Kurma Purana — Uttara Bhaga, Shloka 15
Īśvara-gītā: Brahman as All-Pervading—Kāla, Prakṛti–Puruṣa, Tattva-Evolution, and Mokṣa
तेनाविवेकतस्तस्मात् संसारः पुरुषस्य तु / स चाविवेकः प्रकृतौ सङ्गात् कालेन सो ऽभवत्
tenāvivekatastasmāt saṃsāraḥ puruṣasya tu / sa cāvivekaḥ prakṛtau saṅgāt kālena so 'bhavat
Kaya dahil sa aviveka (kawalan ng paghiwatig at pag-unawa) sumisibol ang saṃsāra, ang pag-ikot ng muling pagsilang, para sa puruṣa. At ang di-pagkilatis na iyon ay dumarating sa paglipas ng panahon mula sa pakikisangkot sa Prakṛti (kalikasang materyal).
Lord Kūrma (Vishnu) instructing (in a Sāṅkhya-Yoga frame aligned with Shaiva-Vaishnava synthesis)
Primary Rasa: karuna
Secondary Rasa: shanta
FAQs
It distinguishes the puruṣa (the conscious self) from Prakṛti, implying that bondage is not intrinsic to the Self but arises from aviveka—failure to discern the Self as distinct from nature and its modifications.
The verse foregrounds viveka (discriminative knowledge) and vairāgya (dispassion) as core Yogic remedies: by reducing prakṛti-saṅga (attachment to nature) through disciplined practice, one reverses the time-born habit of non-discrimination that sustains saṃsāra.
While not naming Śiva directly, the teaching matches the shared Shaiva-Vaishnava soteriology of the Kurma Purana: liberation comes through discriminative insight and detachment from Prakṛti—principles central to both Pāśupata-oriented discipline and Vaiṣṇava Yogic instruction.