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
那不坏、遍一切的内在自我,如虚空般广大之实相——即毗湿奴的至上住处:不动的梵、清净的喜乐,以及至高主(帕拉梅湿伐罗)的超越境地。
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.