Shloka 1

Aghora-Mantra Japa: Graded Expiations, Pañcagavya Purification, and Homa for Mahāpātaka-Nivṛtti

Devanagari script

सूत उवाच ततस्तस्मिन् गते कल्पे कृष्णवर्णे भयानके तुष्टाव देवदेवेशं ब्रह्मा तं ब्रह्मरूपिणम्

Transliteration

sūta uvāca tatastasmin gate kalpe kṛṣṇavarṇe bhayānake tuṣṭāva devadeveśaṃ brahmā taṃ brahmarūpiṇam

Translation

قال سوتا: ثمّ لما انقضت تلك الكَلْبَة (kalpa) المهيبة ذات السِّمَة الداكنة، سبّح براهما ربَّ الآلهة—ديفا-ديفيشا (شيفا)، الذي هيئته عينُ البراهمان، وهو البَتي (Pati) الأعلى المتجاوز لكلّ پاشا (pāśa) ولكلّ پاشو (paśu).

Word by Word

• सूत उवाच: Sūta said

• ततः: then

• तस्मिन्: in that

• गते: having come/elapsed

• कल्पे: in the kalpa (cosmic aeon)

• कृष्णवर्णे: of dark hue/character

• भयानके: terrible, fearsome

• तुष्टाव: praised, hymned

• देवदेवेशम्: the Lord of the gods

• ब्रह्मा: Brahmā

• तम्: Him

• ब्रह्मरूपिणम्: whose form is Brahman / the Absolute

Speaker

Suta

Characters & Entities

• Suta
• Brahma
• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It sets the theological ground for Linga-upāsanā by identifying Śiva (Deva-Deveśa) as the supreme reality (Brahma-rūpin); worship of the Linga is thus worship of the Absolute made approachable in form.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Śiva is presented as Deva-Deveśa (Lord over all deities) and as Brahma-rūpin (embodiment of Brahman), indicating transcendence beyond the cosmos while remaining the sovereign Pati who can release pashus from pasha.

What ritualistic or Yogic practice is highlighted here?

Stotra (hymnic praise) as a primary upāya: devotion and contemplative praise directed to Śiva as the supreme Pati, aligning with Pāśupata orientation where inner surrender precedes formal pūjā.