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Kurma Purana — Purva Bhaga, Shloka 7

Svāyambhuva Lineage to Dakṣa; Pṛthu’s Devotion; Pāśupata Saṃnyāsa; Dakṣa–Satī Episode

मनोरजायन्त दश नड्वलायां महौजसः / कन्यायां सुमहावीर्या वैराजस्य प्रजापतेः

manorajāyanta daśa naḍvalāyāṃ mahaujasaḥ / kanyāyāṃ sumahāvīryā vairājasya prajāpateḥ

Từ Naḍvalā sinh ra mười người con trai—những bậc rực rỡ oai quang. Và từ ái nữ của Vairāja Prajāpati cũng phát sinh dòng dõi mang dũng lực phi thường.

मनोरजायन्तwere born
मनोरजायन्त:
Kriyā (क्रिया)
TypeVerb
Rootमनोरजा (प्रातिपदिक) + √जन् (धातु)
Formलिट् (Perfect), परस्मैपद; प्रथमपुरुष (3rd person), बहुवचन (plural)
दशten
दश:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootदशन् (प्रातिपदिक)
Formसंख्यावाचक विशेषण; पुल्लिङ्ग, प्रथमा (1st), बहुवचन (plural)
नड्वलायाम्in Naḍvalā
नड्वलायाम्:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootनड्वला (प्रातिपदिक)
Formस्त्रीलिङ्ग, सप्तमी (7th/अधिकरण), एकवचन (singular)
महौजसःmighty/very powerful (ones)
महौजसः:
Karta (कर्ता)
TypeAdjective
Rootमहौजस् (प्रातिपदिक)
Formपुल्लिङ्ग, प्रथमा (1st), बहुवचन (plural); समासः—महत् + ओजस् (कर्मधारय)
कन्यायाम्in (another) daughter
कन्यायाम्:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootकन्या (प्रातिपदिक)
Formस्त्रीलिङ्ग, सप्तमी (7th/अधिकरण), एकवचन (singular)
सुमहावीर्याःof very great valor
सुमहावीर्याः:
Karta (कर्ता)
TypeAdjective
Rootसु + महावीर्य (प्रातिपदिक)
Formपुल्लिङ्ग, प्रथमा (1st), बहुवचन (plural); समासः—महत् + वीर्य (कर्मधारय), उपसर्ग/उपपद ‘सु’ (intensifier)
वैराजस्यof Vairāja
वैराजस्य:
Sambandha (सम्बन्ध)
TypeNoun
Rootवैराज (प्रातिपदिक)
Formपुल्लिङ्ग, षष्ठी (6th/सम्बन्ध), एकवचन (singular)
प्रजापतेःof Prajāpati
प्रजापतेः:
Sambandha (सम्बन्ध)
TypeNoun
Rootप्रजापति (प्रातिपदिक)
Formपुल्लिङ्ग, षष्ठी (6th/सम्बन्ध), एकवचन (singular); समासः—प्रजा + पति (षष्ठी-तत्पुरुष)

Suta (narrator) to the sages (genealogical narration within the Kurma Purana frame)

Primary Rasa: shanta

Secondary Rasa: adbhuta

N
Naḍvalā
V
Vairāja Prajāpati
P
Prajāpati

FAQs

This verse is genealogical rather than directly metaphysical; it supports the Purāṇic view that cosmic order (sṛṣṭi-krama) unfolds through divinely sanctioned progenitors, within which the Self remains the underlying, unchanged witness taught elsewhere in the Kurma Purana.

No explicit yoga practice is stated in this verse; its focus is on creation-lineage. In Kurma Purana’s broader teaching, such sṛṣṭi narratives ground dharma and the disciplined life (yama-niyama, devotion, and Pāśupata-oriented restraint) that culminate in higher knowledge.

The verse does not directly mention Śiva or Viṣṇu; indirectly, it fits the Kurma Purana’s integrative framework where creation proceeds under the one supreme governance, harmonizing Vaiṣṇava and Śaiva strands across the text.