Shloka 50
गौतमविघ्नप्रकरणम्
Episode of Obstacles to Gautama; Gaṇeśa’s Appearing Through Misguided Worship
ऋषय ऊचुः । निष्कृतिं हि विना शुद्धिर्जायते न कदाचन । तस्मात्त्वं देहशुद्ध्यर्थं प्रायश्चित्तं समाचर
ṛṣaya ūcuḥ | niṣkṛtiṃ hi vinā śuddhirjāyate na kadācana | tasmāttvaṃ dehaśuddhyarthaṃ prāyaścittaṃ samācara
Wika ng mga rishi: “Kung walang niṣkṛti, ang paglilinis ay hindi kailanman sumisibol. Kaya, upang mapadalisay ang iyong katawan at ang kalagayang may katawan, isagawa mo nang wasto ang prāyaścitta, ang mga ritwal ng pagtubos at pagsisisi.”
The sages (ṛṣis), in a dialogue setting narrated within the Kotirudrasaṃhitā
Tattva Level: pasha
Shiva Form: Paśupatinātha
Sthala Purana: General dharma of expiation: impurity from pāpa/bondage requires niṣkṛti; in Śaiva Siddhānta this aligns with removing āṇava/karma-mala through prescribed kriyā and Śiva’s eventual grace.
Significance: Establishes the principle that pilgrimage/vrata is not tourism but a structured remedy for pāśa (bondage) leading to eligibility for Śiva’s anugraha.
FAQs
It teaches that purification is not merely physical cleanliness but the removal of karmic and moral blemish; through niṣkṛti/prāyaścitta one becomes fit for Shiva’s grace and for higher Shaiva sādhanā leading toward liberation.
Linga worship emphasizes śuddhi (purity) and right conduct as the foundation of devotion; the sages advise atonement so the devotee approaches Saguna Shiva’s sacred presence—especially in pilgrimage contexts—without the obstruction of unresolved faults.
It directly recommends prāyaścitta—penitential observances such as vows (vrata), fasting, mantra-japa (including Panchakshara), and purificatory disciplines commonly paired with Shaiva practices like bhasma (tripuṇḍra) and temple/pilgrimage worship, as appropriate to the fault.