Shloka 70

Prahlada's Tirtha Circuit — Prahlada’s Pilgrimage Circuit: Tirtha-Mahatmya from Naimisha to Rudrakoti and Shalagrama

Devanagari script

तस्मात् तीर्थवरं विद्वान् सर्वपापप्रमोचनम् जगाम दानवो द्रष्टुं सर्वपापहरं हरिम्

Transliteration

tasmāt tīrthavaraṃ vidvān sarvapāpapramocanam jagāma dānavo draṣṭuṃ sarvapāpaharaṃ harim

Translation

Therefore the Daitya, being wise, went to that excellent sacred ford (tīrtha)—the remover of all sins—in order to behold Hari, the one who takes away all sins.

Speakers

• Narrator voice within the Purāṇic dialogue (contextually continuing the account of Bali’s pilgrimage)

Primary Deities

• Vishnu

Key Themes

• Tirtha Yatra (pilgrimage)
• Pāpa-kṣaya (removal of sin)
• Darśana of Hari
• Bhakti as purification

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Who is the “Dānava” here, and why is he called “vidvān” (wise)?

In the surrounding Bali-cycle material of the Vāmana Purāṇa, “dānava/daityendra” typically points to Bali. He is termed “vidvān” because he recognizes tīrtha-darśana and devotion to Hari as superior means of purification, even for an Asura-king.

What is implied by calling the tīrtha ‘sarvapāpapramocana’ and Hari ‘sarvapāpahara’?

The verse pairs place and deity: the tīrtha is efficacious because it is a locus of divine presence, while Hari is the ultimate agent of purification. The Purāṇic theology often treats tīrtha as a ‘field’ where grace becomes accessible through darśana, worship, and right intention.

Does this verse identify a specific pilgrimage site?

Not in this śloka. It signals a transition to a named site in the subsequent verses (notably Śālagrāma), a common narrative technique in tīrtha-māhātmya passages.