Kurma Purana — Purva Bhaga, Shloka 27
Manvantaras, Indras, Saptarṣis, and the Seven Sustaining Manifestations; Vyāsa as Nārāyaṇa
स्वायंभुवे ऽन्तरे पूर्वमाकूत्यां मानसः सुतः / रुचेः प्रजापतेर्यज्ञस्तदंशेनाभवद् द्विजाः
svāyaṃbhuve 'ntare pūrvamākūtyāṃ mānasaḥ sutaḥ / ruceḥ prajāpateryajñastadaṃśenābhavad dvijāḥ
在先前的娑耶姆布瓦（Svāyambhuva）摩奴劫中，噢二次生者啊，祭祀之主耶阇那（Yajña）在阿库蒂（Ākūti）中以意生子而出，隶属于生主卢支（Prajāpati Ruci），并以一分化身（aṃśa）显现。
Suta (narrator) relating Purāṇic genealogy to the assembled twice-born sages
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
Indirectly: by presenting Yajña as an aṃśa (partial manifestation), it reflects the Purāṇic view that the one Supreme reality can appear through portions or powers for cosmic governance, while remaining transcendent.
None explicitly in this verse; it is genealogical/cosmic history. In the Kurma Purana, yogic disciplines (including Pāśupata-oriented sādhanā) are taught more directly in the Upari-bhāga, especially in the Ishvara Gītā section.
Not directly; it focuses on the Yajña manifestation within the Manvantara narrative. Within the Kurma Purana’s broader Shaiva–Vaishnava synthesis, such avatāra accounts sit alongside teachings that honor both Śiva and Nārāyaṇa as expressions of the one supreme principle.