Kurma Purana — Uttara Bhaga, Shloka 104
Daily Duties of Brāhmaṇas: Snāna, Sandhyā, Sūrya-hṛdaya, Japa, Tarpaṇa, and the Pañca-mahāyajñas
अग्नेः पश्चिमतो देशे भूतयज्ञान्त एव वा / कुशपुञ्जे समासीनः कुशपाणिः समाहितः
agneḥ paścimato deśe bhūtayajñānta eva vā / kuśapuñje samāsīnaḥ kuśapāṇiḥ samāhitaḥ
Nakaupo sa bunton ng damong kuśa, may hawak na kuśa sa kamay at may isip na payapang nakatuon, dapat siyang umupo alinman sa kanluran ng banal na apoy, o kaya’y sa pagtatapos ng bhūta‑yajña (handog para sa mga nilalang).
Narrator/Sūta (Purāṇic instruction in a ritual-dharma section; presented as authoritative injunction within the Kurma Purana’s teaching stream)
Primary Rasa: shanta
FAQs
Indirectly: it emphasizes samāhita (mental collectedness). In the Kurma Purana’s broader soteriology, such inner composure is a prerequisite for recognizing the Self beyond ritual action—karma becomes a support for inward steadiness.
A ritualized form of dhāraṇā: sitting on kuśa, holding kuśa, and becoming samāhita (one-pointed and composed). The verse frames yogic attentiveness as part of Vaidika conduct, aligning outer rite (Agni, yajña) with inner discipline.
Not explicitly in this line; however, the Kurma Purana’s Shaiva–Vaishnava synthesis often works through shared dharma: the same disciplined, sattvic ritual-mindfulness supports devotion and realization across sectarian forms, culminating in the text’s non-contradictory vision of Īśvara.