Prahlada’s Defeat by Nara-Narayana and Victory through Bhakti
ततस्तु च्यवनो नाम भार्गवेन्द्रो महातपाः जगाम नर्मदां स्नातुं तीर्थं चैवाकुलीश्वरम्
tatastu cyavano nāma bhārgavendro mahātapāḥ jagāma narmadāṃ snātuṃ tīrthaṃ caivākulīśvaram
ຕໍ່ມາ ຈະຍະວະນະ ນາມ ມະຫາຕະປະສີ, ຜູ້ເປັນເລີດໃນຫມູ່ພາຣຄະວະ, ໄດ້ໄປຫາແມ່ນ້ຳນັຣມະດາເພື່ອອາບນ້ຳ ແລະຍັງໄປນະມັດສະການຕີຣຖະທີ່ຊື່ ອາກຸລີອີສະວະຣະ ອີກດ້ວຍ।
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Pilgrimage and sacred bathing are framed as disciplined acts of purification undertaken by even great sages, reinforcing that tapas and tīrtha-sevā are complementary supports to dharma.
This aligns with ācāra/dharma and tīrtha-māhātmya material embedded in narrative (a kind of vamśānucarita-associated episode through a rishi figure), rather than creation cycles.
Cyavana’s movement toward a Śaiva tīrtha on the Narmadā highlights the Purāṇa’s tendency to sacralize geography and to validate Śiva-worship within a broader, non-exclusive devotional landscape.