Vamana Purana — Sacred Abodes of Vishnu & Shiva, Shloka 47

Tirtha-Mahatmya Catalogue

Devanagari script

संकीर्तनात् स्मारणाद् दर्शनाच्च संस्पर्शनादेव च देवतायाः धर्मार्थकामाद्यपवर्गमेव लभन्ति देवा मनुजाः ससाध्याः // 63.46 एतानि तुभ्यं विनिवेदितानि ममालयानीह तपोमयानि उत्तिष्ठ गच्छामि महासुरस्य यज्ञं सुराणां हि हिताय विप्र

Transliteration

saṃkīrtanāt smāraṇād darśanācca saṃsparśanādeva ca devatāyāḥ dharmārthakāmādyapavargameva labhanti devā manujāḥ sasādhyāḥ // 63.46 etāni tubhyaṃ viniveditāni mamālayānīha tapomayāni uttiṣṭha gacchāmi mahāsurasya yajñaṃ surāṇāṃ hi hitāya vipra

Translation

["Tri-karaṇa śuddhi (purity of thought, word, deed)", "Repentance and resolve (prāyaścitta-oriented ethic)", "Consequences of sin (pāpa)", "Moral reformation"]

Speakers

• Deity (implied Viṣṇu) to a brāhmaṇa/ṛṣi; the closing line signals narrative movement toward Bali’s sacrifice.

Primary Deities

• Vishnu (Vamana trajectory implied)
• Devas (collective)

Key Themes

• Tirtha Mahima
• Fourfold access: kīrtana–smaraṇa–darśana–sparśa
• Purification and merit
• Puruṣārthas culminating in mokṣa (apavarga)
• Narrative transition to Vāmana–Bali episode
• Deva welfare (surahita)

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

How can mere ‘touch’ or ‘seeing’ grant even mokṣa (apavarga)?

Purāṇic tīrtha-theology treats certain sites as condensations of divine tapas and presence. Contact (sparśa) and vision (darśana) are not only sensory acts but sacramental encounters that can culminate in liberation when joined to faith and right intention.

Why are ‘gods, humans, and Sādhyas’ all mentioned together?

It universalizes the efficacy of the sacred: the tīrtha’s power is not restricted by species or realm. Mentioning Sādhyas (a celestial class) heightens the claim—these abodes confer results valued across the three worlds.

What is the significance of the sudden mention of the ‘great Asura’s sacrifice’?

It functions as a hinge from geography/māhātmya to narrative: the speaker signals departure to Bali’s yajña, aligning the tīrtha discourse with the broader Vāmana cycle where Viṣṇu acts ‘for the welfare of the gods’ (surāṇāṃ hitāya).