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Shloka 20

Narmadā–Tīrtha-Māhātmya: Sequence of Sacred Fords and Their Fruits

भीमेश्वरं ततो गच्छेत् सर्वव्याधिविनाशनम् / स्नातमात्रो नरस्तत्र सर्वदुःखैः प्रमुच्यते

bhīmeśvaraṃ tato gacchet sarvavyādhivināśanam / snātamātro narastatra sarvaduḥkhaiḥ pramucyate

ثم ليقصد بهيميشڤرا، مُبيدَ كلِّ الأسقام. فبمجرد الاغتسال هناك يتحرر الإنسان من جميع الأحزان.

भीमेश्वरम्Bhīmeśvara
भीमेश्वरम्:
Karma (कर्म)
TypeNoun
Rootbhīma + īśvara (प्रातिपदिक)
Formकर्मधारय-समास (भीमः ईश्वरः), पुंलिङ्ग, द्वितीया (कर्म), एकवचन
ततःthen
ततः:
Kāla (काल)
TypeIndeclinable
Roottatas (अव्यय)
Formअव्यय — ‘thereafter’
गच्छेत्should go
गच्छेत्:
Kriyā (क्रिया)
TypeVerb
Rootgam (धातु)
Formविधिलिङ्, प्रथमपुरुष, एकवचन, परस्मैपद
सर्वव्याधिविनाशनम्destroyer of all diseases
सर्वव्याधिविनाशनम्:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootsarva + vyādhi + vināśana (प्रातिपदिक)
Formतत्पुरुष-समास (सर्वेषां व्याधीनां विनाशनम्), नपुंसकलिङ्ग, द्वितीया, एकवचन; विशेषणम् (भीमेश्वरम्)
स्नातमात्रःmerely by bathing (one who has only bathed)
स्नातमात्रः:
Kartṛ (कर्ता)
TypeAdjective
Rootsnāta (कृदन्त) + mātra (प्रातिपदिक)
Formतत्पुरुष-समास (स्नातस्य मात्रः/केवलः), पुंलिङ्ग, प्रथमा, एकवचन; विशेषणम् (नरः)
नरःa man
नरः:
Kartṛ (कर्ता)
TypeNoun
Rootnara (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
तत्रthere
तत्र:
Adhikaraṇa (अधिकरण)
TypeIndeclinable
Roottatra (अव्यय)
Formस्थानवाचक-अव्यय
सर्वदुःखैःfrom all sufferings
सर्वदुःखैः:
Apādāna (अपादान)
TypeNoun
Rootsarva + duḥkha (प्रातिपदिक)
Formतत्पुरुष-समास (सर्वाणि दुःखानि), नपुंसकलिङ्ग, तृतीया (करण), बहुवचन
प्रमुच्यतेis released
प्रमुच्यते:
Kriyā (क्रिया)
TypeVerb
Rootpra + muc (धातु)
Formलट् (वर्तमान), प्रथमपुरुष, एकवचन, आत्मनेपद; कर्मणि—‘is completely freed’

Narratorial voice within the Kurma Purana’s tirtha-mahatmya section (traditionally transmitted by Vyasa/Suta framework)

Primary Rasa: shanta

Secondary Rasa: adbhuta

B
Bhīmeśvara
Ś
Śiva
T
Tīrtha

FAQs

Indirectly: it presents purification (snāna at a tīrtha) as removing duḥkha, preparing the seeker for higher knowledge of the Self taught elsewhere in the Kurma Purana.

The verse highlights tīrtha-snānā (ritual bathing) as a purificatory discipline; in the Purāṇic yogic frame, such śauca supports steadiness of mind for japa, dhyāna, and devotion.

By praising a Śaiva shrine within a Vaiṣṇava-anchored Purāṇa, it reflects the Kurma Purana’s integrative stance where Śiva-tīrthas are affirmed within a broader dharma and liberation-oriented theology.