Shloka 17
Tīrtha-Māhātmya: Mahālaya, Kedāra, Rivers and Fords, and Devadāru Forest
Akṣaya-Karma Doctrine
द्विजातीनां तु कथितं तीर्थानामिह सेवनम् / यस्य वाङ्मनसो शुद्धे हस्तपादौ च संस्थितौ / अलोलुपो ब्रह्मचारो तीर्थानां फलमाप्नुयात्
dvijātīnāṃ tu kathitaṃ tīrthānāmiha sevanam / yasya vāṅmanaso śuddhe hastapādau ca saṃsthitau / alolupo brahmacāro tīrthānāṃ phalamāpnuyāt
Pour les « deux-fois-nés » (dvija), il est enseigné ici de fréquenter et servir les tīrtha, les gués sacrés. Celui dont la parole et l’esprit sont purs, dont les mains et les pieds sont maîtrisés, qui est sans avidité et demeure en brahmacarya, celui-là obtient véritablement le fruit des tīrtha.
Traditional narration within the Kurma Purana’s dharma-teaching context (speaker not explicit in the provided excerpt; presented as authoritative instruction aligned with Lord Kurma’s discourse style).
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
It implies that the true “fruit” of pilgrimage is inward: purity of mind and speech and disciplined conduct. Such inner śuddhi is the practical basis for realizing the Self beyond mere external travel.
The verse emphasizes yama-like restraints: non-greed (alolupatā), brahmacarya, and disciplined bodily action (controlled hands and feet), along with mental and verbal purity—core prerequisites for Shaiva-Vaishnava sādhanā and the Kurma Purana’s yogic ethos.
While not naming Shiva or Vishnu directly, it reflects the Purana’s synthesis: sacred places and vows bear fruit when joined with inner purification and disciplined yoga—values shared across Shaiva-Pāśupata and Vaishnava bhakti-dharma frameworks.