Kurma Purana — Purva Bhaga, Shloka 10
Prayāga-māhātmya and Ṛṇa-pramocana-tīrtha — Māgha-snāna, Austerities, and Release from Debts
तस्माद् भ्रष्टस्तु राजेन्द्र अग्निहोत्री भवेन्नरः / भुक्त्वा तु विपुलान् भोगांस्तत् तीर्थं भजते पुनः
tasmād bhraṣṭastu rājendra agnihotrī bhavennaraḥ / bhuktvā tu vipulān bhogāṃstat tīrthaṃ bhajate punaḥ
Oleh itu, wahai yang terbaik antara raja-raja, seorang yang telah jatuh daripada tata laku yang sewajarnya akan (kembali) menjadi Agnihotrin, pelaksana korban Agnihotra. Setelah menikmati kenikmatan yang melimpah, dia kembali bersandar pada tīrtha suci itu sekali lagi.
Likely Sūta (narrator) or the primary teacher-voice in the tirtha-mahatmya discourse (contextual narration within Purva-bhaga)
Primary Rasa: shanta
Secondary Rasa: karuna
FAQs
Indirectly: it frames spiritual progress through dharma—ritual discipline (Agnihotra) and tīrtha-sevā—implying that inner purification and return to right practice prepare one for higher knowledge of the Self taught elsewhere in the Kurma Purana.
The verse emphasizes karmayoga-style purification through Agnihotra and tīrtha-resort (tīrtha-bhajana). In the Kurma tradition, such disciplined action functions as preparatory practice supporting later yogic concentration and Shaiva–Vaishnava synthesis teachings.
Not explicitly; it reflects the Purana’s integrative approach where orthodox Vedic rites (Agnihotra) and pilgrimage devotion are shared foundations across Shaiva and Vaishnava paths, supporting the text’s broader non-sectarian synthesis.