Shloka 1
Īśvara-gītā: Brahman as All-Pervading—Kāla, Prakṛti–Puruṣa, Tattva-Evolution, and Mokṣa
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे (ईश्वरगीतासु) द्वितीयो ऽध्यायः ईश्वर उवाच अव्यक्तादभवत् कालः प्रधानं पुरुषः परः / तेभ्यः सर्वमिदं जातं तस्माद् ब्रह्ममयं जगत्
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge (īśvaragītāsu) dvitīyo 'dhyāyaḥ īśvara uvāca avyaktādabhavat kālaḥ pradhānaṃ puruṣaḥ paraḥ / tebhyaḥ sarvamidaṃ jātaṃ tasmād brahmamayaṃ jagat
ഇങ്ങനെ ശ്രീകൂർമപുരാണത്തിലെ ഷട്സാഹസ്ത്രീ സംഹിതയുടെ ഉത്തരവിഭാഗത്തിൽ (ഈശ്വരഗീതകളിൽ) രണ്ടാം അധ്യായം. ഈശ്വരൻ അരുളിച്ചെയ്തു—അവ്യക്തത്തിൽ നിന്ന് കാലം ഉദിച്ചു; പ്രധാനംയും പരമപുരുഷനും (ഉണ്ട്). ഇവരിൽ നിന്നാണ് ഈ സർവ്വവും ജനിച്ചത്; അതിനാൽ ജഗത് ബ്രഹ്മമയമാണ്।
Ishvara (Lord Kurma/Vishnu speaking in the Ishvara Gita)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It distinguishes the Supreme Puruṣa as transcendent consciousness while affirming that the entire cosmos is brahma-maya—pervaded by Brahman—implying the Self’s ultimate reality as Brahman beyond yet immanent in creation.
This verse sets the metaphysical ground for Pāśupata-oriented contemplation: meditation on Īśvara as the source of Time, Pradhāna and Puruṣa, leading the practitioner to perceive the world as brahma-maya and to cultivate non-attachment (vairāgya) toward merely manifest forms.
By presenting Īśvara as the supreme source and Brahman as the substance of the cosmos, it supports the Kurma Purana’s non-sectarian synthesis: the one Īśvara (honored as Śiva in Pāśupata idiom and as Viṣṇu-Kūrma in narrative form) is the same supreme reality behind creation.