Shloka 17
Tīrtha-Māhātmya: Mahālaya, Kedāra, Rivers and Fords, and Devadāru Forest
Akṣaya-Karma Doctrine
द्विजातीनां तु कथितं तीर्थानामिह सेवनम् / यस्य वाङ्मनसो शुद्धे हस्तपादौ च संस्थितौ / अलोलुपो ब्रह्मचारो तीर्थानां फलमाप्नुयात्
dvijātīnāṃ tu kathitaṃ tīrthānāmiha sevanam / yasya vāṅmanaso śuddhe hastapādau ca saṃsthitau / alolupo brahmacāro tīrthānāṃ phalamāpnuyāt
Para os duas-vezes-nascidos (dvija), ensinou-se aqui a prática de servir e frequentar os tīrtha, os vados sagrados. Aquele cuja fala e mente são puras, cujas mãos e pés são disciplinados, que é livre de cobiça e vive em brahmacarya, esse de fato alcança o fruto dos tīrtha.
Traditional narration within the Kurma Purana’s dharma-teaching context (speaker not explicit in the provided excerpt; presented as authoritative instruction aligned with Lord Kurma’s discourse style).
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
It implies that the true “fruit” of pilgrimage is inward: purity of mind and speech and disciplined conduct. Such inner śuddhi is the practical basis for realizing the Self beyond mere external travel.
The verse emphasizes yama-like restraints: non-greed (alolupatā), brahmacarya, and disciplined bodily action (controlled hands and feet), along with mental and verbal purity—core prerequisites for Shaiva-Vaishnava sādhanā and the Kurma Purana’s yogic ethos.
While not naming Shiva or Vishnu directly, it reflects the Purana’s synthesis: sacred places and vows bear fruit when joined with inner purification and disciplined yoga—values shared across Shaiva-Pāśupata and Vaishnava bhakti-dharma frameworks.