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Thread: Pancakshara Mantra

  1. #51
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    अथ शिव पञ्चाक्षर स्तोत्रम्
    Atha Śiva Pańcākshara Stotram



    नागेन्द्रहाराय त्रिलोचनाय भस्माङ्गरागाय महेश्वराय।
    Nāgendrahārāya trilocanāya bhasmāngarāgāya maheśvarāya |

    दिव्याय देवाय दिगम्बराय तस्मै नकाराय नमः शिवाय॥१॥
    divyāya devāya digambarāya tasmai Na-kārāya ~ namah śivāya ||1||



    मातङ्गचर्माम्बरभूषणाय समस्तगीर्वाण गणार्चिताय।
    Mātangacarmāmbarabhūshanāya samastagīrvānaganārcitāya |

    त्रैलोक्यनाथाय त्रिपुरान्तकाय तस्मै मकाराय नमः शिवाय॥२॥
    trailokyanāthāya tripurāntakāya tasmai Ma-kārāya ~ namah śivāya ||2||



    शिवामुखोम्भोजविकाशनाय दक्षस्य यज्ञस्य विध्वंसनाय।
    Śivāmukhombhojavikāśanāya dakshasya yajńasya vidhvamsanāya |

    चन्द्रार्कवैश्वानरलोचनाय तस्मै शिकाराय नमः शिवाय॥३॥
    candrārkavaiśvānaralocanāya tasmai Śi-kārāya ~ namah śivāya ||3||



    वसिष्ठकुंभोद्भवगौतमाय मुनीन्द्रवेद्याय गिरीश्वराय।
    Vasishthakumbhodbhavagautamāya munīndravedyāya girīśvarāya |

    श्रीनीलकण्ठाय वृषध्वजाय तस्मै वकाराय नमः शिवाय॥४॥
    śrīnīlakanthāya vrishadhvajāya tasmai Va-kārāya ~ namah śivāya ||4||



    यज्ञस्वरूपाय जटाधराय पिनाकहस्ताय सनातनाय।
    Yajńasvarūpāya jatādharāya pinākahastāya sanātanāya |

    नित्याय शुद्धाय निरञ्जनाय तस्मै यकाराय नमः शिवाय॥५॥
    nityāya śuddhāya nirańjanāya tasmai Ya-kārāya ~ namah śivāya ||5||



    पञ्चाक्षरमिदं यः पठेच्छिवसन्निधौ।
    pańcāksharamidam yah pathecchivasannidhau |

    शिवलोकमवाप्नोति शिवेन सह मोदते॥
    śivalokamavāpnoti śivena saha modate ||



    ॥ इति श्रीपञ्चाक्षरस्तोत्रं संपूर्णम् ॥
    || iti śrīpańcāksharastotram sampūrnam ||

  2. #52
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    Namaste Sarabhanga,

    The second passage has a various reading:

    mandAkinIsalilacandanacarccitAya nandIshvarapramathanAthamaheshvarAya.
    mandArapuShpabahupuShpasupUjitAya tasmai makArAya namashshivAya..

    There are some minor variations in third and fourth verses as well, but i fail to remember them.

  3. #53
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    Śrī Mahāmrityuńjaya Yantra
    The Auspicious Great Death Conquering Apparatus

    Bow to the Lord of Pārvatī ~ Bow to the Lord of Kailāśa ~ Bow to the Auspicious Particle ~ Bow to Śiva ~ Om
    Attached Images Attached Images

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    LOL!






    Love,
    ZN

  5. #55
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    Namaste Sarabhanga,

    Returning to Five Faces topic:

    Vishnudharmottara-purana (III.48.1-3) identifies the five Faces, Sadyojata, Vamadeva, Aghora, Tatpurusha and Ishana, with five elements: earth, water, fire, air and space respectively.

  6. #56
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    Namah is numbered 0 + 5 + 0 = 5, which is the prime number of Rudra-Śiva.
    Śiva is 5 + 4 = 9, indicating the Nine Openings of the Body and the Nine Nāthas (Lords) who control Vāyu and Prāna(Vital Breath) with Ya (Yama and Yoga), whose value is 1.
    Śivāya thus sums to 10; and the complete Pāńcākshara Mantra is 15.

    Reckoned as 3 x 5, the Pāńcākshara is Namah (5) + Śi (5) + Vāya (5), which may be read: Respect the One who Excites the Fabric, or who Blows Strongly.

    The numerals 5 : 5 : 4 : 1 thus refer to Namah Śivāya ~ which appears in chapter 5 of the Taittirīya Samhitā, and as the 5th appellation in the 41st verse of the Śatarudriya.

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    Post Re: Pancakshara Mantra

    Namaste Sarabhanga,

    My Tamil friend, Yajurvediya brahmana, said to me today that in Vedic worship they use this scheme of Faces and directions:
    Sadyojata - East
    Vamadeva - South
    Aghora - west
    Tatpurusha - north
    Ishana - urdhwa

    And Agamic Shivacharyas use a scheme i have outlined previously.

  8. #58
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    Post Re: Pancakshara Mantra

    Quote Originally Posted by Sharabhanga
    Na is Akasha, as Ishana or Sadashiva ~ above (or north-east);
    Ma is Tejas or Agni, as Tatpurusha or Rudra ~ to the north;
    Shi is Jala or Ap, as Aghora or Pashupati ~ to the west, with Varuna;
    Va is Vayu, as Vamadeva or Bhairava ~ to the south, with Yama and the Pitris; and
    Ya is Bhu or Prithivi, as Sadyojata or Mahadeva ~ to the east, with the Adityas.

    Some variation arises from alternate readings of a two-dimensional yantra as three-dimensional linga; but any serious changes to the given pattern really need to be justified with respect to the various established relationships in this whole coherent world-view.
    Quote Originally Posted by Sharabhanga
    If the Rudra Gayatri is considered as Sadyojata (who traditionally greets the dawn); and if Bhairava is considered as Rudra (who traditionally dwells with Kubera and all the Ganas in the north); and if Aghora is considered as Yama (who traditionally dwells with the Pitris in the south); and if Sadyojata is relegated to the western “sunset” face (as the “old way” that has been replaced by a new perspective) ~ then the Tirumantiram version may be justified.
    Quote Originally Posted by Arjuna
    My Tamil friend, Yajurvediya Brahmana, said to me today that in Vedic worship they use this scheme of faces and directions:
    Sadyojata – East. Vamadeva – South. Aghora – West. Tatpurusha – North. Ishana – Upper.
    Just as I have been saying all along! :1cool:

    How is the Agamic variation justified with respect to the thousands of years of traditional Vedic understanding and practice (other than simply as “an oral tradition”)?

  9. #59

    Re: Pancakshara Mantra

    Quote Originally Posted by sarabhanga
    How is the Agamic variation justified with respect to the thousands of years of traditional Vedic understanding and practice (other than simply as “an oral tradition”)?
    But weren't vedas themselves a oral tradition before they were written down.

    The story of Agamas is that they were revealed as texts specifically for kali yuga. At other times they were just practices passed on orally -- hmmm.. a leap of faith is needed to believe such stuff.

  10. #60
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    Smile Re: Pancakshara Mantra

    How is the Agamic variation justified with respect to the thousands of years of traditional Vedic understanding and practice?
    Vedic tradition considers a free-standing Shivalinga from the perspective of the Adityas; whereas, Agamic tradition considers an enclosed Shivalinga from the perspective of the Pitris.

    Before the 1st century BC, a Shivalinga was always free-standing in the natural environment, and never enclosed in a temple; but after that time, the practice of constructing a “permanent” Mandir around the eternal Shivalinga gradually developed.

    Unless some other special conditions prevail, the normal approach to the Linga in every Shiva Mandir will be from the South; for none may approach Shiva without departing from this mortal world, and thus the first sight of the Linga will be from the South (i.e. from the realm of Lord Yama and the departed Fathers).

    If the Rudra Gayatri is considered as Sadyojata (who traditionally greets the dawn); and if Bhairava is considered as Rudra (who traditionally dwells with Kubera and all the Ganas in the north); and if Aghora is considered as Yama (who traditionally dwells with the Pitris in the south); and if Sadyojata is relegated to the western “sunset” face (as the “old way” that has been replaced by a new perspective) ~ then the Tirumantiram version may be justified.
    The Vedic Aditya perspective has been transformed into the Agamic Pitri perspective by exchanging Yama for Aghora, and I assume that the Tirumantiram (c. 500 AD) represents the view of Aghori (or Kapalika) temple priests.

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