Shloka 27
Narmadā-māhātmya: Amarakāṇṭaka, Jāleśvara, Kapilā–Viśalyakaraṇī, and the Supreme Purifying Power of Darśana
द्वितीया तु महाभागा विशल्यकरणी शुभा / तत्र तीर्थे नरः स्नात्वा विशल्यो भवति क्षणात्
dvitīyā tu mahābhāgā viśalyakaraṇī śubhā / tatra tīrthe naraḥ snātvā viśalyo bhavati kṣaṇāt
أمّا التيـرثا الثانية فهي «فيشاليَكَرَني» المباركة العظيمة الحظ. من اغتسل في ذلك المَعبر المقدّس صار في لحظةٍ بلا «سهام»؛ أي متحرّرًا من الأذى والألم والابتلاءات.
Sūta (narrating the tīrtha-māhātmya within the Kurma Purana’s discourse to the sages)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
Indirectly: it presents purification through tīrtha-snana as removing “śalya” (piercing afflictions). In the Purāṇic framework, such cleansing supports inner clarity in which the Self is recognized as untouched by suffering.
A preparatory discipline: tīrtha-snana as śuddhi (purification). In Kurma Purana’s broader soteriology, outward purity and vow-based conduct support later yogic steadiness—restraint, devotion, and contemplation.
It does not state it explicitly; however, the Kurma Purana’s synthesis treats tīrtha and purification as universally sanctifying—compatible with both Shaiva (Pāśupata) and Vaishnava devotional paths.