Kurma Purana — Purva Bhaga, Shloka 41

Kapardeśvara at Piśācamocana — Liberation of a Piśāca and the Brahmapāra Hymn

Devanagari script

यं योगिनस्त्यक्तसबीजयोगा लब्ध्वा समाधिं परमार्थभूताः / पश्यन्ति देवं प्रणतो ऽस्मि नित्यं तं ब्रह्मपारं भवतः स्वरूपम्

Transliteration

yaṃ yoginastyaktasabījayogā labdhvā samādhiṃ paramārthabhūtāḥ / paśyanti devaṃ praṇato 'smi nityaṃ taṃ brahmapāraṃ bhavataḥ svarūpam

Translation

私は常にその神なる主に礼拝する——それは汝自身の本体であり、ブラフマンの最果ての彼岸さえ超える方。ヨーギーたちは、対象に依る「種子あるヨーガ」をも捨て、サマーディに到って、至上の実在そのものとしてその神を観ずる。

Word by Word

• यम्: whom
• यम्: Karma (कर्म)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, एकवचन; सम्बन्ध-सर्वनाम (relative pronoun)

• योगिनः: yogins
• योगिनः: Karta (कर्ता)
• Type: Noun
• Root: योगिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन (Masculine, Nominative plural)

• त्यक्त-सबीज-योगाः: having abandoned savīja-yoga
• त्यक्त-सबीज-योगाः: Karta (कर्ता)
• Type: Adjective
• Root: त्यक्त (कृदन्त; √त्यज्) + सबीज (प्रातिपदिक) + योग (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन; बहुपद-तत्पुरुष (those who have abandoned 'seeded yoga'/savīja-yoga)

• लब्ध्वा: having obtained
• लब्ध्वा: Purvakala (पूर्वकाल)
• Type: Verb
• Root: √लभ् (धातु)
• Form: क्त्वान्त-अव्यय (gerund/absolutive): 'having obtained'

• समाधिम्: samādhi
• समाधिम्: Karma (कर्म)
• Type: Noun
• Root: समाधि (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, एकवचन

• परम-अर्थ-भूताः: become established in the supreme truth
• परम-अर्थ-भूताः: Karta (कर्ता)
• Type: Adjective
• Root: परम (प्रातिपदिक) + अर्थ (प्रातिपदिक) + भूत (कृदन्त; √भू)
• Form: पुंलिङ्ग, प्रथमा, बहुवचन; तत्पुरुष (become/constituted of the supreme truth/meaning)

• पश्यन्ति: they see
• पश्यन्ति: Kriya (क्रिया)
• Type: Verb
• Root: √पश् (धातु)
• Form: लट्-लकार (Present), प्रथमपुरुष, बहुवचन; परस्मैपद

• देवम्: the God
• देवम्: Karma (कर्म)
• Type: Noun
• Root: देव (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, एकवचन

• प्रणतः: bowed down
• प्रणतः: Karta (कर्ता)
• Type: Adjective
• Root: प्र-नत (कृदन्त; √नम्)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; क्त-प्रत्ययान्त (past participle used adjectivally): 'bowed'

• अस्मि: I am
• अस्मि: Kriya (क्रिया)
• Type: Verb
• Root: √अस् (धातु)
• Form: लट्-लकार (Present), उत्तमपुरुष, एकवचन; परस्मैपद

• नित्यम्: always
• नित्यम्: Kala (काल)
• Type: Indeclinable
• Root: नित्य (प्रातिपदिक)
• Form: क्रियाविशेषण-अव्यय (adverbial accusative: 'always')

• तम्: that (one)
• तम्: Karma (कर्म)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, एकवचन

• ब्रह्म-पारम्: beyond Brahman
• ब्रह्म-पारम्: Karma (कर्म)
• Type: Adjective
• Root: ब्रह्मन् (प्रातिपदिक) + पार (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन; तत्पुरुष

• भवतः: of you
• भवतः: Sambandha (सम्बन्ध)
• Type: Noun
• Root: भवत् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी, एकवचन (genitive singular: 'of you')

• स्वरूपम्: essential nature/form
• स्वरूपम्: Karma (कर्म)
• Type: Noun
• Root: स्वरूप (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन

Speaker

A devotee/praiser addressing the Supreme Lord (Hari as Kurma; Shaiva-Vaishnava synthesis)

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities

• Deva
• Brahman
• Yogins
• Samadhi
• Sabija Yoga

More Details (3 sections)

FAQs

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

It presents the Supreme as directly realizable in samādhi and as the ultimate Reality (paramārtha), transcending conceptual limits—even those associated with “Brahman”—and thus pointing to a supra-conceptual absolute known by yogic vision.

What Yoga or Meditative practices are highlighted here?

The verse contrasts sabīja-yoga (absorption supported by an object/seed such as mantra, form, or concept) with a higher, supportless realization implied by “abandoning sabīja” and attaining samādhi, where the Divine is ‘seen’ as immediate truth.

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

By describing one Supreme Deva realized by yogins and addressed devotionally as the transcendent Absolute, it supports the Kurma Purana’s integrative stance: the highest Lord is one, approached through both yogic knowledge and personal devotion across Shaiva-Vaishnava frames.