Shloka 29
Narmadā-māhātmya: Amarakāṇṭaka, Jāleśvara, Kapilā–Viśalyakaraṇī, and the Supreme Purifying Power of Darśana
अनाशकं तु यः कुर्यात् तस्मिंस्तीर्थे नराधिप / सर्वपापविशुद्धात्मा रुद्रलोकं स गच्छति
anāśakaṃ tu yaḥ kuryāt tasmiṃstīrthe narādhipa / sarvapāpaviśuddhātmā rudralokaṃ sa gacchati
ข้าแต่มหาราช ผู้ใดถืออุโบสถงดอาหาร ณ ท่าน้ำศักดิ์สิทธิ์นั้น ย่อมชำระบาปทั้งปวงและไปสู่โลกแห่งพระรุทระ
Lord Kurma (Vishnu) instructing King Indradyumna (tirtha and vrata merits in a Shaiva-Vaishnava synthesis)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It frames inner purification (viśuddhātmā) as the key spiritual result of disciplined observance; the cleansed inner self becomes fit for higher states/realms, implying that ethical-ascetic purification is a prerequisite for realizing or approaching the highest divine order.
The practice emphasized is vrata-discipline through fasting at a tīrtha—an austerity aligned with yogic self-restraint (yama/niyama-like restraint), used in the Kurma Purana’s broader program of purification that supports Pāśupata-leaning devotion and inner steadiness.
With Vishnu (as Lord Kūrma) teaching that a tīrtha-fast leads to Rudra’s realm, the text presents a complementary path where Vaiṣṇava instruction validates Śaiva attainment—typical of the Kurma Purana’s Shaiva-Vaishnava synthesis.