Shloka 59

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

Devanagari script

ततो गच्छेत राजेन्द्र लिङ्गो यत्र जनार्दनः / तत्र स्नात्वा तु राजेन्द्र विष्णुलोके महीयते

Transliteration

tato gaccheta rājendra liṅgo yatra janārdanaḥ / tatra snātvā tu rājendra viṣṇuloke mahīyate

Translation

ثمّ، يا ملكَ الملوك، امضِ إلى ذلك اللِّنگا (liṅga) حيث يحضر «جَناردَنا» (Janārdana—ڤِشنو). فإذا اغتسلتَ هناك، يا أيها الملك، نلتَ الإكرامَ والتمجيدَ في عالم ڤِشنو (Viṣṇuloka).

Word by Word

ततःthen

गच्छेतshould go

राजेन्द्रO king of kings

लिङ्गम्the liṅga (emblem/shrine)

यत्रwhere

जनार्दनःJanārdana (Viṣṇu)

तत्रthere

स्नात्वाhaving bathed

तुindeed/and

राजेन्द्रO king

विष्णुलोकेin Viṣṇu's world

महीयतेis honored/glorified

Speaker

Lord Kurma (Vishnu) instructing King Indradyumna (tirtha guidance within Purva-bhaga narrative)

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Characters & Entities

Janardana

Vishnu

Linga

Vishnuloka

Rajendra (King Indradyumna)

FAQs

How does this verse explain the nature of the Supreme Self (Atman)?

By presenting Janārdana as present in a Śaiva liṅga, the verse implies a single supreme reality that can be approached through multiple sacred forms—pointing to an underlying non-sectarian vision of the Supreme.

What Yoga or Meditative practices are highlighted here?

The verse emphasizes tīrtha-snāna (ritual bathing) as a purificatory discipline that supports inner purification; in the Kurma Purana’s wider yogic framework, such external acts are meant to aid steadiness of mind, devotion, and readiness for higher contemplation.

How does this verse depict the relationship between Shiva and Vishnu?

It explicitly places Janārdana (Vishnu) in relation to a liṅga, conveying Shaiva–Vaishnava synthesis: worship at Śiva’s emblem can lead to Vishnu’s realm, indicating complementary rather than rival divinities.