Shloka 36
Prākṛta Sṛṣṭi and Pralaya: From Pradhāna to Brahmāṇḍa; Trimūrti Samanvaya
एककालसमुत्पन्नं जलबुद्बुदवच्च तत् / विशेषेभ्यो ऽण्डमभवद् बृहत् तदुदकेशयम्
ekakālasamutpannaṃ jalabudbudavacca tat / viśeṣebhyo 'ṇḍamabhavad bṛhat tadudakeśayam
ມັນເກີດຂຶ້ນພ້ອມກັນໃນຄາວດຽວ ດັ່ງຟອງນ້ຳເທິງນ້ຳ; ຈາກວິເສສະທັງຫຼາຍ ໄຂ່ຈັກກະວານອັນໃຫຍ່ກໍເກີດຂຶ້ນ ແລະໄຂ່ໃຫຍ່ນັ້ນນອນຢູ່ເທິງນ້ຳ।
Primary narrator (Purana narrator continuing the cosmogony account; traditionally conveyed through the Sūta/Vyāsa narration stream)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By portraying the cosmos as a sudden, bubble-like manifestation resting on primordial waters, the verse implies the world’s contingent, transient appearance—supporting the Purāṇic view that the enduring reality is the Supreme ground beyond changing differentiations (viśeṣas).
No direct practice is taught in this verse; however, its cosmology supports Yogic discernment (viveka): meditation on the universe as an impermanent evolute of tattvas helps detach the mind from phenomena and orient it toward the stable Lord/Ātman taught elsewhere in the Kūrma tradition (including the Ishvara Gītā context).
While neither name appears explicitly, the shared Purāṇic cosmology—creation emerging from principles and resting on primordial waters—fits the Kūrma Purāṇa’s synthetic theology in which the supreme source is spoken of through both Vaiṣṇava (Nārāyaṇa/udaka-śayana imagery) and Śaiva (tattva-based emanation) idioms.