Shloka 34
Śrāddha-Kāla-Nirṇaya: Proper Times, Nakṣatra Fruits, Tīrtha Merit, and Offerings for Ancestral Rites
केदारे फल्गुतीर्थे च नैमिषारण्य एव च / सरस्वत्यां विशेषेण पुष्करेषु विशेषतः
kedāre phalgutīrthe ca naimiṣāraṇya eva ca / sarasvatyāṃ viśeṣeṇa puṣkareṣu viśeṣataḥ
في كيدارا، وفي تيرثا فالغو، وكذلك في نيميشَارَنيَا؛ وعلى نحوٍ خاص على ضفاف سارَسْوَتي، وبالأخصّ الأشدّ في بوشكارا—يُعلَن أن الفضلَ المقدّس هناك فائقٌ واستثنائيّ.
Sūta (narrator) relaying the tīrtha-māhātmya taught in the Kurma Purana’s discourse
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
This verse does not define Ātman directly; it points to tīrtha-sevā (reverent pilgrimage) as a dharmic aid that purifies the mind—supporting the inner fitness required for realizing the Self taught elsewhere in the Purāṇa.
No specific āsana or meditation is named; the implied practice is tīrtha-yātrā with śraddhā—ritual bathing, japa, and disciplined conduct—used as preparatory purification aligned with Purāṇic yoga and vrata traditions.
By praising sites like Kedāra (Śaiva) alongside Naimiṣāraṇya and Puṣkara (broadly Vaiṣṇava/Vedic pilgrimage spheres), the verse reflects the Kurma Purana’s integrative stance: sacred merit is honored across sectarian boundaries within one dharmic framework.