Āvāhāryaka-Śrāddha: Qualifications of Recipients, Paṅkti-Pāvana, and Exclusions
ऋषिव्रती ऋषीकश्च तथा द्वादशवार्षिकः / ब्रह्मदेयानुसंतानो गर्भशुद्धः सहस्रदः
ṛṣivratī ṛṣīkaśca tathā dvādaśavārṣikaḥ / brahmadeyānusaṃtāno garbhaśuddhaḥ sahasradaḥ
ຜູ້ຖື ‘ຣິສິ-ວຣະຕະ’, ຜູ້ປະພຶດຕາມວິໄນຂອງດຸດສີ (ຣິສີກະ), ແລະຜູ້ປະຕິບັດພິທີສິບສອງປີ; ຜູ້ຮັກສາສາຍສືບຕໍ່ຂອງ ບຣະຫມະ-ເດຍ (ທານແດ່ພຣະພຣະຫມະ) ບໍ່ໃຫ້ຂາດ, ຜູ້ມີວົງສານບໍລິສຸດຕັ້ງແຕ່ໃນຄັນ—ຜູ້ນັ້ນໄດ້ບຸນດຸດດັ່ງ ‘ຜູ້ໃຫ້ພັນເທົ່າ’.
Sūta (narrator) conveying the teaching of the Kurma Purana’s dharma discourse
Primary Rasa: shanta
Secondary Rasa: vira
Indirectly: it emphasizes purification through vow and gift as a dharmic preparation that makes one fit for higher knowledge; in the Kurma Purana’s synthesis, such inner and outer purity supports realization of the Self beyond ritual merit.
Not a direct meditation instruction; it highlights vrata (disciplined observance) and dāna (sacred giving) as ethical-yogic foundations—self-restraint, continuity of righteous conduct, and purity—which the text treats as supportive of higher Yogic paths such as Pāśupata-oriented discipline.
This verse is primarily dharma-focused, but it fits the Kurma Purana’s non-sectarian frame: righteous observance and purity are presented as universally valid supports for devotion and liberation, irrespective of whether one approaches the Supreme as Śiva or as Viṣṇu.