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Friday 3 April 2015

Panchaakshara Japa Mahatmya


As Devi Parvati desired to comprehend the meaning of the Panchaakshra Mantra of Om Namasshivaaya, Parama Shiva explained the background: 

When the Universe became extinct at the Time of Pralaya, only he was present as Narayana who floated on the Great Water Surface as the Unique and Supreme Being. As he was thus lying on water, there sprouted a Lotus from his navel and on top of the stem emerged Brahma who desired to initiate ‘Srishti’ (Creation). He created ten ‘Manasa Putras’or Mind-Born Sons, but prayed to the Supreme Being ie. Maha Deva to empower him with Shakti to take up the exciting task of formal Creation. Then the latter provided ‘Upadesha’(instruction) to Brahma and in turn Brahma gave the Upadesha to his sons who did sincere Tapasya by the recitation of the Panchakshari for thousands of years, consuming only air and nothing else.

Shiva was pleased with the meditation and keeping in view the ‘Loka Kalyaana’ or Universal Welfare explained the purport of the Mantra, its Rishi, Devata, Shakti, Nyasa, Viniyoga and its Sampurna Swarupa or its Full Form:

Panchaakshara: This Unique Single Akshara Mantra OM  is firmly embedded in Shiva; this Mantra of six letters viz. Om Namah Shivaaya is actually considered as of Five Aksharas; from the view-point of ‘Vaachya’ and ‘Vaachaka’, Shiva is the Vaachya or the Target or He who is sought after and Vaachaka is the means to achieve the Vachya, viz. the Mantra; wherever the Mantra is recited there is Shiva; in fact the Mantra is the Essence of Vedas; the Vidwans who recite the Panchakshari as continuous Japa are sure to attain Moksha. This Parama Vidya is indeed of Shiva’s heart. The Rishi, Chhanda /Prosody, Devata, Beejam and Shakti of the Panchaakshari Mantra is as follows: Vama Deva is the Rishi, Pankti is the Cchanda, Shiva Himself is the Devata, Nakaaraadi Pancha beejas are Pancha Bhutaas; Pranava swara Om is Shiva’s Supreme Soul and also the Shakti. Each letter of the Mantra is distinguished wih the Rishi-Chhanda-Deva-Shakti-Beeja combination.

ओमित्येकाक्षरं मन्त्रं स्थितः सर्वगतः शिवः ।
मन्त्रे षडक्षरे सूक्ष्मे पञ्चाक्षरतनुः शिवः ॥ १,८५.३३ ॥
वाच्यवाचकभावेन स्थितः साक्षात्स्वभावतः । 
वाच्यः शिवः प्रमेयत्वान्मन्त्रस्तद्वाचकः स्मृतः ॥ १,८५.३४ ॥ 
वाच्यवाचकभावोऽयमनादिः संस्थितस्तयोः । 
वेदे शिवागमे वापि यत्र यत्र षडक्षरः ॥ १,८५.३५ ॥ 
मन्त्रः स्थितः सदा मुख्यो लोके पञ्चाक्षरो मतः । 
किं तस्य बहुभिर्मन्त्रैः शास्त्रैर्वा बहुविस्तृतैः ॥ १,८५.३६ ॥ 
यस्यैवं हृदि संस्थोऽयं मन्त्रः स्यात्पारमेश्वरः । 
तेनाधीतं श्रुतं तेन तेन सर्वमनुष्ठितम् ॥ १,८५.३७ ॥ 
यो विद्वान्वै जपेत्सम्यगधीत्यैव विधानतः । 
एतावद्धि शिवज्ञानमेतावत्परमं पदम् ॥ १,८५.३८ ॥ 
एतावद्ब्रह्मविद्या च तस्मान्नित्यं जपेद्बुधः । 
पञ्चाक्षरैः सप्रणवो मन्त्रोऽयं हृदयं मम ॥ १,८५.३९ ॥ 
गुह्याद्गुह्यतरं साक्षान्मोक्षज्ञानमनुत्तमम् । 
अस्य मन्त्रस्य वक्ष्यामि ऋषिच्छन्दोऽधिदैवतम् ॥ १,८५.४० ॥ 
बीजं शक्तिं स्वरं वर्णं स्थानं चैवाक्षरं प्रति । 
वामदेवो नाम ऋषिः पङ्क्तिश्छन्द उदाहृतः ॥ १,८५.४१ ॥ 
देवता शिव एवाहं मन्त्रस्यास्य वरानने । 
नकारादीनि बीजानि पञ्चभूतात्मकानि च ॥ १,८५.४२ ॥ 
आत्मानं प्रणवं विद्धि सर्वव्यापिनमव्ययम् । 
शक्तिस्त्वमेव देवेशि सर्वदेवनमस्कृते ॥ १,८५.४३ ॥ 
त्वदीयं प्रणवं किंचिन्मदीयं प्रणवं तथा । 
त्वदीयं देवि मन्त्राणां शक्तिभूतं न संशयः ॥ १,८५.४४ ॥ 
अकारोकारमकारा मदीये प्रणवे स्थिताः । 
उकारं च मकारं च अकारं च क्रमेण वै ॥ १,८५.४५ ॥ 
त्वदीयं प्रणवं विद्धि त्रिमात्रं प्लुतमुत्तमम् । 
ओङ्कारस्य स्वरोदात्त ऋषिर्ब्रह्म सितं वपुः ॥ १,८५.४६ ॥ 
छन्दो देवी च गायत्री परमात्माधिदेवता । 
उदात्तः प्रथमस्तद्वच्चतुर्थश्च द्वितीयकः ॥ १,८५.४७ ॥ 
पञ्चमः स्वरितश्चैव मध्यमो निषधः स्मृताः । 
नकारः पीतवर्णश्च स्थानं पूर्वमुखं स्मृतम् ॥ १,८५.४८ ॥ 
इन्द्रोऽधिदैवतं छन्दो गायत्री गौतम ऋषिः । 
मकारः कृष्णवर्णोऽस्य स्थानं वै दक्षिणामुखम् ॥ १,८५.४९ ॥ 
छन्दोऽनुष्टुपृषिश्चात्री रुद्रो दैवतमुच्यते । 
शिकारो धूम्रवर्णोऽस्य स्थानं वै पश्चिमं मुखम् ॥ १,८५.५० ॥ 
विश्वामित्र ऋषिस्त्रिष्टुप्छन्दो विष्णुस्तु दैवतम् । 
वाकारो हेमवर्णोऽस्य स्थानं चैवोत्तरं मुखम् ॥ १,८५.५१ ॥ 
ब्रह्माधिदैवतं छन्दो बृहती चाङ्गिरा ऋषिः । 
यकारो रक्तवर्णश्च स्थानमूर्ध्वं मुखं विराट् ॥ १,८५.५२ ॥ 
छन्द ऋषिर्भरद्वाजः स्कन्दो दैवतमुच्यते । 
न्यासमस्य प्रवक्ष्यामि सर्वसिद्धिकरं शुभम् ॥ १,८५.५३ ॥



Omityekaashram Mantram sthitah sarvagatah Shivah 
Mantrey shadaksha –rey sukshmey panchaakshara tavuh Shivah 
Vaachya vaachaka bhaavena sthitah saakshaat- swabhaavatah, 
Vaachya Shivah prameyaatwaan Mantrastadvaachakah smritah 
Vaachya Vaachaka bhavenamanaadih samsthitastayo 
Vedi Shivaagamey vaapi yatra yatra Shadaksharah
Guhyaadguhyataram saakshaanmoksha Jnaanamanuttamam
Asya Mantrasya vakshyaami Rishicchandodhi Daivatam 
Beejam Shaktih Swaram varnam sthaanam  chaivaaksharam prati 
Vamadevo naama Rishih Panktiscchanda udaatdhrutah
Devataa Shiva yevaaham Mantrasyaasya varaananey
Nakaaraadeeni beejaani Panchabhutaatmakaanicha
Atmaanam Pranavam viddhi Sarvavyaapinamavyayam 
Shaktistwameva Deveshu Sarva Deva Namaskrutey
Twadeeyam Pranavam kinchin –madeeyam Pranavam tathaa 
Twadeeyam Devi Mamtraanaam Shakti bhutam na shamshayah 
Akaarokaaramakaaraamadeeyo Pranavey sthitaah 
Ukaaramcha Makaaramcha Akaaramcha kramenavai
Twadeeyam Pranavam Viddhi Trimaatram Pluta- muttamam 
makaarasya ssarodaatta Rishi Brahmaa sitam Vapuh 
Chhando Devi Gayatri Para -maatmaadhi Devataa 
Udaattah Prathamastudwacchaturyascha dwiteeyakah
Panchamah Swaritaschaiva Madhyamo nishadhah smrutah 
Nakaarah peeta varnascha sthaanam urva mukham smrutam  
Indriyodhi Devatam Gayatri Goutamey Rishih 
Makaarah Krishna varnosya sthaanam vai Dakshinaamukham 
Chhandonushtup Rishischaatri Rudro Daivata-muchyatey
Shikaaro dhumra varnasya sthaanam vai Paschimam Mukham 
Vishvaamitra Rishistrishthup cchando Vishnustwa Devaam 
Vakaaro Hema varnasya sthaanam chaivottaram Mukham 
Brahmaadhi Devatam cchando Brihati chaangiraa Rishih 
Yakaaro  raktavarnascha Sthaana murdhvem Mukham Viraat 
Cchando Rishirbharadwaajah Skando Daivatamuchyatey 
Nyaasamasya pravkshaami sarva siddhikaram Shubham

Anganyasa and Karanyasa: Then as prescribed, the Anganyasa and Karanyasa should be performed before taking over the Mantra Japa. The person who is practising the Panchaakshara Mantra has to perform ‘Pranaam’or sincere salutation to his Guru with ‘Shraddha’by way of Maanasika- Vaachaka or Uccharana-Karma vidhaana or with purity of mind,  humility of voice and perfection of deed and then take over the possession of the Mantra from the  Guru at a Place of cleanliness, at an ideal time when Grahas, Nakshatras and Yogaas are well-placed.

Japa: The Japa has to be performed with equanimity of mind, full control of Indriyas-both Karmendriyas and Jnaanendriyas and of extreme concentration fixed at the targetted Shiva Maha Tatwa. It  is stated that ‘Upaashyu Japa’ or slowly rendered Japa is hundred times superior and effective that Japa Yajna; when any Japa or repetetive recitation of a Mantra is performed, then that Japa is called ‘Vaachaka’or vocal in kind; the Upanshu Japa has slight lip-movement; but Japa of the best is called ‘Maanasika’ when only mind and thought are at work. Indeed any of the above types of Panchaakshari Japa done with unflinching concentration by aligning Parama Shiva and the Self would definitely yield Siddhis. But mere japa of the Panchakshari wthout securing the balance of mind and target are of no avail. Without ‘Sadaachaara’ or of Self Regulaton and Good Observance of Morality and Virtue, any amount of Japa would be fruitless:

Yasmaadaachaara heenasya Saadhanam nishphalam bhavet 
Aachaaram Paramo Dharma Aachaarah Paramo Tapah  
Aachaaram Paramo Vidyaa Aachaarah Paramaa Gatih 
Sadaachaaravataam Pumsaam Sarvatraabhayam bhavet
Aachaara heenaanaam  Sarvatraiva bhayam bhavet 
Aachaara heenah Purusho Lokey bhavati ninditah 

Aachara: Without Aachara and good conduct, any kind of Sadhana or Endeavour is neither possible nor fruitful since Aachaara is the prerequisite of any virtious deed; Aachara is the Parama Dharma, the Parama Tapas, Parama Vidya and Parama Gati or way of Life. Persons of Aachara have access to every thing that is right where as those without Aachara are either afraid, misguided or suspected. 

Nithyakarma: In the same context, Maha Deva emphasised to Devi Parvati the utmost significance of performing ‘Trikaala Sandhyopaasana’and recital of Gayatri Mantra daily. Sandhya Vandana ought not to be discarded at any cost or provocation of the ‘Shadvargas’ of Kaama-Krodha-Lobha- Moha- Mada-Matsaras. A Brahmana loses his Brahmanatwa as soon as he ceases to observe this ‘Daily Niyama’ or Regulation mandatory to a Brahmana.

Sathyam: Parama Shiva further underlined the basic principles of Virtue viz. Truthfulness : 

Yatsatyam Brahma ityaahurasatyam Brahma dushanam 
Anrutam Parusham Shathyam Paishunyam Paapa hetukam
Paradaaraanparadravyam Parahimsaam cha sarvadaa 
Kkachicchaapi na kurvati Vaachaa cha Manasaa tathaa 

Refrain from ‘Asatyam’ or speaking lies: Truth is Brahma and  Asatya is as bad as ridiculing Brahma himself; haughtiness, wickedness, slandering are all germinators of depravities and derelictions. Para Daaraa, Para dravya, Para himsa and such other immoralities are not even thought of, let alone done. Shiva was emphatic about the observance of Varnaashrama Vidhana. Brahmanas should never take food without taking bath, nor performing Japa, Agni Karya, and such deeds; they should follow a strict regimen in the context of food consumption as Shiva is always considered as a Bhokta of Naiveydya-anna or the food offered to him by Bhaktaas. Drinking water by one’s mouth, while standing, by the left hand and handed over by others. Never walk alon on lonely places, never meditate to Devas by showing the back such as Surya and Chandra Devas, nor even to Pratimas of Gods. As Agni is pure and Sacred, never cross it, jump over or spit. Similarly, never misuse Rivers, Sarovaras and other water bodies as they too are among the Pancha Bhutas. Never touch animals like serpents, dogs, donkeys, camels, birds and so on.

Guru: Most importanly, one should esteem his or her Guru as equal to Tri Murtis and that is why the hymn: 

Guruh Brahma Gurur Vishnu Gurur Devo Maheswaraha 
Guruh Saakshaat Parahbrahma tasmai Shri Guraveynamah  

The anger or even marginal displeasure of Guru would adversely affect the Sishya’s morale, reputation, thinking capacity and recurrent difficulties of life including ill-health, poverty and untimely death! It should be against such controlled and virtuous life that the concentrated  practice of Panchaakshari Mantra would yield maximum results. 

Sabeeja samputam Mantram Shata Laksham Jepeycchruchih 
Matsaayujya mavaapnoti Bhaktimaan Kimatah Param 

That was what Maha Deva assured Devi Parvati.

Dhyana Yagna: As Parama Shiva was resting in a cave of Kailasha Mountain with Girija Devi, a few renowned Maharshis entered and commended him for his feat of gulping Kalakuta Visha when Maha Deva corrected them that the Samasara Visha was to be considered worse than the Kalakuta and should be avoided  at all costs; the best way of avoidance is to disbelieve what ever was seen, heard and imagined and that was what the Nivrutthi Marga was all about. In the Samsara, there are various Jeevaas of Udbhija-Swedaja-Andaja and Jaraajaya nature (Sprouted from Earth, born out of sweat, born out of eggs and born out of yoni) and they are all subject to desires which spread out far and wide like wild fire and end up each and every material into Bhasma. Like the diseases of the nature of Raaga and  Dwesha (Liking or disliking) the canker spreads a huge tree and finally gets uprooted. The big tree called Punya gets fallen and even Devas were not free from the falls or periodic dethronements but for the intervention of Maha Shaktis! Deva, Danava, Nripa and Manavaas are all subject to the distresses and torments of life. Vidya and Para Vidya or Vignaan and Atma Jnaan (Knowledge and the Spitituality) are no doubt the way out to conquer Samsara; Apara Vidya or Akhshara Gyan comprises Vedas and Vedantaas like Siksha, Kalpa, Vyakarana and so on and are of Shabda Swarupa. Doubtless, these means of Paraa and Aparaa Vidyas are useful to a great extent but Bhagavan would be the ultimate to free from the worldly bondages. These are indeed the steps forward from Samsara to Salvation or from Ajnaana to Jnaana to Paramatma.  In other words, Agnaana arising out of Arishadvargas of Kama-Krodha etc would get dissolved  by Gyana of the above kinds like Fire and from the melting pot, one could qualify to realise Shiva without whose instructions, Surya would not get woken up, Vayu would not proceed further and Chandra would not  shine on the Sky, Agni would not produce heat and light, Bhumi would not hold the Samsara and so on. Now to overcome the Samsarika Visha or the Poison of Life, there are no other ways of Gyaan and Dhyaan. 

Samsaara vishatatpaanaam Jnaanadhyaanaamruteyna vai 
Pratikaara samaakhyaato naanyathaa Dwijasattamaah 
Jnaanam Dharmodbhavam Saakshaat jnaanaa-dwiraagya sambhavah
Vairaagyaatparamam jnaanam Paramaartha prakaashakam 
Jnaana Vairagya yuktasya Yoga Siddhirdwijottama 
Yoga Siddhya vimuktih Syaatsatva nishthasya naanyathaa
Tamovidyaapadacchinnam yatpadamavyayam 
Sarva Shaktim Samaasthaaya Shivamabhyarchaey dwijaa 
Yah Satvanistho madbhakto madaschana Paraayanah
Sarvato Dharma nishthascha Sadotsaahi Samayutah 
Sarva dwanda saho dheerah Sarva bhutahitey ratah 
Rujuswabhaavah satatam swastha chitto mruduh sada 
Amaani Buddhimaan- cchantastyaktaspardho Dwijottama 
Sadaa Mumukshurdharmajnah swaatmalakshana lakshanah 
Runatraya vinirmuktah purva jnmani Punya bhaak
Jaaa yukto Dwijo bhutwaa Shraddayaa cha Guroh krammat 
Anyathaa vaapi sushrushaam krutwaa krutrima vajkitah 
Swargaloka manupraapya bhuktwaa bhogaananukramaat

The poison of Life bursting into flames and burning off Manavaas would never cease excepting by the recourse of Jnaana and Dhyana; those who could withstand the extremes of life as also possess soft attitude, equanimity, gentleness, maturity of outlook, peacefulness, previous birth’s carry forward of virtue, and  are devoid of jealousy, anger, avarice, passion, arrogance should attain Swargaloka. Sacrifice, determination and progressive attitude would be the singular way-out of withstanding the poisons of samsara!  



Courtesy: http://www.kamakoti.org/kamakoti/lingapurana

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