Kurma Purana — Uttara Bhaga, Shloka 38
Narmadā-māhātmya: Amarakāṇṭaka, Jāleśvara, Kapilā–Viśalyakaraṇī, and the Supreme Purifying Power of Darśana
तत्र संनिहितो राजन् देव्या सह महेश्वरः / ब्रह्मा विष्णुस्तथा चेन्द्रो विद्याधरगणैः सह
tatra saṃnihito rājan devyā saha maheśvaraḥ / brahmā viṣṇustathā cendro vidyādharagaṇaiḥ saha
وہاں، اے راجَن، دیوی کے ساتھ مہیشور ساکشات موجود ہیں؛ اور برہما، وِشنو اور اِندر بھی، وِدھیادھروں کے گروہوں سمیت، وہیں حاضر ہیں۔
Narrator (a Purāṇic sage addressing the King within the pilgrimage/tirtha narrative frame)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By portraying Brahmā, Viṣṇu, and Indra alongside Maheśvara and Devī as simultaneously “present,” the verse hints at a unitive sacred reality where diverse divine functions converge at a tirtha—suggesting the One is approached through many deva-forms rather than as competing absolutes.
This verse itself emphasizes tirtha-sannidhya (holy presence) rather than a specific technique; in Kurma Purana’s broader Shaiva-Yoga orientation, such a locus of divine presence supports practices like japa, dhyāna, and īśvara-smaraṇa performed at sacred sites to intensify bhakti and inner steadiness.
Śiva (Maheśvara) and Viṣṇu are depicted as co-present within the same sacred sphere, reinforcing the Kurma Purana’s Shaiva–Vaiṣṇava synthesis: devotional focus may differ, yet the divine order is harmonious and non-rivalrous at the level of sacred truth.