Shloka 110
Devī-tattva, Śakti–Śaktimān doctrine, Kāla–Māyā cosmology, and Māheśvara Yoga instruction
शोभा वंशकरी लोला मालिनी परमेष्ठिनी / त्रैलोक्यसुन्दरी रम्या सुन्दरी कामचारिणी
śobhā vaṃśakarī lolā mālinī parameṣṭhinī / trailokyasundarī ramyā sundarī kāmacāriṇī
Wahai Devi, Engkaulah Śobhā—kemilauan itu sendiri; pengembang zuriat mulia; Lolā—yang sentiasa bermain; Mālinī—pemakai kalungan; Parameṣṭhinī—Wanita Tertinggi. Engkaulah Trailokya-sundarī, keindahan tiga alam; menawan, jelita, dan bergerak bebas menurut kehendak-Mu sendiri.
Lord Kurma (Vishnu) teaching in the Ishvara Gita section (hymnic praise of the Supreme Shakti/Devi as the power of Ishvara)
Primary Rasa: shringara
Secondary Rasa: adbhuta
FAQs
By praising the Devi as “Parameṣṭhinī” and “Trailokyasundarī,” the verse points to the Supreme principle manifesting as cosmic power and beauty—suggesting that the highest reality is not merely abstract, but also the sovereign Shakti through whom the Lord’s presence becomes knowable in the worlds.
This verse functions as nāma-smaraṇa (contemplation through sacred epithets): meditating on these names steadies the mind on the Devi as the Lord’s śakti, supporting bhakti-yoga and inner recollection (smṛti) that the Ishvara Gita aligns with disciplined practice and devotion.
In the Kurma Purana’s synthetic theology, the same Supreme Ishvara is approached through shared divine power (Shakti). By having Lord Kurma voice praise of the Devi as the sovereign energy, the text bridges Shaiva and Vaishnava devotion through a single ultimate principle expressed as Lord-and-Power (Ishvara–Shakti).