The Glory of the Five-Syllable Mantra

Verse 1 (shiva.vayaviya.47.1)

श्रीकृष्ण उवाच । महर्षिवर सर्वज्ञ सर्वज्ञानमहोदधे । पञ्चाक्षरस्य माहात्म्यं श्रोतुमिच्छामि तत्त्वतः

śrīkṛṣṇa uvāca | maharṣivara sarvajña sarvajñānamahodadhe | pañcākṣarasya māhātmyaṁ śrotumicchāmi tattvataḥ

Shri Krishna said: O best of great sages, all-knowing one, O ocean of all knowledge, I wish to hear, in truth, the glory of the five-syllable mantra.

Verse 2 (shiva.vayaviya.47.2)

उपमन्युरुवाच । पञ्चाक्षरस्य माहात्म्यं वर्षकोटिशतैरपि । अशक्यं विस्तराद्वक्तुं तस्मात्सङ्क्षेपतः शृणु

upamanyuruvāca | pañcākṣarasya māhātmyaṁ varṣakoṭiśatairapi | aśakyaṁ vistarādvaktuṁ tasmātsaṅkṣepataḥ śṛṇu

Upamanyu said: The glory of the Panchakshara cannot be told in full detail even in a hundred million years; therefore hear it in brief.

Verse 3 (shiva.vayaviya.47.3)

वेदे शिवागमे चायमुभयत्र षडक्षरः । सर्वेषां शिवभक्तानामशेषार्थप्रसाधकः

vede śivāgame cāyamubhayatra ṣaḍakṣaraḥ | sarveṣāṁ śivabhaktānāmaśeṣārthaprasādhakaḥ

This six-syllabled mantra, present in both the Veda and the Shaiva scriptures alike, accomplishes every purpose for all devotees of Shiva.

Verse 4 (shiva.vayaviya.47.4)

तदल्पाक्षरमर्थाढ्यं वेदसारं विमुक्तिदम् । आज्ञासिद्धमसन्दिग्धं वाक्यमेतत् शिवात्मकम्

tadalpākṣaramarthāḍhyaṁ vedasāraṁ vimuktidam | ājñāsiddhamasandigdhaṁ vākyametat śivātmakam

Though few in syllables, it is rich in meaning, the very essence of the Veda, bestowing liberation; established by Shiva's own command and free of doubt — this utterance is of the very nature of Shiva himself.

Verse 5 (shiva.vayaviya.47.5)

नानासिद्धियुतं दिव्यं लोकचित्तानुरञ्जकम् । सुनिश्चितार्थं गम्भीरं वाक्यं तत्पारमेश्वरम्

nānāsiddhiyutaṁ divyaṁ lokacittānurañjakam | suniścitārthaṁ gambhīraṁ vākyaṁ tatpārameśvaram

Endowed with manifold accomplishments, divine, delighting the minds of the world, of firmly settled meaning and profound — that utterance belongs to the Supreme Lord.

Verse 6 (shiva.vayaviya.47.6)

मन्त्रं सुखमुखोच्चार्यमशेषार्थप्रसिद्धये । प्राहोन्नमः शिवायेति सर्वज्ञः सर्वदेहिनाम्

mantraṁ sukhamukhoccāryamaśeṣārthaprasiddhaye | prāhonnamaḥ śivāyeti sarvajñaḥ sarvadehinām

For the accomplishment of every purpose, the all-knowing one declared, for all embodied beings, this mantra, easily uttered by the mouth — 'Om namah Shivaya.'

Verse 7 (shiva.vayaviya.47.7)

तद्बीजं सर्वविद्यानां मन्त्रमाद्यं षडक्षरम् । अतिसूक्ष्मं महार्थं च ज्ञेयं तद्वटबीजवत्

tadbījaṁ sarvavidyānāṁ mantramādyaṁ ṣaḍakṣaram | atisūkṣmaṁ mahārthaṁ ca jñeyaṁ tadvaṭabījavat

This six-syllabled mantra is the seed of all knowledge, the primal mantra; it is to be known as extremely subtle yet of vast import, like the seed of a banyan tree.

Verse 8 (shiva.vayaviya.47.8)

देवो गुणत्रयातीतः सर्वज्ञः सर्वकृत्प्रभुः । ओमित्येकाक्षरे मन्त्रे स्थितः सर्वगतः शिवः

devo guṇatrayātītaḥ sarvajñaḥ sarvakṛtprabhuḥ | omityekākṣare mantre sthitaḥ sarvagataḥ śivaḥ

The god who transcends the three gunas, all-knowing, the lord who does all things — the all-pervading Shiva abides within the single-syllabled mantra Om.

Verse 9 (shiva.vayaviya.47.9)

इशानाद्यानि सूक्ष्माणि ब्रह्माण्येकाक्षराणि तु । मन्त्रे नमः शिवायेति संस्थितानि यथाक्रमम् । मन्त्रे षडक्षरे सूक्ष्मे पञ्चब्रह्मतनुः शिवः

iśānādyāni sūkṣmāṇi brahmāṇyekākṣarāṇi tu | mantre namaḥ śivāyeti saṁsthitāni yathākramam | mantre ṣaḍakṣare sūkṣme pañcabrahmatanuḥ śivaḥ

The subtle single-syllabled forms of Brahman beginning with Ishana are established, each in due order, within the mantra 'namah shivaya'; within this subtle six-syllabled mantra, Shiva abides embodied as the five forms of Brahman.

Verse 10 (shiva.vayaviya.47.10)

वाच्यवाचकभावेन स्थितः साक्षात्स्वभावतः । वाच्यः शिवोऽप्रमेयत्वात् मन्त्रस्तद्वाचकः स्मृतः

vācyavācakabhāvena sthitaḥ sākṣātsvabhāvataḥ | vācyaḥ śivo'prameyatvāt mantrastadvācakaḥ smṛtaḥ

He exists directly, by his own nature, in the relationship of the thing signified and the signifier: Shiva is the signified, since he is beyond measure, while the mantra is held to be that which signifies him.

Verse 11 (shiva.vayaviya.47.11)

वाच्यवाचकभावोऽयमनादिः संस्थितस्तयोः । यथानादिप्रवृत्तोऽयं घोरसंसारसागरः

vācyavācakabhāvo'yamanādiḥ saṁsthitastayoḥ | yathānādipravṛtto'yaṁ ghorasaṁsārasāgaraḥ

This relationship of signified and signifier, between the two of them, is beginningless — just as this terrible ocean of worldly existence has proceeded without beginning.

Verse 12 (shiva.vayaviya.47.12)

शिवोऽपि हि तथानादिः संसारान्मोचकः स्थितः । व्याधीनां भेषजं यद्वत्प्रतिपक्षः स्वभावतः

śivo'pi hi tathānādiḥ saṁsārānmocakaḥ sthitaḥ | vyādhīnāṁ bheṣajaṁ yadvatpratipakṣaḥ svabhāvataḥ

Shiva too, in just this way beginningless, stands as the one who releases beings from worldly existence — just as medicine is, by its very nature, the counter-agent to diseases.

Verse 13 (shiva.vayaviya.47.13)

तद्वत्संसारदोषाणां प्रतिपक्षः शिवः स्मृतः । असत्यस्मिन् जगन्नाथे तमोभूतमिदं भवेत्

tadvatsaṁsāradoṣāṇāṁ pratipakṣaḥ śivaḥ smṛtaḥ | asatyasmin jagannāthe tamobhūtamidaṁ bhavet

In the same way, Shiva is held to be the counter-agent to the flaws of worldly existence. Were this Lord of the universe not to exist, this world would become a mass of darkness.

Verse 14 (shiva.vayaviya.47.14)

अचेतनत्वात्प्रकृतेरज्ञत्वात्पुरषस्य च । प्रधानपरमाण्वादि यावत्किञ्चिदचेतनम्

acetanatvātprakṛterajñatvātpuraṣasya ca | pradhānaparamāṇvādi yāvatkiñcidacetanam

Since Prakriti is unconscious, and since the individual soul lacks creative knowledge — indeed, whatever is unconscious, from Pradhana down to the atoms —

Verse 15 (shiva.vayaviya.47.15)

न तत्कर्तृ स्वयं दृष्टं बुद्धिमत्कारणं विना । धर्माधर्मोपदेशश्च बन्धमोक्षौ विचारणात्

na tatkartṛ svayaṁ dṛṣṭaṁ buddhimatkāraṇaṁ vinā | dharmādharmopadeśaśca bandhamokṣau vicāraṇāt

none of that is ever observed to be an agent by itself, without an intelligent cause; and the teaching of righteousness and unrighteousness, and the states of bondage and liberation, are established through reasoning to require such a cause.

Verse 16 (shiva.vayaviya.47.16)

न सर्वज्ञं विना पुंसामादिसर्गः प्रसिद्ध्यति । वैद्यं विना निरानन्दाः क्लिश्यन्ते रोगिणो यथा

na sarvajñaṁ vinā puṁsāmādisargaḥ prasiddhyati | vaidyaṁ vinā nirānandāḥ kliśyante rogiṇo yathā

Without an all-knowing being, the primal creation of beings cannot be accounted for — just as, without a physician, the sick suffer joylessly.

Verse 17 (shiva.vayaviya.47.17)

तस्मादनादिः सर्वज्ञः परिपूर्णः सदाशिवः । अस्ति नाथः परित्राता पुंसां संसारसागरात्

tasmādanādiḥ sarvajñaḥ paripūrṇaḥ sadāśivaḥ | asti nāthaḥ paritrātā puṁsāṁ saṁsārasāgarāt

Therefore there exists the beginningless, all-knowing, ever-complete Sadashiva, the Lord who delivers beings from the ocean of worldly existence.

Verse 18 (shiva.vayaviya.47.18)

आदिमध्यान्तनिर्मुक्तः स्वभावविमलः प्रभुः । सर्वज्ञः परिपूर्णश्च शिवो ज्ञेयः शिवागमे

ādimadhyāntanirmuktaḥ svabhāvavimalaḥ prabhuḥ | sarvajñaḥ paripūrṇaśca śivo jñeyaḥ śivāgame

Free from beginning, middle, and end, pure by his own nature, the Lord — all-knowing and ever-complete — is thus to be known as Shiva in the Shaiva scriptures.

Verse 19 (shiva.vayaviya.47.19)

तस्याभिधानमन्त्रोऽयमभिधेयश्च स स्मृतः । अभिधानाभिधेयत्वात् मन्त्रः सिद्धः परः शिवः

tasyābhidhānamantro'yamabhidheyaśca sa smṛtaḥ | abhidhānābhidheyatvāt mantraḥ siddhaḥ paraḥ śivaḥ

This mantra is his name, and he himself is held to be the thing named; through this relationship of name and named, the mantra is established, and Shiva the Supreme is established.

Verse 20 (shiva.vayaviya.47.20)

एतावत्तु शिवज्ञानमेतावत्परमं पदम् । यदोन्नमः शिवायेति शिववाक्यं षडक्षरम्

etāvattu śivajñānametāvatparamaṁ padam | yadonnamaḥ śivāyeti śivavākyaṁ ṣaḍakṣaram

This much alone is the knowledge of Shiva; this much alone is the supreme state — namely, the Shaiva utterance of six syllables, 'Om namah Shivaya.'

Verse 21 (shiva.vayaviya.47.21)

विधिवाक्यमिदं शैवं नार्थवादं शिवात्मकम् । यः सर्वज्ञः सुसम्पूर्णः स्वभावविमलः शिवः

vidhivākyamidaṁ śaivaṁ nārthavādaṁ śivātmakam | yaḥ sarvajñaḥ susampūrṇaḥ svabhāvavimalaḥ śivaḥ

This Shaiva utterance is an injunction, not mere explanatory praise, for it is of the very nature of Shiva; for Shiva, who is all-knowing, ever-complete, and pure by nature —

Verse 22 (shiva.vayaviya.47.22)

लोकानुग्रहकर्त्ता च स मृषार्थं कथं वदेत् । यद्यथावस्थितं वस्तु गुणदोषैः स्वभावतः

lokānugrahakarttā ca sa mṛṣārthaṁ kathaṁ vadet | yadyathāvasthitaṁ vastu guṇadoṣaiḥ svabhāvataḥ

being also the one who bestows grace upon the world, how could he speak anything false in meaning? Whatever thing exists exactly as it stands, with its own inherent virtues and faults —

Verse 23 (shiva.vayaviya.47.23)

यावत्फलं च तत्पूर्णं सर्वज्ञस्तु यथा वदेत् । रागाज्ञानादिभिर्दोषैर्ग्रस्तत्वादनृतं वदेत्

yāvatphalaṁ ca tatpūrṇaṁ sarvajñastu yathā vadet | rāgājñānādibhirdoṣairgrastatvādanṛtaṁ vadet

and whatever its full fruit may be, an all-knowing being would state it exactly as it is; one speaks falsely only when overcome by such faults as passion and ignorance.

Verse 24 (shiva.vayaviya.47.24)

ते चेश्वरे न विद्येते ब्रूयात्स कथमन्यथा । अज्ञाताशेषदोषेण सर्वज्ञेय शिवेन यत् । प्रणीतममलं वाक्यं तत्प्रमाणं न संशयः

te ceśvare na vidyete brūyātsa kathamanyathā | ajñātāśeṣadoṣeṇa sarvajñeya śivena yat | praṇītamamalaṁ vākyaṁ tatpramāṇaṁ na saṁśayaḥ

But those faults do not exist in the Lord — how then could he speak otherwise? Whatever spotless utterance has been set forth by Shiva, the all-knowing one in whom no fault whatsoever is found, is authoritative; of this there is no doubt.

Verse 25 (shiva.vayaviya.47.25)

तस्मादीश्वरवाक्यानि श्रद्धेयानि विपश्चिता । यथार्थपुण्यपापेषु तदश्रद्धो व्रजत्यधः

tasmādīśvaravākyāni śraddheyāni vipaścitā | yathārthapuṇyapāpeṣu tadaśraddho vrajatyadhaḥ

Therefore the words of the Lord ought to be held in faith by the wise, exactly as they concern true merit and demerit; one who lacks faith in them sinks downward.

Verse 26 (shiva.vayaviya.47.26)

स्वर्गापवर्गसिद्ध्यर्थं भाषितं यत्सुशोभनम् । वाक्यं मुनिवरैः शान्तैस्तद्विज्ञेयं सुभाषितम्

svargāpavargasiddhyarthaṁ bhāṣitaṁ yatsuśobhanam | vākyaṁ munivaraiḥ śāntaistadvijñeyaṁ subhāṣitam

That beautiful utterance which is spoken by tranquil, excellent sages for the sake of attaining heaven and liberation should be recognized as well-spoken.

Verse 27 (shiva.vayaviya.47.27)

रागद्वेषानृतक्रोधकामतृष्णानुसारि यत् । वाक्यं निरयहेतुत्वात्तद्दुर्भाषितमुच्यते

rāgadveṣānṛtakrodhakāmatṛṣṇānusāri yat | vākyaṁ nirayahetutvāttaddurbhāṣitamucyate

That utterance which follows passion, hatred, falsehood, anger, desire, and craving is called ill-spoken, since it becomes the cause of hell.

Verse 28 (shiva.vayaviya.47.28)

संस्कृतेनाऽपि किं तेन मृदुना ललितेन वा । अविद्यारागवाक्येन संसारक्लेशहेतुना

saṁskṛtenā'pi kiṁ tena mṛdunā lalitena vā | avidyārāgavākyena saṁsārakleśahetunā

What use, then, is a polished, gentle, or charming utterance, if it is a word of ignorance and passion, causing only the suffering of worldly existence?

Verse 29 (shiva.vayaviya.47.29)

यच्छ्रुत्वा जायते श्रेयो रागादीनां च सङ्क्षयः । विरूपमपि तद्वाक्यं विज्ञेयमिति शोभनम्

yacchrutvā jāyate śreyo rāgādīnāṁ ca saṅkṣayaḥ | virūpamapi tadvākyaṁ vijñeyamiti śobhanam

Even an ill-formed utterance, upon hearing which the highest good arises and passion and the rest are diminished, should be recognized as beautiful.

Verse 30 (shiva.vayaviya.47.30)

बहुत्वेऽपि हि मन्त्राणां सर्वज्ञेन शिवेन यः । प्रणीतो विमलो मन्त्रो न तेन सदृशः क्वचित्

bahutve'pi hi mantrāṇāṁ sarvajñena śivena yaḥ | praṇīto vimalo mantro na tena sadṛśaḥ kvacit

Even among the multitude of mantras, that spotless mantra which has been set forth by the all-knowing Shiva has no equal anywhere.

Verse 31 (shiva.vayaviya.47.31)

साङ्गानि वेदशास्त्राणि संस्थितानि षडक्षरे । न तेन सदृशस्तस्मान्मन्त्रोऽप्यस्त्यपरः क्वचित्

sāṅgāni vedaśāstrāṇi saṁsthitāni ṣaḍakṣare | na tena sadṛśastasmānmantro'pyastyaparaḥ kvacit

The Vedas together with their auxiliary sciences are established within this six-syllabled mantra; therefore no other mantra exists anywhere equal to it.

Verse 32 (shiva.vayaviya.47.32)

सप्तकोटिमहामन्त्रैरुपमन्त्रैरनेकधा । मन्त्रः षडक्षरो भिन्नः सूत्रं वृत्त्यात्मना यथा

saptakoṭimahāmantrairupamantrairanekadhā | mantraḥ ṣaḍakṣaro bhinnaḥ sūtraṁ vṛttyātmanā yathā

The six-syllabled mantra is expanded in many ways into seventy million great mantras and subsidiary mantras, just as a sutra is expanded through its commentary.

Verse 33 (shiva.vayaviya.47.33)

शिवज्ञानानि यावन्ति विद्यास्थानानि यानि च । षडक्षरस्य सूत्रस्य तानि भाष्यं समासतः

śivajñānāni yāvanti vidyāsthānāni yāni ca | ṣaḍakṣarasya sūtrasya tāni bhāṣyaṁ samāsataḥ

Whatever branches of Shiva-knowledge exist, and whatever fields of learning there are, all of these, in brief, are but the commentary upon the sutra that is the six-syllabled mantra.

Verse 34 (shiva.vayaviya.47.34)

किं तस्य बहुभिर्मन्त्रैः शास्त्रैर्वा बहुविस्तरैः । यस्योन्नमः शिवायेति मन्त्रोऽयं हृदि संस्थितः

kiṁ tasya bahubhirmantraiḥ śāstrairvā bahuvistaraiḥ | yasyonnamaḥ śivāyeti mantro'yaṁ hṛdi saṁsthitaḥ

What use has he of many mantras or of many extensive scriptures, in whose heart this mantra 'Om namah Shivaya' is firmly established?

Verse 35 (shiva.vayaviya.47.35)

तेनाधीतं श्रुतं तेन कृतं सर्वमनुष्ठितम् । येनोन्नमः शिवायेति मन्त्राभ्यासः स्थिरीकृतः

tenādhītaṁ śrutaṁ tena kṛtaṁ sarvamanuṣṭhitam | yenonnamaḥ śivāyeti mantrābhyāsaḥ sthirīkṛtaḥ

By him has everything been studied, heard, done, and duly performed, who has made firm the practice of this mantra 'Om namah Shivaya.'

Verse 36 (shiva.vayaviya.47.36)

नमस्कारादिसंयुक्तं शिवायेत्यक्षरत्रयम् । जिह्वाग्रे वर्तते यस्य सफलं तस्य जीवितम्

namaskārādisaṁyuktaṁ śivāyetyakṣaratrayam | jihvāgre vartate yasya saphalaṁ tasya jīvitam

Whoever keeps upon the tip of his tongue the three syllables 'Shi-va-ya,' joined with the syllable of salutation and the rest, his life alone bears fruit.

Verse 37 (shiva.vayaviya.47.37)

अन्त्यजो वाधमो वापि मूर्खो वा पण्डितोऽपि वा । पञ्चाक्षरजपे निष्ठो मुच्यते पापपञ्जरात्

antyajo vādhamo vāpi mūrkho vā paṇḍito'pi vā | pañcākṣarajape niṣṭho mucyate pāpapañjarāt

Whether he be an outcaste, or a person of the lowest standing, or ignorant, or even a scholar — whoever is devoted to the repetition of the five-syllable mantra is freed from the cage of sin.

Verse 38 (shiva.vayaviya.47.38)

इत्युक्तं परमेशेन देव्या पृष्टेन शूलिना । हिताय सर्वमर्त्यानां द्विजानां तु विशेषतः

ityuktaṁ parameśena devyā pṛṣṭena śūlinā | hitāya sarvamartyānāṁ dvijānāṁ tu viśeṣataḥ

Thus was it declared by the Supreme Lord, the wielder of the trident, when questioned by the Goddess, for the benefit of all mortals, and especially of the twice-born.