Shloka 62
Narmadā–Tīrtha-Māhātmya: Sequence of Sacred Fords and Their Fruits
त्रैयम्बकेन तोयेन यश्चरुं श्रपयेत् ततः / अङ्कोलमूले दद्याच्च पिण्डांश्चैव यथाविधि / तारिताः पितरस्तेन तृप्यन्त्याचन्द्रतारकम्
traiyambakena toyena yaścaruṃ śrapayet tataḥ / aṅkolamūle dadyācca piṇḍāṃścaiva yathāvidhi / tāritāḥ pitarastena tṛpyantyācandratārakam
Ai nấu lễ vật cơm thiêng (caru) bằng nước đã được gia trì dâng lên Tryambaka (Śiva), rồi đúng pháp dâng các piṇḍa nơi gốc cây aṅkola, thì nhờ công hạnh ấy các Pitṛ (tổ tiên) được độ thoát và hoan hỷ mãi cho đến khi trăng sao còn hiện hữu (tức rất lâu dài).
Sūta (narrator) conveying the śrāddha injunctions to the sages (Naimiṣāraṇya setting)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
Indirectly: it frames dharma as a means of purification and uplift—supporting the Purāṇic view that right action (karma) and consecration lead the jīva toward higher states; the Atman is not described here, but the rite is presented as spiritually efficacious for the departed.
No explicit yogic technique is taught; instead, the verse emphasizes ritual purity and mantra-consecrated substances (Tryambaka-associated water) as part of disciplined dharma—often treated in the Kurma Purana as a complementary support to inner practice (yoga) and devotion.
By prescribing Tryambaka (Śiva)-consecrated water within a Vaiṣṇava Purāṇa’s dharma teaching, it reflects the Kurma Purana’s Shaiva–Vaishnava synthesis: sectarian boundaries are secondary to dharma that leads to spiritual welfare.