Shloka 107
Invocation, Purāṇa Lakṣaṇas, Kurma at the Samudra-manthana, and Indradyumna’s Liberation Teaching
Iśvara-Gītā Prelude
ततः स गत्वा तु गिरिं विवेश सुरवन्दितम् / स्थानं तद्योगिभिर्जुष्टं यत्रास्ते परमः पुमान्
tataḥ sa gatvā tu giriṃ viveśa suravanditam / sthānaṃ tadyogibhirjuṣṭaṃ yatrāste paramaḥ pumān
Kemudian dia pergi lalu memasuki gunung yang dihormati bahkan oleh para dewa—ke tempat suci yang sering didatangi para yogin, tempat bersemayamnya Insan Tertinggi.
Narrator (Purāṇic narrator describing the seeker’s movement toward the divine abode)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By stating that the “Supreme Person” abides in a sanctified locus approached by yogins, the verse frames the Highest Reality as an ever-present, accessible divine principle realized through disciplined approach and sacred orientation.
The verse emphasizes yogic association and residence in a consecrated place—an implied discipline of saṅga (keeping company with yogins), tīrtha-sevā (reverent approach to holy sites), and inward contemplation directed toward the Supreme who ‘abides’ there.
While not naming either deity, the verse uses the inclusive term “Supreme Person” and places yogins at the center, aligning with the Kurma Purana’s integrative theology where the one Supreme is approached through yogic devotion—compatible with both Shaiva (Pāśupata) and Vaishnava frames.