Kurma Purana — Purva Bhaga, Shloka 35
Jambūdvīpa Varṣas, Bhārata as Karmabhūmi, and the Sacred Hydro-Topography of Dharma
सोदावरी भीमरथी कृष्णा वर्णा च मत्सरी / तुङ्गभ्द्रा सुप्रयोगा कावेरी च द्विजोत्तमाः / दक्षिणापथगा नद्यः सह्यपादविनिः सृताः
sodāvarī bhīmarathī kṛṣṇā varṇā ca matsarī / tuṅgabhdrā suprayogā kāverī ca dvijottamāḥ / dakṣiṇāpathagā nadyaḥ sahyapādaviniḥ sṛtāḥ
اے دِوِجوتّم! گوداوری، بھیم رَتھی، کرشنا، وَرنا، مَتسَری، تُنگ بھدرا، سُپریوگا اور کاویری—یہ ندیاں دَکشنापَتھ میں بہتی ہیں اور سہیہ پہاڑ کے دامن سے نکلتی ہیں۔
Narrator (Purāṇic teacher continuing the tirtha–nadī catalogue; traditionally Sūta/authoritative narrator addressing sages)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
This verse is primarily geographical and tīrtha-oriented; it does not directly define Ātman. Indirectly, by sanctifying rivers as purifying flows arising from a sacred mountain, it supports the Purāṇic view that the same divine reality pervades places, waters, and beings, making tīrtha-sevā a preparatory aid for inner realization.
No explicit yogic technique is taught in this śloka. In the Kurma Purāṇa’s wider discipline, such river-catalogues function as tīrtha-smaraṇa and tīrtha-yātrā prompts—supportive practices for śauca (purification), vrata, japa, and devotion that mature into the higher teachings later associated with Pāśupata-oriented and Śaiva–Vaiṣṇava synthesis.
The verse itself does not mention Śiva or Viṣṇu. Its tīrtha framework aligns with the Kurma Purāṇa’s integrative stance: sacred geography is shared devotional ground where Śaiva and Vaiṣṇava worship, vows, and purifications co-exist, preparing the seeker for the text’s broader non-sectarian theology.