Kurma

This article is about the Hindu deity. For the cause-and-effect concept, seeKarma.For the South Asian food, seeKorma.

Kurma
Member ofDashavatara
Kurma avatar by Raja Ravi Varma
Devanagari	कूर्म
Affiliation	Vaishnavism
Abode	Bharata Khanda,Vaikuntha
Mantra	Om Kurmaya Namah
Weapon	None
Festivals	Kurma Jayanti
Consort	Lakshmi

DashavataraSequence
Predecessor	Matsya
Successor	Varaha

Kurma(Sanskrit:कूर्म,lit. 'Turtle' or 'Tortoise'), is the secondavatarof theHindupreserver deity,Vishnu.Originating inVedicliterature such as theYajurvedaas being synonymous with theSaptarishicalledKashyapa,Kurma is most commonly associated in post-Vedic literature such as thePuranas.He prominently appears in the legend of the churning of theOcean of Milk,referred to as theSamudra Manthana.Along with being synonymous withAkupara,theWorld-Turtlesupporting the Earth, Kurma is listed as the second of theDashavatara,which are the ten principal incarnations of Vishnu.

Nomenclature and etymology

TheSanskritword 'Kurma' (Devanagari:कूर्म) means 'Tortoise' and 'Turtle'.The tortoise incarnation of Vishnu is also referred to in post-Vedic literature such as theBhagavata Puranaas 'Kacchapam' (कच्छप), 'Kamaṭha' (कमठ), 'Akupara' (अकूपार), and 'Ambucara-Atmana' (अम्बुचर-आत्मना), all of which mean 'tortoise' or 'form of a tortoise'.

The Nirukta

Written by thegrammarianYaska,theNiruktais one of the sixVedangasor 'limbs of theVedas', concerned with correctetymologyand 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 calledakuparaalso, 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

Kashyapa

As illustrated below,Vedicliterature such as theSamavedaandYajurvedaexplicitly state Akupara/Kurma and the sageKashyapaareSynonymous.Kashyapa - also meaning 'Tortoise' - is considered theProgenitorof 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 allvegetablelife.

— Myths And Symbols In Indian Art And Civilization by Heinrich Robert Zimmer, 1946), Chapter 6

The legend of the churning of theOcean 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: thedevas/adityas(born fromAditi) and theasuras/Danavas/Daityas(born fromDanuandDiti) use one of theNaga(born fromKadru) as a churning rope to obtainAmrita.Garuda,the king of birds and mount ofVishnu,is another son of Kashyapa (born fromVinata) often mentioned in this legend. In another, Garuda seeks theAmritaproduced (eating a warringElephant And Tortoisein the process) to free his mother and himself from enslavement from Kadru.

Yoga

Kurmasana(Tortoise Posture) is aYogaposture. 'Panikacchapika'(Sanskrit पाणिकच्छपिका), meaning 'Hand Tortoise',is a special positioning of the fingers during worship rituals to symbolise Kurma. TheKurmacakrais aYantra,a mystical diagram for worship,in the shape of a tortoise. These are all mentioned in theUpanishadsandPuranas(see below).

Symbolism

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

Kurma withSesaholding the Earth (left),Varaha(right), andVishnu(below, centre).

The Dashavataras are compared to evolution; Kurma - the amphibian - is regarded the next stage afterMatysa,the fish.

Firmness / Steadiness:W. Caland notes that in relation to 'Akupara Kashyapa' in thePancavimsa Brahmanaand 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]'.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 theOcean Of Milk'.

DeityYajna-Purusha:N. Aiyangar states that as the tortoise was 'used as the very basis of the fireAltar,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'.

Meditation / Churning the Mind:Aiyangar also surmises that the legend of theSamudra Manthanasymbolises churning the mind throughMeditationto achieve liberation (Moksha). Based on the mention ofVatarasanaḥ('Girdled By The Wind')Munisin theTaittirtya Aranyaka- also referred to asurdhvamanthin,meaning 'those who churn upwards' - and the explanation provided in theShvetashvatara Upanishad,Aiyangar believes this would 'appear to be the hidden pivot on which the gist of the riddle of thePuraniclegend about theChurning For Nectarturns'.R. Jarow seems to agree, stating the churning of the Ocean of Milk represents the 'Churning Of TheDualisticMind'.

AsceticPenance:H.H. Wilsonnotes that 'the account [of the Samudra Manthana] in theHari Vamsa... is explained, by the commentator, as anAllegory,in which the churning of the ocean typifies ascetic penance, and theAmbrosiais finalLiberation' (Linking With The Idea Of 'Steadiness' And 'Firmness'), but personally dismisses this interpretation as 'Mere Mystification' (Note 1, pp. 146).

Astronomy:B.G. Sidharth states that the legend of theSamudra Manthanasymbolises 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'.

Vedas

A.A. Macdonell,A.B. Keith,J. Roy,J. Dowson,and W.J. Wilkins all state that the origin of Kurma is in theVedas,specifically theShatapatha Brahmana(related to theYajurVeda), where the name is also synonymous withKashyapa,one of theSaptarishi(seven sages).

TheShatapatha Brahmanais the earliest extant text to mention Kurma, the tortoise.TheShatapatha Brahmanaequates 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 calledKurma.Kurma is equated with Kashyapa (literally "tortoise" ), thus all creatures are called "children of Kashyapa". Kurma is also calledSurya(the sun).

TheShatapatha Brahmanaalso has the origins ofMatsya,the Fish. Like Kurma, Matsya is also associated as the avatar of Vishnu later in thePuranas.

TheTaittiriya Samhitasuggests 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 reachingheaven.Aiyangar suggests that the tortoise symbolizes Yajna-Purusha, the all-pervading god of Sacrifice.In another instance in theTaittiriya Samhitawhere Prajapati assigns sacrifices for the gods and places the oblation within himself, "the Sacrificial Cake" (Purodasa) is said to become a tortoise.

TheTaittiriya Aranyakadescribes a similar practice in a ritual calledArunaketuka-kayanawhere 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 hisrasasprings 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 asPurusha- 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.

R.T.H. Griffithstates that tortoises were buried in construction of the Ahavaniya Fire-Altar.In this context, theVajasaneyiSamhitaof the whiteYajurvedadescribes the tortoise as the "lord of the waters".The selection of the tortoise may stream from the belief that it supports the world.

Though Kurma is not found in the oldest Hindu scriptureRigveda,the seer Kashyapa (who is equated with Kurma) appears in hymns in the scripture.TheAtharvavedaregards Kashyapa, who is mentioned along with or identified with Prajapati, assvayambhu( "self-manifested" ).In later Hindu scriptures like the epics and the Puranas, Kashyapa is described as the grandfather ofManu,the progenitor of mankind. Apart from described as one ofSaptarishi(seven great sages), he is described as one of thePrajapatis ( "agents of creation" ) and marries 13 daughters ofDaksha,fathering gods, demons, animals, birds and various living beings.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 theRigvedato suggesttotemism;howeverE.W. Hopkinsdisagrees.

TheRigvedaalso refers in a hymn that Vayu churned for the sages (munis) andRudradrinks from a cup ofvisha,which can be mean water or poison.John Muirsuggests thatvishain theRigvedarefers 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 theSamudra Manthana(churning of the ocean) episode.

Samaveda

Sama	References		Notes
	Pancavimsa Brahmana	15.5.30	This verse is in regards toKashyapa,synonymous with Kurma ('Tortoise').
	Jaiminiya Brahmana	3.210	As stated by W. Caland in his translation of the Pancavisma Brahmana. Caland's German translation of the Jaiminiya Brahmana with this verse is available.

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

KashyapaMuni,one of theSaptarishi(SevenRishis) during the reign of the sixth (and current)Manu,Chakshusha.

The sageKashyapa- stated in theVedas,Itihāsa(Epics), andPuranasto be the progenitor of all living beings (see relevant sections, below) - is also stated to be synonymous withAkupara,the name of the 'World-Turtle' in theMahabharata.Caland explains in his footnote to verse 30 the significance of this name by quoting from theJaiminiya Brahmana:

Akupara Kasyapa descended together with theKalis,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 theYajurveda,Kashyapa is also stated to beSynonymouswithPrajapati(i.e. the Creator-GodBrahma) and with Kurma. In the Puranas, Kashyapa is frequently referred to as 'Prajapati' as well.

Epics

Swami Achuthananda states that although varied like other legends, Vishnu's role is "limited" as Kurma, compared his other avatars.

The epics present the earliest known versions of the popular Samudra Manthana narrative.In theAdi ParvaBook of the epicMahabharata,the god Narayana (identified withVishnu) suggests the gods (devas) and the demons (asuras) churn the ocean to obtainamrita(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 horseUchchaihshravas,the white elephantAiravata,the gemKaustubhaand finally the godDhanvantariwith the vessel ofamritaemerge from the ocean. The poisonkalakutasprings from the ocean and is drunk by Shiva, whose throat becomes blue earning him the epithetNila-kantha(The blue necked). The devas and asuras battle for theamrita.Narayana becomes an enchanting woman (calledMohiniin later scriptures) and snatch the pot ofamritafrom the asuras. Narayana along with Nara battle the asuras, while the enchantress distributes theamritaonly 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 theamritaand appointing Nara as its guardian.

In this narrative, Kurma is not related with Vishnu.Though the critical edition of the epic does not refer to Kurma as an avatar of Vishnu,some latter insertions in manuscripts of the epic associate Kurma as apradurbhava(manifestation) of Vishnu.

TheRamayanabriefly mentions the Samudra Manthana episode, however does not mention Kurma in it. The epic mentions the ocean churned being the ocean of milk, theKshirasagara.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.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.Later versions of theRamayanalike theAdhyatma Ramayanaassociate Kurma withRama,the male protagonist of theRamayanawho is also regarded as an avatar of Vishnu.

Puranas

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

Kurma as well asVaraha,the boar avatar of Vishnu, was both associated with the Creator Prajapati.Hermann Jacobisuggests that Prajapati may have worshipped in these animal forms.With Vishnu gaining the status of the Supreme God, the actions of Prajapati were transferred to Vishnu.

In post-Vedic literature, including thePuranas,Kurma is inextricably linked with the legend of the churning of theOcean Of Milk,known as theSamudra Manthana.Kurma is also directly linked withAkupara,the so-called 'world-turtle' that supports the Earth, usually withSesa.

The tale of Vishnu appearing as Kurma to support the sinking Mandara mountain is narrated in a chapter in theAgni Puranadedicated 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 drunk 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.

A similar narrative is also given in theVishnu 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.TheBrahmanda Puranastates that Vishnu in the form of Brahma supports the mount; while as Narayana invigorated the gods.TheVayu Purana,thePadma Puranahave similar narratives; theBhagavata Puranaalso narrates the tale.

TheBhagavata Puranadescribes the form of Vishnu as Ajita, the son of Vairaja and Sambhuti, who assumed the form of the tortoise to rescue Mandara from drowning.He is further called the first tortoise.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.

Samudra Manthana is alluded briefly in theKurma Purana,theLinga Purana,theBrahma Vaivarta Puranaand theShiva Purana.

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), theApsaras,the cow of plentySurabhi,the white elephant Airavata and Dhanavantri with the pot ofamrita(sometimes enumerated as two objects). Other objects include the umbrella ofVaruna,earrings taken by Indra for his motherAditi,the bow of VishnuSharanga,the conch of Vishnu (Shankha), Nidra - the goddess of sloth,Alakshmior Jyestha - the goddess of misfortune and the Tulasi plant.

In theMatsya Purana,Vishnu states that his form theworld turtleKurma, 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.TheShiva Puranaexplicitly praises Vishnu as the world turtle who supports the Earth.TheBrahma Vaivarta Puranastates the serpent Shesha who supports the universe over his hoods, sits on Kurma, who lies in the wind or the waters.

TheVishnu Purananarrative of Vishnu's boar avatarVarahaalludes to the Matysa and Kurma avatars, saying that Brahma (identified with Narayana, an epithet transferred to Vishnu) took these forms in previouskalpas.

In the tale of the battle of the demonBhandasuraand the goddessLalitain theBrahmanda Purana,Lalita creates Kurma to shelter her goddess army who was drowning in the ocean, created by a weapon used by the demon.

In theAgni Purana,theShaligramstone for Kurma is described as black in colour with circular lines and an elevated hinder part.

Kurma is invoked in worship of Vishnu in various scriptures.TheBrahma Puranasalutes Kurma in a hymn as the "great tortoise", who "lifted the Earth and kept the mountain aloft".TheLinga Purana,theGaruda Puranaand theShiva Puranasimilarly 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.

TheAgni Purana,theMarkendeya Purana,theVishnu Puranaand theBrahma Puranastate that Vishnu resides inBharata(theIndian subcontinent) in the form of Kurma.TheMarkendeya Puranagives 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.TheBhagavata Puranastates Vishnu stays as Kurma in the Himalayan continent (Hiraṇmaya-varsa).

TheKurma Puranais one of four Puranas that bear the names of Vishnu's avatars. The Purana is narrated by Kurma to the kingIndradyumnaand later to the sages and the gods at the time of Samudra Manthana.The detailed tale of the Samudra Manthana is absent from the Purana and alludes to Kurma as the one who supported Mount Mandara.TheKurma Puranais stated to be narrated by Kurma and is prescribed to be gifted with a golden statue of a tortoise in theAgni Purana.

TheAgni Puranaprescribes that Kurma be depicted in zoomorphic form as a tortoise.

In the narrative of the battle between Shiva's manifestationVirabhadraand Vishnu's avatarNarasimhaof theLinga Puranaand theShiva Purana,Virabhadra mocks Narasimha-Vishnu stating that Kurma's skull adorns the necklace of Shiva.

In a passing reference in theVishnu Puranaand theMarkendeya Purananarrative ofVaraha,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 previouskalpas.

TheLinga Purana,theVaraha Puranaand theShiva Puranamention Kurma as second in its Dashavatara listing.

TheVaraha Puranarecommends avrata(vow) with fasting and worshipping Kurma-Vishnu in a three lunar-day festival culminating on thetwelfth lunar dayin the bright half of thePaushamonth. The first day of thevratais said to be the day when Vishnu assumed the Kurma form in Samundra manthan.

TheBhagavata Puranalists Kurma the eleventh avatar of Vishnu in the list of 22 avatars.TheGaruda Puranalists him as the eleventh of 20 avatars,elsewhere he is mentioned as the second of the Dashavatara.

TheVishnu Sahasranamaversion from theGaruda PuranamentionsKurmaas an epithet of Vishnu.TheGaruda Puranaaddresses Kurma in hymns to Vishnu.He is associated with the south-western direction.

Narada Purana

Narada	References	Notes
	Part 1:2.37, 10.3-4;Part 2:44.26b-28a, 50.89-91, 54.11, 56.739b-745, 59.36, 62.53;Part 3:82.6-7, 89;Part 4:119.14-19,Uttara Bhaga:8.7-11;Part 5:Uttara Bhaga:52.29b-35, 68.4	The Narada Purana focuses on worship and rituals.

It was this [Mandara] mountain that was formerly lifted up byHari(in the form of [the] Divine Tortoise) and used for churning (the milk ocean) by theDevasandDanavas.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

Naradawith hisVeena(or Vina).

In theNarada Purana,a brief synopsis of theSamudra Manthanais given byBrahmatoMohini,as quoted above (Part 4: 8.7-11). There are two other notable mentions of this legend. The first is bySaunakawho 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 thatKamodawas born among the four jewels of Virgins' (Part 5: Uttara Bhaga: 68.4). Other details include:

• Severalallegoriesof 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 theJyotisa,an auxiliary text of theVedas(Part 2: 54.11 and 56.739b-745)
• Kurma is one of the ten primary avatars (Dashavatara) ofVishnu(Part 4: 119.14-19)

Padma Purana

Padma	References	Notes
	Part 1:3.25b-29, 4, 5.81-87, 13.146b, 13.180, 13.186, 14.22-27;Part 2:41.38-44a, 47.77-78, 47.85, b-8649.120-122a, 53.3, 75.90;Part 5:8–10;Part 6:78.28-43;Part 7:5.12-20, 30.11-15, 66.44-54, 71.23-29b, 71.169-188, 71.244-264, 78.16-29;Part 8:97.6b-8, 120.51b-73;Part 9:228.19-24, 229.40-44, 230.3-11, 231–232, 237.15-19;Part 10:6.175-190, 11.80-89, 11.92b-101, 17.103-117	No notable mentions in parts 3 or 4

Visnuhimself, remaining in the ocean in the form of a tortoise, nourished the gods with unusual lustre... the goddessVarunibecame (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. TheNagasdrank 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 GoddessLakshmi,consort ofVishnualso known as 'Sri'.

In thePadma Puranathree accounts of theSamudra Manthanaare given, all beginning withIndrabeing cursed byDurvasasfor arrogance. In the first, narrated byPulastya,as a result of the curse the 'three worlds, along with Indra, were void of affluence... [and] theDaityas(sons ofDiti) andDanavas(sons ofDanu) started military operations against [the] gods', forcing them to seek refuge withVishnu.Vasukiis 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 theasuras,the opposite of the account given in theBrahmanda Purana(to explain the meaning of 'Asura'). Unnamed poison also emerges which is drunk byShiva,before the emergence ofDhanvantariwith the nectar of immortality (Amrita) as well asLakshmi.Although the asuras take the nectar, Vishnu assumes the form ofMohinito 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 theBrahmana(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

theDashavatara,or ten principleavatarsofVishnu.

In the second account, narrated bySuta,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 withVishnuat the shore of theMilky Ocean(Part 5: 8).Ananta(Vasukiin the first account) is used as a churning rope. OnEkadashiday, the poison Kalakuta emerges, which is swallowed byShiva'meditating upon Vishnu in his heart'. An evil being calledAlaksmi(i.e. a-Laksmi or 'notLaksmi') 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 ofMohinimerely to distribute the nectar amongst the gods, without mention of tricking the asuras (Part 5: 10).

The third account, narrated byShiva,is very similar to the others except with a far greater emphasis onLakshmi,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). TheNagaused as a rope for churning is referred to as 'the Lord of the Serpents' (likelyAnanta). Other details include:

• Kurma is mentioned as an avatar ofVishnu(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,Indrais stated to have vanquishedPrahlada(Part 1: 13.186)
• Relating to Kurma as theworld-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 thatVishnuplaced it on the head ofSesabefore taking the form of Kurma (Part 9: 237.15-19)
• Kurma is named as one of the 10 primary avatars (Dashavatara) ofVishnubyYama(Part 7: 66.44-54),Brahma(Part 7: 71.23-29b), andShiva(Part 9: 229.40-44)
• Thesalagramaof 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 inVaikuntha(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

Skanda	References	Notes
	Part 1:8.89, 9–12;Part 2:47.12-15;Part 3:Uttarardha: 11.8-11;Part 4:Venkatacala Mahatmya: 11, 20.81, 36.20-26;Part 5:Purusottama-Ksetra Mahatmya: 15.30, 22.32-43;Part 6:Margasirsa Mahatmya: 3.23-29;Part 7:Vasudeva-Mamatmya: 9–14, 18.12-20, 27.32-33;Part 8:Setu Mahatmya: 3.81-82, 37.15-20, 46.31-36;Part 9:Dharmaranya Khanda: 19.16, 20.20-23;Part 10:Purvardha: 8.100, 29.17-168, 32.69-71, 41.102, 50;Part 11:Uttarardha: 51, 70.69;Part 12:Avantiksetra Mahatmya: 42.12-14, 44 63.83;Part 14:Reva Khanda: 7;Part 15:Reva Khanda: 151.1-17, 181.56-65, 182.1-22;Part 17:Nagara Khanda: 144.117;Part 18:Nagara Khanda: 210, 262.21-22, 271.245-455;Part 19:Prabhasa-Ksetra Mahatmya: 7.17-37, 11.18, 32.100-103a, 81.23-24;Part 20:Prabhasa Khanda: 167.33, 199.11-12	Nothing notable in parts 13 or 16.Part 15 relates that Hamsa, one of Kasyapa's sons, became the mount ofBrahma(221.1-6)

As the Ocean of Milk was being churned, the mountain sank deep intoRasatala.At that very instant, the Lord ofRama,Visnu,became a tortoise and lifted it up. That was something really marvellous... The excellent mountain hadadamantinestrength. 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 sageBṛhaspati,who cursesIndrain some accounts of theSamudra Manthana.

In theSkanda Puranafour accounts of theSamudra Manthanaare given. In the first, the churning of theocean of Milktakes place afterIndrais cursed by the sageBrhaspati,resulting in the disappearance ofLakshmi,misery to all, and ruin of thedevas,defeated in battle by theasuraswho take their precious items such as gems toPatala.On the advice ofBrahma,Indra and the devas make a pact withBali,leader of asuras, to recover the gems from the Ocean of Milk. Unable to move the Mandara mountain to use as a churning rod,Vishnuis asked for help, who arrives onGaruda,takes the mountain to the ocean, and incarnates as Kurma.Vasukiis used as the churning rope. The Kalakuta poison generated envelopes the devas andDaityas- causing ignorance and lust - before enveloping all existence (includingVaikuntha) and reducing thecosmic eggto ash (Part 1: 9).Shivais approached for refuge, and the origin and need to worshipGaneshato '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).Dhanvantariemerges with the nectar of immortality (Amrita), which is taken by the asuras. Vishnu incarnates asMohini,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 sageBrhaspati(Part 7: 8), resulting in the disappearance ofLaksmi,and with her, an absence of 'Penance, Purity, Mercy, Truth... TrueDharma,Prosperity... Strength [and]Sattva(quality of goodness)'. Hunger, poverty, anger, lust, flesh-eating, and perverse-thinking abound, including belief thatadharmaisdharma,and perverse interpretations of theVedasto justify killing animals (Part 7: 9).Vishnuis approached for refuge by the devas and instructs them to churn theOcean of Milk(Part 7: 10). Indra forms a pact with the asuras,Sesais used as a churning rope with the Mandara Mountain, and Vishnu incarnates as Kurma as the base. After a thousand years of churning the poisonHalahalais generated and swallowed by Shiva; the drops that fell are taken by serpents, scorpions, and somemedicinalplants (Part 7: 11). The churning continues for another thousand years, producing auspicious items and beings, including Laksmi (Part 7: 12).Dhanvantariemerges with the pitcher ofAmritawhich 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 ofVishnu.

In the third brief account, the churning takes place after 'a great loss of gems due to wicked souls' and the loss of righteousness.Vasukiis 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 accountsVaruni) andDhanvantari.Quarreling ensues between the devas and asuras, and Vishnu incarnates as 'the fascinating form of a woman' (Mohini) to beguile the demons asIndragives them the Sura and via 'sleight of hand' takes theAmrita.Halahala poison is also generated which is consumed byShiva(Part 12: 44).

In the fourth account, the legend is briefly retold byVisvamitra.The details are much the same as the previous accounts, with Vasuki as the cord as the 'Kacchapa (Tortoise incarnation ofVisnu) held up (the mountain)', including the Kalakuta poison drunk byShivaand the incarnation ofMohinito trick the asuras. The notable exception is that the churning first produces a 'hideous' family of three ofRatnas(jewels); rejected by both the devas andDanavas,they are accepted by Ka (i.e.Brahma;Part 18: 210).

Notably, reminiscent the account ofPrajapatiand theTortoisein theTaittiriya Aranyaka(see above), there is also an account, during the time of the universal dissolution, whenBrahma'assumed the form of aKhadyota(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 thedevas,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 byTaraand 'Permeated by her, Kurma, the sire of the universe, lifted up theVedas' (Part 2: 47.12-15)
• Exploring theLingaofShiva,'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 thatSesa,Kurma, and others are capable of bearing the burden of that Linga (Part 3: Uttarardha: 11.8-11)
• AfterVarahalifted 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 ownSakti(power) in an unmanifest form as a support for them all' (Part 4: Venkatacala Mahatmya: 36.20-26);Bhrgualso states Kurma supports the earth (Part 15: Reva-Khanda: 182.1-22); andSesaand Kurma are also later stated to stabilise the Earth (Part 17: Nagara Khanda: 144.117)
• Kurma is mentioned whereVishnuis stated to be the annihilator in the form ofRudra(Part 5: Purusottama-Ksetra Mahatmya: 22.32-43)
• Kurma is named as one of 12 incarnations ofVishnu,who states toBrahma:

When the sons ofKasyapa(i.e.DevasandAsuras) 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 forPujaMandalaconstruction,Matsyaand 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 theLingaofShivaevolved from 'the back of a tortoise (shell)' (Part 9: Dharmaranya Khanda: 19.16) and that 'TheBija[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 ofPratyaharashall become free from sins' (Part 10: Purvardha: 41.102)
• Kumari- theShaktiof Kurma - has a noose in her hand and is located to the south ofMahalaksmi(Part 11: Uttarardha: 70.69)
• 'Kurma' is one of the thousand names (Vishnu Sahasranama) ofVishnu(Part 12: Avantiksetra Mahatmya: 63.83)
• Kurma is listed in theDashavatara,or ten primary incarnations of Vishnu (Part 15: Reva-Khanda, 151.1-7)
• Bhrgurefers 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 inBharataand faces the east (Part 19: Prabhasa-Ksetra Mahatmya: 7.17-37 and 11.18)
• A Holy spot called Prabhasa inBharatais located to the south-west of the shrine of Kurma (Part 20: Prabhasa Khanda: 167.33)

Temples

Kurma avatar atSaptashrungiofShaktism

Srikurmam temple, Srikakulam

Iconography

The Samudra Manthana is popular in iconography and even found in South East Asia. Notable depictions include the relief atAngkor Watwith 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.

Kurma is depicted eitherzoomorphicallyas a tortoise.

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 thekirita-mukuta(tall conical crown) as worn by Vishnu. He holds in two of his hands theSudarshana chakra(discus) and ashankha(conch), the usual weapons of Vishnu. The other two hands make the gestures ofvaradamudra,which grants boons to the devotee, andabhayamudra,which reassures the devotee of protection. The depiction is similar to Matsya, where the lower half is a fish.

Locations

Srikurmamwas initially a Shiva temple, which was converted into a Vaishnava one by the Vaishnava saintRamanuja.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 tribalBhilking 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.

There are five temples dedicated to this incarnation of Vishnu in India:

• Kurmai(Chittoor District ofAndhra Pradesh)
• Sri Kurmam(Srikakulam DistrictofAndhra Pradesh)
• Gavirangapur (Chitradurga District ofKarnataka)
• Swarupnarayan (Goghat village in Hooghly district of West Bengal).

The name of the village mentioned above originates from the historical temple of Kurma calledVaradarajaswamy(Kurma avatara of Vishnu), regarding the deity of this village.

• Amamangalam Maha Vishnu Temple (Kakkur,CalicutDistrict,Kerala) - The presiding deity is called Kurmavataram. Local legends consider to be one of the major temples dedicated to the Dashavatara consecrated by Parashurama himself.
• Subsidiary shrine atGarudaTemple,Triprangode,Malappuram,Kerala

Other uses

M. Vettam notes that there are tenVayus(Winds) in the body, one of which is called 'Kurma' in regards to opening and closing the eyes.

The 'kurma-Nadi'(orKūrmanāḍī,Sanskrit कूर्मनाडी), meaning 'Tortoise-Nerve' or 'Canal Of The Tortoise', is in relation to steadying the mind (slowing down thoughts) inYogicpractice.'Nadi'itself means 'Vein', 'Artery', 'River', or 'Any Tubular Organ Of The Body' (as well as 'Flute').Although the Kurmanaḍi is generally stated to be located in the upper chest below the throat,S. Lele believes this refers to theMuladhara Chakra,located near theTailbone,based on the root-word 'Nal' (Sanskrit नल्), meaning 'to Bind'.

These are all mentioned in theUpanishadsandPuranas.

See also

• 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

References

Bibliography

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External links

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