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
ಸಾಧಕನು ಸಮಾಧಿಸ್ಥನಾಗಿ ಎಲ್ಲಾ ಭೂತಗಳನ್ನು ಪ್ರತ್ಯೇಕವಾಗಿ ಇನ್ನೆಂದೂ ಕಾಣದೆ, ಪರಮೇಶ್ವರನೊಂದಿಗೆ ಏಕೀಭವಿಸಿದಾಗ, ಅವನು ಕೈವಲ್ಯದಲ್ಲಿ ‘ಕೇವಲ’—ಸ್ವತಂತ್ರ—ನಾಗಿ ಸ್ಥಿತನಾಗುತ್ತಾನೆ।
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.