Shloka 28

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

Devanagari script

स्तेयी सुवर्णस्तेयी च गुरुतल्परतः सदा मद्यपो वृषलीसक्तः परदारविधर्षकः

Transliteration

steyī suvarṇasteyī ca gurutalparataḥ sadā madyapo vṛṣalīsaktaḥ paradāravidharṣakaḥ

Translation

കള്ളൻ, സ്വർണ്ണകള്ളൻ, എപ്പോഴും ഗുരുതൽപം ലംഘിക്കുന്നവൻ, മദ്യപൻ, ദുഷ്ടാചാരിണിയായ സ്ത്രീയിൽ ആസക്തൻ, പരസ്ത്രീയെ അപമാനിച്ച് ദൂഷിക്കുന്നവൻ—ഇവർ ഘോര അധർമ്മത്തിൽ പതിച്ച് പാശബന്ധം ദൃഢമാക്കി ജീവനെ പതി ശിവനിൽ നിന്ന് അകറ്റുന്നു।

Word by Word

• स्तेयी: thief

• सुवर्णस्तेयी: stealer of gold

• च: and

• गुरुतल्परतः: devoted to (the sin of) violating the guru’s bed (sexual transgression with the guru’s wife)

• सदा: always

• मद्यपः: drinker of liquor/intoxicants

• वृषलीसक्तः: attached to a vṛṣalī (woman of degraded/impure conduct)

• परदारविधर्षकः: violator/abuser of another man’s wife

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It defines major adharmic acts that intensify pāśa (bondage); Linga-worship is framed as effective only when the devotee restrains such conduct and turns toward purification under Śiva as Pati.

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

By implication, Śiva is Pati—the liberating Lord—while these acts are pāśa-producing forces that keep the pashu (individual soul) bound; Shiva-tattva stands as the purifier and giver of mokṣa when adharma is abandoned.

What ritualistic or Yogic practice is highlighted here?

The verse highlights yama-like ethical restraints as prerequisites for Shaiva sādhanā; without moral discipline, Pashupata-oriented worship and inner yoga do not mature into liberation.