Kurma Purana — Uttara Bhaga, Shloka 11
Bhojana-vidhi and Nitya-karman: Directions for Eating, Prāṇa-Oblations, Sandhyā, and Conduct Leading to Apavarga
आचम्याङ्गुष्ठमात्रेति पादाङ्गुष्ठे ऽथ दक्षिणे / निः स्त्रवयेद् हस्तजलमूर्ध्वहस्तः समाहितः
ācamyāṅguṣṭhamātreti pādāṅguṣṭhe 'tha dakṣiṇe / niḥ stravayed hastajalamūrdhvahastaḥ samāhitaḥ
Pagkatapos magsagawa ng ācamana, kumuha lamang ng tubig na kasukat ng hinlalaki; saka sa kanang hinlalaki sa paa, hayaang tumulo ang tubig mula sa kamay—nakataas ang kamay at nananatiling payapa at mapagmatyag.
Sūta (narrating traditional dharma/śauca injunctions as taught in the Purāṇic dialogue)
Primary Rasa: shanta
FAQs
Indirectly: it emphasizes inner collectedness (samāhita) expressed through outer purity; in Kurma Purana’s dharma-yoga framing, disciplined śauca supports steadiness of mind that becomes fit for realizing the Self.
Foundational practice rather than a meditation technique: ācamana and controlled bodily conduct cultivate attention (samāhita) and ritual readiness, which the Kurma Purana treats as preparatory discipline for mantra, worship, and later yogic concentration.
Not explicitly in this line; it reflects a shared dharma-vidhi culture where the same purity disciplines support both Vaiṣṇava and Śaiva worship—consistent with the Kurma Purana’s broader Shaiva–Vaishnava synthesis.