Shloka 43
Narmadā–Tīrtha-Māhātmya: Sequence of Sacred Fords and Their Fruits
चैत्रमासे तु संप्राप्ते शुक्लपक्षे त्रयोदशी / कामदेवदिने तस्मिन्नहल्यां यस्तु पूजयेत्
caitramāse tu saṃprāpte śuklapakṣe trayodaśī / kāmadevadine tasminnahalyāṃ yastu pūjayet
وعندما يحلُّ شهرُ تشيترا، في النصفِ المضيء، في اليومِ الثالثَ عشرَ (ترايودشي) — وهو اليومُ المقدَّسُ لكاماديفا — فمَن عبدَ أَهَلْيَا بتفانٍ…
Traditional narrator within the Purana (contextual vrata-instruction section; exact speaker not explicit in the provided single verse)
Primary Rasa: shringara
Secondary Rasa: bhayanaka
FAQs
This verse is primarily ritual-calendar instruction (tithi and worship). It implies the Atman-oriented Purāṇic ethic indirectly: dharmic observance and devotion (pūjā) purify the mind, which in the Kurma Purana’s broader teaching supports Self-knowledge (ātma-jñāna) and steadiness in yoga.
No explicit yoga technique is stated in this single line; the emphasized practice is pūjā on a specific sacred tithi. In Kurma Purana’s broader framework, such vratas function as preparatory discipline (niyama/sādhana) that strengthens devotion and concentration—supportive to Pāśupata-oriented and Ishvara-centered contemplation.
The verse itself names Kāmadeva and Ahalyā rather than Śiva or Viṣṇu. Yet within the Kurma Purana’s integrative theology, tithi-based worship and vrata observances are presented as universally dharmic—compatible with both Śaiva and Vaiṣṇava devotion—supporting the text’s broader synthesis.