Shloka 42
Prāyaścitta for Mahāpātakas: Liquor, Theft, Sexual Transgression, Contact with the Fallen, and Homicide
सावित्रीं च जपेच्चैव नित्यं क्रोधविवर्जितः / नदीतीरेषु तीर्थेषु तस्मात् पापाद् विमुच्यते
sāvitrīṃ ca japeccaiva nityaṃ krodhavivarjitaḥ / nadītīreṣu tīrtheṣu tasmāt pāpād vimucyate
وليُردِّد أيضًا كلَّ يومٍ سافِتْرِي (غاياتري) وهو منزَّهٌ عن الغضب؛ فإذا فعل ذلك عند المَعابِر المقدّسة على ضفاف الأنهار تحرّر من ذلك الإثم.
Traditional narration context: a Purāṇic teacher (Sūta/Vyāsa line) conveying Kurma Purana’s dharma-teaching on japa and tīrtha; specific speaker not explicit from the single verse.
Primary Rasa: shanta
Secondary Rasa: karuna
FAQs
Indirectly: it emphasizes inner purification (angerlessness) and mantra-japa as prerequisites for clarity of consciousness, through which knowledge of the Self becomes attainable; sin is treated as an obscuration removable by disciplined practice.
Mantra-yoga in the form of daily Sāvitrī (Gāyatrī) japa, coupled with ethical restraint (krodha-vivarjana) and tīrtha-sevā/pilgrimage discipline—an integrated sādhanā aligning conduct, speech (mantra), and sacred space.
Not explicitly; however, the Kurma Purana’s synthesis appears in its shared dharma-sādhanā framework—mantra, self-control, and tīrtha—practices honored across both Shaiva (Pāśupata) and Vaiṣṇava traditions as means to purification and liberation from pāpa.