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Kurma Purana — Purva Bhaga, Shloka 114

Invocation, Purāṇa Lakṣaṇas, Kurma at the Samudra-manthana, and Indradyumna’s Liberation Teaching

Iśvara-Gītā Prelude

Devanagari script

हिरण्यगर्भो भगवान् यत्रास्ते हव्यकव्यभुक् / द्वारं तद् योगिनामाद्यं वेदान्तेषु प्रतिष्ठितम् / ब्रह्मतेजोमयं श्रीमन्निष्ठा चैव मनीषिणाम्

Transliteration

hiraṇyagarbho bhagavān yatrāste havyakavyabhuk / dvāraṃ tad yogināmādyaṃ vedānteṣu pratiṣṭhitam / brahmatejomayaṃ śrīmanniṣṭhā caiva manīṣiṇām

Translation

Di tempat Bhagavan Hiraṇyagarbha bersemayam—pemakan persembahan havya dan kavya—itulah gerbang purba bagi para yogin, teguh berlandas pada ajaran Vedānta. Ia bercahaya oleh tejas Brahman, penuh kemuliaan, dan menjadi keteguhan para bijak.

Word by Word
हिरण्यगर्भःHiraṇyagarbha
हिरण्यगर्भः:
Karta (कर्ता)
TypeNoun
Rootहिरण्य (प्रातिपदिक) + गर्भ (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; षष्ठी-तत्पुरुषः—हिरण्यस्य गर्भः (Masculine, Nominative singular; proper epithet)
भगवान्the Blessed Lord
भगवान्:
Karta (कर्ता)
TypeNoun
Rootभगवत् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन (Masculine, Nominative singular)
यत्रwhere
यत्र:
Adhikarana (अधिकरण)
TypeIndeclinable
Rootयत्र (अव्यय)
Formअव्यय, देशवाचक (relative adverb: where)
आस्तेdwells/sits
आस्ते:
Kriya (क्रिया)
TypeVerb
Rootआस् (धातु)
Formलट्-लकार (Present), प्रथमपुरुष, एकवचन; आत्मनेपद (3rd person singular, present, ātmanepada)
हव्यकव्यभुक्eater of offerings to gods and ancestors
हव्यकव्यभुक्:
Karta (कर्ता)
TypeNoun
Rootहव्य (प्रातिपदिक) + कव्य (प्रातिपदिक) + भुज् (धातु)→भुक् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; इतरेतर-द्वन्द्वः (हव्य + कव्य) + उपपद-तत्पुरुष (भुक् = eater): ‘one who eats havya and kavya’
द्वारम्door, gateway
द्वारम्:
Samānādhikaraṇa (समानाधिकरण)
TypeNoun
Rootद्वार (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन (Neuter, Nom/Acc singular)
तत्that
तत्:
Samānādhikaraṇa (समानाधिकरण)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन (Neuter, Nom/Acc singular; pronoun)
योगिनाम्of yogins
योगिनाम्:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootयोगिन् (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति, बहुवचन (Masculine, Genitive plural)
आद्यम्prime, first
आद्यम्:
Visheshana (विशेषण)
TypeAdjective
Rootआद्य (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; विशेषण (Neuter, Nom/Acc singular)
वेदान्तेषुin the Vedāntas
वेदान्तेषु:
Adhikarana (अधिकरण)
TypeNoun
Rootवेदान्त (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी-विभक्ति (अधिकरण), बहुवचन; षष्ठी-तत्पुरुषः—वेदानाम् अन्तः (Masculine, Locative plural)
प्रतिष्ठितम्established
प्रतिष्ठितम्:
Visheshana (विशेषण)
TypeAdjective
Rootस्था (धातु) + प्रति (उपसर्ग) → प्रतिष्ठित (कृदन्त-प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; भूतकृदन्त (क्त), विशेषण (Neuter, Nom/Acc singular; established)
ब्रह्मतेजोमयम्made of Brahman’s splendor
ब्रह्मतेजोमयम्:
Visheshana (विशेषण)
TypeAdjective
Rootब्रह्मन् (प्रातिपदिक) + तेजस् (प्रातिपदिक) + मय (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; तत्पुरुषः—ब्रह्मणः तेजः (ब्रह्मतेजस्) + मय (made of) (Neuter, Nom/Acc singular)
श्रीमत्glorious
श्रीमत्:
Visheshana (विशेषण)
TypeAdjective
Rootश्रीमत् (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; विशेषण (Neuter, Nom/Acc singular; ‘glorious’)
निष्ठाsteadfast devotion/abidance
निष्ठा:
Samānādhikaraṇa (समानाधिकरण)
TypeNoun
Rootनिष्ठा (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन (Feminine, Nominative singular)
चand
च:
Sambandha (सम्बन्ध/अव्यय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयबोधक अव्यय (conjunction: and)
एवindeed
एव:
Sambandha (सम्बन्ध/निपात)
TypeIndeclinable
Rootएव (अव्यय)
Formअवधारण-निपात (particle of emphasis: indeed/only)
मनीषिणाम्of the wise
मनीषिणाम्:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootमनीषिन् (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति, बहुवचन (Masculine, Genitive plural)
Speaker

Lord Kūrma (Viṣṇu) teaching in the Īśvara-gītā context

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities
H
Hiraṇyagarbha
B
Brahman
V
Vedānta
Y
Yogins
P
Pitṛs (ancestors)

FAQs

It points to the Lord as Hiraṇyagarbha whose abode is “brahma-tejas”—the radiance of Brahman—indicating that the yogic entry-point is ultimately grounded in non-dual Vedāntic realization rather than mere ritual identity.

The verse emphasizes the “dvāra” (gateway) of yoga as Vedānta-established: contemplative inquiry and absorption oriented to Brahman (brahma-tejas), integrating inner realization with the sacrificial order the Lord sustains (havya/kavya).

By presenting the Supreme as the Vedāntic ground of yoga and the receiver of all sacred offerings, it supports the Kurma Purana’s synthetic stance: the one Īśvara—worshipped through Śaiva or Vaiṣṇava forms—remains the same Brahman-radiant reality.

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