Shloka 99
Prāyaścitta for Theft, Forbidden Foods, Impurity, and Ritual Lapses; Tīrtha–Vrata Remedies; Pativratā Mahātmyam via Sītā and Agni
उपोषितश्चतुर्दश्यां कृष्णपक्षे समाहितः / यमाच धर्मराजाय मृत्यवे चान्तकाय च
upoṣitaścaturdaśyāṃ kṛṣṇapakṣe samāhitaḥ / yamāca dharmarājāya mṛtyave cāntakāya ca
Setelah berpuasa pada hari keempat belas dalam Kṛṣṇa-pakṣa (paruh gelap), dengan teguh dan terkumpul, hendaklah seseorang memuja Yama—Dharma-rāja—juga sebagai Mṛtyu (Kematian) dan sebagai Antaka (Sang Pengakhir).
Sūta (narrator) conveying the vrata-vidhi as taught in the Purāṇic discourse
Primary Rasa: bhayanaka
Secondary Rasa: shanta
FAQs
Indirectly: by prescribing fasting and inner composure while contemplating Yama as Death and the Ender, it points to vairāgya and discrimination between the perishable body and the enduring Self that is not slain by death.
Upavāsa (fasting) joined with samādhāna/samāhitatā (mental collectedness). The practice is a dharma-based discipline that stabilizes the mind—an auxiliary to Yoga—by confronting mortality and strengthening restraint (yama as a principle of self-control).
This specific verse does not name Śiva or Viṣṇu; it reflects the Kurma Purana’s synthesis by framing devotional observance (vrata) and yogic composure as complementary paths—ethics and inner discipline—central to both Śaiva and Vaiṣṇava soteriology.