Kurma Purana — Uttara Bhaga, Shloka 31

Īśvara-Gītā (continued): Twofold Yoga, Aṣṭāṅga Discipline, Pāśupata Meditation, and the Unity of Nārāyaṇa–Maheśvara

Devanagari script

उत्तमाधममध्यत्वात् त्रिधायं प्रतिपादितः / स एव द्विविधः प्रोक्तः सगर्भो ऽगर्भ एव च

Transliteration

uttamādhamamadhyatvāt tridhāyaṃ pratipāditaḥ / sa eva dvividhaḥ proktaḥ sagarbho 'garbha eva ca

Translation

اعلیٰ، ادنیٰ اور متوسط کے امتیاز سے اسے تین قسم کا بتایا گیا ہے۔ وہی تقسیم دو قسم کی بھی کہی گئی ہے—سَگَربھ (رحم سے پیدا) اور اَگَربھ (بے رحم پیدائش) کے طور پر۔

Word by Word

• uttama-adhama-madhyatvāt: because of (its) being best, worst, and middling
• uttama-adhama-madhyatvāt: Hetu/Apādāna (हेतु/अपादान)
• Type: Noun
• Root: uttama (प्रातिपदिक) + adhama (प्रातिपदिक) + madhya (प्रातिपदिक) + -tva (त्व प्रत्यय)
• Form: Neuter (नपुंसकलिङ्ग), Ablative (पञ्चमी/5), Singular (एकवचन); dvandva base 'uttama-adhama-madhya' + tva = 'state of being (as) best, worst, middle'

• tridhā: in three ways
• tridhā: Kriya-visheshana (क्रियाविशेषण)
• Type: Indeclinable
• Root: tridhā (अव्यय)
• Form: Adverb (क्रियाविशेषण-अव्यय): 'in three ways'

• ayam: this (one/this practice)
• ayam: Karta (कर्ता)
• Type: Noun
• Root: idam (सर्वनाम-प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन)

• pratipāditaḥ: has been explained/set forth
• pratipāditaḥ: Kriya (क्रिया)
• Type: Verb
• Root: √pad (पद् धातु) + prati- + causative (णिच्) → pratipādayati; PPP (क्त)
• Form: PPP (क्त-कृदन्त), Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); passive sense

• saḥ: that (same)
• saḥ: Karta (कर्ता)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन)

• eva: indeed/only
• eva: Sambandha (सम्बन्ध/निपात)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: Particle (निपात): emphasis

• dvi-vidhaḥ: twofold
• dvi-vidhaḥ: Visheshana (विशेषण)
• Type: Adjective
• Root: dvi (संख्या-प्रातिपदिक) + vidha (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); adjective qualifying saḥ

• proktaḥ: is said/declared
• proktaḥ: Kriya (क्रिया)
• Type: Verb
• Root: √vac (वच् धातु) + pra-; PPP (क्त)
• Form: PPP (क्त-कृदन्त), Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन)

• sa-garbhaḥ: with garbha (sagarbha)
• sa-garbhaḥ: Samānādhikaraṇa (समानाधिकरण)
• Type: Adjective
• Root: garbha (प्रातिपदिक) with sa- (पूर्वपद)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); 'with seed/with retention' (सहितार्थ)

• a-garbhaḥ: without garbha (agarbha)
• a-garbhaḥ: Samānādhikaraṇa (समानाधिकरण)
• Type: Adjective
• Root: garbha (प्रातिपदिक) with a- (नञ्)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); privative (नञ्-तत्पुरुष)

• eva: indeed
• eva: Sambandha (सम्बन्ध/निपात)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: Particle (निपात): emphasis

• ca: and
• ca: Samuccaya (समुच्चय)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Conjunction (समुच्चय-अव्यय)

Speaker

Lord Kurma (Vishnu) teaching in the Ishvara Gita context

Verse Rasa

Primary Rasa: shanta

Characters & Entities

• Lord Kurma
• Vishnu
• Ishvara Gita

More Details (3 sections)

FAQs

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

It does not define Ātman directly; instead it classifies embodied existence. The implied teaching is that spiritual instruction addresses varied capacities (uttama–madhyama–adhama) and conditions of birth (womb-born vs. non-womb-born), while the witnessing Self remains distinct from these categories.

What Yoga or Meditative practices are highlighted here?

The verse sets up adhikāra-bheda (differences in qualification): teachings and disciplines in the Ishvara Gita/Pāśupata-oriented Yoga are applied according to the practitioner’s grade (superior, middling, inferior) and embodied condition, emphasizing tailored sādhana rather than a one-size method.

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

Indirectly: in the Ishvara Gita setting, Lord Kurma (Vishnu) teaches a Shaiva-leaning yogic taxonomy without sectarian conflict, supporting the Kurma Purana’s non-oppositional synthesis where the same supreme governance is communicated through different doctrinal lenses.