Shloka 106
Daily Duties of Brāhmaṇas: Snāna, Sandhyā, Sūrya-hṛdaya, Japa, Tarpaṇa, and the Pañca-mahāyajñas
यदि स्याल्लौकिके पक्वं ततो ऽन्नं तत्र हूयते / शालाग्नौ तत्र देवान्नं विधिरेष सनातनः
yadi syāllaukike pakvaṃ tato 'nnaṃ tatra hūyate / śālāgnau tatra devānnaṃ vidhireṣa sanātanaḥ
Kung ang pagkain ay naluto sa karaniwang apoy ng tahanan, ang mismong kanin/pagkaing luto ay dapat ihandog doon; sa apoy ng bulwagan (śālāgni) ito’y nagiging bahagi ng mga deva—ito ang walang hanggang tuntunin ng ritwal.
Traditional narrator within the Kurma Purana’s dharma-śāstra discourse (instructional voice of the Purana, commonly framed as sage-to-sage transmission ultimately grounded in Lord Kurma’s teaching).
Primary Rasa: shanta
FAQs
This verse is primarily ritual (karma-kāṇḍa) instruction, not a direct Atman teaching; it supports the Purana’s broader view that disciplined action in dharma—performed as an offering—purifies the mind, which is then fit for knowledge of the Self.
No seated meditation is prescribed here; the “yoga” implied is karmayoga-like discipline—precise, reverent offering in the household fire—training attention (ekāgratā) and sacred intentionality that the Kurma Purana later integrates with higher yogic and devotional practices.
The verse itself is neutral and procedural, but within the Kurma Purana’s Shaiva-Vaishnava synthesis it exemplifies a shared Vedic-sacrificial dharma: offerings to the devas are upheld as a common sacred framework, harmonizing sectarian devotion with orthodox ritual order.