Śrāddha-Kāla-Nirṇaya: Proper Times, Nakṣatra Fruits, Tīrtha Merit, and Offerings for Ancestral Rites
कालशाकं महाशल्कं खङ्गलोहामिषं मधु / आनन्त्यायैव कल्पन्ते मुन्यन्नानि च सर्वशः
kālaśākaṃ mahāśalkaṃ khaṅgalohāmiṣaṃ madhu / ānantyāyaiva kalpante munyannāni ca sarvaśaḥ
Sayur berdaun gelap, ikan besar, daging, madu dan seumpamanya—semuanya digolongkan sebagai makanan para muni (pertapa), dan dikatakan membawa kepada “ānantya”, yakni hasil rohani yang tidak terbatas.
Sage (narrator/teacher) instructing on dharma and permitted foods for munis (ascetics), within the Purva-bhaga dharma discourse
Primary Rasa: adbhuta
Secondary Rasa: shanta
Indirectly: it frames disciplined sustenance (muni-āhāra) as supportive of “ānantya” (limitless spiritual fruition), implying that regulated living aids the contemplative pursuit that culminates in realization of the limitless Self.
The verse emphasizes āhāra-niyama (discipline of food) as a practical foundation for tapas and meditation—an enabling condition for steadiness of mind in yogic practice, consistent with the Kurma Purana’s broader dharma-to-yoga progression.
It does not explicitly address Shiva–Vishnu unity; instead it supplies dharmic groundwork (ascetic regulation) that, in the Kurma Purana’s synthesis, supports higher yogic realization where sectarian distinctions are transcended.