Purva Bhaga Adhyaya 23 Shloka 77 - Kurma Purana | Malayalam | Vedapath

Vyasa

Shloka 77

Genealogies of Yadus and Vṛṣṇis; Navaratha’s Refuge to Sarasvatī; Rise of Sāttvata Tradition; Prelude to Kṛṣṇa-Balarāma Incarnation

Devanagari script

जाते ऽथ रामे देवानामादिमात्मानमच्युतम् / असूत देवकी कृष्णं श्रीवत्साङ्कितवक्षसम्

Transliteration

jāte 'tha rāme devānāmādimātmānamacyutam / asūta devakī kṛṣṇaṃ śrīvatsāṅkitavakṣasam

Translation

പിന്നീട് രാമൻ ജനിച്ചതിനുശേഷം ദേവകി കൃഷ്ണനെ പ്രസവിച്ചു—ദേവന്മാരുടെ ആദ്യാത്മനായ അച്യുതനെ, അവന്റെ വക്ഷസ്സിൽ ശ്രീവത്സചിഹ്നം അങ്കിതമായവനെ।

Word by Word

जातेwhen (he) was born

अथthen

रामेin/when Rāma (was born)

देवानाम्of the gods

आदि-आत्मानम्the primordial Self

अच्युतम्Acyuta (the infallible)

असूतgave birth (to)

देवकीDevakī

कृष्णम्Kṛṣṇa

श्रीवत्स-अङ्कित-वक्षसम्whose chest bears the Śrīvatsa mark

Speaker

Sūta (narrator) relaying Purāṇic history to the sages

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Characters & Entities

Rama

Devaki

Krishna

Acyuta

Shrivatsa

FAQs

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

It identifies Kṛṣṇa (Acyuta) as the “ādi-ātman” of the devas—implying the divine source and inner Self behind even celestial powers, consistent with Purāṇic non-dual theism where the Supreme pervades all as the inner ruler.

What Yoga or Meditative practices are highlighted here?

No technique is taught directly; instead, the verse provides a contemplative support (ālambana) for meditation—fixing the mind on Acyuta as the primordial Self and on his auspicious mark (Śrīvatsa), aligning with Kurma Purana’s broader emphasis on devotion integrated with yogic inwardness.

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

While Śiva is not named here, the verse’s theology—Kṛṣṇa as the primordial Self—fits the Kurma Purana’s synthesis where the supreme reality is one, praised through multiple divine forms; thus Vishnu’s avatāra is presented in a way compatible with the text’s Shaiva-Vaishnava unity.