Shloka 27

Commencement of the Upari-bhāga: The Sages Request Brahma-vidyā; Vyāsa Recalls the Badarikā Inquiry and Śiva–Viṣṇu Theophany

Devanagari script

कः संसारयतीशानः को वा सर्वं प्रपश्यति / किं तत् परतरं ब्रह्म सर्वं नो वक्तुमर्हसि

Transliteration

kaḥ saṃsārayatīśānaḥ ko vā sarvaṃ prapaśyati / kiṃ tat parataraṃ brahma sarvaṃ no vaktumarhasi

Translation

Кто тот Ишана (Īśāna), что вводит существ в круг сансары? И кто созерцает всё? Что есть то высшее Брахман, выше которого нет ничего? Поведай нам обо всём этом.

Word by Word

• कः: who?
• कः: Karta (कर्ता)
• Type: Noun
• Root: किम् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन; interrogative pronoun

• संसारयति: causes (beings) to transmigrate
• संसारयति: Kriya (क्रिया)
• Type: Verb
• Root: सम्-√सृ (धातु) (णिच् causative)
• Form: लट् (Present), प्रथमपुरुष (3rd), एकवचन; परस्मैपद; causative (णिच्)

• ईशानः: the Lord, ruler
• ईशानः: Karta (कर्ता)
• Type: Noun
• Root: ईशान (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन; apposition to implied agent

• कः: who?
• कः: Karta (कर्ता)
• Type: Noun
• Root: किम् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन; interrogative pronoun

• वा: or/indeed
• वा: Sambandha (सम्बन्ध/विकल्प)
• Type: Indeclinable
• Root: वा (अव्यय)
• Form: अव्यय; particle (विकल्प/अन्यतर)

• सर्वम्: everything
• सर्वम्: Karma (कर्म)
• Type: Noun
• Root: सर्व (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd), एकवचन; object of prapaśyati

• प्रपश्यति: sees clearly, beholds
• प्रपश्यति: Kriya (क्रिया)
• Type: Verb
• Root: प्र-√पश् (धातु)
• Form: लट् (Present), प्रथमपुरुष (3rd), एकवचन; परस्मैपद

• किम्: what?
• किम्: Karma (कर्म)
• Type: Noun
• Root: किम् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; interrogative pronoun

• तत्: that
• तत्: Visheshya (विशेष्य)
• Type: Noun
• Root: तद् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; demonstrative pronoun

• परतरम्: higher, superior
• परतरम्: Visheshana (विशेषण)
• Type: Adjective
• Root: परतर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; comparative adjective qualifying ब्रह्म

• ब्रह्म: Brahman, the Absolute
• ब्रह्म: Karma (कर्म)
• Type: Noun
• Root: ब्रह्मन् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन

• सर्वम्: everything
• सर्वम्: Karma (कर्म)
• Type: Noun
• Root: सर्व (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd), एकवचन; object of vaktum

• नः: to us/for us
• नः: Sampradana (सम्प्रदान)
• Type: Noun
• Root: अस्मद् (प्रातिपदिक)
• Form: षष्ठी/चतुर्थी (6th/4th), बहुवचन; enclitic pronoun; here dative sense ‘to us’

• वक्तुम्: to tell
• वक्तुम्: Prayojana (प्रयोजन/उद्देश्य)
• Type: Verb
• Root: √वच् (धातु)
• Form: तुमुन्-प्रत्ययान्त infinitive (कृदन्त), ‘to speak’

• अर्हसि: you are able/ought
• अर्हसि: Kriya (क्रिया)
• Type: Verb
• Root: √अर्ह् (धातु)
• Form: लट् (Present), मध्यमपुरुष (2nd), एकवचन; परस्मैपद

Speaker

Sages (inquiring of Lord Kūrma/Īśvara in the Ishvara Gita setting)

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities

• Īśāna
• Brahman
• Saṃsāra
• Īśvara

More Details (3 sections)

FAQs

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

It frames the central Upaniṣadic inquiry: the Supreme reality is that “Brahman” beyond which nothing higher exists, identified with the all-seeing Lord who governs saṃsāra—pointing to one ultimate principle behind both immanence (seeing all) and transcendence (beyond all).

What Yoga or Meditative practices are highlighted here?

This verse initiates the contemplative approach of the Ishvara Gita: first discern the supreme cause (Īśvara/Brahman) and the mechanism of bondage (saṃsāra). In the Kurma Purana’s yoga framework, such inquiry (vicāra) becomes the basis for disciplined practice—devotion, meditation on the all-seeing Lord, and knowledge leading toward liberation.

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

By using the Shaiva title “Īśāna” while asking about the highest “Brahman,” the verse supports the Kurma Purana’s synthetic theology: the supreme Lord addressed through Shaiva language is ultimately the same highest reality taught as Brahman, harmonizing Shaiva and Vaishnava viewpoints.