Kurma Purana — Uttara Bhaga, Shloka 10
Tīrtha-Māhātmya and the Discipline of Pilgrimage (Tīrtha-sevā) within Prāyaścitta
जामदग्न्यस्य तु शुभं रामस्याक्लिष्टकर्मणः / तत्र स्नात्वा तीर्थ वरे गोसहस्रफलं लभेत्
jāmadagnyasya tu śubhaṃ rāmasyākliṣṭakarmaṇaḥ / tatra snātvā tīrtha vare gosahasraphalaṃ labhet
Di tīrtha yang auspicious milik Rāma Jāmadagnya—Rāma yang tidak letih dalam amal—sesiapa yang mandi di tīrtha yang mulia itu memperoleh pahala setara dengan sedekah seribu ekor lembu.
Sūta (narrating to the sages) — within a Tīrtha-māhātmya passage describing pilgrimage merits
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
This verse is primarily a tīrtha-māhātmya statement: it emphasizes the purifying power of sacred action (snāna) and its karmic fruit (puṇya), rather than offering a direct Atman metaphysics teaching.
No formal yoga technique is taught here; the practice is tīrtha-snāna performed with śraddhā. In the Kurma Purana’s broader synthesis, such purificatory rites are supportive disciplines that prepare one for higher yoga and devotion taught elsewhere (including the Ishvara Gita sections).
The verse does not explicitly mention Śiva-Viṣṇu unity; it reflects the Purana’s integrative dharma framework where pilgrimage and merit function as shared, pan-sectarian means of purification within a Shaiva–Vaishnava synthesis.