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
اے کیشو، مجھ سے یہ نہایت مطلوب عطیے قبول کرو—سروَجْنَتَا اور اِیشوری اقتدار؛ پرمیشور سے وابستہ اعلیٰ ترین گیان؛ ایشور میں غیر متزلزل بھکتی؛ اور اپنے ہی آتما-سوروپ میں بھی اعلیٰ ترین قوت۔
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.