Shloka 30

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

Devanagari script

तथान्यानि च पापानि मानसानि द्विजो यदि वाचिकानि तथान्यानि कायिकानि सहस्रशः

Transliteration

tathānyāni ca pāpāni mānasāni dvijo yadi vācikāni tathānyāni kāyikāni sahasraśaḥ

Translation

Demikian juga, jika seorang dvija (dua kali lahir) melakukan dosa-dosa lain—sama ada dalam fikiran, dalam ucapan, atau dalam perbuatan jasmani—beribu-ribu ragamnya, maka hendaklah difahami bahawa semuanya mengikat paśu dengan pāśa sehingga disucikan oleh disiplin yang benar dan penebusan yang berpusat pada Śiva.

Word by Word

• tathā: likewise

• anyāni: other

• ca: and

• pāpāni: sins

• mānasāni: mental (of the mind)

• dvijaḥ: the twice-born (brāhmaṇa/initiated)

• yadi: if/when

• vācikāni: verbal (of speech)

• tathā: likewise

• anyāni: other

• kāyikāni: bodily (of action)

• sahasraśaḥ: by the thousand, innumerably

Speaker

Suta Goswami (narrating Purāṇic teaching on pāpa-bheda and prāyaścitta in a Śaiva frame)

Characters & Entities

• Shiva

FAQs

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

It frames sin as arising from mind, speech, and body—implying that true Liṅga-worship must include inner purification (bhāva-śuddhi) along with external ritual, so the pashu becomes fit for Śiva’s grace.

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

By implying that countless forms of pāpa create bondage (pāśa) for the soul (paśu), it points to Śiva as Pati—the liberating Lord whose purifying power and discipline-centered path remove these bonds.

What ritualistic or Yogic practice is highlighted here?

A Śaiva prāyaścitta orientation is suggested: restraint of mind and speech, correction of conduct, and purification through Śiva-bhakti and observances aligned with Pāśupata-style self-discipline.