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

ข้าแต่พระผู้เป็นเจ้า แม้ผู้ฆ่าพราหมณ์ก็พ้นได้ด้วยการสวดมนต์อฆอระครบหนึ่งแสนจบ โอ้ผู้เป็นที่รัก ครึ่งหนึ่งของจำนวนนั้นพอเมื่อสวดออกเสียง และครึ่งหนึ่งของครึ่งนั้นพอเมื่อสวดในใจ

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.