Shloka 26
Saṃnyāsa-dharma — Qualifications, Threefold Renunciation, and the Conduct of the Yati
अहिंसा सत्यमस्तेयं ब्रह्मचर्यं तपः परम् / क्षमा दया च सतोषो व्रतान्यस्य विशेषतः
ahiṃsā satyamasteyaṃ brahmacaryaṃ tapaḥ param / kṣamā dayā ca satoṣo vratānyasya viśeṣataḥ
Ahiṁsā, kebenaran, tidak mencuri (asteya), pengendalian brahmacarya, dan tapa yang luhur; serta pemaafan, welas asih, dan kepuasan batin—itulah terutama ikrar suci utamanya.
Lord Kūrma (Vishnu) instructing on dharma and vrata
Primary Rasa: shanta
Secondary Rasa: karuna
FAQs
By prescribing ahiṃsā, satya, brahmacarya, tapas, kṣamā, dayā, and santoṣa, the verse points to inner purification: these vows quiet the mind and reduce ego-driven harm, making the Self’s clarity (ātma-prakāśa) attainable in practice.
The verse emphasizes the ethical-vrata foundation comparable to yama-niyama: non-violence, truth, non-stealing, disciplined restraint, austerity, forgiveness, compassion, and contentment—seen in Kurma Purana’s Yoga-oriented dharma as prerequisites for steadiness in japa, dhyāna, and higher devotion/knowledge.
Though not naming Śiva explicitly, it presents a shared dharmic-Yogic code honored across both Shaiva and Vaishnava paths; the Kurma Purana’s synthesis often frames such vratas as universally valid disciplines leading to the same supreme reality worshipped as Hari or Hara.