Regarding Pancaksari Mantra
Yasoda Jivan dasa
Respected scholars,
I have a small doubt and seek your kind clarification.
Recently, I came across the following verses in the Skanda Purāṇa (3.3.1.10-11) in the context of the Pañcākṣarī mantra ( [oṁ] namaḥ śivāya) :
tasmāt sarva-prado mantraḥ so’yaṁ pañcākṣaraḥ smṛtaḥ |
strībhiḥ śūdraiś ca saṅkīrṇair dhāryate mukti-kāṅkṣibhiḥ || 10 ||
“Therefore, this five-syllabled mantra is declared to be the bestower of all attainments. It may be practiced (recited) even by women, Śūdras, and persons of mixed caste who desire liberation.”
nāsya dīkṣā na homaś ca na saṁskāro na tarpaṇam |
na kālo nopadeśaś ca sadā śucir ayaṁ manuḥ || 11 ||
“For this mantra, there is no requirement of initiation (dīkṣā), nor homa, nor any saṁskāra, nor tarpaṇa. There is no restriction of time nor even a specific instruction. This mantra is eternally pure.”
According to these verses, it appears that the Pañcākṣarī mantra can be chanted without formal initiation. However, I have observed that many scholars disagree and maintain that one should not chant this mantra without receiving proper dīkṣā.
In the context of Vaiṣṇavism—for example, within the Madhva Sampradāya—the chanting of the Pañcākṣarī mantra may be done during Śiva worship, yet practitioners do not formally take dīkṣā in a Śaiva lineage for this purpose. Similarly, there are many Śaiva and Śākta practitioners who worship Viṣṇu using Viṣṇu mantras, even though they have received dīkṣā in a different mantra.
This raises a broader question: how can a practitioner who has taken initiation in one mantra or tradition legitimately chant mantras of other deities or perform sādhana related to them?
Furthermore, with specific reference to the Pañcākṣarī mantra:
What is the actual prescribed process of its practice?
Is dīkṣā necessary or not?
If it is not required, then how can one attain mantra-siddhi?
I humbly request your guidance on these points.
Abhishek Mehta
Respected scholars,
I have a small doubt and seek your kind clarification.
Recently, I came across the following verses in the Skanda Purāṇa (3.3.1.10-11), the context of the Pañcākṣarī mantra ( [oṁ] namaḥ śivāya) :
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Menam maniteja
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Yasoda Jivan dasa
Mahamaho. Subrahmanyam Korada
नमो विद्वद्भ्यः
with specific reference to the Pañcākṣarī mantra:
What is the actual prescribed process of its pra१ctice?
Is dīkṣā necessary०११४ or not?
If it is not required, then how can one attain mantra-siddhi?
I humbly request your guidance on these points --- यशोदा जीवन दासः
Please note that we do not have an authoritative copy of स्कन्दपुराणम् - just like we have विष्णुपुराणम् , गरुडपुराणम् etc. . Whichever is available
is full of interpolations .
पञ्चाक्षरीमन्त्रः --
शतरुद्राद्घ च (वार्तिकम्, कौमुदी सू 1230) - चाच्छः - शतं रुद्रा देवता अस्य श्तरुद्रियम् / शतरुद्रीयम् । चच्छयोर्विधानसामर्थ्यात् ’द्विगोर्लुगनपत्ये’ इति न प्रवर्तते ।
The term refers to नमकम् and चमकम् । नमकम् (तैत्ति सं 4-5) is used in क्षीरधारा in याग and चमकम् (तैत्ति सं 4-7) is used in वसोर्धारा in याग - outside both of them are used for रुद्राभिषेक to thwart शनिदोष etc. .
My father (सुब्रह्मण्यः - घनपाठी , षट्च्छास्त्रकोविदश्च) used to recite शतरुद्रियम् everyday - he had had षष्ठाधिपती रविः (मीनलग्नम्) in राज्यस्थानम् (10th) and had to face शत्रुरोगऋणबाधा regularly . After taking शिरःस्नानम् one may recite even in the evening .
Presently I am teaching शतरुद्रीयम् to both of my दौहित्रs (9yrs and 15yrs) along with अरुणम् , व्याकरणम्,ज्योतिषम् etc. .
In 8th अनुवाक of नमकम् we have this मन्त्र -- नमस्सोमाय च रुद्राय च ...... नमश्शंकराय च मयस्कराय च नमश्शिवाय च शिवतराय च नमस्तीर्थ्याय च ....।
About जप (तज्जपस्तदर्थभावनम् - योगसूत्रम् , 1-28) of a मन्त्र such as पञ्चाक्षरी --
1. The second प्रश्न of तैत्तिरीयारण्यकम् called स्वाध्यायब्राह्मणम् deals with a number of वेदविधिs( rites ) such as उपवीतधारणा - वेदाध्ययनम् - सन्ध्यावन्दनम् (why and how) - अनध्यायाः - दानम् - व्रतानि (quoted by Patamjali in पस्पशाह्निकम्) - पञ्चमहायज्ञाः (महाभाष्यम्, पत्युर्नो यज्ञसंयोगे पा etc. .
There is this मन्त्र that deals with वेदाध्ययनम् -- यज्ञोपवीत्येवाधीयीत ( the one who is with a यज्ञोपवीतम् only should do वेदाध्ययनम् ) . Therefore the one without यज्ञोपवीतम् ( i e who has not undergone the उपनयनविधि ) is not eligible for वेदाध्ययनम् ।
2.One may counter - I shall do without स्वर (एकश्रुति) !
Even for that one should have उपवीतम् ।
वेदs (except सामवेद) should / can be pronounced with एकश्रुति (without the स्वर , viz उदात्त,अनुदात्त,स्वरित etc. as prescribed) in a यज्ञकर्म not in जप - ’यज्ञकर्मण्यजपन्यूङ्खसामसु’ पा 1-2-34 .
'वेदानां सामवेदो’स्मि’ 10-22 भगवद्गीता । ’एकश्रुतिः स्वरसर्वनाम’ - महाभाष्यम्, ’दाण्डिनायनहास्तिनायन.....’ पा 6-4-174 .
While supervising अतिरात्रम् (यागः) in 2012 at Bhadracalam (andhra Pradesh) I tried to recite नमकम् and चमकम् in क्षीरधारा and वसोर्धारा in एकश्रुति
along with other ऋत्विक्s but failed - not accostomed to एकश्रुति !
So the text that is quoted from the so called स्कन्दपुराणम् is baseless and goes against the established tradition .
If one wishes , he may get proper उपदेश from a गुरु and then proceed - eligibility prescribed in शास्त्रs is applicable .
>Similarly, there are many Śaiva and Śākta practitioners who worship Viṣṇu using Viṣṇu mantras, even though they have received dīkṣā in a different mantra.<
The term दीक्षा can be traced to 9th अनुवाक of चमकप्रश्न -- अग्निश्च मे घर्मश्च मे’र्कश्च मे सूर्यश्च मे ...ऋक्च मे साम च मे स्तोमश्च मे यजुश्च मे दीक्षा च मे तपश्च मे ....।
For the दीक्षा during a याग (along with wife - दंपत्योः सहाधिकरात् -- पूर्वमीमांसा 6 अध्ययः) you will find the material in श्रौतसूत्रम् ।
If you want to know about दीक्षा in शैव / शाक्त better refer to works like -- परशुरामकल्पसूत्रम् - त्रिपुरार्णवः - स्वच्छन्दतन्त्रम् - कामकलाविलासः - परमानन्दतन्त्रम् etc. .
I have discussed some aspects of वामाचार , such as नैवेद्यम् for शाकिनी , डाकिनी etc in 2011 on BVP .
I shall quote a couple of things from परशुरामकल्पसूत्रम् --
you may note -- the शैव / शाक्त सिद्धान्त is propounded and expounded by some scholars taking top level works like वेद, उपनिषत्, व्याकरणम् , मीमांसा, वेदान्त, अध्यात्मरामायणम् , सूतसंहिता, पुराणानि etc. .
There are many false claims and misinterpretations of पाणिनिसूत्रs --
1.(p15) कल्पसूत्रस्य वैदिकैः व्याख्येयत्वम् -- अत एव श्रीशंकरभगवत्पादानां तन्त्रानुसारिप्रपञ्चसारनामकनिबन्धनिर्माणमपि साधु सङ्गच्छते (?) ।
2.(p11) अत एव ’तन्त्रेषु दीक्षितः’ इत्यादिवचनानि निन्दारूपाणि वैदिकप्रशंसापराणीति श्रीविद्यारण्यस्वामिभिरपि तथैव व्याख्यातम् (?) ।
3.(p3) अस्मदो द्वयोश्च (पा 1-2-59) - एकत्वे द्वित्वे च विवक्षिते अस्मदो बहुवचनं स्यादिति तदर्थः -- this is not correct -- एकत्वे द्वित्वे च विवक्षिते अस्मदो बहुवचनं वा स्यात्
- is the meaning .
दीक्षाधिकारः --
सू 1. अथातो दीक्षां व्याख्यास्यामः
सू2.भगवान् परमशिवभट्टारकः श्रुत्याद्यष्टादशविद्याः सर्वाणि दर्शनानि लीलया...प्रणीय संविन्मय्या भगवत्या भैरव्या स्वात्माभिन्नया पृष्टः ...पञ्चाम्नायान् परमार्थसारभूतान् प्रणिनाय ।
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Kushagra Aniket
What constitutes a mantra and the phala associated with chanting it have to be determined by a competent śāstra. It cannot be decided by us. We cannot claim that a certain śāstra is interpolated merely because we do not agree with it. Even if there is suspicion of interpolation, specific contrary statements from the śāstras must be cited as evidence. The burden of proof lies on the claimant, not on the said śāstra.
However, even if the Skanda-purāṇa verses are not taken as authoritative, I offer references from other Purāṇas:
अन्त्यजो वाधमो वापि मूर्खो वा पण्डितोऽपि वा ।
पञ्चाक्षरजपे निष्ठो मुच्यते पापपञ्जरात्॥
(शिवपुराण, रुद्रसंहिता १२.३७)
नारी वाऽथ नरो वाऽथ ब्राह्मणो वाऽन्य एव वा ।
नमोऽन्तं वा नमःपूर्वमातुरः सर्वदा जपेत् ॥
(शिवपुराण, विश्वेश्वरसंहिता १७.१२८-१२९)
This clearly shows that both namaḥ śivāya and śivāya namaḥ can be chanted. Other references can also be given.
This does not deny the fact that there are texts that stipulate other conditions for the upadeśa and japa of the pañcākṣara-mantra. However, it must be acknowledged that the tradition also recognizes the chanting of this mantra even without formal dīkṣā.
Yasoda Jivan Dasa
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Mahamaho. Subrahmanyam Korada
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BVK Sastry (G-S-Pop)
Namaste
A good clarification from Professor Korada ji .
The same sorry state of affairs has extended to the domain of ‘ SAMSKRUTH LANGUAGE MODELLING / USE OF ASHTADHYAYI’ by ‘Sanskrit – Techno linguists’
Who have modelled ‘Panini Samskrutham: Language ( Auxiliary of Vedas) for their A I Analytical Work as ‘ Colonial Sanskrit: IE linguistic stream by Tower of Babel Narrative and making a ‘ Pre-requisitioning of ‘ Romanised representation of Samskrutham for Digital Processing’ to deliver ‘ Panini-Computer’.
Prof. Korada’s post has clarified with references the following questions :
< Principles governing the chanting of mantras ( in Eka Sruti or without Svaras), Rules and Guidelines associated , Deeksha, Siddhi by 'Mantra chanting> and position of < Panini Vyakarana >.
Summary: Vedas are Darshana through ' Yoga-Tapasya' - Apaurusheya.
Veda Mantras are deployed in Yajna according to prescribed Vidhi's.
Veda-Mantras used / to be used in Yajna with full respect and compliance to Svara- Vidhi / Vidhana'.
Diksha is a 'Human Decision by Acharya - Siddha Purusha' .
Diksha sets a guidance to 'Sadhaka' in use of a 'Certain ' Mantra- Sound sequence'.
Diksha - A Human - System, operates in the domain of 'PAURUSHEYA'- KARMA / UPADESHA'.
Diksha, therefore can have custom variations / sampradayas/ historicity / local variations.
The inter-locution and mixed mode discussion- practice of 'Mantra (Contexted to Darshana / Veda/ Apaurusheya) and 'Diksha (Contexted to Guru Sampradaya/ Upadesha / Paruusehya) should not cross their boundaries.
The Panchakshari Mantra in Shatarudreeyam as 'Veda' is to be handled differently from the 'Diksha / Social Chanting of Same / Similar sounding letters’.
In a little technical terminology ' Mantra' in Yajna Vidhi by Meemaamsaa' is NOT same as 'Mantra' in PURANA- UKTA - VRATA KATHA DEEKSHA'.
Specific snippets from Prof. Korada's post.
1. Panini did not make any अधिकारसूत्रम् like 'छन्दसि" (= in वेद) before he started स्वरप्रक्रिया in अष्टाध्यायी - therefore स्वर is there in दैवी वाक् / संस्कृतम् per se .
In वेद , स्वर is respected whereas in लोक it is not adhered to . दीक्षित makes it clear in शब्दकौस्तुभ
2. Panini offered a couple of सूत्रs with regard to एकश्रुति । ... If one recites a मन्त्र without applying prescribed स्वर , i e wherein the स्वरs are not pronounced , that स्वर is called एकश्रुति (Patanjali counts एकश्रुति as seventh स्वर -- ’एकश्रुति दूरात्संबुद्धौ’ पा 1-2-33, भा एकश्रुतिः सप्तमः). There are a couple of सूत्रs related to एकश्रुति but they are not relevant in the present context and demand physical interaction. यज्ञकर्मण्यजपन्यूङ्खसामसु (एकश्रुतिः) पा 1-2-34 - In यज्ञक्रिया there will be no त्रैस्वर्यम् of मन्त्रs but एकश्रुति only - except जप - न्यूङ्ख - साम ( 16ओकाराः न्यूङ्खाः ) ।
3. This is quite right - the young पुरोहितs are not taught शिक्षा - pronunciation along with स्वरs - may be most of the गुरुs themselves did not learn . .. - why to get corrected when nobody questions? No पापभीति ! .. This is the sorry state of affairs in this कर्मभूमि ! ... Bonus Info - According to the tradition, one should not express his personal opinion - one should quote the प्रमाणम् - Finally one should ponder over the वेदशास्त्रवाक्यानि and stick to a path that is suitable to him . There is no room for any hot discussion . बुद्धिः कर्मानुसारिणी !! This does not deny the fact that there are texts that stipulate other conditions for the upadeśa and japa of the pañcākṣara-mantra. However, it must be acknowledged that the tradition also recognizes the chanting of this mantra even without formal dīkṣā. To attain सिद्धि one should have a lot of पूर्वजन्मसुकृतम् ।
Regards
BVK Sastry
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Kushagra Aniket
The general principle regarding namaskāra-mantras is established by the śāstras as follows:
Therefore, by this generally accepted principle, the chanting of namaḥ śivāya, just as the chanting of haraye namaḥ or namo durgāyai, is open to Śūdras.
Now, an objection may be raised that since this namaskāra-mantra is available in the Vedas, it may not be chanted by those who are not eligible for Vedic study. This is where the Purāṇas provide guidance. As it has been stated:
पञ्चाक्षरजपे निष्ठो मुच्यते पापपञ्जरात्॥
नारी वाऽथ नरो वाऽथ ब्राह्मणो वाऽन्य एव वा ।
नमोऽन्तं वा नमःपूर्वमातुरः सर्वदा जपेत् ॥
(शिवपुराण, विश्वेश्वरसंहिता १७.१२८-१२९)
मम पञ्चाक्षरे मन्त्रे तस्माच्छ्रेष्ठतरो हि सः ॥
(शिवपुराण, रुद्रसंहिता ५.१३.१९-२०)
स्त्रीभिः शूद्रैश्च सङ्कीर्णैर्धार्यते मुक्तिकाङ्क्षिभिः ॥
नास्य दीक्षा न होमश्च न संस्कारो न तर्पणम् ।
न कालो नोपदेशश्च सदा शुचिरयं मनुः ॥
(स्कन्दपुराण, ब्रह्मखण्ड, ब्रह्मोत्तर खण्ड १.२०-२१)
तदा पञ्चाक्षरो जप्यो वेदसारतया स्मृतः ॥
(शिवरहस्य ३.२.३९.७६)
As I have said, there may be other texts that lay down the conditions for the upadeśa and japa of the pañcākṣara-mantra. However, the above references abundantly demonstrate that the pañcākṣara-mantra may also be recited even by those who have not received Vedic initiation.
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BVK Sastry (G-S-Pop)
Namaste
Why are we dragging this debate ?
Fact-1: 'Mantra- Text' (= sound sequences ) like namaḥ śivāya- occur in several contexts and texts, usage conditions : like Vedas, Puranas, Prayer-Stotras.
Fact-2: 'Mantra' Functional usage as 'Veda' is NOT same as 'Mantra' functional , purpose guided usage in 'NON-VEDIC CONTEXT'.
Argument -1: The point you are forcefully pushing is :
< pañcākṣara-mantra may also be recited ( by any one) even by those who have not received Vedic initiation. >
For which you are < presenting the consolidated evidence from the śāstras in support >
And conclude <Therefore, by this generally accepted principle, the chanting of namaḥ śivāya, just as the chanting of haraye namaḥ or namo durgāyai, is
open to Śūdras. >
The context you are projecting is < the performance of rituals by Śūdras through namaskāra-mantras.>
The contentious grey area in this debate is : < performance of rituals by Śūdras using Veda Mantras'>. Why a compelling desire to transgress Identity limits ?
Tradition has always conceded : < performance of rituals by Śūdras using Purana Mantras' > is acceptable.
< performance of rituals by Śūdras using Veda Mantras' > is NOT acceptable.
< performance of rituals by Śūdras using Veda Mantras' > will be ACCEPTABLE if the performer has achieved ‘Rushi’ status.
The directive on who-how-when to use 'Mantras' by 'Vedic Mode (Yajna)' and 'Purana /Smriti Mode (Vrata- Katha- Dhyana- Japa- Prarthana- Aaradhana)' is clearly drawn in tradition. Is this a debating issue ?
Now the question: Who decides, with what authority, what text base on the debated issue :
Mantra' usage mode as Veda (Yajna) compliant or Otherwise ? You have the reference clearly :
इतिहासपुराणाभ्यां वेदं समुपबृंहयेत् । - बिभेत्यल्पश्रुताद्वेदो मामयं प्रहरिष्यति ॥ - (पद्मपुराण १.२.५२)
It is the clarity between 'Mantra-Darshana' by a Rushi and 'Mantra-Deeksha/ Upadesha' by a 'Siddha Purusha'.
'Mantra-Darshana' by a Rushi is 'Truth Realized'- Universal. On the surface, still looks like Sounds, but deep inside some thing more !
Mantra-Deeksha/ Upadesha' is local-contextualization - personalized application. On the surface, still looks like Universal Sounds, but essence is not same as 'Veda'. !
How does one test this ? By Practice. It is NOT for the debate ! This is where Yogopanishads guide;
How to take social sounds (Vaikhari) of Mantra to the Mystic spiritual heights ( Paraa) . From 'Shabda' to ' Shabda-Brahma'.
All claims /controversies / noise only in ‘ Vaikhari – Social sounds’ usage Tagged to ‘Religion- Faith- Text- Practicing Tradition’. Beyond ‘Academics !
Regards
BVK Sastry
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Explorer
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