Shloka 37
Narmadā-māhātmya: Amarakāṇṭaka, Jāleśvara, Kapilā–Viśalyakaraṇī, and the Supreme Purifying Power of Darśana
एष पुण्यो गिरिवरो देवगन्धर्वसेवितः / नानाद्रुमलताकीर्णो नानापुष्पोपशोभितः
eṣa puṇyo girivaro devagandharvasevitaḥ / nānādrumalatākīrṇo nānāpuṣpopaśobhitaḥ
これは聖なる最勝の山であり、神々とガンダルヴァたちがしばしば来て奉仕する。さまざまな樹木と蔓草に満ち、多種多様な花の美によって輝いている。
Traditional narration within the Kurma Purana (a sage/narrator describing a tirtha to the listener, consistent with Purva-bhaga pilgrimage discourse)
Primary Rasa: adbhuta
Secondary Rasa: shringara
FAQs
Indirectly: by portraying a tirtha saturated with puṇya and divine presence, the verse supports the Purana’s view that sacred places can steady the mind and orient it toward the inner Self, though it does not explicitly define Ātman here.
No specific technique is taught in this verse; it functions as a tirtha-mahātmya passage. In Kurma Purana usage, such descriptions frame pilgrimage, purity, and mental uplift as supports for later yogic discipline (including Pāśupata-oriented devotion and contemplation).
It does not name Shiva or Vishnu directly; instead it reflects the shared Purāṇic principle—central to the Kurma Purana’s synthesis—that divine presence and merit permeate sacred landscapes revered across sectarian lines.