Kurma Purana — Purva Bhaga, Shloka 14
Genealogies from Dakṣa’s Daughters: Ṛṣi Lines, Agni-Forms, Pitṛ Classes, and the Transition to Manu’s Progeny
यो ऽसौ रुद्रात्मको वह्निर्ब्रह्मणस्तनयो द्विजाः / स्वाहा तस्मात् सुतान् लेभे त्रीनुदारान् महौजसः
yo 'sau rudrātmako vahnirbrahmaṇastanayo dvijāḥ / svāhā tasmāt sutān lebhe trīnudārān mahaujasaḥ
噢，二生的圣者们！那火神阿耆尼（Agni）本具鲁陀罗之性，且为梵天之子；由他之力，娑婆诃（Svāhā）得三位高贵、极其光耀的 पुत्र。
Sūta (narrator) addressing the assembled dvijas (sages/Brahmins)
Primary Rasa: adbhuta
Secondary Rasa: vira
FAQs
Indirectly, it frames deities as expressions of one sacred reality: Agni is said to be “of Rudra’s nature,” suggesting interpenetration of divine powers rather than rigid separateness—an outlook compatible with the Kurma Purana’s integrative (Shaiva-Vaishnava) theology.
No direct yoga technique is taught in this verse; it supports the ritual-meditative worldview where Svāhā (the mantra of offering) and Agni (sacrificial fire) are sacred supports for disciplined worship, a foundation upon which later Kurma Purana teachings on devotion, purity, and yogic concentration are built.
By describing Agni as “rudrātmaka” while also being born of Brahmā, it emphasizes unified divine functioning across sectarian forms; such cross-identifications align with the Kurma Purana’s broader non-sectarian synthesis where Shiva and Vishnu are treated as harmonized manifestations of the one supreme principle.