Kurma Purana — Uttara Bhaga, Shloka 39
Īśvara-gītā: Antaryāmin, Kāla, and the Divine Ordinance Governing Creation, Preservation, and Pralaya
गन्धर्वा गरुडा ऋक्षाः सिद्धाः साध्याश्चचारणाः / यक्षरक्षः पिशाचाश्च स्थिताः शास्त्रे स्वयंभुवः
gandharvā garuḍā ṛkṣāḥ siddhāḥ sādhyāścacāraṇāḥ / yakṣarakṣaḥ piśācāśca sthitāḥ śāstre svayaṃbhuvaḥ
ಗಂಧರ್ವರು, ಗರುಡರು, ಋಕ್ಷರು, ಸಿದ್ಧರು, ಸಾಧ್ಯರು ಮತ್ತು ಚಾರಣರು; ಹಾಗೆಯೇ ಯಕ್ಷರು, ರಾಕ್ಷಸರು, ಪಿಶಾಚರು—ಇವರೆಲ್ಲ ಸ್ವಯಂಭುವಿನ ಶಾಸ್ತ್ರವಿಧಾನದಂತೆ ತಮ್ಮ ತಮ್ಮ ಸ್ಥಾನಗಳಲ್ಲಿ ಸ್ಥಿತರಾಗಿದ್ದಾರೆ।
Sūta (narrator) conveying the Kurma Purana’s cosmological-dharmic account as taught in the tradition
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
Indirectly: it presents an ordered cosmos where each class of beings has a fixed station under divine ordinance, implying a higher regulating principle beyond individual forms—consistent with the Purana’s view that the Supreme governs manifestation through śāstra and cosmic law.
No specific practice is taught in this verse; it provides the cosmological backdrop that later supports yogic discipline—Yoga is framed as aligning oneself with the divinely established order (dharma) rather than opposing it.
By emphasizing a single cosmic ordinance establishing all beings, the verse supports the Kurma Purana’s non-sectarian synthesis: the world-order is ultimately one, even when expressed through Shaiva and Vaishnava theological languages elsewhere in the text.