Kurma Purana — Purva Bhaga, Shloka 1
Genealogies from Dakṣa’s Daughters: Ṛṣi Lines, Agni-Forms, Pitṛ Classes, and the Transition to Manu’s Progeny
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायां पूर्वविभागे एकादशो ऽध्यायः सूत उवाच भृगोः ख्यात्यां समुत्पन्ना लक्ष्मीर्नारायणप्रिया / देवौ धाताविधातारौ मेरोर्जामातरौ तथा
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāṃ pūrvavibhāge ekādaśo 'dhyāyaḥ sūta uvāca bhṛgoḥ khyātyāṃ samutpannā lakṣmīrnārāyaṇapriyā / devau dhātāvidhātārau merorjāmātarau tathā
至此，《圣龟摩补罗那》六千颂本（Ṣaṭsāhasrī Saṃhitā）前分第十一章圆满。苏多说道：由婆利古（Bhṛgu）与迦耶底（Khyāti）诞生了吉祥天女拉克希米（Lakṣmī），为那罗延那（Nārāyaṇa）所钟爱；又有二神达塔（Dhātā）与毗达塔（Vidhātā），亦成为梅鲁（Meru）的女婿。
Sūta
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
This verse is primarily genealogical rather than metaphysical: it identifies Lakṣmī as inseparably ‘beloved of Nārāyaṇa,’ implying a Purāṇic theology where the Supreme (Nārāyaṇa) is accompanied by Śrī (Lakṣmī) as His intrinsic power (śakti), though it does not directly define Ātman.
No explicit Yoga practice is taught in this śloka. Its function is to situate later teachings (including the Kurma Purana’s Yoga and dharma sections) within a sacred cosmological and genealogical framework that supports devotion (bhakti) and ritual orientation.
This specific verse focuses on Vaiṣṇava theology (Lakṣmī as Nārāyaṇa’s beloved) and cosmological lineage; it does not mention Śiva directly. In the broader Kurma Purāṇa, such theistic statements coexist with Śaiva teachings, supporting a synthesis rather than sectarian exclusion.