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
ഗന്ധർവ്വർ, ഗരുഡർ, ഋക്ഷർ, സിദ്ധർ, സാധ്യർ, ചാരണർ; അതുപോലെ യക്ഷർ, രാക്ഷസർ, പിശാചുകൾ—എല്ലാവരും സ്വയംഭൂവിന്റെ ശാസ്ത്രവിധിപ്രകാരം തത്തത് സ്ഥാനങ്ങളിൽ നിലകൊള്ളുന്നു।
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.