Kurma Purana — Purva Bhaga, Shloka 90
Viṣṇu at Upamanyu’s Āśrama: Pāśupata Tapas, Darśana of Śiva, and Boons from Devī
इमानिमान् वरानिष्टान् मत्तो गृह्णीष्व केशव / सर्वज्ञत्वं तथैश्वर्यं ज्ञानं तत् पारमेश्वरम् / ईश्वरे निश्चलां भक्तिमात्मन्यपि परं बलम्
imānimān varāniṣṭān matto gṛhṇīṣva keśava / sarvajñatvaṃ tathaiśvaryaṃ jñānaṃ tat pārameśvaram / īśvare niścalāṃ bhaktimātmanyapi paraṃ balam
“Terimalah daripada-Ku anugerah yang paling diidamkan ini, wahai Keśava: kemahatahuan dan kedaulatan ketuhanan; pengetahuan tertinggi yang berpusat pada Parameśvara; bhakti yang teguh kepada Īśvara; dan juga kekuatan tertinggi di dalam Atmanmu sendiri.”
A divine speaker bestowing boons (contextually a supreme deity addressing Keśava, reflecting Kurma Purana’s Shaiva–Vaishnava synthesis)
Primary Rasa: adbhuta
Secondary Rasa: vira
FAQs
It links “param bala” (highest strength) to ātman, implying that true power is inward—rooted in Self-realization supported by pārameśvara-jñāna (God-centered liberating knowledge).
The verse emphasizes a Yoga of integration: steadfast devotion to Īśvara (niścalā bhakti) together with liberating knowledge (jñāna). In Kurma Purana’s Yoga-śāstra tone, these function as complementary disciplines leading to inner strength and divine attainments.
By addressing Keśava while granting “pārameśvara” knowledge and devotion to Īśvara, it presents a non-sectarian unity: devotion to the Highest Lord is compatible with Vishnu-identification, reflecting the Kurma Purana’s Shaiva–Vaishnava synthesis.