Shloka 1
Īśvara-gītā (Adhyāya 2) — Ātma-svarūpa, Māyā, and the Unity of Sāṅkhya–Yoga
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे (ईश्वरगीतासु) प्रथमो ऽध्यायः ईश्वर उवाच अवाच्यमेतद् विज्ञानमात्मगुह्यं सनातनम् / यन्न देवा विजानन्ति यतन्तो ऽपि द्विजातयः
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge (īśvaragītāsu) prathamo 'dhyāyaḥ īśvara uvāca avācyametad vijñānamātmaguhyaṃ sanātanam / yanna devā vijānanti yatanto 'pi dvijātayaḥ
Ainsi, dans le Śrī Kūrma Purāṇa, dans la Saṃhitā de six mille vers, dans la section ultérieure—au sein de l’Īśvara‑gītā—commence le premier chapitre. Le Seigneur dit : «Cette connaissance est inexprimable, secret éternel du Soi ; même les dieux ne la comprennent pas vraiment, ni les deux‑fois‑nés, quand bien même ils s’y efforcent».
Īśvara (Lord Kurma/Vishnu as the Supreme Teacher within the Īśvara-gītā)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It presents Self-knowledge (vijñāna) as eternal and inwardly hidden (ātma-guhya), ultimately beyond verbal description—implying realization rather than mere conceptual learning.
The verse implies that effort alone is insufficient unless it becomes direct realization; in the Īśvara-gītā context this points toward disciplined yogic practice (including Pāśupata-oriented inner restraint, contemplation, and devotion to Īśvara) culminating in experiential knowledge.
By framing the teaching as Īśvara’s inexpressible Self-knowledge, it supports the Purāṇic non-sectarian synthesis: the Supreme Lord (Īśvara) is the source of liberating wisdom, harmonizing Śaiva yogic language (Pāśupata emphasis) with Vaiṣṇava revelation (Kūrma/Vishnu as teacher).