Śrāddha-Kāla-Nirṇaya: Proper Times, Nakṣatra Fruits, Tīrtha Merit, and Offerings for Ancestral Rites
कालशाकं महाशल्कं खङ्गलोहामिषं मधु / आनन्त्यायैव कल्पन्ते मुन्यन्नानि च सर्वशः
kālaśākaṃ mahāśalkaṃ khaṅgalohāmiṣaṃ madhu / ānantyāyaiva kalpante munyannāni ca sarvaśaḥ
Kālaśāka (sayur daun gelap), mahāśalka (ikan besar), daging khanga-loha, madu, dan sejenisnya—semuanya digolongkan sebagai makanan para muni (pertapa), dan dikatakan menuntun pada ‘ānantya’, yakni buah rohani yang tak berbatas.
Sage (narrator/teacher) instructing on dharma and permitted foods for munis (ascetics), within the Purva-bhaga dharma discourse
Primary Rasa: adbhuta
Secondary Rasa: shanta
Indirectly: it frames disciplined sustenance (muni-āhāra) as supportive of “ānantya” (limitless spiritual fruition), implying that regulated living aids the contemplative pursuit that culminates in realization of the limitless Self.
The verse emphasizes āhāra-niyama (discipline of food) as a practical foundation for tapas and meditation—an enabling condition for steadiness of mind in yogic practice, consistent with the Kurma Purana’s broader dharma-to-yoga progression.
It does not explicitly address Shiva–Vishnu unity; instead it supplies dharmic groundwork (ascetic regulation) that, in the Kurma Purana’s synthesis, supports higher yogic realization where sectarian distinctions are transcended.