Shloka 28

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

Devanagari script

स्तेयी सुवर्णस्तेयी च गुरुतल्परतः सदा मद्यपो वृषलीसक्तः परदारविधर्षकः

Transliteration

steyī suvarṇasteyī ca gurutalparataḥ sadā madyapo vṛṣalīsaktaḥ paradāravidharṣakaḥ

Translation

Kẻ trộm; kẻ trộm vàng; kẻ luôn phạm đến giường của guru; kẻ uống chất say; kẻ dính mắc với người nữ hạnh kiểm ô uế; và kẻ xâm phạm vợ người—người như thế đi trong adharma nặng nề và làm sâu thêm sợi trói (pāśa) buộc paśu (linh hồn) xa rời Pati, Śiva.

Word by Word

• स्तेयी: thief

• सुवर्णस्तेयी: stealer of gold

• च: and

• गुरुतल्परतः: devoted to (the sin of) violating the guru’s bed (sexual transgression with the guru’s wife)

• सदा: always

• मद्यपः: drinker of liquor/intoxicants

• वृषलीसक्तः: attached to a vṛṣalī (woman of degraded/impure conduct)

• परदारविधर्षकः: violator/abuser of another man’s wife

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It defines major adharmic acts that intensify pāśa (bondage); Linga-worship is framed as effective only when the devotee restrains such conduct and turns toward purification under Śiva as Pati.

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

By implication, Śiva is Pati—the liberating Lord—while these acts are pāśa-producing forces that keep the pashu (individual soul) bound; Shiva-tattva stands as the purifier and giver of mokṣa when adharma is abandoned.

What ritualistic or Yogic practice is highlighted here?

The verse highlights yama-like ethical restraints as prerequisites for Shaiva sādhanā; without moral discipline, Pashupata-oriented worship and inner yoga do not mature into liberation.