Shloka 1
Āvāhāryaka-Śrāddha: Qualifications of Recipients, Paṅkti-Pāvana, and Exclusions
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे विशो ऽध्यायः व्यास उवाच स्नात्वा यथोक्तं संतर्प्य पितॄंश्चन्द्रक्षये द्विजः / पिण्डान्वाहार्यकं श्राद्धं कुर्यात् सौम्यमनाः शुचिः
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge viśo 'dhyāyaḥ vyāsa uvāca snātvā yathoktaṃ saṃtarpya pitṝṃścandrakṣaye dvijaḥ / piṇḍānvāhāryakaṃ śrāddhaṃ kuryāt saumyamanāḥ śuciḥ
Ainsi, dans le Śrī Kūrma Purāṇa, dans la Saṃhitā de six mille vers, dans la section ultérieure, chapitre vingt et un. Vyāsa dit : «Après s’être baigné selon l’ordonnance et avoir dûment rassasié les Pitṛ (Pères-ancêtres), au déclin de la lune le deux-fois-né accomplira le śrāddha āvāhāryaka avec des offrandes de piṇḍa—pur, l’esprit doux et recueilli.»
Vyasa
Primary Rasa: shanta
Secondary Rasa: karuna
FAQs
This verse does not directly define Ātman; it emphasizes dharmic purification—outer cleanliness and inner composure—as a prerequisite for ancestral rites, aligning spiritual life with disciplined conduct.
The practice highlighted is mental discipline: being saumya-manāḥ (calm, gentle-minded) and śuci (pure). In the Kurma Purana’s broader soteriology, such sattvic steadiness supports mantra, worship, and yogic concentration even within karma-kāṇḍa duties.
No explicit Shiva–Vishnu unity is stated here; the verse shows the Purana’s integrative method—upholding Vedic ancestral rites within a larger theological framework where devotion and yogic purity are valued across Shaiva–Vaishnava syntheses.