Kurma Purana — Uttara Bhaga, Shloka 9
Śrāddha-Kāla-Nirṇaya: Proper Times, Nakṣatra Fruits, Tīrtha Merit, and Offerings for Ancestral Rites
स्वर्गं च लभते कृत्वा कृत्तिकासु द्विजोत्तमः / अपत्यमथ रोहिण्यां सौम्ये तु ब्रह्मवर्चसम्
svargaṃ ca labhate kṛtvā kṛttikāsu dvijottamaḥ / apatyamatha rohiṇyāṃ saumye tu brahmavarcasam
কৃত্তিকায় বিধি করলে শ্রেষ্ঠ দ্বিজ স্বর্গ লাভ করে। রোহিণীতে উত্তম সন্তান, আর সৌম্যে ব্রহ্মবর্চস—বৈদিক দীপ্তি—প্রাপ্ত হয়।
Sūta (narrating the Kurma Purana’s vrata-teachings as taught by the tradition)
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
Indirectly: it frames dharmic observance as a purifier that yields higher states (svarga, brahma-varcas). In the Kurma tradition, such purity and sattva support inner realization, preparing the mind for knowledge of the Atman taught more explicitly elsewhere (e.g., Ishvara Gita sections).
The verse highlights vrata/tapas aligned with lunar-nakshatra timing—an ascetic discipline that strengthens self-restraint (niyama), ritual purity, and focused intention (saṅkalpa). In Kurma Purana’s broader Shaiva-Vaishnava synthesis, these become supportive auxiliaries to mantra, worship, and meditative steadiness central to Pashupata-oriented practice.
It does not name Shiva or Vishnu directly; instead it reflects the shared puranic principle that disciplined dharma and vow-based purity generate spiritual potency (brahma-varcas). In the Kurma Purana’s non-sectarian synthesis, such fruits are understood as arising through the one Supreme Lord revered in both Shaiva and Vaishnava modes.