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Kurma Purana — Purva Bhaga, Shloka 114

Invocation, Purāṇa Lakṣaṇas, Kurma at the Samudra-manthana, and Indradyumna’s Liberation Teaching

Iśvara-Gītā Prelude

Devanagari script

हिरण्यगर्भो भगवान् यत्रास्ते हव्यकव्यभुक् / द्वारं तद् योगिनामाद्यं वेदान्तेषु प्रतिष्ठितम् / ब्रह्मतेजोमयं श्रीमन्निष्ठा चैव मनीषिणाम्

Transliteration

hiraṇyagarbho bhagavān yatrāste havyakavyabhuk / dvāraṃ tad yogināmādyaṃ vedānteṣu pratiṣṭhitam / brahmatejomayaṃ śrīmanniṣṭhā caiva manīṣiṇām

Translation

在吉祥的主——金胎（Hiraṇyagarbha）所住之处，祂受纳并享用havya（献给诸天之供）与kavya（奉于祖灵之祭）。此处乃瑜伽行者的本初之门，安立于吠檀多之教。其地充满梵之光辉，吉祥庄严，亦为智者坚固的归依。

Word by Word
हिरण्यगर्भःHiraṇyagarbha
हिरण्यगर्भः:
Karta (कर्ता)
TypeNoun
Rootहिरण्य (प्रातिपदिक) + गर्भ (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; षष्ठी-तत्पुरुषः—हिरण्यस्य गर्भः (Masculine, Nominative singular; proper epithet)
भगवान्the Blessed Lord
भगवान्:
Karta (कर्ता)
TypeNoun
Rootभगवत् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन (Masculine, Nominative singular)
यत्रwhere
यत्र:
Adhikarana (अधिकरण)
TypeIndeclinable
Rootयत्र (अव्यय)
Formअव्यय, देशवाचक (relative adverb: where)
आस्तेdwells/sits
आस्ते:
Kriya (क्रिया)
TypeVerb
Rootआस् (धातु)
Formलट्-लकार (Present), प्रथमपुरुष, एकवचन; आत्मनेपद (3rd person singular, present, ātmanepada)
हव्यकव्यभुक्eater of offerings to gods and ancestors
हव्यकव्यभुक्:
Karta (कर्ता)
TypeNoun
Rootहव्य (प्रातिपदिक) + कव्य (प्रातिपदिक) + भुज् (धातु)→भुक् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; इतरेतर-द्वन्द्वः (हव्य + कव्य) + उपपद-तत्पुरुष (भुक् = eater): ‘one who eats havya and kavya’
द्वारम्door, gateway
द्वारम्:
Samānādhikaraṇa (समानाधिकरण)
TypeNoun
Rootद्वार (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन (Neuter, Nom/Acc singular)
तत्that
तत्:
Samānādhikaraṇa (समानाधिकरण)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन (Neuter, Nom/Acc singular; pronoun)
योगिनाम्of yogins
योगिनाम्:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootयोगिन् (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति, बहुवचन (Masculine, Genitive plural)
आद्यम्prime, first
आद्यम्:
Visheshana (विशेषण)
TypeAdjective
Rootआद्य (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; विशेषण (Neuter, Nom/Acc singular)
वेदान्तेषुin the Vedāntas
वेदान्तेषु:
Adhikarana (अधिकरण)
TypeNoun
Rootवेदान्त (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी-विभक्ति (अधिकरण), बहुवचन; षष्ठी-तत्पुरुषः—वेदानाम् अन्तः (Masculine, Locative plural)
प्रतिष्ठितम्established
प्रतिष्ठितम्:
Visheshana (विशेषण)
TypeAdjective
Rootस्था (धातु) + प्रति (उपसर्ग) → प्रतिष्ठित (कृदन्त-प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; भूतकृदन्त (क्त), विशेषण (Neuter, Nom/Acc singular; established)
ब्रह्मतेजोमयम्made of Brahman’s splendor
ब्रह्मतेजोमयम्:
Visheshana (विशेषण)
TypeAdjective
Rootब्रह्मन् (प्रातिपदिक) + तेजस् (प्रातिपदिक) + मय (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; तत्पुरुषः—ब्रह्मणः तेजः (ब्रह्मतेजस्) + मय (made of) (Neuter, Nom/Acc singular)
श्रीमत्glorious
श्रीमत्:
Visheshana (विशेषण)
TypeAdjective
Rootश्रीमत् (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; विशेषण (Neuter, Nom/Acc singular; ‘glorious’)
निष्ठाsteadfast devotion/abidance
निष्ठा:
Samānādhikaraṇa (समानाधिकरण)
TypeNoun
Rootनिष्ठा (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन (Feminine, Nominative singular)
चand
च:
Sambandha (सम्बन्ध/अव्यय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयबोधक अव्यय (conjunction: and)
एवindeed
एव:
Sambandha (सम्बन्ध/निपात)
TypeIndeclinable
Rootएव (अव्यय)
Formअवधारण-निपात (particle of emphasis: indeed/only)
मनीषिणाम्of the wise
मनीषिणाम्:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootमनीषिन् (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति, बहुवचन (Masculine, Genitive plural)
Speaker

Lord Kūrma (Viṣṇu) teaching in the Īśvara-gītā context

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities
H
Hiraṇyagarbha
B
Brahman
V
Vedānta
Y
Yogins
P
Pitṛs (ancestors)

FAQs

It points to the Lord as Hiraṇyagarbha whose abode is “brahma-tejas”—the radiance of Brahman—indicating that the yogic entry-point is ultimately grounded in non-dual Vedāntic realization rather than mere ritual identity.

The verse emphasizes the “dvāra” (gateway) of yoga as Vedānta-established: contemplative inquiry and absorption oriented to Brahman (brahma-tejas), integrating inner realization with the sacrificial order the Lord sustains (havya/kavya).

By presenting the Supreme as the Vedāntic ground of yoga and the receiver of all sacred offerings, it supports the Kurma Purana’s synthetic stance: the one Īśvara—worshipped through Śaiva or Vaiṣṇava forms—remains the same Brahman-radiant reality.

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