Prāyaścitta for Theft, Forbidden Foods, Impurity, and Ritual Lapses; Tīrtha–Vrata Remedies; Pativratā Mahātmyam via Sītā and Agni
स्यादेतत् त्रिगुणं बाह्वोर्मूर्ध्नि च स्याच्चतुर्गुणम् / स्नात्वा जपेद् वा सावित्रीं श्वभिर्दष्टो द्विजोत्तमः
syādetat triguṇaṃ bāhvormūrdhni ca syāccaturguṇam / snātvā japed vā sāvitrīṃ śvabhirdaṣṭo dvijottamaḥ
إذا عَضَّته الكلابُ، فعلى أفضلِ ذوي الولادتين أن يُجري هذا التطهير ثلاثَ مراتٍ إن كان في الذراعين، وأربعَ مراتٍ إن كان في الرأس؛ أو، بعد الاغتسال، يردّد «سافيتري» (مانترا الغاياتري) طلبًا للطهارة.
Sūta (narrator) conveying the dharma/prāyaścitta instructions of the Kurma Purana tradition
Primary Rasa: shanta
Secondary Rasa: bhayanaka
This verse is primarily dharma-vidhi (ritual law) rather than metaphysics; it implies that purity is restored through disciplined action (snāna) and mantra-japa, which in the Purāṇic worldview supports inner clarity conducive to realizing the Self.
It highlights japa—specifically Sāvitrī/Gāyatrī repetition—paired with snāna (ritual bathing). In Kurma Purana practice, mantra-japa functions as a purificatory discipline that also steadies attention, aligning with broader yogic restraint even when taught in a prāyaścitta context.
The verse does not directly mention Śiva or Viṣṇu; it reflects the shared Purāṇic synthesis where Vedic mantra (Sāvitrī) and dharmic purification are upheld across Śaiva–Vaiṣṇava traditions as common means of restoring ritual and mental purity.