Shloka 52
Narmadā–Tīrtha-Māhātmya: Sequence of Sacred Fords and Their Fruits
असुरा योधितास्तत्र वासुदेवेन कोटिशः / तत्र तीर्थं समुत्पन्नं विष्णुश्रीको भवेदिह / अहोरात्रोपवासेन ब्रह्महत्यां व्यपोहति
asurā yodhitāstatra vāsudevena koṭiśaḥ / tatra tīrthaṃ samutpannaṃ viṣṇuśrīko bhavediha / ahorātropavāsena brahmahatyāṃ vyapohati
その地でヴァースデーヴァは、幾千万のアスラたちと戦った。かの出来事より聖なるティールタ（tīrtha）が生じ、この場所ではヴィシュヌ（Viṣṇu）の栄光と福徳を身に受ける。昼夜一日の断食（アホーラートラ・ウパヴァーサ）により、ブラフマハティヤー（brahmahatyā：婆羅門殺し）の罪さえも払い除かれる。
Sūta (narrator) recounting a tīrtha-mahātmya within the Kurma Purana’s dialogue framework
Primary Rasa: vira
Secondary Rasa: adbhuta
FAQs
Indirectly: it presents Viṣṇu (Vāsudeva) as the victorious divine ground whose presence sacralizes space into a tīrtha, implying the Supreme’s power to purify and transform the seeker’s condition through contact with dharma (tīrtha-sevā and niyama).
The verse highlights upavāsa (fasting) as a niyama-based discipline—an inner-austerity practice used as prāyaścitta (expiation). In Purāṇic yoga-dharma, such restraint supports purification (śuddhi) and steadies the mind for higher sādhana.
While Śiva is not named here, the Kurma Purana’s broader Shaiva–Vaishnava synthesis frames tīrtha, tapas (upavāsa), and prāyaścitta as shared dharmic means; this verse emphasizes Viṣṇu’s śrī and purifying grace within that integrated Purāṇic theology.