Shloka 31
Prāyaścitta for Mahāpātakas: Liquor, Theft, Sexual Transgression, Contact with the Fallen, and Homicide
मातृगोत्रां समासाद्य समानप्रवरां तथा / चाद्रायणेन शुध्येत प्रयतात्मा समाहितः
mātṛgotrāṃ samāsādya samānapravarāṃ tathā / cādrāyaṇena śudhyeta prayatātmā samāhitaḥ
Wenn ein Mann sich einer Frau aus der Gotra seiner Mutter genähert hat oder ebenso einer Frau mit demselben Pravara, dann soll er—selbstbeherrscht und innerlich gesammelt—sich durch die Sühneübung Āndrāyaṇa reinigen.
Sūta (traditional narrator) relaying dharma-instructions of the Purāṇic sages
Primary Rasa: bibhatsa
Secondary Rasa: shanta
FAQs
It does so indirectly: purification is framed as an inner discipline—being prayatātmā (self-restrained) and samāhita (collected)—implying that ethical order and mental composure are prerequisites for clarity of the Self in Kurma Purana’s dharma-yoga vision.
The verse emphasizes yogic self-regulation rather than posture or mantra: restraint (prayatātmā) and concentration (samāhitaḥ). The Āndrāyaṇa vow functions as a tapas-based practice aligning conduct, diet, and mind—supporting the Purāṇa’s broader ethic of purification as a foundation for higher sādhanā.
This particular verse is primarily dharma-legal (prāyaścitta) and does not directly discuss Shiva–Vishnu unity; however, its stress on tapas and purification is consistent with the Kurma Purana’s Shaiva–Vaishnava synthesis where disciplined conduct supports devotion and realization across sectarian forms.