Invocation, Purāṇa Lakṣaṇas, Kurma at the Samudra-manthana, and Indradyumna’s Liberation Teaching
Iśvara-Gītā Prelude
स्वात्मानमक्षरं व्योमतद् विष्णोः परमं पदम् / आनन्दमचलं ब्रह्म स्थानं तत्पारमेश्वरम्
svātmānamakṣaraṃ vyomatad viṣṇoḥ paramaṃ padam / ānandamacalaṃ brahma sthānaṃ tatpārameśvaram
不滅にして遍満する内なる自己は、虚空のごとく広大なる実在—すなわちヴィシュヌの至上の住処である。動かざるブラフマン、清浄なる歓喜、そして至高主(パラメーシュヴァラ)の超越の位である。
Lord Kurma (Vishnu) as teacher in a Purāṇic discourse
Primary Rasa: shanta
Secondary Rasa: adbhuta
It identifies the Ātman as akṣara (imperishable) and vyoma-like (all-pervading), equating the realized Self with changeless Brahman and bliss—i.e., the highest spiritual state.
The verse points to contemplative Yoga centered on ātma-jñāna: meditating on the inner Self as imperishable, all-pervading, and unmoving. In Kurma Purana’s synthesis, this aligns with disciplined Yoga leading to Brahman-realization under devotion to the Supreme Lord.
By calling the supreme state both “Vishnu’s highest abode” and “pārameśvara” (of Parameśvara), it supports the Purāṇa’s integrative theology where the supreme Reality is one—named through Vishnu and also through the lordship-language common to Shaiva traditions.