Shloka 81

Narmadā–Tīrtha-Māhātmya: Sequence of Sacred Fords and Their Fruits

Devanagari script

एरण्डीसंगमे स्नात्वा भक्तिभावात् तुरञ्जितः / मृत्तिकां शिरसि स्थाप्य अवगाह्य च तज्जलम् / नर्मदोदकसंमिश्रं मुच्यते सर्वकिल्बिषैः

Transliteration

eraṇḍīsaṃgame snātvā bhaktibhāvāt turañjitaḥ / mṛttikāṃ śirasi sthāpya avagāhya ca tajjalam / narmadodakasaṃmiśraṃ mucyate sarvakilbiṣaiḥ

Translation

എരണ്ടീ സംഗമത്തിൽ സ്നാനം ചെയ്ത് ഭക്തിഭാവത്തിൽ ഉടൻ പ്രേരിതനായി, ശിരസ്സിൽ പുണ്യ മൃത്തിക ധരിച്ചു ആ ജലത്തിൽ അവഗാഹനം ചെയ്യണം. നർമദാജലവുമായി കലർന്ന ആ തീർത്ഥജലത്തിൽ സ്നാനം ചെയ്താൽ സർവ്വ പാപകില്ബിഷങ്ങളിൽ നിന്നു മോചനം ലഭിക്കുന്നു.

Word by Word

• एरण्डीसंगमे: at the Eraṇḍī confluence
• एरण्डीसंगमे: Adhikarana (अधिकरण)
• Type: Noun
• Root: एरण्डी + संगम (प्रातिपदिक)
• Form: पुंलिङ्गे, सप्तमी-विभक्तिः (अधिकरण), एकवचनम्; षष्ठी-तत्पुरुषः (एरण्ड्याः संगमः)

• स्नात्वा: having bathed
• स्नात्वा: Purvakala (पूर्वकाल-क्रिया)
• Type: Verb
• Root: स्ना (धातु)
• Form: क्त्वा-प्रत्ययान्त अव्यय (gerund); ‘having bathed’

• भक्तिभावात्: from a feeling of devotion
• भक्तिभावात्: Hetu/Apadana (हेतु/अपादान)
• Type: Noun
• Root: भक्ति + भाव (प्रातिपदिक)
• Form: पुंलिङ्गे, पञ्चमी-विभक्तिः (हेतु/अपादान), एकवचनम्; षष्ठी-तत्पुरुषः (भक्तेः भावः)

• तुरञ्जितः: being pleased/propitiated
• तुरञ्जितः: Karta (कर्ता)
• Type: Adjective
• Root: तुरञ्जित (प्रातिपदिक)
• Form: पुंलिङ्गे, प्रथमा-विभक्तिः, एकवचनम्; past-participial adjective (one who is pleased/propitiated)

• मृत्तिकाम्: clay/earth
• मृत्तिकाम्: Karma (कर्म)
• Type: Noun
• Root: मृत्तिका (प्रातिपदिक)
• Form: स्त्रीलिङ्गे, द्वितीया-विभक्तिः, एकवचनम्

• शिरसि: on the head
• शिरसि: Adhikarana (अधिकरण)
• Type: Noun
• Root: शिरस् (प्रातिपदिक)
• Form: नपुंसकलिङ्गे, सप्तमी-विभक्तिः (अधिकरण), एकवचनम्

• स्थाप्य: having placed
• स्थाप्य: Purvakala (पूर्वकाल-क्रिया)
• Type: Verb
• Root: स्था (धातु)
• Form: ल्यप्-प्रत्ययान्त अव्यय (gerund); ‘having placed’

• अवगाह्य: having immersed
• अवगाह्य: Purvakala (पूर्वकाल-क्रिया)
• Type: Verb
• Root: अव+गाह् (धातु)
• Form: ल्यप्-प्रत्ययान्त अव्यय (gerund); ‘having immersed/bathed in’

• च: and
• च: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; conjunction

• तत्: that
• तत्: Visheshana (विशेषण)
• Type: Adjective
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्गे, द्वितीया-विभक्तिः, एकवचनम्; demonstrative adjective

• जलम्: water
• जलम्: Karma (कर्म)
• Type: Noun
• Root: जल (प्रातिपदिक)
• Form: नपुंसकलिङ्गे, द्वितीया-विभक्तिः, एकवचनम्

• नर्मदोदकसंमिश्रम्: mixed with Narmadā water
• नर्मदोदकसंमिश्रम्: Visheshana (विशेषण)
• Type: Adjective
• Root: नर्मदा + उदक + संमिश्र (प्रातिपदिक)
• Form: नपुंसकलिङ्गे, द्वितीया-विभक्तिः, एकवचनम्; तत्पुरुषः ‘mixed with Narmadā-water’ (नर्मदायाः उदकेन संमिश्रम्) qualifying जलम्

• मुच्यते: is freed
• मुच्यते: Kriya (क्रिया)
• Type: Verb
• Root: मुच् (धातु)
• Form: लट्-लकारः, आत्मनेपदम्, प्रथम-पुरुषः, एकवचनम्; passive sense ‘is released’

• सर्वकिल्बिषैः: from all sins
• सर्वकिल्बिषैः: Apadana (अपादान)
• Type: Noun
• Root: सर्व + किल्बिष (प्रातिपदिक)
• Form: नपुंसकलिङ्गे, तृतीया-विभक्तिः (करण/अपादान-भाव in passive: ‘from/by’), बहुवचनम्; कर्मधारयः (सर्वाणि किल्बिषाणि)

Speaker

Sūta (narrating the Kurma Purana’s tirtha-mahatmya discourse as taught in the tradition)

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: karuna

Characters & Entities

• Eraṇḍī-saṅgama
• Narmadā

More Details (4 sections)

FAQs

How does this verse explain the nature of the Supreme Self (Atman)?

Indirectly: it emphasizes purification (snāna, mṛttikā, bhakti) as preparatory discipline—cleansing pāpa and mental impurity—so the seeker becomes fit for Self-knowledge taught elsewhere in the Kurma Purana’s higher instruction.

What Yoga or Meditative practices are highlighted here?

It highlights a foundational yogic principle of śauca (purity) expressed through tirtha-snana, devotional intent (bhakti-bhāva), and ritual application of sacred earth—outer acts that support inner steadiness and readiness for mantra, dhyāna, and Pāśupata-style discipline.

How does this verse depict the relationship between Shiva and Vishnu?

By focusing on tirtha-purification rather than sectarian identity, it reflects the Kurma Purana’s integrative approach: sacred geography and devotional practice function as shared means of purification within a Shaiva–Vaishnava synthesis.