View source for Kurma

{{Short description|Tortoise form of the Hindu god Vishnu}}
{{about|the Hindu deity|the cause-and-effect concept|Karma|the South Asian food|Korma}}
{{EngvarB|date=March 2017}} 
{{Use dmy dates|date=March 2017}}
{{Infobox deity<!--Wikipedia:WikiProject Hindu mythology-->
| type = Hindu
| image = Kurma Avatar by Raja Ravi Varma.jpg
| caption = Kurma Avatar by [[Raja Ravi Varma]]
| name = Kurma
| Devanagari = कूर्म
| affiliation = [[Vaishnavism]]
| weapon = None
| abode = [[Bharata Khanda]], [[Vaikuntha]], [[Kurmanathaswamy temple, Srikurmam|Srikurmam]]
| mantra = Om Kurmaya Namah
| consort = [[Lakshmi]] as Sindhusuta
| god_of = 
| children = 
| symbols = 
| festivals = Kurma Jayanti
| member_of = [[Dashavatara]]
}}
{{Infobox royalty
| name         = [[Dashavatara]] Sequence
| predecessor  = [[Matsya]]
| successor    = [[Varaha]]
}}
{{Vaishnavism}}'''Kurma''' ({{langx|sa|कूर्म|lit=Turtle' or 'Tortoise}}), is the second [[Dashavatara|avatar]] of the [[Hindu]] preserver deity, [[Vishnu]]. Originating in [[Vedas|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 [[Kshir Sagar|Ocean of Milk]], referred to as the [[Samudra manthan|Samudra Manthana]]. Along with being synonymous with [[World Turtle|Akupara]], the [[World Turtle|World-Turtle]] supporting the Earth, Kurma is listed as the 2nd avatar in the [[Dashavatara]], which are the ten principal incarnations of Vishnu.

== Nomenclature and etymology ==
The [[Sanskrit]] word 'Kurma' ([[Devanagari]]: कूर्म) means 'Tortoise' and 'Turtle'.<ref>{{cite web|url=https://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=kurma&direct=au&anz=100|title=Sanskrit Dictionary for Spoken Sanskrit: 'Kurma'|website=spokensanskrit.org|access-date=2019-12-24}}{{Dead link|date=July 2025 |bot=InternetArchiveBot |fix-attempted=yes }}</ref>  The tortoise incarnation of Vishnu is also referred to in post-Vedic literature such as the [[Bhagavata Purana]] as 'Kacchapam' (कच्छप), 'Kamaṭha' (कमठ), 'Akupara' (अकूपार), and 'Ambucara-Atmana' (अम्बुचर-आत्मना), all of which mean 'tortoise' or 'form of a tortoise'.'''<ref>{{cite web|url=https://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=kacchapam&direct=au&anz=100|title=Sanskrit Dictionary for Spoken Sanskrit: 'kacchapam'|website=spokensanskrit.org|access-date=2019-12-13}}{{Dead link|date=July 2025 |bot=InternetArchiveBot |fix-attempted=yes }}</ref><ref>{{cite web|url=https://www.wisdomlib.org/definition/kamatha|title=Kamatha, Kamaṭha: 5 definitions|last=www.wisdomlib.org|date=2018-05-29|website=www.wisdomlib.org|access-date=2019-12-13|archive-date=6 February 2023|archive-url=https://web.archive.org/web/20230206090920/https://www.wisdomlib.org/definition/kamatha|url-status=live}}</ref><ref>{{cite web|url=https://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=akupara&direct=au&anz=100|title=Sanskrit Dictionary for Spoken Sanskrit: 'Akupara'|website=spokensanskrit.org|access-date=2019-12-24}}{{Dead link|date=July 2025 |bot=InternetArchiveBot |fix-attempted=yes }}</ref><ref>{{cite web|url=https://www.sanskritdictionary.com/ambucara-%C4%81tman%C4%81/18479/3|title=Sanskrit Dictionary: 'ambucara-ātmanā'|website=www.sanskritdictionary.com|access-date=2019-12-24|archive-date=1 September 2023|archive-url=https://web.archive.org/web/20230901110908/https://www.sanskritdictionary.com/ambucara-%C4%81tman%C4%81/18479/3|url-status=live}}</ref>'''
=== The Nirukta ===
Written by the [[grammar]]ian [[Yāska|Yaska]], the [[Nirukta]] is one of the six [[Vedanga]]s 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):{{blockquote|May we obtain that illimitable gift of thine. The sun is called [[World Turtle|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) <nowiki>=</nowiki> 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.|source=The Nighantu and the Nirukta [of Yaska], translated by Lakshman Sarup (1967), Chapter 4, Section 18<ref>{{Cite book|url=https://archive.org/details/nighantuniruktao00yaskuoft|title=The Nighantu and the Nirukta|last1=Yaska|last2=Sarup|first2=Lakshman|date=1967|publisher=Delhi Motilal Banarsidass|others=Robarts - University of Toronto|pages=[https://archive.org/details/nighantuniruktao00yaskuoft/page/64 64]}}</ref>|author=|title=}}

=== Kashyapa ===
As illustrated below, [[Vedas|Vedic]] literature such as the [[Samaveda]] and [[Yajurveda]] explicitly state Akupara/Kurma and the sage [[Kashyapa]] are [[Synonym]]ous. Kashyapa - also meaning 'Tortoise' - is considered the [[Progenitor]] of all living beings with his thirteen wives, including vegetation, as related by H.R. Zimmer:

{{blockquote|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.|source=Myths And Symbols In Indian Art And Civilization by Heinrich Robert Zimmer, 1946), Chapter 6<ref>{{Cite book|url=https://archive.org/details/HeinrichRobertZimmerMythsAndSymbolsInIndianArtAndCivilization|title=Heinrich Robert Zimmer Myths And Symbols In Indian Art And Civilization|pages=[https://archive.org/details/HeinrichRobertZimmerMythsAndSymbolsInIndianArtAndCivilization/page/n118 104]|language=en}}</ref>}}

The legend of the churning of the [[Kshir Sagar|Ocean of Milk]] ([[Samudra manthan|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 [[Deva (Hinduism)|devas]]/[[Âdityas|adityas]] (born from [[Aditi]]) and the [[asura]]s/[[Danava (Hinduism)|Danavas]]/[[Daitya]]s (born from [[Danu (Asura)|Danu]] and [[Diti]]) use one of the [[Nāga|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 [[Supratika#Vibhvasu and Supratik|Elephant And Tortoise]] in the process) to free his mother and himself from enslavement from Kadru.{{Citation needed|date=April 2023}}

=== Yoga ===
'''Kurmasana''' (Tortoise Posture) is a [[Yoga as exercise|Yoga]] posture. ''''Panikacchapika'''' (Sanskrit पाणिकच्छपिका), meaning 'Hand Tortoise','''<ref name=":44">{{cite web|url=http://spokensanskrit.org/index.php?tran_input=phaNikA&direct=se&script=hk&link=yes&mode=3|title=Sanskrit Dictionary for Spoken Sanskrit: 'Panikacchapika'|website=spokensanskrit.org|access-date=2019-12-20}}</ref>''' is a special positioning of the fingers during worship rituals to symbolise Kurma. The '''Kurmacakra''' is a [[Yantra]], a mystical diagram for worship,<ref name=":45">{{cite web|url=https://www.wisdomlib.org/definition/kurmacakra|title=Kurmacakra, Kūrmacakra, Kurma-cakra: 1 definition|last=www.wisdomlib.org|date=2019-02-05|website=www.wisdomlib.org|access-date=2019-12-20|archive-date=20 December 2019|archive-url=https://web.archive.org/web/20191220165824/https://www.wisdomlib.org/definition/kurmacakra|url-status=live}}</ref> in the shape of a tortoise. These are all mentioned in the [[Upanishads]] and [[Puranas]] (see below).{{Citation needed|date=April 2023}}

== Symbolism ==
[[File:Kurmavatara (tortoise incarnation of Vishnu), from Garhwa, Allahabad District.jpg|thumb|Kurmavatara, tortoise incarnation of Vishnu, from Garhwa, Prayagraj District]]
[[File:Varaha, Kurma and Krishna (6125139812).jpg|thumb|250x250px|Kurma with [[Shesha|Sesa]] holding the Earth (left), [[Varaha]] (right), and [[Vishnu]] (below, centre).|alt=]]

The Dashavataras are compared to evolution; Kurma - the amphibian - is regarded the next stage after [[Matsya|Matysa]], the fish.{{sfn|Nanditha_Krishna|2009|p=39}}

'''Firmness / Steadiness:''' W. Caland notes that in relation to 'Akupara Kashyapa' in the [[Brahmana|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]'.<ref name=":41" /> 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 [[Kshir Sagar|Ocean Of Milk]]'.<ref>{{Cite book |last=Sinha |first=Purnendu Narayan |url=https://archive.org/details/studyofbhagavata00benaiala |title=A study of the Bhagavata Purana; or, Esoteric Hinduism |date=1901 |publisher=Benares |pages=[https://archive.org/details/studyofbhagavata00benaiala/page/432 432]}}</ref>

'''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'.<ref name=":1">{{Cite book|url=https://archive.org/details/in.ernet.dli.2015.217324|title=Essays On Indo Aryan Mythology|last=Narayan Aiyangar|date=1901|pages=[https://archive.org/details/in.ernet.dli.2015.217324/page/n211 211]-220}}</ref>

'''Meditation / Churning the Mind:''' Aiyangar also surmises that the legend of the [[Samudra manthan|Samudra Manthana]] symbolises churning the mind through [[Meditation]] to achieve liberation ([[Moksha]]). Based on the mention of ''Vatarasanaḥ'' ('Girdled By The Wind') [[Muni (Saint)|Munis]] in the [[Aranyaka|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 [[Puranas|Puranic]] legend about the [[Samudra manthan|Churning For Nectar]] turns'.<ref name=":1" /> R. Jarow seems to agree, stating the churning of the Ocean of Milk represents the 'Churning Of The [[Dualism (Indian philosophy)|Dualistic]] Mind'.<ref>{{Cite book|url=https://books.google.com/books?id=qJ_tiIqjyxAC&q=churning+bhagavata+purana+most+developed&pg=PA79|title=Tales for the Dying: The Death Narrative of the Bhagavata-Purana|last=Jarow|first=Rick|date=2012-02-01|publisher=SUNY Press|isbn=978-0-7914-8745-7|page=79|language=en|access-date=26 October 2020|archive-date=11 May 2022|archive-url=https://web.archive.org/web/20220511093058/https://books.google.com/books?id=qJ_tiIqjyxAC&q=churning+bhagavata+purana+most+developed&pg=PA79|url-status=live}}</ref>

'''[[Asceticism|Ascetic]] [[Penance]]:''' [[Horace Hayman Wilson|H.H. Wilson]] notes that 'the account [of the Samudra Manthana] in the [[Harivamsa|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 [[Moksha|Liberation]]' (Linking With The Idea Of 'Steadiness' And 'Firmness'), but personally dismisses this interpretation as 'Mere Mystification' (Note 1, pp.&nbsp;146).{{sfn|Wilson|1862|pp=[https://archive.org/details/worksbylatehorace06wils/page/58 58] (Chapter IV), 135-151 (Chapter IX)}}

'''[[Astronomy]]:''' B.G. Sidharth states that the legend of the [[Samudra manthan|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'.<ref>{{Cite book|url=https://books.google.com/books?id=9VooDwAAQBAJ&q=B.G.+Sidharth+churning+earth&pg=PP49|title=The Celestial Key to the Vedas: Discovering the Origins of the World's Oldest Civilization|last=Sidharth|first=B. G.|date=1999-10-01|publisher=Simon and Schuster|isbn=978-1-59477-523-9|pages=X-XII|language=en|access-date=26 October 2020|archive-date=11 May 2022|archive-url=https://web.archive.org/web/20220511093058/https://books.google.com/books?id=9VooDwAAQBAJ&q=B.G.+Sidharth+churning+earth&pg=PP49|url-status=live}}</ref>

== Vedas ==
[[Arthur Anthony Macdonell|A.A. Macdonell]],  [[Arthur Berriedale Keith|A.B. Keith]], J. Roy,  [[John Dowson|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|YajurVeda]]), where the name is also synonymous with [[Kashyapa]], one of the [[Saptarishi]] (seven sages).<ref name=":0">{{Cite book|url=https://archive.org/details/vedicmythology00macd_0|title=Vedic mythology|last=Macdonell|first=Arthur Anthony|date=1897|publisher=Strassburg : Karl J. Trübner|others=Princeton Theological Seminary Library|pages=[https://archive.org/details/vedicmythology00macd_0/page/151 151]-153}}</ref><ref>{{Cite book|url=https://archive.org/details/TheReligionAndPhilosophyOfTheVedaAndUpanishads01|title=The Religion And Philosophy Of The Veda And Upanishads 01|last=Keith|first=A.B.|pages=[https://archive.org/details/TheReligionAndPhilosophyOfTheVedaAndUpanishads01/page/n212 192]-193}}</ref>{{sfn|Roy|2002|p=95}}<ref>{{Cite book|url=https://archive.org/details/aclassicaldictio00dowsuoft|title=A classical dictionary of Hindu mythology and religion, geography, history, and literature|last=Dowson|first=John|date=1888|publisher=London : Trübner|others=Robarts - University of Toronto|pages=[https://archive.org/details/aclassicaldictio00dowsuoft/page/n81 36]}}</ref><ref name=":42">{{Cite book|url=https://archive.org/details/in.ernet.dli.2015.280527|title=Hindu Mythology Vedic And Puranic|last=W.j. Wilkins|date=1913|pages=[https://archive.org/details/in.ernet.dli.2015.280527/page/n135 120], 144}}</ref>

The ''Shatapatha Brahmana'' is the earliest extant text to mention Kurma, the tortoise.<ref name="macdonell">{{Cite book |last=Macdonell |first=Arthur Anthony |url=https://archive.org/details/vedicmythology00macd_0 |title=... Vedic mythology |date=1897 |publisher=Strassburg : Karl J. Trübner |others=Princeton Theological Seminary Library |pages=41, 151, 153}}</ref> 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 [[Surya]] (the sun).{{sfn|Aiyangar|1901|p=211}}<ref>{{cite web|url=https://www.sacred-texts.com/hin/sbr/sbe41/sbe4165.htm|title=Satapatha Brahmana Part III (SBE41): Seventh Kânda: VII, 5, 1. Fifth Adhyâya. First Brâhmana|website=www.sacred-texts.com|access-date=2019-12-06|archive-date=20 October 2019|archive-url=https://web.archive.org/web/20191020084840/https://www.sacred-texts.com/hin/sbr/sbe41/sbe4165.htm|url-status=live}}</ref>

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]].<ref name="macdonell" />

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 [[Svarga|heaven]].{{sfn|Aiyangar|1901|p=211}}<ref>{{cite web|url=https://www.sacred-texts.com/hin/yv/yv05.htm|title=Yajur Veda Kanda V|website=www.sacred-texts.com|access-date=2019-12-06|archive-date=20 October 2019|archive-url=https://web.archive.org/web/20191020130414/https://www.sacred-texts.com/hin/yv/yv05.htm|url-status=live}}</ref> Aiyangar suggests that the tortoise symbolizes Yajna-Purusha, the all-pervading god of Sacrifice.{{sfn|Aiyangar|1901|p=211}} 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.<ref name="macdonell"/><ref>{{cite web|url=https://www.sacred-texts.com/hin/yv/yv02.htm|title=Yajur Veda Kanda II|website=www.sacred-texts.com|access-date=2019-12-06|archive-date=20 October 2019|archive-url=https://web.archive.org/web/20191020130413/https://www.sacred-texts.com/hin/yv/yv02.htm|url-status=live}}</ref>

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.{{sfn|Aiyangar|1901|pp=213-4}} <ref name="macdonell" />

[[Ralph T. H. Griffith|R.T.H. Griffith]] states that tortoises were buried in construction of the Ahavaniya Fire-Altar.<ref name="Griffith">{{Cite book|url=https://archive.org/details/yajurvedacomplete|title=Complete Shukla Yajur Veda in English (Kanva Shakha)|pages=114, 118}}</ref> In this context, the ''Vajasaneyi [[Samhita]]'' of the white ''[[Yajurveda]]'' describes the tortoise as the "lord of the waters".<ref name="macdonell" /><ref name="Griffith"/> The selection of the tortoise may stream from the belief that it supports the world.<ref name="Griffith"/>

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.{{sfn|Aiyangar|1901|p=212}}<ref>{{cite web|url=https://www.sacred-texts.com/hin/rigveda/rv09114.htm|title=Rig Veda: Rig-Veda, Book 9: HYMN CXIV. Soma Pavamana.|website=www.sacred-texts.com|access-date=2019-12-15|archive-date=20 October 2019|archive-url=https://web.archive.org/web/20191020221006/https://www.sacred-texts.com/hin/rigveda/rv09114.htm|url-status=live}}</ref> The ''[[Atharvaveda]]'' regards Kashyapa, who is mentioned along with or identified with Prajapati, as ''[[Swayambhu|svayambhu]]'' ("self-manifested").<ref name="macdonell" /><ref>{{cite web|url=https://www.sacred-texts.com/hin/av/av19053.htm|title=Atharva Veda: Book 19: Hymn 53: A hymn to Kāma or Time|website=www.sacred-texts.com|access-date=2019-12-10|archive-date=20 October 2019|archive-url=https://web.archive.org/web/20191020225441/https://www.sacred-texts.com/hin/av/av19053.htm|url-status=live}}</ref> In later Hindu scriptures like the epics and the Puranas, Kashyapa is described as the grandfather of [[Manu (Hinduism)|Manu]], the progenitor of mankind. Apart from described as one of [[Saptarishi]] (seven great sages), he is described as one of the ''Prajapati''s ("agents of creation") and marries 13 daughters of [[Daksha]], fathering gods, demons, animals, birds and various living beings.<ref>{{Cite book|url=https://archive.org/details/aclassicaldictio00dowsuoft|title=A classical dictionary of Hindu mythology and religion, geography, history, and literature|last=Dowson|first=John|date=1888|publisher=London : Trübner|others=Robarts - University of Toronto|pages=[https://archive.org/details/aclassicaldictio00dowsuoft/page/n198 153]}}</ref> 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 [[totem]]ism; however [[Edward Washburn Hopkins|E.W. Hopkins]] disagrees.<ref name="macdonell" />

The ''Rigveda'' also refers in a hymn that Vayu churned for the sages (''muni''s) and [[Rudra]] drinks from a cup of ''visha'', which can be mean water or poison. [[John Muir (indologist)|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 Manthan|Samudra Manthana]] (churning of the ocean) episode.{{sfn|Aiyangar|1901|pp=215-9}}<ref>{{cite web|url=https://www.sacred-texts.com/hin/rigveda/rv10136.htm|title=Rig Veda: Rig-Veda, Book 10: HYMN CXXXVI. Kesins.|website=www.sacred-texts.com|access-date=2019-12-07|archive-date=20 October 2019|archive-url=https://web.archive.org/web/20191020220931/https://www.sacred-texts.com/hin/rigveda/rv10136.htm|url-status=live}}</ref>

=== Samaveda ===
{| class="wikitable"
|-
! rowspan="3" |[[Samaveda|Sama]]
! colspan="2" |References
!Notes
|-
|[[Panchavimsha Brahmana|Pancavimsa Brahmana]]
|15.5.30<ref name=":41">{{Cite book|url=https://archive.org/details/PancavimsaBrahmanaEnglishTransaltionWCaland1931bis_201804|title=Pancavimsa Brahmana English|last=Dr. Narinder Sharma|pages=[https://archive.org/details/PancavimsaBrahmanaEnglishTransaltionWCaland1931bis_201804/page/n446 407]|language=en}}</ref>
|This verse is in regards to [[Kashyapa]], synonymous with Kurma ('Tortoise').
|-
|[[Samaveda|Jaiminiya Brahmana]]
|3.210<ref name=":41" />
|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.<ref>{{Cite book|url=https://archive.org/details/in.ernet.dli.2015.80952|title=Das Jaiminiya Brahmana In Auswahl|last=Caland W|date=1919|pages=[https://archive.org/details/in.ernet.dli.2015.80952/page/n295 293]}}</ref>
|}

{{blockquote|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).|source=Pancavimsa Brahmana (translated by W. Caland, 1931), Prapathaka XV (15), Khanda 5, Verses 29-30}}
[[File:Kashyapa muni statue in Andhra Pradesh.JPG|thumb|232x232px|[[Kashyapa]] [[Muni (Saint)|Muni]], one of the [[Saptarishi]] (Seven [[Rishi]]s) during the reign of the sixth (and current) [[Manu (Hinduism)|Manu]], [[Chakshusha]].|alt=|left]]

The sage [[Kashyapa]] - stated in the [[Vedas]], [[Itihasa|Itihāsa]] (Epics), and [[Puranas]] to be the progenitor of all living beings (see relevant sections, below) -  is also stated to be synonymous with [[World Turtle|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 [[Samaveda|Jaiminiya Brahmana]]:<ref name=":41" />

{{blockquote|Akupara Kasyapa descended together with the [[Kali]]s, 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.|source=Pancavimsa Brahmana (translated by W. Caland, 1931), Note 1 (extract from Jaiminiya Brahmana, 210), pp. 407|sign=}}

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 [[Synonym]]ous with [[Prajapati]] (i.e. the Creator-God [[Brahma]]) 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.<ref>{{Cite book|url=https://books.google.com/books?id=BjSnDwAAQBAJ&q=kurma+ramayana&pg=PA20|title=Rama and the Early Avatars of Vishnu: plus Ramayana abridged|last=Achuthananda|first=Swami|date=2019-08-03|publisher=Relianz Communications Pty Ltd|isbn=978-0-9757883-4-9|page=20|language=en|access-date=26 October 2020|archive-date=11 May 2022|archive-url=https://web.archive.org/web/20220511093058/https://books.google.com/books?id=BjSnDwAAQBAJ&q=kurma+ramayana&pg=PA20|url-status=live}}</ref>

The epics present the earliest known versions of the popular Samudra Manthana narrative.{{sfn|Wilson|1862|p = 146}} 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 blue necked). 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.<ref>{{cite web|url=https://www.sacred-texts.com/hin/m01/m01019.htm|title=The Mahabharata, Book 1: Adi Parva: Astika Parva: Section XVIII|website=www.sacred-texts.com|access-date=2019-12-09|archive-date=20 October 2019|archive-url=https://web.archive.org/web/20191020103612/https://www.sacred-texts.com/hin/m01/m01019.htm|url-status=live}}</ref>{{sfn|Aiyangar|1901|pp=219-21}}

In this narrative, Kurma is not related with Vishnu.<ref name="Sutton">{{Cite book|url=https://books.google.com/books?id=rFyUHC-ORp4C&q=tortoise+in+the+mahabharata&pg=PA162|title=Religious Doctrines in the Mahābhārata|last=Sutton|first=Nicholas|date=2000|publisher=Motilal Banarsidass Publ.|isbn=978-81-208-1700-5|pages=157, 162|language=en|access-date=26 October 2020|archive-date=11 May 2022|archive-url=https://web.archive.org/web/20220511093058/https://books.google.com/books?id=rFyUHC-ORp4C&q=tortoise+in+the+mahabharata&pg=PA162|url-status=live}}</ref> Though the critical edition of the epic does not refer to Kurma as an avatar of Vishnu,<ref name="Sutton"/>{{sfn|J._L._Brockington|1998|pp=279-80}} some latter insertions in manuscripts of the epic associate Kurma as a ''pradurbhava'' (manifestation) of Vishnu.{{sfn|J._L._Brockington|1998|pp=278-9}}<ref name=":6">{{cite web|url=https://www.sacred-texts.com/hin/m12/m12c039.htm|title=The Mahabharata, Book 12: Santi Parva: Section CCCXL|website=www.sacred-texts.com|access-date=2019-12-12|archive-date=20 October 2019|archive-url=https://web.archive.org/web/20191020103146/https://www.sacred-texts.com/hin/m12/m12c039.htm|url-status=live}}</ref><ref>{{cite web|url=https://www.sacred-texts.com/hin/m13/m13b114.htm|title=The Mahabharata, Book 13: Anusasana Parva: Section CXLIX|website=www.sacred-texts.com|access-date=2019-12-12|archive-date=20 October 2019|archive-url=https://web.archive.org/web/20191020110813/https://www.sacred-texts.com/hin/m13/m13b114.htm|url-status=live}}</ref>

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]]''.{{sfn|Aiyangar|1901|pp=221-2}} 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.<ref name=":4">{{Cite book |last=Vālmīki |url=https://books.google.com/books?id=kD84WlAtggkC&q=tortoise&pg=PA366 |title=The Rāmāyaṇa of Vālmīki: An Epic of Ancient India. Bālakāṇḍa |date=2007 |publisher=Motilal Banarsidass Publishe |isbn=978-81-208-3162-9 |pages=364–5 |language=en |access-date=14 April 2022 |archive-date=1 September 2023 |archive-url=https://web.archive.org/web/20230901110911/https://books.google.com/books?id=kD84WlAtggkC&q=tortoise&pg=PA366 |url-status=live }}</ref> 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.<ref name=":4" /><ref>{{Cite book|url=https://archive.org/details/Ramayana_201309|title=Ramayana|last=Dutt|first=Manmathnath|date=1891|pages=[https://archive.org/details/Ramayana_201309/page/n121 110]}}</ref> Later versions of the ''Ramayana'' like the ''[[Adhyatma Ramayana]]'' associate Kurma with [[Rama]], the male protagonist of the ''Ramayana'' who is also regarded as an avatar of Vishnu.<ref>{{Cite book|url=https://archive.org/details/TheAdhyatmaRamayana|title=The Adhyatma Ramayana|last=Rai Bahadur Lala Baij Nath|date=1979|page=163}}</ref>

== Puranas ==
{{Original research section|date=June 2020}}
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'.<ref name=":42" />{{sfn|Nanditha_Krishna|2009|p=40}}

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.{{sfn|Roy|2002|p=14}} With Vishnu gaining the status of the Supreme God, the actions of Prajapati were transferred to Vishnu.{{sfn|Roy|2002|p=14}}

In post-Vedic literature, including the [[Puranas]], Kurma is inextricably linked with the legend of the churning of the [[Kshir Sagar|Ocean Of Milk]], known as the [[Samudra manthan|Samudra Manthana]]. Kurma is also directly linked with [[World Turtle|Akupara]], the so-called 'world-turtle' that supports the Earth, usually with [[Shesha|Sesa]].

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 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.{{sfn|Shastri|Bhatt|Gangadharan|1998|pp=5-7}} 

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.{{sfn|Aiyangar|1901|pp=222-3}}{{sfn|Wilson|1862|p=143|loc=Chapter IX}} The ''Brahmanda Purana'' states that Vishnu in the form of Brahma supports the mount; while as Narayana invigorated the gods.{{sfn|Tagare|1999|pp=1062-3}} The ''Vayu Purana'', the ''Padma Purana'' have similar narratives; the ''Bhagavata Purana'' also narrates the tale.{{sfn|Wilson|1862|pp = 146-8}} 

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.{{sfn|Shastri|Tagare|1999|p=1018}} He is further called the first tortoise.{{sfn|Shastri|Tagare|1999|p=1031}} 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.{{sfn|Shastri|Tagare|1999|p=2205}} 

Samudra Manthana is alluded briefly in the ''Kurma Purana'', the ''Linga Purana'', the ''Brahma Vaivarta Purana'' and the ''Shiva Purana''.{{sfn|Wilson|1862|pp = 146-8}}{{sfn|Nagar|2005|p=366|loc=Part I}}

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 [[Apsara]]s, the cow of plenty [[Kamadhenu|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 (Hindu mythology)|Sharanga]], the conch of Vishnu ([[Shankha]]), Nidra - the goddess of sloth, [[Alakshmi]] or Jyestha - the goddess of misfortune and the Tulasi plant.{{sfn|Wilson|1862|pp = 146-8}}

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.{{sfn|Talukdar_of_Oudh|1916|p=284}} The ''Shiva Purana'' explicitly praises Vishnu as the world turtle who supports the Earth.{{sfn|Shastri|2002a|p=1115}} 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.{{sfn|Nagar|2005|pp=138, 340|loc=Part I}}

The ''Vishnu Purana'' narrative of Vishnu's boar avatar [[Varaha]] alludes to the Matsya and Kurma avatars, saying that Brahma (identified with Narayana, an epithet transferred to Vishnu) took these forms in previous ''kalpa''s.{{sfn|Wilson|1862|pp=57–8}} 

In the tale of the battle of the demon [[Bhandasura]] and the goddess [[Tripura Sundari|Lalita]] in the ''Brahmanda Purana'', When the demon created a flood using the Arnavastram, Lalita creates Kurma from the right index finger to shelter her goddess army who was drowning in the ocean  {{sfn|Tagare|1999|p=1206}}

In the ''Agni Purana'', the [[Shaligram]] stone for Kurma is described as black in colour with circular lines and an elevated hinder part.{{sfn|Shastri|Bhatt|Gangadharan|1998|p=125}}

Kurma is invoked in worship of Vishnu in various scriptures.{{sfn|Shastri|Bhatt|Gangadharan|1998|pp=50, 729, 871}}{{sfn|Brahma Purana|1955|pp=348, 390}}{{sfn|Varaha Purana|1960|pp=1, 31}} The ''Brahma Purana'' salutes Kurma in a hymn as the "great tortoise", who "lifted the Earth and kept the mountain aloft".{{sfn|Brahma Purana|1955|p=395}} 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.{{sfn|Shastri|1990|p=514}}{{sfn|Shastri|2000|p=873}}{{sfn|Shastri|Tagare|1999|p=27}}

The ''Agni Purana'', the ''Markendeya Purana'', the ''Vishnu Purana''  and the ''Brahma Purana'' state that Vishnu resides in [[Bharata Khanda|Bharata]] (the [[Indian subcontinent]]) in the form of Kurma.{{sfn|Shastri|Bhatt|Gangadharan|1998|p=326}}{{sfn|Brahma Purana|1955|p=104}}{{sfn|Wilson|1862a|pp = 125-6 }} The''Markendeya 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.{{sfn|Dutt|1896|pp=255-61}}{{sfn|Wilson|1862a|p = 133}} The ''Bhagavata Purana'' states Vishnu stays as Kurma in the Himalayan continent (''Hiraṇmaya-varsa'').{{sfn|Shastri|Tagare|1999|p=728}}

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.{{sfn|Gupta|1972|pp=i-ii}} The detailed tale of the Samudra Manthana is absent from the Purana and alludes to Kurma as the one who supported Mount Mandara.{{sfn|Gupta|1972|p=3}} 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''.{{sfn|Shastri|Bhatt|Gangadharan|1998|p=734}}

The ''Agni Purana'' prescribes that Kurma be depicted in zoomorphic form as a tortoise.{{sfn|Shastri|Bhatt|Gangadharan|1998|p=129}}

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.{{sfn|Shastri|1990|p=516}}{{sfn|Shastri|2002a|p=1117}}

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 ''kalpa''s.{{sfn|Dutt|1896|p=204}}

The ''Linga Purana'', the ''Varaha Purana'' and the ''Shiva Purana'' mention Kurma as second in its Dashavatara listing.{{sfn|Shastri|1990|p=774}}{{sfn|Shastri|2000|p=873}}{{sfn|Shastri|2002b|pp=2031, 2043}}{{sfn|Varaha Purana|1960|p=13}}

The ''Varaha Purana'' <!-- and the ''Margashirsha-Mahatmya'' of the ''Padma Purana''  --> recommends a ''[[vrata]]'' (vow) with fasting and worshipping Kurma-Vishnu in a three lunar-day festival culminating on the [[dvadashi|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.{{sfn|Varaha Purana|1960|pp=123-4}}<!-- {{sfn|Skanda Purana|1998a|pp=253–6}} -->

The ''Bhagavata Purana'' lists Kurma the eleventh avatar of Vishnu in the list of 22 avatars.{{sfn|Shastri|Tagare|1999|p=27}} The ''Garuda Purana'' lists him as the eleventh of 20 avatars,{{sfn|Garuda_Purana|2002|p=5}} elsewhere he is mentioned as the second of the Dashavatara.{{sfn|Garuda_Purana|2002|p=265}} 

The ''Vishnu Sahasranama'' version from the ''Garuda Purana'' mentions ''Kurma'' as an epithet of Vishnu.{{sfn|Garuda_Purana|2002|p=62}} The ''Garuda Purana'' addresses Kurma in hymns to Vishnu.{{sfn|Garuda_Purana|2002|p=101}} He is associated with the south-western direction.{{sfn|Garuda_Purana|2002a|p=579}}

=== Narada Purana ===
{| class="wikitable"
|-
! rowspan="2" |[[Narada Purana|Narada]]
!References
!Notes
|-
|'''Part 1:''' 2.37, 10.3-4;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.12945|title=THE NARADA-PURANA PART. 1|last=N.A|date=1950|publisher=MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED, DELHI DELHI}}</ref> '''Part 2:''' 44.26b-28a, 50.89-91, 54.11, 56.739b-745, 59.36, 62.53;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.20659|title=THE NARADA-PURANA PART. 2|last=N.A.|date=1950|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref> '''Part 3:''' 82.6-7, 89;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.21516|title=THE NARADA-PURANA PART. 3|last=N.A.|date=1952|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref> '''Part 4:''' 119.14-19, '''Uttara Bhaga:''' 8.7-11;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.12976|title=THE NARADA-PURANA PART. 4|last=N.A|date=1952|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 5:''' '''Uttara Bhaga:''' 52.29b-35, 68.4<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.12978|title=THE NARADA-PURANA PART. 5|last=N.A|date=1952|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref>
|The Narada Purana focuses on worship and rituals.
|}

{{blockquote|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 [[Deva (Hinduism)|Devas]] and [[Danava (Hinduism)|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.|source= Narada Purana (unknown translator), Part 4, Uttara Bhaga, Chapter 8, Verses 7-8 and 11|sign=}}
[[File:Narad - Vintage Print.jpg|thumb|280x280px|[[Narada]] with his [[Veena]] (or Vina).]]
In the [[Naradiya Purana|Narada Purana]], a brief synopsis of the [[Samudra manthan|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 [[Shaunaka|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 [[Kaumodaki|Kamoda]] was born among the four jewels of Virgins' (Part 5: Uttara Bhaga: 68.4). Other details include:

* Several [[Allegory|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 [[Hindu astrology|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 ===
{| class="wikitable"
|-
! rowspan="2" |[[Padma Purana|Padma]]
!References
!Notes
|-
|'''Part 1:''' 3.25b-29, 4, 5.81-87, 13.146b, 13.180, 13.186, 14.22-27;<ref>{{Cite book|url=https://archive.org/details/padma_purana_part1_english|title=Padma Purana Part 1 Srishti Khanda Motilal Banarsidass 1988|last=N. A. Deshpande|date=1988-01-01}}</ref> '''Part 2:''' 41.38-44a, 47.77-78, 47.85, b-8649.120-122a, 53.3, 75.90;<ref>{{Cite book|url=https://archive.org/details/padma_purana_part2_english|title=Padma Purana Part 2 Srishti Khanda Motilal Banarsidass 1989|last=N. A. Deshpande|date=1989-01-01}}</ref> '''Part 5:''' 8–10;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.21800|title=THE PADMA-PURANA PART. 5|last=N.A|date=1952|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref> '''Part 6:''' 78.28-43;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.22055|title=THE PADMA-PURANA PART. 6|last=N.A|date=1952|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref> '''Part 7:''' 5.12-20, 30.11-15, 66.44-54, 71.23-29b, 71.169-188, 71.244-264, 78.16-29;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.12949|title=THE PADMA-PURANA PART. 7|last=N.A|date=1952|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 8:''' 97.6b-8, 120.51b-73;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.12952|title=THE PADMA-PURANA PART. 8|last=N.A|date=1952|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 9:''' 228.19-24, 229.40-44, 230.3-11, 231–232, 237.15-19;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.12954|title=THE PADMA-PURANA PART. 9|last=N.A|date=1956|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 10:''' 6.175-190, 11.80-89, 11.92b-101, 17.103-117<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.21961|title=THE PADMA-PURANA PART.10|last=N.A.|date=1956|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref>
|No notable mentions in parts 3 or 4<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.21960|title=THE PADMA-PURANA PART. 3|last=N.A.|date=1951|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref><ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.12948|title=THE PADMA-PURANA PART. 4|last=N.A|date=1952|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref>
|}

{{blockquote|[[Vishnu|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 [<nowiki/>[[Shiva]]] took and drank that poison at his will. Due to drinking it Mahadeva had his throat turned dark blue. The [[Nāga|Nagas]] drank the remaining poison that had come up from the White [Milky] Ocean.|source=Padma Purana (translated by N.A. Deshpande, 1988), Part 1, Chapter 4, Verses 41-56}}
[[File:Raja Ravi Varma, Goddess Lakshmi, 1896.jpg|left|thumb|250x250px|The Goddess [[Lakshmi]], consort of [[Vishnu]] also known as 'Sri'.]]
In the [[Padma Purana]] three accounts of the [[Samudra manthan|Samudra Manthana]] are given, all beginning with [[Indra]] being cursed by [[Durvasa]]s 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 [[Daitya]]s (sons of [[Diti]]) and [[Danava (Hinduism)|Danavas]] (sons of [[Danu (Asura)|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 [[asura]]s, 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).

{{blockquote|O gods, Indira (i.e. [[Lakshmi|Laksmi]]), due to whose mere glance the world is endowed with glory, has vanished due to the curse of the [[Brahmin|Brahmana]] (viz. [[Durvasa]]s). 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).|source=Padma Purana (translated by N.A. Deshpande, 1988), Part 5, Chapter 8, Verses 19b-23}}
[[File:Dashavatara.jpg|thumb|280x280px|the [[Dashavatara]], or ten principle [[avatar]]s of [[Vishnu]].]]
In the second account, narrated by [[Sūta|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 [[Kshir Sagar|Milky Ocean]] (Part 5: 8). [[Ananta (infinite)|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 [[Alakshmi|Alaksmi]] (i.e. a-Laksmi or 'not [[Lakshmi|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) [[Ocimum tenuiflorum|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 [[Nāga|Naga]] used as a rope for churning is referred to as 'the Lord of the Serpents' (likely [[Ananta (infinite)|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|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 [[Shesha|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 (Hinduism)|Yama]] (Part 7: 66.44-54), [[Brahma]] (Part 7: 71.23-29b), and [[Shiva]] (Part 9: 229.40-44) 
* The [[Shaligram|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 ===
{| class="wikitable"
|-
! rowspan="2" |[[Skanda Purana|Skanda]]
!References
!Notes
|-
|'''Part 1:''' 8.89, 9–12;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.12961|title=THE SKANDA-PURANA PART. 1|last=N.A|date=1950|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 2:''' 47.12-15;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.13010|title=THE SKANDA-PURANA PART. 2|last=N.A|date=1950|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 3:''' Uttarardha: 11.8-11;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.20835|title=THE SKANDA-PURANA PART. 3|last=N.A.|date=1951|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref> '''Part 4:''' Venkatacala Mahatmya: 11, 20.81, 36.20-26;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.13009|title=THE SKANDA-PURANA PART. 4|last=N.A|date=1951|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 5:''' Purusottama-Ksetra Mahatmya: 15.30, 22.32-43;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.20756|title=THE SKANDA-PURANA PART. 5|last=N.A.|date=1951|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref> '''Part 6:''' Margasirsa Mahatmya: 3.23-29;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.20761|title=THE SKANDA-PURANA PART. 6|last=N.A.|date=1951|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref> '''Part 7:''' Vasudeva-Mamatmya: 9–14, 18.12-20, 27.32-33;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.13008|title=THE SKANDA-PURANA PART. 7|last=N.A|date=1951|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 8:''' Setu Mahatmya: 3.81-82, 37.15-20, 46.31-36;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.22054|title=THE SKANDA-PURANA PART. 8|last=N.A.|date=1953|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref> '''Part 9:''' Dharmaranya Khanda: 19.16, 20.20-23;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.21994|title=THE SKANDA-PURANA PART. 9|last=N.A.|date=1953|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref> '''Part 10:''' Purvardha: 8.100, 29.17-168, 32.69-71, 41.102, 50;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.13007|title=THE SKANDA-PURANA PART.10|last=N.A|date=1953|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 11:''' Uttarardha: 51, 70.69;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.13006|title=THE SKANDA-PURANA PART.11|last=N.A|date=1955|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 12:''' Avantiksetra Mahatmya: 42.12-14, 44 63.83;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.22009|title=THE SKANDA-PURANA PART.12|last=N.A.|date=1955|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref> '''Part 14:''' Reva Khanda: 7;<ref>{{Cite book|url=https://archive.org/details/in.ernet.dli.2015.100076|title=The Skanda-purana Part.14|last=Not Available|date=1957}}</ref> '''Part 15:''' Reva Khanda: 151.1-17, 181.56-65, 182.1-22;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.20778|title=THE SKANDA-PURANA PART.15|last=N.A.|date=1957|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref> '''Part 17:''' Nagara Khanda: 144.117;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.13004|title=THE SKANDA-PURANA PART.17|last=N.A|date=1958|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 18:''' Nagara Khanda: 210, 262.21-22, 271.245-455;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.13003|title=THE SKANDA-PURANA PART.18|last=N.A|date=1960|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 19:''' Prabhasa-Ksetra Mahatmya: 7.17-37, 11.18, 32.100-103a, 81.23-24;<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.13002|title=THE SKANDA-PURANA PART.19|last=N.A|date=1960|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> '''Part 20:''' Prabhasa Khanda: 167.33, 199.11-12<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.13000|title=THE SKANDA-PURANA PART.20|last=N.A|date=1960|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref>
|Nothing notable in parts 13 or 16.<ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.20764|title=THE SKANDA-PURANA PART.13|last=N.A.|date=1955|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. DELHI}}</ref><ref>{{Cite book|url=https://archive.org/details/dli.bengal.10689.13005|title=THE SKANDA-PURANA PART.16|last=N.A|date=1958|publisher=MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI}}</ref> Part 15 relates that Hamsa, one of Kasyapa's sons, became the mount of [[Brahma]] (221.1-6)
|}

{{blockquote|As the Ocean of Milk was being churned, the mountain sank deep into [[Patala#Rasatala|Rasatala]]. At that very instant, the Lord of [[Rama]], [[Vishnu|Visnu]], became a tortoise and lifted it up. That was something really marvellous... The excellent mountain had [[adamant]]ine 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.|source=Skanda Purana (Unknown translator, 1951), Part 1, Chapter 9, Verses 86 and 91}}
[[File:Watercolour painting on paper of Bṛhaspati, a Vedic deity holding a lotus flower.jpg|left|thumb|230x230px|The sage [[Bṛhaspati]], who curses [[Indra]] in some accounts of the [[Samudra manthan|Samudra Manthana]].]]
In the [[Skanda Purana]] four accounts of the [[Samudra manthan|Samudra Manthana]] are given. In the first, the churning of the [[Kshir Sagar|ocean of Milk]] takes place after [[Indra]] is cursed by the sage [[Bṛhaspati|Brhaspati]], resulting in the disappearance of [[Lakshmi]], misery to all, and ruin of the [[Deva (Hinduism)|devas]], defeated in battle by the [[asura]]s who take their precious items such as gems to [[Patala]]. On the advice of [[Brahma]], Indra and the devas make a pact with [[Mahabali|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 [[Daitya]]s - causing ignorance and lust - before enveloping all existence (including [[Vaikuntha]]) and reducing the [[World egg|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 [[Bṛhaspati|Brhaspati]] (Part 7: 8), resulting in the disappearance of [[Lakshmi|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 [[Kshir Sagar|Ocean of Milk]] (Part 7: 10). Indra forms a pact with the asuras, [[Shesha|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 [[Medicine|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).
[[File:Raja Ravi Varma, Mohini (Oleograph).jpg|thumb|200x200px|[[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 [[Vishvamitra|Visvamitra]]. The details are much the same as the previous accounts, with Vasuki as the cord as the 'Kacchapa (Tortoise incarnation of [[Vishnu|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 [[Samudra manthan|Ratnas]] (jewels); rejected by both the devas and [[Danava (Hinduism)|Danavas]], they are accepted by Ka (i.e. [[Brahma]]; Part 18: 210).

Notably, reminiscent the account of [[Prajapati]] and the [[Tortoise]] in the [[Taittiriya Shakha|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 [<nowiki/>[[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 (aeon)|Kalpa]]' with all creation - including the [[Deva (Hinduism)|devas]], [[Danava (Hinduism)|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 (Devi)|Tara]] and 'Permeated by her, Kurma, the sire of the universe, lifted up the [[Vedas]]' (Part 2: 47.12-15)
* Exploring the [[Lingam|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 [[Shesha|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 [[Shakti|Sakti]] (power) in an unmanifest form as a support for them all' (Part 4: Venkatacala Mahatmya: 36.20-26); [[Bhrigu|Bhrgu]] also states Kurma supports the earth (Part 15: Reva-Khanda: 182.1-22); and [[Shesha|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]]:

{{blockquote|When the sons of [[Kashyapa|Kasyapa]] (i.e. [[Deva (Hinduism)|Devas]] and [[Asura]]s) will churn the ocean for (obtaining) nectar, I [<nowiki/>[[Vishnu]]], assuming the form of a tortoise, will bear on my back Mount Mandara used as the churning rod.|source=Skanda Purana (Unknown translator, 1951), Part 7, Chapter 18, Verses 12-20}}

* In the procedure for [[Puja (Hinduism)|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 [[Lingam|Linga]] of [[Shiva]] evolved from 'the back of a tortoise (shell)' (Part 9: Dharmaranya Khanda: 19.16) and that 'The [[Bījā|Bija]] [origin] of Vahni (Fire) is accompanied by (the seed of) [[Vayu|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 (goddess)|Kumari]] - the [[Shakti]] of Kurma - has a noose in her hand and is located to the south of [[Lakshmi|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)
*[[Bhrigu|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 Khanda|Bharata]] and faces the east (Part 19: Prabhasa-Ksetra Mahatmya: 7.17-37 and 11.18)
*A Holy spot called Prabhasa in [[Bharata Khanda|Bharata]] is located to the south-west of the shrine of Kurma (Part 20: Prabhasa Khanda: 167.33)

==Temples==

[[File:Kurma at Saptashrungi.JPG|thumb|left|Kurma avatar at [[Saptashrungi]] of [[Shaktism]]|alt=|267x267px]]
[[File:11th century Kurmanatha Swamy Temple, Srikurmam Andhra Pradesh 01.jpg|thumb|[[Kurmanathaswamy temple, Srikurmam|Srikurmam temple, Srikakulam]]]]

=== Iconography ===
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.{{sfn|Nanditha_Krishna|2009|pp=41-2}}

Kurma is depicted either [[Zoomorphism|zoomorphically]] as a tortoise.{{sfn|Rao|1914|p=128}}

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.{{sfn|Rao|1914|pp=127-8}}

=== Locations ===

[[Kurmanathaswamy temple, Srikurmam|Srikurmam]] was initially a Shiva temple, which was converted into a Vaishnava one by the Vaishnava saint [[Ramanuja]].{{sfn|Nanditha_Krishna|2009|p=40}} 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.{{sfn|Nanditha_Krishna|2009|pp=40-1}}

There are five 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.<ref name="Singh1997">{{cite book|author=Nagendra Kr Singh|title=Encyclopaedia of Hinduism|url=https://books.google.com/books?id=dobtZ61vCp0C&pg=PA774|access-date=5 October 2015|volume=1|year=1997|publisher=Centre for International Religious Studies|isbn=978-81-7488-168-7|page=774}}</ref>

* Amamangalam Maha Vishnu Temple ([[Kakkur]], [[Kozhikode district|Calicut]] District, [[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 at [[Garuda]] Temple, [[Triprangode]], [[Malappuram district|Malappuram]], Kerala
* Subsidiary shrine at Shree Adukkath Bhagavathy Temple, [[Kasargode]], Kerala

== Other uses ==
M. Vettam notes that there are ten [[Vayu]]s (Winds) in the body, one of which is called 'Kurma' in regards to opening and closing the eyes.<ref>{{Cite book |last=Mani |first=Vettam |url=https://archive.org/details/puranicencyclopa00maniuoft |title=Puranic encyclopaedia : a comprehensive dictionary with special reference to the epic and Puranic literature |date=1975 |publisher=Delhi : Motilal Banarsidass |others=Robarts - University of Toronto |pages=[https://archive.org/details/puranicencyclopa00maniuoft/page/513 513]|isbn=978-0-8426-0822-0 }}</ref>

The '<nowiki/>'''kurma-[[Nadi (yoga)|Nadi]]'<nowiki/>''' (or '''Kūrmanāḍī''', Sanskrit कूर्मनाडी), meaning 'Tortoise-Nerve' or 'Canal Of The Tortoise', is in relation to steadying the mind (slowing down thoughts) in [[Yoga|Yogic]] practice.<ref name=":3">{{cite web |last=www.wisdomlib.org |date=2019-02-12 |title=Kurmanadi, Kūrmanāḍī, Kurma-nadi: 4 definitions |url=https://www.wisdomlib.org/definition/kurmanadi |access-date=2019-12-08 |website=www.wisdomlib.org |archive-date=8 December 2019 |archive-url=https://web.archive.org/web/20191208131315/https://www.wisdomlib.org/definition/kurmanadi |url-status=live }}</ref> '''<nowiki/>'Nadi'''' itself means 'Vein', 'Artery', 'River', or 'Any Tubular Organ Of The Body' (as well as 'Flute').<ref>{{cite web |title=Sanskrit Dictionary for Spoken Sanskrit |url=https://spokensanskrit.org/index.php?tran_input=nadI&direct=se&script=hk&link=yes&mode=3 |access-date=2019-12-08 |website=spokensanskrit.org}}</ref> Although the Kurmanaḍi is generally stated to be located in the upper chest below the throat,<ref name=":3" /> S. Lele believes this refers to the [[Muladhara|Muladhara Chakra]], located near the [[Coccyx|Tailbone]], based on the root-word 'Nal' (Sanskrit नल्), meaning 'to Bind'.<ref>{{Cite book |last=shriram lele |url=https://archive.org/details/YogasutrasOfPatanjaliWithNotesAndIntroduction |title=Yogasutras Of Patanjali With Notes And Introduction |date=2010-03-21 |pages=[https://archive.org/details/YogasutrasOfPatanjaliWithNotesAndIntroduction/page/n120 121]}}</ref><ref>{{cite web |last=www.wisdomlib.org |date=2018-12-29 |title=Nal, Ṇal: 3 definitions |url=https://www.wisdomlib.org/definition/nal |access-date=2019-12-08 |website=www.wisdomlib.org |archive-date=8 December 2019 |archive-url=https://web.archive.org/web/20191208131309/https://www.wisdomlib.org/definition/nal |url-status=live }}</ref>

These are all mentioned in the [[Upanishads]] and [[Puranas]].

==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 manthan|Samudra Manthana]] - myth of the churning of the ocean by Kurma
* [[World Turtle]] - the giant turtle who supports the earth
{{reflist|group=note}}

==References==
{{reflist|colwidth=30em}}

===Bibliography===
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== External links ==
*{{Commons category-inline|Kurma}}

{{VishnuAvatars}}

[[Category:Avatars of Vishnu]]
[[Category:World-bearing animals]]
[[Category:Legendary turtles]]
[[Category:Animal gods]]
[[Category:Animals in Hinduism]]
[[Category:Heroes in Hindu mythology]]