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Shloka 15

Yamunā–Gaṅgā Tīrtha-Māhātmya: Agni-tīrtha, Anaraka, Prayāga, and the Tapovana of Jāhnavī

एवमुक्त्वा स भगवान् मार्कण्डेयो महामुनिः / तीर्तानि कथयामास पृथिव्यां यानि कानिचित्

evamuktvā sa bhagavān mārkaṇḍeyo mahāmuniḥ / tīrtāni kathayāmāsa pṛthivyāṃ yāni kānicit

وبعد أن قال ذلك، شرعَ الحكيمُ الجليلُ المُبجَّل ماركاندييا في سردِ بعضِ التيرثاتِ المقدّسةِ الموجودةِ على ظهرِ الأرض.

evamthus
evam:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootevam (अव्यय)
FormAdverb (प्रकारवाचक-अव्यय)
uktvāhaving spoken
uktvā:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeVerb
Root√vac (वच् धातु) (कृदन्त)
FormAbsolutive/Gerund (क्त्वान्त) from √वच्; 'having said'
saḥhe
saḥ:
Karta (कर्ता)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
FormMasculine, Nominative, Singular; demonstrative pronoun
bhagavānthe venerable one
bhagavān:
Karta (कर्ता)
TypeNoun
Rootbhagavat (प्रातिपदिक)
FormMasculine, Nominative, Singular
mārkaṇḍeyaḥMārkaṇḍeya
mārkaṇḍeyaḥ:
Karta (कर्ता)
TypeNoun
Rootmārkaṇḍeya (प्रातिपदिक)
FormMasculine, Nominative, Singular; proper noun
mahā-muniḥgreat sage
mahā-muniḥ:
Karta (कर्ता)
TypeNoun
Rootmahā (प्रातिपदिक) + muni (प्रातिपदिक)
FormMasculine, Nominative, Singular; कर्मधारय: 'great sage'
tīrthānipilgrimage-places
tīrthāni:
Karma (कर्म)
TypeNoun
Roottīrtha (प्रातिपदिक)
FormNeuter, Accusative, Plural
kathayāmāsanarrated
kathayāmāsa:
Kriyā (क्रिया)
TypeVerb
Root√kath (कथ् धातु)
FormPeriphrastic perfect (लिट्/परस्मैपद; आम्-प्रत्यययुक्त), 3rd person, Singular; 'he narrated/told'
pṛthivyāmon the earth
pṛthivyām:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootpṛthivī (प्रातिपदिक)
FormFeminine, Locative, Singular
yāniwhich
yāni:
Karma (कर्म)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
FormNeuter, Accusative, Plural; relative pronoun agreeing with tīrthāni
kānicitsome, certain
kānicit:
Karma (कर्म)
TypeNoun
Rootkim (सर्वनाम-प्रातिपदिक)
FormNeuter, Accusative, Plural; indefinite pronoun (किञ्चित्-प्रयोग)

Narrator (Purāṇic narrator reporting Markandeya’s discourse)

Primary Rasa: shanta

Secondary Rasa: adbhuta

M
Markandeya
T
Tirtha

FAQs

It does not directly define Ātman; instead, it frames a dharmic setting where sacred tīrthas support purification and inner readiness—often treated in the Purāṇas as an aid to realizing the Self through śraddhā, śauca, and right conduct.

No explicit yogic technique is taught in this line; the practice implied is tīrtha-yātrā undertaken with discipline and purity, which the Kurma Purana commonly links with tapas, japa, and worship as preparatory limbs supporting higher yogic pursuit.

This verse is neutral and narrative; however, the Kurma Purana’s broader Shaiva–Vaishnava synthesis often treats tīrthas as spaces where devotion to Hari and Hara converges through shared dharma, worship, and purification.