Shloka 15
Īśvara-gītā: Brahman as All-Pervading—Kāla, Prakṛti–Puruṣa, Tattva-Evolution, and Mokṣa
तेनाविवेकतस्तस्मात् संसारः पुरुषस्य तु / स चाविवेकः प्रकृतौ सङ्गात् कालेन सो ऽभवत्
tenāvivekatastasmāt saṃsāraḥ puruṣasya tu / sa cāvivekaḥ prakṛtau saṅgāt kālena so 'bhavat
Karena aviveka itulah saṃsāra menimpa puruṣa. Dan aviveka itu, seiring waktu, timbul dari pergaulan dengan Prakṛti.
Lord Kūrma (Vishnu) instructing (in a Sāṅkhya-Yoga frame aligned with Shaiva-Vaishnava synthesis)
Primary Rasa: karuna
Secondary Rasa: shanta
FAQs
It distinguishes the puruṣa (the conscious self) from Prakṛti, implying that bondage is not intrinsic to the Self but arises from aviveka—failure to discern the Self as distinct from nature and its modifications.
The verse foregrounds viveka (discriminative knowledge) and vairāgya (dispassion) as core Yogic remedies: by reducing prakṛti-saṅga (attachment to nature) through disciplined practice, one reverses the time-born habit of non-discrimination that sustains saṃsāra.
While not naming Śiva directly, the teaching matches the shared Shaiva-Vaishnava soteriology of the Kurma Purana: liberation comes through discriminative insight and detachment from Prakṛti—principles central to both Pāśupata-oriented discipline and Vaiṣṇava Yogic instruction.