Shloka 25
Narmadā–Tīrtha-Māhātmya: Sequence of Sacred Fords and Their Fruits
ततो दीप्तेश्वरं गच्छेद् व्यासतीर्थं तपोवनम् / निवर्तिता पुरा तत्र व्यासभीता महानदी / हुङ्कारिता तु व्यासेन दक्षिणेन ततो गता
tato dīpteśvaraṃ gacched vyāsatīrthaṃ tapovanam / nivartitā purā tatra vyāsabhītā mahānadī / huṅkāritā tu vyāsena dakṣiṇena tato gatā
ثم ينبغي أن يُقصَدَ ديبتِشْوَرا (Dīpteśvara)، إلى تيرثا فياسا (Vyāsa-tīrtha) في غابة الزهد والتقشّف. قديماً رُدَّ النهرُ العظيم هناك خوفاً من فياسا؛ ولمّا أطلق فياسا صيحةَ الأمر «هُونْكَارَا» (huṅkāra) جرى بعد ذلك نحو الجنوب.
Sūta (narrator) relaying the tīrtha-māhātmya within the Kurma Purana’s pilgrimage discourse
Primary Rasa: adbhuta
Secondary Rasa: vira
FAQs
Indirectly: the verse emphasizes īśvara-prabhāva (divine sovereignty) and ṛṣi-tejas (the spiritual potency of realized sages). In the Kurma Purana’s synthesis, such power is understood as arising from alignment with Īśvara—the inner Self (Ātman) realized through tapas—rather than from mere worldly force.
Tapas (austerity) is foregrounded via “tapovana,” implying disciplined yogic life—restraint, vow, and sustained practice. The narrative frames tīrtha-yātrā as supportive to sādhanā: visiting sanctified places linked to sages and Īśvara strengthens devotion (bhakti) and inner steadiness (dhyāna-niṣṭhā).
Through shared sacred space and authority: Dīpteśvara (a Śaiva locus) and Vyāsa (Vishnu’s empowered sage-avatar in Purāṇic tradition) appear within one pilgrimage sequence. The Kurma Purana commonly presents Śiva-devotion and Vaiṣṇava sanctity as complementary paths under one Īśvara-centered dharma.