Kurma Purana — Purva Bhaga, Shloka 87
Viṣṇu at Upamanyu’s Āśrama: Pāśupata Tapas, Darśana of Śiva, and Boons from Devī
वत्स जाने तवानन्तां निश्चलां सर्वदाच्युत / अनन्यामीश्वरे भक्तिमात्मन्यपि च केशव
vatsa jāne tavānantāṃ niścalāṃ sarvadācyuta / ananyāmīśvare bhaktimātmanyapi ca keśava
Hỡi con yêu—hỡi Acyuta—ta biết lòng sùng kính của con là vô tận và bền vững mãi: một bhakti nhất tâm hướng về Đấng Īśvara; và, hỡi Keśava, còn là sự quy kính đối với Ātman ở bên trong nữa.
A senior teacher-figure (a sage/guru voice within the Purāṇic dialogue) addressing a devotee; the verse directly invokes Viṣṇu as Acyuta/Keśava, aligning with the Kurma Purana’s Shaiva–Vaishnava synthesis.
Primary Rasa: shanta
Secondary Rasa: shringara
FAQs
It presents devotion not only to a personal Lord (Īśvara) but also to the indwelling Ātman, implying that true bhakti matures into inward, steady orientation to the Self as the divine presence within.
The verse points to niścalā-bhakti—steadfast, one-pointed focus—supporting meditative absorption (dhyāna/ekāgratā) where devotion to Īśvara becomes continuous and is mirrored as contemplative devotion to the inner Ātman.
By emphasizing devotion to Īśvara and the Ātman while naming Viṣṇu (Acyuta/Keśava), it reflects the Kurma Purana’s non-sectarian synthesis: the Lord worshipped outwardly and the Self realized inwardly are not ultimately different—an approach compatible with Shaiva–Vaishnava unity.