Kurma Purana — Uttara Bhaga, Shloka 30
Vānaprastha-Dharma: Forest Discipline, Vaikhānasa Austerities, and Śiva-Āśrama as the Liberative Refuge
पञ्चाग्निर्धूमपो वा स्यादुष्मपः सोमपो ऽपि वा / पयः पिबेच्छुक्लपक्षे कृष्णापक्षे तु गोमयम् / शीर्णपर्णाशनो वा स्यात् कृच्छ्रैर् वा वर्तयेत् सदा
pañcāgnirdhūmapo vā syāduṣmapaḥ somapo 'pi vā / payaḥ pibecchuklapakṣe kṛṣṇāpakṣe tu gomayam / śīrṇaparṇāśano vā syāt kṛcchrair vā vartayet sadā
គាត់អាចធ្វើតបៈ «បញ្ចអគ្និ» (ភ្លើងប្រាំ) ឬរស់ដោយ «ផឹកផ្សែង» ឬ «ផឹកចំហាយក្តៅ» ឬសូម្បីតែរស់ដោយសោមៈ។ ក្នុងពាក់កណ្តាលខែភ្លឺ គួរផឹកទឹកដោះគោ; តែក្នុងពាក់កណ្តាលខែងងឹត គួរទទួលលាមកគោ។ ឬអាចរស់ដោយស្លឹកធ្លាក់ស្ងួត; ដូច្នេះគួររក្សាជីវិតជានិច្ចដោយវិន័យក្រឹច្ឆ្រៈដ៏តឹងរឹង។
Lord Kūrma (Viṣṇu) instructing on dharma and tapas
Primary Rasa: vira
Secondary Rasa: raudra
FAQs
Indirectly: it emphasizes purification through restraint and tapas, preparing the practitioner’s body-mind for steadiness and insight, which the Purāṇa elsewhere links to realizing the Self beyond impurities.
It highlights ascetic disciplines (tapas) and kṛcchra-type observances—regulated diet and endurance-based vows—which function as foundational yama/niyama-style practices supporting concentration and higher contemplative yoga.
By presenting tapas and purity as universal dharmic means rather than sectarian markers, it supports the Kurma Purana’s broader Shaiva–Vaishnava synthesis: the same disciplines serve devotion and realization oriented to either Śiva or Viṣṇu as the one supreme.