Shloka 27

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

Devanagari script

एवं कृत्वा कृतघ्नो ऽपि ब्रह्महा भ्रूणहा तथा वीरहा गुरुघाती च मित्रविश्वासघातकः

Transliteration

evaṃ kṛtvā kṛtaghno 'pi brahmahā bhrūṇahā tathā vīrahā gurughātī ca mitraviśvāsaghātakaḥ

Translation

Làm như vậy rồi, dù là kẻ vô ơn—kẻ sát hại brāhmaṇa, kẻ giết bào thai, kẻ giết bậc anh hùng, kẻ sát hại guru, hay kẻ phản bội niềm tin của bạn hữu—đều chuốc lấy những ràng buộc pāpa nặng nề nhất, trói paśu (linh hồn) trong saṃsāra và ngăn cản sự tiến gần Pati, Chúa tể Śiva.

Word by Word

• एवं: thus

• कृत्वा: having done/acted

• कृतघ्नः: ungrateful person

• अपि: even

• ब्रह्महा: slayer of a brāhmaṇa

• भ्रूणहा: killer of an embryo/foetus

• तथा: and also

• वीरहा: killer of a hero/warrior

• गुरुघाती: killer of one’s teacher (guru)

• च: and

• मित्र-विश्वास-घातकः: destroyer of a friend’s trust (betrayer)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames severe ethical violations (mahāpātakas like brahmahatyā and guru-droha) as powerful pāśas (bonds) that block eligibility for pure Liṅga-upāsanā; worship must be grounded in dharma and purification.

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

Śiva is implied as Pati—the liberating Lord—while these acts intensify pāśa upon the paśu; liberation requires turning from such adharma toward Śiva through remorse, restraint, and purificatory discipline.

What ritualistic or Yogic practice is highlighted here?

The verse points toward prayāścitta (atonement) and inner śuddhi as prerequisites; in a Shaiva frame this supports Pāśupata-style purification—ethical restraint, confession/remorse, and Śiva-oriented sādhana to loosen karmic bondage.