Shloka 49
Prāyaścitta for Mahāpātakas: Liquor, Theft, Sexual Transgression, Contact with the Fallen, and Homicide
वैश्यां हत्वा प्रमादेन किञ्चिद् दद्याद् द्विजातये / अन्त्यजानां वधे चैव कुर्याच्चान्द्रायणं व्रतम् / पराकेणाथवा शुद्धिरित्याह भगवानजः
vaiśyāṃ hatvā pramādena kiñcid dadyād dvijātaye / antyajānāṃ vadhe caiva kuryāccāndrāyaṇaṃ vratam / parākeṇāthavā śuddhirityāha bhagavānajaḥ
หากสังหารสตรีไวศยะโดยประมาท พึงบริจาคทานแก่พราหมณ์ แต่ในการสังหารชนชั้นต่ำ พึงบำเพ็ญจันทรยานตบะ หรือปรากะตบะ พระพรหมเจ้ากล่าวไว้เช่นนี้
Bhagavān Aja (the Unborn Lord, i.e., Lord Viṣṇu as Kūrma in the teaching context)
Primary Rasa: shanta
Secondary Rasa: karuna
FAQs
Indirectly: by calling the teacher “Aja” (Unborn), it points to the transcendent, birthless divine authority behind dharma; the verse itself focuses on karmic consequence and purification rather than explicit ātman-doctrine.
Not meditation directly, but vrata-discipline: Cāndrāyaṇa and Parāka are austerities that cultivate saṃyama (restraint) and śuddhi (purification), serving as ethical groundwork supportive of yogic life in the Kurma Purana’s broader teaching.
This verse does not explicitly discuss Śiva–Viṣṇu unity; it presents dharma as a single authoritative order taught by the “Unborn Lord,” consistent with the Purāṇa’s wider synthesis where divine instruction undergirds both ethical and spiritual practice.