The below Sloka is from the Gurubahkti Gita which is a discourse between Lord Shiva and Parvati who is seeking deeksha from the Lord to know about the process of attaining Moksha. The meaning of the Sloka is: “with the blessings of Vishveshwara (who is the Lord of Kashi), as the Guru, and Parvati at Kashi on the banks of the Ganga (Jahnavi), one is assured of a world beyond that of Brahmaloka”, i.e., attainment of Moksha or being one with the Lord in his Kailasha, which is the abode of Lord Shiva, just as Vaikuntha is the abode of Lord Vishnu and Brahmaloka is the abode of Lord Brahma, who make the trinity of the Hindu pantheon of principle gods – Brahma, Vishnu and Maheshwara.
“Kashi kshetra tannivaso, Jahnavi Charanodakam, Gurur-Vishveshwara-Sakshat, Tarakam Brahma Nishchitam”
To understand the efficacy of the Shiva Panchakshari mantra in our living with calm serenity and yet with the fullest and conscious involvement in life on the path of prosperity and moving towards Moksha, we need to understand holistically the concepts of Moksha, Samsara, the effect of Karmic Cycles, the cycle of birth and rebirth and the different lokas, Chakras and their importance in the tantra philosophy of attainment of Moksha, and the understanding of the five elemental forms of Shiva as explained in the Pancha Brahma Upanishad .
Moksha: The right Sanskrit word for Moksha is Kaivalyam, which means a desire for release or liberation. What is the desire to get released from? The desire of one’s soul is to seek a release from the bondage of the cycle of birth and rebirth and to merge with the Parmatma tatwa or the Param Brahm. Kaivalyam is borne out of the root Sanskrit words – Kailasham Abhilasha (the desire for attaining Kailash), the abode of Lord Shiva. Thus, from the above sloka it is clear that with the blessings of lord Shiva, Kailash or Kaivalyam or a place above the seven upper worlds (Brahmaloka or Satyaloka being the 7th in the upper sphere) from where there is no return to the cycle of birth and rebirth, is guaranteed.
The word Moksha is derived from the root word Muc (मुच) (like in muchyate मुच्यते) which means liberation, to free, to let go, to release, such as releasing a dog from its leash or releasing a horse from its harness. The soul is tied to the karmic effects created due to the cause and effect caused by actions and their results that happen due to the desires of the mind. The body is merely a vehicle or the object borne out of the five elements (pancha tatwa) from which the subtle forces of sense, i.e., the five Indriyas (sense of smell, touch, taste, hearing and seeing) which enables the mind to experience the joy or pain borne out of the actions caused by its desires. The soul, which is the owner of the body, is subtle just like the mind is. The existence of neither the soul nor the mind can be seen unlike the body which is a physical mass. The soul undergoes the experiences felt by both the body and the mind which are caused by the actions and results of the desire that emanate from the mind. This Karmic action binds the soul to the process of birth and re-birth until it is cleansed of this accumulation of karmic debts (both good and bad) based on which one experiences the joys and pains of life. It is the liberation from this repeated cycle of birth and rebirth that is the goal of the soul as it is part of the Param Brahm and its only desire is to seek the Param Brahm and merge with it. This can happen through one or more of the several paths of Bhakti Yoga, Gnana Yoga, Karma Yoga, etc., that lead to Mukti or Moksha, which is loosely translated as salvation or emancipation.
Moksha is also a concept believed in Buddhism, Jainism and Sikhism, while in the Abrahamic traditions, they follow the path called Salvation. In both Buddhism and Janism Moksha is understood as Nirvana.
Samsara – the concept of birth and re-birth: The Hindu philosophy is deep rooted in the science of life, its enjoyment and Karmic cycle borne out of the actions during one’s life and its cause and effects. In short, we may call this Samsara, i.e., the bondage caused and experienced in a lifetime of existence due to the cause and effect theory of Karmic actions or the cycle of Karma. Samsara is bhoga (which can be loosely translated to “enjoyment”). In the process of living, i.e., Samsara, we commit various acts of commissions and omissions that affect us in the Karmic cycle and to experience the effects of such Karmic cycle, one is born and reborn again and again in different forms or Yonis of life in the different lokas until one realizes the futility of such cyclical turmoil and the soul, or the inner conscious, turns to seek the Lord or Param-Brahma for liberation/salvation/Moksha.
The different Lokas: Various scriptures of the Hindu philosophy indicate the existence of different Lokas or abodes. In this concept, we have fourteen lokas, of which seven (SaptaLoka) are above the earth, viz., Bhu-loka (earth), Bhuva-loka (sky), Swar-loka (Swarga), Maha-loka, Gyana-loka, Tapa-loka and Satya-Loka or the Brahma Loka and, similarly, there are seven lokas below (the netherworlds) the bhumandala or the earth. They are: Atala, Vitala, Sutala, Mahatala, Talatala, Rasatala and the Patala lokas. In the context of our living on earth, we are limited to influence from Sun (Surya), which is the Bhumandala, comprising Bhur, Bhuvar and Swar. Thus, our Surya Gayatri also begins with reference to these three worlds – Om Bhur-Bhuva-Swa, Tatsavitur Varenyam, Bhargo Devasya Dheemahi, Dhiyoh Yonah Prachodayat.
Chakras: These sapta-lokas are represented in the body through our Chakra systems which are: Mooladhara, Swadishtana, Manipura, Anahata, Visuddhi, Agnya, Sahasrara chakras in our body. These chakras are found in our body from the coccyx and above to the top of the head. Starting from the coccyx the seven lokas would be: Mooladhara (Bhu), Swadishtana (Bhuvar), Manipura (Swar), Anahata (Maha), Visuddhi (Gnyana), Agnya (Tapa) and Sahasrara (Brahma or Satya) lokas.
From the Mooladhara to the Visuddhi chakra, they are also represented by the five elemental forms of existences – the Pancha Tatwa, with the Mooladhara representing the Earth, Swadishtana representing Water, Manipura representing Fire, Anahata representing Vayu and the Visuddhi Chakra representing Space (Akash) while the other two higher chakras, viz., Agnya and Sahasrara represent true and absolute knowledge. It is the combination of these five elements that enables us to speak and recite what we intend to, as the words (syllables) formed in the various chakras in accordance with the effects of intent (thought) and guna they form as sound (dhwani) in the throat which is represented by the Visuddhi chakra (Space / Akash tatwa). The Chakras and the 50 Sanskrit syllables and the complete syllable Om emanating from these Chakras is very well explained in Sri Lalita Sahasranamam. As the five Chakras from Mooladhara to Visuddhi represent the five tatwas, repeated chanting of the five-syllables “NaMa ShiVaYa" also representing the five tatwas, activates the Kundalini and energises these Chakras. Thus, the body is not only able to energise itself with positive energy but also becomes the module for awakening of the cosmic mind of an individual.
Pancha Brahma Upanishad (or, Pancha Brahmopanishad): This is one of the 108 important or principle Upanishads in Hindu philosophy and it is listed at No.93 in the list of 108 important Upanishads marked by none other than the great guru, Adi Shankara, who is known to have retrieved the lost Vedas and Upanishads and given his bhashyas or commentaries to them, besides listing 13 out of these 108 as Mukhya Upanishads or Mukhyopanishad. These 13 mukhya Uanishad are: Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, Aitirya, Chandogya, Brahadarnyaka, Svetashwatara, Kaushitaki and Maitri Upanishads.
The Pancha Brahma Upanishad explains the five principle aspects of Shiva that form the basis for all existence and represents the pentasyllabic mantra “NaMa ShiVaYa” from these five forms. Shiva is represented with five faces as Panchanan representing the pancha tatwa or the five elemental forms of existence in his five forms as Sadyojata, Aghora, Vamadeva, Tatpurusha and Ishan representing each of the five elemental forms of existence that combine to make Shiva as the supreme lord or the Param Brahma from whom the entire cosmic world comes into existence.
Sadyojata represents the Earth element (Prithvi Tatwa) and the akshara “Na”. Sadyojata fulfills desires and also represents Sun (Pushan), Lakshmi, Brahma, Rig Veda, Trivitsvara (sound), yellow colour, mantras that have seven notes, and the Kriya Shakti or the power to act – that which causes action. The mantra for Sadyojata is:
सद्योजातं प्रपद्यामि सद्योजाताय वै निो निः। भवे भवेनाततभवे भवस्विां भवोद्भवायनिः।।
sadyojātaṁ prapadyāmi sadyojātāya vai namo namaḥ bhave bhavenātibhave bhavasva māṁ bhavodbhavāya namaḥ
Aghora represents the Water element (Jala Tatwa) and the akshara “Ma”. Aghora destroys all sins, pacifies evil and bestows prosperity and protection, and represents Moon, Gauri, Yajur Veda, mantras with 50 syllables, colour of the clouds, and the Ichha Shakti or the power of desire. The mantra for Aghora is:
अघोरेभ्योथघोरेभ्यो घोरघोरतरेभ्यः सवेभ्यस्सववसवेभ्यो निस्तेऽस्तुरुद्ररूपेभ्यः।
aghorebhyotha ghorebhyo ghora ghoretarebhyas sarvebhyas sarvasarvebhyo namaste astu rudrarūpebhyaḥ
Vamadeva represents the Fire element (Agni Tatwa) and the akshara “Shi”. Vamadeva blesses with intelligence and represents the svara of eight notes, the majestic sound, knowledge and dissolution of energies, white colour, brilliance of a crore of Suryas, possesses the three states of consciousness and bestows prosperity and fruits of all actions. He represents Karya shakti, the power of action. He resides in the centre of the ashtadala Padma (eight-petal lotus) in the heart and his mantra has eight syllables:
वािदेवाय निो ज्येष्ठाय निः श्रेष्ठायनिो रुद्राय निः कालायनिः कलववकरणाय निो बलववकरणाय निो बलाय निो बलप्रिथनाय निस्सववभूतदिनाय निो िनोन्िनाय निः।
vāmadevāya namo jyeshṭhāya namaḥ śreshṭhāya namo rudrāya namaḥ kālāya namaḥ kalavikaraṇāya namo balavikaraṇāya namo balāya namo balapramathanāya namas sarvabhūta damanāya namo manonmanāya namaḥ
Tatpurusha represents the Air element (Vayu Tatwa) and the akshara “Va”. Tatpurusha is the Mantra energy and represents the panchagni (the five fires), 50 aksharas and their notes. He is the head of the Ganas (elements) and his body is the entire universe. He is the cause of creation, preservation and destruction. He possess all the shaktis (energy) and is the Turiya or the fourth state of consciousness above the three states of consciousness and, thus, he is the bliss himself. He is worshipped by Brahma and Vishnu and all other gods and is the genitor of all. He is red in colour, fulfils desires and cures diseases. His mantra is none other than the Rudra Gayatri itself, which is:
तत्पुरुषाय ववद्िहेिहादेवाय धीिहह तन्नो रुद्रः प्रचोदयात ्।
tatpurushāya vidmahe mahādevāya dhīmahi tanno rudraḥ prachodayāt
Ishan represents the Space element (Akash Tatwa) and the akshara “Ya”. He is the supreme intelligence and the Omkara rupa worshipped by all. He is the cause of everything and the Pancha Brahma himself – the supreme ruler or Mahadeva. He is beyond calmness, and space and time and transcends everything and is the ultimate remaining after every manifestation from his own maya. His mantra is:
ईशानस्सवव ववद्यानांईश्वरस्सववभूतानां ब्रह्िाि धपततब्रवह्िणोऽधधपततब्रवह्िामशवो िेअस्तु सदामशवोि ्।
īśānassarva vidyānām īśvaras sarva bhūtānām brahmādhipatir brahmaṇo’dhipatir brahmā śivo me astu sadāśivom
(Note: Thus, the Rudra Gayatri is a complete mantra for japa or worship of Shiva)
The vedic hymns and prayers refer to early worship of only Rudra, a name oft repeated in the various compilations or the Mandalas of the Vedas (Rig, Yajur, Sama and Atharva). The worship of Shiva and Vishnu besides other principle deities such as Gauri, Lakshmi, etc., is more from the Pauranic times than from the vedic times where the principle gods worshiped were Indra, Surya, Agni, Varuna and Rudra.
However, the panchakshari “Nama Shivaya” finds mention in Sri Rudram that is part of Krishna Yajurveda and is taken from two chapters in the fourth book of Taittiriya Samhita of Krishna Yajurveda (in TS 4.5 & 4.7). This is popularly known as Namakam and Chamakam where the mantra appears as: “Nama Shivaya cha, Sivataraya cha” and this also appears in Rudrashtadhyayi of Shukla Yajurveda. The “Nama Shivaya” mantra is also well explained in the Tamil classical texts Tirumantiram and Tiruvasagam besides the Shiva Puran among the Shaivite texts.
These five aksharas or the pentasyllabic salutation of “Nama Shivaya” as obeisance to Lord Shiva and his form of existence is aptly eulogised by Adi Shankara in his Shiva Panchakshara Stotram. The Pancha-Akshari or the pentasyllabic “Nama Shivaya”, that represents the Pancha Brahma or Shiva in his forms of existence and that of his powers of creation, preservation and destruction out of the maya of the Param Brahma, holds the cure for the restless mind, calming and reining it and putting it on the path to seek Mukti. The mere recitation of the five aksharas – “Nama Shivaya” – is the key to the much longed release or liberation or salvation or Mukti or Moksha from the innumerable and timeless cycles of birth and rebirth.
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