Shloka 3
Ācamana-vidhi, Śauca, and Conduct Rules for Study, Eating, and Bodily Functions
चत्वरं वा श्मशानं वा समाक्रम्य द्विजोत्तमः / संध्ययोरुभयोस्तद्वदाचान्तो ऽप्याचमेत् पुनः
catvaraṃ vā śmaśānaṃ vā samākramya dvijottamaḥ / saṃdhyayorubhayostadvadācānto 'pyācamet punaḥ
Nếu bậc dvija tối thượng bước vào ngã tư đường hay vào bãi hỏa táng, thì vào cả hai thời điểm giao hội (sáng và chiều) cũng nên thực hành ācamana như vậy; dù đã nhấp nước tịnh rồi, vẫn nên nhấp lại.
Traditional Purāṇic narrator instructing dharma/ācāra (within the Kurma Purana’s didactic discourse)
Primary Rasa: shanta
Secondary Rasa: bhayanaka
FAQs
Directly it does not define Ātman; it teaches the preparatory discipline (śauca) that steadies the mind for sandhyā practice, which in the Kurma Purana supports higher contemplations that culminate in Self-knowledge.
It emphasizes sandhyā observance supported by ritual purification (ācamana). In the Kurma Purana’s broader Shaiva-Vaishnava synthesis, such outer purity functions as a prerequisite for mantra-japa, breath-regulation, and meditative steadiness aligned with Pāśupata-oriented discipline.
This verse is primarily about dharmic conduct, not deity identity. Indirectly, it reflects the Purana’s integrative approach: shared Vedic purity-and-sandhyā norms underpin devotion and yoga directed to the one Supreme honored as both Hari (Vishnu/Kurma) and Hara (Shiva) in the text’s wider theology.