Kurma Purana — Uttara Bhaga, Shloka 1
Śrāddha-vidhi for Pitṛs: Invitations, Purity, Offerings, and Conduct
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे एकविशो ऽध्याय इन् रेए निछ्त् ज़ुल्äस्सिगे ज़ेइछेन्: व्यास उवाच गोमयेनोदकैर्भूमिं शोधयित्वा समाहितः / संनिपात्य द्विजान् सर्वान् साधुभिः संनिमन्त्रयेत्
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge ekaviśo 'dhyāya IN REE NICHT ZULÄSSIGE ZEICHEN: vyāsa uvāca gomayenodakairbhūmiṃ śodhayitvā samāhitaḥ / saṃnipātya dvijān sarvān sādhubhiḥ saṃnimantrayet
هكذا في «كورما بورانا» الشريف، في السamhitā ذات الستة آلاف شلوكة، في القسم اللاحق—(يَرِدُ هنا نصُّ ختام الفصل). قال فياسا: بعد أن يُطهِّر المرءُ الأرضَ بروثِ البقر والماء، ويستجمع سكونَ قلبه، فليجمع جميعَ ذوي الميلادَين، وبمعونةِ الصالحين فليدعُهم دعوةً رسميةً لأداء الشعيرة المقدّسة.
Vyasa
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
Indirectly: it emphasizes śauca (purity) and samādhāna (mental collectedness) as prerequisites for dharma and worship—disciplines that steady the mind and make it fit for higher knowledge of the Self taught elsewhere in the Upari-bhāga (including the Ishvara Gītā).
Samāhitaḥ (being composed/collected) points to inner discipline akin to yogic concentration; the verse frames outer śauca (purifying the site) together with inner steadiness as the practical foundation for mantra, worship, and later contemplative practice.
By focusing on shared dharmic procedure rather than sectarian identity: the same standards of purity, right invitation of sādhus and dvijas, and disciplined intent are presented as universal prerequisites for sacred rites—consistent with the Kurma Purana’s harmonizing Shaiva–Vaishnava outlook.