Kurma Purana — Uttara Bhaga, Shloka 81
Daily Duties of Brāhmaṇas: Snāna, Sandhyā, Sūrya-hṛdaya, Japa, Tarpaṇa, and the Pañca-mahāyajñas
चण्डालाशौचपतितान् दृष्ट्वाचम्य पुनर्जपेत् / तैरेव भाषणं कृत्वा स्नात्वा चैव जपेत् पुनः
caṇḍālāśaucapatitān dṛṣṭvācamya punarjapet / taireva bhāṣaṇaṃ kṛtvā snātvā caiva japet punaḥ
见到旃陀罗、污秽之人或堕落者时，应先行阿遮摩那（净口净手），然后再续诵真言。若曾与其交谈，则当先沐浴净身，方可再行持诵。
Traditional narrator within the Purāṇic discourse (instructional dharma-vidhi section; commonly framed as the teaching voice in the Kurma Purana’s ritual-ācāra passages).
Primary Rasa: shanta
Secondary Rasa: bhayanaka
FAQs
Indirectly: it treats japa as a sacred discipline requiring external purity; the Atman remains untouched, yet the practitioner’s embodied mind is trained through shaucha to sustain steadiness in mantra and devotion.
Mantra-japa supported by preparatory rites—ācamana after an impure sight and snāna after contact (conversation). This reflects the Kurma Purana’s broader insistence that inner concentration is strengthened by regulated conduct (ācāra) and purification (śauca).
Not explicitly; it belongs to shared dharma-śāstra style discipline found across Shaiva-Vaishnava syntheses in the Kurma Purana, where purity and japa are common foundations for devotion whether oriented to Shiva, Vishnu, or the one Ishvara.