Shloka 45
Bhaimaśaṅkara-māhātmya: Śiva’s Descent in Kāmarūpa and the Rise of Bhīma
पंचाक्षरमयीं विद्यां जजाप प्रणवान्विताम् । नान्यत्कार्यं स वै कर्तुं लब्धवानन्तरं तदा
paṃcākṣaramayīṃ vidyāṃ jajāpa praṇavānvitām | nānyatkāryaṃ sa vai kartuṃ labdhavānantaraṃ tadā
Darauf begann er, die heilige Vidyā aus den fünf Silben, verbunden mit dem Praṇava „Oṁ“, zu wiederholen. In eben jenem Augenblick fand er keine andere Pflicht mehr zu erfüllen—nur das Japa blieb ihm.
Suta Goswami (narrating to the sages at Naimisharanya within the Kotirudra Samhita’s Jyotirlinga context)
Tattva Level: pashu
Shiva Form: Sadāśiva
Sthala Purana: In the Koṭirudrasaṃhitā’s devotional arc, the king’s practice culminates in exclusive commitment to the Pañcākṣarī with praṇava—signaling a shift from external rite to mantra-centered interiorization.
Significance: Portrays ekāgratā: when mantra-japa becomes the sole ‘duty,’ it indicates ripening devotion and readiness for Śiva’s liberating grace.
Mantra: oṃ namaḥ śivāya
Type: panchakshara
Role: teaching
FAQs
It teaches that when devotion matures, the seeker’s life becomes centered on the Panchakshara-Mantra; japa itself becomes the primary sādhana that gathers the mind into Shiva (Pati) and loosens bondage (pāśa).
The Panchakshara joined with Oṁ is a direct devotional approach to Saguna Shiva as the Linga-Lord; mantra-japa supports steady remembrance and worship, which the Kotirudra Samhita links with Jyotirlinga glory and grace.
Continuous mantra-japa of Oṁ Namaḥ Śivāya (Panchakshara with praṇava), ideally alongside Shaiva disciplines such as Linga-pūjā, wearing Rudrākṣa, and applying Tripuṇḍra (bhasma) where appropriate.