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
នៅទីនោះ ព្រះវរុណរាជា ជាព្រះអធិរាជក្នុងចំណោមទេវតា ស្ថិតនៅ ដោយមានអប្សរា និងសិទ្ធៈជាក្រុមៗបម្រើ។ ពពកនាំភ្លៀងក៏ទៅកាន់ទីនោះដែរ; ហើយអ្នកដែលឧស្សាហ៍ធ្វើធម្មយាត្រាទៅទីរតីថ៌ និងអ្នកក្នុងលោកដែលគ្មានការច嫉 និងការមិនអត់ឱន ក៏ទៅដល់ទីនោះផងដែរ។
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).