Shloka 23

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

Devanagari script

जपेल्लक्षमघोराख्यं हुत्वा चैव घृतादिभिः घृतेन चरुणा चैव समिद्भिश् च तिलैस् तथा

Transliteration

japellakṣamaghorākhyaṃ hutvā caiva ghṛtādibhiḥ ghṛtena caruṇā caiva samidbhiś ca tilais tathā

Translation

พึงสาธยายมนต์อฆอระหนึ่งแสนจบ แล้วประกอบโหมะด้วยเนยใสและเครื่องบูชาอื่น ๆ—ถวายเนยใส ข้าวบูชาปรุง (จรุ) ไม้เชื้อเพลิงศักดิ์สิทธิ์ และงา—เพื่อพระกรุณาแห่งมหาเทวะและการตัดพันธนะแห่งปาศะที่ผูกปศุ

Word by Word

• japet: should repeat/recite

• lakṣam: one hundred thousand (japa-count)

• aghora-ākhyam: called ‘Aghora’ (the Aghora-mantra/name of Shiva)

• hutvā: having offered into the fire (homa)

• ca eva: and indeed

• ghṛta-ādibhiḥ: with ghee and other (oblations)

• ghṛtena: with ghee

• caruṇā: with caru (cooked rice oblation)

• ca eva: and indeed

• samidbhiḥ: with fuel-sticks (samidh)

• ca: and

• tilaiḥ: with sesame seeds

• tathā: likewise/accordingly

Speaker

Suta Goswami (narrating Shiva-vidhi to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Agni

FAQs

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

It prescribes a complete Shiva-sadhana sequence—Aghora-mantra japa followed by homa with specific oblations—showing that Linga worship is fulfilled through both inner recitation (japa) and outer offering (yajña) directed to Pati (Shiva).

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

By invoking “Aghora,” it points to Shiva as the non-terrifying, auspicious Supreme who purifies and transforms; through his mantra and sacrificial fire, the paśu is led toward pasha-kshaya and closeness to Pati.

What ritualistic or Yogic practice is highlighted here?

A mantra-centered Pāśupata-style discipline: lakṣa-japa of the Aghora mantra and a ghee/caru/samidh/sesame homa, a standard Shaiva prayoga for siddhi and purification.