Kurma Purana — Purva Bhaga, Shloka 28
Madhu–Kaiṭabha, Nārāyaṇa’s Yoga-Nidrā, Rudra’s Manifestation, and the Aṣṭamūrti–Trimūrti Teaching
सुवर्चला तथैवोमा विकेशी च तथा शिवा / स्वाहा दिशश्च दीक्षा च रोहिणी चेति पत्नयः
suvarcalā tathaivomā vikeśī ca tathā śivā / svāhā diśaśca dīkṣā ca rohiṇī ceti patnayaḥ
苏瓦尔恰拉（Suvarcalā）与乌玛（Umā）；毗计施（Vikeśī）与吉瓦（Śivā）；娑婆诃（Svāhā）；诸方位（Diśaḥ）；迪克沙（Dīkṣā，圣灌顶）；以及罗希尼（Rohiṇī）——此等被宣说为诸配偶。
Sūta (traditional narrator) conveying the Purāṇic enumeration as taught by the sages
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
Indirectly: by listing Śakti-forms (consorts) that preside over ritual, space, and consecration, the verse implies that the Supreme is approached through ordered powers (śakti) manifest in yajña, dik (directions), and dīkṣā—supports for realizing the one Reality.
The verse foregrounds dīkṣā (initiation), which in the Kurma Purana’s Shaiva-Vaishnava synthesis functions as the formal entry into disciplined sādhana—vows, mantra, worship, and yogic restraint—often aligned with Pāśupata-oriented observance and Purāṇic devotion.
By presenting Umā/Śivā (Shaiva Śakti) alongside Vedic sacrificial power (Svāhā) and cosmic principles (Directions), the text frames divinity as a unified sacred order where Shaiva and broader Vedic-Purāṇic categories harmonize rather than compete—typical of the Kurma Purana’s integrative theology.