Shloka 4
Īśvara-gītā: Vibhūtis of the Supreme Lord and the Paśu–Paśupati Doctrine of Bondage and Release
योगिनामस्म्यहं शंभुः स्त्रीणां देवी गिरीन्द्रजा / आदित्यानामहं विष्णुर्वसूनामस्मि पावकः
yogināmasmyahaṃ śaṃbhuḥ strīṇāṃ devī girīndrajā / ādityānāmahaṃ viṣṇurvasūnāmasmi pāvakaḥ
Dalam kalangan yogin, Aku ialah Śambhu (Śiva); dalam kalangan wanita, Aku ialah Dewi Girīndrajā (Pārvatī). Dalam kalangan Āditya, Aku ialah Viṣṇu; dan dalam kalangan Vasu, Aku ialah Pāvaka (Agni), api penyuci.
Lord Kurma (Vishnu) speaking as the Supreme, teaching divine identifications
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It presents the Supreme as the inner essence and highest exemplar within every class of beings—revealing a single Ishvara who appears as Śiva, Viṣṇu, Devī, and Agni according to function, thereby implying one underlying Self behind many forms.
By naming Śambhu as ‘the foremost among yogins,’ the verse points to Śiva as the archetype of yogic mastery—suggesting meditation on Ishvara as the supreme yogin and contemplation of one divinity manifesting through multiple powers (śakti) as a stabilizing practice for devotion and concentration.
It treats Śiva and Viṣṇu as supreme manifestations within their respective divine orders, supporting the Kurma Purana’s reconciliatory stance: one Ishvara is praised through both Shaiva and Vaishnava names without contradiction.