கூர்ம அவதாரம்

கூர்ம அவதாரம்
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கட்டற்ற கலைக்களஞ்சியமான விக்கிப்பீடியாவில் இருந்து.
பிருந்தாவனம் கோயிலில் உள்ள ஒரு தூணில் காணப்படும் கூர்ம உருவச் செதுக்கல்
கூர்ம அவதாரம் வைணவ சமய நம்பிக்கையின்படி விஷ்ணு எடுத்த

இரண்டாவது அவதாரம் ஆகும். இதில் இவர் ஆமை அவதாரம்
எடுத்தார். இது சத்திய யுகத்தில் நடந்ததென்பது தொன்னம்பிக்கை
(ஐதிகம்).
சமுத்திர மந்தனம் என்பது தேவர்களாலும், அசுரர்களாலும் பாற்கடல்

கடையப்பட்ட நிகழ்வாகும். அசுரரும் தேவரும் மேரு
மலையை மத்தாக வைத்து, வாசுகி பாம்பைக் கயிறாகக் கொண்டு,
திருப்பாற்கடலைக் கடைகையில், விஷ்ணு, ஆமை உரு எடுத்து மேரு
மலைக்கு பிடிமானமாக இருந்தார். இந்தக் காட்சி, பல வைணவக்
கோயில்களின் மேற்கூரைகளில் சுவர் சிற்பங்களாகவோ,
ஓவியங்களாவோ உள்ளது.[1][2] கூர்ம அவதாரத்தைப் பற்றிய மிகவும்
பழமையான குறிப்பு (யசுர் வேதத்தில்) சதபத பிராமணம் எனும்
நூலில் காணப்படுகிறது. இந்து புராணங்களில் கூறப்படுவது போல,
பாற்கடலை, மேரு மலையை மத்தாக்கி, வாசுகி பாம்பைக் கயிறாக்கி
கடைந்த போது, வெளிப்பட்ட அமுதத்துடன், வெளிவந்த நச்சு,
அமுதத்தில் கலந்து விடாமல் இருப்பதற்காக, சிவன் அதை எடுத்துப்
பருகியதாகவும், பார்வதி தேவி அதைத் தடுக்கும் பொருட்டு சிவனின்
கழுத்தில் அழுத்த, விடமானது, அத்தோடு நின்று விட்டதாகவும்,
அதனால் சிவனுக்கு நீலகண்டன் என்ற பெயர் வந்ததாகவும்
கூறப்படுவதுண்டு. இந்து புராணங்களின் படி, கூர்ம அவதாரமானது,
தொடர்ச்சியாக 'மோகினி அவதாரம்' எடுத்து அரக்கர்களை
மயக்கியதாகவும் கதை உண்டு. அமிர்தத்தை தேவர்கள் மட்டுமே
உட்கொள்ள வேண்டும் என்தற்காகவும், அசுரர்களுக்கு இறப்பில்லாத்
தன்மை கிடைத்தால் அது ஆபத்தானதாகி விடும் என்பதாலும், அதை
அசுரர்களுக்குக் கொடுக்காமல் இருப்பதற்காக, விஷ்ணு, 'மோகினி
அவதாரம்' எடுத்து அசுரர்களை ஏமாற்றியதாகவும் கூறப்படுகிறது.[3][4]
விவரிப்பு[தொகு]
கூர்ம அவதாரமும் மேரு மலையும்
இந்தியாவின் மேற்கு வங்காளத்தின் சியர்சோல் ராஜ்பரியின் பித்தளை தேரில் குர்மா

அவதார்
கூர்ம அவதாரம் பற்றிய முழுமையான தகவல்கள் வேத கால

நூல்களில் யசுர் வேதத்தின் பகுதியான சதபத பிராமணம் என்பதில்
காணப்படுகிறது.[5][6][7][8][7] கூர்ம அவதாரம் மற்றும் மச்ச அவதாரம் ஆகிய
இரண்டு அவதாரங்களுமே மகாவிஷ்ணுவுடன் தெளிவான
தொடர்பைக் கொண்டவை ஆகும்.[7]
வேத கால நூல்களில் கூர்ம அவதாரம் என்பது இயலுலகத்

தோற்றம் பற்றிய ஒரு தொன்மத்தின் குறியீடு ஆகும். இந்த
அவதாரம், எந்த ஒரு நீடித்த படைப்புச் செயலுக்கும் சில
அடிப்படையான கொள்கைகளும், ஆதாரங்களும் வேண்டும்
என்பதைக் குறிப்பதாகவே, அமைந்துள்ளதாகக் கருதப்படுகிறது. கூர்ம
அவதாரம் மழைக்கடவுளான வருணனின் குறியீடாகவும்
கருதப்படுகிறது. தொடக்க கால இந்து புராணங்களில் வருணனும்,
பூமித்தாயும் கணவன் மனைவியாகவே கருதப்படுகிறார்கள். இந்த
இணை, ஒருவரை ஒருவர் சார்ந்து பலதரப்பட்ட, எண்ணற்ற,
வளமையான உயிர் வடிவங்களைத் தோற்றுவித்ததாகவும் ஒரு
கருத்து உண்டு. வேத இலக்கியங்களில் கூர்ம அவதாரத்திற்கு
காஷ்யபா, காச்சப்பா போன்ற வேறு பல பெயர்களும் உண்டு. புத்த
மனத்தின் புராணங்களான புத்த ஜாதக கதைகள் மற்றும் ஜைன மத
நுால்களும் இந்த உருவம் பற்றி குறிப்பிடுகின்றன.[7][9][10]
புராணக் கதை[தொகு]
இந்து தொன்மவியலில் பாற்கடல் கடைதல் பெரும் நிகழ்ச்சியாகும்.
அமுதத்திற்காக வேண்டி, பாற்கடலை கடைய, தேவர்களும்,
தேவர்களின் அரசனான இந்திரனும் முடிவு செய்தார்கள். அதற்காக,
மந்திர மலையை மத்தாகவும், சிவபெருமானின் கழுத்தில்
நாகாபரணமாக இருக்கும் வாசுகி பாம்பினை கயிறாகவும் கொண்டு
கடைய முடிவெடுத்தார்கள். அதற்கு தேவர்கள் மட்டும் போதாதென,
அரக்கர்களுக்கும் சமபங்கு தருவதாகக் கூறி, அவர்களையும்
அழைத்தார்கள். வாசுகி பாம்பின் ஒரு புறம் தேவர்களும், மறுபுறம்
அரக்கர்களும் இணைந்து பாற்கடலை கடையத் தொடங்கினார்கள்.
மந்திரமலையானது பாற்கடலினுள் மூழ்கத் தொடங்கியது. எனவே,

திருமால் ஆமையாக அவதாரம் எடுத்து, மந்திர மலையை
தாங்கினார். தேவர்களும் அரக்கர்களும், மீண்டும் பாற்கடலைக்
கடைந்தனர். நீண்ட நேரம் கடைந்ததன் காரணமாக, வாசுகி
பாம்பினால் வலி தாங்க முடியாமல் ஆலகால விஷத்தினை
கக்கியது. அவ்விசம் தேவர்களையும், அசுரர்களையும் துரத்தியது.
எனவே அதனைக் கண்டு பயம் கொண்டு, சிவபெருமான் இருக்கும்
கைலாயத்திற்குச் சென்றாரகள். சிவபெருமான் அந்த ஆலகால
விசத்தினை உண்டார். அவருடைய வயி்ற்றுக்குள் இருக்கும் உலக
உயிர்களை விசம் அழிக்காமல் இருக்க, பார்வதி தேவி,
சிவபெருமானது கண்டத்தைப் பிடித்தார். அதனால்
சிவபெருமானுடைய கண்டத்தில் விசம் தங்கி, நீலகண்டமாக
உருவாகியது. அதன் பின், மீண்டும் அரக்கர்களும், தேவர்களும்
பாற்கடலைக் கடைந்தார்கள். அமிர்தத்தை தேவர்கள் மட்டுமே
உட்கொள்ள வேண்டும் என்தற்காகவும், அசுரர்களுக்கு இறப்பில்லாத்
தன்மை கிடைத்தால் அது ஆபத்தானதாகி விடும் என்பதாலும், அதை
அசுரர்களுக்குக் கொடுக்காமல் இருப்பதற்காக, விஷ்ணு, மோகினி
அவதாரம் எடுத்து, அசுரர்களை ஏமாற்றியதாகவும் கூறப்படுகிறது.
கோவில்கள்[தொகு]
விஷ்ணுவின் கூர்ம அவதாரத்திற்காக இந்தியாவில் நான்கு
ஆலயங்கள் அமைந்துள்ளன: ஆந்திரப் பிரதேசம்சித்தூர் மாவட்டத்தில்
கூர்மை, ஆந்திரப் பிரதேசம் ஸ்ரீகாகுளம் மாவட்டத்தில் உள்ள ஸ்ரீ
கூர்மம், கருநாடகம் சித்ரதுங்கா மாவட்டத்தில் உள்ள காவிரங்காபூர்
மற்றும் மேற்கு வங்காளம், ஹூக்ளி மாவட்டத்தில் உள்ள கோகாட்
கிராமத்தில் உள்ள சுவரூப்நாராயண் ஆகியவை ஆகும். மேலே
குறிப்பிட்டுள்ள ஊர்களில் கூர்மை என்ற பெயர் விஷ்ணுவின்
கூர்மாவதாரத்தைக் குறிப்பிடும் கூர்ம வரதராஜ சுவாமி ஆலயத்தின்
காரணமாக ஏற்பட்டதேயாகும்.[11]
மேற்கோள்கள்[தொகு]
1. ↑ Dallapiccola, A.L. (1997). "Ceiling Paintings in the Virupaksha Temple, Hampi". South
Asian Studies (Taylor & Francis) 13 (1): 55–66. doi:10.1080/02666030.1997.9628525.
2. ↑ Prabhat Mukherjee (1981). The History of Medieval Vaishnavism in Orissa. Asian
Educational Services. பக். 26–28, 49. பன்னாட்டுத் தரப்புத்தக எண்:978-81-206-
0229-8.
3. ↑ James G. Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism: N-Z. The Rosen
Publishing Group. பக். 705–706. பன்னாட்டுத் தரப்புத்தக எண்:978-0-8239-3180-4.
4. ↑ Cornelia Dimmitt; JAB van Buitenen (2012). Classical Hindu Mythology: A Reader in the
Sanskrit Puranas. Temple University Press. பக். 74–75. பன்னாட்டுத் தரப்புத்தக
எண்:978-1-4399-0464-0.
5. ↑ Roshen Dalal (2010). Hinduism: An Alphabetical Guide. Penguin Books.
பக். 217. பன்னாட்டுத் தரப்புத்தக எண்:978-0-14-341421-6.
6. ↑ Roshen Dalal 2010, ப. 217.
7. ↑ இங்கு மேலே தாவவும்:7.0 7.1 7.2 7.3 J. L. Brockington 1998, ப. 279-281.
8. ↑ Nanditha Krishna 2010, ப. 241-242.
9. ↑ V. Fausboll (101). Buddhist Birth Stories: or, Jataka Tales, Vol – 1. Prabaht Prakashan.
பக். 9–10.
10. ↑ Piotr Balcerowicz (2015). Early Asceticism in India: Ājīvikism and Jainism. Routledge.
பக். 24–26 with footnote 38. பன்னாட்டுத் தரப்புத்தக எண்:978-1-317-53853-0.
11. ↑ Nagendra Kr Singh (1997). Encyclopaedia of Hinduism. 1. Centre for International
Religious Studies. பக். 774. பன்னாட்டுத் தரப்புத்தக எண்:978-81-7488-168-7.
பார்த்த நாள்: 5 October 2015.
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Kurma
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From Wikipedia, the free encyclopedia
This article is about the Hindu deity. For the cause-and-effect concept, see Karma. For the
South Asian food, see Korma.
Kurma
Member of Dashavatara
Kurma avatar by Raja Ravi Varma
Devanagari कूर्म
Affiliation Vaishnavism
Abode Bharata Khanda, Vaikuntha
Mantra Om Kurmaya Namah
Weapon None
Festivals Kurma Jayanti (Vaisakh month during the Shukla Paksha)
Consort Lakshmi
Dashavatara Sequence
Predecessor Matsya
Successor Varaha
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Kurma (Sanskrit: कू र्म; Kurma, 'Turtle', 'Tortoise'), is the second avatar of

the Hindu preserver deity, Vishnu. Originating in Vedic literature such as
the Yajurveda as being synonymous with the Saptarishi called Kashyapa, Kurma is
most commonly associated in post-Vedic literature such as the Puranas. He
prominently appears in the legend of the churning of the Ocean of Milk, referred to
as the Samudra Manthana. Along with being synonymous with Akupara, the World-
Turtle supporting the Earth, Kurma is listed as the second of the Dashavatara, which
are the ten principal incarnations of Vishnu.
Nomenclature and etymology[edit]

The Sanskrit word 'Kurma' (Devanagari: कू र्म) means 'Tortoise' and 'Turtle'.[1] The
tortoise incarnation of Vishnu is also referred to in post-Vedic literature such as
the Bhagavata Purana as 'Kacchapam' (कच्छप), 'Kamaṭha' (कमठ), 'Akupara'
(अकू पार), and 'Ambucara-Atmana' (अम्बुचर-आत्मना), all of which mean 'tortoise' or
'form of a tortoise'.[2][3][4][5]
The Nirukta[edit]
Written by the grammarian Yaska, the Nirukta is one of the six Vedangas or 'limbs of
the Vedas', concerned with correct etymology and interpretation of the Vedas. The
entry for the Tortoise states (square brackets '[ ]' are as per the original author):
May we obtain that illimitable gift of thine. The sun is called akupara also, i. e.
unlimited, because it is immeasurable. The ocean, too, is called akupara, i. e.
unlimited, because it is boundless. A tortoise is also called a-kupa-ara, because it
does not move in a well [On account of its shallowness]. Kacchapa (tortoise) is (so
called because) it protects (pati) its mouth (kaccham), or it protects itself by means of
its shell (kacchena), or it drinks (√pa) by the mouth. Kaccha (mouth or shell of a
tortoise) = kha-ccha, i. e. something which covers (chddayatl) space (kham). This
other (meaning of) kaccha, 'a bank of a river', is derived from the same (root) also,
i.e. water (kam) is covered (chadyate) by it.
— The Nighantu and the Nirukta [of Yaska], translated by Lakshman Sarup (1967), Chapter
4, Section 18[6]
Kashyapa[edit]
As illustrated below, Vedic literature such as the Samaveda and Yajurveda explicitly
state Akupara/Kurma and the sage Kashyapa are Synonymous. Kashyapa - also
meaning 'Tortoise' - is considered the Progenitor of all living beings with his thirteen
wives, including vegetation, as related by H.R. Zimmer:
Ira [meaning 'fluid']... is known as the queen-consort of still another old creator-god
and father of creatures, Kashyapa, the Old Tortoise Man, and as such she is the
mother of all vegetable life.
— Myths And Symbols In Indian Art And Civilization by Heinrich Robert Zimmer, 1946),
Chapter 6[7]
The legend of the churning of the Ocean of Milk (Samudra Manthana) developed in
post-Vedic literature is itself inextricably linked with Kurma (as the base of the
churning rod) and involves other sons of Kashyapa: the devas/adityas (born
from Aditi) and the asuras/Danavas/Daityas (born from Danu and Diti) use one of
the Naga (born from Kadru) as a churning rope to obtain Amrita. Garuda, the king of
birds and mount of Vishnu, is another son of Kashyapa (born from Vinata) often
mentioned in this legend. In another, Garuda seeks the Amrita produced (eating a
warring Elephant And Tortoise in the process) to free his mother and himself from
enslavement from Kadru.
Yoga[edit]
Kurmasana (Tortoise Posture) is a Yoga posture. 'Panikacchapika' (Sanskrit
पाणिकच्छपिका), meaning 'Hand Tortoise',[8] is a special positioning of the fingers
during worship rituals to symbolise Kurma. The Kurmacakra is a Yantra, a mystical
diagram for worship,[9] in the shape of a tortoise. These are all mentioned in
the Upanishads and Puranas (see below).
Symbolism[edit]
Kurmavatara, tortoise incarnation of Vishnu, from Garhwa, Prayagraj District
Kurma with Sesa holding the Earth (left), Varaha (right), and Vishnu (below, centre).
The Dashavataras are compared to evolution; Kurma - the amphibian - is regarded
the next stage after Matysa, the fish.[10]
Firmness / Steadiness: W. Caland notes that in relation to 'Akupara Kashyapa' in
the Pancavimsa Brahmana and Jaiminiya Brahmana, the tortoise is equal to 'a firm
standing... and Kashyapa (The Tortoise) is able to convey (them) across the sea [of
material existence]'.[11] P.N. Sinha seems to support this view, adding 'Kurma was a
great Avatara as He prepared the way for the spiritual regeneration of the universe,
by the Churning of the Ocean Of Milk'.[12]
Deity Yajna-Purusha: N. Aiyangar states that as the tortoise was 'used as the very
basis of the fire Altar, the hidden invisible tortoise, taken together with the altar and
the sacred fire, seems to have been regarded as symbolizing the Deity Yajna-
Purusha who is an invisible spiritual god extending from the fire altar up to heaven
and everywhere... this seems to be the reason why the tortoise is identified with the
sun'.[13]
Meditation / Churning the Mind: Aiyangar also surmises that the legend of
the Samudra Manthana symbolises churning the mind through Meditation to achieve
liberation (Moksha). Based on the mention of Vatarasanaḥ ('Girdled By The
Wind') Munis in the Taittirtya Aranyaka - also referred to as urdhvamanthin, meaning
'those who churn upwards' - and the explanation provided in the Shvetashvatara
Upanishad, Aiyangar believes this would 'appear to be the hidden pivot on which the
gist of the riddle of the Puranic legend about the Churning For Nectar turns'.[13] R.
Jarow seems to agree, stating the churning of the Ocean of Milk represents the
'Churning Of The Dualistic Mind'.[14]
Ascetic Penance: H.H. Wilson notes that 'the account [of the Samudra Manthana] in
the Hari Vamsa... is explained, by the commentator, as an Allegory, in which the
churning of the ocean typifies ascetic penance, and the Ambrosia is final Liberation'
(Linking With The Idea Of 'Steadiness' And 'Firmness'), but personally dismisses this
interpretation as 'Mere Mystification' (Note 1, pp. 146).[15]
Astronomy: B.G. Sidharth states that the legend of the Samudra
Manthana symbolises astronomic phenomena, for example that 'Mandara represents
the polar regions of Earth [and the] Churning Rope, Vasuki, symbolizes the slow
annual motion of Earth... Vishnu, or the Sun himself rests upon a coiled snake...
which represents the rotation of the Sun on its own axis'. In regards to the tortoise
supporting the Earth, Sidharth adds that the 'Twelve Pillars... are evidently the twelve
months of the year, and... The four elephants on which Earth rests are the Dikarin,
the sentinels of the four directions.. [Kurma] symbolizes the fact that Earth is
supported in space in its annual orbit around the Sun'.[16]
Extension and Withdrawal: As illustrated throughout this article, the tortoise
extending and retracting its limbs is often mentioned Allegorically in
the Itihāsa (Epics) and Puranas in regards to various subjects, particularly self-
control and detachment.
Vedas[edit]
A.A. Macdonell, A.B. Keith, J. Roy, J. Dowson, and W.J. Wilkins all state that the
origin of Kurma is in the Vedas, specifically the Shatapatha Brahmana (related to
the YajurVeda), where the name is also synonymous with Kashyapa, one of
the Saptarishi (seven sages).[17][18][19][20][21]
The Shatapatha Brahmana is the earliest extant text to mention Kurma, the tortoise.
[22]
The Shatapatha Brahmana equates the tortoise - Kurma to the creator of all
creatures. The god Prajapati assumes the form of Kurma to create all creatures
(praja). Since he "made" (kar) all, Prajapati's form was called Kurma. Kurma is
equated with Kashyapa (literally "tortoise"), thus all creatures are called "children of
Kashyapa". Kurma is also called Aditya (the sun).[23][24]
The Shatapatha Brahmana also has the origins of Matsya, the Fish. Like Kurma,
Matsya is also associated as the avatar of Vishnu later in the Puranas.[22]
The Taittiriya Samhita suggests a ritual of burying a live tortoise at the base of the
sacrificial fire altar (uttar-vedi). By this act, the sacrificer earns the merit of
reaching heaven.[23][25] Aiyangar suggests that the tortoise symbolizes Yajna-Purusha,
the all-pervading god of Sacrifice.[23] In another instance in the Taittiriya
Samhita where Prajapati assigns sacrifices for the gods and places the oblation
within himself, "the Sacrificial Cake" (Purodasa) is said to become a tortoise.[22][26]
The Taittiriya Aranyaka describes a similar practice in a ritual called Arunaketuka-
kayana where the tortoise is buried under the altar. Here, Prajapati or his "juice"
(rasa) the tortoise is called Arunaketu ("one who has red rays"). Prajapati performs
austerities (tapas). From his rasa springs a tortoise swimming in the water. Prajapati
declares to the tortoise to be his creation; in response the tortoise says that he has
existed from "before" and manifests as Purusha - the primordial being and creates
various deities including the sun, Agni (the fire), Indra, Vayu (the wind) and various
beings. The tortoise is again treated as the divine Creator of the universe. [27] [22]
R.T.H. Griffith states that tortoises were buried in construction of the Ahavaniya Fire-
Altar.[28] In this context, the Vajasaneyi Samhita of the white Yajurveda describes the
tortoise as the "lord of the waters".[22][28] The selection of the tortoise may stream from
the belief that it supports the world.[28]
Though Kurma is not found in the oldest Hindu scripture Rigveda, the seer Kashyapa
(who is equated with Kurma) appears in hymns in the scripture.[29]
[30]
The Atharvaveda regards Kashyapa, who is mentioned along with or identified with
Prajapati, as svayambhu ("self-manifested").[22][31] In later Hindu scriptures like the
epics and the Puranas, Kashyapa is described as the grandfather of Manu, the
progenitor of mankind. Apart from described as one of Saptarishi (seven great
sages), he is described as one of the Prajapatis ("agents of creation") and marries
13 daughters of Daksha, fathering gods, demons, animals, birds and various living
beings.[32] The seer Kashyapa, tortoise, being referred in various later Vedic literature
as the progenitor of beings, is inferred by A.A. Macdonell along with other animal-
based tribal names in the Rigveda to suggest totemism; however E.W.
Hopkins disagrees.[22]
The Rigveda also refers in a hymn that Vayu churned for the sages (munis)
and Rudra drinks from a cup of visha, which can be mean water or poison. John
Muir suggests that visha in the Rigveda refers to Rudra drinking water, however it
may have led to, in the Puranas, the legend of Shiva (who is closely linked to the
Vedic Rudra) drinking poison in the Samudra Manthana (churning of the ocean)
episode.[33][34]
Samaveda[edit]
References Notes
Pancavimsa This verse is in regards to Kashyapa, synonymous with Kurma

15.5.30[11]
Brahmana ('Tortoise').
Sama
As stated by W. Caland in his translation of the Pancavisma

Jaiminiya
3.210 [11]
Brahmana. Caland's German translation of the Jaiminiya
Brahmana
Brahmana with this verse is available.[35]
29. There is the Akupara(Saman). ('The Chant of Akupara'). 30. By means of this
(Saman), Akupara Kasyapa attained power and greatness. Power and Greatness
attains he who in lauding has practised the Akupara(Saman).
— Pancavimsa Brahmana (translated by W. Caland, 1931), Prapathaka XV (15), Khanda 5,

Verses 29-30
Kashyapa Muni, one of the Saptarishi (Seven Rishis) during the reign of the sixth (and
current) Manu, Chakshusha.
The sage Kashyapa - stated in the Vedas, Itihāsa (Epics), and Puranas to be the
progenitor of all living beings (see relevant sections, below) - is also stated to be
synonymous with Akupara, the name of the 'World-Turtle' in the Mahabharata.
Caland explains in his footnote to verse 30 the significance of this name by quoting
from the Jaiminiya Brahmana:[11]
Akupara Kasyapa descended together with the Kalis, into the sea. He sought it in
firm standing. He saw this atman and lauded with it. Thereupon, he found a firm
standing in the sea, viz., this earth. Since that time, the Kalis sit on his back. This
Saman is (Equal To) a firm standing. A firm standing gets he who knows thus. The
Chandoma(-Day)s are a sea... and Kasyapa (The Tortoise) is able to convey (Them)
across the sea. That there is here this Akupara, is for crossing over the sea.
— Pancavimsa Brahmana (translated by W. Caland, 1931), Note 1 (extract from Jaiminiya

Brahmana, 210), pp. 407
The Jaiminiya Brahmana explicitly links Akupara, Kashyapa, and the tortoise in
regards to providing a 'Firm Standing' to cross over the sea of material existence. As
illustrated below, in the Yajurveda, Kashyapa is also stated to
be Synonymous with Prajapati (i.e. the Creator-God Brahma) and with Kurma. In the
Puranas, Kashyapa is frequently referred to as 'Prajapati' as well.
Epics[edit]
Swami Achuthananda states that although varied like other legends, Vishnu's role is
"limited" as Kurma, compared his other avatars.[36]
The epics present the earliest known versions of the popular Samudra Manthana
narrative.[37] In the Adi Parva Book of the epic Mahabharata, the god Narayana
(identified with Vishnu) suggests the gods (devas) and the demons (asuras) churn
the ocean to obtain amrita (ambrosia) as both of them seek immortality. The gods
select Mount Mandara as the churning rod and the serpent Vasuki-Ananta as the
rope. Then they approach Kurma-raja, the king of tortoises to support the mount on
its back, which it consented. The gods churn from the tail side of the serpent, while
asuras on the head side. Various trees and herbs are cast into the ocean. The
churned water takes into milk. Ultimately, various precious items like Soma (the
moon), the goddess Sri (Lakshmi), Sura (liquor), the white horse Uchchaihshravas,
the white elephant Airavata, the gem Kaustubha and finally the god Dhanvantari with
the vessel of amrita emerge from the ocean. The poison kalakuta springs from the
ocean and is drunk by Shiva, whose throat becomes blue earning him the
epithet Nila-kantha. The devas and asuras battle for the amrita. Narayana becomes
an enchanting woman (called Mohini in later scriptures) and snatch the pot
of amrita from the asuras. Narayana along with Nara battle the asuras, while the
enchantress distributes the amrita only to the gods. Rahu, an asura, disguises
himself as a god and tries to drink some Amrita himself. Surya (the sun-god) and
Chandra (the moon-god) quickly inform Vishnu, and he uses the Chakra (the divine
discus) to decapitate Rahu, leaving the head immortal. Eventually, the gods defeat
the asuras with Indra retaining the amrita and appointing Nara as its guardian.[38][39]
In this narrative, Kurma is not related with Vishnu.[40] Though the critical edition of the
epic does not refer to Kurma as an avatar of Vishnu,[40][41] some latter insertions in
manuscripts of the epic associate Kurma as a pradurbhava (manifestation) of
Vishnu.[42][43][44]
The Ramayana briefly mentions the Samudra Manthana episode, however does not
mention Kurma in it. The epic mentions the ocean churned being the ocean of milk,
the Kshirasagara.[45] An passage, generally believed to be interpolated and not part of
the critical edition, refers to Kurma as well as the drinking of the poison by Shiva.
[46]
The mount Mandara sinks to Patala (the underworld) during the churning. On the
beseeching of the gods, Vishnu takes the form of the tortoise and raises the mount
on his back. Vishnu also supports the mount as holding its peak in a form and
another form joins the gods in churning the ocean.[46][47] Later versions of
the Ramayana like the Adhyatma Ramayana associate Kurma with Rama, the male
protaginist of the Ramayana who is also regarded as an avatar of Vishnu.[48]
Puranas[edit]
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J.W. Wilkins states that the 'probable' origin of Kurma is as an incarnation

of Prajapati (i.e. Brahma) in the Shatapatha Brahmana (7:5:1:5-7), but as 'the
worship of Brahma became less popular, whilst that of Vishnu increased in its
attraction, the names, attributes, and works of one deity seem to have been
transferred to the other'.[21][49]
Kurma as well as Varaha, the boar avatar of Vishnu, was both associated with the
Creator Prajapati. Hermann Jacobi suggests that Prajapati may have worshipped in
these animal forms.[50] With Vishnu gaining the status of the Supreme God, the
actions of Prajapati were transferred to Vishnu.[50]
In post-Vedic literature, including the Puranas, Kurma is inextricably linked with the
legend of the churning of the Ocean Of Milk, known as the Samudra Manthana.
Kurma is also directly linked with Akupara, the so-called 'world-turtle' that supports
the Earth, usually with Sesa.
Puranas[edit]
The tale of Vishnu appearing as Kurma to support the sinking Mandara mountain is
narrated in a chapter in the Agni Purana dedicated to Samudra Manthana. The
narrative starts with the curse of sage Durvasa to the gods (devas), who lose to the
asuras in battle and seek refuge in Vishnu. The asuras and the devas unite to churn
the milk ocean, with Mount Mandara as the churning rod and Vasuki as the rope.
Kurma appears to support the mountain. The poison Halahala appears from the
ocean, which is drank by Shiva to save the world. After which, various divine objects
emerge from the churning of the ocean, ending with the god Dhanavantri carrying
the vessel of Amrita. When the asuras steal the pot, Vishnu assumes the form of the
seductress Mohini and grabs it from the asuras and distributes it to the gods. Rahu
assumes a form of a deva and drinks the amrita and is decapitated by Vishnu.[51]
A similar narrative is also given in the Vishnu Purana; Vishnu is described to
participate in the churning in many forms - Kurma as the base of the mount, in one
form he sits on top of Mandara and in other forms, helps the gods and the demons
pull the serpentine rope.[52][53] The Brahmanda Purana states that Vishnu in the form of
Brahma supports the mount; while as Narayana invigorated the gods.[54] The Vayu
Purana, the Padma Purana have similar narratives; the Bhagavata Purana also
narrates the tale.[55]
The Bhagavata Purana describes the form of Vishnu as Ajita, the son of Vairaja and
Sambhuti, who assumed the form of the tortoise to rescue Mandara from drowning.
[56]
He is further called the first tortoise.[57] In another instance, it states that the ocean
tides are a result of the breathing of Kurma, who had become drowsy due to the
scratching of Mandara on his back.[58]
Samudra Manthana is alluded briefly in the Kurma Purana, the Linga Purana,
the Brahma Vaivarta Purana and the Shiva Purana.[55][59]
Variations in these narratives alter the number and order of the divine articles
appearing from the churning of the ocean. The number ranges from 9 to the popular
list of 14. The common list includes the poison Halahala (Kalakuta), Varuni (Sura) -
goddess of liquor, the divine horse Uchhaishravas, the gem Kaustubha, the goddess
Lakshmi (Sri), the Apsaras, the cow of plenty Surabhi, the white elephant Airavata
and Dhanavantri with the pot of amrita (sometimes enumerated as two objects).
Other objects include the umbrella of Varuna, earrings taken by Indra for his
mother Aditi, the bow of Vishnu Sharanga, the conch of Vishnu (Shankha), Nidra -
the goddess of sloth, Alakshmi or Jyestha - the goddess of misfortune and the Tulasi
plant.[55]
In the Matsya Purana, Vishnu states that his form the world turtle Kurma, which
supports all the worlds on his back, be requested by the gods to aid in the Samudra
Manthana. Kurma is placed in Patala as the base of Mount Mandara.[60] The Shiva
Purana explicitly praises Vishnu as the world turtle who supports the Earth.
[61]
The Brahma Vaivarta Purana states the serpent Shesha who supports the
universe over his hoods, sits on Kurma, who lies in the wind or the waters.[62]
The Vishnu Purana narrative of Vishnu's boar avatar Varaha alludes to the Matysa
and Kurma avatars, saying that Brahma (identified with Narayana, an epithet
transferred to Vishnu) took these forms in previous kalpas.[63]
In the tale of the battle of the demon Bhandasura and the goddess Lalita in
the Brahmanda Purana, Lalita creates Kurma to shelter her goddess army who was
drowning in the ocean, created by a weapon used by the demon.[64]
In the Agni Purana, the Shaligram stone for Kurma is described as black in colour
with circular lines and an elevated hinder part.[65]
Kurma is invoked in worship of Vishnu in various scriptures.[66][67][68] The Brahma
Purana salutes Kurma in a hymn as the "great tortoise", who "lifted the Earth and
kept the mountain aloft".[69] The Linga Purana, the Garuda Purana and the Shiva
Purana similarly praises Vishnu as the one who kept the Mandara mountain aloft or
the one who supported Mandara during the churning of the ocean as a tortoise. [70][71][72]
The Agni Purana, the Markendeya Purana, the Vishnu Purana and the Brahma
Purana state that Vishnu resides in Bharata (the Indian subcontinent) in the form of
Kurma.[73][74][75] TheMarkendeya Purana gives a detailed description of various lands of
the region and constellations and zodiac stars corresponding to nine parts of the
tortoise - mouth, four feet, tail, centre and two sides of its belly.[76][77] The Bhagavata
Purana states Vishnu stays as Kurma in the Himalayan continent (Hiraṇmaya-varsa).
[78]
The Kurma Purana is one of four Puranas that bear the names of Vishnu's avatars.
The Purana is narrated by Kurma to the king Indradyumna and later to the sages
and the gods at the time of Samudra Manthana.[79] The detailed tale of the Samudra
Manthana is absent from the Purana and alludes to Kurma as the one who
supported Mount Mandara.[80] The Kurma Purana is stated to be narrated by Kurma
and is prescribed to be gifted with a golden statue of a tortoise in the Agni Purana.[81]
The Agni Purana prescribes that Kurma be depicted in zoomorphic form as a
tortoise.[82]
In the narrative of the battle between Shiva's manifestation Virabhadra and Vishnu's
avatar Narasimha of the Linga Purana and the Shiva Purana, Virabhadra mocks
Narasimha-Vishnu stating that Kurma's skull adorns the necklace of Shiva.[83][84]
In a passing reference in the Vishnu Purana and the Markendeya Purana narrative
of Varaha, Brahma - identified with Narayana - decides to take the form of the boar
Varaha, similar to the forms of the fish (Matsya) and tortoise (Kurma), he took in
previous kalpas.[85]
The Linga Purana, the Varaha Purana and the Shiva Purana mention Kurma as
second in its Dashavatara listing.[86][71][87][88]
The Varaha Purana recommends a vrata (vow) with fasting and worshipping Kurma-
Vishnu in a three lunar-day festival culminating on the twelfth lunar day in the bright
half of the Pausha month. The first day of the vrata is said to be the day when
Vishnu assumed the Kurma form in Samundra manthan.[89]
The Bhagavata Purana lists Kurma the eleventh avatar of Vishnu in the list of 22
avatars.[72] The Garuda Purana lists him as the eleventh of 20 avatars,[90] elsewhere he
is mentioned as the second of the Dashavatara.[91]
The Vishnu Sahasranama version from the Garuda Purana mentions Kurma as an
epithet of Vishnu.[92] The Garuda Purana addresses Kurma in hymns to Vishnu.[93] He
is associated with the south-western direction.[94]
Narada Purana[edit]
References Notes
Narad
a Part 1: 2.37, 10.3-4;[95] Part 2: 44.26b-28a, 50.89-91, 54.11, 56.739b- The Narada Purana
745, 59.36, 62.53;[96] Part 3: 82.6-7, 89;[97] Part 4: 119.14-19, Uttara focuses on worship
Bhaga: 8.7-11;[98] Part 5: Uttara Bhaga: 52.29b-35, 68.4[99] and rituals.
It was this [Mandara] mountain that was formerly lifted up by Hari (in the form of [the]
Divine Tortoise) and used for churning (the milk ocean) by the Devas and Danavas.
Sindhu (the ocean) which extends to six hundred thousand Yojanas is the deep pit
made by this mountain. This great mountain was not broken even when it rubbed
against the physical body of the Divine Tortoise. O leading king, when it fell into the
ocean all the hidden parts of the ocean were exposed by the mountain. O
Brahmanas, water gushed out from this mountain [and] went up through the path of
the Brahmanda (Cosmic Egg). Great fire was generated by this mountain due to
attrition when it came into contact with the bony shell of the (Divine) Tortoise... It was
for a great period of time viz. ten thousand years than this mountain ground and
rubbed the armlets of the discus-bearing Lord.
— Narada Purana (unknown translator), Part 4, Uttara Bhaga, Chapter 8, Verses 7-8 and 11
Narada with his Veena (or Vina).
In the Narada Purana, a brief synopsis of the Samudra Manthana is given

by Brahma to Mohini, as quoted above (Part 4: 8.7-11). There are two other notable
mentions of this legend. The first is by Saunaka who said 'When there was an
impediment at the time of churning the ocean for the sake of nectar, he [Kurma] held
the mount Mandara on his back, for the welfare of the gods. I seek refuge in that
Tortoise' (Part 1: 2.37). In the second, it is stated 'it was when the milk-ocean was
churning that Kamoda was born among the four jewels of Virgins' (Part 5: Uttara
Bhaga: 68.4). Other details include:
 Several allegories of the tortoise drawing in its limbs are given, including in
relation to the creation and withdrawal of living beings (Part 2: 44.26b-28a) and
withdrawing the sense organs (Part 2: 50.89-91, and 59.36)
 The division of the Earth - Kurma-vibhaga - is in relation to the Jyotisa, an
auxiliary text of the Vedas (Part 2: 54.11 and 56.739b-745)
 Kurma is one of the ten primary avatars (Dashavatara) of Vishnu (Part 4: 119.14-
19)
Padma Purana[edit]
References Notes
Part 1: 3.25b-29, 4, 5.81-87, 13.146b, 13.180, 13.186, 14.22-27; [100] Part

Padm
2: 41.38-44a, 47.77-78, 47.85, b-8649.120-122a, 53.3, 75.90; [101] Part 5: 8–10; No notable
a [102]
Part 6: 78.28-43;[103] Part 7: 5.12-20, 30.11-15, 66.44-54, 71.23-29b, mentions in
71.169-188, 71.244-264, 78.16-29;[104] Part 8: 97.6b-8, 120.51b-73;[105] Part parts 3 or 4[108]
9: 228.19-24, 229.40-44, 230.3-11, 231–232, 237.15-19; [106] Part 10: 6.175- [109]
190, 11.80-89, 11.92b-101, 17.103-117 [107]
Visnu himself, remaining in the ocean in the form of a tortoise, nourished the gods
with unusual lustre... the goddess Varuni became (manifest), Her eyes were rolling
about due to intoxication... [she said:] "I am a goddess giving strength. The demons
may take me". Regarding Varuni as impure, the gods let her go. Then the demons
took her. She became wine after being taken (by them)... Then the deadly poison
(came up). By it all gods and demons with (other) deities were afflicted. Mahadeva
[Shiva] took and drank that poison at his will. Due to drinking it Mahadeva had his
throat turned dark blue. The Nagas drank the remaining poison that had come up
from the White [Milky] Ocean.
— Padma Purana (translated by N.A. Deshpande, 1988), Part 1, Chapter 4, Verses 41-56
The Goddess Lakshmi, consort of Vishnu also known as 'Sri'.
In the Padma Purana three accounts of the Samudra Manthana are given, all
beginning with Indra being cursed by Durvasas for arrogance. In the first, narrated
by Pulastya, as a result of the curse the 'three worlds, along with Indra, were void of
affluence... [and] the Daityas (sons of Diti) and Danavas (sons of Danu) started
military operations against [the] gods', forcing them to seek refuge
with Vishnu. Vasuki is used as a rope to churn the ocean. Notably, during the
churning, Varuni (Goddess of Wine) is upon emerging rejected by the gods and
accepted by the asuras, the opposite of the account given in the Brahmanda
Purana (to explain the meaning of 'Asura'). Unnamed poison also emerges which is
drunk by Shiva, before the emergence of Dhanvantari with the nectar of immortality
(Amrita) as well as Lakshmi. Although the asuras take the nectar, Vishnu assumes
the form of Mohini to trick them and give it to the gods. The asuras are destroyed,
with the Danavas since then becoming 'eager for (the company of) ladies' (Part 1: 4).
O gods, Indira (i.e. Laksmi), due to whose mere glance the world is endowed with
glory, has vanished due to the curse of the Brahmana (viz. Durvasas). Then, O gods,
all of you, along with the demons, having uprooted the golden mountain Mandara
and making it, with the king of serpents going round it, the churning-rod, churn the
milky ocean. O gods, from it Laksmi, the mother of the world will spring up. O
glorious ones, there is no doubt that because of her you will be delighted. I myself, in
the form of a tortoise, shall fully hold the (Mandara) mountain (on my back).
— Padma Purana (translated by N.A. Deshpande, 1988), Part 5, Chapter 8, Verses 19b-23
the Dashavatara, or ten principle avatars of Vishnu.
In the second account, narrated by Suta, as a result of the curse the 'mother of the
worlds' (Lakshmi) disappears, and the world is ruined by drought and famine, forcing
the gods - oppressed by hunger and thirst - to seek refuge with Vishnu at the shore
of the Milky Ocean (Part 5: 8). Ananta (Vasuki in the first account) is used as a
churning rope. On Ekadashi day, the poison Kalakuta emerges, which is swallowed
by Shiva 'meditating upon Vishnu in his heart'. An evil being called Alaksmi (i.e. a-
Laksmi or 'not Laksmi') them emerges and is told to reside in places such as where
there is quarrel, gambling, adultery, theft, and so forth (Part 5: 9). The churning
continues and auspicious beings and items emerge, including 'the brother of Laksmi,
[who] sprang up with nectar. (So also) Tulasi [i.e. Lakshmi], Visnu's wife'. On this
occasion, Vishnu assumes the form of Mohini merely to distribute the nectar
amongst the gods, without mention of tricking the asuras (Part 5: 10).
The third account, narrated by Shiva, is very similar to the others except with a far
greater emphasis on Lakshmi, and although the poison Kalakuta emerges and is
swallowed by Shiva, there is no mention of Alaksmi or the Mohini avatar (Part 9:
231–232). The Naga used as a rope for churning is referred to as 'the Lord of the
Serpents' (likely Ananta). Other details include:
 Kurma is mentioned as an avatar of Vishnu (Part 1: 3.25b-29), as a giver of

boons (Part 1: 5.81-87), and is stated to have appeared during the fourth war
between the devas and asuras (Part 1: 13.180); during the churning, Indra is
stated to have vanquished Prahlada (Part 1: 13.186)
 Relating to Kurma as the world-turtle, it is stated 'Due to truth (alone), the sun
rises; also the wind blows; the ocean would (i.e. does) not cross its boundary nor
would (i.e. does) the Tortoise avert (sustaining) the earth' (Part 2: 53.3); Kurma is
also mentioned as the 'first tortoise', the prop of everything, cause of production
of ambrosia, and the support of the Earth (Part 7: 71.169-188); finally, after
raising the earth from the waters in the form of a boar (Varaha), it is stated
that Vishnu placed it on the head of Sesa before taking the form of Kurma (Part
9: 237.15-19)
 Kurma is named as one of the 10 primary avatars (Dashavatara)
of Vishnu by Yama (Part 7: 66.44-54), Brahma (Part 7: 71.23-29b),
and Shiva (Part 9: 229.40-44)
 The salagrama of Kurma is described as 'raised, round on the surface, and is
filled with a disc (like figure). Marked with Kaustubha, it has a green colour' (Part
8: 20.51b-73)
 Kurma is stated to reside in Vaikuntha (Part 9: 228.19-24); and is one of the 108
names of Vishnu (Part 10: 17.103-117)
 Shiva gives salutations to Kurma, who 'extracted the Earth along with mountains,
forests and groves, from inside the water of the deep ocean' (Part 10: 6.175-190)
Skanda Purana[edit]
References Notes
Part 1: 8.89, 9–12;[110] Part 2: 47.12-15;[111] Part

3: Uttarardha: 11.8-11;[112] Part 4: Venkatacala Mahatmya:
11, 20.81, 36.20-26;[113] Part 5: Purusottama-Ksetra
Mahatmya: 15.30, 22.32-43;[114] Part 6: Margasirsa
Mahatmya: 3.23-29;[115] Part 7: Vasudeva-Mamatmya: 9–14,
18.12-20, 27.32-33;[116] Part 8: Setu Mahatmya: 3.81-82,
Nothing notable in parts 13 or
Skanda 37.15-20, 46.31-36;[117] Part 9: Dharmaranya Khanda: 19.16,
16.[128][129] Part 15 relates that
20.20-23;[118] Part 10: Purvardha: 8.100, 29.17-168, 32.69-
Hamsa, one of Kasyapa's sons,
71, 41.102, 50;[119] Part 11: Uttarardha: 51, 70.69;[120] Part
became the mount
12: Avantiksetra Mahatmya: 42.12-14, 44 63.83;[121] Part
of Brahma (221.1-6)
14: Reva Khanda: 7;[122] Part 15: Reva Khanda: 151.1-17,
181.56-65, 182.1-22;[123] Part 17: Nagara Khanda: 144.117;
[124]
Part 18: Nagara Khanda: 210, 262.21-22, 271.245-455;
[125]
Part 19: Prabhasa-Ksetra Mahatmya: 7.17-37, 11.18,
32.100-103a, 81.23-24;[126] Part 20: Prabhasa Khanda:
167.33, 199.11-12[127]
As the Ocean of Milk was being churned, the mountain sank deep into Rasatala. At
that very instant, the Lord of Rama, Visnu, became a tortoise and lifted it up. That
was something really marvellous... The excellent mountain had adamantine strength.
It rolled on the back, neck, thighs, and space between the knees of the noble-souled
tortoise. Due to the friction of these two, submarine [i.e. underwater] fire was
generated.
— Skanda Purana (Unknown translator, 1951), Part 1, Chapter 9, Verses 86 and 91

The sage Bṛhaspati, who curses Indra in some accounts of the Samudra Manthana.
In the Skanda Purana four accounts of the Samudra Manthana are given. In the first,
the churning of the ocean of Milk takes place after Indra is cursed by the
sage Brhaspati, resulting in the disappearance of Lakshmi, misery to all, and ruin of
the devas, defeated in battle by the asuras who take their precious items such as
gems to Patala. On the advice of Brahma, Indra and the devas make a pact
with Bali, leader of asuras, to recover the gems from the Ocean of Milk. Unable to
move the Mandara mountain to use as a churning rod, Vishnu is asked for help, who
arrives on Garuda, takes the mountain to the ocean, and incarnates as
Kurma. Vasuki is used as the churning rope. The Kalakuta poison generated
envelopes the devas and Daityas - causing ignorance and lust - before enveloping
all existence (including Vaikuntha) and reducing the cosmic egg to ash (Part 1:
9). Shiva is approached for refuge, and the origin and need to worship Ganesha to
'achieve success in undertaking' is explained before Shiva drinks the poison (Part 1:
10). More information on Ganesha-worship is given before the churning resumes,
producing many auspicious items and beings, including Lakshmi (Part 1:
11). Dhanvantari emerges with the nectar of immortality (Amrita), which is taken by
the asuras. Vishnu incarnates as Mohini, and despite warning Bali that 'Women
should never be trusted by a wise man' is still given the nectar which She gives to
the devas (Part 1: 12).
In the second account, Indra is again cursed by the sage Brhaspati (Part 7: 8),
resulting in the disappearance of Laksmi, and with her, an absence of 'Penance,
Purity, Mercy, Truth... True Dharma, Prosperity... Strength [and] Sattva (quality of
goodness)'. Hunger, poverty, anger, lust, flesh-eating, and perverse-thinking abound,
including belief that adharma is dharma, and perverse interpretations of the Vedas to
justify killing animals (Part 7: 9). Vishnu is approached for refuge by the devas and
instructs them to churn the Ocean of Milk (Part 7: 10). Indra forms a pact with the
asuras, Sesa is used as a churning rope with the Mandara Mountain, and Vishnu
incarnates as Kurma as the base. After a thousand years of churning the
poison Halahala is generated and swallowed by Shiva; the drops that fell are taken
by serpents, scorpions, and some medicinal plants (Part 7: 11). The churning
continues for another thousand years, producing auspicious items and beings,
including Laksmi (Part 7: 12). Dhanvantari emerges with the pitcher of Amrita which
is taken by the asuras, and Vishnu assumes 'a marvellously beautiful feminine form
that enchanted all the world' (Mohini). Despite warning the asuras not to trust her,
Mohini is given the Amrita which is handed to the devas before the asuras are
destroyed in battle (Part 7: 13).
Mohini, the female enchantress avatar of Vishnu.
In the third brief account, the churning takes place after 'a great loss of gems due to
wicked souls' and the loss of righteousness. Vasuki is used as the churning cord as
the devas and asuras 'placed the main plant of activity on the back of the (divine)
tortoise and churned out the precious gems'. Many auspicious items and beings are
generated, including Sura (alcohol; in other accounts Varuni) and Dhanvantari.
Quarreling ensues between the devas and asuras, and Vishnu incarnates as 'the
fascinating form of a woman' (Mohini) to beguile the demons as Indra gives them the
Sura and via 'sleight of hand' takes the Amrita. Halahala poison is also generated
which is consumed by Shiva (Part 12: 44).
In the fourth account, the legend is briefly retold by Visvamitra. The details are much
the same as the previous accounts, with Vasuki as the cord as the 'Kacchapa
(Tortoise incarnation of Visnu) held up (the mountain)', including the Kalakuta poison
drunk by Shiva and the incarnation of Mohini to trick the asuras. The notable
exception is that the churning first produces a 'hideous' family of three
of Ratnas (jewels); rejected by both the devas and Danavas, they are accepted by
Ka (i.e. Brahma; Part 18: 210).
Notably, reminiscent the account of Prajapati and the Tortoise in the Taittiriya
Aranyaka (see above), there is also an account, during the time of the universal
dissolution, when Brahma 'assumed the form of a Khadyota (Firefly, Glow-worm)'
and moved about for a thousand divine years before finding 'the Lord [Vishnu]
asleep in the form of a tortoise'. Woken by Brahma, Vishnu 'got up ejecting the three
worlds that had been swallowed at the time of the close of the [previous] Kalpa' with
all creation - including the devas, Danavas, moon, sun, and planets - being
generated from and by Him. Vishnu also sees the Earth 'was in the great ocean
perched on the back of the tortoise' (Part 14: Reva Khanda: 7). Other details include:
 Kurma is mentioned to have held the Mandara Mountain (Part 1: 8.89);

 After being resorted to by Tara and 'Permeated by her, Kurma, the sire of the
universe, lifted up the Vedas' (Part 2: 47.12-15)
 Exploring the Linga of Shiva, 'The primordial Tortoise that was stationed as the
bulbous root of the Golden Mountain as well as its support was seen by Acyuta
[Vishnu]'; It is also by Shiva's blessing that Sesa, Kurma, and others are capable
of bearing the burden of that Linga (Part 3: Uttarardha: 11.8-11)
 After Varaha lifted the earth out of the waters, Vishnu 'placed the Elephants of
the Quarters, the King of Serpents and the Tortoise for giving her extra support.
That receptacle of Mercy (Hari) willingly applied his own Sakti (power) in an
unmanifest form as a support for them all' (Part 4: Venkatacala Mahatmya:
36.20-26); Bhrgu also states Kurma supports the earth (Part 15: Reva-Khanda:
182.1-22); and Sesa and Kurma are also later stated to stabilise the Earth (Part
17: Nagara Khanda: 144.117)
 Kurma is mentioned where Vishnu is stated to be the annihilator in the form
of Rudra (Part 5: Purusottama-Ksetra Mahatmya: 22.32-43)
 Kurma is named as one of 12 incarnations of Vishnu, who states to Brahma:
When the sons of Kasyapa (i.e. Devas and Asuras) will churn the ocean for
(obtaining) nectar, I [Vishnu], assuming the form of a tortoise, will bear on my back
Mount Mandara used as the churning rod.
— Skanda Purana (Unknown translator, 1951), Part 7, Chapter 18, Verses 12-20
 In the procedure for Puja Mandala construction, Matsya and Kurma should be
installed in the South-West and depicted as animals below the waist but in
human form above (Part 7: Vasudeva-Mamatmya: 27.32-33)
 It is stated that the Linga of Shiva evolved from 'the back of a tortoise (shell)'
(Part 9: Dharmaranya Khanda: 19.16) and that 'The Bija [origin] of Vahni (Fire) is
accompanied by (the seed of) Vata (Wind) and the Bija of Kurma (tortoise)' (Part
9: Dharmaranya Khanda: 20.20-23)
 It is stated that 'Like a tortoise that withdraws all its limbs, he who withdraws the
sense-organs though the proper procedure of Pratyahara shall become free from
sins' (Part 10: Purvardha: 41.102)
 Kumari - the Shakti of Kurma - has a noose in her hand and is located to the
south of Mahalaksmi (Part 11: Uttarardha: 70.69)
 'Kurma' is one of the thousand names (Vishnu Sahasranama) of Vishnu (Part 12:
Avantiksetra Mahatmya: 63.83)
 Kurma is listed in the Dashavatara, or ten primary incarnations of Vishnu (Part
15: Reva-Khanda, 151.1-7)
 Bhrgu refers to a Ksetra (temple) that stands on Kaccapa (i.e. a tortoise) and
states there will be a city named after Him, Bhrgukaccha (Part 15: Reva-Khanda:
182.1-22)
 The star constellations in the form of Kurma (i.e. the tortoise) are discussed,
where it is also stated Kurma is stationed in Bharata and faces the east (Part 19:
Prabhasa-Ksetra Mahatmya: 7.17-37 and 11.18)
 A Holy spot called Prabhasa in Bharata is located to the south-west of the shrine
of Kurma (Part 20: Prabhasa Khanda: 167.33)
Temples[edit]
Kurma avatar at Saptashrungi of Shaktism

Srikurmam temple, Srikakulam
Iconography[edit]
The Samudra Manthana is popular in iconography and even found in South East
Asia. Notable depictions include the relief at Angkor Wat with Vishnu and Kurma in
the centre and the gods and demons on either side churning the ocean. The earth
below the temple represents Kurma in Khymer iconography, the earth goddess being
Vishnu's consort. The Vishnu on the top of Mandara symbolizes him as the shining
midday Sun.[130]
Kurma is depicted either zoomorphically as a tortoise.[131]
In the anthropomorphic form, the upper half is that of the four-armed man and the
lower half is a fish. The upper half resembles Vishnu and wears the traditional
ornaments and the kirita-mukuta (tall conical crown) as worn by Vishnu. He holds in
two of his hands the Sudarshana chakra (discus) and a shankha (conch), the usual
weapons of Vishnu. The other two hands make the gestures of varadamudra, which
grants boons to the devotee, and abhayamudra, which reassures the devotee of
protection. The depiction is similar to Matsya, where the lower half is a fish. [132]
Locations[edit]
Srikurmam was initially a Shiva temple, which was converted into a Vaishnava one
by the Vaishnava saint Ramanuja.[49] The sanctum has an icon of Vishnu, as well as
of Kurma with the tail and back to the devotee and face to the west. This is in
contradiction to scriptural mandate that the central icon should face the east.
According to a legend, the Kurma icon turned to the west back wall in honour of a
tribal Bhil king who worshipped him from the back of the temple. Nanditha Krishna
suggests that a tribal tortoise god could have been assimilated in the Hindu fold by
identifying him with Kurma.[133]
There are four temples dedicated to this incarnation of Vishnu in India:
 Kurmai (Chittoor District of Andhra Pradesh)

 Sri Kurmam (Srikakulam District of Andhra Pradesh)
 Gavirangapur (Chitradurga District of Karnataka)
 Swarupnarayan (Goghat village in Hooghly district of West Bengal).
The name of the village mentioned above originates from the historical temple of
Kurma called Varadarajaswamy (Kurma avatara of Vishnu), regarding the deity of
this village.[134]
Other uses[edit]
M. Vettam notes that there are ten Vayus (Winds) in the body, one of which is called
'Kurma' in regards to opening and closing the eyes.[135]
The 'kurma-Nadi' (or Kūrmanāḍī, Sanskrit कू र्मनाडी), meaning 'Tortoise-Nerve' or
'Canal Of The Tortoise', is in relation to steadying the mind (slowing down thoughts)
in Yogic practice.[136] 'Nadi' itself means 'Vein', 'Artery', 'River', or 'Any Tubular Organ
Of The Body' (as well as 'Flute').[137] Although the Kurmanaḍi is generally stated to be
located in the upper chest below the throat,[136] S. Lele believes this refers to
the Muladhara Chakra, located near the Tailbone, based on the root-word 'Nal'
(Sanskrit नल्), meaning 'to Bind'.[138][139]
These are all mentioned in the Upanishads and Puranas.
See also[edit]
 Cultural depictions of turtles
 Dashavatara - the ten avatars of Vishnu, including Kurma
 Kashyapa – a Vedic sage whose name also means "tortoise, turtle"
 Kurmasana - yoga pose dedicated to Kurma
 Samudra Manthana - myth of the churning of the ocean by Kurma
 World Turtle - the giant turtle who supports the earth
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கூர்ம அவதாரம்

பிருந்தாவனம் கோயிலில் உள்ள ஒரு தூணில் காணப்படும் கூர்ம உருவச் செதுக்கல்

கூர்ம அவதாரம் வைணவ சமய நம்பிக்கையின்படி விஷ்ணு எடுத்த

சமுத்திர மந்தனம் என்பது தேவர்களாலும், அசுரர்களாலும் பாற்கடல்

கூர்ம அவதாரமும் மேரு மலையும்

இந்தியாவின் மேற்கு வங்காளத்தின் சியர்சோல் ராஜ்பரியின் பித்தளை தேரில் குர்மா

கூர்ம அவதாரம் பற்றிய முழுமையான தகவல்கள் வேத கால

வேத கால நூல்களில் கூர்ம அவதாரம் என்பது இயலுலகத்

மந்திரமலையானது பாற்கடலினுள் மூழ்கத் தொடங்கியது. எனவே,

Abode Bharata Khanda, Vaikuntha

Mantra Om Kurmaya Namah

Festivals Kurma Jayanti (Vaisakh month during the Shukla Paksha)

Kurma (Sanskrit: कू र्म; Kurma, 'Turtle', 'Tortoise'), is the second avatar of

Nomenclature and etymology[edit]

Kurmavatara, tortoise incarnation of Vishnu, from Garhwa, Prayagraj District

Pancavimsa This verse is in regards to Kashyapa, synonymous with Kurma

As stated by W. Caland in his translation of the Pancavisma

— Pancavimsa Brahmana (translated by W. Caland, 1931), Prapathaka XV (15), Khanda 5,

— Pancavimsa Brahmana (translated by W. Caland, 1931), Note 1 (extract from Jaiminiya

J.W. Wilkins states that the 'probable' origin of Kurma is as an incarnation

In the Narada Purana, a brief synopsis of the Samudra Manthana is given

Part 1: 3.25b-29, 4, 5.81-87, 13.146b, 13.180, 13.186, 14.22-27; [100] Part

190, 11.80-89, 11.92b-101, 17.103-117 [107]

The Goddess Lakshmi, consort of Vishnu also known as 'Sri'.

 Kurma is mentioned as an avatar of Vishnu (Part 1: 3.25b-29), as a giver of

Part 1: 8.89, 9–12;[110] Part 2: 47.12-15;[111] Part

— Skanda Purana (Unknown translator, 1951), Part 1, Chapter 9, Verses 86 and 91

 Kurma is mentioned to have held the Mandara Mountain (Part 1: 8.89);

Kurma avatar at Saptashrungi of Shaktism

 Kurmai (Chittoor District of Andhra Pradesh)

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