Shloka 11
Divine Abodes on the Mountains — A Sacred Survey of Jambūdvīpa
Kailāsa to Siddha Realms
तथा च वसुधारे तु वसूनां रत्नमण्डितम् / स्थानानामष्टकं पुण्यं दुराधर्षं सुरद्विषाम्
tathā ca vasudhāre tu vasūnāṃ ratnamaṇḍitam / sthānānāmaṣṭakaṃ puṇyaṃ durādharṣaṃ suradviṣām
وكذلك في فَسُذارا يوجدُ ثُمانيُّ مقاماتٍ مقدّسةٍ للفَسُو، مُزدانةٌ بالجواهر؛ مجموعةٌ مباركةٌ كالمعابر المقدّسة (تيرثا)، عصيّةٌ على الانتهاك، عسيرةُ المنال حتى على أعداء الآلهة.
Sūta (narrating to the sages, describing the Kurma Purana’s tirtha-mahatmya material)
Primary Rasa: vira
Secondary Rasa: adbhuta
FAQs
This verse does not directly define Ātman; it emphasizes puṇya (merit) accrued through contact with sanctified space, a common Purāṇic bridge where outer tīrtha-dharma supports inner purification that later enables Self-knowledge.
No explicit yogic technique is stated; the practice implied is tīrtha-sevā—pilgrimage, reverence, and purity disciplines—often treated in the Kurma Purana as preparatory (sādhana) that steadies the mind for higher dhyāna and the Pāśupata-oriented pursuit of liberation.
The verse is primarily geographical/devotional rather than theological; within the Kurma Purana’s synthesis, such holy abodes function as shared dharmic ground where sectarian boundaries soften—tīrthas are upheld as universally merit-giving under the one sacred order (dharma) honored by both Shaiva and Vaishnava streams.