Siva Panchakshari Bhashya by Sivagra Mahayogi

[Guest guest]

Dear members,

 

This is the Siva Panchakshari Bhashya by a great Siva Yogi who incarnated in

16th Century by name “SivAgra Yogiâ€. He was a saivite scholar par

excellence who wrote a wonderful commentary ie., “Laghu Tika†on “Siva

Jnana Bodham†which a wonderful base for Saiva Siddhanta in Tamil Nadu. The

Siva Jnana Bodham consists of 12 slokas basically expounding the Saiva Siddhanta

of Tamil Nadu which basically revolves around three principles Pati, Pasu and

Pasa.

 

There are 28 Agamas which are studied by Tamil Saiva Acharyas and one among

them is “RauravAgamaâ€. These 12 slokas of “Siva Jnana Bodham†are the

excerpts of RauravAgama that expounds the Pati, Pasu, Pasa, Siddhi, Diksha

tattvas in Saiva Siddhanta. Shri SivAgra Mahayogi has also been credited with

a wonderful book called “Saiva Sanyasa Paddhati†which details about the

method of renunciation and sanyasa dharma of Saiva Acharyas as per the Saiva

Siddhanta.

 

This posting of mine on “Siva Panchakshari Mantra†is the excerpts from

the work “Laghu Tika†of this great stalwart of Saiva Siddhanta Shri Sivagra

Mahayogi. I am just giving the explanation of 9th sloka which details about the

Panchakshari Upasana, Diksha vidhana and its esoteric meanings.

 

//**************

 

Among the five letters of siva panchakshari mantra, the letter “siâ€

denotes the Siva; next to it is “vaâ€. “va†is the Sakti who is in

separable from Siva. “ya†is the Individual Self or Jiva; “ma†alongwith

visarga denotes the Bondage of the Jiva or Mala in terms of Saiva Siddhanta;

“na†refers to the power consisting of the benevolent and graceful look of

the Gurunatha and the subsequent Initiation or Diksha which removes the Mala or

Bondage.

 

Thus the meaning of Panchakshari as per Saiva Siddhanta runs like this:

 

“One should meditate that Siva with His Own Inseparable Sakti that puts an

end to the three-fold mala (adhyatmika, adhidaivika, adibhoutika) of the

Individual Self or Jivaâ€

 

This Panchakshari Mantra is suffixed either by praNava or by prAsAda bija.

Followers of Vedic rituals should recite the Panchakshari with Pranava and

followers of Saiva Siddhanta should recite the Panchakshari with Prasada Bija.

 

Namah sivaya is called Sthula Panchakshari whereas Om or haum is called

Sukshma Panchakshari. The 5 viz., A,U,M, Bindu and Nada constitute the Sukshma

Panchakshari of Pranava and the 5 viz., ha, au, ma, bindu and nada constitute

the Sukshma Panchakshari of Prasada Bija. Brahma, Vishnu, Rudra, Ishwara and

Sadashiva denote the Sukshma Pranava Panchakshari whereas the 5 shaktis that

perform the 5 acts (pancha krityas) are denoted by Sukshma Prasada Panchakshari.

 

So, as per the Pranava Panchakshari, the Siva should be meditated as

“Controlling the Pancha Brahma or Karaneshwaras (Brahma, Vishnu, Rudra,

Ishwara, Sadasiva) brings forth the worldly experience as well as grace for the

Individual Jiva based on Mala, Maya and Karmaâ€.

 

As per the Prasada Panchakshari, the Siva should be meditated as “Five

Powers of Siva controlling the three Gunas and the two mayas (maya & mahamaya)

performs Creation etc. for the Individual Self.

 

//************

 

With regards,

sriram

 

 

 

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[Guest guest]

Namaste,

 

Request clarification on how different are Shakti Panchakshari, Shiva

Panchakshari, and Gowri Panchakshari Mantra-s.

 

Thanks,

Sudarshan

 

[(a)shiva panchakshari: na maH shi va ya. sthUla, sUkShma and other varities

exist.

(b)shakti panchakshari: 1) mAyA + shiva panchAkShari

2) mAyA + shiva panchAkShari + mAyA

It is no longer panchAkshari now but perhaps it is called shakti panchAkShari to

mean combination of shakti(represented by mAyA bIja) and panchAkShari. For both

version 1 and 2 some add pranava but it is not necessary I feel.

©gaurI panchAkshari :1) namaH shivAyai

2) mAyA + namaH shivAyai

-Satish]

 

 

 

venkata sriram <sriram_sapthasathi wrote:

Dear members,

 

This is the Siva Panchakshari Bhashya by a great Siva Yogi who incarnated in

16th Century by name “SivAgra Yogiâ€. He was a saivite scholar par excellence

who wrote a wonderful commentary ie., “Laghu Tika†on “Siva Jnana

Bodham†which a wonderful base for Saiva Siddhanta in Tamil Nadu. The Siva

Jnana Bodham consists of 12 slokas basically expounding the Saiva Siddhanta of

Tamil Nadu which basically revolves around three principles Pati, Pasu and Pasa.

 

There are 28 Agamas which are studied by Tamil Saiva Acharyas and one among them

is “RauravAgamaâ€. These 12 slokas of “Siva Jnana Bodham†are the

excerpts of RauravAgama that expounds the Pati, Pasu, Pasa, Siddhi, Diksha

tattvas in Saiva Siddhanta. Shri SivAgra Mahayogi has also been credited with a

wonderful book called “Saiva Sanyasa Paddhati†which details about the

method of renunciation and

[Guest guest]

dear satish,

 

Both sakti and gauri panchakshari mantras, when they are given to

people who does not have veda adhikaras, the mantra is without

pranava. But for the veda adhikaris, the pranava is given. Even the

women do the panchakshari with maya bija only.

 

regs,

sriram

 

 

 

 

, sudarshan balasubramanian

<sudarshanbalasubramanian wrote:

>

> Namaste,

>

> Request clarification on how different are Shakti Panchakshari,

Shiva Panchakshari, and Gowri Panchakshari Mantra-s.

>

> Thanks,

> Sudarshan

>

> [(a)shiva panchakshari: na maH shi va ya. sthUla, sUkShma and other

varities exist.

> (b)shakti panchakshari: 1) mAyA + shiva panchAkShari

> 2) mAyA + shiva panchAkShari + mAyA

> It is no longer panchAkshari now but perhaps it is called shakti

panchAkShari to mean combination of shakti(represented by mAyA bIja)

and panchAkShari. For both version 1 and 2 some add pranava but it is

not necessary I feel.

> ©gaurI panchAkshari :1) namaH shivAyai

> 2) mAyA + namaH shivAyai

> -Satish]

>

>

>

> venkata sriram <sriram_sapthasathi wrote:

> Dear members,

>

> This is the Siva Panchakshari Bhashya by a great Siva Yogi who

incarnated in 16th Century by name “SivAgra Yogiâ€. He was a

saivite scholar par excellence who wrote a wonderful commentary ie.,

“Laghu Tika†on “Siva Jnana Bodham†which a wonderful base

for Saiva Siddhanta in Tamil Nadu. The Siva Jnana Bodham consists of

12 slokas basically expounding the Saiva Siddhanta of Tamil Nadu

which basically revolves around three principles Pati, Pasu and Pasa.

>

> There are 28 Agamas which are studied by Tamil Saiva Acharyas and

one among them is “RauravAgamaâ€. These 12 slokas of “Siva Jnana

Bodham†are the excerpts of RauravAgama that expounds the Pati,

Pasu, Pasa, Siddhi, Diksha tattvas in Saiva Siddhanta. Shri SivAgra

Mahayogi has also been credited with a wonderful book called “Saiva

Sanyasa Paddhati†which details about the method of renunciation and

>

[Guest guest]

, " sriram " <sriram_sapthasathi

wrote:

>

> dear satish,

>

> Both sakti and gauri panchakshari mantras, when they are given to

> people who does not have veda adhikaras, the mantra is without

> pranava. But for the veda adhikaris, the pranava is given. Even the

> women do the panchakshari with maya bija only.

 

1)If as you say the mantra takes the form oM + mAyA + standard

pa~nchAkShari then can you tell me what are the bIja, shakti and

kIlaka for this mantra will be?

 

I need to refer any standard work for this, but shakti panchAkShari

is so called because praNava is replaced by shakti i.e. mAyA bIja.

 

The only thing is, it is not even 6, it becomes saptAkShari if

preceded by oM and mAyA.

But if that is the way it is usually practiced by dvija-s

traditionally then no futher questions.

 

2)In practice a normal pa~nchAkShari is always preceded by pranava

atleast among the people that I know.

 

so they have oM bIjaM, namaH shaktiH, shivAyeti kIlakaM etc..

 

3) oM na maH shi vA ya is the given only to brAhmaNa, kShatriya and

vaishya males who have yajnopavIta.

 

For all others pa~nchAkShari takes the form shi vA ya na maH.

This also goes by the names sUkShma pa~nchAkShari or aghora

pa~nchAkShari. This is because shi is thought of as representing the

aghora mukha of shiva.

[Guest guest]

Dear satish,

 

<<1)If as you say the mantra takes the form oM + mAyA + standard

pa~nchAkShari then can you tell me what are the bIja, shakti and

kIlaka for this mantra will be?

 

I need to refer any standard work for this, but shakti panchAkShari

is so called because praNava is replaced by shakti i.e. mAyA bIja>>

 

This is a bit controversial aspect whether om should be prefixed or

not. However, most of the shishTAchArIs are of the opinion that Om

should be prefixed. However, the bija, kilaka and shakti remains the

same. However, i would get back to you soon after refering the amnAya

mandara and mantra mahodhahi. Because i am not initiating in this

mantra. I have normal panchakshari.

 

BTW, this reminds me of the controversial issue related to chandi

navakshari also. Though pranava is not added, most of them are

including before chandi navakshari which becomes Chandi Dashakshari

but the bija, shakti and kilaka remains the same (aim, hrim, klim).

 

Again one's sampradaya is the only refuge and pramana for this.

 

I will get back to you soon.

 

regs,

sriram

 

 

, " Satish " <satisharigela wrote:

>

> , " sriram " <sriram_sapthasathi@>

> wrote:

> >

> > dear satish,

> >

> > Both sakti and gauri panchakshari mantras, when they are given to

> > people who does not have veda adhikaras, the mantra is without

> > pranava. But for the veda adhikaris, the pranava is given. Even

the

> > women do the panchakshari with maya bija only.

>

> 1)If as you say the mantra takes the form oM + mAyA + standard

> pa~nchAkShari then can you tell me what are the bIja, shakti and

> kIlaka for this mantra will be?

>

> I need to refer any standard work for this, but shakti panchAkShari

> is so called because praNava is replaced by shakti i.e. mAyA bIja.

>

> The only thing is, it is not even 6, it becomes saptAkShari if

> preceded by oM and mAyA.

> But if that is the way it is usually practiced by dvija-s

> traditionally then no futher questions.

>

> 2)In practice a normal pa~nchAkShari is always preceded by pranava

> atleast among the people that I know.

>

> so they have oM bIjaM, namaH shaktiH, shivAyeti kIlakaM etc..

>

> 3) oM na maH shi vA ya is the given only to brAhmaNa, kShatriya and

> vaishya males who have yajnopavIta.

>

> For all others pa~nchAkShari takes the form shi vA ya na maH.

> This also goes by the names sUkShma pa~nchAkShari or aghora

> pa~nchAkShari. This is because shi is thought of as representing

the

> aghora mukha of shiva.

>

[Guest guest]

, " sriram " <sriram_sapthasathi

wrote:

 

> BTW, this reminds me of the controversial issue related to chandi

> navakshari also. Though pranava is not added, most of them are

> including before chandi navakshari which becomes Chandi Dashakshari

> but the bija, shakti and kilaka remains the same (aim, hrim, klim).

 

As for chaNDI there is no question of adding praNava. It seems to be

a generic practice that oM be added before anything but it is

definitely not part of the chaNDI navAkShari mantra.

 

Also see the following from Harsha Ramamurthy's post in

Kamakotimandali.

 

" One need not add praNava before chaNDi. I don't see any pramANa

explicitly prescribing this addition, after which the mantra no more

remains navAkshari. Moreover, the revelation of this mantra in Devi

Atharvashirsha gives no praNava. H H Sri Chandrashekhara Bharati

Mahaswamigal explicitly clarified this point to my Gurunathar. Also,

Badabanala explicitly discourages this addition:

 

navArNa omkArayutaH chAmuNDA shapato manuH |

"

[Guest guest]

I don't agree with this. Most of the amnaya pita (including

yogananda, pushpagiri etc.) use Pranava Sahita Navakshari. To name a

few scholars of Sringeri whom i know personally do pranava sahita

navakshari. They are venkatesh Damble, Narendra Kapre, Anantarama

Shastry Ghanekar, etc.

 

I do pranava sahita navakshari. My gurunatha, parama guru does

pranava sahita navakshari. Shri Ayyalasomyajula Narasimha Sastry

(father of Vashishta Ganapati Muni) did pranava sahita navakshari.

Moreover, it is understood that Pranava should be placed before any

mantra (for brahmins and veda adhikaris) even if the tantra omits the

pranava in mantra.

 

Some shaktas are of the view that when shakta pranavas are added,

vaidika pranava is not suffixed. But that is their view and they take

the pramana from tantra.

 

That is why i have said it is a controversy.

 

regs,

sriram

 

, " Satish " <satisharigela wrote:

>

> , " sriram " <sriram_sapthasathi@>

> wrote:

>

> > BTW, this reminds me of the controversial issue related to chandi

> > navakshari also. Though pranava is not added, most of them are

> > including before chandi navakshari which becomes Chandi

Dashakshari

> > but the bija, shakti and kilaka remains the same (aim, hrim,

klim).

>

> As for chaNDI there is no question of adding praNava. It seems to

be

> a generic practice that oM be added before anything but it is

> definitely not part of the chaNDI navAkShari mantra.

>

> Also see the following from Harsha Ramamurthy's post in

> Kamakotimandali.

>

> " One need not add praNava before chaNDi. I don't see any pramANa

> explicitly prescribing this addition, after which the mantra no more

> remains navAkshari. Moreover, the revelation of this mantra in Devi

> Atharvashirsha gives no praNava. H H Sri Chandrashekhara Bharati

> Mahaswamigal explicitly clarified this point to my Gurunathar. Also,

> Badabanala explicitly discourages this addition:

>

> navArNa omkArayutaH chAmuNDA shapato manuH |

> "

>

[Guest guest]

It is not that sky will fall down if pranava is added.

It is just not necesasry whether one is a vaidika or not. I meant the

same when I said the adding of praNava is generic and people add it

before every mantra but it is still not part of navAkShari.

 

>Badabanala explicitly discourages this addition:

> >

> > navArNa omkArayutaH chAmuNDA shapato manuH

 

I think the bAdabAnala is a late tantra. It seems by its time there is

this already practice among some people to add pranava and bADabAnala

did not like it

 

But as said before shAstra is always a higher authority than one's

teacher. But the actual practice is left to the individual I guess.

 

>. Moreover, the revelation of this mantra in Devi

> > Atharvashirsha gives no praNava.

[Guest guest]

Let me see and experience the shapa or the curse of chamunda. If i

get the yogini pratyavaya then probably i will change my mantra

anushtana. So, far i fine and happy with my anushtana of chandi.

 

namah chandikayai...

 

sriram

 

, " Satish " <satisharigela wrote:

>

> It is not that sky will fall down if pranava is added.

> It is just not necesasry whether one is a vaidika or not. I meant

the

> same when I said the adding of praNava is generic and people add it

> before every mantra but it is still not part of navAkShari.

>

> >Badabanala explicitly discourages this addition:

> > >

> > > navArNa omkArayutaH chAmuNDA shapato manuH

>

> I think the bAdabAnala is a late tantra. It seems by its time there

is

> this already practice among some people to add pranava and

bADabAnala

> did not like it

>

> But as said before shAstra is always a higher authority than one's

> teacher. But the actual practice is left to the individual I guess.

>

> >. Moreover, the revelation of this mantra in Devi

> > > Atharvashirsha gives no praNava.

>

[Guest guest]

Dear Devi Devotees:

 

Devi is not into cursing her devotees! Even if devi curses , there is

an element of blessing hidden in that curse .

 

Devi is Saakshaat Karunyam!

 

Om chamundayaii namaha!

 

 

 

, " sriram " <sriram_sapthasathi

wrote:

>

> Let me see and experience the shapa or the curse of chamunda. If i

> get the yogini pratyavaya then probably i will change my mantra

> anushtana. So, far i fine and happy with my anushtana of chandi.

>

> namah chandikayai...

>

> sriram

>

[Guest guest]

1)If as you say the mantra takes the form oM + mAyA + standard

> pa~nchAkShari then can you tell me what are the bIja, shakti and

> kIlaka for this mantra will be?

 

The bija, sakti and kilaka of " pranava sahita sakti panchakshari " is

om, nam, mam.

 

Anga nyasa and karanyasa as usual like siva panchakshari.

 

[source: Amnaya Mandarah]

 

regs,

sriram

 

, " Satish " <satisharigela wrote:

>

> , " sriram " <sriram_sapthasathi@>

> wrote:

> >

> > dear satish,

> >

> > Both sakti and gauri panchakshari mantras, when they are given to

> > people who does not have veda adhikaras, the mantra is without

> > pranava. But for the veda adhikaris, the pranava is given. Even

the

> > women do the panchakshari with maya bija only.

>

> 1)If as you say the mantra takes the form oM + mAyA + standard

> pa~nchAkShari then can you tell me what are the bIja, shakti and

> kIlaka for this mantra will be?

>

> I need to refer any standard work for this, but shakti panchAkShari

> is so called because praNava is replaced by shakti i.e. mAyA bIja.

>

> The only thing is, it is not even 6, it becomes saptAkShari if

> preceded by oM and mAyA.

> But if that is the way it is usually practiced by dvija-s

> traditionally then no futher questions.

>

> 2)In practice a normal pa~nchAkShari is always preceded by pranava

> atleast among the people that I know.

>

> so they have oM bIjaM, namaH shaktiH, shivAyeti kIlakaM etc..

>

> 3) oM na maH shi vA ya is the given only to brAhmaNa, kShatriya and

> vaishya males who have yajnopavIta.

>

> For all others pa~nchAkShari takes the form shi vA ya na maH.

> This also goes by the names sUkShma pa~nchAkShari or aghora

> pa~nchAkShari. This is because shi is thought of as representing

the

> aghora mukha of shiva.

>

[Guest guest]

I was following this topic from quite some time.

I got nothing to argue but i would like quote a concept here

 

" AADOU yOGO Bhavante dante pallavi samputo dveyeho

Ekanta rantu grathanam vidharbhot antyari krutah "

Tantra raja

(this is given to me by kolichina Sri Advaita parabrahma sastry garu)

 

It is supposed to be YOGA to INSERT OR INCLUDE Sadhaka sadhya

pratyayas ( " bija " or " Pada " /words) in the beginning

 

PALLAVA if its inserted in the end

 

SAMPUTAM if they are inserted in the beginning and end.

and .. so on

 

Another observation if samputikarana takes place on the discretion of

the guru according to the requirement of the sishya we were talking

about inclusion of pranava to navarna mantra. As we saw in the posts.

Ommission of pranava for certain segment of sadhakas. So both things

take place and the guru murthy has the freedom to take the decision

according to the situation and he may include or change some words

according to the need and so on he has the power of inclusion and

ommission . (I observed such decisions taken to one sadhaka according

to his horoscope and graha bala and i even witnessed clubbing of Bala

and Saravana Mantras and they were made as on with the rishi chandas

of Subramanyam and worked so well that he settled in his profession

with in one month)

 

Further adding of a bija doesnt automatically increase the count of

the mantra aksharas

 

soura astakshari is technically (8 in count) but its only 6 alphabets)

 

regards

Diwakar

 

 

 

 

, " sriram " <sriram_sapthasathi wrote:

>

> Let me see and experience the shapa or the curse of chamunda. If i

> get the yogini pratyavaya then probably i will change my mantra

> anushtana. So, far i fine and happy with my anushtana of chandi.

>

> namah chandikayai...

>

> sriram

>

> , " Satish " <satisharigela@> wrote:

> >

> > It is not that sky will fall down if pranava is added.

> > It is just not necesasry whether one is a vaidika or not. I meant

> the

> > same when I said the adding of praNava is generic and people add it

> > before every mantra but it is still not part of navAkShari.

> >

> > >Badabanala explicitly discourages this addition:

> > > >

> > > > navArNa omkArayutaH chAmuNDA shapato manuH

> >

> > I think the bAdabAnala is a late tantra. It seems by its time there

> is

> > this already practice among some people to add pranava and

> bADabAnala

> > did not like it

> >

> > But as said before shAstra is always a higher authority than one's

> > teacher. But the actual practice is left to the individual I guess.

> >

> > >. Moreover, the revelation of this mantra in Devi

> > > > Atharvashirsha gives no praNava.

> >

>