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Shloka 9

Aśauca-vidhi — Rules of Birth/Death Impurity, Sapinda Circles, and Śrāddha Sequence

क्रियाहीनस्य मूर्खस्य महारोगिण एव च / यथेष्टाचरणस्याहुर्मरणान्तमशौवकम्

kriyāhīnasya mūrkhasya mahārogiṇa eva ca / yatheṣṭācaraṇasyāhurmaraṇāntamaśauvakam

যে বিধিকর্মহীন, যে মূর্খ, যে মহারোগে আক্রান্ত, এবং যে স্বেচ্ছাচারী আচরণ করে—তাদের অশৌচ মৃত্যু পর্যন্ত স্থায়ী বলা হয়েছে।

क्रिया-हीनस्यof one devoid of rites/actions
क्रिया-हीनस्य:
Sambandha (सम्बन्ध/षष्ठी)
TypeAdjective
Rootक्रिया + हीन (प्रातिपदिक)
Formतत्पुरुषसमासः (क्रियया हीनः); पुंलिङ्ग, षष्ठी (6th, Genitive), एकवचन
मूर्खस्यof a fool
मूर्खस्य:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootमूर्ख (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th), एकवचन
महा-रोगिणःof a seriously ill person
महा-रोगिणः:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootमहा + रोगिन् (प्रातिपदिक)
Formकर्मधारयसमासः (महान् रोगः यस्य); पुंलिङ्ग, षष्ठी (6th), एकवचन
एवindeed
एव:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootएव (अव्यय)
Formअव्यय; अवधारण
and
:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय; समुच्चयबोधक
यथा-इष्ट-आचरणस्यof one who behaves as he pleases
यथा-इष्ट-आचरणस्य:
Sambandha (सम्बन्ध/षष्ठी)
TypeAdjective
Rootयथा + इष्ट + आचरण (प्रातिपदिक)
Formसमासः (यथेष्टम् आचरणं यस्य/यथेष्टाचरणः); षष्ठी (6th), एकवचन; पुंलिङ्ग
आहुःthey say
आहुः:
Kriya (क्रिया)
TypeVerb
Rootअह्/ब्रू (धातु; ‘to say’)
Formलट् (Present), प्रथमपुरुष (3rd), बहुवचन; परस्मैपदम्
मरण-अन्तम्until death
मरण-अन्तम्:
Sambandha (सम्बन्ध/क्रियाविशेषण)
TypeIndeclinable
Rootमरण + अन्त (प्रातिपदिक)
Formअव्ययीभावसमासः (मरणस्य अन्तं यावत् = until death); अव्ययवत् क्रियाविशेषण
अशौवकम्impurity (state of aśauca)
अशौवकम्:
Karma (कर्म)
TypeNoun
Rootअशौवक (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd), एकवचन; ‘आहुः’ इत्यस्य कर्म

Traditional narrator (Purana discourse voice, attributed to the sage transmitting dharma-teachings within the Kurma Purana)

Primary Rasa: raudra

Secondary Rasa: karuna

A
Ashauca
V
Varnashrama Dharma
K
Kriya (Vedic/Smarta rites)

FAQs

Indirectly: by stressing disciplined conduct (kriyā) and dharma, it implies that inner purity and readiness for higher knowledge depend on ordered living; a life of whim and neglect keeps one unfit for the purificatory path that supports realization.

No specific āsana/prāṇāyāma is named; the emphasis is on niyama-like discipline—regular observance of prescribed duties and purificatory acts—presented as foundational purity required for mantra, worship, and higher yogic practice in the Kurma Purana’s dharma framework.

The verse is primarily dharma-legal rather than sectarian; it supports the shared Shaiva–Vaishnava synthesis of the Kurma Purana by upholding purity, restraint, and prescribed worship as common prerequisites across traditions.