Shloka 32
Īśvara-gītā (Adhyāya 2) — Ātma-svarūpa, Māyā, and the Unity of Sāṅkhya–Yoga
यदा सर्वाणि भूतानि समाधिस्थो न पश्यति / एकीभूतः परेणासौ तदा भवति केवलः
yadā sarvāṇi bhūtāni samādhistho na paśyati / ekībhūtaḥ pareṇāsau tadā bhavati kevalaḥ
Ketika seorang yogi, teguh dalam samādhi, tidak lagi melihat semua makhluk sebagai terpisah, dan telah menyatu dengan Yang Mahatinggi (Parameśvara), saat itu ia berdiam sebagai Yang Tunggal dalam kaivalya.
Lord Kurma (Vishnu) teaching in the Ishvara Gita context
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It presents liberation as non-dual absorption: when separative perception of “all beings” ceases in samādhi, the practitioner is described as unified with the Para (Supreme), indicating the Self’s ultimate identity with the highest reality rather than a merely individual standpoint.
The verse highlights samādhi as the decisive yogic attainment—an absorptive stillness where objectified perception drops away. In the Kurma Purana’s Pashupata-leaning framework, this implies disciplined meditation and inner withdrawal culminating in non-dual realization (kaivalya).
By emphasizing union with the Para beyond duality, the teaching supports the Kurma Purana’s Shaiva–Vaishnava synthesis: the Supreme spoken by Kurma (Vishnu) is the same transcendent reality revered as Ishvara/Rudra in Shaiva idiom—one truth expressed through complementary names.