#268 Shiva Panchakshara Stotram – its meaning and powerful blessing
Long before the playlists of Bollywood music, pop, rock, rap and world music became popular, the playlists of people were and still are the devotional songs sung by sages and devotees across the ages. As our voice soars above our mundane worries in singing these devotional songs, stotram, the wanting I resolves.
I, the ahankara resolves into Ishvara.
To love Ishvara is to know Ishvara and to know Ishvara is to love him.
After all, one can be connected to and love the one we know.
One such powerful stotram to connect with Shiva and his glories is Shiva Panchakshara Stotram by Jagadguru, Adi Shankaracharya. It is based on the Panchakshari mantra “Namah Shivaya”.
The panchakshara means “five syllables” referring to the five syllables of na, ma, śi, vā, and ya. Each akshara is powerful in and of itself and also when they come together to refer to the entire being – Shiva. The one who is all auspiciousness.
This mantra occurs in the Sri Rudram, a longer Vedic mantra that occurs in the Taittiriya Samhita of the Krishna Yajurveda, which refers to different manifestations of Shiva.
Pointing to the connection between the mantra and the being, the Shiva Mahapurana states that
tasyābhidhānamantro ‘yamabhidheyaśca sa smṛtaḥ |
abhidhānābhidheyatvānmantrassiddhaḥ paraśśivaḥ | || 19 ||
This mantra indicates him and he is the one indicated by the great mantra.
The one who attains siddhi in the mantra and attains Shiva sees both as the same.
One cannot separate the mantra from Shiva. The mantra is Shiva and if you want to call him, you chant his name and the mantra.
Just like your name stands for you the whole being, so too the name of Shiva is his whole being.
How wonderful that we can invoke his presence and blessings by a few words
In composing this Stotram, Adi Shankaracharya explains the significance of these five syllables, connecting them to Bhagavan Shiva’s glories and his unchanging nature. He initiates us into chanting the mantra and also evokes a sweet surrender in us.
The general approach to iconography of a deity allows for the interpretation of symbols of a particular deity or associating a symbol with certain qualities. Sometimes it may take on a reductionistic almost clinical quality.
Just like when you look at a person, you would n’t reduce them to the brand of shoes they wear but rather you will look at the person including his/her accessories and appreciate the person as a whole, we look at the entire being
When we look at symbolism surrounding any deity and see what they mean, our understanding and appreciation of Shiva the entire being, increases knowing that these different symbols are trying to signify something greater than meets the eye.
We chant the Stotram and dwell on the meaning.
नागेन्द्रहाराय त्रिलोचनाय
भस्माङ्गरागाय महेश्वराय ।
नित्याय शुद्धाय दिगम्बराय
तस्मै नकाराय नमः शिवाय ॥१॥
Namah to the One who has the King of Snakes as His Garland.
Namah to the one who has Three Eyes, Whose Body is Smeared with Sacred Ashes, one who Who is the Great Lord, Eternal and Pure, Whose clothes in the form of directions stretch on. Namah to that Shiva, Who is represented by syllable “Na”
The first syllable of the Panchakshara mantra “Na-Ma-Shi-Va-Ya” is “Na” . The first verse begins with ‘Na’.
Naagendra-Haaraaya Namah to the One who has the King of Snakes as His Garland. Usually a garland is made up of flowers. Here snakes represent shakti. Lord Shiva is often shown with a snake curled three times around His neck and looking towards His right side.
The three coils of the snake symbolize the past, present and future – time in the cycle of life indicating that he is above time. The snake looking in the right direction of Lord Shiva indicates the law of Dharma that he pervades which preserves a natural order in the universe. Based on reciprocity, it is almost instinctive that both a mosquito and you do not want to be hurt.
A note on Sanskrit grammar – many of the words end with ‘aaya’ which is a suffix added to the word to indicate fourth case, Chaturthi or sampradaanam.
It means ‘for’ or ‘unto’.
Trilochana is the word meaning the one who has 3 eyes. By adding ‘aaya’ and making it trilochanaaya, the word means ‘for’ the one or ‘unto’ the one who has 3 eyes. All the way through the stotram we see the addition of ‘aaya’ suffix and offer our namah unto Shiva.
Trilochanaaya – Namah to the one who has Three Eyes. The third eye is not a literal fleshy organ. Rather it symbolizes Jnana Chakshu, the eye of wisdom that destroys all ignorance.
Once Parvati in a playful mood closed Shiva’s two eyes. Immediately the worlds were plunged into darkness. To save the world from this predicament, Shiva willed a third eye in between his eyebrows sending forth light, heat and wisdom.
Bhasma-Angaraagaaya – Whose Body is Smeared with Sacred Ashes
The word ‘bhasma’ is that by which our papas are destroyed and the Lord is remembered.
Shiva being timeless has ash or vibhuti as his ornament as he is untouched by time.
Ash is a reminder that the mortal form of the body which we take as reality will eventually turn into ash when cremated.
And so, when we apply Vibhuti on our forehead, we remind ourselves of the death of the mortal form as well as our own timelessness.
Maheshvaraaya – Ishvara is the one who has overlordship, who does not have a cause and hence is the causeless cause. He is the Great Lord. Unto the one who is the Great Lord,
Nityaaya Shuddhaaya – Who is Eternal and Pure. The intrinsic svarupa of Shiva is not temporary or transient but the one who always is, irrespective of the stages of manifestation.
Shiva is pure meaning free from impurities of ragas and dveshas, cravings and aversions which vitiate our experience of reality. He is pure, unaffected by punya or paapa.
Dig-Ambaraaya – Dik are directions. Shiva’s clothes are the four directions that extend into never ending space suggesting that he is ever Free
Namah to that Shiva, Who is represented by syllable “Na”
मन्दाकिनीसलिलचन्दनचर्चिताय
नन्दीश्वरप्रमथनाथमहेश्वराय ।
मन्दारपुष्पबहुपुष्पसुपूजिताय
तस्मै म-काराय नमः शिवाय ॥२॥
Namah to him who is Worshipped with Water from the River Mandakini and Smeared with Sandalwood Paste, Who is the Lord of Nandi and of other beings, the Great Lord, Who is Worshipped with Mandara and Many Other Flowers, Namah to that Shiva, Who is represented by syllable “Ma”,
Ma is the second syllable of the Panchakshara mantra “Na-Ma-Shi-Va-Ya”.
The second verse begins with ‘Ma’
Mandaakini-Salila-Candana-Carcitaaya – Namah to him who is Worshipped with Water from the River Mandakini and Smeared with Sandalwood Paste.
Mandakini river is a tributary of the Alakananda river which is a source steam of the holy Ganga. The Kedarnath temple, one of the twelve Jyotirlingas and Madhyamaheshwar temple, one of the Panch-kedar are both on the banks of Mandakini river.
Nandishvara-Pramatha-Naatha-Maheshvaraaya – Nandi which also means happy is shown as a bull, a vahana of Shiva and depicted as facing Shiva in all temples. Nandishvara is the guardian deity of Kailasha, Shiva’s abode.
Nandishvara was the son of Rishi Shilada. Shilada underwent a tapasya of a thousand years for the boon of a son who would be immortal. Nandi was born as his son from a yajna. Like his father, Nandi grew up as an ardent devotee of Shiva and he performed severe penance or tapasya on the banks of the river Narmada. Shiva and Parvati appeared to bless him with a boon.
Shiva was touched by his tapasya and blessed him saying ‘You are my strength and shall always be with me besides being dear to me. Because of my grace you would never have to face old age. You will never face death nor would you be reborn.’ Thus the compassionate Shiva took out his garland of skulls resembling lotus flowers and placed it around Nandi’s neck. With that act, Nadi attained three eyes and ten arms resembling Shiva.
Shiva told Parvati, ‘We will perform abhisheka of Nandi and establish him as the chief of all the ganas.’ Different ganas along with Brahma, Vishnu and Lokapalas arrived and offered abhisheka to Nandishvara, the great devotee of Shiva. When Parvati suggested that he ask for a boon, Nandi said – Let my mind always remain devoted at your feet’.
Namah unto Shiva who is the Lord of all beings including Nandi
Mandaara-Pushpa-Bahu-Pushpa-Su-Pujitaaya- Who Worshipped with Mandara and Many Other Flowers. Alankara or decorating with flowers is a delightful part of performing every puja.
Tasmai Ma-Kaaraaya Namah Shivaaya – Namah to that Shiva, Who is represented by syllable “Ma”,
शिवाय गौरीवदनाब्जवृन्द_
सूर्याय दक्षाध्वरनाशकाय ।
श्रीनीलकण्ठाय वृषध्वजाय
तस्मै शि-काराय नमः शिवाय ॥३॥
Namah to Him Who is Auspicious and Who is like the Sun Causing the Lotus-Face of Gauri (Devi Parvati) to Blossom,
Who is the Destroyer of the Sacrifice (Yajna) of Daksha, Who has a Blue Throat and has a Bull as His Emblem, Namah to that Shiva, Who is represented by syllable “Shi”,
The third syllable of the Panchakshara mantra “Na-Ma-Shi-Va-Ya”.
The third verse begins with ‘Shi’
Shivaaya – Unto Shiva who is auspicious at all times, at all places for everyone.
Gauri-Vadana-Abja-Vrnda- Suryaaya – Shiva is like the Sun which causes the vadana, lotus like beautiful face of Gauri, Devi Parvati to blossom. Perhaps Parvati was the first one to say, ‘You are the sunshine of my life rather the sun of my life’.
Daksha-Adhvara-Naashakaaya – Unto the one who destroyed the yajna of Daksha.
A little back story. Daksha was one of the Prajapatis, a son of Brahma. Amongst his daughters, Sati or Uma was the youngest and his favourite. Daksha did not approve of Sati’s love for Shiva nor that she eventually married him.
Once Brahmaji was having a yajna. All the prajapatis, deities, and kings of the world were invited. Shiva and Sati were also invited. Everyone sat in their ceremonial place. Daksha came last. When he arrived, everyone in the yajna, with the exception of Brahma and Shiva, stood up, showing their respect. Brahma ji, being Daksha’s father, did not rise. Shiva, being Daksha’s son-in-law, and also due to the fact that he himself was superior in stature to Daksha, remained seated. Daksha misunderstood Shiva’s gesture, and considered this act an insult. Daksha vowed to take revenge.
With the prime motive of insulting Shiva, Daksha initiated a great yajna, similar to that of Brahma ji. He too invited all the deities, Prajapatis, and kings to attend the yajna, and intentionally avoided inviting Shiva and Sati. Despite being invited, Brahma and Vishnu decline to attend the yajna. Rishi Dadhichi noticed that there was no offering (Havvis) allotted to Shiva and his wife, and no Vedic hymns were used in the yajna addressing Shiva. He warned Daksha that he was not to alter the Vedas for his personal reasons; the priests and sages supported this. Daksha did not care.
Sati learned of the grand yajna organised by her father, and asked Shiva to attend the yajna. Shiva refused her request, saying that it was inappropriate to attend a function without being invited. He reminded her that they had not been invited intentionally. Sati was of the view that there was no need for an invitation as she was Daksha’s favourite daughter, and no formality existed between them. Relenting, Shiva allowed Sati to go to her parents’ home, along with Nandi.
Upon arriving, Sati tried to meet her parents and sisters; Daksha was arrogant, and not only avoided interacting with Sati but insulted her and Shiva in front of all the dignitaries. Sati felt deep remorse for not listening to her beloved husband. When the shame and humiliation became too much to bear, she cursed Daksha. She warned that the wrath of Shiva would destroy him and his kingdom. She took her own life by jumping into the sacrificial fire.
Other versions of the legend state that Sati, losing all control over her anger, takes the form of Durga, immolates herself. The onlookers tried to save her, but it was too late.They were only able to retrieve the half-burnt body of Sati. Shiva was deeply pained upon hearing of his wife’s death. His grief grew into a terrible anger when he realised how Daksha’s actions had contributed to his own daughter’s demise. Shiva’s rage became so intense that he did destroy the yajna of Daksha and eventually him who was then resuscitated by Shiva. Shiva took the corpse of Sati, and wandered around the universe. To reduce Shiva’s grief, Vishnu cuts Sati’s corpse into many parts which fell in those places where Shiva wandered. These places commemorating each body part came to be known as the Shakti Pithas.
Later, Sati reincarnated as Parvati and Shiva married her.
Shri-Nilakanthaaya – Shiva’s neck is blue in color and hence he is called Nilkantha. During the churning of the ocean a poison called Halaahala arose which started destroying the worlds. To prevent this from happening, Shiva quickly gathered the poison in his palms and drank it. Alarmed about Shiva’s safety, Devi Parvati pressed his throat to prevent the poison from going down. It thus remains in his throat lending a blue color to it.
Vrsha-Dhvajaaya – His flag, dhvaja has a bull on it.
Tasmai Shi-Kaaraaya Namah Shivaaya – Namah to that Shiva, Who is represented by syllable “Shi”,
वशिष्ठकुम्भोद्भवगौतमार्य
मूनीन्द्रदेवार्चितशेखराय ।
चन्द्रार्कवैश्वानरलोचनाय
तस्मै व-काराय नमः शिवाय ॥४॥
Namah to him who is Worshipped by the Best and most Respected Sages like Vashistha, Agastya and Gautama and also by the Gods and Who is the Crown of the Universe, (Namah to Him) Who has the Chandra (Moon), Surya (Sun) and Agni (Fire) as His Three Eyes,
Namah to that Shiva, Who is represented by syllable “Va”,
The fourth syllable of the Panchakshara mantra “Na-Ma-Shi-Va-Ya”.
Vashishtha-Kumbhodbhava-Gautama-Aarya– Muni – Rishi Vasiṣṭha is one of the most respected and revered Saptarishis. His name itself means among the best. He is the seer of the seventh mandala of the Rig Veda. Rishi Vasiṣṭha was the family guru of Sri Rama and his brothers as well as the Raghu dynasty. Yoga Vasiṣṭha, the text of almost 32000 verses was his teaching to Sri Rama.
Agastya Rishi is also one of the revered Saptarishis and one of the seers of some sections of the Rig Veda. He was born of a mud pot and hence referred to as Kumbhodbhava.
Rishi Gautama too is mentioned in the Yajurveda, Ramayana and Ganesha Purana.
Shiva is worshipped by all these exalted Rishis.
Indra-Deva-archita-Shekharaaya – All these munis or sages along with the king of the Devas do archana or worship the one who is the crown of the Universe.
Chandra-Aarka-Vaishvaanara-Locanaaya – Chandra, the Moon, Arka, the Sun and Vaishvaanara, Fire are sources of light, life and heat. They are his three eyes. Rather, Shiva sustains the laws of light and heat through these sources of life for us.
Tasmai Va-Kaaraaya Namah Shivaaya – Namah to that Shiva, Who is represented by syllable “Va”,
यज्ञस्वरूपाय जटाधराय
पिनाकहस्ताय सनातनाय ।
दिव्याय देवाय दिगम्बराय
तस्मै य-काराय नमः शिवाय ॥५॥
(Namah to Him) Who is the form of Yajna (Sacrifice) and Who has Matted Hairs,
Who has the Trishula, Trident in His Hand and Who is Eternal,
Who is Divine, Who is the Shining One and Who has the Four Directions as His Clothes (signifying that He is ever Free,
Namah to that Shiva, Who is represented by syllable “Ya”,
The fifth syllable of the Panchakshara mantra “Na-Ma-Shi-Va-Ya”.
The fifth verse begins with ‘Ya’
Yajnya-Svarupaaya – Namah to him who is in the form of yajna. He is all auspiciousness and he blesses with auspiciousness after being invoked and propitiated in fire ritual offerings.
Jataa-Dharaaya – The flow of his hair indicates him as the Lord of Vayu, who is the subtle form of breath essential for all human beings.
Pinaaka-Hastaaya – Pinaaka is the Trishula or Trident. It stands for the three gunas – sattva, rajas and tamas. It also stands for the process of manifestation, sustenance and resolution. The trishula also stands for the destruction of the ahankara with its three fold desires at the level of mind, body and intellect. And so namah unto the one who bears the Pinaaka in his hand.
Sanaatanaaya – Sanaatana is that which is eternal. Often used to describe Dharma which has not been created by anyone, it continues in the flow of time. Namah unto the one who is eternal.
Divyaaya Devaaya Digambaraaya – Divya is luminous. Deva is a luminous being. Shiva is divine and the shining one, who has for his clothes the directions that stretch on endlessly, to show that he pervades all forms.
Tasmai Ya-Kaaraaya Namah Shivaaya – Namah to that Shiva, Who is represented by syllable “Ya”,
पञ्चाक्षरमिदं पुण्यं यः पठेच्छिवसंनिधौ ।
शिवलोकमावाप्नोति शिवेन सह मोदते ॥६॥
Whoever Recites this Panchakshara (hymn in praise of the five syllables of Na-Ma-Shi-Va-Ya) near Shiva (Lingam), will Attain the Abode of Shiva and enjoy His fullness.
This was the Shiva Panchakshara Stotram composed by Jagadguru Adi Shankaracharya for all of us. The depth of meaning in line with the Shaastra, rhythm and melody transport us, devotees to the feet of Bhagavan in complete surrender and happiness.
In the Shiva Mahapurana, Devi laments about the Kali Yuga, the period that we are going through now. She says that people will be covered by darkness due to their papas. People will face a lot of obstacles in all their pursuits as their rights are infringed upon. The conduct of the Varna-ashramas would fade.
She asks Shiva – How can your devotees be free from this? Ishvara replies that devotees in Kali Yuga will be free when they seek refuge in the Panchakshari mantra. He also says that this panchakshari vidya is sarva-shruti-shirogataa, best of all the Vedas and is sarva-jaatasya-sarvasya-bija-bhutaa- sanaatani – happens to be the eternal seed of all the worlds.
Namah shivaaya.
