Kurma Purana — Uttara Bhaga, Shloka 50
Prāyaścitta for Theft, Forbidden Foods, Impurity, and Ritual Lapses; Tīrtha–Vrata Remedies; Pativratā Mahātmyam via Sītā and Agni
अनाशकनिवृत्तास्तु प्रव्रज्यावसितास्तथा / चरेयुस्त्रीणि कृच्छ्राणि त्रीणि चान्द्रायणानि च
anāśakanivṛttāstu pravrajyāvasitāstathā / careyustrīṇi kṛcchrāṇi trīṇi cāndrāyaṇāni ca
Namun mereka yang telah berhenti mengamalkan puasa (lalu gugur daripada disiplin itu), dan juga mereka yang telah terlucut daripada nazar pertapaan/renunsiat, hendaklah menjalani tiga penebusan Kṛcchra serta tiga amalan Cāndrāyaṇa sebagai penyucian dosa.
Traditional narration (Purāṇic teaching voice, ascribed in context to the instructing sage within the dialogue)
Primary Rasa: shanta
Secondary Rasa: raudra
FAQs
Indirectly: it emphasizes purification through disciplined atonement; such inner cleansing is treated as preparatory for steady knowledge of the Self in the Kurma Purana’s broader soteriological framework.
Not meditation techniques directly, but the yogic foundation of tapas and niyama-like restraint: Kṛcchra and Cāndrāyaṇa are structured austerities used to restore eligibility for higher practice and contemplation.
It does not name Shiva or Vishnu explicitly; it supports the Purana’s synthesis by grounding liberation-oriented practice in shared dharma and purification disciplines that underpin both Shaiva (e.g., Pāśupata) and Vaiṣṇava paths.