Shloka 47
Prākṛta Sṛṣṭi and Pralaya: From Pradhāna to Brahmāṇḍa; Trimūrti Samanvaya
एतावच्छक्यते वक्तुं मायैषा गहना द्विजाः / एतत् प्राधानिकं कार्यं यन्मया बीजमीरितम् / प्रजापतेः परा मूर्तिरितीयं वैदिकी श्रुतिः
etāvacchakyate vaktuṃ māyaiṣā gahanā dvijāḥ / etat prādhānikaṃ kāryaṃ yanmayā bījamīritam / prajāpateḥ parā mūrtiritīyaṃ vaidikī śrutiḥ
Nur so viel lässt sich sagen, o Zweimalgeborene: Diese Māyā ist tief und unergründlich. Dies ist die Wirkung, die zum Pradhāna gehört — jener Same, den ich verkündet habe. Und dies ist wahrlich die vedische Śruti: dass sie die höchste Gestalt des Prajāpati ist.
Lord Kurma (Vishnu) instructing the sages (dvijas)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It implies a transcendent principle beyond Pradhāna and Māyā: Māyā is said to be “inscrutable,” while the “seed” of manifestation is taught as a causal doctrine grounded in Vedic śruti—pointing to a supreme source (Prajāpati’s highest form) that stands above the produced effects.
No specific practice is prescribed in this verse; it provides the metaphysical basis for Yoga by distinguishing the inscrutable Māyā and the prādhānika (material) effect from the supreme causal source—an essential discrimination (viveka) later applied in Kurma Purana’s Yoga-oriented teachings.
While neither Shiva nor Vishnu is named here, the verse supports the Purana’s synthetic theology by locating creation in a supreme causal reality affirmed by śruti; later Kurma Purana sections identify that supreme reality through unified Shaiva–Vaishnava language (Ishvara as the highest), with Māyā and Pradhāna treated as subordinate principles.