Shloka 13
Āvāhāryaka-Śrāddha: Qualifications of Recipients, Paṅkti-Pāvana, and Exclusions
मातापित्रोर्हिते युक्तः प्रातः स्नायी तथा द्विजः / अध्यात्मविन्मुनिर्दान्तो विज्ञेयः पङ्क्तिपावनः
mātāpitrorhite yuktaḥ prātaḥ snāyī tathā dvijaḥ / adhyātmavinmunirdānto vijñeyaḥ paṅktipāvanaḥ
ទ្វិជៈដែលឧស្សាហ៍ក្នុងការធ្វើប្រយោជន៍ដល់ម្តាយឪពុក ងូតទឹកព្រឹកព្រលឹម ដឹងអាត្មាខាងក្នុង មានសភាពដូចមុនិ និងស្ងប់ស្ងាត់គ្រប់គ្រងខ្លួន—គេគួរទទួលស្គាល់ថា ជា «អ្នកបរិសុទ្ធជួរអាហារ» (បង្គ្តិ-បាវនៈ)។
Traditional narration (Purana dialogue context; ethical instruction within the Kurma Purana’s dharma-teachings)
Primary Rasa: shanta
Secondary Rasa: karuna
FAQs
By praising the adhyātma-vit (knower of the inner Self), the verse implies that ritual fitness is grounded in inward realization—Self-knowledge and restraint are treated as essential marks of true purity.
The verse highlights discipline-based yoga foundations: dawn purification (prātaḥ-snāna), muni-like contemplative living, and dānta (sense-control). These are preparatory limbs that support higher Shaiva-Vaishnava sādhanā such as Pāśupata-oriented inner purification.
It does not name Shiva or Vishnu directly; instead it presents a shared Purāṇic synthesis where external dharma (ritual purity) is validated by inner adhyātma (spiritual realization), a theme embraced across both Shaiva and Vaishnava teachings in the Kurma Purana.