Shloka 32
Rules of Food, Acceptance, and Purity for the Twice-Born
Dvija-Śauca and Anna-Doṣa
वायसं खञ्जरीटं च श्येनं गृध्रं तथैव च / उलूकं चक्रवाकं च भासं पारावतानपि / कपोतं टिट्टिभं चैव ग्रामकुक्कुटमेव च
vāyasaṃ khañjarīṭaṃ ca śyenaṃ gṛdhraṃ tathaiva ca / ulūkaṃ cakravākaṃ ca bhāsaṃ pārāvatānapi / kapotaṃ ṭiṭṭibhaṃ caiva grāmakukkuṭameva ca
“(وتُعَدّ هذه الطيور:) الغراب (vāyasa)، وkhanjariṭa (طائر الذعرة)، والصقر (śyena) وكذلك النسر الرخمة/العقاب الجيفي (gṛdhra)؛ والبومة (ulūka)، وcakravāka (الإوزّ المحمرّ)، وbhāsa (طائر جارح) والحمام؛ واليمام (kapota)، وطائر ṭiṭṭibha، وكذلك الدجاج الأهلي.”
Kurma Purana narrator (traditional sūta-style narration) presenting a dharmaic/śāstric enumeration
Primary Rasa: shanta
Secondary Rasa: bibhatsa
FAQs
This verse is primarily a śāstric enumeration of birds rather than a direct Atman-teaching; indirectly, it supports the Purāṇic view that the one Reality pervades diverse names and forms within creation.
No specific yoga practice is taught in this line; its role is classificatory. In the Kurma Purana’s wider framework, such ordered listings reflect śāstra-buddhi (disciplined understanding) that supports dharma and, ultimately, steadiness needed for yoga.
The verse itself does not mention Shiva–Vishnu unity; it belongs to a descriptive section. The Kurma Purana’s synthesis appears more explicitly in its theological and yoga-oriented chapters (including the Ishvara Gita), where sectarian differences are harmonized.