Shloka 7

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

Devanagari script

लक्षं जप्त्वा ह्यघोरेभ्यो ब्रह्महा मुच्यते प्रभो तदर्धं वाचिके वत्स तदर्धं मानसे पुनः

Transliteration

lakṣaṃ japtvā hyaghorebhyo brahmahā mucyate prabho tadardhaṃ vācike vatsa tadardhaṃ mānase punaḥ

Translation

ឱ ព្រះអម្ចាស់! សូម្បីតែអ្នកសម្លាប់ព្រះព្រាហ្មណ៍ ក៏បានដោះលែង ដោយបញ្ចប់ជបៈមន្ត្រ «អឃោរ» មួយសែនដង។ ឱ កូនជាទីស្រឡាញ់! ប្រសិនបើសូត្រដោយមាត់ ស្រាលត្រឹមពាក់កណ្តាល; ហើយបើធ្វើក្នុងចិត្ត ក៏ពាក់កណ្តាលនោះម្ដងទៀត។

Word by Word

• लक्षम् (lakṣam): one hundred thousand

• जप्त्वा (japtvā): having recited

• हि (hi): indeed

• अघोरेभ्यः (aghorebhyaḥ): by/through the Aghora (mantra, Aghora-aspect of Shiva)

• ब्रह्महा (brahmahā): slayer of a brāhmaṇa

• मुच्यते (mucyate): is liberated/released

• प्रभो (prabho): O Lord

• तत्-अर्धम् (tad-ardham): half of that

• वाचिके (vācike): in verbal/aloud recitation

• वत्स (vatsa): O dear one/child

• तत्-अर्धम् (tad-ardham): half of that

• मानसे (mānase): in mental recitation

• पुनः (punaḥ): again

Speaker

Suta Goswami (narrating a teaching on mantra-prāyaścitta within the Linga Purana’s Shaiva discourse)

Characters & Entities

• Shiva (Aghora)

FAQs

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

It frames Shiva-mantra japa (Aghora) as a direct purificatory discipline: by taking refuge in Pati (Shiva) through mantra, even severe pāpa is cut, making the devotee fit for Linga-pūjā and Shaiva observance.

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

Shiva is implied as Aghora—the non-terrifying, grace-bestowing reality whose mantra dissolves pāśa (bondage) and restores the pashu (individual soul) toward purity and release.

What ritualistic or Yogic practice is highlighted here?

Aghora-mantra japa as prāyaścitta, with an explicit hierarchy of efficacy: mental japa is presented as more potent than verbal recitation, aligning with an inward Pāśupata-oriented discipline.