Unknown Part of Shaivism: Where Devi Reigns Ultimate

There is a misconception about the sect of Śaivism in regards to Devī worship. In Śaivism, Devī is seen as the ultimate, just like Sadāśiva.

Sadāśiva is addressed with five heads. In Śaiva rituals, the nyāsa (ritualistic practice of mentally or physically touching various parts of the body while reciting specific mantras or sacred syllables, thus transforming a body into the deity) involves the usage of the Pañcabrahma mantras (mantras relating to the five facets of Brahman – the Supreme Self).

Sadāśiva is seen with five facets, which denote the Pañcakṛtya (five functions of Śiva in cosmic governance).

1. Sadyōjāta: Aspect of creation
2. Vāmadeva: Aspect of preservation
3. Aghora: Aspect of dissolution
4. Tatpuruṣa: Aspect of Paramaśiva related to obscuration/delusion
5. Īśāna: Aspect of Paramaśiva who liberates us; granting enlightenment

These five facets of Sadāśiva are involved in governing the universe. Hence, He is regarded as supreme.

This is why we also use the Āgamic (Āgama is Tantra) Pañcabrahma mantras to transform ourselves into Paramaśiva during a nyāsa.

The Pañcabrahma mantras of Śaiva Āgama are:

ॐ ह्ॐ ईशानमूर्धाय नमः
ॐ हें तत्पुरुषवक्त्राय नमः
ॐ हुं अघोरहृदयाय नमः
ॐ हिं वामदेवगुह्याय नमः
ॐ हं सद्योजातमूर्तये नमः

oṃ hoṃ īśānamūrdhāya namaḥ
oṃ heṃ tatpuruṣavaktrāya namaḥ
oṃ huṃ aghorahṛdayāya namaḥ
oṃ hiṃ vāmadevaguhyāya namaḥ
oṃ haṃ sadyojātamūrtaye namaḥ

Śiva's body is described as a Vidyā deha (knowledge-body). Vidyā (knowledge) here refers to mantras (this is why the Vedas, which come from the root vid, meaning knowledge, are in the form of mantras). In fact, Sadāśiva's body is referred to as 'mantra-maya śarīra', meaning a body that comprises mantras. Paramaśiva's body is made up of the Pañcabrahma mantras.

The Īśāna aspect of Sadāśiva is associated with the head, Tatpuruṣa with the face, Aghora with the chest, Vāmadeva with the region below the navel, and Sadyōjāta with the legs. Like this, we assimilate the five facets of Sadāśiva into our being to establish ourselves as Sadāśiva Himself, in complete Advaita.

However, the Pañcabrahma mantras are not attributed to Paramaśiva alone but also to Pārāśakti.

Reference from Paddhati

A Paddhati is a manual that contains the essence of the Āgamas. In the Aghora Śivācārya Paddhati, we find the verses:

daṇḍabhaṅgi nyāsaṃ

ॐ सोम् ईशानमूर्धाय उमायै नमः - मूर्ध्नि
oṃ soṃ īśānamūrdhāya umāyai namaḥ - mūrdhni

ॐ सेम् तत्पुरुषवक्त्राय गौर्यै नमः - वक्त्रे
oṃ seṃ tatpuruṣavaktrāya gauryai namaḥ - vaktre

ॐ सुम् अघोरहृदयायै गङ्गायै नमः - हृदये
oṃ suṃ aghorahṛdayāyai gaṅgāyai namaḥ - hṛdaye

ॐ सिम् वामदेवगुह्याय गणाम्बिकायै नमः - गुह्ये
oṃ siṃ vāmadevaguhyāya gaṇāmbikāyai namaḥ - guhye

ॐ सम् सद्योजातमूर्तये अम्बिकायै नमः - पादयोः
oṃ saṃ sadyojātamūrtaye ambikāyai namaḥ - pādayoḥ

Daṇḍabhaṅgi refers to the body, which we will be consecrating. The body is equated to a stick (daṇḍa) with different parts (aṅgas) that will be consecrated as per the pertaining deity.

Here, we consecrate ourselves as Devī, using various facets of Pārāśakti, namely Umā, Gaurī, Gaṅgā, Gaṇāmbikā, and Ambikā.

Why Do We Perform Devī Nyāsa as a Śaivite?

In every Śiva temple, we find an independent shrine for the Śakti of Paramaśiva. For example, we find an independent shrine for Apītakucāmbā in the Arunācaleśvara temple.

When we offer a ritual to Devī here, we incorporate the Śaiva Nyāsa for Devī as described. Remember that we do the Śaiva Nyāsa here and not that of Śrī Vidyā for Pārāśakti.

In Malaysia itself, most of the homas and pūjās done in Devī temples are as per Śaiva Āgamas, from my observation.

So, in Śaivism, we accept Pārāśakti as being Parabrahman, who governs the entire cosmos through the Pañcakṛtya (five modes of action associated with the five facets).

Gaṇapati and Subrahmaṇya as The Absolute Reality

Image: Pañcamukha Gaṇapati in Permaipura Mariamman temple, Bedong, Kedah, Malaysia

We have the unique Pañcabrahma mantras for both Lord Gaṇeśa and Subrahmaṇya too. In other words, Lord Śiva, Devī, Gaṇeśa, and Subrahmaṇya can be worshipped as the supreme, who perform the five modes of action in governing the cosmos in Śaiva Tantra.

As we perform the Nyāsa, we too establish ourselves in the state of Advaita and reverberate with the truth of Ahaṃ Brahmāsmi – "I am Brahman (God)."

So, do not submit to proclaiming Śaivites who disregard Devī. Even if fanatical, a true Śaivite will, at most, only regard Devī as another manifestation or expansion of Śiva, and not as an inferior deity.

Pañcabrahma mantra in Vedas

The Āgamas are seen as an application to the Vedas. Hence, the Pañcabrahma mantras are originally found in the Vedas. They appear in the Taittirīya Āraṇyakam of Kṛṣṇa Yajur Veda. This refers to the part of Yajur Veda traditionally learned in the forest region.

The Sadyōjāta, Vāmadeva, Aghora, Tatpuruṣa, and Īśāna mantras, as per the Vedas, are found in this part of the Vedas.

Video: My student Shravanthi reciting the Yajur Veda portion which reveals the Pañcabrahma mantras.

These Pañcabrahma mantras of the Vedas are actually used during the offering of Dīpārādhanā (ārati) to the deities during pūjā.

So, these five-facet mantras can be used for Pārāśakti, Gaṇeśa, and Subrahmaṇya, and not just for Lord Śiva alone during pūjā.

Also Read:

(1) How are Vedas and Agamas two sides of the same coin