
vaiindeed
vai:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootvai (अव्यय)
FormAvyaya; emphatic particle
kuṇḍapāyinaḥ(called) Kuṇḍapāyins
kuṇḍapāyinaḥ:
Karma (कर्म/apposition)
TypeNoun
Rootkuṇḍapāyin (प्रातिपदिक)
FormMasculine, Accusative (2nd/द्वितीया), Plural; proper clan/name; agrees with ‘putrān’

Sūta (narrator) recounting Purāṇic genealogy to the sages

Primary Rasa: shanta

Secondary Rasa: adbhuta

C
Cyavana
S
Sumedhā
N
Naidhruva
K
Kuṇḍapāyinas

FAQs

This verse is primarily genealogical and does not directly teach Ātman-doctrine; it supports the Purāṇa’s broader aim of preserving dhārmic memory through sacred lineages.

No explicit yogic practice is taught in this line; it functions as vaṁśa-nirūpaṇa (lineage narration), which elsewhere frames the authority of later Yoga-śāstra teachings in the Kurma Purana.

It does not directly address Śiva–Viṣṇu unity; it belongs to the Purva-bhāga’s historical-genealogical register that complements the later synthetic theology and yoga sections.