Shloka 11
Madhu–Kaiṭabha, Nārāyaṇa’s Yoga-Nidrā, Rudra’s Manifestation, and the Aṣṭamūrti–Trimūrti Teaching
सो ऽनुभूय चिरं कालमानन्दं परमात्मनः / अनाद्यनन्तमद्वैतं स्वात्मानं ब्रह्मसंज्ञितम्
so 'nubhūya ciraṃ kālamānandaṃ paramātmanaḥ / anādyanantamadvaitaṃ svātmānaṃ brahmasaṃjñitam
Nachdem er lange die Wonne des höchsten Selbst erfahren hatte, erkannte er sein eigenes Selbst—„Brahman“ genannt—als nicht-zwei, anfangslos und endlos.
Lord Kurma (Vishnu) instructing in the Ishvara Gita context
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It defines the realized Self as Brahman itself—non-dual (advaita), beginningless (anādi), and endless (ananta)—known through direct experience of the Paramatman’s bliss.
The verse emphasizes sustained, direct realization (anubhava) over time—implying steady meditation and absorption typical of the Ishvara Gita’s Pashupata-oriented discipline, where repeated contemplation culminates in knowledge of the non-dual Self.
By presenting liberation as realization of the one non-dual Brahman/Paramatman, it supports the Kurma Purana’s Shaiva–Vaishnava synthesis: the highest truth is a single supreme reality beyond sectarian difference.