pancAkSharI mantram

[krishnarao]

From: - SriparasuKAnandanAtha,
Subject :- pancAkSharI mantram

Priya mahAsayah,

“OmkAravadanA dEvI vayakAra BhujadwayI |
SikAra dEha madhyA ca namahkAra pada dwayI |
pancAkSharI parA vidyA sa tArA lingarUpiNI |
Siva mantrABhidA SaivI mamAngE supratiShTitA ||”

This is one SlOkam addressed in the name of dEvI (who is
not at all different from Siva), whose name is “pancAkSharI parA
vidyA”. The term ‘vdya’ is generally used for the mantras of feminine
deities and the term ‘manu’ is applied for masculine deities. So, her
name is “pancAkSharI parA vidyA”. ParA because, it is an outwardly
inverted order of Siva. pancAkShari because it is a vidya consistent
of five divisions, akAra, ukAra, makAra, nAda and kalA, all are one
and the same through out in structure or composition All the above
five alphabets are pronounced unitedly together as a single letter
“Om”. In total, her face is ‘praNavam’(OmkAra vadanA).

She is “tArA”, which means ‘praNavam’=OmkAra. It is just
like a perfect boat with which we can cross the ocean of births and
deaths.

A flash in the memory of paramaSiva causing a noise as
“ah”, reverberated in a space in himself as “aham” (I consciousness),
and formulated into a logo. It contains both sabda and artha in
itself. All the fourteen worlds of the “artha” factor, and all the
vEdas, all the purANAs, all the itihAsas, and every kind of literature
of the “sabda” factor are residing in it in a nonduel unity.

This is the personification of the abstract Siva himself.

She is “lingarUpiNi”. The word ‘linga’ denotes to the
body without the five sense organs. This indicates ‘swapnAvastha’,
which figuratively indicates the object which actually not present
before us. Our BhavanAs are the creators of such objects. We all think
that all our wishes are so good and that they are all our benefactors.
For every such unit of good thoughts we attribute a form and name of
certain god or dEvata and we will visualize that form in our mind and
also in our dreamy state.
We consider such good thoughts as divine because we believe
that dEvatAs are good ones and that they always do good for us. So
this BhAvana avastha (swapna avastha) is divine, which we believe do
good for us. That goodness will not be other than taking us to our own
abode, ie., mOkSha. Or, the place for which we all have to reach to
find out the Siva swarUpam.

“mananAt trAyatE iti mantrah” This protects and guides us
to reach ‘Siva’ the ultimate goal. So this praNavam has been rewarded
with the name of “Siva mantrABhida”.

This is “SaivI”, the wife of Siva, ie., ‘umA’, which is an
another form of “aum”. This is his spouse or better half. She is his
Sakti. She is his manifestation in a visible state. She is the
expanded form from him like a pseudopodia.

S he is “namahkAra pada dwayI”. This indicates that we
should have the footing of the basic realization that I am (“na+mah”,
mah=mortal being and na=not) not a mortal being; but “SikAra dEha
madhyA”; ‘deha madhyA’ is our own self and SikAra is Siva according to
EkAkSharI niGantu. So all this says, that before starting any efforts
for obtaining the liberation, we must realize ourselves that we must
put aside the body consciousness (dEhAtma BhAvana) and be cognizant of
our real self is the almighty.

The devotee is praying her to be implanted in his
body structure as ‘vakAra’in his right hand in the form of nectar;
having ‘varada mudra’ and ‘yakAra’ in his left hand in the form of the
mighty strength of vAyudEva, showing ‘aBhaya mudra’. By these two
mudras he is attaining the divine form, and he himself becoming the
dEvatA.

I think this kind of decisive determination should always be
preceded with every single chanting of the mantra. I may be pardoned
if I am exceeding any limits in the analysis of the SlOka.

krishnarao

[krishnarao]