Shloka 1
Prāyaścitta for Theft, Forbidden Foods, Impurity, and Ritual Lapses; Tīrtha–Vrata Remedies; Pativratā Mahātmyam via Sītā and Agni
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे द्वात्रिशो ऽध्यायः व्यास उवाच मनुष्याणां तु हरणं कृत्वा स्त्रीणां गृहस्य च / वापीकूपजलानां च शुध्येच्चान्द्रायणेन तु
iti śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge dvātriśo 'dhyāyaḥ vyāsa uvāca manuṣyāṇāṃ tu haraṇaṃ kṛtvā strīṇāṃ gṛhasya ca / vāpīkūpajalānāṃ ca śudhyeccāndrāyaṇena tu
Demikianlah dalam Śrī Kūrma Purāṇa, dalam Ṣaṭsāhasrī Saṃhitā, bahagian kemudian, bab ketiga puluh tiga. Vyāsa bersabda: “Sesiapa yang melakukan perampasan manusia, penculikan wanita, perampasan rumah tangga, serta mengambil air milik telaga dan takungan, akan menjadi suci dengan melaksanakan penebusan Cāndrāyaṇa (mengikut perjalanan bulan).”
Vyasa
Primary Rasa: shanta
Secondary Rasa: bhayanaka
FAQs
This verse is primarily dharma-oriented (prāyaścitta) rather than metaphysical; it implies that ethical violation creates impurity (mala) that obstructs inner clarity, and disciplined expiation (like Cāndrāyaṇa) restores fitness for spiritual practice that culminates in Self-knowledge.
No direct meditation technique is prescribed; the practice highlighted is a vrata-based discipline—Cāndrāyaṇa—where regulated conduct and austerity function as preparatory yoga (śuddhi-sādhana) supporting higher practices found elsewhere in the Upari-bhāga, including Pāśupata-oriented restraint and purification.
The verse does not explicitly mention Śiva or Viṣṇu; however, its dharma framework reflects the Kurma Purāṇa’s integrative ethos: purification through vrata and right conduct is presented as universally valid groundwork for devotion and yoga, whether framed in Śaiva (Pāśupata) or Vaiṣṇava (Kūrma/Nārāyaṇa) idioms.