Prāyaścitta for Theft, Forbidden Foods, Impurity, and Ritual Lapses; Tīrtha–Vrata Remedies; Pativratā Mahātmyam via Sītā and Agni
अमावस्यायां ब्रह्माणं समुद्दिश्य पितामहम् / ब्राह्मणांस्त्रीन् समभ्यर्च्य मुच्यते सर्वपातकैः
amāvasyāyāṃ brahmāṇaṃ samuddiśya pitāmaham / brāhmaṇāṃstrīn samabhyarcya mucyate sarvapātakaiḥ
Am Tag der Amāvasyā (Neumond), indem man das Ritual Brahmā, dem Pitāmaha, dem Großen Ahnherrn, weiht und drei Brahmanen ehrfürchtig verehrt, wird man von allen Sünden befreit.
Sūta (narrating the Kurma Purana’s dharma-teachings as transmitted from the sages)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Indirectly, it frames purification (pāpa-kṣaya) as a prerequisite for clarity of mind; by dharmic rites and honoring sacred embodiments of knowledge (Brāhmaṇas), one becomes fit for Atma-jñāna emphasized elsewhere in the Purāṇa.
This verse highlights preparatory discipline (śuddhi) rather than a specific meditation: time-sanctification on Amāvasyā, intentional dedication (saṅkalpa), and reverent worship—supports that stabilize the mind for later Yoga and devotion taught in Kurma Purana’s Shaiva-Vaishnava synthesis.
It does not name Śiva or Viṣṇu directly; it shows the Purāṇic synthesis by grounding liberation-oriented spirituality in orthodox dharma—purification through sanctioned rites that, in the Kurma Purana’s broader teaching, culminate in devotion and Yoga aligned with both Shaiva and Vaishnava paths.