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Thread: Pancakshara Mantra

  1. #31
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    Wink

    Pancakshara Mantra is exceedingly ancient, and exactly the same mantra is shared by very many lineages; and the exact Viniyoga has always been a closely kept secret that is passed on in the particular oral tradition of each Parampara.

    The particular Viniyoga and Karanyasa used for Pancakshara is a very interesting point for historical investigation (just as the particular Mula Mantra itself distinguishes lineages at a broader level), but it is almost never written down, and can usually only be gained through Diksha ~ and only Sannyasins generally receive anything like the full story of the Guru Datta Mantra.

    I have indicated some general traditions here, although I would never reveal the full and exact tradition of my own Gurus in a public forum ~ and all those who hold the Pancakshara as especially sacred (indeed the key to their Vidya) have done the same. So that any real analysis would require repeated initiation in many different Paramparas ~ which does not happen.

  2. #32
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    Nam is for Nandā (Pleasant),
    Mam for Mahākāyā (with Large Body), and
    Ah for Aksharātmikā (Like Letters).

    So that Namah may be read as: Pleasing Great Corpus of Sound (i.e. Auspicious Mantra).

  3. #33
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    Śam is for Śaśinī (with the Moon ~ i.e. Soma),
    Vam for Varadā (Bestowing Gifts), and
    Yam for Yaśasvanī (Famous).
    So that Śiva may read as Soma Giving; and Śivāya as Moon Granting Favor or Glory.

  4. #34
    Quote Originally Posted by sarabhanga
    Nam is for Nandā (Pleasant),
    Mam for Mahākāyā (with Large Body), and
    Ah for Aksharātmikā (Like Letters).

    So that Namah may be read as: Pleasing Great Corpus of Sound (i.e. Auspicious Mantra).
    Shiva's giant body is composed of uncountably many peace particles - or all peace in unverse is his giant body. That's what I was taught to.

    Those who have reached the stage of shiva will literally rediate peace. Just being in their vicinity makes an ordinary mortal "Shanta" - peaceful and calm. Peace is what we are searching for all our lives in all lives. Untill one reaches there every other form of enjoyment will be transient and dukkha will persist. Peace is the seed of dharma in us and in society.

    Om Namah Śivāya !!!!

    Thanks for this explanation. Ignore my rant.

  5. #35
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    Nam belongs to Nirriti (Dissolution), which is another name for Rudra;
    Mam to Vishnu (All-Pervader); and
    Ah to Pūshan (Nourisher ~ the Sun).

    Śam and Vam belong to Ajaikapād (Eternal One-Foot ~ the vehicle of Agni),
    and they support the Agni Bīja (Im), which itself belongs to Yama.
    Yam belongs to Vasu (Excellent or Brilliant ~ the Sky Rover).

    Śiva is thus indicated by Ajaikapād, who presides over Pūrva-Proshtapada (First Foot of the Mount), which Nakshatra is marked by two stars (Alpha and Beta Pegasi). Also known as Markab (the Saddle) and Scheat (the Leg), these stars frame the Foreleg of Hyppos (the Horse) ~ generally referred to as Pegasus.

  6. #36
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    Cool

    In Greek mythology, Pegasus (Spring of Ocean) was born of Poseidon (Lord of Sky or the Ocean ~ cf. Varuna) and the Gorgon (Terrible or Roaring ~ cf. Rudra) Medusa (Queen). He is the Thunder Horse of Zeus (the prime Deity) who is himself the son of Kronos (Time). And Zeus is cognate with the Vedic Dyaus (the Sky), who is the father of Agni.

    Alpha and Beta Pegasi form one side of the Great Square of Pegasus, which is completed in Uttara-Proshtapada with Gamma Pegasi (Algenib ~ the Flank) and Delta Pegasi (Sirrah ~ the Navel).

    This double Nakshatra is also known as Bhadrapadā (Auspicious Feet) and its division is marked by Delta Pegasi (now generally known as Alpha Andromedć).

    The guardian of Uttaraproshtapada is Ahirbudhnya (Serpent of the Deep) who lies coiled as Gārhapatya Agni (Controlled Fire) ~ the circular hearth from which all sacrificial fires are lighted.

    Ahirbudhnya represents both the Navel of Pegasus and the Head of Andromeda (the Chained Women). And in Greek mythology, the captivating Andromeda was chained to a rock standing out in the sea as an offering to a Sea Monster. She was stolen back from captivity by Perseus (Son of Zeus), who flew to her rescue on the back of Pegasus. The heroic Perseus is also said to have captured the Head of Gorgon Medusa whose potent rays turn one to stone ~ cf. Hara ( the Siezer) and Rudra (the Howler) Mīdhvas (Bestowing Richly) and the standing stone Śiva Linga.

    The Great Square of Bhadrapadā represents Āhavanīya Agni (Moving Fire), the square hearth that receives oblations.

    The fundamental Field measure in Sumeria was an Iku (an enclosed area of 100 Garden Plots), and the dark Enclosure of Bhadrapadā was known by Sumerians as l-Iku (the Field) ~ the primordial image of their earthly Gardens, and the primary Space of Space itself. And in ancient Greece it was the Elysian (Auspicious) Field ~ the Font of Ocean from which Springs both Inspiration (Creation) and Flood (Dissolution).

    The Taittirīya Samhita notes that: the Eye of Prajāpati (the Creator) swelled; that fell away; and that became a Horse. And in Bhadrapadā, the Horse is reined squarely on the Sacrificial Ground in an eternal celestial Aśvamedha (Horse Sacrifice).

    Namah Śivāya speaks to this Auspicious Void.

  7. #37
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    Light Sadyadi

    Pāńcākshara recalls (in reverse order) both the Pāńca Brahma of the Taittirīya Āranyaka and the Pāndavas (Pāńca Deva ~ Five Lords) of the Mahābhārata. And these Five Heads of Brahma reveal the Five Faces of the Śiva Linga.

    The Pāńcabrahma Mantra is the Brahmaśiras (Head of Brahma) weapon that Śiva gave to Arjuna, which came to be known as the Pāśupatāstra (Weapon of the Lord of Animals).



    Ya is known as Sadyojāta (First Born) or Mahādeva (Great Lord), the Eastern Face of the Śiva Linga; and it corresponds with Yudhishthira (Steady in Battle).

    सद्योजातं प्रपद्यामि सद्योजायाय वै नमः ।
    sadyojātam prapadyāmi sadyojāyāya vai namah
    I take refuge in the First Born; verily I bow to the First Born

    भवे भवे नातिभवे भवस्व मां भवोद्भवाय नमः ॥
    bhave bhave nātibhave bhavasva mām bhavodbhavāya namah
    Do not consign me to birth after birth; guide me beyond birth; I bow to the Causer of Birth



    is known as Vāmadeva (Noble Lord) or Bhairava (Fearsome), the Southern Face of the Linga; and it corresponds with Bhīma (Formidable).

    वामदेवाय नमो ज्येष्ठाय नमः श्रेष्टाय नमो रुद्राय नमः कालाय नमः
    vāmadevāya namo jyeshthāya namah śreshtāya namo rudrāya namah kālāya namah
    Bow to the Noble One, to the Eldest; to the Best; to the Howler; and to Time

    कलविकरणाय नमो बलाय नमो बलविकरणाय नमो बलप्रथनाय नमः
    kalavikaranāya namo balāya namo balavikaranāya namo balaprathanāya namah
    Bow to the Incomprehensible, to Strength, to the Cause of the Various Forces, and to the Extender of Strength

    सर्वभूतदमनाय नमो मनोन्मनाय नमः ॥
    sarvabhūtadamanāya namo manonmanāya namah
    Bow to the One who Subdues All Beings, and who Kindles the Light


    The Vāmadeva Mantra appeals to 11 Rudrah, and the Eleven are named in the Mahābhārata as: Mrigavyādha (the Hunter), Śarva (Armed with Arrows), Nirriti, Ajaikapād, Ahirbudhnya, Pinākin (Armed with a Bow), Dahana (Fire), Īśvara (Ruler), Kapālin (Bearing Skulls), Sthānu (Standing Firmly), and Bhava (Existence).



    Śi is known as Aghora (Fearless) or Nandivaktra (Happy Face), the Western Face of the Linga; and it corresponds with Arjuna (Bright).
    The Aghora Mantra appeals to each and every one of the innumerable Rudrah.

    अघोरेभ्योऽथ घोरेभ्यो अघोरघोरतरेभ्यः ।
    aghorebhyo'tha ghorebhyo aghoraghoratarebhyah
    To those Not Terrible and to those Terrible, and to those both Not Terrible and Terrible

    सर्वतः शर्वः सर्वेभ्यो नमस्ते रुद्र रूपेभ्यः ॥
    sarvatah śarvah sarvebhyo namaste rudra rūpebhyah
    Everywhere and Always, O Śarva, I Bow to All Thy Rudra Forms



    Mah is known as Tatpurusha (Supreme Spirit) or Umāvaktra (Shining Face), the Northern Face of the Linga; and it corresponds with Nakula (the Mongoose). Tatpurusha is the Rudra Gāyatrī.

    तत्पुरुषाय विद्महे महादेवाय धीमहि ।
    tatpurushāya vidmahe mahādevāya dhīmahi
    May we Know that Supreme Person and Meditate on that Great God

    तन्नो रुद्रः प्रचोदयात् ॥
    tanno rudrah pracodayāt
    May Rudra Impel us to That



    Na is Īśāna (the Master) or Sadāśiva (Ever Auspicious), the Ūrdhvavaktra (Upward Face) of the Linga, and it corresponds with Sahadeva (Among the Gods).

    ईशानः सर्वविद्यानामीश्वरः सर्वभूतानां ब्रह्माधिपतिर्ब्रह्मणोऽधिपतिर् ।
    īśānah sarvavidyānāmīśvarah sarvabhūtānām brahmādhipatirbrahmano'dhipatir
    Ruler of All Knowledge, Master of All Beings, Commander of Sacred Study and Devotion

    ब्रह्मा शिवो मे अस्तु स एव सदाशिव ओम् ॥
    brahmā śivo me astu sa eva sadāśiva om
    The God Auspicious to Me, Be He Just So, the Ever Auspicious Om


    Namah thus represents the Aśvinau (Nakula & Sahadeva), and they carry this Submission to Śiva.

  8. #38
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    Quote Originally Posted by sarabhanga
    The Taittirīya Samhita notes that: the Eye of Prajāpati (the Creator) swelled; that fell away; and that became a Horse. And in Bhadrapadā, the Horse is reined squarely on the Sacrificial Ground in an eternal celestial Aśvamedha (Horse Sacrifice).

    Namah Śivāya speaks to this Auspicious Void.
    So far away yet so near -- one's own space.

    Namah Śivāya

  9. #39
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    Quote Originally Posted by sarabhanga
    P?ńc?kshara recalls (in reverse order) both the P?ńca Brahma of the Taittir?ya ?ranyaka and the P?ndavas (P?ńca Deva ~ Five Lords) of the Mah?bh?rata. And these Five Heads of Brahma reveal the Five Faces of the ?iva Linga.
    Namaste Sarabhanga!

    The system described by U isn't the only one, right?
    I know in South Indian tradition na, ma, shi, va, ya stand for prithivi and Sadyojata (western face), ap and Vamadeva (northern face), agni and Aghora (southern face), vayu and Tatpurusha (eastern face) and viyat and Ishana (upper face). Then Pranava stands for lower face: Yogini-vaktra or Pichuvaktra, according to Agamic tradition.

    Would be happy to hear more from U

  10. #40
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    Namaste Arjuna,

    Sadyojata is Bhu; Vamadeva is Vayu, Aghora is Jala; Tat-purusha is Tejas; and Ishana is Akasha.

    The Sun rises in the East, and Sadyojata is the “First Born” ~ in the East.
    Vamadeva (or Bhairava) relates to the Pitris ~ in the South.
    The Sun sets in the West, and the “Fearless” Aghora faces that virtual death ~ in the West.
    Tat-purusha is Rudra, who always dwells in the North.
    And Ishana is Sadashiva ~ the upper face of the Linga.

    There are some justifiable variations on this, although I have not encountered your particular “South Indian” version before.
    Last edited by sarabhanga; 11 May 2006 at 04:02 AM.

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