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8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 16
983120983137983150983139983144983137983137983147983155983144983137983154983137 983114983137983152983137 983117983137983144983137983156983149983161983137991257983137983150983140 991256983108983144983161983137983150983137 983129983137983146983150983137991257 As Devi Parvati desired to comprehend the meaning of the Panchaakshra Man
of Om Namasshivaaya Parama Shiva explained the back ground when the Univerbecame extinct at the Time of Pralaya only he was present as Narayana who floaton the Great Water Surface as the Unique and Supreme Being As he was thus lyion water there sprouted a Lotus from his navel and on top of the stem emergBrahma who desired to initiate lsquoSrishtirsquo (Creation) He created ten lsquoManasa PutrasMind-Born Sons but prayed to the Supreme Being ie Maha Deva to empower hwith Shakti to take up the exciting task of formal Creation Then the latter providlsquoUpadesharsquo(instruction) to Brahma and in turn Brahma gave the Upadesha to his sowho did sincere Tapasya by the recitation of the Panchakshari for thousands of yeaconsuming only air and nothing else Shiva was pleased with the meditaton a
keeping in view the lsquoLoka Kalyaanarsquo or Universal Welfare explained the purport of tMantra its Rishi Devata Shakti Nyasa Viniyoga and its Sampurna Swarupa or Full Form
Omityekaashram Mantram sthitah sarvagatah Shiva
Mantrey shadaksha ndashrey sukshmey panchaakshara tavuh Shiva
Vaachya vaachaka bhaavena sthitah saakshaat- swabhaavata
Vaachya Shivah prameyaatwaan Mantrastadvaachakah smrita
Vaachya Vaachaka bhavenamanaadih samsthitastay
Vedi Shivaagamey vaapi yatra yatra Shadakshara
Guhyaadguhyataram saakshaanmoksha Jnaanamanuttamam
Asya Mantrasya vakshyaami Rishicchandodhi Daivatam
Beejam Shaktih Swaram varnam sthaanam chaivaaksharam pra
Vamadevo naama Rishih Panktiscchanda udaatdhruta
Devataa Shiva yevaaham Mantrasyaasya varaanane
Nakaaraadeeni beejaani Panchabhutaatmakaanich
8142019 PanchaaksharaJapampdf
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Atmaanam Pranavam viddhi Sarvavyaapinamavyayam
Shaktistwameva Deveshu Sarva Deva Namaskrute
Twadeeyam Pranavam kinchin ndashmadeeyam Pranavam tatha
Twadeeyam Devi Mamtraanaam Shakti bhutam na shamshaya
Akaarokaaramakaaraamadeeyo Pranavey sthitaa
Ukaaramcha Makaaramcha Akaaramcha kramenava
Twadeeyam Pranavam Viddhi Trimaatram Pluta- muttamam
makaarasya ssarodaatta Rishi Brahmaa sitam Vapu
Chhando Devi Gayatri Para -maatmaadhi Devata
Udaattah Prathamastudwacchaturyascha dwiteeyaka
Panchamah Swaritaschaiva Madhyamo nishadhah smruta
Nakaarah peeta varnascha sthaanam urva mukham smrutam
Indriyodhi Devatam Gayatri Goutamey Rishih
Makaarah Krishna varnosya sthaanam vai Dakshinaamukham
Chhandonushtup Rishischaatri Rudro Daivata-muchyate
Shikaaro dhumra varnasya sthaanam vai Paschimam Mukham
Vishvaamitra Rishistrishthup cchando Vishnustwa Devaam
Vakaaro Hema varnasya sthaanam chaivottaram Mukham
Brahmaadhi Devatam cchando Brihati chaangiraa Rishi
Yakaaro raktavarnascha Sthaana murdhvem Mukham Viraa
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 36
Cchando Rishirbharadwaajah Skando Daivatamuchyate
Nyaasamasya pravkshaami sarva siddhikaram Shubham
(This Unique Single Akshara Mantra OM is firmly embedded in Shiva this Mantrasix letters vizOm Namah Shivaaya is actually considered as of Five Aksharas frothe view-point of lsquoVaachyarsquo and lsquoVaachakarsquo Shiva is the Vaachya or the Target or Hwho is sought after and Vaachaka is the means to achieve the Vachya viz tMantra wherever the Mantra is recited there is Shiva in fact the Mantra is tEssence of Vedas the Vidwans who recite the Panchakshari as continuous Japa asure to attain Moksha This Parama Vidya is indeed of Shivarsquos heart The RisChhanda Prosody Devata Beejam and Shakti of the Panchaakshari Mantra is follows Vama Deva is the Rishi Pankti is the Cchanda Shiva Himself is the DevaNakaaraadi Pancha beejas are Pancha Bhutaas Pranava swara Om is ShivaSupreme Soul and also the Shakti Each letter of the Mantra is distinguished wih tRishi-Chhanda-Deva-Shakti-Beeja combination) Then as prescribed the Anga Nyaand Karanyasas should be performed before taking over the Mantra Japa The perswho is practising the Panchaakshara Mantra has to perform lsquoPranaamrsquoor sincesalutation to his Guru with lsquoShraddharsquoby way of Maanasika- Vaachaka or UccharanKarma vidhaana or with purity of mind humility of voice and perfection of deed athen take over the possession of the Mantra from the Guru at a Place of cleanlineat an ideal time when Grahas Nakshatras and Yogaas are well-placed The Japa hto be performed with eqanimity of mind full control of Indriyas-both Karmendriyas aJnaanendriyas and of extreme concentration fixed at the targetted Shiva Maha Tatw
It is stated that lsquoUpaashyu Japarsquo or slowly rendered Japa is hundred times superand effective that Japa Yajna when any Japa or repetetive recitation of a Mantraperformed then that Japa is called lsquoVaachakarsquoor vocal in kind the Upanshu Japa hslight lip-movement but Japa of the best is called lsquoMaanasikarsquo when only mind athought are at work Indeed any of the above types of Panchaakshari Japa done wunflinching concentration by aligning Parama Shiva and the Self would definitely yieSiddhis But mere japa of the Panchakshari wthout securing the balance of mind atarget are of no avail Without lsquoSadaachaararsquo or of Self Regulaton and GoObservance of Morality and Virtue any amount of Japa would be fruitles
Yasmaadaachaara heenasya Saadhanam nishphalam bhave
Aachaaram Paramo Dharma Aachaarah Paramo Tapah
Aachaaram Paramo Vidyaa Aachaarah Paramaa Gatih
Sadaachaaravataam Pumsaam Sarvatraabhayam bhav
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 46
Aachaara heenaanaam Sarvatraiva bhayam bhave
Aachaara heenah Purusho Lokey bhavati nindita
(Without Aachara and good conduct any kind of Sadhana or Endeavour is neithpossible nor fruitful since Aachaara is the prerequisite of any virtious deed Aacharathe Parama Dharma the Parama Tapas Parama Vidya and Parama Gati or way Life Persons of Aachara have access to every thing that is right where as thowithout Aachara are either afraid misguided or suspected) In the same context MaDeva emphasised to Devi Parvati the utmost significance of performing lsquoTrikaaSandhyopaasanarsquoand recital of Gayatri Mantra daily Sandhya Vandana ought notbe discarded at any cost or provocation of the lsquoShadvargasrsquo of Kaama-Krodha-LobhMoha- Mada-Matsaras A Brahmana loses his Brahmanatwa as soon as he ceasesobserve this lsquoDaily Niyamarsquo or Regulation mandatory to a Brahmana Parama Shifurther underlined the basic principles of Virtue viz Truthfulness
Yatsatyam Brahma ityaahurasatyam Brahma dushanam
Anrutam Parusham Shathyam Paishunyam Paapa hetukam
Paradaaraanparadravyam Parahimsaam cha sarvada
Kkachicchaapi na kurvati Vaachaa cha Manasaa tatha
(Refrain from lsquoAsatyamrsquo or speaking lies Truth is Brahma and Asatya is as bad ridiculing Brahma himself haughtiness wickedness slandering are all germinatorsdepravities and derelictions Para Daaraa Para dravya Para himsa and such othimmoralities are not even thought of let alone done Shiva was emphatic about tobservance of Varnaashrama Vidhana Brahmanas should never take food withotaking bath nor performing Japa Agni Karya and such deeds they should followstrict regimen in the context of food consumption as Shiva is always considered asBhokta of Naiveydya -anna or the food offered to him by Bhaktaas Drinking water onersquos mouth while standing by the left hand and handed over by others Never wa
alon on lonely places never meditate to Devas by showing the back such as Surand Chandra Devas nor even to Pratimas of Gods As Agni is pure and Sacred nevcross it jump over or spit Similarly never misuse Rivers Sarovaras and other watbodies as they too are among the Pancha Bhutas Never touch animals like serpendogs donkeys camels birds and so on Most importanly one should esteem his her Guru as equal to Tri Murtis and that is why the hym
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 56
Guruh Brahma Gurur Vishnu Gurur Devo Maheswarah
Guruh Saakshaat Parahbrahma tasmai Shri Guraveynamah
The anger or even marginal displeasure of Guru would advesely affect the Sishyamorale reputation thinking capacity and recurrent difficulties of life including ill-healpoverty and untimely death It should be against such controlled and virtuous life ththe concentrated practice of Panchaakshari Mantra would yield maximum result
Sabeeja samputam Mantram Shata Laksham Jepeycchruchi
Matsaayujya mavaapnoti Bhaktimaan Kimatah Param
That was what Maha Deva assured Devi Parva
Dhyana Yagna As Parama Shiva was resting in a cave of Kailasha Mountain wGirija Devi a few renowned Maharshis entered and commended him for his feat gulping Kalakuta Visha when Maha Deva corrected them that the Samasara Viswas to be considered worse than the Kalakuta and should be avoided at all costs tbest way of avoidance is to disbelieve what ever was seen heard and imagined athat was what the Nivrutthi Marga was all about In the Samsara there are varioJeevaas of Udbhija-Swedaja-Andaja and Jaraajaya nature (Sprouted from Earth boout of sweat born out of eggs and born out of yoni) and they are all subject to desirwhich spread out far and wide like wild fire and end up each and every material in
Bhasma Like the diseases of the nature of Raaga and Dwesha (Liking or dislikinthe canker spreads a huge tree and finally gets uprooted The big tree called Pungets fallen and even Devas were not free from the falls or periodic dethronements bfor the intervention of Maha Shaktis Deva Danava Nripa and Manavaas are subject to the distresses and torments of life Vidya and Para Vidya or Vignaan aAtma Jnaan (Knowledge and the Spitituality) are no doubt the way out to conquSamsara Apara Vidya or Akhshara Gyan comprises Vedas and Vedantaas lSiksha Kalpa Vyakarana and so on and are of Shabda Swarupa Doubtless themeans of Paraa and Aparaa Vidyas are useful to a great extent but Bhagavan woube the ultimate to free from the worldly bondages These are indeed the steps forwa
from Samsara to Salvation or from Ajnaana to Jnaana to Paramatma In other wordAgnaana arising out of Arishadvargas of Kama-Krodha etc would get dissolved Gyana of the above kinds like Fire and from the melting pot one could qualify realise Shiva without whose instructions Surya would not get woken up Vayu wounot proceed further and Chandra would not shine on the Sky Agni would not produheat and light Bhumi would not hold the Samsara and so on Now to overcome tSamsarika Visha or the Poison of Life there are no other ways of Gyaan and Dhyaa
8142019 PanchaaksharaJapampdf
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Samsaara vishatatpaanaam Jnaanadhyaanaamruteyna va
Pratikaara samaakhyaato naanyathaa Dwijasattamaa
Jnaanam Dharmodbhavam Saakshaat jnaanaa-dwiraagya sambhava
Vairaagyaatparamam jnaanam Paramaartha prakaashakam
Jnaana Vairagya yuktasya Yoga Siddhirdwijottam
Yoga Siddhya vimuktih Syaatsatva nishthasya naanyatha
Tamovidyaapadacchinnam yatpadamavyayam
Sarva Shaktim Samaasthaaya Shivamabhyarchaey dwija
Yah Satvanistho madbhakto madaschana Paraayana
Sarvato Dharma nishthascha Sadotsaahi Samayuta
Sarva dwanda saho dheerah Sarva bhutahitey rata
Rujuswabhaavah satatam swastha chitto mruduh sada
Amaani Buddhimaan- cchantastyaktaspardho Dwijottam
Sadaa Mumukshurdharmajnah swaatmalakshana lakshana
Runatraya vinirmuktah purva jnmani Punya bhaa
Jaaa yukto Dwijo bhutwaa Shraddayaa cha Guroh kramma
Anyathaa vaapi sushrushaam krutwaa krutrima vajkita
Swargaloka manupraapya bhuktwaa bhogaananukramaat
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 26
Atmaanam Pranavam viddhi Sarvavyaapinamavyayam
Shaktistwameva Deveshu Sarva Deva Namaskrute
Twadeeyam Pranavam kinchin ndashmadeeyam Pranavam tatha
Twadeeyam Devi Mamtraanaam Shakti bhutam na shamshaya
Akaarokaaramakaaraamadeeyo Pranavey sthitaa
Ukaaramcha Makaaramcha Akaaramcha kramenava
Twadeeyam Pranavam Viddhi Trimaatram Pluta- muttamam
makaarasya ssarodaatta Rishi Brahmaa sitam Vapu
Chhando Devi Gayatri Para -maatmaadhi Devata
Udaattah Prathamastudwacchaturyascha dwiteeyaka
Panchamah Swaritaschaiva Madhyamo nishadhah smruta
Nakaarah peeta varnascha sthaanam urva mukham smrutam
Indriyodhi Devatam Gayatri Goutamey Rishih
Makaarah Krishna varnosya sthaanam vai Dakshinaamukham
Chhandonushtup Rishischaatri Rudro Daivata-muchyate
Shikaaro dhumra varnasya sthaanam vai Paschimam Mukham
Vishvaamitra Rishistrishthup cchando Vishnustwa Devaam
Vakaaro Hema varnasya sthaanam chaivottaram Mukham
Brahmaadhi Devatam cchando Brihati chaangiraa Rishi
Yakaaro raktavarnascha Sthaana murdhvem Mukham Viraa
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 36
Cchando Rishirbharadwaajah Skando Daivatamuchyate
Nyaasamasya pravkshaami sarva siddhikaram Shubham
(This Unique Single Akshara Mantra OM is firmly embedded in Shiva this Mantrasix letters vizOm Namah Shivaaya is actually considered as of Five Aksharas frothe view-point of lsquoVaachyarsquo and lsquoVaachakarsquo Shiva is the Vaachya or the Target or Hwho is sought after and Vaachaka is the means to achieve the Vachya viz tMantra wherever the Mantra is recited there is Shiva in fact the Mantra is tEssence of Vedas the Vidwans who recite the Panchakshari as continuous Japa asure to attain Moksha This Parama Vidya is indeed of Shivarsquos heart The RisChhanda Prosody Devata Beejam and Shakti of the Panchaakshari Mantra is follows Vama Deva is the Rishi Pankti is the Cchanda Shiva Himself is the DevaNakaaraadi Pancha beejas are Pancha Bhutaas Pranava swara Om is ShivaSupreme Soul and also the Shakti Each letter of the Mantra is distinguished wih tRishi-Chhanda-Deva-Shakti-Beeja combination) Then as prescribed the Anga Nyaand Karanyasas should be performed before taking over the Mantra Japa The perswho is practising the Panchaakshara Mantra has to perform lsquoPranaamrsquoor sincesalutation to his Guru with lsquoShraddharsquoby way of Maanasika- Vaachaka or UccharanKarma vidhaana or with purity of mind humility of voice and perfection of deed athen take over the possession of the Mantra from the Guru at a Place of cleanlineat an ideal time when Grahas Nakshatras and Yogaas are well-placed The Japa hto be performed with eqanimity of mind full control of Indriyas-both Karmendriyas aJnaanendriyas and of extreme concentration fixed at the targetted Shiva Maha Tatw
It is stated that lsquoUpaashyu Japarsquo or slowly rendered Japa is hundred times superand effective that Japa Yajna when any Japa or repetetive recitation of a Mantraperformed then that Japa is called lsquoVaachakarsquoor vocal in kind the Upanshu Japa hslight lip-movement but Japa of the best is called lsquoMaanasikarsquo when only mind athought are at work Indeed any of the above types of Panchaakshari Japa done wunflinching concentration by aligning Parama Shiva and the Self would definitely yieSiddhis But mere japa of the Panchakshari wthout securing the balance of mind atarget are of no avail Without lsquoSadaachaararsquo or of Self Regulaton and GoObservance of Morality and Virtue any amount of Japa would be fruitles
Yasmaadaachaara heenasya Saadhanam nishphalam bhave
Aachaaram Paramo Dharma Aachaarah Paramo Tapah
Aachaaram Paramo Vidyaa Aachaarah Paramaa Gatih
Sadaachaaravataam Pumsaam Sarvatraabhayam bhav
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 46
Aachaara heenaanaam Sarvatraiva bhayam bhave
Aachaara heenah Purusho Lokey bhavati nindita
(Without Aachara and good conduct any kind of Sadhana or Endeavour is neithpossible nor fruitful since Aachaara is the prerequisite of any virtious deed Aacharathe Parama Dharma the Parama Tapas Parama Vidya and Parama Gati or way Life Persons of Aachara have access to every thing that is right where as thowithout Aachara are either afraid misguided or suspected) In the same context MaDeva emphasised to Devi Parvati the utmost significance of performing lsquoTrikaaSandhyopaasanarsquoand recital of Gayatri Mantra daily Sandhya Vandana ought notbe discarded at any cost or provocation of the lsquoShadvargasrsquo of Kaama-Krodha-LobhMoha- Mada-Matsaras A Brahmana loses his Brahmanatwa as soon as he ceasesobserve this lsquoDaily Niyamarsquo or Regulation mandatory to a Brahmana Parama Shifurther underlined the basic principles of Virtue viz Truthfulness
Yatsatyam Brahma ityaahurasatyam Brahma dushanam
Anrutam Parusham Shathyam Paishunyam Paapa hetukam
Paradaaraanparadravyam Parahimsaam cha sarvada
Kkachicchaapi na kurvati Vaachaa cha Manasaa tatha
(Refrain from lsquoAsatyamrsquo or speaking lies Truth is Brahma and Asatya is as bad ridiculing Brahma himself haughtiness wickedness slandering are all germinatorsdepravities and derelictions Para Daaraa Para dravya Para himsa and such othimmoralities are not even thought of let alone done Shiva was emphatic about tobservance of Varnaashrama Vidhana Brahmanas should never take food withotaking bath nor performing Japa Agni Karya and such deeds they should followstrict regimen in the context of food consumption as Shiva is always considered asBhokta of Naiveydya -anna or the food offered to him by Bhaktaas Drinking water onersquos mouth while standing by the left hand and handed over by others Never wa
alon on lonely places never meditate to Devas by showing the back such as Surand Chandra Devas nor even to Pratimas of Gods As Agni is pure and Sacred nevcross it jump over or spit Similarly never misuse Rivers Sarovaras and other watbodies as they too are among the Pancha Bhutas Never touch animals like serpendogs donkeys camels birds and so on Most importanly one should esteem his her Guru as equal to Tri Murtis and that is why the hym
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 56
Guruh Brahma Gurur Vishnu Gurur Devo Maheswarah
Guruh Saakshaat Parahbrahma tasmai Shri Guraveynamah
The anger or even marginal displeasure of Guru would advesely affect the Sishyamorale reputation thinking capacity and recurrent difficulties of life including ill-healpoverty and untimely death It should be against such controlled and virtuous life ththe concentrated practice of Panchaakshari Mantra would yield maximum result
Sabeeja samputam Mantram Shata Laksham Jepeycchruchi
Matsaayujya mavaapnoti Bhaktimaan Kimatah Param
That was what Maha Deva assured Devi Parva
Dhyana Yagna As Parama Shiva was resting in a cave of Kailasha Mountain wGirija Devi a few renowned Maharshis entered and commended him for his feat gulping Kalakuta Visha when Maha Deva corrected them that the Samasara Viswas to be considered worse than the Kalakuta and should be avoided at all costs tbest way of avoidance is to disbelieve what ever was seen heard and imagined athat was what the Nivrutthi Marga was all about In the Samsara there are varioJeevaas of Udbhija-Swedaja-Andaja and Jaraajaya nature (Sprouted from Earth boout of sweat born out of eggs and born out of yoni) and they are all subject to desirwhich spread out far and wide like wild fire and end up each and every material in
Bhasma Like the diseases of the nature of Raaga and Dwesha (Liking or dislikinthe canker spreads a huge tree and finally gets uprooted The big tree called Pungets fallen and even Devas were not free from the falls or periodic dethronements bfor the intervention of Maha Shaktis Deva Danava Nripa and Manavaas are subject to the distresses and torments of life Vidya and Para Vidya or Vignaan aAtma Jnaan (Knowledge and the Spitituality) are no doubt the way out to conquSamsara Apara Vidya or Akhshara Gyan comprises Vedas and Vedantaas lSiksha Kalpa Vyakarana and so on and are of Shabda Swarupa Doubtless themeans of Paraa and Aparaa Vidyas are useful to a great extent but Bhagavan woube the ultimate to free from the worldly bondages These are indeed the steps forwa
from Samsara to Salvation or from Ajnaana to Jnaana to Paramatma In other wordAgnaana arising out of Arishadvargas of Kama-Krodha etc would get dissolved Gyana of the above kinds like Fire and from the melting pot one could qualify realise Shiva without whose instructions Surya would not get woken up Vayu wounot proceed further and Chandra would not shine on the Sky Agni would not produheat and light Bhumi would not hold the Samsara and so on Now to overcome tSamsarika Visha or the Poison of Life there are no other ways of Gyaan and Dhyaa
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 66
Samsaara vishatatpaanaam Jnaanadhyaanaamruteyna va
Pratikaara samaakhyaato naanyathaa Dwijasattamaa
Jnaanam Dharmodbhavam Saakshaat jnaanaa-dwiraagya sambhava
Vairaagyaatparamam jnaanam Paramaartha prakaashakam
Jnaana Vairagya yuktasya Yoga Siddhirdwijottam
Yoga Siddhya vimuktih Syaatsatva nishthasya naanyatha
Tamovidyaapadacchinnam yatpadamavyayam
Sarva Shaktim Samaasthaaya Shivamabhyarchaey dwija
Yah Satvanistho madbhakto madaschana Paraayana
Sarvato Dharma nishthascha Sadotsaahi Samayuta
Sarva dwanda saho dheerah Sarva bhutahitey rata
Rujuswabhaavah satatam swastha chitto mruduh sada
Amaani Buddhimaan- cchantastyaktaspardho Dwijottam
Sadaa Mumukshurdharmajnah swaatmalakshana lakshana
Runatraya vinirmuktah purva jnmani Punya bhaa
Jaaa yukto Dwijo bhutwaa Shraddayaa cha Guroh kramma
Anyathaa vaapi sushrushaam krutwaa krutrima vajkita
Swargaloka manupraapya bhuktwaa bhogaananukramaat
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 36
Cchando Rishirbharadwaajah Skando Daivatamuchyate
Nyaasamasya pravkshaami sarva siddhikaram Shubham
(This Unique Single Akshara Mantra OM is firmly embedded in Shiva this Mantrasix letters vizOm Namah Shivaaya is actually considered as of Five Aksharas frothe view-point of lsquoVaachyarsquo and lsquoVaachakarsquo Shiva is the Vaachya or the Target or Hwho is sought after and Vaachaka is the means to achieve the Vachya viz tMantra wherever the Mantra is recited there is Shiva in fact the Mantra is tEssence of Vedas the Vidwans who recite the Panchakshari as continuous Japa asure to attain Moksha This Parama Vidya is indeed of Shivarsquos heart The RisChhanda Prosody Devata Beejam and Shakti of the Panchaakshari Mantra is follows Vama Deva is the Rishi Pankti is the Cchanda Shiva Himself is the DevaNakaaraadi Pancha beejas are Pancha Bhutaas Pranava swara Om is ShivaSupreme Soul and also the Shakti Each letter of the Mantra is distinguished wih tRishi-Chhanda-Deva-Shakti-Beeja combination) Then as prescribed the Anga Nyaand Karanyasas should be performed before taking over the Mantra Japa The perswho is practising the Panchaakshara Mantra has to perform lsquoPranaamrsquoor sincesalutation to his Guru with lsquoShraddharsquoby way of Maanasika- Vaachaka or UccharanKarma vidhaana or with purity of mind humility of voice and perfection of deed athen take over the possession of the Mantra from the Guru at a Place of cleanlineat an ideal time when Grahas Nakshatras and Yogaas are well-placed The Japa hto be performed with eqanimity of mind full control of Indriyas-both Karmendriyas aJnaanendriyas and of extreme concentration fixed at the targetted Shiva Maha Tatw
It is stated that lsquoUpaashyu Japarsquo or slowly rendered Japa is hundred times superand effective that Japa Yajna when any Japa or repetetive recitation of a Mantraperformed then that Japa is called lsquoVaachakarsquoor vocal in kind the Upanshu Japa hslight lip-movement but Japa of the best is called lsquoMaanasikarsquo when only mind athought are at work Indeed any of the above types of Panchaakshari Japa done wunflinching concentration by aligning Parama Shiva and the Self would definitely yieSiddhis But mere japa of the Panchakshari wthout securing the balance of mind atarget are of no avail Without lsquoSadaachaararsquo or of Self Regulaton and GoObservance of Morality and Virtue any amount of Japa would be fruitles
Yasmaadaachaara heenasya Saadhanam nishphalam bhave
Aachaaram Paramo Dharma Aachaarah Paramo Tapah
Aachaaram Paramo Vidyaa Aachaarah Paramaa Gatih
Sadaachaaravataam Pumsaam Sarvatraabhayam bhav
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 46
Aachaara heenaanaam Sarvatraiva bhayam bhave
Aachaara heenah Purusho Lokey bhavati nindita
(Without Aachara and good conduct any kind of Sadhana or Endeavour is neithpossible nor fruitful since Aachaara is the prerequisite of any virtious deed Aacharathe Parama Dharma the Parama Tapas Parama Vidya and Parama Gati or way Life Persons of Aachara have access to every thing that is right where as thowithout Aachara are either afraid misguided or suspected) In the same context MaDeva emphasised to Devi Parvati the utmost significance of performing lsquoTrikaaSandhyopaasanarsquoand recital of Gayatri Mantra daily Sandhya Vandana ought notbe discarded at any cost or provocation of the lsquoShadvargasrsquo of Kaama-Krodha-LobhMoha- Mada-Matsaras A Brahmana loses his Brahmanatwa as soon as he ceasesobserve this lsquoDaily Niyamarsquo or Regulation mandatory to a Brahmana Parama Shifurther underlined the basic principles of Virtue viz Truthfulness
Yatsatyam Brahma ityaahurasatyam Brahma dushanam
Anrutam Parusham Shathyam Paishunyam Paapa hetukam
Paradaaraanparadravyam Parahimsaam cha sarvada
Kkachicchaapi na kurvati Vaachaa cha Manasaa tatha
(Refrain from lsquoAsatyamrsquo or speaking lies Truth is Brahma and Asatya is as bad ridiculing Brahma himself haughtiness wickedness slandering are all germinatorsdepravities and derelictions Para Daaraa Para dravya Para himsa and such othimmoralities are not even thought of let alone done Shiva was emphatic about tobservance of Varnaashrama Vidhana Brahmanas should never take food withotaking bath nor performing Japa Agni Karya and such deeds they should followstrict regimen in the context of food consumption as Shiva is always considered asBhokta of Naiveydya -anna or the food offered to him by Bhaktaas Drinking water onersquos mouth while standing by the left hand and handed over by others Never wa
alon on lonely places never meditate to Devas by showing the back such as Surand Chandra Devas nor even to Pratimas of Gods As Agni is pure and Sacred nevcross it jump over or spit Similarly never misuse Rivers Sarovaras and other watbodies as they too are among the Pancha Bhutas Never touch animals like serpendogs donkeys camels birds and so on Most importanly one should esteem his her Guru as equal to Tri Murtis and that is why the hym
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Guruh Brahma Gurur Vishnu Gurur Devo Maheswarah
Guruh Saakshaat Parahbrahma tasmai Shri Guraveynamah
The anger or even marginal displeasure of Guru would advesely affect the Sishyamorale reputation thinking capacity and recurrent difficulties of life including ill-healpoverty and untimely death It should be against such controlled and virtuous life ththe concentrated practice of Panchaakshari Mantra would yield maximum result
Sabeeja samputam Mantram Shata Laksham Jepeycchruchi
Matsaayujya mavaapnoti Bhaktimaan Kimatah Param
That was what Maha Deva assured Devi Parva
Dhyana Yagna As Parama Shiva was resting in a cave of Kailasha Mountain wGirija Devi a few renowned Maharshis entered and commended him for his feat gulping Kalakuta Visha when Maha Deva corrected them that the Samasara Viswas to be considered worse than the Kalakuta and should be avoided at all costs tbest way of avoidance is to disbelieve what ever was seen heard and imagined athat was what the Nivrutthi Marga was all about In the Samsara there are varioJeevaas of Udbhija-Swedaja-Andaja and Jaraajaya nature (Sprouted from Earth boout of sweat born out of eggs and born out of yoni) and they are all subject to desirwhich spread out far and wide like wild fire and end up each and every material in
Bhasma Like the diseases of the nature of Raaga and Dwesha (Liking or dislikinthe canker spreads a huge tree and finally gets uprooted The big tree called Pungets fallen and even Devas were not free from the falls or periodic dethronements bfor the intervention of Maha Shaktis Deva Danava Nripa and Manavaas are subject to the distresses and torments of life Vidya and Para Vidya or Vignaan aAtma Jnaan (Knowledge and the Spitituality) are no doubt the way out to conquSamsara Apara Vidya or Akhshara Gyan comprises Vedas and Vedantaas lSiksha Kalpa Vyakarana and so on and are of Shabda Swarupa Doubtless themeans of Paraa and Aparaa Vidyas are useful to a great extent but Bhagavan woube the ultimate to free from the worldly bondages These are indeed the steps forwa
from Samsara to Salvation or from Ajnaana to Jnaana to Paramatma In other wordAgnaana arising out of Arishadvargas of Kama-Krodha etc would get dissolved Gyana of the above kinds like Fire and from the melting pot one could qualify realise Shiva without whose instructions Surya would not get woken up Vayu wounot proceed further and Chandra would not shine on the Sky Agni would not produheat and light Bhumi would not hold the Samsara and so on Now to overcome tSamsarika Visha or the Poison of Life there are no other ways of Gyaan and Dhyaa
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Samsaara vishatatpaanaam Jnaanadhyaanaamruteyna va
Pratikaara samaakhyaato naanyathaa Dwijasattamaa
Jnaanam Dharmodbhavam Saakshaat jnaanaa-dwiraagya sambhava
Vairaagyaatparamam jnaanam Paramaartha prakaashakam
Jnaana Vairagya yuktasya Yoga Siddhirdwijottam
Yoga Siddhya vimuktih Syaatsatva nishthasya naanyatha
Tamovidyaapadacchinnam yatpadamavyayam
Sarva Shaktim Samaasthaaya Shivamabhyarchaey dwija
Yah Satvanistho madbhakto madaschana Paraayana
Sarvato Dharma nishthascha Sadotsaahi Samayuta
Sarva dwanda saho dheerah Sarva bhutahitey rata
Rujuswabhaavah satatam swastha chitto mruduh sada
Amaani Buddhimaan- cchantastyaktaspardho Dwijottam
Sadaa Mumukshurdharmajnah swaatmalakshana lakshana
Runatraya vinirmuktah purva jnmani Punya bhaa
Jaaa yukto Dwijo bhutwaa Shraddayaa cha Guroh kramma
Anyathaa vaapi sushrushaam krutwaa krutrima vajkita
Swargaloka manupraapya bhuktwaa bhogaananukramaat
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Aachaara heenaanaam Sarvatraiva bhayam bhave
Aachaara heenah Purusho Lokey bhavati nindita
(Without Aachara and good conduct any kind of Sadhana or Endeavour is neithpossible nor fruitful since Aachaara is the prerequisite of any virtious deed Aacharathe Parama Dharma the Parama Tapas Parama Vidya and Parama Gati or way Life Persons of Aachara have access to every thing that is right where as thowithout Aachara are either afraid misguided or suspected) In the same context MaDeva emphasised to Devi Parvati the utmost significance of performing lsquoTrikaaSandhyopaasanarsquoand recital of Gayatri Mantra daily Sandhya Vandana ought notbe discarded at any cost or provocation of the lsquoShadvargasrsquo of Kaama-Krodha-LobhMoha- Mada-Matsaras A Brahmana loses his Brahmanatwa as soon as he ceasesobserve this lsquoDaily Niyamarsquo or Regulation mandatory to a Brahmana Parama Shifurther underlined the basic principles of Virtue viz Truthfulness
Yatsatyam Brahma ityaahurasatyam Brahma dushanam
Anrutam Parusham Shathyam Paishunyam Paapa hetukam
Paradaaraanparadravyam Parahimsaam cha sarvada
Kkachicchaapi na kurvati Vaachaa cha Manasaa tatha
(Refrain from lsquoAsatyamrsquo or speaking lies Truth is Brahma and Asatya is as bad ridiculing Brahma himself haughtiness wickedness slandering are all germinatorsdepravities and derelictions Para Daaraa Para dravya Para himsa and such othimmoralities are not even thought of let alone done Shiva was emphatic about tobservance of Varnaashrama Vidhana Brahmanas should never take food withotaking bath nor performing Japa Agni Karya and such deeds they should followstrict regimen in the context of food consumption as Shiva is always considered asBhokta of Naiveydya -anna or the food offered to him by Bhaktaas Drinking water onersquos mouth while standing by the left hand and handed over by others Never wa
alon on lonely places never meditate to Devas by showing the back such as Surand Chandra Devas nor even to Pratimas of Gods As Agni is pure and Sacred nevcross it jump over or spit Similarly never misuse Rivers Sarovaras and other watbodies as they too are among the Pancha Bhutas Never touch animals like serpendogs donkeys camels birds and so on Most importanly one should esteem his her Guru as equal to Tri Murtis and that is why the hym
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 56
Guruh Brahma Gurur Vishnu Gurur Devo Maheswarah
Guruh Saakshaat Parahbrahma tasmai Shri Guraveynamah
The anger or even marginal displeasure of Guru would advesely affect the Sishyamorale reputation thinking capacity and recurrent difficulties of life including ill-healpoverty and untimely death It should be against such controlled and virtuous life ththe concentrated practice of Panchaakshari Mantra would yield maximum result
Sabeeja samputam Mantram Shata Laksham Jepeycchruchi
Matsaayujya mavaapnoti Bhaktimaan Kimatah Param
That was what Maha Deva assured Devi Parva
Dhyana Yagna As Parama Shiva was resting in a cave of Kailasha Mountain wGirija Devi a few renowned Maharshis entered and commended him for his feat gulping Kalakuta Visha when Maha Deva corrected them that the Samasara Viswas to be considered worse than the Kalakuta and should be avoided at all costs tbest way of avoidance is to disbelieve what ever was seen heard and imagined athat was what the Nivrutthi Marga was all about In the Samsara there are varioJeevaas of Udbhija-Swedaja-Andaja and Jaraajaya nature (Sprouted from Earth boout of sweat born out of eggs and born out of yoni) and they are all subject to desirwhich spread out far and wide like wild fire and end up each and every material in
Bhasma Like the diseases of the nature of Raaga and Dwesha (Liking or dislikinthe canker spreads a huge tree and finally gets uprooted The big tree called Pungets fallen and even Devas were not free from the falls or periodic dethronements bfor the intervention of Maha Shaktis Deva Danava Nripa and Manavaas are subject to the distresses and torments of life Vidya and Para Vidya or Vignaan aAtma Jnaan (Knowledge and the Spitituality) are no doubt the way out to conquSamsara Apara Vidya or Akhshara Gyan comprises Vedas and Vedantaas lSiksha Kalpa Vyakarana and so on and are of Shabda Swarupa Doubtless themeans of Paraa and Aparaa Vidyas are useful to a great extent but Bhagavan woube the ultimate to free from the worldly bondages These are indeed the steps forwa
from Samsara to Salvation or from Ajnaana to Jnaana to Paramatma In other wordAgnaana arising out of Arishadvargas of Kama-Krodha etc would get dissolved Gyana of the above kinds like Fire and from the melting pot one could qualify realise Shiva without whose instructions Surya would not get woken up Vayu wounot proceed further and Chandra would not shine on the Sky Agni would not produheat and light Bhumi would not hold the Samsara and so on Now to overcome tSamsarika Visha or the Poison of Life there are no other ways of Gyaan and Dhyaa
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Samsaara vishatatpaanaam Jnaanadhyaanaamruteyna va
Pratikaara samaakhyaato naanyathaa Dwijasattamaa
Jnaanam Dharmodbhavam Saakshaat jnaanaa-dwiraagya sambhava
Vairaagyaatparamam jnaanam Paramaartha prakaashakam
Jnaana Vairagya yuktasya Yoga Siddhirdwijottam
Yoga Siddhya vimuktih Syaatsatva nishthasya naanyatha
Tamovidyaapadacchinnam yatpadamavyayam
Sarva Shaktim Samaasthaaya Shivamabhyarchaey dwija
Yah Satvanistho madbhakto madaschana Paraayana
Sarvato Dharma nishthascha Sadotsaahi Samayuta
Sarva dwanda saho dheerah Sarva bhutahitey rata
Rujuswabhaavah satatam swastha chitto mruduh sada
Amaani Buddhimaan- cchantastyaktaspardho Dwijottam
Sadaa Mumukshurdharmajnah swaatmalakshana lakshana
Runatraya vinirmuktah purva jnmani Punya bhaa
Jaaa yukto Dwijo bhutwaa Shraddayaa cha Guroh kramma
Anyathaa vaapi sushrushaam krutwaa krutrima vajkita
Swargaloka manupraapya bhuktwaa bhogaananukramaat
8142019 PanchaaksharaJapampdf
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Guruh Brahma Gurur Vishnu Gurur Devo Maheswarah
Guruh Saakshaat Parahbrahma tasmai Shri Guraveynamah
The anger or even marginal displeasure of Guru would advesely affect the Sishyamorale reputation thinking capacity and recurrent difficulties of life including ill-healpoverty and untimely death It should be against such controlled and virtuous life ththe concentrated practice of Panchaakshari Mantra would yield maximum result
Sabeeja samputam Mantram Shata Laksham Jepeycchruchi
Matsaayujya mavaapnoti Bhaktimaan Kimatah Param
That was what Maha Deva assured Devi Parva
Dhyana Yagna As Parama Shiva was resting in a cave of Kailasha Mountain wGirija Devi a few renowned Maharshis entered and commended him for his feat gulping Kalakuta Visha when Maha Deva corrected them that the Samasara Viswas to be considered worse than the Kalakuta and should be avoided at all costs tbest way of avoidance is to disbelieve what ever was seen heard and imagined athat was what the Nivrutthi Marga was all about In the Samsara there are varioJeevaas of Udbhija-Swedaja-Andaja and Jaraajaya nature (Sprouted from Earth boout of sweat born out of eggs and born out of yoni) and they are all subject to desirwhich spread out far and wide like wild fire and end up each and every material in
Bhasma Like the diseases of the nature of Raaga and Dwesha (Liking or dislikinthe canker spreads a huge tree and finally gets uprooted The big tree called Pungets fallen and even Devas were not free from the falls or periodic dethronements bfor the intervention of Maha Shaktis Deva Danava Nripa and Manavaas are subject to the distresses and torments of life Vidya and Para Vidya or Vignaan aAtma Jnaan (Knowledge and the Spitituality) are no doubt the way out to conquSamsara Apara Vidya or Akhshara Gyan comprises Vedas and Vedantaas lSiksha Kalpa Vyakarana and so on and are of Shabda Swarupa Doubtless themeans of Paraa and Aparaa Vidyas are useful to a great extent but Bhagavan woube the ultimate to free from the worldly bondages These are indeed the steps forwa
from Samsara to Salvation or from Ajnaana to Jnaana to Paramatma In other wordAgnaana arising out of Arishadvargas of Kama-Krodha etc would get dissolved Gyana of the above kinds like Fire and from the melting pot one could qualify realise Shiva without whose instructions Surya would not get woken up Vayu wounot proceed further and Chandra would not shine on the Sky Agni would not produheat and light Bhumi would not hold the Samsara and so on Now to overcome tSamsarika Visha or the Poison of Life there are no other ways of Gyaan and Dhyaa
8142019 PanchaaksharaJapampdf
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Samsaara vishatatpaanaam Jnaanadhyaanaamruteyna va
Pratikaara samaakhyaato naanyathaa Dwijasattamaa
Jnaanam Dharmodbhavam Saakshaat jnaanaa-dwiraagya sambhava
Vairaagyaatparamam jnaanam Paramaartha prakaashakam
Jnaana Vairagya yuktasya Yoga Siddhirdwijottam
Yoga Siddhya vimuktih Syaatsatva nishthasya naanyatha
Tamovidyaapadacchinnam yatpadamavyayam
Sarva Shaktim Samaasthaaya Shivamabhyarchaey dwija
Yah Satvanistho madbhakto madaschana Paraayana
Sarvato Dharma nishthascha Sadotsaahi Samayuta
Sarva dwanda saho dheerah Sarva bhutahitey rata
Rujuswabhaavah satatam swastha chitto mruduh sada
Amaani Buddhimaan- cchantastyaktaspardho Dwijottam
Sadaa Mumukshurdharmajnah swaatmalakshana lakshana
Runatraya vinirmuktah purva jnmani Punya bhaa
Jaaa yukto Dwijo bhutwaa Shraddayaa cha Guroh kramma
Anyathaa vaapi sushrushaam krutwaa krutrima vajkita
Swargaloka manupraapya bhuktwaa bhogaananukramaat
8142019 PanchaaksharaJapampdf
httpslidepdfcomreaderfullpanchaaksharajapampdf 66
Samsaara vishatatpaanaam Jnaanadhyaanaamruteyna va
Pratikaara samaakhyaato naanyathaa Dwijasattamaa
Jnaanam Dharmodbhavam Saakshaat jnaanaa-dwiraagya sambhava
Vairaagyaatparamam jnaanam Paramaartha prakaashakam
Jnaana Vairagya yuktasya Yoga Siddhirdwijottam
Yoga Siddhya vimuktih Syaatsatva nishthasya naanyatha
Tamovidyaapadacchinnam yatpadamavyayam
Sarva Shaktim Samaasthaaya Shivamabhyarchaey dwija
Yah Satvanistho madbhakto madaschana Paraayana
Sarvato Dharma nishthascha Sadotsaahi Samayuta
Sarva dwanda saho dheerah Sarva bhutahitey rata
Rujuswabhaavah satatam swastha chitto mruduh sada
Amaani Buddhimaan- cchantastyaktaspardho Dwijottam
Sadaa Mumukshurdharmajnah swaatmalakshana lakshana
Runatraya vinirmuktah purva jnmani Punya bhaa
Jaaa yukto Dwijo bhutwaa Shraddayaa cha Guroh kramma
Anyathaa vaapi sushrushaam krutwaa krutrima vajkita
Swargaloka manupraapya bhuktwaa bhogaananukramaat
