Shloka 38
Narmadā-māhātmya: Amarakāṇṭaka, Jāleśvara, Kapilā–Viśalyakaraṇī, and the Supreme Purifying Power of Darśana
तत्र संनिहितो राजन् देव्या सह महेश्वरः / ब्रह्मा विष्णुस्तथा चेन्द्रो विद्याधरगणैः सह
tatra saṃnihito rājan devyā saha maheśvaraḥ / brahmā viṣṇustathā cendro vidyādharagaṇaiḥ saha
Dort, o König, weilt Maheśvara in offenbarer Gegenwart zusammen mit der Göttin; und auch Brahmā, Viṣṇu und Indra sind dort zugegen, samt den Scharen der Vidyādharas.
Narrator (a Purāṇic sage addressing the King within the pilgrimage/tirtha narrative frame)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By portraying Brahmā, Viṣṇu, and Indra alongside Maheśvara and Devī as simultaneously “present,” the verse hints at a unitive sacred reality where diverse divine functions converge at a tirtha—suggesting the One is approached through many deva-forms rather than as competing absolutes.
This verse itself emphasizes tirtha-sannidhya (holy presence) rather than a specific technique; in Kurma Purana’s broader Shaiva-Yoga orientation, such a locus of divine presence supports practices like japa, dhyāna, and īśvara-smaraṇa performed at sacred sites to intensify bhakti and inner steadiness.
Śiva (Maheśvara) and Viṣṇu are depicted as co-present within the same sacred sphere, reinforcing the Kurma Purana’s Shaiva–Vaiṣṇava synthesis: devotional focus may differ, yet the divine order is harmonious and non-rivalrous at the level of sacred truth.