Shloka 31
Āvāhāryaka-Śrāddha: Qualifications of Recipients, Paṅkti-Pāvana, and Exclusions
दत्तानुयोगान् वृत्यर्थं पतितान् मनुरब्रवीत् / वेदविक्रायिणो ह्येते श्राद्धादिषु विगर्हिताः
dattānuyogān vṛtyarthaṃ patitān manurabravīt / vedavikrāyiṇo hyete śrāddhādiṣu vigarhitāḥ
جو لوگ روزی کے لیے دَتّانُیوگ (اجرت لے کر رسومات انجام دینے کی ٹھیکیداری) قبول کرتے ہیں، منو نے انہیں ‘پتِت’ کہا ہے؛ کیونکہ وہ وید کے بیچنے والے ہیں، اس لیے شَرادھ وغیرہ میں مذموم ہیں۔
Narrator (Purāṇic discourse citing Manu as authoritative smṛti)
Primary Rasa: raudra
Secondary Rasa: shanta
FAQs
This verse does not directly define Ātman; it frames dharma as inner integrity expressed through outer conduct—rejecting the commodification of sacred knowledge, which supports purity of intention (bhāva-śuddhi) essential for spiritual realization.
No specific yogic technique is taught here; the verse emphasizes dharmic discipline (yama-like restraint) by forbidding livelihood-based commercialization of Vedic rites, a moral foundation that the Kurma Purana treats as supportive of higher yoga and devotion.
The verse is primarily a dharma injunction and does not explicitly discuss Shiva–Vishnu unity; indirectly, it aligns with the Purana’s synthesis by upholding a shared standard of sacredness—Vedic and devotional acts are not to be treated as commodities, regardless of sectarian form.