Shloka 33
Prāyaścitta for Mahāpātakas: Liquor, Theft, Sexual Transgression, Contact with the Fallen, and Homicide
अमानुषीषु पुरुष उदक्यायामयोनिषु / रेतः सिक्त्वा जले चैव कृच्छ्रं सान्तपनं चरेत्
amānuṣīṣu puruṣa udakyāyāmayoniṣu / retaḥ siktvā jale caiva kṛcchraṃ sāntapanaṃ caret
បើបុរសបានបញ្ចេញវីរុស (សេមិន) ទៅក្នុងសត្វស្រីមិនមែនមនុស្ស ទៅក្នុងស្ត្រីកំពុងមានរដូវ ទៅក្នុងទីទទួលមិនត្រឹមត្រូវ (អយោនិ) ឬសូម្បីតែក្នុងទឹក នោះគួរធ្វើវ្រតគ្រឹច្ឆ្រ (Kṛcchra) និងវ្រតសាំតបន (Sāntapana) ជាការប្រាយសេចក្ដីសុចរិត។
Sūta (narrator) conveying the Kurma Purana’s dharma-śāstra injunctions
Primary Rasa: bibhatsa
Secondary Rasa: shanta
FAQs
This verse does not directly teach Ātman-metaphysics; it operates on the dharma level, prescribing prāyaścitta so that the practitioner’s conduct and purity support steadiness of mind—an indirect aid to self-knowledge emphasized elsewhere in the Kurma Purana.
No specific meditation is described; the practices are tapas-based purifications (Kṛcchra and Sāntapana). In the Kurma Purana’s broader synthesis, such self-restraint and expiation function as ethical foundations (yama-like discipline) that prepare one for higher Yoga and devotion.
The verse is neutral on sectarian theology; it reflects shared dharma norms accepted across Śaiva–Vaiṣṇava traditions. The Kurma Purana’s larger teaching integrates such dharma with devotion and Yoga, presenting a harmonized path rather than a sectarian divide.