Shloka 9

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

Devanagari script

मातृहा नियुतं जप्त्वा शुध्यते नात्र संशयः गोघ्नश्चैव कृतघ्नश् च स्त्रीघ्नः पापयुतो नरः

Transliteration

mātṛhā niyutaṃ japtvā śudhyate nātra saṃśayaḥ goghnaścaiva kṛtaghnaś ca strīghnaḥ pāpayuto naraḥ

Translation

即便弑母之人，若行一“尼由他”之持诵亦得清净——此无疑。又如杀牛者、忘恩负义背弃恩人者、杀害妇女者——虽负重罪——亦可由归依湿婆的持诵而得洗净。

Word by Word

• मातृहा: slayer of one’s mother

• नियुतम्: a niyuta (a fixed great number, traditionally ten lakhs)

• जप्त्वा: having repeated (a mantra) as japa

• शुध्यते: becomes purified

• न: not

• अत्र: here/in this teaching

• संशयः: doubt

• गोघ्नः: killer of a cow

• च एव: and indeed

• कृतघ्नः: one who is ungrateful/one who betrays a benefactor

• च: and

• स्त्रीघ्नः: slayer of a woman

• पापयुतः: joined with/burdened by sin

• नरः: man/person

Speaker

Suta Goswami (narrating the Linga Purana’s teaching on prāyaścitta to the sages of Naimiṣāraṇya)

FAQs

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

It declares the purificatory power of Śiva-centered japa as a core prāyaścitta, implying that devotion and disciplined repetition can loosen pasha (bondage) and reorient the pashu (soul) toward Pati (Śiva), which is the inner purpose of Linga worship.

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

By presenting purification as certain through japa, the verse points to Śiva-tattva as the supreme purifier—grace working through mantra-discipline to burn pāpa and restore the soul’s fitness for Śiva-bhakti and liberation.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa in a prescribed count (niyuta) is highlighted as a Shaiva prāyaścitta practice—an applied form of Pāśupata discipline where repeated remembrance and mantra-śakti weaken karmic bonds.