Kurma Purana — Uttara Bhaga, Shloka 13
Īśvara-gītā: Brahman as All-Pervading—Kāla, Prakṛti–Puruṣa, Tattva-Evolution, and Mokṣa
एक एव महानात्मा सो ऽहङ्कारो ऽभिधीयते / स जीवः सो ऽन्तरात्मेति गीयते तत्त्वचिन्तकैः
eka eva mahānātmā so 'haṅkāro 'bhidhīyate / sa jīvaḥ so 'ntarātmeti gīyate tattvacintakaiḥ
That one Great Self alone is called “ahaṅkāra,” the sense of “I.” The very same is named “jīva,” the individual living self, and is sung by contemplators of truth as the “antarātman,” the Inner Self.
Lord Kurma (Vishnu) instructing the sages/seekers in a Sankhya–Yoga framework
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It presents a single underlying inner principle that is spoken of under different functional names—ahaṅkāra (I-sense), jīva (the living individual), and antarātman (the indwelling Self)—implying one reality described from different standpoints.
The verse points to tattva-cintana (contemplation of principles): a yogic inquiry where one observes the arising of “I” (ahaṅkāra), traces individuality (jīva) to its subtle root, and abides as the witnessing inner Self (antarātman).
By emphasizing a single inner Self taught through tattva-jñāna, it aligns with the Kurma Purana’s synthetic approach: sectarian names differ, but the realized indwelling reality is one—supporting Shaiva–Vaishnava non-dual concord.