Shloka 27
Narmadā–Tīrtha-Māhātmya: Sequence of Sacred Fords and Their Fruits
ततो गच्छेत राजेन्द्र इक्षुनद्यास्तु संगमम् / त्रैलोक्यविश्रुतं पुण्यं तत्र सन्निहितः शिवः / तत्र स्तनात्वा नरो राजन् गाणपत्यमवाप्नुयात्
tato gaccheta rājendra ikṣunadyāstu saṃgamam / trailokyaviśrutaṃ puṇyaṃ tatra sannihitaḥ śivaḥ / tatra stanātvā naro rājan gāṇapatyamavāpnuyāt
پھر، اے راجَیندر! اِکشُو ندی کے سنگم پر جانا چاہیے—یہ تینوں لوکوں میں مشہور نہایت پُنیہ استھان ہے۔ وہاں شِو خاص طور پر سَنّہِت ہیں؛ وہاں اشنان کرکے، اے راجن، انسان گانپتیہ پد (شِو گنوں کی سرداری) پا لیتا ہے۔
Lord Kurma (Vishnu) instructing King Indradyumna in a tirtha-mahima context
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
Indirectly: it emphasizes that sacred space and purity of conduct (tīrtha-snānā) become effective because of Śiva’s “sannidhāna” (special presence), pointing to the Purāṇic view that divine consciousness pervades yet can be accessed through disciplined, dharma-aligned means.
The practice here is tīrtha-snānā (ritual bathing at a sangama) as a purificatory limb supporting sādhana. In Kurma Purana’s Shaiva framework, such purification complements inner disciplines (restraint, devotion, mantra, and contemplation) by preparing the body-mind for higher worship and yogic steadiness.
Vishnu (as Lord Kūrma) teaches a Śaiva tīrtha where Śiva is specially present, reflecting the Kurma Purana’s synthesis: Vaiṣṇava narration endorses Śiva-upāsanā and Śaiva merit, presenting both as harmonized paths within one dharmic vision.