Shloka 1
Rudrakoṭi, Madhuvana, Puṣpanagarī, and Kālañjara — Śveta’s Bhakti and the Subjugation of Kāla
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे चतुस्त्रिंशो ऽध्यायः सूत उवाच अन्यत् पवित्रं विपुलं तीर्थं त्रैलोक्यविश्रुतम् / रुद्रकोटिरिति ख्यातं रुद्रस्य परमेष्ठिनः
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge catustriṃśo 'dhyāyaḥ sūta uvāca anyat pavitraṃ vipulaṃ tīrthaṃ trailokyaviśrutam / rudrakoṭiriti khyātaṃ rudrasya parameṣṭhinaḥ
ดังนี้ ในศรีกูรมปุราณะ คัมภีร์รวมหกพันโศลก ภาคหลัง บทที่สามสิบสี่ได้สิ้นสุดลง สุทากล่าวว่า “ยังมีทีรถะอันศักดิ์สิทธิ์และกว้างใหญ่ อีกแห่งหนึ่ง เลื่องลือทั่วสามโลก เรียกว่า ‘รุทรโกฏิ’ อันเป็นของพระรุทร ผู้เป็นปรเมศวร”
Sūta
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
Indirectly: it frames Rudra as “Parameṣṭhin” (the highest Lord), pointing to the Purāṇic teaching that the supreme reality is approachable as Īśvara—here emphasized through Rudra—while the text overall harmonizes that lordship with the one supreme principle.
No specific technique is taught in this verse; it introduces a tīrtha. In the Kurma Purāṇa’s broader śaiva-yoga frame, tīrtha visitation supports purification (pavitra) and readiness for disciplines such as mantra, dhyāna, and Pāśupata-oriented devotion.
By presenting Rudra’s tīrtha within the Kūrma Purāṇa’s narrative authority, it reflects the text’s synthesis: a Vaiṣṇava Purāṇa voice can extol Rudra as supreme Lord, consistent with the Purāṇa’s Shiva–Vishnu non-contradiction theme.