Prāyaścitta for Theft, Forbidden Foods, Impurity, and Ritual Lapses; Tīrtha–Vrata Remedies; Pativratā Mahātmyam via Sītā and Agni
षष्ठ्यामुपोषितो देवं शुक्लपक्षे समाहितः / सप्तम्यामर्चयेद् भानुं मुच्यते सर्वपातकैः
ṣaṣṭhyāmupoṣito devaṃ śuklapakṣe samāhitaḥ / saptamyāmarcayed bhānuṃ mucyate sarvapātakaiḥ
مَنْ صَامَ فِي الْيَوْمِ السَّادِسِ مِنَ النِّصْفِ الْمُنِيرِ (شُكْلَ بَكْشَا) وَهُوَ مُجْتَمِعُ الْقَلْبِ، فَلْيَعْبُدْ فِي الْيَوْمِ السَّابِعِ بْهَانُو، إِلَهَ الشَّمْسِ؛ فَبِذَلِكَ يَتَحَرَّرُ مِنْ جَمِيعِ الذُّنُوبِ.
Narrator (Purāṇic discourse tradition; instructional dharma-teaching within the Kurma Purana)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Indirectly, it points to inner purification: fasting and worship done with a “samāhita” (collected) mind reduce pāpa and clarify the intellect, which is a prerequisite for realizing the Self beyond impurity and distraction.
The key yogic element is samāhita-citta—steady, focused awareness. The vrata (fast on Ṣaṣṭhī) supports sense-restraint, and the arcana (worship on Saptamī) channels devotion into disciplined concentration, aligning ritual with meditative training.
Though it names Sūrya (Bhānu), the Kurma Purana’s synthesis treats such devatā-upāsanā as compatible with the one Supreme reality revered through multiple forms—supporting a non-sectarian framework where devotional disciplines can lead toward the same highest aim.