Shloka 1
Īśvara-gītā: Brahman as All-Pervading—Kāla, Prakṛti–Puruṣa, Tattva-Evolution, and Mokṣa
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे (ईश्वरगीतासु) द्वितीयो ऽध्यायः ईश्वर उवाच अव्यक्तादभवत् कालः प्रधानं पुरुषः परः / तेभ्यः सर्वमिदं जातं तस्माद् ब्रह्ममयं जगत्
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge (īśvaragītāsu) dvitīyo 'dhyāyaḥ īśvara uvāca avyaktādabhavat kālaḥ pradhānaṃ puruṣaḥ paraḥ / tebhyaḥ sarvamidaṃ jātaṃ tasmād brahmamayaṃ jagat
இவ்வாறு ஸ்ரீகூர்மபுராணத்தின் ஷட்ஸாஹஸ்த்ரீ ஸம்ஹிதையின் பின்வகுப்பில் (ஈஸ்வரகீதைகளில்) இரண்டாம் அதிகாரம். ஈஸ்வரன் உரைத்தான்—அவ்யக்தத்திலிருந்து காலம் தோன்றியது; பிரதானமும் பரம புருஷனும் (உள்ளனர்). இவர்களிலிருந்து இவ்வுலகம் அனைத்தும் பிறந்தது; ஆகவே உலகம் பிரம்மமயம்.
Ishvara (Lord Kurma/Vishnu speaking in the Ishvara Gita)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It distinguishes the Supreme Puruṣa as transcendent consciousness while affirming that the entire cosmos is brahma-maya—pervaded by Brahman—implying the Self’s ultimate reality as Brahman beyond yet immanent in creation.
This verse sets the metaphysical ground for Pāśupata-oriented contemplation: meditation on Īśvara as the source of Time, Pradhāna and Puruṣa, leading the practitioner to perceive the world as brahma-maya and to cultivate non-attachment (vairāgya) toward merely manifest forms.
By presenting Īśvara as the supreme source and Brahman as the substance of the cosmos, it supports the Kurma Purana’s non-sectarian synthesis: the one Īśvara (honored as Śiva in Pāśupata idiom and as Viṣṇu-Kūrma in narrative form) is the same supreme reality behind creation.