Shloka 31

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

Devanagari script

उत्तमाधममध्यत्वात् त्रिधायं प्रतिपादितः / स एव द्विविधः प्रोक्तः सगर्भो ऽगर्भ एव च

Transliteration

uttamādhamamadhyatvāt tridhāyaṃ pratipāditaḥ / sa eva dvividhaḥ proktaḥ sagarbho 'garbha eva ca

Translation

ಉತ್ತಮ, ಅಧಮ, ಮಧ್ಯಮ ಎಂಬ ಭೇದದಿಂದ ಇದು ತ್ರಿವಿಧವೆಂದು ಬೋಧಿಸಲಾಗಿದೆ. ಅದೇ ಭೇದವನ್ನು ದ್ವಿವಿಧವೆಂದೂ ಹೇಳಿದ್ದಾರೆ—ಸಗರ್ಭ (ಗರ್ಭಜ) ಮತ್ತು ಅಗರ್ಭ (ಅಗರ್ಭಜ) ಎಂದು.

Word by Word

• uttama-adhama-madhyatvāt: because of (its) being best, worst, and middling
• uttama-adhama-madhyatvāt: Hetu/Apādāna (हेतु/अपादान)
• Type: Noun
• Root: uttama (प्रातिपदिक) + adhama (प्रातिपदिक) + madhya (प्रातिपदिक) + -tva (त्व प्रत्यय)
• Form: Neuter (नपुंसकलिङ्ग), Ablative (पञ्चमी/5), Singular (एकवचन); dvandva base 'uttama-adhama-madhya' + tva = 'state of being (as) best, worst, middle'

• tridhā: in three ways
• tridhā: Kriya-visheshana (क्रियाविशेषण)
• Type: Indeclinable
• Root: tridhā (अव्यय)
• Form: Adverb (क्रियाविशेषण-अव्यय): 'in three ways'

• ayam: this (one/this practice)
• ayam: Karta (कर्ता)
• Type: Noun
• Root: idam (सर्वनाम-प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन)

• pratipāditaḥ: has been explained/set forth
• pratipāditaḥ: Kriya (क्रिया)
• Type: Verb
• Root: √pad (पद् धातु) + prati- + causative (णिच्) → pratipādayati; PPP (क्त)
• Form: PPP (क्त-कृदन्त), Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); passive sense

• saḥ: that (same)
• saḥ: Karta (कर्ता)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन)

• eva: indeed/only
• eva: Sambandha (सम्बन्ध/निपात)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: Particle (निपात): emphasis

• dvi-vidhaḥ: twofold
• dvi-vidhaḥ: Visheshana (विशेषण)
• Type: Adjective
• Root: dvi (संख्या-प्रातिपदिक) + vidha (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); adjective qualifying saḥ

• proktaḥ: is said/declared
• proktaḥ: Kriya (क्रिया)
• Type: Verb
• Root: √vac (वच् धातु) + pra-; PPP (क्त)
• Form: PPP (क्त-कृदन्त), Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन)

• sa-garbhaḥ: with garbha (sagarbha)
• sa-garbhaḥ: Samānādhikaraṇa (समानाधिकरण)
• Type: Adjective
• Root: garbha (प्रातिपदिक) with sa- (पूर्वपद)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); 'with seed/with retention' (सहितार्थ)

• a-garbhaḥ: without garbha (agarbha)
• a-garbhaḥ: Samānādhikaraṇa (समानाधिकरण)
• Type: Adjective
• Root: garbha (प्रातिपदिक) with a- (नञ्)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); privative (नञ्-तत्पुरुष)

• eva: indeed
• eva: Sambandha (सम्बन्ध/निपात)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: Particle (निपात): emphasis

• ca: and
• ca: Samuccaya (समुच्चय)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Conjunction (समुच्चय-अव्यय)

Speaker

Lord Kurma (Vishnu) teaching in the Ishvara Gita context

Verse Rasa

Primary Rasa: shanta

Characters & Entities

• Lord Kurma
• Vishnu
• Ishvara Gita

More Details (3 sections)

FAQs

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

It does not define Ātman directly; instead it classifies embodied existence. The implied teaching is that spiritual instruction addresses varied capacities (uttama–madhyama–adhama) and conditions of birth (womb-born vs. non-womb-born), while the witnessing Self remains distinct from these categories.

What Yoga or Meditative practices are highlighted here?

The verse sets up adhikāra-bheda (differences in qualification): teachings and disciplines in the Ishvara Gita/Pāśupata-oriented Yoga are applied according to the practitioner’s grade (superior, middling, inferior) and embodied condition, emphasizing tailored sādhana rather than a one-size method.

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

Indirectly: in the Ishvara Gita setting, Lord Kurma (Vishnu) teaches a Shaiva-leaning yogic taxonomy without sectarian conflict, supporting the Kurma Purana’s non-oppositional synthesis where the same supreme governance is communicated through different doctrinal lenses.