Along with being synonymous with Akupara, the World-Turtle supporting the Earth, Kurma is listed as the second of the Dashavatara, which are the ten principal incarnations of Vishnu.

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.As illustrated below, Vedic literature such as the Samaveda and Yajurveda explicitly state Akupara/Kurma and the sage Kashyapa are Synonymous.

In another, Garuda seeks the Amrita produced (eating a warring Elephant And Tortoise in the process) to free his mother and himself from enslavement from Kadru.

Sinha seems to support this view, adding 'Kurma was a great Avatara as He prepared the way for the spiritual regeneration of the universe, by the Churning of the Ocean Of Milk'.

Wilkins all state that the origin of Kurma is in the Vedas, specifically the Shatapatha Brahmana (related to the YajurVeda), where the name is also synonymous with Kashyapa, one of the Saptarishi (seven sages).

[23] In another instance in the Taittiriya Samhita where Prajapati assigns sacrifices for the gods and places the oblation within himself, "the Sacrificial Cake" (Purodasa) is said to become a tortoise.

[22] The Rigveda also refers in a hymn that Vayu churned for the sages (munis) and Rudra drinks from a cup of visha, which can be mean water or poison.

Caland explains in his footnote to verse 30 the significance of this name by quoting from the Jaiminiya Brahmana:[11] Akupara Kasyapa descended together with the Kalis, into the sea.

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.

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.

[61] The Brahma Vaivarta Purana states the serpent Shesha who supports the universe over his hoods, sits on Kurma, who lies in the wind or the waters.

[73][74][75] TheMarkendeya Purana gives a detailed description of various lands of the region and constellations and zodiac stars corresponding to nine parts of the tortoise - mouth, four feet, tail, centre and two sides of its belly.

[86][71][87][88] The Varaha Purana recommends a vrata (vow) with fasting and worshipping Kurma-Vishnu in a three lunar-day festival culminating on the twelfth lunar day in the bright half of the Pausha month.

ten thousand years than this mountain ground and rubbed the armlets of the discus-bearing Lord.In the Narada Purana, a brief synopsis of the Samudra Manthana is given by Brahma to Mohini, as quoted above (Part 4: 8.7-11).

The first is by Saunaka who said 'When there was an impediment at the time of churning the ocean for the sake of nectar, he [Kurma] held the mount Mandara on his back, for the welfare of the gods.

The Nagas drank the remaining poison that had come up from the White [Milky] Ocean.In the Padma Purana three accounts of the Samudra Manthana are given, all beginning with Indra being cursed by Durvasas for arrogance.

Notably, during the churning, Varuni (Goddess of Wine) is upon emerging rejected by the gods and accepted by the asuras, the opposite of the account given in the Brahmanda Purana (to explain the meaning of 'Asura').

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.

An evil being called Alaksmi (i.e. a-Laksmi or 'not Laksmi') them emerges and is told to reside in places such as where there is quarrel, gambling, adultery, theft, and so forth (Part 5: 9).

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).

In the second account, Indra is again cursed by the sage Brhaspati (Part 7: 8), resulting in the disappearance of Laksmi, and with her, an absence of 'Penance, Purity, Mercy, Truth...

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).

Indra forms a pact with the asuras, Sesa is used as a churning rope with the Mandara Mountain, and Vishnu incarnates as Kurma as the base.

After a thousand years of churning the poison Halahala is generated and swallowed by Shiva; the drops that fell are taken by serpents, scorpions, and some medicinal plants (Part 7: 11).

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).

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.

The notable exception is that the churning first produces a 'hideous' family of three of Ratnas (jewels); rejected by both the devas and Danavas, they are accepted by Ka (i.e. Brahma; Part 18: 210).

Woken by Brahma, Vishnu 'got up ejecting the three worlds that had been swallowed at the time of the close of the [previous] Kalpa' with all creation - including the devas, Danavas, moon, sun, and planets - being generated from and by Him.

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.