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
孩子啊，阿周陀，我知你的信爱无尽且恒常不动：对主宰伊湿伐罗的一心奉爱；而且，噢，凯沙瓦，你亦敬爱内在的我——阿特曼。
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.