Shloka 7
Narmadā–Tīrtha-Māhātmya: Sequence of Sacred Fords and Their Fruits
ततो गच्छेत राजेन्द्र केदारं नाम पुण्यदम् / तत्र स्नात्वोदकं कृत्वा सर्वान् कामानवाप्नुयात्
tato gaccheta rājendra kedāraṃ nāma puṇyadam / tatra snātvodakaṃ kṛtvā sarvān kāmānavāpnuyāt
ثمّ، يا خيرَ الملوك، ينبغي أن يمضي المرء إلى الموضع المقدّس المسمّى كيدارا (Kedāra)، واهبِ الثواب والبركة. فإذا اغتسل هناك وأدّى شعائر إراقة الماء وتقديمه على الوجه اللائق، نال تمامَ كلّ ما يشتهي من المقاصد.
Sūta (narrating Purāṇic teaching to the sages; addressing a kingly interlocutor in the verse as 'rājendra')
Primary Rasa: shanta
Secondary Rasa: shringara
FAQs
Indirectly: it frames purification through tīrtha-bathing and rite as a dhārmic aid that removes obstacles to higher realization, preparing the seeker for knowledge of the Self taught elsewhere in the Kurma Purana.
Not a meditation technique, but a preparatory discipline (śauca and dharma): tīrtha-snānā (ritual bath) and udaka-kriyā (water libations such as tarpana/offerings), which the Purāṇa treats as supportive limbs for inner steadiness and devotion.
By praising Kedāra (a Śaiva tīrtha) within the Kurma Purana’s Vaiṣṇava framework, it reflects the text’s synthesis: honoring Śiva’s sacred geography while upholding a unified dhārmic path where pilgrimage and devotion serve the same supreme goal.