Shloka 42
Āvāhāryaka-Śrāddha: Qualifications of Recipients, Paṅkti-Pāvana, and Exclusions
मातापित्रोर्गुरोस्त्यागी दारत्यागी तथैव च / गोत्रभिद् भ्रष्टशौचश्च काण्डस्पृष्टस्तथैव च
mātāpitrorgurostyāgī dāratyāgī tathaiva ca / gotrabhid bhraṣṭaśaucaśca kāṇḍaspṛṣṭastathaiva ca
ತಾಯಿ‑ತಂದೆ ಅಥವಾ ಗುರುವನ್ನು ತ್ಯಜಿಸುವವನು, ಪತ್ನಿಯನ್ನು ತ್ಯಜಿಸುವವನು, ಗೋತ್ರಮರ್ಯಾದೆ ಭಂಗ ಮಾಡುವವನು, ಆಚರಣೆ‑ಶೌಚದಲ್ಲಿ ಭ್ರಷ್ಟನಾದವನು, ನಿಷಿದ್ಧ ಕರ್ಮಗಳಿಂದ ಸ್ಪೃಷ್ಟನಾಗಿ ಕಲుషಿತನಾದವನು—ಇವರು ಧರ್ಮವಿಷಯದಲ್ಲಿ ಮಲಿನರೆಂದು ಹೇಳಲ್ಪಟ್ಟಿದ್ದಾರೆ.
Sūta (narrating the Kurma Purana’s dharma-teachings as received from the sages)
Primary Rasa: raudra
Secondary Rasa: karuna
FAQs
Indirectly: by defining “falling from purity” and betrayal of core duties, it frames dharma as the ethical ground required for higher knowledge; steadiness in conduct and shauca is presented as a prerequisite for Atman-realization in the Purana’s broader soteriology.
No technique is taught directly; the verse supplies the yama-like ethical restraints (non-betrayal of parents/guru, fidelity, purity) that the Kurma Purana treats as foundational disciplines supporting Pashupata-oriented devotion and yogic steadiness.
Not explicitly; its emphasis is on dharma and purity. In the Kurma Purana’s Shaiva–Vaishnava synthesis, such dharmic restraints are shared prerequisites for devotion to Ishvara—whether approached as Shiva or as Vishnu (Kurma).