Kurma Purana — Uttara Bhaga, Shloka 45
Brahmacārin-Dharma: Guru-Sevā, Daily Vedic Study, Gāyatrī-Japa, and Anadhyāya Regulations
यो ऽधीयीत ऋचो नित्यं क्षीराहुत्या स देवताः / प्रीणाति तर्पयन्त्येनं कामैस्तृप्ताः सदैव हि
yo 'dhīyīta ṛco nityaṃ kṣīrāhutyā sa devatāḥ / prīṇāti tarpayantyenaṃ kāmaistṛptāḥ sadaiva hi
常にリグ・ヴェーダの讃歌を誦し、乳の供物（アーフティ）を捧げる者は、神々を歓喜させる。満ち足りた神々は、つねにその者の望む成就を授けて報いる。
Sūta (narrating the Kurma Purana’s dharma-teachings to the sages at Naimiṣāraṇya)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
This verse is primarily karma-kāṇḍa oriented: it teaches reciprocity between human ritual action (svādhyāya and homa) and divine satisfaction. It does not directly define Ātman, but it frames disciplined dharma as a preparatory support for inner realization emphasized elsewhere in the Kurma Purana.
The practice highlighted is not formal yoga but dharmic discipline—daily Vedic study (svādhyāya) and milk oblations (kṣīrāhuti) as a sattva-enhancing routine. In the Kurma Purana’s broader arc, such regulated conduct supports steadiness and purity that later mature into higher yogic contemplation (including Pāśupata-oriented teachings).
It does so indirectly: the verse focuses on devatā-tarpaṇa through Vedic recitation and yajña, a shared Vedic framework honored across Shaiva and Vaishnava traditions. The Kurma Purana’s synthesis is reflected in treating Vedic dharma as common ground that culminates in devotion and liberation teachings beyond sectarian division.