'NamaH Shivaya' VS 'Shivaya Namaha' : Difference And Significance
The variations within the Pañcākṣarī have opened forums over the net, catalysing debates and discussions on the significance of these variations and their usage.
Origin of the 5-syllabled mantra
The mantra 'Namaḥ Śivāya' finds place in the 5th chapter of the 4th khaṇḍa of the Taittirīya Saṁhitā of the Yajur Veda. This portion is commonly referred to as the Rudra Praśna or Śrī Rudram. It is a very powerful portion of the Vedas and is recited in all established Śaiva temples.
Image: The 6th line from the 8th Anuvāka of Rudra Praśna reveals the mantra.
When Śivācāryas Started Using 'Śivāya Namaḥ'
At one point in time, the mantra was altered to become 'Oṁ Śivāya Namaḥ' instead of 'Oṁ Namaḥ Śivāya'. This is why the experts and teachers of Śaiva Āgama always use 'Śivāya Namaḥ' and not 'Namaḥ Śivāya'. The reason for this will be explained now.
Origin of the Vedas
The Vedas hold their own dimension in the hierarchy of ancient scriptures. The Vedas were not composed; they are referred to as apauruṣeya (not of human origin). The universe is made up of vibrations. Vibration equates to sound energy. It is sound that gives the entire cosmos its geometry. Sound is the skeleton that gives the universe its body.
The Ancient Sages and the Revelation of Mantras
The ancient sages (ṛṣis) who walked the Earth were engaged in deep penance (tapas), which enabled them to gain access to the infinite knowledge and truths of the cosmos. They were able to download these truths in the form of sounds (mantras) that they received and envisioned.
The collection of these mantras is what we refer to as the Vedas. As such, these mantras denote the very blueprint of the cosmos. The Vedas are learned and realized through recitation. Since the ṛṣis realized the truths through these mantras, the same sound formulae must be replicated for one to attain the realization conveyed by the Vedas.
Therefore, the Vedas have strict rules pertaining to their recitation, out of which svara (intonation) is of prime importance.
The Svara of the Pañcākṣarī
Since the Pañcākṣarī mantra comes from the Vedas, its utterance—‘Namaḥ Śivāya’—is bound to a particular svara. One cannot add personal rhythm or tune to it. Hence, Śivācāryas resorted to using the Pañcākṣarī as 'Śivāya Namaḥ' instead.
Śaivites also incorporate bīja mantras such as Hāṁ into the Pañcākṣarī:
🔹 Oṁ Hāṁ Śivāya Namaḥ
🔹 Oṁ Hāṁ Hauṁ Śivāya Namaḥ
The effect or purpose of the mantra remains undisturbed. In simpler terms, this method avoids the svara complexity when reciting the mantra.
The Flaw in Common Belief
The Pañcākṣarī mantra is generally believed to appear only in the Rudra Praśna. However, it actually appears in other parts of the Vedas as well!
Here is the surprise: The mantra also appears as ‘Śivāya Namaḥ’!
‘Śivāya Namaḥ’ is found in the Taittirīya Āraṇyaka of the Yajur Veda.
Video: Recitation of Anuvākas 16–25, 10th Praśna of Taittirīya Āraṇyaka, Yajur Veda by my student Robinson. You can find the verse 'Śivāya Namaḥ' here.
Very few Śaivites are aware that both 'Namaḥ Śivāya' and 'Śivāya Namaḥ' are indeed present in the Vedas. Both forms have their svaras, confirming their authenticity and validity within Vedic tradition.
Altering Mantras Preserves the Influence of Svaras
For the sake of argument, let us pretend that 'Śivāya Namaḥ' does not exist in the Vedas. Even in such a case, this would not justify reciting 'Śivāya Namaḥ' without svaras.
Traditionally, the Vedas were learned and mastered through 11 methods of recitation. In these 11 methods, the words of the mantras are strung and recited in a complex sequence to preserve their integrity.
For example, let us consider Ghanapāṭhaḥ—the most complex among the 11 styles of Vedic recitation:
tat (1) savitur (2) savitur (2) tat (1) tat (1) savitur (2) vareṇyam (3) vareṇyam (3) … and so forth.
This demonstrates that the arrangement of words in a mantra is not arbitrary—it follows precise sonic and vibrational patterns that must be preserved.
Image: A portion of rudram in Ghanam mode. Here, when the words are strung in a particular pattern, we do recite 'shivaya namaha' as well.. ( represented as shivaya namo in script. namaH becomes namo under a grammar rule )
Video: 8th Anuvāka of Rudra Praśna in Ghanam mode by my student Śravaṇthi and me.
Whether one chants 'Oṁ Namaḥ Śivāya' or 'Oṁ Śivāya Namaḥ', both carry the same potential and significance. There is no difference in their power or essence.
Today, those who hold the Vedas closer to their hearts typically use 'Oṁ Namaḥ Śivāya', while those who follow the Śaiva Āgamas prefer 'Oṁ Śivāya Namaḥ'.
On a personal note, I believe that we are permitted to take a mantra from the Vedas and use it without strict adherence to svara. In my view, svaras matter when reciting an entire verse, but they may not be as crucial when using just a few words from a specific verse or stanza.
Good to know this bit. Love your work. Dr Pillai advocates both forms and additionally shares that the sequence 'Shivay Namah' works better if the purpose is to prioritise enlightenment and health benefits.
Good to know this bit. Love your work. Dr Pillai advocates both forms and additionally shares that the sequence 'Shivay Namah' works better if the purpose is to prioritise enlightenment and health benefits.
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