Devī-tattva, Śakti–Śaktimān doctrine, Kāla–Māyā cosmology, and Māheśvara Yoga instruction
व्यक्ताव्यक्तात्मिकाकृष्णा रक्ताशुक्ला प्रसूतिका / अकार्या कार्यजननी नित्यं प्रसवधर्मिणी
vyaktāvyaktātmikākṛṣṇā raktāśuklā prasūtikā / akāryā kāryajananī nityaṃ prasavadharmiṇī
Siya’y may likas na kapwa nahahayag at di-nahahahayag; maitim ang anyo, taglay ang katangiang pula at puti—Siya ang pinagmumulan ng pag-aanak. Bagaman Siya mismo’y di nalilikha, Siya ang nagsisilang ng lahat ng bunga; at ang Kanyang kalikasan ay walang humpay na paglikha.
Lord Kurma (Vishnu) teaching in the Ishvara Gita context
Primary Rasa: adbhuta
Secondary Rasa: shanta
It distinguishes the ever-changing manifest/unmanifest field (Prakriti) from the higher witnessing principle implied behind it; Prakriti is the unproduced producer of effects, while the Self is understood as the steady knower of these transformations.
The verse supports discriminative contemplation (viveka) central to Kurma Purana’s Ishvara Gita and Pashupata-oriented practice: meditate on the difference between the changing guṇa-made Prakriti (producer of effects) and the stable indwelling Lord who transcends manifest/unmanifest.
By presenting a shared metaphysical framework—one Lord teaching the same Prakriti–tattva analysis used across Shaiva and Vaishnava traditions—this passage aligns with the Kurma Purana’s non-sectarian synthesis rather than a rigid separation of Shiva and Vishnu.