Uttara Bhaga Adhyaya 11 Shloka 112 - Kurma Purana | Gujarati | Vedapath

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Shloka 112

Īśvara-Gītā (continued): Twofold Yoga, Aṣṭāṅga Discipline, Pāśupata Meditation, and the Unity of Nārāyaṇa–Maheśvara

Devanagari script

ममैषा परमा मूर्तिर्नारायणसमाह्वया / सर्वभूतात्मभूतस्था शान्ता चाक्षरसंज्ञिता

Transliteration

mamaiṣā paramā mūrtirnārāyaṇasamāhvayā / sarvabhūtātmabhūtasthā śāntā cākṣarasaṃjñitā

Translation

આ મારી પરમ મૂર્તિ છે, ‘નારાયણ’ નામે પ્રસિદ્ધ—જે સર્વ ભૂતોના આત્મારૂપે સ્થિત છે, સર્વમાં અંતર્યામીરૂપે વસે છે; શાંત છે અને ‘અક્ષર’ કહેવાય છે।

Word by Word

ममof me/my

एषाthis (she/this one)

परमाsupreme

मूर्तिःform/manifestation

नारायण-समाह्वयाcalled ‘Nārāyaṇa’

सर्व-भूत-आत्म-भूत-स्थाabiding as the Self of all beings

शान्ताpeaceful

चand

अक्षर-संज्ञिताdesignated as ‘Akṣara’ (imperishable)

Speaker

Lord Kurma (Vishnu) teaching in the Ishvara Gita

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities

Narayana

Akshara (Imperishable Brahman)

Atman (Self of all beings)

FAQs

How does this verse explain the nature of the Supreme Self (Atman)?

It identifies the Supreme as Nārāyaṇa who abides as the very Ātman of all beings—present within every existence—thereby framing the highest reality as the indwelling Self rather than a merely external deity.

What Yoga or Meditative practices are highlighted here?

The verse supports contemplative Pashupata-style meditation on the Imperishable (Akṣara): one steadies the mind in śānti (tranquility) and realizes the Lord as the inner Self (antarātman) of all beings—an inward, non-dual orientation central to the Ishvara Gita’s yogic instruction.

How does this verse depict the relationship between Shiva and Vishnu?

By presenting the Supreme as the Akṣara reality—peaceful, all-pervading, and the Self of all—this teaching aligns with the Kurma Purana’s synthesis where sectarian forms converge in one imperishable Brahman, allowing Shaiva and Vaishnava devotion to meet in a shared non-dual ground.