Shloka 30
Īśvara-gītā: Vibhūtis of the Supreme Lord and the Paśu–Paśupati Doctrine of Bondage and Release
एतेषामेव पाशानां माया कारणमुच्यते / मूलप्रकृतिरव्यक्ता सा शक्तिर्मयि तिष्ठति
eteṣāmeva pāśānāṃ māyā kāraṇamucyate / mūlaprakṛtiravyaktā sā śaktirmayi tiṣṭhati
Bagi jerat-jerat (pāśa) itu, Māyā dikatakan sebagai puncanya. Hakikat-Akar yang tidak termanifest (mūla-prakṛti) itu ialah kuasa-Ku (śakti), dan ia bersemayam dalam-Ku.
Lord Kūrma (Vishnu) teaching the nature of bondage and Māyā within a Shaiva-Vaishnava synthesis
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It presents the Supreme (here, Lord Kūrma) as the ground in which Śakti/Māyā abides—bondage arises from Māyā, while the Lord remains the sustaining reality beyond the bonds.
The verse supports a Pāśupata-Yoga style discernment: identify pāśa (bondage) as māyā-born, contemplate prakṛti as the Lord’s śakti, and cultivate viveka (discrimination) to turn the mind from the unmanifest cause toward the Lord who transcends it.
By using shared Śaiva categories like pāśa and śakti while speaking as Vishnu (Kūrma), it signals a non-sectarian, non-dual theological frame: the one Lord teaches with a vocabulary honored in both Shaiva and Vaishnava traditions.