Kurma Purana — Uttara Bhaga, Shloka 90
Prāyaścitta for Theft, Forbidden Foods, Impurity, and Ritual Lapses; Tīrtha–Vrata Remedies; Pativratā Mahātmyam via Sītā and Agni
देवतानामृषीणां च देवानां चैव कुत्सनम् / कृत्वा सम्यक् प्रकुर्वोत प्राजापत्यं द्विजोत्तमः
devatānāmṛṣīṇāṃ ca devānāṃ caiva kutsanam / kṛtvā samyak prakurvota prājāpatyaṃ dvijottamaḥ
既已如法为诋毁诸天与诸仙（ṛṣi）之罪作了忏悔赎罪，最胜的两次生者当依正法修行“般若阇钵底耶（Prājāpatya）”苦行。
Sūta (narrating to the sages at Naimiṣāraṇya, in a dharma-prāyaścitta context)
Primary Rasa: raudra
Secondary Rasa: shanta
FAQs
Indirectly: it emphasizes purification through prāyaścitta, implying that inner clarity and dharmic speech are prerequisites for steady knowledge of the Self; spiritual realization is supported by ethical restraint and ritual-ethical purification.
Not a meditation technique directly, but a preparatory discipline: control of speech (vāg-niyama) and expiation (prāyaścitta) that purify the practitioner—foundational for higher Yoga, including the Kurma Purana’s Shaiva-Vaishnava synthesis where inner purity supports devotion and yogic steadiness.
It does so implicitly through shared dharma: reverence for devas and ṛṣis and the use of prāyaścitta are presented as universal norms across sectarian lines, aligning with the Kurma Purana’s broader synthesis where Shaiva and Vaishnava paths converge in disciplined conduct and purification.