Shloka 93
Narmadā–Tīrtha-Māhātmya: Sequence of Sacred Fords and Their Fruits
ततः स्वर्गात् परिभ्रष्टो धनवान् भोगवान् भवेत् / अङ्गारकनवम्यां तु अमावास्यां तथैव च / स्नापयेत् तत्र यत्नेन रूपवान् सुभगो भवेत्
tataḥ svargāt paribhraṣṭo dhanavān bhogavān bhavet / aṅgārakanavamyāṃ tu amāvāsyāṃ tathaiva ca / snāpayet tatra yatnena rūpavān subhago bhavet
Pagkaraan, kahit mahulog man mula sa langit, siya’y nagiging mayaman at tagapagtamasa ng kasaganaan. At sa Aṅgāraka-navamī (ika-siyam na araw na kaugnay ni Mars) at gayundin sa amāvāsyā (bagong buwan), kung siya’y maliligo roon ayon sa itinakdang ritwal nang may pagsisikap, siya’y magiging kaaya-aya ang anyo at mapalad.
Sūta (narrating the tīrtha-vrata instructions as received in the Purāṇic transmission)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
This verse is primarily karmaphala-oriented: it teaches that disciplined, faith-filled ritual purity (tīrtha-snānā) yields tangible results; it indirectly supports the Purāṇic view that ordered dharma purifies the mind, preparing one for higher knowledge of Ātman taught elsewhere (e.g., the Ishvara Gītā sections).
The practice emphasized is śauca (purificatory discipline) through tīrtha-snānā on specific tithis (Aṅgāraka-navamī, amāvāsyā). In Kurma Purāṇa’s broader soteriology, such outer purification supports inner steadiness (yama–niyama style discipline) that culminates in devotion and contemplative Yoga.
While not naming Śiva or Viṣṇu directly, the verse reflects the shared Purāṇic framework where tīrtha, vrata, and purification are common dharma tools across Śaiva–Vaiṣṇava traditions—supporting the Kurma Purāṇa’s integrative, non-sectarian synthesis in practice.