Vamana Purana — Shiva's Kedara Tirtha, Shloka 15
Shiva’s Kedara-Tirtha and the Rise of Mura: From Shaiva Pilgrimage to Vaishnava Theology
स्नानदानतपांसीह होमजप्यादिकाः क्रियाः भविष्यन्त्यक्षया नॄणां मृतानामपुनर्भवः
snānadānatapāṃsīha homajapyādikāḥ kriyāḥ bhaviṣyantyakṣayā nṝṇāṃ mṛtānāmapunarbhavaḥ
噫，苦行者中之雄狮！如在圣地渡口（tīrtha）沐浴、布施（dāna）、苦行（tapas）、火供（homa）、持诵（japa）及诸相关仪轨，皆为众人而成不坏之功德；而对亡者则有“不复再来”（不再受生）之果。
{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
The verse frames a tīrtha as a merit-multiplier: when standard dharmic acts (snāna, dāna, homa, japa) are performed in a sanctified geography, their fruit is described as inexhaustible (akṣaya), a common Purāṇic idiom for intensified karmic yield.
Purāṇic usage often speaks in idealized terms: ‘apunarbhava’ indicates release from return to saṃsāra, typically understood as the highest fruit available through the tīrtha’s grace, especially when rites are performed with proper intention, purity, and ancillary observances.
‘Tapāṃsīha’ is an honorific (“lion among ascetics”) used for the listener—often a sage—signaling that the teaching is being delivered within a r̥ṣi-to-r̥ṣi (or narrator-to-sage) dialogue typical of Purāṇic tīrtha sections.