Shloka 12

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

Devanagari script

अहुताशी सहस्रेण अदाता च विशुध्यति ब्राह्मणस्वापहर्ता च स्वर्णस्तेयी नराधमः

Transliteration

ahutāśī sahasreṇa adātā ca viśudhyati brāhmaṇasvāpahartā ca svarṇasteyī narādhamaḥ

Translation

Ngay cả người sống bằng thức ăn lấy mà không dâng cúng (vào lửa thiêng) cũng được thanh tịnh nhờ một ngàn lần sám hối; người keo kiệt không bố thí cũng vậy. Nhưng kẻ trộm tài sản của một brāhmaṇa và kẻ trộm vàng—hạng ấy là kẻ thấp hèn nhất trong loài người.

Word by Word

• अहुताशी: one who eats without making offerings (unoffered-eater)

• सहस्रेण: by a thousand (times/acts)

• अदाता: one who does not give (withholds dāna)

• च: and

• विशुध्यति: becomes purified

• ब्राह्मणस्वापहर्ता: one who steals a Brahmin’s property/wealth

• च: and

• स्वर्णस्तेयी: a stealer of gold

• नराधमः: the vilest/lowest of men

Speaker

Suta Goswami (narrating to the sages of Naimiṣāraṇya)

FAQs

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

It frames Shiva-oriented dharma as inseparable from purity of conduct: offerings (homa/naivedya) and dāna support inner śuddhi, while grave offenses like theft—especially against a Brahmin or of gold—are condemned as severe impediments to worship and merit.

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

Indirectly, it points to Shiva as Pati—the purifier who loosens pāśa (bondage) through śuddhi and prāyaścitta—yet it also stresses that certain adharmic acts intensify bondage and degrade the pashu’s spiritual standing.

What ritualistic or Yogic practice is highlighted here?

Ritual purity through offerings (avoiding ahutāśana—eating without oblation) and the discipline of dāna are emphasized as practical supports for purification; this aligns with preparatory conduct that stabilizes the aspirant for Shaiva sādhanā rather than a specific yogic technique.