Brahmacārin-Dharma: Guru-Sevā, Daily Vedic Study, Gāyatrī-Japa, and Anadhyāya Regulations
नीहारे बाणशब्दे च संध्ययोरुभयोरपि / अमावास्यां चतुर्दश्यां पौर्णमास्यष्टमीषु च
nīhāre bāṇaśabde ca saṃdhyayorubhayorapi / amāvāsyāṃ caturdaśyāṃ paurṇamāsyaṣṭamīṣu ca
Sa panahong makapal ang hamog, kapag narinig ang masamang hudyat na tunog ng palaso, sa dalawang sandhyā (bukang-liwayway at dapithapon), at sa araw ng amāvāsyā (bagong buwan), caturdaśī (ika-14), pūrṇimā (kabilugan), at sa mga araw ng aṣṭamī (ika-8)—nararapat ang pagpipigil at pag-iingat ayon sa ritwal.
Lord Kurma (Vishnu) instructing sages on dharma/time-discipline (kāla-niyama)
Primary Rasa: bhayanaka
Secondary Rasa: shanta
Indirectly: by emphasizing restraint at liminal or potent times (sandhyā, amāvāsyā, etc.), it supports the yogic-dharmic idea that steadiness of conduct purifies the mind, making it fit to recognize the Atman beyond changing time and omens.
Time-discipline (kāla-niyama) and sandhyā-related restraint—practices aligned with purification (śauca) and self-control (yama/niyama). Such regulation is presented as supportive of Pāśupata-oriented devotion and inner steadiness.
By teaching dharma through Kurma (Vishnu) using Shaiva-leaning yogic vocabulary of restraint and purity, the text models the Kurma Purana’s synthesis: one disciplined dharma-yoga serves the same Supreme Reality honored as Hari or Hara.