Fwd: pancAkshari mantram

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Krishnarao Lanka <krishnarao.lanka wrote: Sun, 26 Aug 2007

20:42:13 -0700

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pancAkshari mantram

 

- SriparasuKAnandanAtha, krishnarao.lanka

Date:- August 27, 2007

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 Lanka

 

 

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