Shloka 8

Iśvara on Māyā, the Unmanifest, and the Viśvarūpa of the One Supreme

Devanagari script

याभिस्तल्लक्ष्यते भिन्नमभिन्नं तु स्वभावतः / एकया मम सायुज्यमनादिनिधनं ध्रुवम्

Transliteration

yābhistallakṣyate bhinnamabhinnaṃ tu svabhāvataḥ / ekayā mama sāyujyamanādinidhanaṃ dhruvam

Translation

Por esses caminhos, Aquilo (a Realidade Suprema) é percebido como dividido, embora por sua natureza seja verdadeiramente indiviso. Mas somente por um único caminho se alcança o sāyujya, a união comigo: sem começo, sem fim, firme e imutável.

Word by Word

• yābhiḥ: by which (powers)
• yābhiḥ: Karaṇa (करण)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: Feminine, Instrumental (तृतीया/3), Plural (बहुवचन)

• tat: that (reality)
• tat: Karma (कर्म)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Neuter, Nominative/Accusative (प्रथमा/1 or द्वितीया/2), Singular (एकवचन); here as object with passive

• lakṣyate: is perceived, is characterized
• lakṣyate: Kriyā (क्रिया)
• Type: Verb
• Root: √lakṣ (धातु)
• Form: Laṭ-lakāra (लट्/Present), Ātmanepada (आत्मनेपद), 3rd person (प्रथमपुरुष), Singular (एकवचन); passive/impersonal sense 'is perceived/marked'

• bhinnam: as different
• bhinnam: Karma-samānādhikaraṇa (कर्मसमानाधिकरण)
• Type: Adjective
• Root: bhinna (प्रातिपदिक; √bhid + kta)
• Form: Neuter, Nominative/Accusative (प्रथमा/1 or द्वितीया/2), Singular (एकवचन); predicate adjective of tat

• abhinnaṃ: as non-different
• abhinnaṃ: Karma-samānādhikaraṇa (कर्मसमानाधिकरण)
• Type: Adjective
• Root: abhinna (प्रातिपदिक; a- + bhinna)
• Form: Neuter, Nominative/Accusative (प्रथमा/1 or द्वितीया/2), Singular (एकवचन); predicate adjective of tat

• tu: but, indeed
• tu: Sambandha-bodhaka (सम्बन्धबोधक)
• Type: Indeclinable
• Root: tu (अव्यय)
• Form: Conjunction/particle (निपात) indicating contrast/emphasis

• svabhāvataḥ: by nature, inherently
• svabhāvataḥ: Hetu (हेतु)
• Type: Indeclinable
• Root: svabhāva (प्रातिपदिक)
• Form: Ablative used adverbially (पञ्चमी/5 एकवचन) meaning 'by nature/from inherent nature'

• ekayā: by one (power)
• ekayā: Karaṇa (करण)
• Type: Adjective
• Root: eka (प्रातिपदिक)
• Form: Feminine, Instrumental (तृतीया/3), Singular (एकवचन)

• mama: of me, my
• mama: Sambandha (सम्बन्ध/षष्ठी)
• Type: Noun
• Root: asmad (सर्वनाम-प्रातिपदिक)
• Form: Genitive (षष्ठी/6), Singular (एकवचन)

• sāyujyam: union, identity (with)
• sāyujyam: Karma (कर्म)
• Type: Noun
• Root: sāyujya (प्रातिपदिक)
• Form: Neuter, Nominative/Accusative (प्रथमा/1 or द्वितीया/2), Singular (एकवचन)

• anādi-nidhanam: beginningless and endless
• anādi-nidhanam: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: anādi (प्रातिपदिक) + nidhana (प्रातिपदिक)
• Form: Neuter, Nominative/Accusative (प्रथमा/1 or द्वितीया/2), Singular (एकवचन); qualifying sāyujyam

• dhruvam: certain, fixed
• dhruvam: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: dhruva (प्रातिपदिक)
• Form: Neuter, Nominative/Accusative (प्रथमा/1 or द्वितीया/2), Singular (एकवचन); qualifying sāyujyam

Speaker

Lord Kurma (Vishnu) teaching in the Ishvara Gita tradition

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities

• Lord Kurma
• Ishvara (Supreme Lord)
• Sāyujya

More Details (3 sections)

FAQs

How does this verse explain the nature of the Supreme Self (Atman)?

It states that the Supreme is intrinsically undivided (abhinna) and that perceived difference (bheda) arises from the means of cognition or approach, not from Reality’s own nature.

What Yoga or Meditative practices are highlighted here?

The verse contrasts multiple approaches that can leave one with a sense of division, with the “one” decisive discipline—single-pointed God-realization (īśvara-niṣṭhā) aligned with the Ishvara Gita’s yogic discrimination and devotion—leading to sāyujya (final union).

How does this verse depict the relationship between Shiva and Vishnu?

By emphasizing one undivided Supreme attained through the highest path, it supports the Kurma Purana’s non-sectarian synthesis: Shiva and Vishnu are approached as expressions of the same ultimate Ishvara rather than competing absolutes.