Śrāddha-Kāla-Nirṇaya: Proper Times, Nakṣatra Fruits, Tīrtha Merit, and Offerings for Ancestral Rites
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे एकोनविंशो ऽध्यायः व्यास उवाच अथ श्राद्धममावास्यां प्राप्य कार्यं द्विजोत्तमैः / पिण्डान्वाहार्यकं भक्त्या भुक्तिमुक्तिफलप्रदम्
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge ekonaviṃśo 'dhyāyaḥ vyāsa uvāca atha śrāddhamamāvāsyāṃ prāpya kāryaṃ dvijottamaiḥ / piṇḍānvāhāryakaṃ bhaktyā bhuktimuktiphalapradam
وهكذا، في «شري كورما بورانا» ضمن السamhitā ذات الستة آلاف بيت، في القسم اللاحق—(يبدأ) الفصل التاسع عشر. قال فياسا: الآن، حين يحلّ يوم «أمَاوَاسْيَا» (المحاق)، ينبغي لأفاضل ذوي الولادتين أن يقيموا «شرادها»، أي طقس «پِنْدَانْفَاهَارْيَكَ»، بخشوعٍ ومحبةٍ تعبّدية، لأنه يمنح ثمرتي التمتّع الدنيوي والتحرّر.
Vyasa
Primary Rasa: shanta
Secondary Rasa: karuna
Indirectly: it teaches that liberation (mukti) is attainable not only through contemplative knowledge but also through dharmic action performed with bhakti; such devotion purifies the mind, preparing it for realization of the Self.
No explicit yogic technique is stated; the practice emphasized is karma-yoga in a Purāṇic mode—performing obligatory rites (pitṛ-yajña/śrāddha) with devotion, which supports inner purification that complements the Kurma Purana’s broader yoga and mokṣa teachings.
This verse is ritual-focused and does not name Śiva or Viṣṇu; however, its dharma teaching aligns with the Kurma Purana’s synthesis: devotion and right action are valid supports for mokṣa across Shaiva–Vaishnava frameworks.