Kurma Purana — Uttara Bhaga, Shloka 52
Śrāddha-vidhi for Pitṛs: Invitations, Purity, Offerings, and Conduct
न्युप्य पिण्डांस्तु तं हस्तं निमृज्याल्लेपभागिनाम् / तेषु दर्भेष्वथाचम्य त्रिरायम्य शनैरसून् / तदन्नं तु नमस्कुर्यात् पितॄनेव च मन्त्रवित्
nyupya piṇḍāṃstu taṃ hastaṃ nimṛjyāllepabhāginām / teṣu darbheṣvathācamya trirāyamya śanairasūn / tadannaṃ tu namaskuryāt pitṝneva ca mantravit
Matapos ilagay ang mga piṇḍa, punasan niya ang kamay na nadumihan para sa mga makikibahagi sa tira. Pagkatapos, sa ibabaw ng damong darbha, magsagawa ng ācamana at tatlong ulit na dahan-dahang pag-aayos ng hininga. Pagkaraan, ang nakaaalam ng mantra ay magbigay-galang sa handog na pagkain na iyon na parang sa mismong mga Pitṛ (mga ninuno).
Sūta (narrating the prescribed Śrāddha procedure as taught in the Kurma Purana tradition)
Primary Rasa: shanta
Secondary Rasa: karuna
FAQs
Indirectly: by prescribing prāṇa-restraint and mantra-discipline even within Śrāddha, it implies that inner steadiness (control of prāṇa and mind) sanctifies action—pointing toward the Atman-centered purity that underlies ritual efficacy.
It explicitly includes ācamana followed by thrice-performed gentle prāṇa-niyama (breath regulation/restraint). This reflects the Purāṇic integration of yogic discipline into karmakāṇḍa, aligning ritual acts with inward concentration.
This specific verse is primarily ritual-instructional and does not name Śiva or Viṣṇu; its synthesis appears in method—yogic prāṇa-discipline (often emphasized in Śaiva/Pāśupata streams) is embedded within a Vaiṣṇava-Purāṇic dharma framework, showing practical non-sectarian integration.