Divine Help of Pancaksara

The self getting release from the bonds of anava, maya and karma continues to live in this physical world. Hence the prarabdha karma affects the self and as a result, the finite knowledge i.e. pasha jnana as well as discursive knowledge i.e. pashu jnana continue to affect it. When the individual self, by practice, gets released from the pleasure and pain of this world, it becomes a“jivan mukta ” in its embodied state itself. The body gets immersed in the physical experiences of this world. The prarabdha karma shall have an effect on jivanmukta which otherwise remains in “pure wisdom”. The “jivanmukta ” is a mere spectator of ongoing events and experiences, whereas others in this world undergo the experiences with desire and aversion thereby contributing for further accumulation of their stock of merit and demerits. Whatever it may be, the “jivan mukta”—a mere spectator—may go by force of habitual behavior along the path induced by his senses. This is similar to the smell of asafoetida remaining in a container even after asafoetida is removed. This residual smell has lingering and cascading effects. The self is affected by this residual “vasana mala ” leading it to self-egoism (of “I” and “mine”). This egoism further results in the primal karma or “mulavinai ”, taking the self to desire as well as aversion. The discursive knowledge may come back to the self and finally this unexpected course of events shall bring it back to square one of the spiritual journey of the individual self. The Grace of Shiva comes to the rescue of the self by offering His mantra of pancakshara.^[1] His compassionate guidance enables the self to keep away from the repetitive process of falling prey to the discursive knowledge due to a slip from Divine Wisdom. The incantation of pancakshara preserves the self to remain established in Pati Jnana confirmed by the contemplation of the falsity of the world.^[2] Thismantra is to be inculcated in the individual self at its mala—ripening stage by a Guru (preceptor) who is none other than Shiva coming from within or physically in human form.

Umapati Shivam brings out the significance of pancakshara in a vivid manner. He says that the holy name of Shiva shall be recited first. This name, Namashivaya shall become a mantra for recital as Na-ma-shi-va-ya, known asgross form of mantra. He explains that “Na” indicates the tirodhana-Shakti and it includes karma and maya . The letter “ma” denotes the “anava ” the primal bond, “Si” indicates “Shiva”, “Va” stands for Arul Shakti , “Ya” indicates the individual self.

There are different types of inculcations by the Guru in accordance with the ripening of the bonds in the individual self. The persons who are involved in the worldly affairs and materialistic benefits but still want the final liberation by the Divine Grace shall be advised to chant “Na-ma-shi-va-ya.” This incantation keeps the veiling power of bonds “Na ma” in prime place. The Lord and His Grace are of course there behind the bonds so as to weaken and remove them at the appropriate time as and when the self progresses in its journey of birth and death along with the ways of the world.

As and when the self is in mature stage, the Guru inculcates the mantra, “Si-va-ya-nama.” Here the Lord and His Grace precede the self “ya” whereas the bonds “na-ma” closely attach behind the self. Tiruvarutpayan says that the individual self guided by the Divine Grace shall reach the destination of liberation safely. The Grace shall precede and guide such people. The people guided by the bonds preceding them as well as the Divine light closely following them shall in due course understand that they have to place the enlightening guide before them in their path so that their goal of liberation is achieved.^[3]

Umapati Shivam says that “Na” the tirodhana-Shakti standing behind the individual self “ya” shall act on the self and also upon the mala—“ma” -whereby it shall turn into “va”, the Divine Grace.^[4]

Many commentators have given detailed versions of the different forms of mantras and the various dikshas under which Guru shall administer the pancakshara .^[5] The method of incantation of the above mantras and the adherence in life to the respective incantation should be strictly followed by any individual self aspiring for liberation to realize the goal. The individual should not only chant the respective mantra but also follow the prescribed path. Shivajnana Munivar says that his Guru Velappa Desikar has imparted him both -method of chanting as well as adherence to the same in worship and in practical life.^[6] In this context, it is pertinent to refer to elaborate explanations of various authors regarding the adherence to incantation.^[7]

Saint Tiruvalluvar says that one should learn the principles and virtues of life from the sacred books without dross or faults and also adhere to the same in his life in letter and spirit. He uses the words “nirka adharkuth taga”,^[8] meaning that the self should live up to the heights of moral excellence and virtues. He also speaks out in another couplet that there is no use of acquisition of bookish knowledge unless it leads the person finally to adore the lotus feet of the Primal Being.^[9] Thus we may see that Tirukkural also elaborates the following virtues by which one should stand, so that one may attain the Lotus Feet of God.

1. Assention of the strength of virtue;
2. Virtues in domestic life;
3. Possession of Love;
4. Utterance of pleasant words;
5. Gratitude;
6. Impartiality;
7. Self-restraint;
8. Maintenance of self-decorum in life;
9. Patience and forbearance;
10. Non-envying;
11. Not-coveting;
12. Non-utterance of profitless or back-biting words;
13. Dread of evil deeds;
14. The knowledge of what is befitting a man’s position;
15. Generous help without expectations;
16. Possession of Benevolence;
17. Renunciation of flesh eating;
18. Penance;
19. The absence of fraud;
20. Veracity;
21. No anger and no evil deeds and non-violence;
22. Renunciation in life;
23. Expiration of desire and knowledge of truth;
24. Understanding the fate and efforts thereof;

All the above virtues are listed by the saint in individual “adikarams ” of 10 Kurals each. Hence it should be clearly understood that attainment of liberation by joining in unison with Shiva is promoted by incantation of the Pancakshara .

Vajravel Mudaliar says in his commentary on Shivajnana Mapadiyam : “The spiritual wisdom will appear like a cool shade in the midst of hot environment of birth and death, if the world of bondage is abandoned as being impermanent like fleeting mirages. In order that the spiritual vision which is seen with the wisdom of Grace may be maintained in steadiness, the five letters (Pancakshara) shall be meditated on in the manner they will yield the same desired result.Of the five syllables—Si Va Ya Na Ma-Si points to the Primal Being; Va to the Light of Grace, which is the quality and nature of Si. Ya indicate the self, the self-consciousness, Na points to the screening power of God, which includes maya and karma, and Ma, the evil principle, anava . As it is instructed in the aphorism to abandon the bondage, the two syllables (Na and Ma) are to be omitted and the required form be taken as the form Si Va Ya or yavasi: This should be taken as the form to be used in meditation for the complete release.”⁵³

This chapter gives an account of theories of release and the means to attain the same according to Shaiva Siddhanta and also other doctrines, with emphasis on the merits of Shaiva Siddhanta philosophy. The emphasis on the necessity of guidance of a preceptor for getting the release according to Umapati Shivam in Shivaprakasham is also outlined.The path of performing Carya, Kriya,Yoga and Jnana to attain the release is also explained. The Divine help of pancakshara outlined in Shivaprakasham is also brought out.

Dikshas and Benefits

Path	Method of incantation & Mantra	Benefits
Samaya Diksha Carya	Gross / Sthula	Worldly pleasures followed by tattva rupa, tattva darshana [darshanam], and atma rupa
	Na ma Shi Va ya
Vishesha Diksha Kriya and yoga	Subtle/sukshma Shi Va ya na ma	tattvashuddhi, atma darshanam and Shiva rupa

Pati jnana (Nirvana)

Carya in jnana	Subtler/Adi sukshma/Shi Va ya	atma shuddhi and Shiva darshana [darshanam]
kriya in jnana
yoga in jnana	Karana / Shiva Shiva	Shiva Yoga
jnana in jnana / Nishtai	Maha Karana / Shi	Total Bliss / atma labham

Footnotes and references:

[1]:

pancakshara are the letters of incantation recited repeatedly with concentration both in mind and in words.Each one of these five letters is considered as a separate word by itself conveying a sacred meaning both in Tamil and Sanskrit.
Bandhamanavaiyaruthup pavudhigam uzhalum yellaich
Chandhiyadhu ozhiyadhu, inguth thanmaibol vinaiyum sarum
Antham adhigal illadha anjezhuthu arulinale
Vandha varu uraisei varai vadhiya pethiyave .—Sivaprakasam 90.

[2]:

Inburuvar thunbar irulin yezhumsudarin
Bhinbuguvar mun, buguvar bhin .—Tiruvarutpayan 71.

[3]:

Asuru thirodham mevadhu agaluma Shivamunnaga
Osaigol, adhanin nammel ozhithuarulongum
Vasiyai arulum, maya mattradhu pattra uttru angu
Isanil yegamagum, idhuthiru vezhutthin yide .—Sivaprakasam 92.

[4]:

For a detailed account on dikshas , please refer (i) Ananda Rajan.A.,“commentaryonTiruvarutpayan ”, 218 and (ii) Sivaraman.K, Saivism inPhilosophical Perspective , 384—385.

[5]:

Evvevar kotpadu porulum anjezhutthin adakki avattriyalbu katti
Meivagaian javathaiyinum nirkumurai odhumurai vilangatthetri
Avvezhutthin ullidum arivitthuch chivabhogath thazhutthi nayen
Seivinaiyum kaikkonda Velappa Dhesiganthal senni serppam .—Shivajnana munivar, Kanchippuranam.

[6]:

Verse 24 of Jnanamirdham gives a list of actions that are to be performed with mindand deed.—For more details, please refer Ananda Rajan.A., commentary on Jnanamirdham, (Chennai,Narmada Pathippakam,2018).

[7]:

Karka kasadarak karpavai kattrapin Nirka adharkuth thaga.—Kural.391.

[8]:

Kattrathana laya payanenkol valarivan Nattral thozha ar yenin .—Kural.2.

[9]:

Vajravelu Mudaliar.A.,Shivajnana Mapadiyam , 363.