Shloka 9
Vānaprastha-Dharma: Forest Discipline, Vaikhānasa Austerities, and Śiva-Āśrama as the Liberative Refuge
दर्शेन पौर्णमासेन यजेत् नियतं द्विजः / ऋक्षेष्वाग्रयणे चैव चातुर्मास्यानि चाहरेत् / उत्तरायणं च क्रमशो दक्षस्यायनमेव च
darśena paurṇamāsena yajet niyataṃ dvijaḥ / ṛkṣeṣvāgrayaṇe caiva cāturmāsyāni cāharet / uttarāyaṇaṃ ca kramaśo dakṣasyāyanameva ca
ទ្វិជៈដែលមានវិន័យគួរធ្វើយញ្ញា ដರ್ಶ (Darśa) និង បೌរណមាស (Paurṇamāsa) ជាប្រចាំនៅថ្ងៃចន្ទថ្មី និងពេញចន្ទ។ គាត់គួរធ្វើពិធី អាគ្រយណ (Āgrayaṇa) នៅពេលត្រឹមត្រូវតាមនក្ខត្រ និងអនុវត្តការបូជារដូវ ចាតុರ್ಮាស្យ (Cāturmāsya)។ ដូចគ្នានេះផងដែរ គាត់គួរធ្វើពិធីសម្រាប់ដំណើរព្រះអាទិត្យទៅជើង (Uttarāyaṇa) និងទៅត្បូង (Dakṣiṇāyana) តាមលំដាប់។
Traditional narrator (Purāṇic instruction within a dharma-teaching frame; commonly transmitted via Sūta/Vyāsa lineage)
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
Indirectly: it emphasizes niyama (disciplined order) in dharma—regular yajña and seasonal rites—which the Kurma Purana treats as a purifying foundation that prepares the mind for higher knowledge of the Self taught elsewhere (including the Ishvara Gita section).
The verse highlights karmayoga-like discipline through Vedic observances—Darśa–Paurṇamāsa, Āgrayaṇa, Cāturmāsya, and ayana rites—presented as regulated practice (niyata) that steadies conduct and supports inner purification, a prerequisite for Pāśupata-oriented spiritual progress in the Kurma Purana.
It does so by synthesis rather than explicit naming: the Kurma Purana commonly frames Vedic yajña-dharma as compatible with devotion and liberation-teachings associated with both Śaiva and Vaiṣṇava streams, showing a unified path where disciplined ritual life supports the same ultimate spiritual goal.