Shloka 10
Prayāga–Gaṅgā Tīrtha-māhātmya and Rules of Pilgrimage
Yātrā-vidhi
सनत्कुमारप्रमुखास्तथा ब्रह्मर्षयो ऽपरे / नागाः सुपार्णाः सिद्धाश्च तथा नित्यं समासते / हरिश्च भगवानास्ते प्रजापतिपुरस्कृतः
sanatkumārapramukhāstathā brahmarṣayo 'pare / nāgāḥ supārṇāḥ siddhāśca tathā nityaṃ samāsate / hariśca bhagavānāste prajāpatipuraskṛtaḥ
Sanatkumāra e outros sábios eminentes, bem como outros brahmarṣis; os Nāgas, os Suparṇas (aves divinas semelhantes a Garuḍa) e os Siddhas—todos permanecem ali, sentados em assembleia contínua. E o próprio Bhagavān Hari está assentado, com os Prajāpatis à frente, em honra e presidência.
Sūta (narrating to the sages, describing the divine assembly around Hari)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By portraying Hari as the central, worship-worthy presence before whom even Prajāpatis and perfected beings assemble, the verse implies a supreme principle that grounds and orders all cosmic powers—an Atman/Iśvara-like center of sovereignty.
No specific technique is described; instead, the verse frames the yogic ideal indirectly through the presence of Siddhas—beings associated with yogic perfection—suggesting that realization culminates in reverent proximity to the Lord and participation in divine order (dharma-sabhā).
While Shiva is not named here, the Kurma Purana’s characteristic synthesis is supported by this kind of scene: multiple divine and semi-divine orders (often shared across Shaiva and Vaishnava narratives) converge around the Supreme Lord, emphasizing a unified sacred hierarchy rather than sectarian separation.