KALAGNI RUDRA

Translated and composed by VDN Rao

This Krishna Yajurveda sambhadha Brahma Jnaana Saadhana bhuta bhasma dhaarana vishesha vidhi be described. This laghupanishad is  of Sanat Kumaara and Kaalaagni Rudra madhya prashnottara varnana-  tripundra dhaarana vidhi jigjnaasa-Shambhava vrata naamaka tripundra vidhi pratipaadana and the Shiva Rupa jnaana.

Stanza one

Atha Kaalaagni Rudropanishadah Samvartogni rishiranushthupcchhandah Shri Kaalaagni  Rudro Devataa Shri Kaalaagnirudra preetyarthe viniyogah/

This Kaalaagni Rudropanishad’s be as of Samvarkaaagi,anushthup chhanda and and Kaalaagni Rudra  as Devata.

 Stanza Two

Atha Kaalaagni Rudram Bhagavantam Sanatkumaarah prapaccha adhohi bhagavanstripundra vidhi satatvam ki dravyam kiyatsthaanam kati pramaanam kaa rekhaah ke mantraah kaa shaktih kim Devatam kah kartaa ki phalamiticha/

Once Shri Sanat kumaara had appoached Bhagavan Kaalaagni Rudra Deva and requested  the Tripundra  vidhi or of set mark consisting of three streaks bhasma, sthaana or place ,  pramana or aakaara, rekhaas and while doing so which mantra be recited- which Shakti and Devata be of the phala prada

Stanza Three

Tam hovaacha   Bhagavankaalaagni Rudrah yad dravyam tadaagneyam bhasma sadyojaataadi panca brahma mantrey parigruhaagniriti bhasma vaayuriti bhasma sthalamiti bhasma vyometi bhasmetyanaabhimantrya  maanastoka iti samudhutya masa no mahantamiti jalena samsrujya ‘Panchaakshara Japa Mahatmya’and ‘Dhyana Yajna’ triyaayushamiti shiro lalaata vakshah skandheshu kriyaa ushair trayambikaistri shaktibhi siryatrinnorakhaah prakurvat vratamecchhambhavam sarveshu vedeshu vedavaadibhiruktam bhavati tasmaattasmaacharenmumuksharna punarbhabaaya/    

On hearing this supplication, Bhagavan Kaalaagni Rudra explained to Sanat Kumara: Tripundra dravyam be of agnigotra bhasma maatra. This bhasma be while ‘Sadyojaataadi’ mantra -panchabrahma mantra pathana  and dhaarana.. Agniriti bhasma, Vaayuriti bhasma, Samiriti bhasma, Jalamiti bhasma, Sthalamiti bhasma while thus Pancha bhutaadi mantra yukta, Abhimantrata yukta ‘Maanastoke’ mantra be recited whila be of anguli-‘ Maano mahan’ mantra with jala prokshana- ‘Tri aayusham mantra’ be recited or ‘Trayamjakam yaja mahe’ mantra while reciting three rekhas .

[Linga Punana explains on 1. Bhasma 2. Padma Purana on Rudrahshas 3. Preface to ‘Lingaarchana’ vidhana 4.‘Panchaakshara Japa Mahatmya’and ‘Dhyana Yajna’]

1. Significance of Bhasma: Bhagavan Shiva further analysed the significance of Bhasma which was product of Agni Karyaas like daily homas and Yagnas; the burning of ‘Sthavara Jangamaas’ by Fire would result in Ash:
   Bhasmattadvihitam Sarvam Pavitramidamuttamam,Bhasmaanaa Veeryamaasyaaya Bhutaani parishanchati/
   Agnikaaryam cha yah krutwaa karishyati triyaayusham,Bhasmanaa mama veeryena muchyatey Sarva kilbishey/
   Bhaasatey –tyeva yadbhasma shubham bhaavayatey cha yat,Bhakshanaat Sarva ;paapaanaam bhasmeyti parikeertitam/
   Ushmapaah Pitaro Jneyaa Devaa vai Somasambhavaah,Agnishomaatmakam Sarvam Jagarsthaavara jangamam/
   Ahamagnirmahaa tejaah Somaschaishaa Mahaambikaa, Ahamagnischa Somascha Praktrutyaa Purushah Swayam/
   Tasmaadbhasmam Mahaa Bhaagaa madveeryamiti chochyatey,Swarveeryam vapushaa chaiva dhaarameeti vai sthitaya/
   Tadaaprabhruti lokeshu rakshaarthamashubheshyucha/ Bhasmaanaa kriyatey raksha sutikaanaam ruheshucha/
   Bhasmasnaana vishuddhaatmaa Jita Krodho Jitendriyah,Matsameepam Samaagamya na bhuyo vinivartatey/
   Vratam Pashupata yogam kapilam chaiva nirmitam,Purvam Pashupatim  hyetannirmitam tadanuttamam/
   (Uttama Bhasma is produced by the scorching of the wood of trees and other materials of Nature. Shiva stated that by way of  Bhasma, he carried his virility to human beings. Bhasma generated by Agni Karyaas while reciting the Mantras like ‘Triyaamshu’ is basically is the bye-product of Shiva’s ‘veerya’ and demolishes all kinds of Sins. This ‘bhasita’ or the radiant  product  emerges from Shiva’s Body and is responsible for the Bhakshana of Mahaa Paapaas and hence it is called Bhasma. Mahadeva futher explained that the word ‘Ushmapa’ or hot and burnt material is ‘Pitreeshwar’ or the material consumed by the Lord of Pitraas, while Devataas consume Amrita or Soma Rasa; Agni is of Soma Swarupa; Shiva is Agni and Soma rupi is Devi Ambika; Shiva is Purusha and Ambika is Prakruti. This is the reason why Bhasma is called Shiva’s veerya as his Veerya is generated  from Shiva’s body. Thus Bhasma destroys Evil and Inauspiciousness / ‘Ashubha’ anywhere especially in households; any person taking a bath and applies Bhasma is stated to be eligible for performing the Sacred Paashupata Vrata Kapila Yoga and is assured of Bandha vimochana or the shackles of Samsara to Shiva Loka. If a person resorts to Bhasma Snaana and performs Shiva Dhyaana, then thousands of ‘Akaryas’ or misdeeds get destroyed like Agni burns off immoralities and turpitude. Application of Bhasma after Snaana and Shiva Dhyaana three times a day would fetch ’Gaanapatya’; if that person performs Shiva Worship at Smashaana or burial grounds along with the observance of the above deeds viz. Pavitra Snaana-Bhasmaalankarana-Shiva Dhyana and worship thrice daily would secure Ashta Siddhis of Anima-Garima, Vasitya etc. Performance of Kamika Vrata and Pashupata Vrata before Shiva Linga without the impact of Shadvagraas, Rajo-Tamogunaas and perfect equanimity besides the prerequisites of Snaana-Bhasma-Dhyana- Puja-Naivedyas etc. would qualify Kalpaanta Rudra Prapti. Maha Deva further  stated that He had originally scripted Srishti without Lajja (Shame), Moha (Attachment), Bhaya (Fear) and such aberrations. Even now all Beings including Devas, Munis and human beings are born naked since no person could become Jitendriya, since features like Kshama (Forgiveness), Dhairya  (Courage), Ahimsa or Non-Violence, Vairagya or Other-Worldliness constitute the most superior Vastras. Thus any mocking, criticism, protests and curses against Mahatmas and Siddhhas caused by Ahamkara (Ego) and Ignorance would tantamount to ‘Maha Paapaas’ attracting the wrath of Maha Deva even against Saptarshis who were cursed back by him, while their curses against Shiva proved to be boons to the Universe since Shiva Lingas were manifested for promoting Bhakti  in the Trilokas as sure means of Shiva Prapti.
2. In a congregation of Brahmansas, Veda Vyas explained the significance of ‘Rudrakshas’, their origin and methodology of wearing them. A person wearing a Rudraksha Mala with Brahma-grandhis and performs Japa-Daana-Stotra-Mantra-Deva Puja or any other propitious Task is stated to have executed the best possible worship ever. In Satya Yuga of the yore, a fearful Danava named Tripura had Brahma Deva’s boons of invincibility against Devas and harassed them besides all virtuous human beings, Sages and other species. When Devas approached Maha Deva and described the atrocities perpetrated by the Asura, Shiva got perturbed and pulled out his powerful ‘Aajagava’ Dhanush and despatched his ‘Vikaraal’ named arrow and from his Divya Drishti (Celestial Vision) tracked Tripura down after extensive battle and killed him finally. In this tedious task, Maha Deva sweated profusely and the skin moisture of Maha Deva got materialised as a huge Tree of Rudrakshas (Eyes of Rudra). As Kartikeya asked Maha Deva about the significance of the Seeds of the Tree, the latter described that wearing a mala (garland) of Rudrakshas bestowed auspiciousness and acted like a shield against diseases, poverty, unhappiness, and discontentment in life. Those who wear Rudrakshas would immediately assume the personality of confidence, equanimity and maturity. If one wore Rudraksha on his head and died, the person concerned would immediately break the cycle of rebirths and secure salvation.
   Eka Mukhi’ symbolises Shiva and its Ruling Planet is Surya recommended to wear on Mondays for power, wealth and fame to ward off heart diseases and its Mantra is stated to be ‘Om Namah Shivaaya Om Hreem Namah’; ‘Dwi Mukhi’ symbolises ‘Ardha Naare -eswara’ or Shiva and Parvati with Moon as the Ruling Planet recommended to wear on Mondays for mental peace and mystic powers and its Mantra is ‘Om Namah’; ‘Tri Mukhi’ symbolises Agni and the Ruling Planet is Mars, recommended for wearing on Mondays for Physical Health, Knowledge and Divine Powers and its Mantra is: Om Kleem Namah/ Om Namah Shivaaya Namah; ‘Chatur Mukhi’ Rudraksha symbolises Brahma and the Ruling Planet is Mercury best worn on Mondays for curing paralysis, nervous tension and mental diseases and its Mantra is : Om Hreem Namah; the ‘Pancha Mukhi’ symbolises Rudra and the Ruling Planet is Jupiter affecting Liver, Kidneys, diabetes and obesity, meant for elimination of enemies and the Mantra is: Om Hreem Namah- it is stated that apart from the wearing of Ekamukhi, Pancha Mukhi is also rated high for wearing; The ‘Shashtya Mukhi’ symbolises Kartikeya and the Ruling Planet is Venus (Shukra) meant for attaining Concentration, Confidence, Succcess and Family life and for the benefit for reproductive organs while the relevant Mantra is Om Hreem Hroom; Maha Lakshmi symbolises the ‘Sapta Mukhi’ and the Ruling Planet is Saturn meant to cure muscular pain and impotence which is to be borne with red thread as the desired objectives are prosperity and well being and the relevant Mantra is Om Huum Namaha; the ‘Ashta Mukhi’ Rudraksha symbolises Ganesha and the Ruling Planet is Rahu aiming at concentration and business tactics normally preferred by Vaishyas and sought to set right lung disorder and skin problem and the Mantra is Om Ganeshaya Namhah; the ‘Nava Mukhi’ Rudraksha symbolises Durga and the Planetary Head is Kethu, bestowing courage, destruction of enemies and capacity to strike back and is meant for relief body pains and lung-bowel disoders, relevant Mantra being Om Hreem Hum Namah; the ‘Dasa Mukhi’Rudraksha worn on Sundays represents Maha Vishnu symbolising Ten Avataras, pacifying all the ill-effects of Nine Planets and destroying Evil Spirits like Piscachas, Goblins, Thieves etc.the relevant Mantra being Shri Narayaneya Shri Vaishnavey Namah; Like the Eka Mukhi and the Pancha Mukhi, the Ekadasha Mukhi Rudraksha is also reckoned very potent and useful representing Ekadasha Rudras (also stated alternatively as symbolising Hanuman) bestowing knowledge, Yoga and devotion as also procecting neuro-physiology if worn on Mondays by reciting the Mantra viz. Om Shri Rudraaya Namah; the ‘Dwadasha Mukhi’ Rudraksha symbolising ‘Dwadasha Adityas’with Surya as the Ruling Planet bestows Kingships, Leadership, courage and self-confidence, granting excellent health and great success in Life; Wearing the ‘Trayodasha Mukhi’ Rudraksha symbolising Indra and Kamadeva with Venus as the Ruling Planet provides unmistakable pleasures of life and even hypnotic powers and a ‘Chaturdasha Mukhi’ Rudraksha which is stated to  be a rarity is of the class or standing of Eka Mukhi, Pancha Mukhi and Ekadasha Mukhi and represents Maha Deva Himself with Saturn as the Ruling Planet and providing the most contented Life in ‘Iham’(the Present) and ‘Param’ (After-Life) as it has to be worn by reciting the Mantra: Om Namah Sivaaya. It is said that close contact zg of Rudrakshas with body parts like head, neck, heart, and hands protect the persons with medical values from depression, stress, diabetes, cancer, heart / blood related diseases!]
3. As Rishis asked Lomaharshana Maharshi as to the Procedure of Lingaarchana or Worship the Shiva Linga, the Maharshi stated that once Devi Parvati also enquired of  the same and Shiva Himself revealed the Procedure: To start with a devotee of Shiva should purify himself by a ‘Shuddha Snaana’ or a formal bathing and three kinds of Snaana were mentioned viz. Varuna Snaana, Bhasma Snaana and Mantra Snaana. Casual or normal Snaana was insignificant and would have no impact whatso ever; the devotee has to first concentrate and keep Shiva in the ‘dhyaana’/sincere and targetted focus and then resort to prayer to Suryan Deva, utilise  materials like Mrittika, cowdung, tila, pushpa, bhasma and kusha and apply ‘Mrittika’ (Earth) or  along with water and recite the Mantra :Udgataasi vartaahena and clean up the body parts; while applying gobar or cow dung, the Mantra to be recited would be Gandhaa -dwaaraam dhuraadharshaam nitya pushtaam kareeshineem and so on. Then clean up the body by downing it  in the water body a few times and then change the unclean Vastra to a dry and clean Vastra, recite prayers to Surya-Chandra-Agni and Varuna. With pre-collected water in a shankha or conchshell or atleast in a bowl of Kushaa, then perform three ‘Aachamanas’ or sips of spoonful of water while reciting the Mantra:
   Apavitrah pavitrovaa sarvaavasthaangatopiva, Yassmaret Pundareekaahsham sa bahyaantaraa suchih/
   This would be followed by the  Aghamarshana Mantras viz.
   Rutamcha Satyam abheedaat tapasodhyajaayata
   tato raatrasya jaayataa tat Samudro Arnavaha/
   (Even before meditation, the self-illuminated Para Brahma created Truth that dispelled darkness and further on the Oceans); Thereafter perform ‘Punaraachamana’with the water from the shankha or the bowl made of kusha grass as the case that may be.
   This would be followed by initiating  ‘ Manasika or ‘Pratyaksha’ Abhisheka of Linga with the Invocation of  Trayambika Mantra and its explanation
   Om Trayambakam yajaamahe sugandhim pushtivardhanam,
   Urvaarukameva bandhanaat Mrutyormuksheeya Maamrutat/
   (OM, Tryambakaam or Three Eyes or Three Ambaas of Lakshmi-Gouri-Sarasvati ; Yajaamahe or we sing your glory; Sugandhim or of fragrance of knowledge- strength-presence or of knowing-seeing-and feeling of His deeds; Pushtivardhanam or may the Creator promote our well-being; Urvaarookam or deadly diseases or Adhibhoutika-Adhiyatmika-Adhi daivika; eva: types; bandhanaan or overpowered; Mrutyor -meeksheeya or do deliver us from death; Maamrutaat: kindly bestow to us the rejuvenating Amritam or Nectar). The Mantra of  Rudrena Pavanaanena twaritaakhyena Mantravit etc. is recited while initiating the Abhisheka and performing Dhyana or meditation of Pancha Mukha Shiva; thus the Snaana- Aachamana-Dhyaana is performed, before taking up Sandhyopasana, Gayatri Japa, and Pancha Yagnaas. The Pancha Yagnas comprise Deva Yagna, Manushya Yagna, Bhuta Yagna, Pitru Yagna and Brahma Yagna; Devas are pleased by Agni Homas; Manushyas are pleased by Bhojana-Dakshinaas to worthy Brahmanas; Bhutaas are pleased by Sacrifice of ‘Bali Vaishvadeva- Anna’, Pitru Devas are pleased by Shraadhhas and Tarpanaas, and Brahma Yajna is performed by way of ‘Swaadhyaaya’ or Recitation of Vedas and Scriptures. Thus Homas are an integral part of Rudraabhisheka.  
   Maharshi Lomavarshana now described the actual Procedure of Rudraabhisheka as follows: The Brahmana desirous of the Abhisheka should then perform Pranaayama after aligning his physical Limbs with Pranava Swarupa of Pancha Mukha Maha Deva. He should clean up the area and decorate the surroundings of Shiva Linga with Gandha and Chandana, sprinkle water on the Prokshya-Arghya-Paadya and Achamaneeya Patraas  or the vessels with which to perform the Lingaabhisheka; apply chandana around the Paadya Patra as Pranava Mantra is recited; fill up with the ‘Churna’or the powder mix of Karpura (Camphor), Jaati Kankola, Tamala etc.; sprinkle the mix of‘Kushaagra’or the top of Kusha grass, rice grains, and pour the mixture of water and  Bhasma or Sacred Ash -the left over of previous Agni Homas- in the Prokshani Patra utilised for scattering water; keep reciting Rudra Gayatri viz.
   Om Tatpurushaya Vidhmahe Maha Devavaaya dhimahi tanno Rudra prachodayaat/
   also the Panchaakshari Mantra viz. Om Namassivaaya/ and perform Anga Nyasa and Karanyasa ie alignment of the Mantras and the Body Parts as also the Mantras and  hand fingers aong with the water from the Prokshana or water-sprinkling vessel. While Nandi Deva is seated in the vicinity of the Shiva Linga, the Karta of the Abhishekam would concentrate on Parama Shiva with his Physical Splendour akin to Agni Deva; the Tri Netra, the ‘Aabharana Bhushita’ or the Well- Ornamented One and the Sowmya Rupa.
   The Karta would  propitiate Shiva, besides Ganesha, Skanda and Devi Parvati with fragrant flowers and set these Devatas in different directions around the Shiva Linga.  The devotee would arrange a Padma Pushpa before the Linga and visualise each of the ‘dalaas’ of the Lotus as  representative of various Siddhis; the Purva dala or of Purva Disha or the Eastern Side would represent Anima Siddhi, the Dakshina dala as Laghima Siddhi, the Paschima dala as Mahima Siddhi, the Uttara dala embodying the Prapti Siddhi, the Nirruti dala as Praakaamya Siddhi, the Vayavya dala as Ishatwa Siddhi and Agneya dala as Vashitwa Siddhi.[Refer to last Paragraph of the Chapter on Ashtaanga Yoga afore-mentioned].The Padma Pushpa’s stem is stated to be the Soma Deva; the middle portion of the stem is stated to embody the Surya Deva while the lowest portion would represent Pavaka Deva. Then Shiva be seated at the Center firmly; He  would be seated as Sadyojata Shiva with the Mantra of Vaamaa Deva; Rudra Gayatri is seated with Aghora Mantra; and Ishana is seated by reciting
   Ishaanassarva Vidyaanaam Ishwarassarva Bhutaanaam
   Brahmaadipatih Brahmanoddhi Patih Brahma Shivomey astu Sadaa Shivom/
   Then the devotee should worship Shiva Linga with Paadya-Arghya-Achamanaas; perform Snaana with Gandha-Chandana; implement formal Snaana with Pancha-Gavya or of Cow’s Five Bye Products; carry out Abhishka with Ghee, Honey, Sugar, Pavitra Jala along Pranava Naada. There after, clean up the residues of the Abhisheka material on the Linga with a clean cloth and decorate the Linga with flower garlands comprising fresh flowers like Jaati, Champaka, Kapura, Kannera, Chameli, and Kadamba.The Abhisheka Karta would further  execute nyaasa or alignments with his body parts and the accompanying Sadyojaataadi Mantra Recitations; he should execute Abhishka with the water from Golden or Silver or Copper vessels with a variety of ‘Patraas’ or Leaves of Kamala, Palasha etc.and  of Pushpaas. Group recitations of Namaka-Chamaka Rudras and Mahayaasaas would literally electrify the atmosphere of Devotion.
   Intonations of various other Mantras and Hymns like Pavamaana, Vaamakena, Nila Rupa, Shri Sukta, Purusha Sukta, Ratri Sukta, Hotaara, Atharva, Shanti Sukta, Aruna, Vaaruna, Veda Vrata, Bruhadrachandra, Virupaaksha, Skanda, Shata Rudra Shiva, Pancha Brahma Sukta would indeed transport the Vaktaan( Reciters) and the Shrotaas (Listeners) to the heights of Kailasa and demolish the sins of all concerned! After the Abhishekas, the Karta should perform ‘Punaraachamana’, repeat the worship with Gandha-Pushpa-Dhupa-Deepa-Naiverdyas as also decorate the Shiva Linga with Mukuta-Chhatra-Bhushana-Tamboola-Stotra-Japa-Pradakshina and ‘Atmaarpana Yukta Saashtaanga’ or Complete Surrender.
4. As Devi Parvati desired to comprehend the meaning of the Panchaakshra Mantra of Om Namasshivaaya, Parama Shiva explained the back ground: when the Universe became extinct at the Time of Pralaya, only he was present as Narayana who floated on the Great Water Surface as the Unique and Supreme Being. As he was thus lying on water, there sprouted a Lotus from his navel and on top of the stem emerged Brahma who desired to initiate ‘Srishti’ (Creation). He created ten ‘Manasa Putras’or Mind-Born Sons, but prayed to the Supreme Being ie. Maha Deva to empower him with Shakti to take up the exciting task of formal Creation. Then the latter provided ‘Upadesha’(instruction) to Brahma and in turn Brahma gave the Upadesha to his sons who did sincere Tapasya by the recitation of the Panchakshari for thousands of years, consuming only air and nothing else. Shiva was pleased with the meditaton and keeping in view the ‘Loka Kalyaana’ or Universal Welfare explained the purport of the Mantra, its Rishi, Devata, Shakti, Nyasa, Viniyoga and its Sampurna Swarupa or its Full Form:
   Omityekaashram Mantram sthitah sarvagatah Shivah, Mantrey shadaksha –rey sukshmey panchaakshara tavuh Shivah/
   Vaachya vaachaka bhaavena sthitah saakshaat- swabhaavatah, Vaachya Shivah prameyaatwaan Mantrastadvaachakah smritah/
   Vaachya Vaachaka bhavenamanaadih samsthitastayo, Vedi Shivaagamey vaapi yatra yatra Shadaksharah/
   Guhyaadguhyataram saakshaanmoksha Jnaanamanuttamam, Asya Mantrasya vakshyaami Rishicchandodhi Daivatam/
   Beejam Shaktih Swaram varnam sthaanam  chaivaaksharam prati, Vamadevo naama Rishih Panktiscchanda udaatdhrutah/
   Devataa Shiva yevaaham Mantrasyaasya varaananey, Nakaaraadeeni beejaani Panchabhuta -atmakaanicha/
   Atmaanam Pranavam viddhi Sarvavyaapinamavyayam, Shaktistwameva Deveshu Sarva Deva Namaskrutey/
   Twadeeyam Pranavam kinchin –madeeyam Pranavam tathaa, Twadeeyam Devi Mamtraanaam Shakti bhutam na shamshayah/
   Akaarokaaramakaaraamadeeyo Pranavey sthitaah, Ukaaramcha Makaaramcha Akaaramcha kramenavai/
   Twadeeyam Pranavam Viddhi Trimaatram Pluta- muttamam, makaarasya ssarodaatta Rishi Brahmaa sitam Vapuh/
   Chhando Devi Gayatri Para -maatmaadhi Devataa, Udaattah Prathamastudwacchaturyascha dwiteeyakah/
   Panchamah Swaritaschaiva Madhyamo nishadhah smrutah, Nakaarah peeta varnascha sthaanam urva mukham smrutam /
   Indriyodhi Devatam Gayatri Goutamey Rishih, Makaarah Krishna varnosya sthaanam vai Dakshinaamukham/
   Chhandonushtup Rishischaatri Rudro Daivata-muchyatey, Shikaaro dhumra varnasya sthaanam vai Paschimam Mukham/
   Vishvaamitra Rishistrishthup cchando Vishnustwa Devaam, Vakaaro Hema varnasya sthaanam chaivottaram Mukham/
   Brahmaadhi Devatam cchando Brihati chaangiraa Rishih,Yakaaro  raktavarnascha Sthaana murdhvem Mukham Viraat/
   Cchando Rishirbharadwaajah Skando Daivatamuchyatey, Nyaasamasya pravkshaami sarva siddhikaram Shubham /
   (This Unique Single Akshara Mantra OM  is firmly embedded in Shiva; this Mantra of six letters viz. Om Namah Shivaaya is actually considered as of Five Aksharas; from the view-point of ‘Vaachya’ and ‘Vaachaka’, Shiva is the Vaachya or the Target or He who is sought after and Vaachaka is the means to achieve the Vachya, viz. the Mantra; wherever the Mantra is recited there is Shiva; in fact the Mantra is the Essence of Vedas; the Vidwans who recite the Panchakshari as continuous Japa are sure to attain Moksha. This Parama Vidya is indeed of Shiva’s heart. The Rishi, Chhanda /Prosody, Devata, Beejam and Shakti of the Panchaakshari Mantra is as follows: Vama Deva is the Rishi, Pankti is the Cchanda, Shiva Himself is the Devata, Nakaaraadi Pancha beejas are Pancha Bhutaas; Pranava swara Om is Shiva’s Supreme Soul and also the Shakti. Each letter of the Mantra is distinguished wih the Rishi-Chhanda-Deva-Shakti-Beeja combination). Then as prescribed, the Anga Nyasa and Karanyasas should be performed before taking over the Mantra Japa. The person who is practising the Panchaakshara Mantra has to perform ‘Pranaam’or sincere salutation to his Guru with ‘Shraddha’by way of Maanasika- Vaachaka or Uccharana-Karma vidhaana or with purity of mind,  humility of voice and perfection of deed and then take over the possession of the Mantra from the  Guru at a Place of cleanliness, at an ideal time when Grahas, Nakshatras and Yogaas are well-placed.
   The Japa has to be performed with eqanimity of mind, full control of Indriyas-both Karmendriyas and Jnaanendriyas and of extreme concentration fixed at the targetted Shiva Maha Tatwa. It  is stated that ‘Upaashyu Japa’ or slowly rendered Japa is hundred times superior and effective that Japa Yajna; when any Japa or repetetive recitation of a Mantra is performed, then that Japa is called ‘Vaachaka’or vocal in kind; the Upanshu Japa has slight lip-movement; but Japa of the best is called ‘Maanasika’ when only mind and thought are at work. Indeed any of the above types of Panchaakshari Japa done with unflinching concentration by aligning Parama Shiva and the Self would definitely yield Siddhis. But mere japa of the Panchakshari wthout securing the balance of mind and target are of no avail. Without ‘Sadaachaara’ or of Self Regulaton and Good Observance of Morality and Virtue, any amount of Japa would be fruitless:
   Yasmaadaachaara heenasya Saadhanam nishphalam bhavet, Aachaaram Paramo Dharma Aachaarah Paramo Tapah/
   Aachaaram Paramo Vidyaa Aachaarah Paramaa Gatih,  Sadaachaaravataam Pumsaam Sarvatraabhayam bhavet/
   Aachaara heenaanaam  Sarvatraiva bhayam bhavet,Aachaara heenah Purusho Lokey bhavati ninditah/
   (Without Aachara and good conduct, any kind of Sadhana or Endeavour is neither possible nor fruitful since Aachaara is the prerequisite of any virtious deed; Aachara is the Parama Dharma, the Parama Tapas, Parama Vidya and Parama Gati or way of Life. Persons of Aachara have access to every thing that is right where as those without Aachara are either afraid, misguided or suspected). In the same context, Maha Deva emphasised to Devi Parvati the utmost significance of performing ‘Trikaala Sandhyopaasana’and recital of Gayatri Mantra daily. Sandhya Vandana ought not to be discarded at any cost or provocation of the ‘Shadvargas’ of Kaama-Krodha-Lobha- Moha- Mada-Matsaras. A Brahmana loses his Brahmanatwa as soon as he ceases to observe this ‘Daily Niyama’ or Regulation mandatory to a Brahmana. Parama Shiva further underlined the basic principles of Virtue viz. Truthfulness :
   Yatsatyam Brahma ityaahurasatyam Brahma dushanam, Anrutam Parusham Shathyam Paishunyam Paapa hetukam/
   Paradaaraanparadravyam Parahimsaam cha sarvadaa, Kkachicchaapi na kurvati Vaachaa cha Manasaa tathaa/
   (Refrain from ‘Asatyam’ or speaking lies: Truth is Brahma and  Asatya is as bad as ridiculing Brahma himself; haughtiness, wickedness, slandering are all germinators of depravities and derelictions. Para Daaraa, Para dravya, Para himsa and such other immoralities are not even thought of, let alone done. Shiva was emphatic about the observance of Varnaashrama Vidhana. Brahmanas should never take food without taking bath, nor performing Japa, Agni Karya, and such deeds; they should follow a strict regimen in the context of food consumption as Shiva is always considered as a Bhokta of Naiveydya -anna or the food offered to him by Bhaktaas. Drinking water by one’s mouth, while standing, by the left hand and handed over by others. Never walk alon on lonely places, never meditate to Devas by showing the back such as Surya and Chandra Devas, nor even to Pratimas of Gods. As Agni is pure and Sacred, never cross it, jump over or spit. Similarly, never misuse Rivers, Sarovaras and other water bodies as they too are among the Pancha Bhutas. Never touch animals like serpents, dogs, donkeys, camels, birds and so on. Most importanly, one should esteem his or her Guru as equal to Tri Murtis and that is why the hymn:
   Guruh Brahma Gurur Vishnu Gurur Devo Maheswaraha, Guruh Saakshaat Parahbrahma tasmai Shri Guraveynamah/
   The anger or even marginal displeasure of Guru would advesely affect the Sishya’s morale, reputation, thinking capacity and recurrent difficulties of life including ill-health, poverty and untimely death! It should be against such controlled and virtuous life that the concentrated  practice of Panchaakshari Mantra would yield maximum results.
   Sabeeja samputam Mantram Shata Laksham Jepeycchruchih, Matsaayujya mavaapnoti Bhaktimaan Kimatah Param/
   That was what Maha Deva assured Devi Parvati.

Dhyana Yagna: As Parama Shiva was resting in a cave of Kailasha Mountain with Girija Devi, a few renowned Maharshis entered and commended him for his feat of gulping Kalakuta Visha when Maha Deva corrected them that the Samasara Visha was to be considered worse than the Kalakuta and should be avoided  at all costs; the best way of avoidance is to disbelieve what ever was seen, heard and imagined and that was what the Nivrutthi Marga was all about. In the Samsara, there are various Jeevaas of Udbhija-Swedaja-Andaja and Jaraajaya nature (Sprouted from Earth, born out of sweat, born out of eggs and born out of yoni) and they are all subject to desires which spread out far and wide like wild fire and end up each and every material into Bhasma. Like the diseases of the nature of Raaga and  Dwesha (Liking or disliking) the canker spreads a huge tree and finally gets  uprooted. The big tree called Punya gets fallen and even Devas were not free from the falls or periodic dethronements but for the intervention of Maha Shaktis! Deva, Danava, Nripa and Manavaas are all subject to the distresses and torments of life. Vidya and Para Vidya or Vignaan and Atma Jnaan (Knowledge and the Spitituality) are no doubt the way out to conquer Samsara; Apara Vidya or Akhshara Gyan comprises Vedas and Vedantaas like Siksha, Kalpa, Vyakarana and so on and are of Shabda Swarupa. Doubtless, these means of Paraa and Aparaa Vidyas are useful to a great extent but Bhagavan would be the ultimate to free from the worldly bondages. These are indeed the steps forward from Samsara to Salvation or from Ajnaana to Jnaana to Paramatma.  In other words, Agnaana arising out of Arishadvargas of Kama-Krodha etc would get dissolved  by Gyana of the above kinds like Fire and from the melting pot, one could qualify to realise Shiva without whose instructions, Surya would not get woken up, Vayu would not proceed further and Chandra would not  shine on the Sky, Agni would not produce heat and light, Bhumi would not hold the Samsara and so on. Now to overcome the Samsarika Visha or the Poison of Life, there are no other ways of Gyaan and Dhyaan. 

Samsaara vishatatpaanaam Jnaanadhyaanaamruteyna vai, Pratikaara samaakhyaato naanyathaa Dwijasattamaah/ 

Jnaanam Dharmodbhavam Saakshaat jnaanaa-dwiraagya sambhavah, Vairaagyaatparamam jnaanam Paramaartha prakaashakam/ 

Jnaana Vairagya yuktasya Yoga Siddhirdwijottama, Yoga Siddhya vimuktih Syaatsatva nishthasya naanyathaa/ 

Tamovidyaapadacchinnam yatpadamavyayam, Sarva Shaktim Samaasthaaya Shivamabhyarchaey dwijaa/ 

Yah Satvanistho madbhakto madaschana Paraayanah, Sarvato Dharma nishthascha Sadotsaahi Samayutah/ 

Sarva dwanda saho dheerah Sarva bhutahitey ratah, Rujuswabhaavah satatam swastha chitto mruduh sada / 

Amaani Buddhimaan- cchantastyaktaspardho Dwijottama, Sadaa Mumukshurdharmajnah swaatmalakshana lakshanah/ 

Runatraya vinirmuktah purva jnmani Punya bhaak,Jaaa yukto Dwijo bhutwaa Shraddayaa cha Guroh krammat/ 

Anyathaa vaapi sushrushaam krutwaa krutrima vajkitah, Swargaloka manupraapya bhuktwaa bhogaananukramaat/ 

(The poison of Life bursting into flames and burning off Manavaas would never cease excepting by the recourse of Jnaana and Dhyana; those who could withstand the extremes of life as also possess soft attitude, equaminity, gentleness, maturity of outlook, peacefulness, previous birth’s carry forward of virtue, and  are devoid of jealousy, anger, avarice, passion, arrogance shoul attain Swargaloka. Sacrifice, determination and progressive attitude would be the singular way-out of withstanding the poisons of Samsara!)

Stanzas 4-5-6-7-8

Atha Sanatkumaarah papracchha pramaanamasya Tripundra dhaaranasya/
Tridha rekha bhavatyaala lalaataadaachakshushoraamuurdyvedraabhruvormadhyatascha/

Yaasya prathamaarekhaa saa gaarhapatyaschaakaaro rajobhurlokah swaatmaa kriyaashaktir- rigvedah praatah savanam maheshvaro Devateti/ 

Yasya dwiteeyaa rekhaa saa dakshinaagnirukaarah satvamantarikshamantaraatmaa chekshaashaktiryajurvedomaadhyamdinah savanam Sadaashivodevateti/

Yasya triteeyaa rekhaa saahavaneeyo makaarastamo dyourlokah paramaatma jnaana shaktih Saama vedastriteeya savanam Maha Devo Devate

Kaalaagni Rudra was further explained: This is the Sambhu-vow, which is taught in all the Vedas by those versed in the Veda. Therefore one desirous of liberation should practise it, so that the person  is not born again. Sanat kumara, is its of the mark extent; it stretches threefold from the forehead down to the eyes and goes from the center of one eye-brow to the other.

Its first line is the Grahapatyaagni with the sound of AUM, the Rajas  as of forceful characteristic, the terrestrial world, the external atman, the acting power, the Rig Veda, the morning pressing of the Soma Juice, and Maheswara is its divinity.
Its second line is the Dakshinagni, the U-sound, the Sattvam  as of peaceful characteristic, the atmosphere, the inner Atman, the willing power, the Yajur Veda, the midday pressing of the Soma and Sadasiva is its divinity.
Its third line is the Ahavaniya fire, the M-sound, the Tamas  characteristic, the heaven, the highest Atman, the perceiving power, the SamaVeda, the evening  pressing of the Soma and Siva is its divinity.

Therefore the pratitioner makes the Tripundram from the ashes. The person who knows this, whether be a Brahman-student, a house holder, a forest-resident or an ascetic, that person  is thereby purified of all the major sins and minor sins. Thereby all the gods are meditated upon by the practioner is known by all the gods, becomes one who has bathed in all the holy bathing places, one who has all the time muttered the Rudra prayer. And after enjoying all the pleasures the one enters, giving up the body, into union with Siva and does not return – and indeed does not return.

Thus spoke the exalted Kalagni Rudra. One who recites it here, he also attains to a similar state. Om Satyam. – Thus reads the Upanishad.