Shloka 1
Prāyaścitta for Theft, Forbidden Foods, Impurity, and Ritual Lapses; Tīrtha–Vrata Remedies; Pativratā Mahātmyam via Sītā and Agni
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे द्वात्रिशो ऽध्यायः व्यास उवाच मनुष्याणां तु हरणं कृत्वा स्त्रीणां गृहस्य च / वापीकूपजलानां च शुध्येच्चान्द्रायणेन तु
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge dvātriśo 'dhyāyaḥ vyāsa uvāca manuṣyāṇāṃ tu haraṇaṃ kṛtvā strīṇāṃ gṛhasya ca / vāpīkūpajalānāṃ ca śudhyeccāndrāyaṇena tu
Ainsi, dans le Śrī Kūrma Purāṇa, dans la Ṣaṭsāhasrī Saṃhitā, dans la section ultérieure, le trente-troisième chapitre. Vyāsa dit : «Celui qui a commis l’enlèvement ou la saisie injuste d’êtres humains, de femmes, d’un foyer, et même de l’eau des puits et des réservoirs, se purifie en accomplissant l’expiation Cāndrāyaṇa (selon le cycle lunaire).»
Vyasa
Primary Rasa: shanta
Secondary Rasa: bhayanaka
FAQs
This verse is primarily dharma-oriented (prāyaścitta) rather than metaphysical; it implies that ethical violation creates impurity (mala) that obstructs inner clarity, and disciplined expiation (like Cāndrāyaṇa) restores fitness for spiritual practice that culminates in Self-knowledge.
No direct meditation technique is prescribed; the practice highlighted is a vrata-based discipline—Cāndrāyaṇa—where regulated conduct and austerity function as preparatory yoga (śuddhi-sādhana) supporting higher practices found elsewhere in the Upari-bhāga, including Pāśupata-oriented restraint and purification.
The verse does not explicitly mention Śiva or Viṣṇu; however, its dharma framework reflects the Kurma Purāṇa’s integrative ethos: purification through vrata and right conduct is presented as universally valid groundwork for devotion and yoga, whether framed in Śaiva (Pāśupata) or Vaiṣṇava (Kūrma/Nārāyaṇa) idioms.