Kūrma Mahā Purana
3 - Prakruti and Purusha
Ishvara said:
1. Kāla (Time), Pradhana or Prakruti and the supreme Puruşha originated from the unmanifest (Brahman). All these (objects of the universe) were born of them. Hence the universe is identical with Brahman.
2. All round it has the (extremities of) hands and feet; it has eyes, heads and mouths on all sides; all round, it has ears; it exists enveloping the world*.
*BG. 13.13, Svet. 3.16.
3. It appears to possess the attributes of the sense organs but it is devoid of all sense-organs. It is the support of all; it is perpetual bliss, unmanifest and devoid of duality. **
**BG, 13.14, Svet. 3.17.
4-5. It is non-comparable. It is beyond all means of valid knowledge and is yet comprehensible; it is devoid of all alternatives; it is free from appearances (?); it is the abode of all; it is the supreme deathless one. It is non-different (from the universe) yet it is stationed separately on a different footing). It is constant, unchanging and eternal. It is devoid of Guņas. It is the highest brilliance. Sages know that to be perfect knowledge.
6. It is the Ātman of all living beings; he is both within and without; he is the supreme (beyond all). I am that Ātman, the omnipresent, quiescent, the great Ishvara and the embodiment of knowledge (consciousness).
7. All this universe consisting of the mobiles and immobiles has been pervaded by me. All beings exist in me. † He who has realized this knowledge is the real knower of the Vedas.
†BG. ix, 4.
8. That entity is said to be both Pradhana and Purusha. Kāla, manifesting through their union, is said to be the greatest and beginningless.
9. All these three are devoid of beginning and end; they are stationed in the Unmanifest Brahman, but the wise sages knew that my form (person) is both identical with as well as different from them.
10. That which is said to be Prakruti gives birth to the entire universe beginning with Mahat and ending with Visesas (the particularised forms). It deludes all embodied beings.
11. Stationed in the Prakruti, the Puruşha enjoys the attributes of Prakruti. * Since it is devoid of the ego, it is called Pañchavimšhaka (the total of twenty-five Principles or the twenty fifth Principle).
*BG. xiii. 21
12. The first evolute of Prakruti is called Mahat. Through its knowledge of being endowed with knowledge, Ahamkāra (ego) was evolved out of it.
13. The principle called Mahat is one and it is (also known as) Atman. He is also called Ahamkāra (the principle individuation). It is called jiva (the individual self) and the inner soul by the thinkers of the real principles.
14. It is through it (ego) that (the soul) experiences pleasure and misery in the (various) births. It is of the nature of Vijñāna (knowledge) and the Manas (mind) is its accessory.
15. Puruşha identifies himself (with the world) even due to that (ego) and is involved in Samsāra. That ignorance originates due to the union of Prakruti and Kala.
16. Kala (Time) creates the living beings, Kala annihilates the subjects. Everything is dependent on Kala; Kala is not under the control of anyone.
17. He is eternal and restrains everything from within. He is called Präņa (the vital breath), omniscient, Lord Puruşhottama (The Supreme Purusha).
18. Learned men say that Manas (mind) is superior to and beyond the sense-organs. Ahamkāra is greater than and beyond Manas, and the principle Mahat is greater than Ahamkāra. **
**BG, III, 42; also Katha Up. VI. 7, 8 and III. 10, 11
19. Avyakta (the unmanifest Prakruti) is greater than and beyond Mahat, Puruşha is Superior to and beyond Avyakta; Lord Prāna, the vital breath, is greater than and beyond Puruşha; all this universe belongs to and is controlled by him.
20. Vyoman (the ether) is greater than and beyond Prāņa; the fire-god is beyond Vyoman; I am that unchanging Brahman; the quiescent one. This universe is beyond Māyā (v.l. I am the embodiment of knowledge, the supreme lord).
21-22. There is no other living being greater than I. By realising me, one is liberated. The living beings including the mobile and the immobile ones in the universe are not eternal with the exception of me, the unmanifest, Maheśhvara of the form of the Vyoman, (the universe has no separate existence). I create everything; I annihilate the universe for ever.
23. The lord, master of Maya and identical with it, is united with Kāla. Due to my presence this Kāla, the infinite Ātman, creates the entire universe and controls it (by propelling it to work). This is the injunction (teaching) of the Vedas.
Summary of chapter 56 of the Kūrma Mahā Purana is as follows:
Bhagavān Ishvara describes the all-pervading nature of Parabrahma, who possesses hands, feet, eyes, and ears in every direction, enveloping the entire cosmos while remaining entirely unattached and transcendental. From the unmanifest entity emerges Kāla, Pradhāna, and Purusha, through whose cosmic interplay the Mahattattva, Ahankāra, and elemental creation come into being. Eternal Kāla is revealed as the divine, unstoppable power of Mahādeva Himself, which systematically generates, sustains, and dissolves all living beings, Devas, and cosmic realms across endless Yugas. Bhagavān declares that whoever understands Kāla as the divine instrument of Parameshvara and takes refuge in the Supreme achieves immediate liberation from worldly bondage.