Vārāṇasī (Avimukta) Māhātmya and the Catalogue of Guhya-Tīrthas
कपालमोचनं तीर्थं ब्रह्महत्याविनाशनम् / शुक्रेश्वरं महापुण्यमानन्दपुरमुत्तमम्
kapālamocanaṃ tīrthaṃ brahmahatyāvināśanam / śukreśvaraṃ mahāpuṇyamānandapuramuttamam
يوجد التيرثا المسمّى «كَبَالاموتشَنَ» (Kapālamocana)، مُزيلُ إثمِ قتلِ البراهمن؛ ويوجد «شُكْرِشْفَرا» (Śukreśvara) عظيمُ البركة؛ وكذلك الموضعُ المقدّسُ الأسمى المسمّى «آنَنْدابورا» (Ānandapura).
Suta (narrating to the sages at Naimisharanya, within the Kurma Purana’s tirtha-mahatmya style narration)
Primary Rasa: shanta
Secondary Rasa: karuna
Indirectly, by presenting tirtha as a purifier of even grave sin, the verse reflects the Purana’s view that inner purification and restoration of dharmic clarity prepare the mind for Self-knowledge (Atman-realization), even when the verse itself is primarily geographical and expiatory.
The verse emphasizes tīrtha-sevā and prāyaścitta (purificatory discipline). In Kurma Purana’s broader spiritual framework, such purification supports higher sādhanā—japa, worship of Īśvara (often Shiva), and the stabilizing of mind needed for Yoga and contemplative practice.
By listing a Shiva-site (Śukreśvara) within a Vaishnava Purana’s sacred geography, it models the Kurma Purana’s inclusive synthesis: pilgrimage and devotion to Shiva are upheld as fully valid within a Vishnu-centered narrative universe.