Shloka 1
Īśvara-gītā: Antaryāmin, Kāla, and the Divine Ordinance Governing Creation, Preservation, and Pralaya
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे (ईश्वरगीतासु) पञ्चमो ऽध्यायः ईश्वर उवाच शृणुध्वमृषयः सर्वे यथावत् परमेष्ठिनः / वक्ष्यामीशस्य माहात्म्यं यत्तद्वेदविदो विदुः
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge (īśvaragītāsu) pañcamo 'dhyāyaḥ īśvara uvāca śṛṇudhvamṛṣayaḥ sarve yathāvat parameṣṭhinaḥ / vakṣyāmīśasya māhātmyaṃ yattadvedavido viduḥ
ဤသို့ဖြင့် «သီရိ ကူර්မပုရာဏ» ခြောက်ထောင်သလိုက စံဟိတာ၏ နောက်ပိုင်း (ဣရှ္ဝရဂီတာအတွင်း) ပဉ္စမအခန်း။ ဣရှ္ဝရက မိန့်တော်မူသည်– «အို ရှိများအားလုံး၊ သင့်လျော်သကဲ့သို့ နားထောင်ကြလော့။ ဗေဒကို သိသူတို့ အမှန်တကယ် သိမြင်သော သခင်၏ မဟာတန်ခိုးကို ငါကြေညာမည်»။
Ishvara (the Lord speaking within the Ishvara Gita; identified in Kurma Purana’s synthesis as the Supreme Lord worshipped through Shaiva-Vaishnava unity)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It frames the Lord’s “māhātmya” as the same truth known by Veda-knowers—implying that the Supreme reality is not mere mythology but a realizable principle affirmed by Vedic insight.
This opening functions as a śravaṇa (disciplined listening) injunction—an essential first step in the Ishvara Gita’s yogic pedagogy that later unfolds into Pashupata-oriented discipline, contemplation, and realization.
By presenting “Īśvara” as the Veda-known Supreme, it supports the Kurma Purana’s non-sectarian stance where the highest Lord is approached through an integrated Shaiva-Vaishnava theological lens.