Kurma Purana — Purva Bhaga, Shloka 20
Meru-Topography: Cities of Brahmā and the Dikpālas; Descent of Gaṅgā; Varṣa-Lotus and Boundary Mountains
तत्राप्सरोगणैः सिद्धैः सेव्यमानो ऽमराधिपः / आस्ते स वरुणो राजा तत्र गच्छन्ति ये ऽम्बुदाः / तीर्थयात्रापरी नित्यं ये च लोके ऽधमर्षिणः
tatrāpsarogaṇaiḥ siddhaiḥ sevyamāno 'marādhipaḥ / āste sa varuṇo rājā tatra gacchanti ye 'mbudāḥ / tīrthayātrāparī nityaṃ ye ca loke 'dhamarṣiṇaḥ
Di sana, diiringi dan dilayani oleh kelompok Apsarā serta para Siddha, Sang Penguasa para dewa, Raja Varuṇa, bersemayam. Ke tempat itu pula awan pembawa hujan datang; dan mereka yang senantiasa tekun berziarah ke tīrtha, serta insan yang bebas dari iri dan kebencian, juga menuju ke sana.
Purāṇic narrator (Vyāsa/Śaunaka-style narration within the Kurma Purana’s tirtha-mahatmya section)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
Indirectly, it points to inner qualification: the tīrtha-bound person who is adhamarṣi (free from resentment) is fit for higher knowledge. In the Kurma Purana’s broader teaching, such purity of disposition supports Atma-jñāna and devotion that culminate in realizing the Self beyond envy and dualistic agitation.
The verse emphasizes preparatory discipline rather than a technique: nitya-tīrtha-yātrā (regular sacred pilgrimage) and adhamarṣitā (non-envious forbearance). In Kurma Purana’s yoga-ethos, these function as yama-like foundations that steady the mind for mantra, worship, and contemplative practice.
This specific verse is not explicitly sectarian; it frames sacred geography and ethical purity as universally honored in the divine order (Varuṇa attended by Siddhas). In the Kurma Purana’s Shaiva-Vaishnava synthesis, such tīrtha-dharma and inner restraint are shared prerequisites for worship of both Hari (Vishnu/Kurma) and Hara (Shiva).