Kurma Purana — Purva Bhaga, Shloka 72
Madhu–Kaiṭabha, Nārāyaṇa’s Yoga-Nidrā, Rudra’s Manifestation, and the Aṣṭamūrti–Trimūrti Teaching
ततस्तस्मै महादेवो दिव्यं योगमनुत्तमम् / ऐश्वर्यं ब्रह्मसद्भावं वैराग्यं च ददौ हरः
tatastasmai mahādevo divyaṃ yogamanuttamam / aiśvaryaṃ brahmasadbhāvaṃ vairāgyaṃ ca dadau haraḥ
Pagkaraan, si Mahādeva—Hara—ay nagkaloob sa kanya ng walang kapantay na banal na Yoga, kasama ang aiśvarya (kapangyarihang panginoon), ang tunay na disposisyong nakaugat sa Brahman, at vairāgya (paglayo sa pagkapit).
Narrator (Purāṇic narration) describing Śiva’s bestowal; situated within the Ishvara Gita teaching context
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By highlighting “brahma-sadbhāva,” it points to a mind and identity established in Brahman—i.e., realization-oriented being—supported by Yoga and vairāgya rather than mere ritual or power.
The verse summarizes “divyaṁ yogam anuttamam”—a liberation-directed, divine discipline aligned with Pāśupata/Īśvara-centered Yoga: inner steadiness in Brahman, cultivation of detachment, and the maturation of spiritual sovereignty (aiśvarya) as a byproduct, not the goal.
Within the Kurma Purana’s synthesis, the Ishvara Gita framework presents a non-sectarian vision where supreme teaching and grace flow through Īśvara—here named as Mahādeva/Hara—consistent with the Purana’s broader Shaiva–Vaishnava unity.