Shloka 4

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

Devanagari script

उपपातकमप्येवं तथा पापानि सुव्रत मानसानि सुतीक्ष्णानि वाचिकानि पितामह

Transliteration

upapātakamapyevaṃ tathā pāpāni suvrata mānasāni sutīkṣṇāni vācikāni pitāmaha

Translation

“Demikian juga, wahai yang berikrar mulia (suvrata), bahkan upapātaka (kesalahan sampingan) dan dosa-dosa lain—yang dilakukan dalam fikiran, dan yang dilakukan melalui kata-kata yang tajam serta keras—hendaklah difahami (dan ditangani) demikian. Wahai Pitāmaha.”

Word by Word

• upapātakam: secondary sin/lesser transgression

• api: even

• evam: thus/in this way

• tathā: likewise

• pāpāni: sins/evil actions

• suvrata: O virtuous one/O you of good vows

• mānasāni: mental (sins)/born of the mind

• su-tīkṣṇāni: very sharp/harsh/cutting

• vācikāni: verbal (sins)/born of speech

• pitāmaha: O Grandfather (a form of address to Brahmā)

Speaker

Suta Goswami (narrating an internal instruction addressed to Brahmā/Pitāmaha)

Characters & Entities

• Brahma

FAQs

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

It broadens purification beyond physical acts: for worthy Linga-pūjā, one must address even upapātakas and subtle sins arising in mind and speech, since these create karmic pasha that obscures devotion to Pati (Śiva).

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

By implying that liberation requires cleansing subtle faults, it aligns with Śiva-tattva as the pure Pati: the soul (paśu) approaches Śiva through removal of pasha (impurity/karma), including mānasa and vācika doṣas.

What ritualistic or Yogic practice is highlighted here?

Prāyaścitta and inner discipline: restraint of speech (vāk-saṁyama) and purification of mind (citta-śuddhi), which support Pāśupata-oriented practice and readiness for Śiva-pūjā.