Shloka 10

Īśvara-gītā: Brahman as All-Pervading—Kāla, Prakṛti–Puruṣa, Tattva-Evolution, and Mokṣa

Devanagari script

महदाद्यं विशेषान्तं संप्रसूते ऽखिलं जगत् / या सा प्रकृतिरुद्दिष्टा मोहिनी सर्वदेहिनाम्

Transliteration

mahadādyaṃ viśeṣāntaṃ saṃprasūte 'khilaṃ jagat / yā sā prakṛtiruddiṣṭā mohinī sarvadehinām

Translation

นางให้กำเนิดจักรวาลทั้งสิ้น ตั้งแต่มหัตตัตตวะไปจนถึงวิเศษทั้งหลาย ปรากฤตินั้นตามที่สอนไว้ คือพลังอันล่อลวงทำให้สรรพสัตว์ผู้มีร่างกายหลงมัวเมา.

Word by Word

• महत्-आद्यम्: beginning with Mahat
• महत्-आद्यम्: Visheshana (विशेषण)
• Type: Adjective
• Root: महत् (प्रातिपदिक) + आदि (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; तत्पुरुष (महदादि = महत् आदिः यस्य) used adjectivally with जगत्

• विशेष-अन्तम्: ending in the particulars (viśeṣas)
• विशेष-अन्तम्: Visheshana (विशेषण)
• Type: Adjective
• Root: विशेष (प्रातिपदिक) + अन्त (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; तत्पुरुष (विशेषान्त = विशेषः अन्तः यस्य)

• संप्रसूते: brings forth/produces
• संप्रसूते: Kriya (क्रिया)
• Type: Verb
• Root: सम्-प्र-√सू (धातु)
• Form: लट् (वर्तमान), प्रथमपुरुष, एकवचन; 3rd person singular present, आत्मनेपद

• अखिलम्: entire
• अखिलम्: Visheshana (विशेषण)
• Type: Adjective
• Root: अखिल (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; adjective qualifying जगत्

• जगत्: world/universe
• जगत्: Karma (कर्म)
• Type: Noun
• Root: जगत् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; accusative singular neuter

• या: she who/which
• या: Karta (कर्ता)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; relative pronoun

• सा: that (she)
• सा: Karta (कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; demonstrative pronoun

• प्रकृतिः: Prakṛti / Nature
• प्रकृतिः: Karta (कर्ता)
• Type: Noun
• Root: प्रकृति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; nominative singular feminine

• उद्दिष्टा: is indicated/declared
• उद्दिष्टा: Kriya (क्रिया)
• Type: Verb
• Root: उद्-√दिश् (धातु)
• Form: कृदन्त (क्त), स्त्रीलिङ्ग, प्रथमा, एकवचन; past passive participle agreeing with प्रकृतिः

• मोहिनी: deluding/enchanting
• मोहिनी: Visheshana (विशेषण)
• Type: Adjective
• Root: मोहिनी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; adjective/noun apposition to प्रकृतिः

• सर्व-देहिनाम्: of all embodied beings
• सर्व-देहिनाम्: Sambandha (सम्बन्ध/षष्ठी)
• Type: Noun
• Root: सर्व (प्रातिपदिक) + देहिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी-विभक्ति, बहुवचन; तत्पुरुष (सर्वेषां देहिनाम्)

Speaker

Lord Kūrma (Vishnu) instructing in a Sāṅkhya-oriented teaching within the Kurma Purana’s Shaiva–Vaishnava synthesis

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: bhayanaka

Characters & Entities

• Prakṛti
• Mahat
• Viśeṣa

More Details (3 sections)

FAQs

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

By attributing cosmic evolution to Prakṛti (Nature) and calling her “mohinī” (deluding), the verse implies that the Self is distinct from the produced world-process; bondage arises when the embodied self identifies with Prakṛti’s evolutes rather than discerning the witnessing principle beyond them.

What Yoga or Meditative practices are highlighted here?

The verse supports a viveka-based discipline: meditation and inquiry that discriminate Prakṛti (the evolute-making, deluding power) from the inner seer. In the Kurma Purana’s broader yogic frame, such discernment becomes a foundation for devotion and Pāśupata-oriented restraint, reducing moha that binds embodied beings.

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

Though framed in Sāṅkhya terminology, the teaching is delivered in a Purāṇic context that harmonizes sectarian lines: the analysis of Prakṛti’s creative power serves the shared goal upheld by both Shaiva and Vaishnava strands—liberation through knowledge and yoga that transcends delusion and returns the devotee to the supreme Lord.