Kurma Purana — Purva Bhaga, Shloka 105

Devī-tattva, Śakti–Śaktimān doctrine, Kāla–Māyā cosmology, and Māheśvara Yoga instruction

Devanagari script

गुणाढ्या योगजा योग्या ज्ञानमूर्तिर्विकासिनी / सावित्रीकमला लक्ष्मीः श्रीरनन्तोरसि स्थिता

Transliteration

guṇāḍhyā yogajā yogyā jñānamūrtirvikāsinī / sāvitrīkamalā lakṣmīḥ śrīranantorasi sthitā

Translation

她德行圆满，由瑜伽而生，亦堪为瑜伽之道；她即智慧之身，恒常开敷光耀。她是娑毗特丽，是莲华所生的迦摩罗——即拉克什米、即吉祥天女室利——安住于无尽者阿难陀（毗湿奴）之胸怀。

Word by Word

• गुण-आढ्या: abounding in virtues
• गुण-आढ्या: Karta (कर्ता/Subject)
• Type: Adjective
• Root: गुण (प्रातिपदिक) + आढ्य (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; षष्ठी-तत्पुरुषः—‘गुणैः आढ्या’ (rich in qualities)

• योग-जा: born of yoga/union
• योग-जा: Karta (कर्ता/Subject)
• Type: Adjective
• Root: योग (प्रातिपदिक) + ज (प्रातिपदिक; from √जन् ‘born’)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; तत्पुरुषः—‘योगात् जाता’ (born of yoga / arising from union)

• योग्या: fit, worthy
• योग्या: Karta (कर्ता/Subject)
• Type: Adjective
• Root: योग्य (प्रातिपदिक; from √युज्, ‘fit’)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; योग्य = उपयुक्ता (fit/appropriate)

• ज्ञान-मूर्तिः: embodiment of knowledge
• ज्ञान-मूर्तिः: Karta (कर्ता/Subject)
• Type: Noun
• Root: ज्ञान (प्रातिपदिक) + मूर्ति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; षष्ठी-तत्पुरुषः—‘ज्ञानस्य मूर्तिः’ (embodiment of knowledge)

• विकासिनी: blossoming, expanding
• विकासिनी: Karta (कर्ता/Subject)
• Type: Adjective
• Root: वि+√कस् (धातु) → विकासिन्/विकासिनी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; इन्-प्रत्ययान्त कर्तरि-नाम (one who blossoms/expands)

• सावित्री-कमला: Savitrī, Kamalā
• सावित्री-कमला: Karta (कर्ता/Subject)
• Type: Noun
• Root: सावित्री (प्रातिपदिक) + कमला (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; कर्मधारयः/नामसमासः—सावित्री (as Savitrī) तथा कमला (as Kamalā)

• लक्ष्मीः: Lakṣmī
• लक्ष्मीः: Karta (कर्ता/Subject)
• Type: Noun
• Root: लक्ष्मी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; देवी-नाम

• श्रीः: Śrī (splendour/goddess)
• श्रीः: Karta (कर्ता/Subject)
• Type: Noun
• Root: श्री (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; देवी-नाम

• अनन्त-उरसि: on Ananta’s chest
• अनन्त-उरसि: Adhikarana (अधिकरण/Location)
• Type: Noun
• Root: अनन्त (प्रातिपदिक) + उरस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग ‘उरस्’, सप्तमी (7th/Locative), एकवचन; षष्ठी-तत्पुरुषः—‘अनन्तस्य उरसि’ (on Ananta’s chest)

• स्थिता: abiding, situated
• स्थिता: Karta (कर्ता/Subject)
• Type: Adjective
• Root: √स्था (धातु) → स्थित (कृदन्त; क्त)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन; क्त-प्रत्ययान्त (PPP) ‘standing/abiding’

Speaker

Lord Kurma (Vishnu) teaching within the Ishvara Gita discourse

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Characters & Entities

• Savitrī
• Kamalā
• Lakṣmī
• Śrī
• Ananta (Śeṣa)
• Viṣṇu (implied by 'Ananta-uras')

More Details (4 sections)

FAQs

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

By identifying the Goddess as jñānamūrti (the very form of knowledge) and vikāsinī (ever-unfolding illumination), the verse points to liberating awareness as divine—knowledge itself is a manifestation of the Supreme reality that reveals the Self.

What Yoga or Meditative practices are highlighted here?

The verse frames the divine power as yogajā and yogyā—arising from disciplined Yoga and attainable through Yoga—implying that steady practice (yoga-sādhana) matures into direct knowledge (jñāna) and inner radiance.

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

In the Ishvara Gita’s synthetic theology, the same supreme śakti is praised through multiple names (Sāvitrī, Lakṣmī, Śrī) and shown residing with Ananta/Viṣṇu, supporting the Purāṇa’s non-sectarian vision where divine powers operate harmoniously across Shaiva and Vaishnava frames.