There is this tantalizing fragment from the nishvAsaguhya where where nandin is explaining the pa~nchabrahma as per the vaimala& saiddhAntika tradition to a v1 interlocutor
पञ्च-मन्त्रमयं देवं पञ्च-मन्त्र-शरीरिणम् |
पञ्चमन्त्र ... मन्त्र ... सदाशिवम् ||
@GhorAngirasa @goghritaM
पञ्च-मन्त्रमयं देवं पञ्च-मन्त्र-शरीरिणम् |
पञ्चमन्त्र ... मन्त्र ... सदाशिवम् ||
@GhorAngirasa @goghritaM
Unfortunately there are lacunae in the text & the next sentence is mostly lost but it seems to describe shiva's form as made up of the 5-brahma-s. nandin clearly lays out the objectives of the deployment of 5:
दीक्षा ज्ञानं च चर्या च मन्त्र-भूति-विनिर्णयम् |
मन्त्र-भूतार्थ-चर्या च रुद्र-सायोज्य-गामिनी ||
Note: mantra-bhUti-vinirNayaM: ascertaining the power of the mantra & and mantra-bhUtArtha-charyA: the practice of their actualization; the final objective is oneness with rudra.
मन्त्र-भूतार्थ-चर्या च रुद्र-सायोज्य-गामिनी ||
Note: mantra-bhUti-vinirNayaM: ascertaining the power of the mantra & and mantra-bhUtArtha-charyA: the practice of their actualization; the final objective is oneness with rudra.
A lost lAkula text explains that oneness with rudra thus:
आकृतिम् अपि परिहृत्य ध्यानं नित्यं परे रुद्रे । येन प्राप्तं योगे
मुहूर्तम् अपि तत् परो योगः ॥ The yoga by which the constant meditation in the primal rudra is established even for a muhUrta is the highest yoga. There are
आकृतिम् अपि परिहृत्य ध्यानं नित्यं परे रुद्रे । येन प्राप्तं योगे
मुहूर्तम् अपि तत् परो योगः ॥ The yoga by which the constant meditation in the primal rudra is established even for a muhUrta is the highest yoga. There are
some points of note here: if the the yoga can be established for just a muhUrta then how can it be nityam? Hence, nityam should be interpreted as constant -i.e. unbroken dhyAna for a muhUrta. If the primal rudra is आकृतिम् अपि परिहृत्य - even though devoid of form then how can a
1 attain dhyAna -i.e. visualization. Here is where early atimArga emphasizes something special: "a first person direct experience of rudra" -- dhyAna which can happen without the objective visualization of a rudra with a form. This continues via the bhairavasrotas in mantramArga
The early saiddhAntika-s saw themselves as superseding successive layers of pAshupata-s hierarchically associated them with the heads of rudra:
ईशाने शैवम् उत्पन्नं वैमलं पुरुषात् स्मृतम् ।
प्रमाणं हृदयाज् जातं वामदेवात् तु कारुकम् ॥
From the IshAna head arose shaiva (siddhAnta)
ईशाने शैवम् उत्पन्नं वैमलं पुरुषात् स्मृतम् ।
प्रमाणं हृदयाज् जातं वामदेवात् तु कारुकम् ॥
From the IshAna head arose shaiva (siddhAnta)
the vaimala arose from tatpuruSha; the pramANa arose from the heart mantra (=aghora); the kAruka (=old kAruSha, a student of lakula at mathurA) from vAmadeva.
सद्याच् च लकुलीशान्तः पञ्चभेदाः प्रकीर्तिताः । from sadyojAta rose the lakula; these are known as the 5 textual divisions
सद्याच् च लकुलीशान्तः पञ्चभेदाः प्रकीर्तिताः । from sadyojAta rose the lakula; these are known as the 5 textual divisions
ब्रह्म-विष्णु-सुरा सर्वे गणा स्कन्द-पुरोगमाः ।
ऋषयो ऽप्सरसा यक्षा नाग-गन्धर्व-किन्नराः ॥
दैत्या विद्याधरा सर्वा ये चान्ये पुर-वासिनः ।
स्थाप्य पञ्चतनुं देवम् अर्चयन्ति सदाशिवम् ॥
brahman, viShNu, all the gods, the gaNa-s led by skanda, the seers, apsaras-es, yakSha-s, snakes,
ऋषयो ऽप्सरसा यक्षा नाग-गन्धर्व-किन्नराः ॥
दैत्या विद्याधरा सर्वा ये चान्ये पुर-वासिनः ।
स्थाप्य पञ्चतनुं देवम् अर्चयन्ति सदाशिवम् ॥
brahman, viShNu, all the gods, the gaNa-s led by skanda, the seers, apsaras-es, yakSha-s, snakes,
gandharva-s, kinnara-s, daitya-s, vidyAdhara-s all these and others dwelling in the fort [of rudra] having installed the five-formed god caused sadAshiva [the supreme deity of siddhAnta] to be worshiped.
I speculatively but not without basis interpret the 2 pa~nchAkSharI-s of the pramANa tradition of the atimArga as meditations of the highest rudra-s in the sun and the Polestar:
ॐ तेजीश नमः ।
ॐ ध्रुवेश नमः ।
respectively
ॐ तेजीश नमः ।
ॐ ध्रुवेश नमः ।
respectively
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