Greatness of Panchakshara Mantra

Shri Krishna said

Supreme great sage, all-knowing, great ocean of every kind of knowledge, I want to hear the truth about the greatness of the panchakshara mantra.

Upamanyu replied

I could not describe the greatness of the panchakshara in full even if I spoke for a crore of years, so I will tell it in brief. Both the Vedas and the Shiva agamas speak of the six-syllable mantra. For Shiva's devotees it is the means to understand every meaning. It has few syllables, yet it is excellent, holds the essence of the Vedas and gives liberation. The expression has Shiva as its self and obeys his command, and doubtless it ensures siddhi. It is full of many divine siddhis and delights people's minds. It is certain that the deep meaning of this expression is Parameshvara. The mantra is easily spoken and famous for holding every meaning. All embodied beings, all-knowing one, should say "Namah Shivaya." The first mantra, of six syllables, is the seed of all learning. Its great meaning is very subtle and should be known as like the seed of a banyan tree. In the one-syllable mantra "Aum" the all-pervading Shiva is established, the divinity beyond the three gunas, all-knowing and the lord who does everything. In order, the five subtle brahmanas, Ishana and the rest, are established in "Namah Shivaya," each present in one syllable. So in the six-syllable mantra Shiva and the bodies of the five brahmanas are present in subtle form. According to their natures, both the word and the thing it names are directly present. The thing named is the immeasurable Shiva, and the mantra is the expression that names him. Expression and expressed are both present and neither has a beginning, because the working of this terrible ocean of samsara has no beginning. Shiva, who has no beginning, is established, and he frees from samsara. A medicine counters a disease, and he is a natural antidote. Shiva is called the antidote to all the taints of samsara.

Had the lord of the universe not existed, everything would be covered in darkness. Prakriti is insentient and Purusha ignorant. Pradhana and an atom are also insentient. Without being directed by intelligence as a cause, they cannot create by themselves. Instructions are about dharma and adharma, bondage and liberation, and reflection. Without an all-knowing being, the first creation of beings could not have occurred. Without a physician a sick person is miserable and suffers. In the same way Sadashiva is complete, all-knowing and beginningless, the lord who saves people from the ocean of samsara. The lord has no beginning, middle or end and is bright by nature. The Shiva agamas know Shiva as all-knowing and complete. So the mantra expresses him, and he is the one said to be expressed. One who understands that the mantra stands for supreme Shiva becomes a siddha. This is said to be knowledge of Shiva, the supreme destination. Shiva is expressed through the six-syllable mantra "Aum Namah Shivaya." It is an expression that points rightly to Shiva, has Shiva as its self and is not a meaningless statement. He is all-knowing and complete in every way, naturally bright, and favours the worlds. Why would he say something false? Only a person whose nature is tainted by the gunas behaves so. He is untouched by fruits and complete, the all-knowing one who speaks. Falsehood is spoken by those gripped by attachment and ignorance. Such faults do not exist in Ishvara, so how could he say something contrary? Shiva is all-knowing and has no known faults, so doubtless his bright words are true. A learned person must therefore trust Ishvara's words. Depending on good and bad deeds, one who has no faith in him goes downward.

There are very charming words spoken by excellent, calm sages for gaining heaven and liberation; these are to be known as excellent sayings. There are words spoken from attachment, hatred, falsehood, anger, desire and thirst, and such expressions are said to be a cause of going to hell. There can be polished, gentle, charming words driven by attachment, spoken by the ignorant, and they cause hardship in samsara. But there are also expressions not urged by attachment and the like. They may not be pleasant to hear, but if they lead to welfare, they should doubtless be held to be extremely beautiful. There are many mantras, but none equals the bright mantra spoken by all-knowing Shiva. The Vedas, Vedangas and sacred texts exist in the six-syllable mantra. No mantra equals it or surpasses it. Seven crore major and minor mantras exist in this one mantra, which strings them together as on a thread. There is knowledge of Shiva and many kinds of learning that hold it, and everything stated in them is briefly given in the six-syllable mantra as if on a thread. What need is there of many mantras and long sacred texts when "Aum Namah Shivaya" is set in one's heart? All that has been studied and heard and every rite performed is firmly set in "Aum Namah Shivaya." So this mantra must be practised. If "Namah," followed by the three syllables of "Shivaya," is on a person's tongue-tip, his birth is fruitful. One who faithfully does japa of the panchakshara, whether an outcaste, the lowest of men, a fool or a scholar, is freed from the cage of sins. Asked by Devi, Paramesha, the wielder of the trident, said this for the welfare of all mortals, especially brahmanas.