Shloka 36
Daily Duties of Brāhmaṇas: Snāna, Sandhyā, Sūrya-hṛdaya, Japa, Tarpaṇa, and the Pañca-mahāyajñas
त्वमेव ब्रह्म परममापो ज्योती रसो ऽमृतम् / भूर्भुवः स्वस्त्वमोङ्कारः सर्वे रुद्राः सनातनाः / पुरुषः सन्महो ऽतस्त्वां प्रणमामि कपर्दिनम्
tvameva brahma paramamāpo jyotī raso 'mṛtam / bhūrbhuvaḥ svastvamoṅkāraḥ sarve rudrāḥ sanātanāḥ / puruṣaḥ sanmaho 'tastvāṃ praṇamāmi kapardinam
நீயே பரம்பிரம்மம்—நீர், ஒளி, சாரம், அமுதம். நீயே பூः, புவः, ஸ்வः; நீயே ஓங்காரம். நித்திய ருத்ரர்கள் அனைவரும் நீயே. நீ புருஷன், சத்தியம், மகத்துவம்; ஆகவே கபர்தினே, உமக்கு வணங்குகிறேன்।
Lord Kurma (Vishnu) teaching in the Ishvara Gita, presenting a Shaiva-Vaishnava synthesis through Rudra-stuti
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It identifies the Supreme as all-pervasive Brahman—both transcendent (amṛta, sat, mahaḥ) and immanent as the very elements and cosmic principles (water, light, essence) and as the three worlds, implying the Atman/Ishvara is the single reality appearing as all.
The verse centers on contemplative upāsanā: meditating on Rudra as Praṇava (Oṃ) and as the totality of the cosmos. In the Ishvara Gita’s Pāśupata-leaning frame, this supports ekāgratā (one-pointedness) by dissolving duality—seeing all forms as the one Lord.
Spoken within the Kurma Purana’s Ishvara Gita setting, it presents a non-dual synthesis: the Supreme praised as Rudra/Kapardin is simultaneously Brahman and the cosmic Puruṣa—aligning Shaiva devotion with Vaishnava revelation, emphasizing one Ishvara beyond sectarian division.