Shloka 10
Prāyaścitta for Theft, Forbidden Foods, Impurity, and Ritual Lapses; Tīrtha–Vrata Remedies; Pativratā Mahātmyam via Sītā and Agni
नकुलोलूकमार्जारं जग्ध्वा सांतपनं चरेत् / श्वापदोष्ट्रखराञ्जग्ध्वा तप्तकृच्छ्रेण शुद्ध्यति / व्रतवच्चैव संस्कारं पूर्वेण विधिनैव तु
nakulolūkamārjāraṃ jagdhvā sāṃtapanaṃ caret / śvāpadoṣṭrakharāñjagdhvā taptakṛcchreṇa śuddhyati / vratavaccaiva saṃskāraṃ pūrveṇa vidhinaiva tu
Kung nakakain ng karne ng nakula (mongoose), kuwago (ulūka), o pusa, dapat isagawa ang Sāṃtapana na panata ng pagtubos. Kung nakakain ng mabangis na hayop na kumakain ng laman, kamelyo, o asno, nalilinis sa pamamagitan ng Taptakṛcchra na penitensiya. At ang pangwakas na ritwal (saṃskāra) ay gawin ding gaya ng sa isang panata, ayon mismo sa naunang itinakdang pamamaraan.
Sūta (narrator) conveying the Kurma Purana’s dharma-śāstra injunctions to the sages
Primary Rasa: bibhatsa
Secondary Rasa: shanta
FAQs
This verse is primarily dharma-śāstra in focus: it teaches ritual-ethical purification through prāyaścitta rather than offering a direct metaphysical exposition of Ātman. Its implied teaching is that disciplined action (vrata and expiation) restores inner and outer purity, which supports spiritual pursuit.
No specific meditation technique is taught here; instead, it emphasizes tapas (austerity) through Sāṃtapana and Taptakṛcchra—forms of self-discipline that function as preparatory purification (śuddhi) conducive to higher sādhana, including later yogic teachings in the Purana.
The verse does not explicitly discuss Shiva–Vishnu theology; it reflects the Purana’s broader synthesis indirectly by presenting purification and vow-discipline as universally dharmic means accepted across Shaiva and Vaishnava traditions for maintaining eligibility for worship and spiritual practice.