The Simplest Vidhi for Panchakshari Mantra Siddhi, per the Shiv Mahapuran
The full daily vidhi for a Shravan-month purashcharan of the Panchakshari mantra, as taught from the Shiv Mahapuran.
11 notes, in the order they are taught. Jump to any one.
1 also answer a common question
Questions this answers
1 of the notes below are questions in their own right. Scroll for more.
What is the Panchakshari mantra, and where did it come from?
The gross form of Pranav, born of Shiva's five faces
The speaker says Bhagwan Shiva's most famous mantra is the Panchakshari Mantra, whose mahatmya fills the Shiv Mahapuran. When Shiva first manifested his sakar, five-faced form, the Gayatri appeared from his five mouths and with it the Pranav; Pranav has two forms — the subtle one is Omkar, and the gross, direct one is this Panchakshari, born of the five swaroops Sadyojata, Vamadeva, Aghora, Tatpurusha and the rest. So a sadhak who does its japa gains the grace of all five mahaswaroops, their tattvas come to dwell in his Aura, and all four Purusharthas are accomplished — which is why it is a mahamantra. The Shiv Mahapuran also says, he adds, that at the most divine time of Mahashivratri, Shiva as guru and Jagdamba as guru-mata gave the Diksha of this very mantra to Vishnu and Brahma. He opens by saying that a human birth in which one does no Purashcharana of any mantra and gains no mahashakti's grace is wasted — even if only trouble drives us to it.
The speaker opens by saying that after obtaining a human birth, if we are not doing the purashcharan of any mantra and not gaining the grace of the mahashaktis, this human life is wasted; even if only because of troubles and difficulties, we should do the purashcharan of some mahashakti's mantra. In that line, for the coming Shravan or any other month, he takes up the most widespread and most swiftly effective mantra — its mahatmya, the method of accomplishing it, who does it, how much and how. The mantra, he says, is Bhagwan Shiva's most famous, the Panchakshari, of which many mahatmyas are found in the Shiv Mahapuran. Its introduction is this: when Bhagwan Shiva first manifested his sakar swaroop, his panchavaktra form, the Gayatri appeared from his five mouths, and along with the Gayatri, Pranav. Pranav — Omkar, Om — is said to be of two kinds, gross and subtle. The subtle form is Omkar; the gross form, the direct swaroop, is this Panchakshari mantra of Bhagwan Shiva. It manifested from the five faces themselves — Sadyojata, Vamadeva, Aghora, Tatpurusha and the rest. So if a sadhak does japa of the Panchakshari, he gains the grace of these five great forms of Shiva, and the tattvas of all five come to be present in the aura of our body — that is why it is a mahamantra. By its grace, by its sadhana, all four purusharthas are accomplished. He adds that when you read about Mahashivratri in the Shiv Mahapuran, it is said that in that supremely divine time of Mahashivratri, Bhagwan Shiva in the form of guru and Bhagwati Jagdamba in the form of guru-mata gave the diksha of this very mantra to Vishnu ji and Brahma ji. So the mantra's introduction, he says, is vast, divine and alaukik.
What the scripture says
Śiva's Praṇava (Oṃkāra) is the seed from which the five-syllabled Pañcākṣara mantra unfolds, and from the Pañcākṣara's own mother-letters the Gāyatrī and, from that, the Veda itself are said to spring.
The chunk telescopes this into a single moment; the chapter's own sequence is staged (Oṃkāra at 10:22, Pañcākṣara at 10:29, Gāyatrī at 10:31) rather than simultaneous.
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सर्गादिपञ्चकृत्यस्य लक्षणं ब्रूहि नौ प्रभो।
O Lord, tell the two of us the nature of the five tasks, starting with creation.
मत्कृत्यबोधनं गुह्यं कृपया प्रब्रवीमि वाम्। सृष्टिः स्थितिश्च संहारस्तिरोभावोऽप्यनुग्रहः। पञ्चैव मे जगत्कृत्यं नित्यसिद्धमजाच्युतौ॥ २
The teaching about my tasks is secret, but out of kindness I tell it to you two. O Brahmā and Acyuta, my work in the world is just five: creation, keeping, destruction, hiding and also grace. They are always in place.
सर्गः संसारसंरम्भस्तत्प्रतिष्ठा स्थितिर्मता। संहारो मर्दनं तस्य तिरोभावस्तदुत्क्रमः॥ ३
Creation is the setting up of the world. Its lasting is called keeping. Destruction is its crushing. Hiding is its passing away.
तन्मोक्षोऽनुग्रहस्तन्मे कृत्यमेवं हि पञ्चकम्। कृत्यमेतद्वहत्यन्यस्तूष्णीं गोपुरबिम्बवत्॥ ४
Freedom from it is grace. So in this way my work is indeed fivefold. Another carries this work quietly, like the reflection of a gate-tower.
सर्गादि यच्चतुःकृत्यं संसारपरिजृम्भणम्। पञ्चमं मुक्तिहेतुर्वै नित्यं मयि च सुस्थिरम्॥ ५
The four tasks starting with creation are the spreading of the world. The fifth is truly the cause of release, and it is always firmly fixed in me.
तदिदं पञ्चभूतेषु दृश्यते मामकैर्जनैः। सृष्टिर्भूमौ स्थितिस्तोये संहारः पावके तथा॥ ६
This work is seen in the five elements by my own people. Creation is in earth, keeping in water, and destruction in fire.
तिरोभावोऽनिले तद्वदनुग्रह इहाम्बरे। सृज्यते धरया सर्वमद्भिः सर्वं प्रवर्धते॥ ७
Hiding is in wind, and likewise grace is here in the sky. Everything is created by the earth. Everything grows by water.
अर्द्यते तेजसा सर्वं वायुना चापनीयते। व्योम्नानुगृह्यते सर्वं ज्ञेयमेवं हि सूरिभिः॥ ८
Everything is burned by fire, and carried away by wind. Everything is blessed by the sky. The wise should indeed know it thus.
पञ्चकृत्यमिदं वोढुं ममास्ति मुखपञ्चकम्। चतुर्दिक्षु चतुर्वक्त्रं तन्मध्ये पञ्चमं मुखम्॥ ९
To carry these five tasks I have five faces. There are four faces in the four directions, and the fifth face is in their middle.
युवाभ्यां तपसा लब्धमेतत्कृत्यद्वयं सुतौ। सृष्टिस्थित्यभिधं भाग्यं मत्तः प्रीतादतिप्रियम्॥ १०
O sons, by penance you two gained these two tasks, called creation and keeping. This good fortune, very dear, came from me when I was pleased.
तथा रुद्रमहेशाभ्यामन्यत्कृत्यद्वयं परम्। अनुग्रहाख्यं केनापि लब्धुं नैव हि शक्यते॥ ११
Likewise Rudra and Maheśa gained the other two tasks, which are high. But the one called grace cannot indeed be gained by any one at all.
तत्सर्वं पौर्विकं कर्म युवाभ्यां कालविस्मृतम्। न तद् रुद्रमहेशाभ्यां विस्मृतं कर्म तादृशम्॥ १२
You two forgot over time all that work of old. Rudra and Maheśa did not forget such work.
रूपे वेषे च कृत्ये च वाहने चासने तथा। आयुधादौ च मत्साम्यमस्माभिस्तत्कृते कृतम्॥ १३
For that reason I have given them likeness to me: in form and dress, in work, in mount and also in seat, and in weapons and the rest.
मद्ध्यानविरहाद्वत्सौ मौढ्यं वामेवमागतम्। मज्ज्ञाने सति मैवं स्यान्मानं रूपं महेशवत्॥ १४
O dear sons, from lack of meditation on me, foolishness has thus come to you two. When there is knowledge of me, it would not be so: pride and a form like Maheśa's would not be there.
तस्मान्मज्ज्ञानसिद्ध्यर्थं मन्त्रमोंकारनामकम्। इतः परं प्रजपतं मामकं मानभञ्जनम्॥ १५
So, to gain knowledge of me, from now on chant, you two, my own mantra named Oṃkāra. It breaks pride.
उपादिशं निजं मन्त्रमोङ्कारमुरुमङ्गलम्। ॐकारो मन्मुखाज्जज्ञे प्रथमं मत्प्रबोधकः॥ १६
I taught my own mantra, Oṃkāra, which is greatly auspicious. Oṃkāra was born first from my mouth, making me known.
वाचकोऽयमहं वाच्यो मन्त्रोऽयं हि मदात्मकः। तदनुस्मरणं नित्यं ममानुस्मरणं भवेत्॥ १७
This is the word, and I am what it names. This mantra is indeed my very self. Remembering it always is remembering me.
अकार उत्तरात् पूर्वमुकारः पश्चिमाननात्। मकारो दक्षिणमुखाद् बिन्दुः प्राङ्मुखतस्तथा॥ १८
First the sound A came from the north face, and the sound U from the west face. The sound M came from the south face, and the dot from the east face.
नादो मध्यमुखादेवं पञ्चधासौ विजृम्भितः। एकीभूतः पुनस्तद्वदोमित्येकाक्षरोऽभवत्॥ १९
The resonance came from the middle face. Thus it spread out in five parts. Then, made one in the same way, it became a single syllable, Om.
नामरूपात्मकं सर्वं वेदभूतकुलद्वयम्। व्याप्तमेतेन मन्त्रेण शिवशक्त्योश्च बोधकः॥ २०
All that is made of name and form, and the two families of beings named in the Veda, is filled by this mantra. And it makes known Śiva and Śakti.
अस्मात् पञ्चाक्षरं जज्ञे बोधकं सकलस्य तत्। अकारादिक्रमेणैव नकारादि यथाक्रमम्॥ २१
From this the five-syllable mantra was born. It makes known the form with parts. It came just in the order beginning with A, and in due order beginning with Na.
अस्मात् पञ्चाक्षराज्जाता मातृकाः पञ्चभेदतः। तस्माच्छिरश्चतुर्वक्त्रात्त्रिपाद्गायत्रिरेव हि॥ २२
From this five-syllable mantra the letters were born, in five kinds. From it came the head mantra, and indeed from the four faces came the three-footed Gāyatrī itself.
वेदः सर्वस्ततो जज्ञे ततो वै मन्त्रकोटयः। तत्तन्मन्त्रेण तत्सिद्धिः सर्वसिद्धिरितो भवेत्॥ २३
From that the whole Veda was born, and from that indeed came millions of mantras. By each mantra comes its own success, but from this comes every success.
अनेन मन्त्रकन्देन भोगो मोक्षश्च सिद्ध्यति। सकला मन्त्रराजानः साक्षाद्भोगप्रदाः शुभाः॥ २४
By this root of mantras, enjoyment and release are gained. The king mantras linked to the form with parts directly give enjoyment, and they are auspicious.
पुनस्तयोस्तत्र तिरः पटं गुरुः प्रकल्प्य मन्त्रं च समादिशत् परम्। निधाय तच्छीर्ष्णि कराम्बुजं शनै- रुदङ्मुखं संस्थितयोः सहाम्बिकः॥ २५
Then the teacher, with Ambikā, set up a cloth there as a screen for the two, who were seated facing north. Slowly placing his lotus hand on their heads, he taught them the highest mantra.
त्रिरुच्चार्याग्रहीन्मन्त्रं यन्त्रतन्त्रोक्तिपूर्वकम्। शिष्यौ च तौ दक्षिणायामात्मानं च समार्पयत्॥ २६
Following the rules of yantra and tantra, he said the mantra aloud three times and had them receive it. And those two disciples offered themselves as the teacher's fee.
प्रबद्धहस्तौ किल तौ तदन्तिके तमूचतुर्देववरं जगद्गुरुम्॥ २७
Then the two, with joined hands, near him, spoke to him, the best of gods, the teacher of the world.
नमो निष्कलरूपाय नमो निष्कलतेजसे। नमः सकलनाथाय नमस्ते सकलात्मने॥ २८
Salutation to the one whose form is without parts. Salutation to the one whose light is without parts. Salutation to the lord of all. Salutation to you, the self of all.
नमः प्रणववाच्याय नमः प्रणवलिङ्गिने। नमः सृष्ट्यादिकर्त्रे च नमः पञ्चमुखाय ते॥ २९
Salutation to the one the praṇava names. Salutation to the one whose mark is the praṇava. Salutation to the doer of creation and the rest. And salutation to you, the five-faced.
पञ्चब्रह्मस्वरूपाय पञ्चकृत्याय ते नमः। आत्मने ब्रह्मणे तुभ्यमनन्तगुणशक्तये॥ ३०
Salutation to you, whose form is the five Brahmans, who does the five tasks. Salutation to you, the Self, Brahman, whose qualities and powers are endless.
सकलाकलरूपाय शम्भवे गुरवे नमः। इति स्तुत्वा गुरुं पद्यैर्ब्रह्मा विष्णुश्च नेमतुः॥ ३१
Salutation to Śambhu, the teacher, who has forms with and without parts. Having thus praised the teacher with verses, Brahmā and Viṣṇu bowed.
वत्सकौ सर्वतत्त्वं च कथितं दर्शितं च वाम्। जपतं प्रणवं मन्त्रं देवीदिष्टं मदात्मकम्॥ ३२
Dear sons, the whole truth has been told and shown to you two. Chant, you two, the praṇava mantra, taught by the Goddess, which is my own self.
ज्ञानं च सुस्थिरं भाग्यं सर्वं भवति शाश्वतम्। आर्द्रायां च चतुर्दश्यां तज्जप्यं त्वक्षयं भवेत्॥ ३३
Knowledge, and firm fortune, all of it becomes lasting. And chanting it on the fourteenth day, under Ārdrā, then becomes unfailing.
सूर्यगत्या महार्द्रायामेकं कोटिगुणं भवेत्। मृगशीर्षान्तिमो भागः पुनर्वस्वादिमस्तथा॥ ३४
In the great Ārdrā, reached by the sun's movement, one chanting becomes ten million times. The last part of Mṛgaśīrṣa, and also the first part of Punarvasu,
आर्द्रासमं सदा ज्ञेयं पूजाहोमादितर्पणे। दर्शनं तु प्रभाते च प्रातःसङ्गवकालयोः॥ ३५
should always be known as equal to Ārdrā for worship, fire offering, water offering and the rest. And seeing me is at daybreak, in the early morning and the forenoon.
चतुर्दशी तथा ग्राह्या निशीथव्यापिनी भवेत्। प्रदोषव्यापिनी चैव परयुक्ता प्रशस्यते॥ ३६
Also, the fourteenth day to be taken should be one spanning midnight, and also one spanning dusk. The one joined to the next day is praised.
लिङ्गं वेरं च मे तुल्यं यजतां लिङ्गमुत्तमम्। तस्माल्लिङ्गं परं पूज्यं वेरादपि मुमुक्षुभिः॥ ३७
My liṅga and my image are equal, yet for those who worship, the liṅga is better. So those who seek release should worship the liṅga even above the image.
लिङ्गमोङ्कारमन्त्रेण वेरं पञ्चाक्षरेण तु। स्वयमेव हि सद्द्रव्यैः प्रतिष्ठाप्यं परैरपि॥ ३८
The liṅga is to be installed with the Oṃkāra mantra, and the image with the five-syllable mantra. It should be installed with good materials, either by oneself or also by others.
पूजयेदुपचारैश्च मत्पदं सुलभं भवेत्। इति शास्य तथा शिष्यौ तत्रैवान्तर्हितः शिवः॥ ३९
One should worship with offerings, and my state becomes easy to reach. Having thus taught the two disciples in this way, Śiva vanished right there.
Śiva, in the form of guru together with the Goddess as guru-mātā, formally initiates (dīkṣā) Viṣṇu and Brahmā into this very mantra, screened from view, each uttering it three times before the teacher.
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सर्गादिपञ्चकृत्यस्य लक्षणं ब्रूहि नौ प्रभो।
O Lord, tell the two of us the nature of the five tasks, starting with creation.
मत्कृत्यबोधनं गुह्यं कृपया प्रब्रवीमि वाम्। सृष्टिः स्थितिश्च संहारस्तिरोभावोऽप्यनुग्रहः। पञ्चैव मे जगत्कृत्यं नित्यसिद्धमजाच्युतौ॥ २
The teaching about my tasks is secret, but out of kindness I tell it to you two. O Brahmā and Acyuta, my work in the world is just five: creation, keeping, destruction, hiding and also grace. They are always in place.
सर्गः संसारसंरम्भस्तत्प्रतिष्ठा स्थितिर्मता। संहारो मर्दनं तस्य तिरोभावस्तदुत्क्रमः॥ ३
Creation is the setting up of the world. Its lasting is called keeping. Destruction is its crushing. Hiding is its passing away.
तन्मोक्षोऽनुग्रहस्तन्मे कृत्यमेवं हि पञ्चकम्। कृत्यमेतद्वहत्यन्यस्तूष्णीं गोपुरबिम्बवत्॥ ४
Freedom from it is grace. So in this way my work is indeed fivefold. Another carries this work quietly, like the reflection of a gate-tower.
सर्गादि यच्चतुःकृत्यं संसारपरिजृम्भणम्। पञ्चमं मुक्तिहेतुर्वै नित्यं मयि च सुस्थिरम्॥ ५
The four tasks starting with creation are the spreading of the world. The fifth is truly the cause of release, and it is always firmly fixed in me.
तदिदं पञ्चभूतेषु दृश्यते मामकैर्जनैः। सृष्टिर्भूमौ स्थितिस्तोये संहारः पावके तथा॥ ६
This work is seen in the five elements by my own people. Creation is in earth, keeping in water, and destruction in fire.
तिरोभावोऽनिले तद्वदनुग्रह इहाम्बरे। सृज्यते धरया सर्वमद्भिः सर्वं प्रवर्धते॥ ७
Hiding is in wind, and likewise grace is here in the sky. Everything is created by the earth. Everything grows by water.
अर्द्यते तेजसा सर्वं वायुना चापनीयते। व्योम्नानुगृह्यते सर्वं ज्ञेयमेवं हि सूरिभिः॥ ८
Everything is burned by fire, and carried away by wind. Everything is blessed by the sky. The wise should indeed know it thus.
पञ्चकृत्यमिदं वोढुं ममास्ति मुखपञ्चकम्। चतुर्दिक्षु चतुर्वक्त्रं तन्मध्ये पञ्चमं मुखम्॥ ९
To carry these five tasks I have five faces. There are four faces in the four directions, and the fifth face is in their middle.
युवाभ्यां तपसा लब्धमेतत्कृत्यद्वयं सुतौ। सृष्टिस्थित्यभिधं भाग्यं मत्तः प्रीतादतिप्रियम्॥ १०
O sons, by penance you two gained these two tasks, called creation and keeping. This good fortune, very dear, came from me when I was pleased.
तथा रुद्रमहेशाभ्यामन्यत्कृत्यद्वयं परम्। अनुग्रहाख्यं केनापि लब्धुं नैव हि शक्यते॥ ११
Likewise Rudra and Maheśa gained the other two tasks, which are high. But the one called grace cannot indeed be gained by any one at all.
तत्सर्वं पौर्विकं कर्म युवाभ्यां कालविस्मृतम्। न तद् रुद्रमहेशाभ्यां विस्मृतं कर्म तादृशम्॥ १२
You two forgot over time all that work of old. Rudra and Maheśa did not forget such work.
रूपे वेषे च कृत्ये च वाहने चासने तथा। आयुधादौ च मत्साम्यमस्माभिस्तत्कृते कृतम्॥ १३
For that reason I have given them likeness to me: in form and dress, in work, in mount and also in seat, and in weapons and the rest.
मद्ध्यानविरहाद्वत्सौ मौढ्यं वामेवमागतम्। मज्ज्ञाने सति मैवं स्यान्मानं रूपं महेशवत्॥ १४
O dear sons, from lack of meditation on me, foolishness has thus come to you two. When there is knowledge of me, it would not be so: pride and a form like Maheśa's would not be there.
तस्मान्मज्ज्ञानसिद्ध्यर्थं मन्त्रमोंकारनामकम्। इतः परं प्रजपतं मामकं मानभञ्जनम्॥ १५
So, to gain knowledge of me, from now on chant, you two, my own mantra named Oṃkāra. It breaks pride.
उपादिशं निजं मन्त्रमोङ्कारमुरुमङ्गलम्। ॐकारो मन्मुखाज्जज्ञे प्रथमं मत्प्रबोधकः॥ १६
I taught my own mantra, Oṃkāra, which is greatly auspicious. Oṃkāra was born first from my mouth, making me known.
वाचकोऽयमहं वाच्यो मन्त्रोऽयं हि मदात्मकः। तदनुस्मरणं नित्यं ममानुस्मरणं भवेत्॥ १७
This is the word, and I am what it names. This mantra is indeed my very self. Remembering it always is remembering me.
अकार उत्तरात् पूर्वमुकारः पश्चिमाननात्। मकारो दक्षिणमुखाद् बिन्दुः प्राङ्मुखतस्तथा॥ १८
First the sound A came from the north face, and the sound U from the west face. The sound M came from the south face, and the dot from the east face.
नादो मध्यमुखादेवं पञ्चधासौ विजृम्भितः। एकीभूतः पुनस्तद्वदोमित्येकाक्षरोऽभवत्॥ १९
The resonance came from the middle face. Thus it spread out in five parts. Then, made one in the same way, it became a single syllable, Om.
नामरूपात्मकं सर्वं वेदभूतकुलद्वयम्। व्याप्तमेतेन मन्त्रेण शिवशक्त्योश्च बोधकः॥ २०
All that is made of name and form, and the two families of beings named in the Veda, is filled by this mantra. And it makes known Śiva and Śakti.
अस्मात् पञ्चाक्षरं जज्ञे बोधकं सकलस्य तत्। अकारादिक्रमेणैव नकारादि यथाक्रमम्॥ २१
From this the five-syllable mantra was born. It makes known the form with parts. It came just in the order beginning with A, and in due order beginning with Na.
अस्मात् पञ्चाक्षराज्जाता मातृकाः पञ्चभेदतः। तस्माच्छिरश्चतुर्वक्त्रात्त्रिपाद्गायत्रिरेव हि॥ २२
From this five-syllable mantra the letters were born, in five kinds. From it came the head mantra, and indeed from the four faces came the three-footed Gāyatrī itself.
वेदः सर्वस्ततो जज्ञे ततो वै मन्त्रकोटयः। तत्तन्मन्त्रेण तत्सिद्धिः सर्वसिद्धिरितो भवेत्॥ २३
From that the whole Veda was born, and from that indeed came millions of mantras. By each mantra comes its own success, but from this comes every success.
अनेन मन्त्रकन्देन भोगो मोक्षश्च सिद्ध्यति। सकला मन्त्रराजानः साक्षाद्भोगप्रदाः शुभाः॥ २४
By this root of mantras, enjoyment and release are gained. The king mantras linked to the form with parts directly give enjoyment, and they are auspicious.
पुनस्तयोस्तत्र तिरः पटं गुरुः प्रकल्प्य मन्त्रं च समादिशत् परम्। निधाय तच्छीर्ष्णि कराम्बुजं शनै- रुदङ्मुखं संस्थितयोः सहाम्बिकः॥ २५
Then the teacher, with Ambikā, set up a cloth there as a screen for the two, who were seated facing north. Slowly placing his lotus hand on their heads, he taught them the highest mantra.
त्रिरुच्चार्याग्रहीन्मन्त्रं यन्त्रतन्त्रोक्तिपूर्वकम्। शिष्यौ च तौ दक्षिणायामात्मानं च समार्पयत्॥ २६
Following the rules of yantra and tantra, he said the mantra aloud three times and had them receive it. And those two disciples offered themselves as the teacher's fee.
प्रबद्धहस्तौ किल तौ तदन्तिके तमूचतुर्देववरं जगद्गुरुम्॥ २७
Then the two, with joined hands, near him, spoke to him, the best of gods, the teacher of the world.
नमो निष्कलरूपाय नमो निष्कलतेजसे। नमः सकलनाथाय नमस्ते सकलात्मने॥ २८
Salutation to the one whose form is without parts. Salutation to the one whose light is without parts. Salutation to the lord of all. Salutation to you, the self of all.
नमः प्रणववाच्याय नमः प्रणवलिङ्गिने। नमः सृष्ट्यादिकर्त्रे च नमः पञ्चमुखाय ते॥ २९
Salutation to the one the praṇava names. Salutation to the one whose mark is the praṇava. Salutation to the doer of creation and the rest. And salutation to you, the five-faced.
पञ्चब्रह्मस्वरूपाय पञ्चकृत्याय ते नमः। आत्मने ब्रह्मणे तुभ्यमनन्तगुणशक्तये॥ ३०
Salutation to you, whose form is the five Brahmans, who does the five tasks. Salutation to you, the Self, Brahman, whose qualities and powers are endless.
सकलाकलरूपाय शम्भवे गुरवे नमः। इति स्तुत्वा गुरुं पद्यैर्ब्रह्मा विष्णुश्च नेमतुः॥ ३१
Salutation to Śambhu, the teacher, who has forms with and without parts. Having thus praised the teacher with verses, Brahmā and Viṣṇu bowed.
वत्सकौ सर्वतत्त्वं च कथितं दर्शितं च वाम्। जपतं प्रणवं मन्त्रं देवीदिष्टं मदात्मकम्॥ ३२
Dear sons, the whole truth has been told and shown to you two. Chant, you two, the praṇava mantra, taught by the Goddess, which is my own self.
ज्ञानं च सुस्थिरं भाग्यं सर्वं भवति शाश्वतम्। आर्द्रायां च चतुर्दश्यां तज्जप्यं त्वक्षयं भवेत्॥ ३३
Knowledge, and firm fortune, all of it becomes lasting. And chanting it on the fourteenth day, under Ārdrā, then becomes unfailing.
सूर्यगत्या महार्द्रायामेकं कोटिगुणं भवेत्। मृगशीर्षान्तिमो भागः पुनर्वस्वादिमस्तथा॥ ३४
In the great Ārdrā, reached by the sun's movement, one chanting becomes ten million times. The last part of Mṛgaśīrṣa, and also the first part of Punarvasu,
आर्द्रासमं सदा ज्ञेयं पूजाहोमादितर्पणे। दर्शनं तु प्रभाते च प्रातःसङ्गवकालयोः॥ ३५
should always be known as equal to Ārdrā for worship, fire offering, water offering and the rest. And seeing me is at daybreak, in the early morning and the forenoon.
चतुर्दशी तथा ग्राह्या निशीथव्यापिनी भवेत्। प्रदोषव्यापिनी चैव परयुक्ता प्रशस्यते॥ ३६
Also, the fourteenth day to be taken should be one spanning midnight, and also one spanning dusk. The one joined to the next day is praised.
लिङ्गं वेरं च मे तुल्यं यजतां लिङ्गमुत्तमम्। तस्माल्लिङ्गं परं पूज्यं वेरादपि मुमुक्षुभिः॥ ३७
My liṅga and my image are equal, yet for those who worship, the liṅga is better. So those who seek release should worship the liṅga even above the image.
लिङ्गमोङ्कारमन्त्रेण वेरं पञ्चाक्षरेण तु। स्वयमेव हि सद्द्रव्यैः प्रतिष्ठाप्यं परैरपि॥ ३८
The liṅga is to be installed with the Oṃkāra mantra, and the image with the five-syllable mantra. It should be installed with good materials, either by oneself or also by others.
पूजयेदुपचारैश्च मत्पदं सुलभं भवेत्। इति शास्य तथा शिष्यौ तत्रैवान्तर्हितः शिवः॥ ३९
One should worship with offerings, and my state becomes easy to reach. Having thus taught the two disciples in this way, Śiva vanished right there.
Fruits of Panchakshari mantra siddhi
Every shakti takes refuge in Shiva; the kundli's twelve houses are cleared
The speaker says that if we accomplish siddhi of the Panchakshari in our life, every shakti connected with Shiva comes to our side — for there is no shakti in the whole world that does not take refuge in Bhagwan Shiva: Yaksha, bhoot, Preta, Pishach, updev, the greatest mahashaktis, any other form of devi-devata, dev, danav, gandharva, kinnar, apsara, lok devi-devatas, shamshanik shaktis, any graha, Baital. When the mantra becomes awakened and siddh — present in our aura, our causal and subtle body, our soul — all shaktis turn favourable, all grahas and nakshatras turn favourable, whatever ill effect is falling on the twelve houses of the kundli and whatever bad days are running are destroyed, and all the ganas, pret, pishach and Brahmarakshas become calm and favourable by its effect.
How do we obtain this mantra's grace, the speaker asks. If we accomplish the siddhi of this mantra in our life, then every shakti connected with Bhagwan Shiva — and in the whole world there is no shakti at all that does not take refuge in Bhagwan Shiva — whether yaksha, bhoot, pret, pishach, updev, or the greatest mahashaktis, or any other form of devi-devata: all of them keep Shiva's refuge. That is, if we awaken and accomplish the Panchakshari — if this mantra of Bhagwan Shiva becomes present in our aura, in our causal and subtle form, in our soul, if his energy is absorbed here — then all shaktis will become favourable to us, all grahas and nakshatras will become favourable, and whatever ill effect is falling on the twelve houses of the kundli, whatever bad days are running for us, will all be destroyed. Later he repeats the point: dev, danav, yaksha, gandharva, kinnar, apsara, lok devi-devatas, any shakti at all — bhoot, pret, masan, shamshanik shaktis, any graha, baital — are all subordinate to Bhagwan Shiva, and his Panchakshari mantra bears his five great forms. By its siddhi, all the ganas, pret, pishach, brahmarakshas and the rest become calm and favourable through its effect. So, he says, certainly accomplish this mantra.
How much japa gives Panchakshari siddhi according to the Vishveshwar Samhita
Five lakh per purashcharan; twenty lakh in Kaliyug; twenty-five lakh frees anyone
The speaker says the Vishveshwar Samhita of the Shiv Puran states that a person who does at least 25 lakh japa of the Panchakshari in his life becomes mukt. The general rule of Mantra Siddhi is one lakh japa per syllable, so five lakh accomplishes this five-syllable mantra; but in Kali Yuga dharma — Shiva's bull, Vrishabh — stands on one leg of four, so a fourfold Purashcharana of 20 lakh is taken as giving siddhi. The Samhita illustrates it by varna: a kshatriya who does five lakh sheds his kshatriya-hood and becomes a brahmin, another five lakh sheds brahmin-hood, and a third five lakh gives siddhi — 15 lakh; a person of the fourth varna does four purashcharans and gains siddhi in the fifth, becoming dvija and attaining mantra-vipratva at 25 lakh. This, he says, is no exaggeration but shastra — woman, shudra, anyone at all can become pure and attain siddhi by this japa; that is what is written, and what experience shows may differ still.
The first question, the speaker says, is how much japa to do. Its mahatmya is endless. If we do japa of Shiva's Panchakshari, the Vishveshwar Samhita of the Shiv Mahapuran says that a person who does at least 25 lakh japa of the mantra in his life becomes mukt. How siddhi comes is described by varna — the four varnas that are distinguished among us — and generally, in Kali kaal, the purashcharan of any mantra is done fourfold. As many syllables as a mantra has, that many lakh japa gives its siddhi; so normally five lakh japa of the Panchakshari accomplishes it. But in Kali kaal, he says, dharma has one leg. The four-legged Vrishabh form is the form of dharma — Shiva's bull is held to be dharma itself — and in Kali kaal it is said that three of his legs are gone and only one remains. For this reason the purashcharan must be done four times over, so it is taken that 20 lakh japa gives siddhi in Kali kaal. Look at the Shiv Mahapuran's own example: it is said that if a kshatriya does five lakh japa, he removes his kshatriya-hood and becomes a brahmin; when he does five lakh again, he removes brahmin-hood; and when he does five lakh more, the mantra is accomplished — so he had to do 15 lakh. By the same measure a person of the fourth varna will do four purashcharans and gain siddhi in the fifth: at 25 lakh he becomes dvija and attains mantra-vipratva. The shlokas shown on screen are the proof, he says; it is no exaggeration or invention but a shastrokta statement of the Vishveshwar Samhita. So great is the mantra's mahatmya, he says, that a woman, a shudra, anyone at all can become pure and attain siddhi by its japa. That is the written word; what comes by experience may be different still. Therefore everyone should accomplish this mantra in their life.
Who may prefix Om to the Panchakshari, and the नमः शिवाय versus शिवाय नमः order
Pranav only for sannyasis; Namah first only with the yajnopavit
The speaker says the right to prefix Pranav belongs only to sannyasis walking the path of sannyas dharma; householders should do the pure Panchakshari without Om, and anyone who tells you that without Om you will not get Shiva's full grace has incomplete knowledge — this is why a guru is needed. Among householders, those who have had the Yajnopavita sanskar say Namah first and Shivaya after, as the mantra stands; those who have not — those who are not entitled to it, those for whom it is never done, and mothers and sisters — say Shivaya first and Namah after. The Vishveshwar Samhita is the proof, he says, and it adds that a guru giving Diksha of this mantra should give it in the same way for each kind of person. A kshatriya or brahmin who has never actually worn the yajnopavit should also say Namah after: without it you are simply not dvija, so why put it first? It is for your own welfare, he says, not a matter of quarrelling "we are brahmins, we are kshatriyas".
Adding Bhagwati Parvati's Saptakshari mantra alongside the Panchakshari purashcharan
The shakti of a purush mantra; a dashamsha, or even one mala, on the same rosary
The speaker says that whenever we do japa of a mantra, doing japa of its shakti too — the Panchakshari is a purush mantra, so its stri shakti — brings still more special grace; so those doing the Panchakshari purashcharan do well to also do a Dashamsha of Bhagwati Parvati's Saptakshari mantra. He states plainly that this is from his own experience, not from the Shiv Mahapuran, and there is no pressure to do it. If ten malas are not possible, even a single Mala of the Saptakshari, given in his PDF, is fine; no separate rosary is needed — if you have one, use red chandan, red moonga, red hakik or nine-mukhi Rudraksha, otherwise do that one mala on the same mala used for the Panchakshari and offer it to Bhagwati.
Keep one more thing in mind, the speaker says: whenever we do japa of any mantra, if we also do japa of the shakti connected with it — the Panchakshari is a purush mantra, so its stri shakti — then we receive still more special grace. So whoever is going to do the purashcharan of the Panchakshari, if they also do a dashamsha of Bhagwati Parvati ji's Saptakshari mantra, that is very good. He makes clear that he is not saying this on the authority of the Shiv Mahapuran but from his own experience; there is no pressure on anyone that it must be done — he gives the full vidhan and whoever wishes may do it. The PDF linked in the description carries it. Later he adds: alongside, if you cannot do ten malas of Bhagwati Parvati's Saptakshari, then even one mala is fine — it too is given in the PDF; do at least one mala. There is no need to use a second rosary for it. If you do have another mala, use it — a mala of red chandan, of red moonga, of red hakik, or of nine-mukhi rudraksha; if there is no other, then on the same mala on which you did the Panchakshari japa, do one mala of the Saptakshari as well and offer it to Bhagwati.
Best months for a Panchakshari purashcharan
Shravan, Bhadrapad or Magh awaken it fastest; any month is allowed
The speaker says that if the Purashcharana of the Panchakshari is done in the month of Savan, of Bhadrapad or of Magh, the mantra awakens very swiftly and Shiva's special grace is received; the Shiv Mahapuran describes that an anushthan in Bhadrapad too brings benefit and swift accomplishment. It can be done in any other month as well — there is no prohibition at all — but he is discussing Shravan, taking it as a month of 30 days.
Turning to how the practice is to be done, the speaker says that if we do the purashcharan of this mantra in the month of Shravan, in the month of Bhado, or in the month of Magh, the mantra awakens very swiftly and we receive Bhagwan Shiva's special grace. Suppose Shravan has 30 days, he says. If you do the anushthan in Bhadrapad as well, the Shiv Mahapuran describes that the mantra brings benefit and accomplishment comes quickly; and in Magh, and you may do it in any other month too. But he is discussing Shravan in particular here; the purashcharan may be done at any time — there is no prohibition on it at all.
Structure of a one-month Panchakshari purashcharan: five lakh target, daily malas and a daily sankalp
About 171 malas a day, a sava-lakh floor, and a sankalp renewed each day
The speaker says to keep the target of the purashcharan at a minimum of five lakh, which he counts as 5,000 Malas. With even three hours set aside, the japa is done comfortably in two to two and a half hours: at least 166 malas a day — call it 171 — over 30 days gives 5,130 malas, completing the five lakh and one full Purashcharana, which in Shravan bears the very best fruit. If 171 is not possible do 100, or even 50, but at least 1,250 malas in the month — a sava lakh — must be done, and do not dwell on the lower number. He also asks that the Sankalpa be taken every day, not once for the whole month — he has nothing against a single vow if you prefer — so that if it breaks for some reason there is no distress: the target stays five lakh, but sankalp and samarpan are done daily.
When we begin this purashcharan, the speaker says, keep the target at a minimum of five lakh. For five lakh japa, 5,000 malas are to be done. How long will it take each day? Take it that even if we set aside three hours, the japa will be done comfortably in two to two and a half hours. If we do at least 166 malas a day — take it as 171 — for 30 days, that is 5,130 malas, so we comfortably complete the count of five lakh and one purashcharan is finished; and doing that much in the month of Shravan brings the very best fruit. So 171 malas is the minimum we should do. If you cannot manage that, do 100 malas; if not 100, then 50. At the least, 1,250 malas in the whole month — a sava lakh of japa — must certainly be done. And do not dwell on the smaller count, he says. One more thing he clears up first: the sankalp is not to be taken in one go. New people especially — he is not against it, you may take it as you wish — but he is making it very simple so that there is no trouble, so that if the sankalp breaks partway for some reason there is no difficulty. So we will take the sankalp every day: the target we keep is five lakh, but sankalp we take daily, and samarpan we do daily.
Daily vidhi of the Panchakshari purashcharan: materials, lamps, sankalp, smaran, abhishek, japa and aarti
The whole sitting, from two lamps to camphor aarti, in about three hours
For the daily sitting the speaker asks for yellow cloth and a yellow asan, a Shivling for daily abhishek, Bilva patra, kaner, aakavan and shami leaf or flower, and cow's milk — or a gandhodak of roli, crushed camphor and agar or rose water in water. Sit facing east or north in yellow or white, light two lamps — mustard oil for the protective shaktis (Bhairav, Hanuman, Kali, the yoginis), ghee for Shiva, Parvati, the nourishing shaktis and the kul devi-devatas — and do Achamana, pavitri dharan, shikha bandhan, bhumi sparsh and asan shodhan. Then Swastivachan (or the Mangalam Bhagwan Vishnu mantra), guru smaran — Dattatreya if you have no guru, since Brahma, Vishnu and Mahesh are in him, or Shiva or Narayan — and the day's Sankalpa with akshat, flower and water, naming yourself, Gotra, tithi and nakshatra: for Shiva's pleasure, for the siddhi of the Panchakshar mantra, for the destruction of sins of all births and of all known and unknown doshas, for the pleasure of the Pitr devas, I resolve to do yathashakti japa today. Then Ganesha by the Sankat Nashan Stotra, Batuk Bhairava by his stotra and shatanamavali, and Bhagwati by the Saptashloki or her stotra — five minutes in all — then abhishek of Shiva by the names of the twelve Jyotirlingas and shringar, optionally a Shiva Kavach, stotra or the Rudrashtakam, and the japa itself on a Rudraksha mala kept inside a Gomukhi. Afterwards samarpan, a stuti such as the Shiv Tandav Stotra or Lingashtakam, and camphor Aarti. Three hours at most, he says.
The materials, the speaker says: a yellow cloth and a yellow asan, and a shivling of Bhagwan Shiva without fail so that we can do abhishek every day; bilva patra, kaner flower, aakavan flower, shami leaf and shami flower if they can be had; and for the abhishek milk — cow's milk is best. If milk cannot be had, make a gandhodak: roli and camphor mixed in water, the camphor rubbed to a powder, with agar or rose water — a separate video on it is on the channel. The abhishek is generally done with the names of the twelve Jyotirlingas. The daily order: wearing yellow — or white — sit on the asan facing east or north. First light two lamps, one of ghee and one of mustard oil, remembering all the deities: the mustard-oil lamp is for the protective shaktis — Bhairav ji, Hanuman ji, Bhagwati Kali, the yoginis — and the ghee lamp for Bhagwan Shiva, Ma Parvati, all the nourishing shaktis and the kul devi-devatas. Then do the opening acts — achaman, pavitri dharan, shikha bandhan, bhumi sparsh, asan shodhan and so on, all shown live on the channel. Then swastivachan, or if you do not know it, the "Mangalam Bhagwan Vishnu" mantra; then guru smaran — if you have no guru, Bhagwan Datta in the form of guru, since the shakti of Brahma, Vishnu and Mahesh is contained in him, or Bhagwan Shiva or Bhagwan Narayan, whoever holds your faith; the guru stotra is first in the PDF. Then the sankalp, in plain Hindi or, better, Sanskrit: with akshat, flower and water in hand, pronouncing your name, gotra, tithi and nakshatra as far as you know them — for the pleasure of Bhagwan Shiva, for the siddhi of the Panchakshar mantra, and by this mantra's grace, by Shiva's and Bhagwati's grace, for the destruction of all sins earned over births, for the destruction of all known and unknown doshas, for the pleasure of the pitr devas, for the pleasure of Shiva, we take the sankalp to do yathashakti japa of this mantra today. Then Ganpati ji by the Sankatnashan Ganpati Stotra, Batuk Bhairav ji by his stotra and shatanamavali, then Bhagwati's smaran and pujan with the Saptashloki Durga or her stotra and shatanamavali — all in the PDF; this opening pujan is finished comfortably in five minutes. Now do Shiva's abhishek — the process has its own video, or simply do it with the names of the twelve Jyotirlingas — and his shringar. After that, if you wish, read Shiva's kavach, his stotra-shatanam, or the Rudrashtakam, whichever is possible, and begin the japa on a rudraksha mala, kept inside a gomukhi; how the gomukhi is used and the method of japa are on the channel too. After the japa, do its samarpan, then a stuti again — the Shiv Tandav Stotra or whatever you can, the Lingashtakam — recited to Bhagwan Shiva, and then aarti with camphor. This much each day, he says, takes three hours at most; it will not take more.
Three hours a day for the thirty days of Shravan: a golden period, especially in a tirtha
Kashi and Ujjain residents, and the special grace for those far away
The speaker says that giving three of the day's twenty-four hours to this sadhana for the thirty days of Shravan destroys the sins of many births. For people living in Kashi, in Ujjain (Avantikapuri) or in any tirtha kshetra, this is a golden period that can liberate them. People elsewhere receive Shiva's special grace when they do the sadhana — parents love the children who live far away even more; those who are near have the full opportunity to please their parents, and whether they use it is up to them, but when the distant ones remember him, Shiva is all the more pleased.
Take three hours out of twenty-four, the speaker says, for the thirty days of Sawan, and the sins of many, many births will be destroyed. For people living in Kashi, people of Ujjain, Avantikapuri, or people of any tirtha kshetra, this — he says, brother — is the golden period that will liberate them. For people in other places, when they do the sadhana Bhagwan Shiva shows special grace: parents feel even more love for children who live far away. Those who are near have the full opportunity to please their mother and father as much as they can; whether they do so or not is up to them. But those who are far away and are remembering him — with them Bhagwan Shiva is all the more pleased.
Resuming a Panchakshari japa sitting after an interruption
Offer what is done, stretch, sit again with achaman and smaran
The speaker says that if the 200 or 171 malas cannot be done in one sitting and you have to get up partway, do samarpan of whatever japa was done in the first sitting, walk a little to straighten your hands, feet and back, then sit on the asan again, do Achamana, remember guru and Ganesha again, begin the japa and do samarpan again at the end.
If you are doing 200 malas or 171 malas of japa, the speaker says, and it cannot be done in one go — you need to get up in between — then do as much as you can in the first sitting and do samarpan of it. Walk about a little and straighten your hands and feet, straighten your back. Then sit on the asan again, do achaman, remember guru and Ganpati once more, begin the japa, and at the end do samarpan again. This is how the method will go.
Shravan Purnima havan that closes the Panchakshari purashcharan
Same mantra with Swaha; bilva or navagraha wood, never mango; ghee and guggul
The speaker says a Havan must certainly be done on Shravan Purnima, with the same mantra plus स्वाहा — those who say Shivaya first say शिवाय, नमः, स्वाहा; those entitled to say Namah first say नमः, शिवाय, स्वाहा. Give at least five malas of Ahuti, and as many more as you can — 10, 11, 21 or 27 malas. For samidha use navagraha wood or cow-dung cakes; never use mango wood; dry Bilva wood is best of all. Offer the ahuti with a mix of nourishing samagri, listed on the channel, and men in particular offer ghee mixed with Guggul. If husband and wife do this purashcharan anushthan together, he says, heaven itself is laid at their feet by Shiva and Jagdamba — it is a divine time, take its benefit.
On the day of Shravan Purnima, the speaker says, you must certainly do a havan. The mantra stays the same — it has been fully discussed. How is it used in the havan? Those who say Shivaya first will say शिवाय, नमः, and then स्वाहा; those who say Namah first — whoever has that adhikar — will say नमः, शिवाय, then स्वाहा. Give at least five malas of ahuti without fail; the maximum is as much as you can — 10 malas, 11, 21, 27. For the samidha in the havan use navagraha wood; cow-dung cakes may also be used. Do not use mango wood at all — take care of this; mango wood is not to be used. If dry bilva wood can be found, that is the very best; give the ahuti on that. The ahuti is given with nourishing samagri — which items, the channel lists; mix them and offer. And men in particular will mix ghee and guggul and give ahuti of ghee-guggul. If husband and wife together do this purashcharan anushthan, he says — brother, heaven is for you; what heaven? Heaven will be laid at your feet by Bhagwan Shiva and Ma Jagdamba if you do this anushthan as a couple. It is a divine time; take its benefit. Any doubt that remains after the video, he adds, may be put to him in a live before Shravan so that it is cleared and our Shravan succeeds.
These are notes of our learnings from a public external source (youtube video by author Grihastha Tantra). OccultGuide does not verify or originate the knowledge or the practices itself.