About Us

1.
Siva Jnana Lahari (Regd.) is established in 1995 AD as a Charitable Soci
ety to promote national integration and to propagate the rich cultural and philo
sophical heritage of India i.e. Bharata Khandam stated in the ancient texts, the
Vedas, the Upanishads, Smrutis, Samhitas, Agama Sastras, Dharma Sastras, Kalpa
Sutras, Itihasas, Puranas and Upapuranas, etc. numbering 14 called as 'CHATURDAS
A VIDYASTHANAMS', hitherto hidden in Sanskrit and in a few Indian languages and
not known to world at large.
2.
Vedas are given to us, by Parameswara. Of the fourteen Vidyasthanams, "C
haturdasa Vidyasthanams" Vedas and Upanishads explain the existence of the Ultim
ate Reality, Iswara or Brahman visa-viz. the Jiva and Jagath or Viswam. This is
called in Vedantic language as "Tatwatriam" i.e. Jiva, Jagat and Iswara. Since,
what is contained in the Vedas and Upanishads is difficult to understand, the gr
eat sage Veda Vyasa has written the "Puranas", as "Upabrihnams" to explain them
to us in the form of stories for easy understanding. The Vedas consist of two pa
rts viz. the Samhita or Karma Kanda part, dealing with the performance of Yajnas
, etc. which may not help us in deciding "Paramyam" or the Ultimate Reality or t
he Brahma Tatwam. The second part consists of Jnana Kanda, the Upanishads, which
are again very difficult to understand. Therefore, Veda Vyasa wrote in crisp fo
rm about 545 Brahma Sutras, selecting the important points from out of the Upani
shads. Veda Vyasa has not stopped with this Brahma Sutras. He further wrote Maha
bharatam after writing all the 18 Puranas and Upapuranas. He was not content wit
h writing this Mahabharatam even and went a step further and introduced the Gita
Sastram, as a dialogue between Krishna and Arjuna to explain this Jiva, Jagat a
nd Iswara in a more detailed fashion.
3.
In course of time commentaries came to be written for - (i)the Upanishad
s, (ii)the Brahma Sutras and (iii)the Geeta all the three put together called as
"Prasthanatriam" by such scholars as (i)Sri Nilakantaradhya, 3100 BC or 2044 Ka
li Era, (ii)Sri Aadi Sankaracharya, 509-477 BC, (iii)Sri Ramanujacharya, 12th ce
ntury AD and (iv)Sri Madhwacharya, 1199 AD and others. Neelakanta Bhashyam is th
e earliest of all of them.
4.
All the Upanishads abound only with Sivanamams such as Eesa, Iswara, Mah
eswara, Mahadeva, Siva, Brahman, Pasupati, Linga, Bharga, Rudra, Triambica, etc.
So wherever Siva sabdam occurs, non-saivites either changed it or adopted a dif
ferent meaning called in Sanskrit as rejecting "Rudyardham" and adopting "Yoga S
akti" and went on explaining Siva means "Mangalaprada", Rudra means "Lord of des
truction", Bharga means "Tejas", Linga means "Gender", "Brahman" means "Creator"
, etc. etc. This is all borne out of their unwillingness to accept the Ultimate
Reality, Brahman as Siva stated in the Vedas. So instead of calling the "Tatwam"
as "Eswara Tatwam", they named it as "Brahma Tatwam", because the very word "Es
wara" is coming in their way. In fact, the very first word in the mantra "Eesava
sya Midagam Sarvam" in Eesavasyopanishad, "Eesa" is against their Siddhanta and
therefore they felt contented by giving a remote dictionary meaning instead of L
ord Siva. This is because of their allergy to "Siva Namam" and in reality Siva D
wesham. Since, Swetaswataropanishad popularly called as Mantropanishad is extoll
ing Siva only, Sri Sankaracharya has to take recourse to "Nrisimhatapini" and Sr
i Ramanuja to the Subalopanishad and Sri Ananda Tirtha and others to some other
Upanishads. From the "Vyasa Bhujasthambana" episode described vividly in Puranas
, which every scholar knows, NandIswara cursed Vyasa, when Vyasa's shoulders rem
ained paralysed for stating before Kasi Viswanadha temple at Varanasi "Na Daivam
Kesavaatparam". Vishnu appears before Vyasa considered as "Vyaso Naarayano Hari
hi" and admonishes him "Ahameva Jagat Karta Mama Karta Maheswaraha". Again on an
other occasion, Vyasa was banished by Siva himself, from staying in Varanasi, wh
en he tried to curse Varanasi for not getting alms for three days continuously.
He was allowed to stay a few miles away from Kasi called "Vyasa Kasi" and enter
Kasi only on auspicious occasions and leave immediately thereafter. This only sh

ows that none is spared for committing Siva Ninda i.e. faulting the Absolute Bra
hman and scholars are aware of what happened to Daksha's Yagnam.
5.
. The entire Veda Vangmayam is projecting only Siva Paramyam and Saiva S
iddhanta and nothing else. The great adwaita scholar Appayya Deekshitar of the 1
6th Century AD also projected this Siva Paramyam in his works (1) Brahma Tarka S
thavam, (2) Siva Karnamtrtam, (3)Bharata Tatparya Sangraham, (4) Ramayana Tatpar
ya Sangraham, (5) Chaturveda Tatparya Sangraham, etc., but these books remained
dormant as the Siddhanta stated therein is against Adwaita Siddhanta particularl
y "Panchayatanam" or worship of five Gods. Sruti is emphatic stating "Aeka Aeva
Rudro Na Dwiteeyaya Tasthe", meaning there is only one God Rudra and no second p
erson, as also in these words.
(i) Swetaswataraopanishad is stating "Siva Aeva Kevalaha", meaning Siva alone is
there.
(ii) Skanda Purana Sivatatwa Sudhanidhi is stating, "Na Kimchana Sivadanyam, Na
Kimchana Sivaatparam, Sivaatiriktam Nahicha, Sarvam Sivamayam Jagat", meaning th
ere is nothing else apart from Siva, there is none else above Siva, there is not
hing different from Siva. This entire world is full of Siva.
(iii) Isavasyopanishad is stating "Eesavaasyamidagum Sarvam", meaning this entir
e Universe is encircled by Siva.
(iv) The Sruti mantras "Rutagum Satyam Param Brahma --- " and "Eesanassarva Vidy
aanaam --- " are all eulogising Siva as the Parabrahman.
(v) The Yoga Sutras are stating "Tasya Vaachakaha Pranavaha".
(vi) Puranas are explaining this point "Pranavohi Param Brahma, Pranavaha Parama
m Padham, Pranavo Vaachakastasya Sivasya Paramaatmanaha" - Siva Puranam is stati
ng Siva as Pranava Vachaka i.e. "OM".
(vii) Siva Geeta Sastram is stating "Aasam Pradhama Mevaaham, Vartaamicha Suresw
araah, Bhavishyamicha Loke Asmin, Matto Naanyosti Kaschina, Vyatiriktam Namastos
ti, Naanya Tkinchi Sureswaraha". In this Siva Geeta, Siva addressing Indra and o
ther celestial Gods -- there is none else apart from Me in the past, in the pres
ent or in the future.
(viii) Mantropanishad is also emphasising "Viswaadhiko Rudro Maharshihi" or Rudr
a is superior to this Universe.
(ix) Atharva Siropanishad is stating "Siva Aeko Dhyeyaha, Sivamkaraha, Ssarvaman
yat Parityajya", Siva alone has to be worshipped to the exclusion of all others.
(x) Vatoola Sivagamam is stating "Sarveshaameva Tatwaanam Moolam Siva Iti Smruta
ha" - for all Tatwas the origin or Moolam is Siva. This is discussed in detail u
nder Sivatatwam.
(xi) Siva Sankalponishad is stating "Paraatparato Brahma, Tat Paraatparato Harih
i, Tat Paraatparato Sambhuhu, Tanme Siva Sankalpamastu", meaning Siva alone is t
he Ultimate Reality above Brahma, the creator, Vishnu, the protector and Rudra,
the destroyer, etc. etc.
The greatness of the Srouta Saiva Siddhanta and Saiva Maha Deeksha Swaroopam are
discussed separately, which may be perused.
6.
The present situation in the Educational system in this country is such,
that our great grand children at the current rate may not be able to know, read

and understand or write or even speak anything in their mother tongue and muchl
ess in Sanskrit, about the great traditions of this country and muchless able to
read, understand or write on the vast treasure house of knowledge stored in our
scriptures in Sanskrit and in local languages. The Kathopanishad mantra referre
d to such persons as:
Avidyaaya Mantare Vartamanah Swayamdheeraa Panditammanyamaanah Dandahyamanah Par
ayantimudha Andhe Naivaniyamana Yadandhah
- Kathopanishad - 1-2-5
"The ignorant, who live in the midst of darkness fancy themselves as wise and le
arned, go round and round, deluded in many crooked ways as blind people led by t
he blind".
7.
The object of Siva Jnana Lahari is therefore, to explain and enlighten t
he seekers of knowledge on the great traditions of this country. The great truth
s on Saivam culled out by the author from the scriptures and written both in San
skrit and Telugu with authentic quotations from the Vedas, Upanishads, Smritis,
Samhitas, Agama Sastras, Dharma Sastras, Kalpa Sutras, Itihasas, Puranas and Upa
puranas, are translated into English and published by Siva Jnana Lahari, (Englis
h series) for the benefit of the readers to acquaint themselves with the treasur
e house of knowledge contained in the Srouta Sivadwaita philosophy, which alone
is following the Vedas and hence called as the Srouta Saiva Siddhanta.
8.
There is neither dispute about the Ultimate Reality nor any inconsistenc
y or otherwise in the entire Veda Vangmayam including the Puranas. The author ha
s stated this point eloquently that "Sarva Vidya Samanvayam", meaning interpreta
tion of what is stated in all the scriptures in unison and without contradiction
is possible only through Srouta Saiva Siddhanta in the following humble words:
" There is no time or occasion or even intention to criticise others or their fa
iths. From times immemorial, importance was given by all scholars to the Siddhan
tas propounded as well as their critics. It is only after analysing them either
the Siddhantas, or the views of the critics, which do not stand on the Vedic pla
tform are rejected. Even the Brahmasutra karta, Veda Vyasa, while mentioning the
names of others and their "Sampradayams" and founders of other religions in the
"Poorva Mimamsa Sastra", stated other's point of view and proved them to be wro
ng and established his own views and his own Siddhanta. All other scholars and c
ritics followed this method. The same method is followed by me. "
The readers are requested to visit this website in a dispassionate way and enric
h themselves by going through the various works of the author mentioned under th
e heading "Mudigonda Nagalinga Sastry", especially Vidyasthana Vinirnayam, a com
plete and final decision on the Vedic texts.

What is Srouta Saiva Siddhanta ? text from web content

Srouta Saiva Siddhanta means Saiva Siddhanta that is absolutely following Srutis
i.e. Vedas unlike others.
If you ask a Vaishnavite, his authoritative texts on the Vaishnavite philosophy,
he will immediately say that all Vedas, Puranas and Dharma Sastras are authorit
y on Vaishnavism. If you ask a Saivite, he will also say the same thing. But if
you ask a Vaishnavite a second question, - "Are all the Vedas authority for you?
" He will say except Rudraadhyayam in Yajurveda, all others are authoritative. I
f you ask him a third question - "Are all the Puranas authoritative for you?" He
will say except Siva Puranam all others are authoritative.

Now if you ask a Smarta or one who professes Aadi Sankaracharya's Adwaita Philos
ophy as to what are his authoritative texts, he will also immediately say that a
ll Vedas, Puranas and Dharma Sastras are authority on the subject of Adwaita Phi
losophy. But if you ask him a second question - "Are the Agama Sastras authority
for you?" He will not give a reply and will keep mum, because Adwaitins cannot
say that the Agama Sastras are not authoritative. If they venture to say that Ag
ama Sastras are authoritative, then the third question - that "why they have not
taken Saiva Maha Deeksha mentioned extensively in Agama Sastras like Chandrajna
nam, Kaaranam and Kaaranottaram?", they have no answer. They cannot say that Aga
ma Sastras are not authoritative, because Sri Vidyaranya or Madhwacharya and oth
er Adwaita Scholars on whom they rely heavily have considered Agama Sastras as a
uthoritative and are equal to Vedas in all respects. Therefore, it is stated by
the author in Saiva Siddhanta Sangraha 35th sloka that "Sarva Vidya Samanvayam"
is only in Saivam and not in other religions or philosophies. "Sarva Vidya Saman
vayam" means, interpreting what is stated in all the Vedas, Upanishads, Samhitas
, Dharma Sastras, Puranas, Itihasas and Agama Sastras in UNISON and without cont
radiction of what is stated in any of those Sastras put together. This is possib
le only in Srouta Saiva Siddhanta and not in other Siddhantas.
The six characteristics of Brahman are stated in the sloka - "Sarvajnataa Trupti
Ranaadi Bodhaha, Swatantrataa Nityamalupta Saktihi, Ananta Saktischa Vibho Ravi
dhijnaaha, Shadaahurangaani Maheswarasya". They are (i)

"Sarvajnathvam" or knowing or knowledge of every thing.

(ii)

"Trupti" or contentment.

(iii) "Anadi bodha" or eternal knowledge, from the beginning unaffected by time
and space.
(iv)

"Swatantratha" or independence.

(v)
"Nityalupta sakti" or power or energy possessed not diminishing at any p
oint of time, in the past, in the present or in the future for any reason and
(vi)

"Ananta sakti" or unlimited power, always.

The followers of all the six religions (i)Saivam, (ii)Vaishnavam, (iii)Saktham,

(iv)Ganapathyam, (v)Sowraram and (vi)Kowmaram, cited by Sri Vidyaranya irrespect
ive of their approach to define the Ultimate Reality, accept these characteristi
cs or attributes of Brahman. In the hierarchy of celestial Gods only Siva posses
ses, the above six characteristics and none else. The presiding deities of the s
ix religions referred to above, belong to one family of Siva or Saiva Kutumbam.
(i)Sakti is Siva's consort, and she has no separate lokam for herself, because s
he is "Sivavamamkastha", "Sivakutumbini", "Sivajnana Swaroopini" and "Mahakailas
aya Nilaya" and in one word not different from Siva. (ii)Vishnu is described in
the Vedas as her Amsa or incarnation, (iii)Ganapathi and (iv)Kumaraswamy are Siv
a's sons and will not get Kingship as long as Siva is there and (v)Surya or Sun
God is described in the Vedas as one of the eight incarnations of Siva called as
Astamurti. So it is but natural that Saivam is the oldest religion and correctl
y mentioned first by Madhvacharya in his commentary to Parasara Smruti. It may b
e seen, that any Veda mantra taken by any one, other than a Saivite, as authorit
ative is examined in detail, it ultimately favours only Saiva Siddhanta. For exa
mple, the Saavitri mantra taken as authoritative by all most all persons of all
faiths in this country, the Bharga Padam was interpreted by Saivites, following
various authorities including the Amara Kosham or Nighantu - Bharga, Triambaca,
Tripurantaka, as Siva; but by the Vaishnavites as Vishnu and by the Adwaitis as
"Tejas" or light. Saivites have given a straight forward interpretation to Gayat
ri mantram stating that they are praying "Bharga" or Siva who is igniting or ill

uminating their Buddhi or intelligence. So, the person on whom they are concentr
ating and the person whom they are worshipping is one person only, i.e. Siva. Th
e Adwaitins have removed the "Bharga" padam and interpreted it as "Tejas" or lig
ht, thereby changing the linga or gender from Pumlinga to Napumsaka linga i.e. M
asculine gender to Neuter gender and again instead of giving a direct meaning th
at they are worshipping God gave an indirect interpretation that they are worshi
pping not God but his light. In so saying they are meditating on one and worship
ping on another, which has no life or "Achetanam", neuter gender, thereby spoili
ng the "Mantrartha" itself. Even the Gayatri Dhyana sloka is interpreted by them
ignoring the Asadharana Lakshanams i.e. abnormal features of three eyes, Moon o
n the head, Five faces with matching colours, with which Siva is associated, ide
ntified and extolled in the Vedas and with which no one else could be identified
for billions of years to come. One can decorate or change Gold ornaments on the
body of a person or change Sankha or Conch, Chakra or wheel but not three eyes
and five faces with moon on the head, identified as Siva.
Again some persons interpreted the Veda Vangmayam dividing it into two parts as
Saatvikam and Taamasam i.e. pure and impure or good and bad, thereby giving colo
ur to Vedas and accepting some portions of the Vedas as authoritative and some a
s not authoritative. By so interpreting the Vedas, there cannot be a worst tribu
te paid to that great sage Veda Vyasa, who is praised and worshipped for dividin
g the Vedas and handing them over to us for easy understanding by all. Again one
important significance in Saiva Siddhanta is that, even all the customs and cer
emonies adopted therein are in tune with the commentary on Vedic literature and
are considered as Moksha Pradams, i.e. leading to salvation. This is not so in r
egard to other commentaries on the Vedic literature by the followers of other si
ddhantas or Philosophies. In fact, the author opines in his works that those who
se follow the Srouta Saiva Siddhanta in letter and spirit are the real Vaidiks,
i.e. followers of the Vedas.
What is the greatness of Srouta Saiva Siddhanta?
Saivam explained through the Srouta Saiva Siddhanta propounded by Nilaka
ntaradhya is the real, ancient and genuine religion and truth itself. The author
says, through Srouta Saiva Siddhanta only the Ultimate Reality of the Brahman c
an be correctly interpreted in unison with what is contained in the Vedas, Upani
shads, Dharma Sastras, Kalpa Sutras, Puranas, Itihasas, etc. without contradicti
ng or rejecting any one of them as non-authentic, unlike in other philosophies.
This interpretation in vedantic language is called as "Sarva Vidyaa Samanvayam",
which alone is possible through Srouta Saiva Siddhanta and therein, lies it's g
reatness. By following the Srouta Saiva Siddhanta only, one can get "Moksham" or
salvation at the earliest and not otherwise. Siva Puranam says - "Anyabhaavastu
Yo Martyastopi Janmatrayaatparam, Sivabhavastu Yo Martyastasmin Janma Nimuchyat
e" meaning that a person following the Saiva Siddhanta gets salvation in this ve
ry birth itself, while he may get salvation after more than three births, by fol
lowing other siddhantas. The Adwaita philosopher Adi Sankaracharya stated in Atm
a Bodha that, it is difficult for a person to get salvation even after a hundred
crore births - "Muktinon Satajanma Koti Sukrutairpunyam Vina Labhyate".
The reason for a person getting salvation in that very birth itself through Saiv
a Siddhanta is because that person possesses Yavajjiva Sivatwam and performs Yav
ajjiva Sivaradhana, which is not possible by following other Siddhantas. The per
son following Srouta Saiva Siddhanta wears Bhasma, Rudraksha and Linga on his bo
dy called as Bhasmadharana, Rudrakshadharana and Lingadharana and recites Pancha
kshari i.e. Sivanama throughout his lifetime and worships Siva in Lingaroopa by
placing Bhasma and Bilwapatra on the Sivalinga, which alone is stated in the scr
iptures for getting salvation. The immense good or "Punyam" one gets by just per
forming worship even once to Linga placed in his left hand cannot be compared to
that of a person performing a crore of Yagnas. The "Punya Phalam" derived by a

person performing a crore of Yajnas is not equal to one-thousandth part of "Puny

a Phalam" derived by a Lingadhari, who performs Istalingarchana, only once, says
Linga Puranam.
Skanda Purana Kasi Khandam highlights the point that all Celestial Gods includin
g Brahma, Vishnu, Indra and the Ashta Dikpalakas installed Lingas of their choic
e at Varanasi and performed Sivaradhana and obtained their respective positions
in heaven. Skanda Purana Sivatatwa Sudhanidhi further states that Istalingarchan
a is done daily by Brahma, Vishnu, Mahendra and Asta Dikpalakas, namely Indra, A
gni, Yama, Niruti, Varuna, Kubera, besides Vidyadharas, Guhyakas, Gandharvas, Ra
kshasas, Danavas and Daityas and demons in other worlds, besides the Maharshis.
This is discussed in detail by the author in his books "Sistah Ssarvey Sivam Pra
pannah" and also "Saiva Siddhnata Sangraha" with authentic quotations from the s
criptures, which may be perused.
When Celestial Gods themselves are performing Istalingarchana, there is no wonde
r for human beings to perform Istalingarchana daily.
In ancient times all most all the kings were having their teachers, who were Mah
arshis or great Saivite scholars, chanting Panchakshari Mantra 21,600 times dail
y, and worshipping Siva six times daily called Shatkala Siva Puja. This is only
possible by wearing the Linga on their body and worshipping and not otherwise. T
hey are called Lokagurus or Aradhyas meaning persons fit to be worshipped by all
and were all Gruhastas or householders only. For that matter no celestial God o
r Maharshi or any Vedic scholar in ancient times were ever reported to have left
their consorts and taken to Sanyas. Chandrajnana Agamam ordains that Guru shoul
d be Grihasta only. "Gurur Gruhasta Aevasyat Na Kadachit Yatirguruh Van Prastha
Yatinantu Gurutwam Nishphalam Bhavet" i.e. Guru should be a householder or Gruha
sta only. In those days only Saivite scholars leading Gruhastasrama Dharmam, wer
e exhorting their Sishyas or devotees to salvation and we do not find any Matadh
ipatis or Sanyasis coming to their rescue, as is the case today. The following S
ruti Mantra says - "Tadvignanardham, Gurumeva Adhigatchet Samidh Paani Srotriyam
, Brahmanishtam". This Sruti mantra ordains that in order to know Brahma Vidya o
r Brahma Jnanam, the Sishya or the taught or the devotee with Samidhs or fuel st
icks in his hand should approach the Guru or teacher, who is a Srotriya or follo
wer of Vedas and also a Brahma Nista meaning One who has authority to perform "A
gni Hotra Dhyanushtanam" or authority to offer Ghee to Agni or God of fire in a
Yagnam and who meditates on God. This shows that a Guru can only be a Grihasta o
r householder performing Karma Kanda. Otherwise carrying of Samidhs or fuel stic
ks by the Sishya to the Guru will be a waste and this Sruti mantra loses its mea
ning. If the Guru is not a Grihasta and is a Sanyasi, he should not even cook hi
s own food and the fuel sticks are of no use to him. Because Guru is a Grihasta
doing Agni Karya, Sruti says that Sishya should take Samidhs to his Guru. If the
Guru himself is not a Sanyasi how can the Sishya become one! On the otherhand,
the Guru a Grihasta asks the Sishya to first become a Sanyasi and then come to h
im saying - "Sanyasya Sravanam Kuryat", the Sishya will question how he got Brah
ma Vidya without taking Sanyas? Therefore it is not correct to say that taking S
anyasam is a must for knowing Brahma Vidya. Then one would ask why Aadi Sankarac
harya stated like this. There is a reason. At the time Sri Aadi Sankaracharya st
arted preaching Siddhanta, there existed terrible differences between Saivites,
Vaishnavites and others fighting among themselves, about Brahma Tattwam - whethe
r it is one or two? - whether it is Siva or Kesava? - Whether it is Sagunam or N
irgunam? - etc. Shanmatas or the six religions were already prevalent by the tim
e Sankaracharya was born. He did not establish them. He only tried to bring abou
t a compromise between them, by establishing a new philosophy called Adwaita Phi
losophy. In order to set at rest the differences among the persons, Sankarachary
a has formulated this compromise formula for the good of the people. However sin
ce, Suddhadwaitam is against Brahma sutras, Saivites have accpted Sivadwaitam, S
utrakaaras like Rishis Apasthamba and Aswalayana have rejected Adwaitam and esta
blished Dwaita. Mallikharjuna Panditharadhya and Somanatha Maha Kavi have also r

ejected Suddhadwaitam. In the commentary to Siddhanta Sikhamani by Mamandala Vee

rabhadra Sudhi, titled "Haiyangaveena Vyakhyanam", it is stated as under:
Sivagamai, Sivadvaita Rahasyai, Paramardhikai
Kadhyate Saiva Siddhanta Tantram,
SatsthalaNirnayam Sivadvaita Prajnana
Paramananda Bodhitam
The Siddhantam followed by Saivites is Sivadwaitam and also in Saiva texts Sivad
waita Kalpa Latika - Mulugu Papayaradhya and author of Devi Bhagavatam referred
of himself in his works as "Parama Sivadwaita Panditha" and Nilakanta Bhashyam i
s the Bhashyam propagating Sivadwaita Philosophy. It is also called Visistadwait
am or Visista Sivadwaitam. Nilakanthacharya acknowledged as a predecessor of Aad
i Sankaracharya stated that Saiva Maha Deeksha is a must for Mumukshu or seeker
of Brahman. While Upanayana Deeksha gives authority for a person to study Vedas
and perform Vedic rites, unless one gets Saiva Maha Deeksha he does not get auth
ority to perform Eeswaropasana, uninterruptedly throughout his lifetime. "Tesham
e Vaitam Brahma Vidyam Vadeta Siro Vratam Vidhi Vaidaistu Cheernam" -- This Swet
aswataropanishad mantra clearly ordains, that one who has taken upon himself Sir
ovratam as laid down in the scriptures, is eligible for seeking Brahma Vidya and
not others.
What is Sirovratam? Vatoolottara Sivagamam, says :
Atyasramam, Pasupatam, Sambhavai, Sirovratam
Itidam Namabhih Punyai Rnigamantesu Kirtyate
Vatoolottara Sivagamam
This Vatoolottara Sivagamam says, that Atyasramam, Pasupatham, Sambhava vratam,
Siro Vratam are synonymous with a person wearing Linga and following Saiva Maha
Deeksha. Such a person is referred to in Vedic parlance as a Siva Yogi.
Lingam Sivobhavet, Kshetram Amgam Samyoga Masrayah
Tasma Lingam Samyukto, Yopi So Atyasrami Bhavet
This sloka from Linga Dharana Chandrika says that whoever is wearing a Linga on
his body is called "Atyasrami" i.e. an Asramam considered above the Sanyasasrama
m. A Lingadhari prostrates before another Lingadhari even if he is younger to hi
m in age. The authority for this is in Sanskrit version of Kasi Khandam of Skand
a Purana, wherein we find Mahendra, all Devatas, all Deva Rushis and Brihaspati
prostrated before Agasthya Maharshi, who is a "Manavarushi", because he is a Lin
gadhari and Srinatha Mahakavi, a Telugu poet of par excellence, highlights this
point in his book, stating that high or low does not matter, when one is prostra
ting before a Lingadhari. This custom is still followed in Aradhya families in A
ndhra and other places. Though it is stated that Sirovratam is a must for those
following Atharvana Vedam, yet in Soota Samhita it is stated - "Vratam Pasupatam
Cheernamai Dwijadarenatu Teshame Vopa Vyastavyam Iti Vedanu Sasanam" - Soota Sa
mhita says that only those who follow Pasupatha Vratham are eligible for "Tattvo
padesam", and it is so ordained by the Vedas.
Sri Vidyaranya popularly called as Madhavacharya while starting commentary on Pa
rasara Smruti, called as Parasara Madhaveeyam, says

Atha Pasupata Vrata Purvaka Devopadesanubhava Paryato

Bodho Bhavatani - Vaktum Dvitiyadhyaya Prarabhyate
In order to gain subjective knowledge, one has to take upon himself first Pasupa
tha Vratam and, that to establish this fact he is starting the second chapter. H
owever Aadi Sankaracharya stated that, for one to know Brahma Vidya, he should h
ave acquired Sadhana Chatustayam and for acquiring Sadhana Chatustayam one has t
o take Sanyas. Therefore Adwaita philosophy closed down the doors for all except
to those taking sanyas, but there is no Vedic sanction for this assertion. This
assertion is not accepted in Saiva Siddhanta as propounded by Nilakanta Charya
who stated that everybody of all varnas and all Asramas have a right to know the
Brahman and one need not become a Sanyasi for knowing Brahma Vidya. Nilakantach
arya stated in his Bhashyam that Saiva Maha Deeksha is a must for a seeker of sa
lvation. This Saiva Maha Deeksha consists of wearing Bhasma, Rudraksha and Siva
Linga on the body of the person and includes in effect three Deekshas called Ved
ha, Manu and Kriya Deekshas, which can cleanse the Sthula, Sukshma and Karana Sa
reerams or bodies. This Deeksha unlike "Panchayatanam" is stated in the Vedas an
d therefore it is "Vaidikam" and not "Avaidikam". It is also stated in a more de
tailed form in Siva Puranam and Sivagamas like Chandragnanam, Karanam, Karanotha
ram, etc. Shadadhwa Suddhi is a precondition for taking this Deeksha and this is
detailed in Sivagamas, especially in Chandrajnanam, Karanottaram, and Makutotta
ram and they may be referred to for a detailed study by the seeker of the Brahma
n. Taittiriya Sikshavalli, emphatically says - Amrutasya Devadharano Bhuyasam an
d Mahopanishat says Namo Brahmane Dharanam Me, Asthwa Nirakaranam Dharayita Bhuy
asam - Meaning may I wear the Ista Linga on my body for getting salvation and co
ntinue to wear It throughout my lifetime without rejecting at any point of time.
"Adhwana Madhwapate Sreshtasya Adhwana Paramaseeya" - This Sruti mantra mention
s "Shadadhwa Sodhanam" i.e. invoking Siva as "Pranava Vachaka" to come to the re
scue of the seeker of Brahman, to absolve him of all his sins. This Shadadhwa Su
ddhi or the cleansing ceremony is normally done at the time of Upanayanam to get
Dwijathwam and a question may be raised - Why it should be taken or repeated at
the time of taking Saiva Maha Deeksha? The reason is, that though this Adhwa So
dhanam is taken in brief at the time of Upanayanam to get "Karmadhikaram", it sh
ould be taken in a more detailed fashion as stated in the Vedas to get "Karmadhi
karam" or the right to perform "Sivopasana" for worshipping Siva, because Sruti
says - "Narudro Rudra Marchayet" throughout his lifetime uninterruptedly. That i
s why, those who have taken Saiva Maha Deeksha need not necessarily perform Saiv
a Mahanyasam every time they perform Shiva puja six times a day called Shatkala
Sivapuja- (i)Arunodaya, (ii)Tapanodaya, (iii)Sangava, (iv)Madhyahnika, (v)Sayank
ala, (vi)Artharathra Siva pujas. Further, it will also be difficult to understan
d the customs and practices i.e. "Sampradayam" and implement them in day-to-day
life. It will be like mixing curd with paddy instead of cooked rice before eatin
g. A religion which has no clarity or fixed principles as laid down by the Vedas
, or is not practised by those who claim to be following it, cannot live long. T
hat is why, Srouta Saiva Siddhanta emphasizes from the beginning to the end, imp
ortance for "Yavajjeva Sivatwam, YavaJiva Sivaradhana" i.e. uninterruped worship
of Siva giving one word for Brahman as Siva to the seeker for meditation effort
lessly throughout called as "Aeka Vakyata Siddhi". "Adhain Katwa Deka Vaakyam" a
s stated in Poorva Mimamsa Sastram. This is briefly stated below.
(i)
At the time of his birth, Bhasma another form of Siva is applied on his
face and body to ward off Graha and other Santis, etc. and Rudraksha tied around
his neck.
(ii)
At the time of his "Aksharabhyasam", initiating the boy into study, befo
re teaching him the alphabet, only Siva Panchakshari is given by his father as "
Om Namah Sivaya"
(iii) At the time of his Upanayanam or initiating the boy into Gayatri Deeksha,

the boy is given Pancha Sikhas, depicting Sadyojatadi five faces of Lord Siva "A
jinadharana" or wearing deer skin and a begging bowl, all of them relating to an
d associated with Siva only. The boy thus gets both "Vedadhikaram" or authority
to study the Vedas and authority to perform Karma kanda and is told to worship S
iva stating as under:
Eesanasarva Vidyaanam, Iswara Ssarva Bhootanam
Brahmaadhipatir Brahmanodhi Patirbrahma Sivome Astu Sada Sivom
The Gayatri mantra contains the word "Bharga" which means Siva only. The Gayatri
Dhyana Sloka states:
Mukta, Vidruma, Neela, Hema, Dhavala Chayairmukhai, Trikshanaih
Yutkaam Indu Nibadha Ratna Makutam, Tattvardha Varnatmikam
Gayatrim Varada Abhayamkusa Kasaa, Subhram Kapalam, Gadam
Sankham Chakramadharavinda Yugulam Hastairvahanteem Bhaje
Gayatri Dhyana Slokam
In this prayer sloka, the seeker is worshipping Siva having five faces with five
matching colours as stated in the Pancha Brahma Mantras, eulogising the five fa
ces of Siva - (i)Sadyojaata, (ii)Vaamadeva, (iii)Akhora, (iv)Tatpurusha and (v)E
esana in the same order, with three eyes and told that its application is for Sa
yujyam.
(iv)
Again the seeker of Brahman is given Saiva Maha Deeksha, Bhasma, Rudraks
ha and Linga by the teacher or "Desika" and the very Panchakshari mantra only an
d is initiated into the study of Vedas and told "Adhaato Brahma Jijnasa", Brahma
n meaning again Siva only. The student of Srouta Saiva Siddhanta is thus effortl
essly blessed with this "Aeka Vakyata Siddhi" or one absolute commandment, so th
at there is no confusion in his mind while studying the Vedas and in understandi
ng the Brahmatatwam or in his performing the Karma kanda like Yajnas, etc. This
enables him to perform Sivopasana uninterruptedly through out his life time and
get "Sayujyam" in this birth itself.
In fact, "Ashtadasa Mahapuraneshu Dasabhihi Kadhyate Sivam", meaning out of 18 M
ahapuranas, 10 Puranas are exclusively projecting the greatness of Siva. Out of
about four lakh slokas, Skanda Maha Puranam praising Siva itself contains one la
kh slokas and the other 9 Puranas contain about more than two lakh slokas praisi
ng Siva only. The rest of the slokas are only praising Vishnu, Brahma, Sakti, Ag
ni and other Celestial Gods. From this also the greatness of Saivam could be und
erstood. This is the essence and greatness of the Srouta Saiva Siddhanta.
What is Sivatatwam and Sivadwaitam or Siva Visistadwaitam as stated by Sri Nilak
antacharya?
SIVATATWAM
Sivatatwam is extensively stated in the Sivagamas. Sivatatwam is of three kinds
- (1)Siva, (2)Sadasiva and (3)Maheswara. Sivatatwam is called Nishkalam, Sadasiv
a Tatwam is called Sakala Nishkalam and Maheswara Tatwam is called Sakalam. Whil
e Sivatatwam is only of one kind, Sadasiva Tatwam is of five kinds and Maheswara
Tatwam is of twenty-five kinds, totalling thirty-one Tatwams.

(i)

Saktissivascha Satchabda Prakruti Pratya Yoditou

Tou Brahma Saamarasyena Samasta Jagadaatmakou

This sloka says that this entire Universe or Jagat is as a result of coming toge
ther of Sakti and Siva called "Sat" in Sanskrit, "As+At", "As" representing Sakt
i and "At" representing Siva. Just as the word "Sat" is formed by the coming tog
ether of Prakruti and Pratyayam, this entire Universe is formed by the unison of
Sakti and Siva or "Siva Saktyaatmikam". Now, as a result of unison of Sakti and
Siva, five more Tatwams have come out, called as (1) Para Sakti, with Sahasrams
a or one-thousandth part of Siva, (2) Adi Sakti, with one-thousandth part of Par
a Sakti, (3) Icha Sakti, with one-thousandth part of Adi Sakti, (4) Jnana Sakti,
with one-thousandth part of Icha Sakti and (5) Kriya Sakti, with one-thousandth
part of Jnana Sakti. Now these five Sakti Tatwams along with the above thirty-o
ne Tattwams, total thirty-six Tatwams is called as Sivatatwam.
Sada Sivatatwam stated as of five kinds above are (1)Sadasiva, (2)Eesa, (3)Brahm
esa, (4)Iswara and (5)Eesana. This is also referred to as (1)Siva Saada, (2)Amoo
rta Saada, (3)Moorta Saada, (4)Kartru Saada and (5)Karma Sada. Saada means "Swar
oopam". Karma Saadam is identified as the East face or Tatpurush Roopam of Siva,
Kartru Saada is South face or Aghora Mukham, Moorta Saada is identified as West
face or Sadyojata Mukham, Amoortha Saada is identified as North face or Vamadev
a Mukham and Siva Saada is identified as Upper face or Oorthwa Mukham also calle
d as Eesana Mukham or Eesana Roopam. Thus, Sada Sivatatwam is described as posse
ssing five faces or "Pancha Vaktram".
Maheswara Tatwam is of twenty-five kinds and is described as the one having thre
e eyes, with a calm serene and beautiful face, wearing ornaments all over the bo
dy including Bhasma and Rudraksha and is called as Maheswara. This Maheswara alo
ne exhibited "Pancha Vimsati Leelas" or twenty-five forms of Siva. These are (1)
Sukhavaha Leela, i.e. Maheswara enjoying Prakruti also called as Gowri Sukha Pra
dayi or Girija Sukha Pradayi; (2)Mahalinga Leela, also called as Uru Linga Pradu
rbhava Leela or Jyothirlinga Leela or Hutavaha Stambha Leela, the origin and end
of which could not be seen by Brahma and Vishnu; (3)Vrusharudha Leela, also cal
led as NandIswara Leela or Vrushabheswara Leela, Siva created the great Bull wit
h four legs as Dharma Devata Swaroopam and asceding the Bull does Jagatpalana or
ruling this Universe or Viswam; (4)Gowri Vallabha Leela, Maheswara marrying Gow
ri Devi or Sathee Devi, the eldest daughter of Daksha Prajapathi; (3)Chandrasekh
ara Leela, Maheswara granting boons to Chandra i.e. Moon, who was cursed by Daks
ha Prajapathi, by wearing the sixteenth Kala of Moon i.e. "Amaa Kala"; (6)Tandav
eswara Leela, i.e. Iswara performing Tandavam or dance in Kailasam accompanied b
y Brahma playing on Talam, Vishnu on Mrudangam, Saraswati Devi on Veena, Lakshmi
Devi singing and watched by Sathee Devi sitting on the Simhasanam; (7)Vighneswa
ra Leela, the effulgent ways of Parameswara born out of Pranavam as Vinayaka wit
h the face of an elephant for worship by devotees to fulfil their desires withou
t hindrance and getting free from difficulties; (8)Vishahara Leela, Iswara devou
ring and keeping in his neck the "Kaalakoota Visham" or dangerous poison that em
anated from the Milky ocean, churned by Devatas and Rakshas to get nectar or Amr
utam and assuming the names of Neelakantha or Sreekantha; (9)Tripura Samhara Lee
la, Iswara killing the three Rakshasas called Tripurasuras, who are in the shape
of three cities, accompanied by Earth as chariot, Sun and Moon as it's wheels,
Meru Parvat as the bow, Adisesha as the string and Vishnu as an arrow and the fo
ur Vedas are the four horses driven by Brahma; (10)Antakantaka Leela or Kala Sam
hara Leela, Iswara killing Yama Dharma Raj, who came to take away the life of Si
va Bhakta Sweta as also Markandeya; (11)Chakra Pradhana Leela, Iswara presenting
the Sudarsana Chakram to Vishnu, who was worshipping Siva daily with thousand L
otus flowers, when one flower was missing, Vishnu, who removed one of his lotus
flower like eye and worshipped Siva and from then came to be known as "Kamalaaya
taksha"; (12)Dakshadhwara Dhwamsa Leela or Veerabhadra Leela, the birth of Veera
bhadra by the beating of Maheswara's "Jataajootam" or hair on the head, for dest

roying Daksha and his Yagnam, after Sati burnt herself there; (13)Chandanugraha
Leela, granting authority to enjoy Siva Nirmalyam exclusively by Chanda, a great
Siva Bhakta; (14)Aeka Paadaavatara Leela or Pralaya Kaala Leela, Iswara dancing
on one foot at the time of destruction of this Universe or Mahapralayam; (15)Nr
usimha Nipaatana Leela, Eswara killing or removing of Narasimhavataram by assumi
ng Sarabhavataram, which consists of human, animal and bird form; (16)Jaalandhar
a Vidaarana Leela, Iswara killing of Jalandhara, who imprisoned Hari; (17)Dakshi
namoorthy Leela, after Dakshaayani i.e. Sathee Devi disappears, Iswara sitting a
s a youth under the Vatavruksham giving discourse to Brahma Manasa Putras and ot
hers; (18)Manmadhaantaka Leela, Iswara opening His third eye and destroying Manm
adha, who flung an arrow on him; (19)Uma Maheswara Leela, Maheswara marrying Uma
Devi, the daughter of Himavantha; (20)Vidhidhwamsaka Leela, Bhairava taking bir
th at the time of Iswara's marriage with Uma Devi and removing one of the five h
eads of the Brahma, the creator, with the nail of his finger; (21)Bhikshasana Le
ela, Iswara assuming Bhairava roopam and seeking alms at Kasi; (22)Kankaaladhari
Leela, when Bhairava visits Vaikuntham, Vishwaksena fails to respect him, Bhair
ava kills Vishwaksena and wears his skull and carries his skeleton or Kankaalam;
(23)Kiraata Leela, Iswara assuming the form of a forest hunter and over-powerin
g Arjuna in a physical fist fight to show Arjuna's beautiful mole on his back to
Parvathi Devi, when Pasupatastram was granted to Arjuna, (24)Ardha NaarIswara L
eela, when BhrungIswara, a great Siva Bhakta, does Pradakshinam to Iswara alone
leaving Parvati Devi, Parvati does great penance and Iswara assumes the form of
Ardha NaarIswara, i.e. right side Iswara and left side Parvati; (25)Kumara Janak
a Leela, when Iswara veeryam dropped by Agnideva on grass, the Rushipatnis, who
were around the burning grass become pregnant and delivered six children, Umadev
i makes all of them into one and presents the boy or Kumara to Parameswara and t
his is called as Kumara Janaka Leela or Skanda Leela.
Now, the following Upanishad Vakyams are discussed so that the readers can under
stand the Sivatatwam easily.
(i)

Visistascha Visistascha Visistou (Sivou)

Tayo Radwaitam Siva Visistaadwaitam

This sloka refers to Siva sabdam (masculine). Siva is existing in "Sookshma Kaar
ana Prapancham" and also existing in "Sthoola Kaarya Prapancham". These two Siva
s are only one and He is referred to as Rudra, Purusha Sabda Vaachya.
Mahanaarayanam says, (a) "Sarvovai Rudra Tasmai Rudraaya Namo Astu", (b) "Purush
ovai Rudra Ssanmaho Namo Namaha", (c) "Viswam Bhootam Bhuvanam Chitram Bahuda Ja
atam Jaayamaancha Yat Sarvo Hyesha Rudrastasmai Rudraaya Namo Astu", (d) "Kad Ru
draaya Prachetase, Meedhustamaaya Tavyase, Vochema Santamagum Hrude, Sarvo Hyesh
a Rudrastasmai Rudraaya Namo Astu".
These four mantras in Mahanarayaneeyam are saluting and prostrating before the g
reat "Purusha Sabda Vachya, Rudra", who is this Universe including the five elem
ents and Chaturdasa Bhuvanams or fourteen worlds, Srusti and Layam. The Siva sab
dam in Rudradhyam is representing these four Rudras as Moolapurusha.
(ii)

Visistancha Visistancha Visiste (Linge) Tayo Radwaitam

This Sivagama sutram in Napumsaka Lingam, refers to Lingaroopa Siva. Abhishekam

and Pooja are done only to the Linga, which is called Sivapooja. Siva Linga is B
rahma Vishnu Sivatmakam or the combined form of the eternal trinity. The down ci
rcular portion of the Linga is called Brahma Roopam, the middle flat portion is
called the Somasootram or Vishnuroopam and the upper circular portion of the Lin
ga is called Siva roopam. That is why the Mantra Sastrakaras say "VruttamIswarah
a". In mathematics circle is considered as the perfect figure, and mathematician
s failed to find out the value of 'Pie', so far. The circular portion on the top

of the Lingam is projecting Parama Siva's Sampoornatwam or perfection. The Sant

i Paatham or epilogue in "Eesavasyopanishad" is stating "Poorna Madaha, Poorna M
idam, Poorna Mudachyate; Poornasya Poorna Madaaya, Poorna Mevaava Sishyate". Thi
s Santhi Paatham is stressing the point that Siva Tatwam is Sampoornam and full
and from this Sampoorna Siva this entire Universe has come out and the etymology
for the word Linga is "Leeyate Gamyate Aetat Characharam Tasmat Lingamuchyate",
meaning Linga is that form from which this entire Universe consisting of the mo
vable and immovable things i.e. all Jivas, Mountains, Rivers, Trees, etc. come o
ut at the time of creation of Srushti and unto which everything goes at the time
of destruction or Mahapralayam. So, this universe has come out from Siva, who i
s Paripoorna. So Viswam is also Paripoornam. That is why in mathematics if zero
is added or substracted from zero, it results only in zero. This meaning is expl
ained in the following Purusha Sookta Mantra, which is analysed from the mathema
tical point of view.
(iv)

Sahasra Seersha Purushaha, Sahasraaksha Sahasrapaath

Sabhoomim Viswato Vrutwaa, Atyatishtat Dasaangulam

Purushaye Vedagam Sarvam, Yadbhootam Yachabhavyam
Utaamrutat Vesesaanaha, Yadanne Na Tirohati
Yetabanasya Mahimaa!

- Purusha Sooktam

In the science of mathematics, circle is representing Siva in the form of zero.

We can draw thousands of diameters inside the circle. These diameters represent
Aadiseshu, who has a thousand heads, Indra, the lord of Heaven, who has a thousa
nd eyes and Surya or Sun God, who has a thousand rays, etc. This circular shaped
zero, Siva is encircling this entire Universe, which is stated by Eesavasyopani
shad in the first mantra, "Eesavasya Midagam Sarvam". From this zero to nine, to
tal ten figures or Dasaangulam and in the circumference of which - "Purusha Kush
ti" or stomach, this science of figures or Sankhya Sastram has come out. This is
all Purush, who existed earlier and will exist in future and this entire Univer
se is His creation. Thus, Purusha Sooktam is clearly describing Sampoornatwam or
perfection of Parameswara.
The Soma Sootra portion in the Linga is Vishnu Roopam, which is in an inseparabl
e state with Siva and the fourth part of the Moola Karana Sakthi. This entire Un
iverse consisting of the fourteen worlds or Chaturdasa Bhuvanams has come out of
the "Moola Kaarana Siva Sakatyaatmika Vruttam" and are rotating with different
velacity instead of remaining stable with their path elliptic instead of circula
r, resulting in seasons, days and nights, etc.
The down portion of the Linga or Peetham is Brahma Roopam, which is encircling o
ur Horizon in a circular shape from the earth to the sky and totally projecting
the Siva Linga along with Soma Sootram and Siva Saktyaatmika upper portion with
Bindu and Aakash as Sampoorna Viswam or Parabrahman. This total cosmos or Sampoo
rna Viswam is described in Sookshmagama, one of the twenty eight Sivagamas, as u
nder:
(v)

Peethikaa Prudhvi, Lingamaakaashaha Srushti Kaaranam

Nissandehamidam, Jnanamandajam Lingameeritam

Dhyatwaatmaana Madhaakaase, Dhyatwaakaasanta Daatmani
Aatmaakaasamayam Lingam, Bindwakaasam Mrudahrutam
- Sookshmagamam

The sloka "Sivaaya Vishnu Roopaaya, Siva Roopaaya Vishnave", "Sivasya Hrudayam V
ishnu, Vishnusya Hrudayam Sivaha" is an interpolation in Sandhya Vandanam and is
considered as Avaidicam. There is only Bhedam or difference between Siva and Vi
shnu and not Abhedam or no difference. Soota Samhita emphatically says, "Khadyot
oyadi Chanda Bhaanu Sadrusaha, Sthulyo Ssambhunaa Harihi", if a nightingale coul
d become equal to Noon Sun, Hari can become equal with Siva, meaning that it is
an impossibility. That is why it is stated in Brahmottara Khandam of Skanda Maha
puranam that Sivatatwam is very minute and if one understands the same as stated
above, worst sins and calamities will not come near him.
SIVADWAITAM or SIVA VISISTADWAITAM
In Nilakanta Sootra Bhashyam it is stated that Upasya is Siva, Upasaka is Jiva,
who has to take upon himself Pasupata Deeksha with Sivoham Bhavana and worship S
iva in Ista, Bhava and Prana Linga Roopam throughout his lifetime with "Sravana,
Manana, Nidhi, Dhyasa, Drugavadhana Dwaya, Twagavadhana Traya, Manovadhana Panc
haka, Shatsthala Shallingatmaka" and perform thirty six Upacharas or services to
get Iswara Saakshaatkaram. This is explained in the first sloka above, "Visista
sya Visistasya Visistow Tayoradwaitam, Siva Visistadwaitam".
Brahmai Vedamamrutam Purastaat,
Brahma Paschaat, Brahmai Dakshinatah,
Uttarenacha, Adha Chordwancha, Prasrutam
Brahmai Vedam Viswamidam Varishtam
- Mundakopanishad
This Mundakopanishad mantra says that the entire Universe or Jagat is Brahman, w
ho is encircling the Jagat on all the four sides, establishing the fact that bot
h Jagat and Brahman are very much existing or their existance is a reality or Sa
tyam and another Mundaka Sruti says: "Tripadasya Amrutam Divi", meaning that one
part is this Universe or Jagat and three parts is Brahman or Eswara.
Prapancho Paramam Saantham
Sivamadwaitam Chaturdhamantey
This Maandukyopanishad mantra is describing the Mahapralaya Kala Sthiti or the s
tate of affairs existing at the time of destruction, before creation. This mantr
a is stating that the seekers of salvation or invoking Siva, who is the root cau
se of this Universe i.e. Prapancho Paramam, and who alone is there calm serene a
fter destruction of this Universe i.e. Saantham, who is pulling unto Himself Jiv
a and Jagat like a tortoise i.e. Adwaitam, no second person existing and as the
fourth person the other three being Sadaasiva, Maheswara and Rudra in the descen
ding order. This is explained below.
The dynasty or Vamsam of Siva is stated in the Taittereeya mantram Brahmavalli w
hile describing the start of creation, as under:
Tasmaa Dwaa Aetasma Aakasah Sambhootah Aa
Kaasha Dwaayuh Vayo Ragnih Agne Raapah Adbhyah
Prudhivi Prudhivya Oshadhayah Oshadhee Bhyonnam
Anna Tpurushah Sa Vaa Aesha Purushonnara Samayah

- Taitteereyopanishad
This Taittereeya mantra says that from Paramatma the Absolute Brahman, Aakash or
Cosmos is born and from Cosmos, air or Vayu is born and from air, Agni or fire
is born and from Fire, Jalam or water is born and from Water, Prudhvi or earth i
s born. However, since it is impossible to get birth from Achetanam or Jadam or
lifeless thing, the words Cosmos, Air, Fire, Water and Earth stated therein rela
te not to the five elements, but to the presiding deities of those elements, the
y are stated in Siva Puranam, Vayaveeya Samhita as under:
Sadaasivah Sabdamoorthih Sparsamoorthi Stha Dheswarah
Rudra Stejomayah Saakshaa Drasamoorthi Rjanaardhanah
Gandhamoorthi Schaturwaktra Ityetaah Panchamoortayah
- Siva Puranam
The presiding deity of Cosmos is Sadasiva, and that of Air is Maheswara, and tha
t of Fire is Rudra and that of Water is Vishnu i.e. Janardhana and that of Earth
is Brahma. These are also called as Pancha Brahmas in the Vedas. This is the Sr
ushtikramam or order of creation.
Sakti Ssivascha Sacchabda Prakruti Pratyayoditau
Tau Brahma Saamarasyena, Samasta Jagadaatmakau
This visible universe is appearing to us as changing, moving or "Chit" with the
Jivas and animals, etc. as also stable or "Jadam" with mountains etc. Vedas say
that Siva exists "Tacchiva Aeva Kevalah" both before creation or srusti as "Sook
shma Chijjada Karana Roopam" as also after creation as "Sthoola Chitachid Karya
Prapancham". That both these Sivas are only one is "Sivadwaita Siddhatam" or "Si
va Visistadwaita Siddhantam". "Chida" and "Chit" are only different forms of thi
s Universe associated with Siva and it is only illusion to think that Siva posse
sses "Chit Sakti" and "Achit Sakti". This is explained in this sloka.
Chidachit Prapanca Visista Siva Aeva Karanam
Kaaryancha Bhavateeti Siva Visistadwaitam
The greatness of this Srouta Saiva Siddhanta is discussed in detail in the autho
r's book Siva Aeva Karanam, or Siva alone is the Root cause of this Universe bro
ught out separately, which may be referred to under the fifteenth question discu
ssed therein.
What is Suddhadwaitam?
The philosophy propagated by Sri Aadi Sankaracharya is called as Suddhadwaitam,
which says that Brahma is Satyam and Jagat is Midhya and Jiva is not different f
rom Brahman.
Brahma Satyam Jagat Midhya
Jeevo Brahmaiva Na Parah
Neither this sentence "Jeevo Brahmaiva Na Paraha" nor any of the illustrations l
ike the "Rajju Sarpodaharanam", etc. i.e. the illustration about the rope and se
rpant are found in any of the Dasopanishads, for which commentaries were written

by the Acharya. For the question by critics - How Brahma got Jiva Bhavam? Sanka
racharya quoted the Sruit Vakyam, "Maayaacha Vidyaacha Swayameva Bhavati, Maayaa
Abhaasena Jeeve Sou Karoti", meaning (i) Maaya is becoming by itself "Maya" and
Avidya , (ii) Maaya by superimposition is creating Jiva and Eswara. When this m
eaning is examined in detail, we find that there is no subject or "Kartru padam"
in this Vakyam. Who is this Swayameva? If we try to interpret the meaning as "M
aayaacha Swayameva Avidya Bhavati" or "Avidyaacha Swayameva Maaya Bhavati", will
not the person hearing it, ask as to who is this Swayameva? The meaning given b
y the Adwaitins for this "Maaya" sabdam is that, which is not existing there is
"Maaya". This meaning is first of all against all Upanishad Sampradayams. The wo
rd "Maa" is an adverb or Avyayam, meaning not required, but not "No". Lingabhatt
u, commentator of Amarakosam dictionary, stated "Matyasyam Viswamiti Maaya", mea
ning this Viswam or Universe is contained in this Prakruti or nature. Therefore,
this Prakruti or nature is called as "Maaya". The Swetaswatara mantra "Maayaant
u Prakrutim Vindyat Maayinantu Maheswaram, Tasyaa Avayava Bhootaishu Vyaaptam Sa
rvamidam Jagat", is confirming this point of view and stating that the words "Ma
aya" and Prakruti are synonymous words.
Now, let us examine the second part of the Sruti Vakyam quoted by the Adwaitacha
rya, that Maaya by superimposition is creating Jiva and Iswara, "Jeevesou Karoti
". The Adwaita Sampradayam is that Jiva is not different from Brahma, "Jeevo Bra
hmaiva Na Paraha", but the Upanishads are not accepting this view.
(i)
The Swetaswataropanishad (5-9) is fixing Jiva Parimanam as "Vaalaagra Sa
ta Bhaagasya Satadhaa Kalpitasyacha Bhaago Jivaha Sa Vijneyaha, Sachaanantyaya K
alpate", meaning the quantity of Jiva is one-hundred of one-hundredth part of a
paddy thorn.
(ii)
The Chandogyopanishad (6-11-3) is stating "Jivaapetam Vaavati Vedam Mriy
ate Na Jeevo Mriyate", meaning that Jiva has no death. In these circumstances, h
ow can the statement "Jeevo Brahmaiva Na Paraha" be accepted following the Upani
shad Siddhanta? So, this statement is clearly against the Upanishads.
Now let us examine the second statement that Jiva is not different from Brahma.
(i)

Mundakopanishad is stating two aspects on this point.

(a)

Samane Vrukshe Purusho Nimagna

Aneesaya Sochati Muhya Maanaha

Jushtam Yadaa Pasyat Tyanya Meesa
Masya Mahimaanamiti Veeta Sokaha
- Mundakopanisad 3-1-2
(b)

Yadaa Pasyate Rukma Varnam

Karkaara Meesam Purusham Brahma Yonim

Tadaa Vidwaan Punya Pape Vidhooya
Niranjanam Paramam Saamya Mupaiti
- Mundakopanishad -3-1-3
This Mundakopanishad mantras are stating that the Jiva is in the form of Purush
in the body or Sareeram is called upon to get Iswara Saakshatkaram, worshipping
Iswara, who is different from him i.e. Jiva and get peace.

The second mantra is calling upon the Jiva, who is the Upasaka, to worship Iswar
a, the Upaasya and get total peace, Niranjanam or total likeness or company i.e.
Parama Saamyam.
(ii)
Chandogyopanishad is stating that such a Jiva in the "Praajnatwa Parishw
angam" i.e. total company of Siva, will not have "Baahyantara Parijnanam" i.e. c
onsciousness of both outside and inside matters. Here, "Prajnatwa" means "Dahara
ntaryaami Siva", the Absolute Reality. So, we find from the above mantras that J
iva is different from Brahma, (a) from "Anyameesam" in Mundaka mantra, (b) "Saak
shaat Kartavya" in Mundaka mantra is Jiva, while "Saakshaat Karta" is Eesa, poin
ting that both are different from each other and (c) "Parishwakta" is Purush and
"Parishwangaka" is "Prajnatma" i.e. Siva, thereby projecting "Jeeveswara Bhinna
twam" or difference between them.
Now let us examine the statement "Maaya Jeevesou Karoti" i.e. Maaya is creating
both Jiva and Iswara. The Kathopanishad mantra is Na Jaayate Mriyateva Vipaschinnaayam
Kutaschinna Babhoova Kaschit
Ajo Nityaha Saaswatoyam Purano
Nahanyate Hanyamane Sareere
- Kathopanishad (1-2-18)
This mantra is stating that Jiva has no birth or death. He was not born of anybo
dy. No Jiva is born. He has no birth. He is always permanent, existing in all th
e three periods of time, past, present and future. So, when Upanishad Siddhanta
is that Jiva is Nitya and "Janana Marana Rahita", let scholars decide the fate o
f the sentence "Maaya Jeevesou Karoti". Coming to the second part of the sentenc
e, that Maaya is creating Iswara, Swetaswatara Vakyam (6-9) is stating "Natasya
Kaschit Janitaa Nacha Adhipaha", meaning that there is none, who created Iswara
and there is none above Him. Another Swetaswatara mantra (1-9) says, "Jnaa Jnow
Dwaaja Veesa Veesou", meaning that both Jiva and Iswara have no birth. Umpteen S
ruti Vakyams can be quoted to state that Jiva and Iswara are permanent. Thus, th
e word Maaya referred to in the beginning of this discussion refers to Prakruti,
in which this Viswam is present and hence Prakruti is called as Maaya. That is
why, Swetaswataropanishad states "Maayantu Prakrutim Vindyaat, Maayinantu Mahesw
aram", meaning know that Maaya is Prakruti and Maayee is Maheswara. So, let scho
lars decide on the "Asthitwam" or existence of Maaya in which this Viswam exists
, instead of blindly following a Siddhanta, which is "Anowpanishadam".
While the entire vedantic lore and Upanishads in particular are introducing only
Pratyaksha Pramanams i.e. real, visible and easily understandable illustrations
occurring in our day-to-day life, Sri Aadi Sankaracharya introduced the theory
of Super imposition or Midhyavadam called as Vivarta Vadam. This is only a creat
ion of Sri Aadi Sanakaracharya through his Adhyasa Bhashyam and is a compromise
formula to bring round persons professing different faiths and following differe
nt religions like Saivam, Vaishnavam, Saktam, Souram, Ganapatyam and Kaumaram, e
tc. into his new Adwaita Siddhantam. Scholars are aware that it has no Vedic san
ction, and consider that the Acharya stated this only for the good of the people
, who are at that time fighting among themselves about Brahma tatwam.
What is Adhyasa Bhashyam as stated by Sri Aadi Sankaracharya and how far it is e
xplaining the tatwatriam? Exposition of Ten Brahma Sutras as per Sankara Bhashya
m visa-vis Nilakanta Bhashyam discussed.

ADHYASA BHASHYAM
Sri Sankaracharya was the exponent of Kevaladwaita Philosophy, which states that
Brahman alone is real and this world is unreal and the Jiva is identical with B
rahman. Sankaracharya preached "Vivarta Vadam" through his Adhyasa Bhashyam or t
heory of super imposition. "Just as the snake is super imposed on the rope, this
world and this body are super imposed on the Brahman or the Supremeself. If you
get the knowledge of the rope, the illusion of the snake will vanish, similarly
if you get a knowledge of the Brahman, the illusion of the body or world will v
anish". This is explained here, after considering the Brahma Sutras discussed be
low.
DISCUSSION ON BRAHMA SUTRAS
In order to understand the Brahmatattwam one has to refer to the Vedas, Upanisha
ds and in particular the Brahma Sutras written by the great sage Veda Vyas. Sinc
e these Brahma Sutras were in Sanskrit and as ages passed by, ordinary persons c
ould not comprehend their meaning, commentaries came to be written. The earliest
and the oldest commentary in this regard is the one written by Nilakantacharya
CIRCA 2044 Kali Era before Aadi Sankaracharya was born. For this Nilakanta Bhash
yam, the author Mudigonda Nagalinga Sastri garu wrote a detailed commentary in S
anskrit under the title "SIVA CHINTAMANI PRABHA". The author stated that Sankara
Bhashyam is neither the first one nor is it adhering to the Brahma Sutras on va
rious aspects of the Siddhanta. Out of about 545 Brahma Sutras the commentary gi
ven by Nilakantacharya and explained by the author, a few of them are briefly di
scussed below for the benefit of the readers.
(i)
Janmaadyasya Yathaha Eeksheternaa Shabdam -- In this first Brahma Sutram
it is stated that Jagath, Janma, Jivana Karakathwam is Brahma Lakshanam, meanin
g the attribute for the person responsible for creation sustenance of this unive
rse is otherwise called Brahman and the second sutram says that creation of the
Universe can be done only by a person having life or "Chetanam" and not by lifel
ess person or "Achetanam" - where as in Sankar Bhashyam it is stated that this c
reation or Universe is "Midhya" or "Jagat Midhya" or illusion. Again even if it
is assumed that Jagath is midhya like a rope imagined as a serpent, then the thi
ng which is imagined need not be one with life and in that case it goes against
the second sutra cited above, that a person having life only can be kartha of th
is Universe.
(ii)
Bhedavyapa Desaascha
-In this Brahma sutra it is stated that t
here is difference between Jiva and Iswara, while in Sankara Bhashyam it is take
n that there is no difference. Mimamsa Sastra and other sastras do not support t
his view. Therefore to say that there is no difference between Jiva and Iswara i
s against all sastras or Sarva Sastra Virudham.
(iii) Aatmaa Krute Parinaamaat
-In this Brahma sutra "Parinaama
Kaarana Vadam" is made Siddhanta, while in Sankara Bhashyam "Vivarta Vadam" is m
ade Siddhanta. In fact in Brahma Mimamsa Sutram there is no mention anywhere of
"Vivarta Vadam".
(iv)
Kartaa Saastraardha Vatwat
-In this Brahma Sutra it is state
d that Jiva is the Karta or person responsible for all actions done through the
body he is wearing at that time, where as in Sankara Bhashyam it is stated, that
Jiva is not the Karta.
(v)
Vai Dharmascha Na Swapnaadi Vatu
-In this Brahma sutra it
is stated that, this creation or Jagath is not a dream, while in Sankara Bhashya
m it is stated that Jagath is same or identical with dream.

(vi)
Sarva Dharmopa Pattescha
-In this Brahma sutra, it is stat
ed that Sarvajnathwam or knowing every thing - Sarva Saktimathwam or having all
power, Vigor or vitality i.e. "Sagunam" is the attribute of Brahman, whereas in
Sankara Bhashyam it is stated as "Nirdharmakam" or "Nirgunam" meaning no dharmam
or no gunam, as the attribute of Brahman.
(vii) Utkraanti Gatyaa Gateenaam
-In this Brahma sutra it is state
d that, the weight and volume of Jiva is equivalent to that of an atom, whereas
in Sankara Bhashyam it is stated that Jiva is the Lord Himself.
(viii) Gruham Pravishtaa Vatmanehi Taddarsanaat
-- In this Brahma Sutra
it is stated that, Jiva and Iswara are seated in "Hrudayaakash" i.e. heart of a
person, while in Sankara Bhashyam it is stated that Buddhi or intellect and Jiva
are seated there.
(ix)
Aanandamayo Abhyaasaat -In this Brahma Sutra it is stated that,
Ananda Mayaa is Brahman, in Sankara Bhashyam it is stated that Ananda Mayaa is J
iva only.
(x)
Anaavrutti Sabdaat
-The last Brahma sutra coupled and read w
ith Sruti mantra "Nasa Punaravartate" meaning - will not return back to this Uni
verse, ordains that a Mukta Purush will not return back to this Universe, applie
s only to Saguna Mukti and not Nirguna Mukti as stated in Sankara Bhashyam.
So from a short discussion of a few of the Brahma Sutras, we find almost from th
e Upakrama sutra to Upasamhara sutra i.e. from the first sutra to the last sutra
- "Janmadyasya" to "Anavrutti Sabdaat", referred to above, speak of only Saguna
mukti and the entire Brahma Mimamsa Sastra is only favouring or exploring Sagun
a mukti, it is found difficult for Sankaracharya to replace it and therefore San
karacharya wrote Adhyasa Bhashyam as a prelude to Sankara Bhashyam, stating that
Jagat, Jiva and Iswara are all Adhyaropam or Midhya or imaginary and by realisi
ng that they are not existing, then only "Brahmatmakam" or becoming one with Bra
hman becomes possible. This is briefly the Adwaita Siddhantam. Now once this Adh
yasa Bhashyam is taught and digested by the seeker of Brahman, if you tell him l
ater that this Jagat or Universe is existing or not existing, or tell him that I
swara is the root cause of the Universe or not, or tell him that Jiva is depende
nt or not dependent or that Brahmatattwam is "Sagunam" or "Nirgunam"; the person
will only think that by "Adhyaropam" everything is real but in "Paramartha Drus
hti" everything is imaginary or Midhya. So after one reads and digests, Adhyasa
Bhashyam even the Brahma Sutrakaara i.e. Veda Vyasa himself, cannot change his m
ind - just as a pleader before examination of the witness tells the court that t
he witness is of unsound mind, how can the judge believe in his evidence? Theref
ore Adhyasa Bhashyam is meant to make the entire sastra upside down and is consi
dered by many scholars including those following Sankara Bhashyam, as not authen
tic.
What is Karma Jnana Samuchaya Vadam?
Eesavasyopanishad is stating that "Vidyaancha Avidyancha Yastadevo Ubhayagm Saha
Avidyayaa Mrutyum Teerthwa Vidyayaa Mruta Masnute
-Eesavasyopanishad -11
Here Vidya means Jnanam or knowledge and Avidya means Karma. However, Aadi Sanka
racharya interpreted Vidya in this Sruti mantra as Upasana and not Jnanam. For U
pasana, Karma is necessary but for acquiring Jnanam, Karma is not necessary. Upa

sana is different and Jnanam is different. Jnanam can only be experienced while
Karma cannot be experienced. Therefore for Gruhasta, Sanakaracharya laid down th
at he should perform Karma only as he has no authority to hear Vedanta unless he
takes up Sanyas - "Sannasya Sravanam Kuryat". The Acharya stated that the seeke
r is Brahman i.e. "Soham Bhavana". If this Adwaita Bhavana is to be followed by
all leaving Karma and Upasana and the seeker goes on chanting that he alone is B
rahman, the Acharya felt that people will get lost, so he stated that all includ
ing Grihastas should follow Karma and Upasana while Jnanam is only to be followe
d by Sanyasis. Therefore in Adwaita Philosophy there is no tie up with both i.e.
Karma and Jnana. Sanyasis alone have authority to acquire Jnanam and Karma and
Upasana are to be followed by Grihastas.
However, Nilakantacharya interpreted Vidya in this Sruti mantra as Upasana and t
his is in addition to Jnana and therefore Jnanam only. According to Nilakantacha
rya, performing Upasana doing Karma is the instrument for "Iswara Sakshatkaram".
"Iswara Sakshatkaram" is "Aparokshanubhavam" and there is no other thing as Anu
bhava Jnanam. So according to Nilakanthacharya, only Karma Sahita or doing Karma
, Upasana leads to "Iswara Sakshatkaram" and both should be performed by all, as
every human being has authority to know the Ultimate Reality or the Brahman. So
, the Acharya laid down a relationship or tie-up between Upasana and Karma.
However, Basaveswara of Karnataka, accepting Sankaracharya's philosophy to some
extent, stated that for acquiring Jnanam, Karma is not necessarily required and
has taken Saiva Maha Deeksha as it is necessary for Upasana and through Upasana
alone "Iswara Sakshatkaram" can be obtained, which is the ultimate goal for any
"Sadhaka" or the seeker of salvation.
However, Nilakantacharya's opinion is that, "Karmacharanam" is also "Eeswaropasa
na" i.e. performing Karma is also Service to God. How can "Varnasrama Dharmanush
tanam" meaning code of conduct followed by the four castes, each in their four s
tages of life i.e. Brahmacharya, Gruhasta, Vanaprastha and Sanyasa, laid down by
God Himself cannot be termed as Service to God? As per the orders of the king s
ervice done by his subjects come under service to king only. However service to
God is of two kinds. The first kind of Service to God is, following his orders,
service done to Indra, Agni, etc., and the other is service or Aaradhana done to
God alone. Here as per the directions of God as laid down in the Vedas, perform
ing "Nitya" and "Naimittika Karma" or actions performed daily and actions perfor
med on occassions to Agni, Indra and other celestial deities is called "Karma Ma
rga" or path of Karma and Aradhana done exclusively to God or Brahman is "Upasan
a Marga". To consider or not to consider service to His subjects is lesser in pr
oportion to service to God Himself, it is not in our hands, for all the creature
s in this Universe are His creations and are under His control. Therefore as per
the wishes of God, when Vedas proclaim everyone to perform "Nitya" and "Naimitt
ika Karma" by serving Agni, Indra, etc., how can one refuse to perform them and
still claim that he is not disobeying God's instructions! So everyone should per
form "Nitya" and "Naimittika Karma" at the same time also "Eeswaropasana" to bec
ome eligible for Moksha and salvation. This is the view of the Poorvacharyas and
according to Vedas as stated by Nilakantacharya.
(i)

Satyakama Satyasankalpah Sarva Dharmopa Pattescha

(ii)

Nama Rupe Vyakaranani

These Sruti mantras say, that God possesses Gunas and Dharmas and names; how can
one say that He does not possess them, to call Him Nirguna? For a detailed, und
erstanding on the merits and demerits of the Aadi Sankaracharya's Adwaita philos
ophy, the interested readers are advised to go through the author, Naga Linga Sa
striji's works such as Brahma Padham, Vyasa Padham, Vidyasthana Vinirnayam, Veda
ntardha Parishkara Taraharam, etc., and in particular his commentary Siva Chinta
Mani Prabha, so that they can judge for themselves as to how far the Adwaita ph

ilosophy is following the Vedas and Brahma Sutras.

In the Saiva Siddhanta propounded by Nilakantacharya both Karma and Jnana are co
nsidered essential for the seeker to practise. If Karma is short, Jnana will pro
tect him. If Jnana is short, Karma will protect him. For a person climbing a tre
e, upper branch is like Jnana i.e. like a handle and the lower branch is Karma,
like a foothold. If he cannot catch the upper branch he cannot go up like one fa
iling in Jnanam, missing Urdhva Lokas or heaven. If the foothold branch breaks d
ue to failure of Karma, he can still hang on for some time before falling down.
If for any reason, the person fails in both, his fate is doomed but you cannot f
ind fault with the Mata Charya. This is not so in Adwaita philosophy, wherein th
e right to acquire Jnana vests with Sanyasis only and Gruhastas have to perform
Karma only. Again Kali, the Lord of this Yuga, polluted the Karma or action, so
much so, the Gruhastas are unable to do both. In Saiva Siddhanta however they ha
ve been permitted to do both. This is called "Karma Jnana Samuchaya Vadam" and i
s better explained by the sloka:
"Apasyanandhako Dhagdhah Pasyandahati Pangulah Amdha Pangu Vadanyena, Sapekshe,
Jnana Karmani"
In this sloka "Andha Pangula Nyayam" is stated. It means that when a house is bu
rning, the blind-man "Andha" was burnt because he could not see, the cripple, "P
angula", was burnt down because he could not walk and get away from the burning
place. However, if the blind man takes on his shoulder the cripple, the cripple
will show the way and the blind man carrying the cripple can both get out of the
burning place and save themselves, by helping each other. So also Jnana like th
e cripple and Karma like the blind both followed and practiced simultaneously ca
n protect a person and lead him safely to reach God. Therefore both the Karma ma
rga and the Jnana Marga are essential. Since Vedas are themselves divided into t
wo parts, called Karma Kanda and Brahma Kanda, the rituals like Upanayanam and "
Aaadhanam" mentioned in Karma Kanda give a person authority to do Karma only, wh
ere as Saiva Maha Deeksha mentioned in Brahma Kanda, gives authority to do Eeswa
ropasana. The authority for this is stated in Swetaswataropanishad, "Teshame Vai
tam Brahma Vidyaam Vadeta" referred to earlier under the Gratness of Srouta Saiv
a Siddhanta.
This Skanda Purana sloka emphasizes, the Karma, Jnana Samuchhaya Vadam.
Na Kriya Rahitam Jnaanam, Na Jnaana Rahitam Kriyaa
Apasyaannandhako Dagdhah, Pasyandahati Pangulaha
Agni Jwalana Samyogaat Usnam Bhavati
Varicha Jnana Mantah, Kriya Bahyah Varicha Jnanamantah
kriyabahyah, Ekobhava Samanvitah
Yadhajalam Tatha Kumbhe, Bahiragni Prabhavitah
It says, that Kriya or action without Jnanam or knowledge and Jnanam without Kri
ya are both useless like the cripple and the blind burning them individually as
stated above. What is chanted internally or Antarlingaradhana should be suppleme
nted and worshipped outside by Bahya Lingaradhana and what is chanted by the min
d should be uttered by the mouth and worshipped by the hand, just like water ins
ide the pot getting heated up by fire from outside. Antarlingaradhana or Pranali
ngaradhana becomes fruitful, by Bahya or outside Istalingaradhana and therefore
Bahya Lingaradhana is necessary even for Jnanis and well versed in Vedas. This i
s stated in detail in the author's book, "Srouta Mevahi Dharanam - Lingasya", br
ought out by Siva Jnana Lahari separately, which may be referred to. That is why

, we find Chandra Mowliswararadhana or worship of the Linga on Peetham, normally

considered as Karma Kanda, is done daily even by Sanyasis in all the Adwaita Pe
ethams established by Aadi Sankaracharya!
What is Vidya and Avidya ?
Critics of the "Karma Jnana Samuchaya Vadam" tried to give the meaning of "ignor
ance" to the word "Avidya" and how this interpretation is incorrect is stated be
low.
"Vidyaancha Avidyancha Yastadevo Ubhayagm Saha
Avidyayaa Mrutyum Teerthwa Vidyayaa Mruta Masnute
-Eesavasyopanishad -11
This Eesavasya Sruti mantra ordains that Karma and Upasana are both necessary fo
r reaching Brahman and supports the "Karma Jnana Samuchaya Vadam" as propounded
by Nilakanatacharya.
However, the word Avidya in this mantra cannot be understood as ignorance. This
Sruti mantra says "Avidyaaya Mrutyum Teertwa", which if interpreted by following
the meaning given by Sankaracharya, it results in "by ignorance one can cross d
eath". Therefore, this interpretation given by Adwaitins is not correct. The Tra
iambaka mantra in Yaju Samhita says that "Triambaka yajanam" or worship of Siva
is necessary to get salvation. Therefore, the Eesavasya mantra "Avidyaaaya Mruty
um Teertwa" and "Triambakam Yajamahey" in Yajurvedam should both be interpreted
in unison for Aeka Vakyata Siddhi, that Avidya means "Triambaka Yajanam" only. O
therwise, both the Sruti mantras become unauthentic.
The readers may refer to the author's book The Greatness and antiquity of the Ne
elakanta Bhashyam and Saiva Maha Deeksha Swaroopam for further details.
What is Upasana ?

In Srouta Saiva Siddhanta there are only four steps to reach God, the Absolute B
rahman, Siva. They are (i)Mumukshukata, (ii)Upasana, (iii)

Nireekshana and (iv)Saakshaatkaram

MUMUKSHUKATA
Mumukshukata means, unflinching or strong desire to get Moksham or salvation. It
is a desire to get rid of the Samsara Bandham i.e. going through the cycles of
Births and Deaths.
Once this Mumukshukata enters the person's mind, the next step is Upasana or wor
ship or prayer of the Absolute Brahman identified in the Vedas as Siva, "Namasth
aaraya Namassambhavecha, Mayo Bhavecha, Namassankarayacha, Mayaskaracha, Namahss
ivayacha, Sivataraayacha" described in the Vedas as the names of the Amruta or t
he Absoulte Brahman who can alone confer salvation and none else in the hierarch
y of Gods.
UPASANA
Worship of the Absolute Brahman, Siva is called Upasana and Sruti says "Na Rudro

Rudra Marchayet" meaning one should become Rudra himself before worshipping Rud
ra. So, to attract upon himself all attributes or qualities of Siva, he should g
et Sivatwam or purity throughout his lifetime and not temporarily. The question
arises, whether Mahanyaasam can confer purity on the person. Mahanyaasam confers
purity only for a particular occasion and not throughout the day and muchless t
hroughout one's lifetime. So, one has to necessarily get lifelong Sivatwam calle
d as Yavajjiva Sivatwam to perform life long worship of Siva or Yavajjiava Sivar
adhana. Then the question arises, whether this Sivaradhana to be performed to (i
)a Linga placed on the ground or (ii)on a peetham or platform or (iii)on the bod
y of the person, who is the Karta. Of all these three places, the person's body
is nearer to him and so the Rigveda mantram "Sarvalingag Sthapayati Paani Mantra
m Pavitram" says that the Linga should be placed in the person's hand i.e. on hi
s body and worshipped. To place this Linga on the body, a cleansing ceremony cal
led Shadadhwa Sudhi is prescribed in the Agama Sastras and this entire process i
s called Saiva Maha Deeksha. It is a Deeksha or commitment for life, without whi
ch he cannot perform Sivaradhana throughout his lifetime. One cannot get Santhi
or peace unless he gets rid of the worldly bonds. Mere knowledge of water alone
cannot quench his thirst, unless he drinks. Similarly, mere Jnanam or simple kno
wledge of the Brahman cannot get rid of the worldly bonds. It can be obtained on
ly through Upasana.
Upasana means worshipping Parameswara by three actions called "Mano Vaakkaaya Ka
rma", popularly called as "Trikarana Sudhi". The first is Manasika, the second i
s Vachika and the third is Kayika.
Kayika means worship or service of the Linga by applying Bhasma, Gandha, Akshata
, Pushpa, Bilwapatra, Dhoopa, Deepa Samarpana and performing Pradakshina and Nam
askara.
Vachika means worship or service by reciting Siva mantras at the time of present
ing Bhasma, Gandha, Akshata, Pushpa, Bilwapatra, Dhoopa and Naivedya, etc.
Manasika means concentrating on the Linga, the Absolute Brahman, and the Root Ca
use of this Universe, Siva, in ten ways or Dasaavadhanam. Unless the seeker of t
he Brahman performs Kayika and Vachika seva, he cannot straight away perform Man
asika pooja with concentration called as "Aatyantika Santhi" in Vedanta.
Now Upasana means worshipping Parameswara, who has both Moorta and Amoorta roopa
ms, both outside the body as well as inside. Moortopasana means Vigraharadhana a
nd in that also worship of the Absolute Brahman, Siva in Linga Roopam is alone a
ccording to Sastras. Siva temple means a temple in which Linga is installed. Of
these, the worship of the Linga installed on the body instead of on the ground i
s only according to the Sruti, which is absolutely Vaidicam and which only confe
rs immense benefit than Peethapooja. Just as it is impossible to get inner knowl
edge or knowledge of the self without first getting outside knowledge, similarly
unless one gets unto his control outside sense organs namely, the body i.e. Twa
k, eyes i.e. Chakshu, ears i.e. Sotra, tongue i.e. Jihwa and nose i.e. Ghrana, h
e cannot get Antarendriya Nigraham or his inner sense organs namely his mind and
intellect under his control. For example, the mind decides to give donation and
mouth says it so, but unless the hand gives it, the desired result or Uddhishta
Phalam cannot be achieved. Similarly, in Upasana the Uddhishta Phalam is Moksha
m or salvation, which cannot be obtained except by performing Sivaradhana.
NIREEKSHANA
Nireekshana means waiting for the grace of the Absolute Brahman to fall on him.
Various mantras in the Vedas and Upanishads highlight on this point of waiting f
or the grace of the Lord, the Absolute Brahman. Mundakopanishad says:
Naayamaatma Pravachane, Na Labhyo

Na Medhaya, Na Bahunaa Srutena

Yamaivaisha Vrunute Tena Labhyasthaisha
Aatma Vivrunute Tanoogum Swaam
This sruti mantra says that Parameswara's grace is absolutely necessary and HE c
annot be obtained either by discourse or by intelligence or by a study of all th
e Vedas.
Swetaswataropanishad says:
Anoraneeyan Mahato Mahiyaan
Aatma Guhaan Nihitosya Jantho
Tamakratum Pasyati Veetasoko Dadhatum
Prasadaam Mahimaana Meesam
This Swetaswatara sruti mantra says that the Absolute Brahman is smaller of the
smallest and bigger of the biggest and stays in the hearts of every person i.e.
Anupravesam. Saakshatkaram or His presence, could only be obtained by His grace
or Sivanugraham only.
SAAKSHATKARAM
Saakshatkaram means the presence of the Absolute Brahman in the form in which th
e Mumukshu or devotee is worshipping. This is so stated in all the Srutis.
Yadaacharma Vadaakasam Veshta Yishyanti Maanava
Tadasivamavijnanaya Dukhahsyanto Bhavishyati
This Swetaswatara mantra says that by Sivaradhana alone one get Moksham or salva
tion and not otherwise. This is the Saiva Siddhantam.
SUMMARISATION
Now to sum up, since in Sankaracharya's Adwaita philosophy Brahmajnanam means, "
Anubhava Jnanam" and not "Eswaropasana", "Eswaropasana" is relegated to the back
ground and Saiva Maha Deeksha, which confers authority to do "Eswaropasana" is i
gnored. In Basaveswara philosophy since Eswaropasana is considered essential, Sa
iva Maha Deeksha is taken and since "Karmacharanam" is considered not essential,
Upanayanam, which confers authority to do "Karmacharanam", is ignored. However,
in Nilakanta philosophy both are considered essential, because "Eswaropasana" p
erformed according to what is ordained in the Vedas only confers Moksha or salva
tion. In Srouta Saiva Siddhanta religion and Siddhanta are intertwined like prec
ept and practice. If the religion has no proper Siddhanta it is difficult to pra
y God i.e. take Deeksha or perform uninterrupted Sivopasana as ordained by the V
edas and herein lies the greatness of this Srouta Saiva Siddhanta.
What is Moksham or Salvation
In Sankaracharya philosophy "Moksham" can be obtained only by acquiring Jnana "Jnanadevatu Kaivalyam" and for acquiring Jnana the authority to acquire vests o
nly with Sanyasis and Gruhastas have only right to perform Karma. Therefore in A

dwaita philosophy there is no tie up with both i.e. Karma and Jnana. Then schola
rs will question whether the entire Adwaita philosophy is against what is stated
in the Vedas. There is some truth and some imagination or "Kalpitam". The seeke
r identifying himself with Brahman is the truth and the rest is all imagination
or "Kalpitam". This is stated by Sri Aadi Sankaracharya himself in his Brahma Me
emamsa Bhashyam, that "Jiva Brahmmaikyam" is the essence of all Vedas and the re
st is all Midhya or "Kalpitam". To say that Brahma Tatwam is Nirgunam and God's
names are all imaginary or "Kalpitam", it appears these are intended, to set at
rest the differences among the various religious sects and to do general good. O
therwise, these views will be against the Srutis and Smrutis.
In Srouta Saiva Siddhanta "Moksham" is defined as "Sayujyam" or enjoyment in the
company of the Absolute Brahman and "Jiva Brahmmaikyam" is not the essence of t
he Vedas.
This is discussed in detail in the author's book Moksha Swaroopa Nirnayam, which
may be referred to.
What is the meaning of Triambaka Mantram ?
Triambaka mantra is considered as the greatest of all 7 crore mantras. This mant
ra in Yajurvedam reads as under:
Triambakam Yajaamahe, Sugandhim Pushti Vardhanam
Oorvaarikamiva Bandhanaat Mukshormuksheeya Maamrutaat
This Triambaka mantram contains three sentences, which are,
(i)
Triambakam Yajaamahe, Sugandhim Pushti Vardhanam, meaning "May I worship
Siva having three eyes, who is famous for showering all happiness always",
(ii)
Oorvaarikamiva Bandhanaat Mukshormuksheeya, meaning "So that I could get
separated from death painlessly like a cucumber getting separated from the cree
per and
(iii) Ma Amrutaat or Amrutaat Mamuksheeya, meaning, "I do not get separated at
any time from Amruta i.e. Siva".
The first sentence ordains Triambaka Yajanam or worship of Siva also called as A
mruta, meaning has no death, the second sentence states of salvation and the thi
rd sentence speaks of Sayujyam or staying in the company of Siva thereafter alwa
ys. A whole book is written on the greatness of this mantra in Telugu, by Sivayo
gi Sripati Panditaradhyula Sarabharadhyulu (1900-1980 AD), a devout follower of
the author, which may be referred to. Efforts are on to publish this work in Eng
lish for the benefit of the readers.
What are the names of Amruta (One who has no death) or Amruta Namams - or Taraka
Namams or the names of God, by reciting which only, one gets salvation?
Once upon a time, all Maharshis approached the great sage Yagnavalkya and questi
oned him, "Kim Japyena Amrutatwam No Bruhi?", meaning by reciting whose names on
e can get Amrutatwam or Moksham. Yagnavalkya Maharshi replied, "Satarudreeyenoti
", meaning by reciting Satarudreeyam, which contains the names of Amruta or one
who has no death. These names are "Soma, Rudra, Sarva, Pasupati, Ugra, Bheema, S
ambhu, Sankara, Siva" "Namasthaaraya, Namaha Sambhavecha, Mayo Bhavecha, Namah S
ankarayacha, Nama Sivayacha", stated therein.

Aetaanihava Amrutasya Naamadheyaani

Aetairhava Amruto Bhavati
These are all the names of Amruta or one who has no death and by reciting whose
names only, one can get salvation, says Yagnavalkya Maharshi emphatically.
What is Adharvana Sikhopanishad stating about Siva, summerising the essence of t
he four Vedas?
Adharvana Sikhopanishad is the last of the Upanishads in the last of the four Ve
das. It is emphatically summarizing that Siva alone has to be worshipped to the
exclusion of all other Gods like Brahma, Vishnu, Rudra, who have birth and conse
quently death, in these words:
Dhyaayeetesanam, Pradhyayi Tavyam, Sarvamidam, Brahma Vishnu Rudrendra Samprasoo
yante, Sarvaani Chendriyaani Saha Bhutair Nakaaranam, Karananamdhata, Dhyatakara
namtu Dheyah Sarvaiswarya Sampanna, Sarveswara, Syambu Raakasa Madhye, Siva Aeko
dhyeyaha, Sivankarah, Sarvamanyat Parityaja, Samaaptah Adharva Sikha.
This mantra is summarizing the essence of all the four Vedas emphatically statin
g that there is nothing else to be told and that Siva alone has to be worshipped
to the exclusion of all others, to get salvation.
This point is further discussed in detail in author's books Saiva Siddhanta Sang
raha, Siva Aeva Karanam, Sistah Ssarve Prapannah, etc.
Who is Rudra and how he is stated in the Vedas ?
Purushovai Rudrah Sanmaho Namo Namah
Mundakopanishad
Angushta Maatra Purusho Antaraatma
Sadaa Janaanam Hrudaye Sannivishtah
Kathopanishad
This Mundaka mantram says that Purusha Sabda Vachya is Rudra and Kathopanishad m
antra says this Rudra is always in the hearts of everyone and that he is Amruta.
The sruti says that "Rudro Bhootwa Yajet Rudram, Na Rudro Rudramarchayet". This
mantra ordains that one should become a Rudra before worshipping Rudra. Then the
question arises as to who is authorized to worship Rudra. The mantra says that
one who posseses the qualifications of Rudra can only worship Rudra. What are th
ese qualifications? They are (1)
Bhasma Tripundra Dharana with the middle finger, ring finger and the las
t finger with the aid of the thumb, at the places of "Bhroomadhyam", "Phalam", "
Hrudaya Pravesam", "Nabhi", "Amsam", "Bhujam", "Sirassu", "Bahu" and "Manibandha
".
(2)
Rudraksha Dharana i.e. wearing Rudraksha at these places on the body - v
iz. one on the Sikha, thirty six on the head, thirty two around the neck, sixtee
n each around the two Bahu or hands, twelve each around the two Manibandha, one
thousand around the neck and one hudred and eighteen worn along with the Upaveet
ham or holy thread.
The person wearing these is said to be Rudra himself. Just as a person to be rec

ruited into the Army should wear the Army clothes or Uniforms, when only he can
be called as a soldier, similarly a person wearing "Rudrachihnams" could be call
ed a Rudra. That is why, Siva Kavacham says as under:
Rudraksha Kankana Lasatkara Dandayugmah
Phaalaantararaala, Sita Bhasmadruta Tripundrah
Panchaaksharam, Paripathanwara, Mantrarajam
Dhyaayan Sadaa Pasupathim Saranam Vrajedhah
Siva kavacham in Brahmottara Khandam of Skanda Puranam
May I concentrate and surrender unto the Absolute Brahman, Pasupathy, Siva by we
aring Rudraksha all over my body including arms and shoulders, by applying Bhasm
a in three lines across my face, by reciting the greates Panchakshari mantra "Na
ma Sivaya", the King of seven crore mantras. This prayer is in accordance with t
he scriptures.
Rudra is stated in the Vedas as the fourth person in this order:
SIVA, is Absolute Brahman
-> Sadasiva -> Maheswara -> Rudra -> Vishnu -> Brahma, who are all Jivas for who
m Birth and Death is stated in the Vedas and are called Pancha Brahmas.
Is Brahmatatwam Sagunam or Nirgunam ?
Sivadwaita Siddhantam says that Brahmatatwam is only Sagunam and there is nothin
g like Nirguna Tatwam, stated anywhere in the Vedas. The words "Nirdharmakatwam"
and "Nirgunatwam" when applied to Absolute Brahman only mean that "Parameswara
Tatwam" is pure and free from all bad Dharmas or bad "Gunas", etc. It does not m
ean that the Asbolute Brahman has no Dharmas or no "Gunas". This is against the
Sruti.
The Adwaitins have taken the etymology for the word Nirgunam, as "Na Vidyante Gu
naa Yasmin, Tat Nirgunam", meaning that the Tatwam is Gunarahitam or devoid of G
unas. However, Saivites have taken the etymology for the word Nirgunam as "Nirga
ta Gunah Yasmat Tat Nirgunam", meaning where from the Gunas are coming out i.e.
Nirguna Brahmatatwam. This meaning is according to Srutis and Sutrardhams and is
a correct interpretation for the word "Sakala Dharma Rahitam". So, Nirgunam mea
ns "Ananta Kalyana Guna Sampanna Brahma Tatwam". The Sruti vakyam "Yatova Emani
Bhootani Jayante, Yena Jataani Jivanti, Yat Prayantyabhi Sam Visamti, Tat Vijana
sasva, Tat Brahmeti", meaning where from Bhootams are born, wherein they are gro
wing and whereunto they are disappearing that is Brahman. The Brahmasutram "Janm
adi Asya Yatah", means that where from the Janma i.e. birth, Sthithi i.e. existe
nce and Layam i.e. destruction are happening that is Brahman. Therefore if the t
atwam is "Sakala Dharma Rahitam" or devoid of Dharmas i.e. Gunas as interpreted
by Adwaitins, the question of birth, existence and destruction of the Bhootas st
ated by the Sruti vakyam and referred to by the Sutra vakyam both become meaning
less. Instead of that if it is stated that Brahmatatwam is "Sakala Dharma Rahita
m", as interpreted by the Saivites the meaning that Bhootas are born, existing a
nd disappearing unto the Brahmatatwam fits in and in this way only Brahmatwatam
is called "Sakala Dharama Rahitam" by Saivites. Adwaitins claim that Jagat is no
t born or going unto Brahman and it is only created in Brahman, quoting the vaky
am "Aabhasa Matrow Jeevesow" as Sruti vakyam. In reality however, there is no Sr
uti or Sutra Vakyam "Aabhasa Matrow Jeevesow" in any of the scriptures. This vak
yam further is against "Yatova Emani Bhootani Jayante" Sruti vakyam, quoted abov

e and which is accepted as authentic by all including Saivites, Vaishnavites, Ma

dhwas, etc. So, "Aabhasa Matrow Jeevesow" is neither a Sruti vakyam nor sootra v
akyam and is only Kalpitam in support of the Adwaita Siddhanta. This is the view
of all the poorvacharyas.
Therefore to say that "Brahmatatwam" is "Nirgunam" is not authentic and also ava
idicam. Sri Sankaracharya stated that Brahmatattwam is one, and in so saying he
was absolutely correct to that extent. "Aeka Aeva Rudro Na Dwiteeyaya Taste". Wh
ile, the Nama or names and Rupams or figures are imaginary or Kalpithanm, the se
eker alone is Brahman. Therefore he stated that to know that he is Brahman is Mo
ksham or salvation and it cannot be obtained eigher by worshipping Siva or Kesav
a. In support of his Siddhanta Sankaracharya introduced a compromise formula cal
led as Panchayatanam or worship of five Gods, only to bring round all persons on
to a common platform. But the concept itself is against the Sruti for the follo
wing reasons.
(i)
Is not the word "Brahma" a name? By the word Brahma the "Tatwam" is iden
tified as "Brahmatatwam", how can it be called that it has no name? For any affa
ir, "Name" is important. Without a name, there is no affair at all. When an affa
ir is there, there is both a name and Roopam or figure. So, if you agree for a n
ame, there must be Roopam also attached.
(ii)
The claim that "Brahmatatwam" has no name and Roopam is Avaidicam is see
n from a glance at these Sruti mantras:
(a)
Yatte Kalyana Tamam Roopam Tatte Pasyaami - says Eesavasyaopanishad. Thi
s mantra says that Parameswara has a Roopam or figure and that is "Kalyana Tamam
" or one that is showering the greatest benevolence.
(b)
Dwevava Brahmano Roope Moortancha Amoorthancha - says Brihadaranyakopani
shad. This mantra says that Parameswara has got "Moorta Roopam" i.e. figure or i
dentifiable form or shape and Amoorta Roopam or definite shape which can be desc
ribed.
[c] Tasyaahava Aetasya Braahmano Naama Satyam says Chadogyopanishad meaning Brah
man has got a name and it is Satyam or Truth.
(d)
Yada Pasyah Pasyate Rukma Varnam, Kartara Meesam Purusham Brahma Yonim,
says Mundakopanishad, meaning that the Siva Tatwam is of Hiranya Varnam or of go
lden colour.
(e)
Rutagam Satyam Param Brahma Purusham Krishna Pingalam - This Rigveda Sam
hita mantra says that Brahmatatwam is of "Krishna Pingala Varnam".
(iii) Yajurveda is ordaining to worship the Brahman referring as "Triambakam y
ajamahey", meaning that Brahmatatwam has got both a name and figure i.e. Namam a
nd Roopam. Otherwise how can the Vedic dictum or commandment be followed "Triamb
aca" has got a Moorta roopam, which is Linga roopam. There are many other roopam
s. They are the Dakshinamurthy Roopam, Kalyana Sundara Roopam, Chandra Sekhara R
oopam, ArthanarIswara Roopam, etc. These roopams belong to Kailaasaadhipati Mahe
swara. Linga roopam alone belongs to Siva. That is why, at the time of "Dharana"
only "Linga" alone is worn and worshipped as this only belongs to the Absolute
Brahman, Siva. All the Puranas contain stories about scholars worshipping only o
n Linga Roopam of Siva or Vishnu or Sakthi as described in the Vedas and not on
"Soonyam" or formless thing.
(iv)
After establishing the Adwaita siddhantam, the biggest problem before th
e Acharya was, to identify the God of their Siddhantam. So, he raises the questi
on in Prasnottara Malika - "Ko Devaha?", "Hariharaatmako Devaha". This question
and answer mean that, who is God?, Harihara is God. We find that there is "Sival

okam", "Vishnulokam", "Brahmalokam" and "Souralokam". But not "Saktilokam" or "G

anapatilokam" or "Kumaraswamylokam" or "Hariharatmakalokam". All these persons h
ave either to come to "Sivalokam" or "Vishnulokam" or "Brahmalokam" or "Souralok
am". Since it is stated that "Brahmatatwam is only One, but we have five Gods",
people hearing it will laugh, so there is no way for the Acharya except to state
"Hariharatmako Devaha!" This only exposes the inconsistency in the Adwaita Sidd
hanta. But, we cannot find fault with the great Acharya, because this compromise
formula or Panchayatanam is introduced by Sri Aadi Sankaracharya to bring round
the persons of his time fighting among themselves for Brahmatatwam, to do gener
al good.
Why Istalingopasana i.e. worship of the Lilnga worn on the body by placing Linga
in the left hand of the devotee, considered superior to all othe forms of worsh
ip?
(i)
Istalingopasana is considered superior to all other forms of worship. Th
is is stated in all the four Vedas, the Upanishads and explained in detail in th
e Agama Sastras and praised as such in the ancient texts like Saiva Siddhanta Si
khamani and others and commented upon extensively by Nilakantaradhya, who is con
temporary to the period of Renukacharya, who preached Saiva Siddhanta to Agasthy
a Maharshi around 3100 BC.
The following sloka from the Siddhanta Sikhamani says Sarvago Apisthitah Sambhuh, Swaadhareh Viseshitah
Tasmaat Anyatra Vimukhatah, Sresha Linge Yaje Schivam
- Siddhanta Sikhamani 10th chapter 56th Sloka
Renukacharya in this sloka says, that though Siva is everywhere in the Universe,
He stays more so in the Ista Linga, because Linga is another form of Siva, Moor
ta Roopam. Therefore, He stays more so in the Ista Linga, than in others.
Siva Ssarvagat Schapi, Yajyate Bhrujam
Semi Garbhe Yadha Vahni, Vannir Viseshena Vibhaavatey
- Siddhanta Sikhamani 10 - 57th Sloka
This sloka says that though Fire is present in all the firewood, it is more so p
resent in the Jammi tree or 'Sami Vruksham'. Similarly, Siva is present more in
the Istalinga than in others.
Sarva Gatham Mahesasya Sarva Sastra Vinischitam
Tadhaa Pyasraya Lingaange, Poojartham Adhika Sthitih
- Siddhanta Sikhamani 10 - 58th Sloka
Though it is true to say that Siva is present everywhere, He is more present in
Istalinga, which is considered as "Adharabhootam". Siva is present more so in th
e Guru and Jangama for worship by His disciples.
(ii)
The Rigveda mantram "Sarva Lingag Sthapayathi Paani Mantram" speaks only
Istalingopasana and not Peethapooja. In the Vedic period or Kruta Yugam, there
appears to be only Istalingopasana and Peetha Pooja started only after Dharmam l
ost one of its four legs. With the advent of Treta Yugam, Siva instead of appear

ing in person, manifested in the form of twelve Jyothirlingas for the benefit of
mankind, then only temples appear to have come into existence. This view is sup
ported by the Puranas.
(iii) Linga Puranam says that "Istalingopasana" or worship to the Linga worn o
n the body or "Karastha Linga Puja" is superior to all other forms of worship by
emphatically stating "Yajnakoti Sahasrascha ---- Linganyastyaika Pushpasya Saha
sraamsa Na Purayet", meaning that one-thousandth of the benefit or "Phalam" one
gets by worship of the Istalinga in his "Kara Peetham" cannot be equaled with th
e "Phalam" one gets by performing thousand crore Yajnas.
BIOGRAPHY OF SRI.ANNADEVARA SUBBA RAO
Sri Annadevara Subbarao, a staunch srouta saivite and who rendered yeoman servic
e to srouta saiva philosophy was born at Kothapeta,kammireddy palem East Godavar
i district, Andhrapradesh,INDIA on 26-11-1936.He was born in Dhath nama year on
the most precious 13th day of karthika month. His parents are Sri Annadevara Gur
unadha Prasadrao and Smt.Manikyamba. He had his early education at Kothapeta and
Rajahmundry.He worked in the Income tax department affiliated to Ministry of Fi
nance(Government of India).He retired as Deputy commissioner of Income tax in th
e year 1994 rendering 40 years of service. He was married in the year 1965 to Sm
t. Satyavathi and was blessed with two sons and four daughters.
Born in a staunch saivite family, Sri Subbarao was given Sambhava deeksha(lingad
arana and panchakshari upadesam by a great and revered saivate scholar named Sri
Mallikarjuna pandita radhyula Ambanayya varu(Duvva) of west Godavari district.
Andhra Pradesh. Traditionally the staunch saivates used to propogate saiva sidda
ntham by travelling to distant places by foot and performing lingadharana,pancha
kshari upadesam clearing the doubts of disciples.This is aptly called as Sanchar
ams..Sri Annadevara Parvatheesam (the great grand father of Annadevara Subba rao
) used to travel extensively by foot to propogate saiva siddantham in those days
.He worked as village head of Thiparru village in west Godavari district.Sri Ann
adevara subba rayudu(the second son of parvatheesam and grand father of Annadeva
ra subba rao) and Mallikarjuna Panditharadhyula Raja verrayya Ayyavaru (the fath
er In law of Subba rayudu garu) have also propagated saiva siddantha extensively
by writing books,discourses,performing lingadarana, saivism rituals and clearin
g doubts of the disciples by conducting discussions and meetings.Sri Annadevara
Subba rao , inspired by his forefathers, propogated srouta saiva siddantham.
He was not only inspired by his forefathers but also was greatly influenced by t
he great saivate scholars and the heads of Sri Saiva maha peetam(a society of sr
outa saivates) such as:
[1] Sri Mudigonda Nagalinga Shastry garu (Scholar and Author of more than 100 bo
oks in srouta saivam)
[2] Sri Panditarajula Sarabha Aradhyulu garu(saivate scholar and Literary figure
in Upanisads)
[3] Sri Mudigonda Jwala lingam garu(saivate scholar and expert in vaasthu)
[4] Mallampalli Rajasekharam garu(great saivate scholar))
[5] Mudigonda Kotayya shastry garu(saivate scholar)
He started a charitable trust named " Siva Jnana lahri " to promote saiva siddan
tham for the benefit of future generations. After his retirement, he set upon tr
anslating the writings of Sri Mudigonda Naga linga shastry garu in to English nu

mbering 11 books till his death on 22 July 2007. He has also created a Website n
amed www.sroutasaivasiddhanta.com and www.sivagnanalahari.com for the benefit of
the srouta saivates across the world.
A staunch and hard core saivate, Sri Annadevara Subba Rao garu has performed Pan
chakshari Punaschcharanam (reciting panchakshari mantram million times) at Srisa
ilam (a famous Jyotirlinga of Lord Siva in Andhrapradesh).Sri Subba Rao has memo
rized the poems of Brahmottara kandam(a chapter of skanda puranam) written by Sr
idharamallu Venkatarama kavi from his childhood.Influenced by the poems of the B
rahmottara kandam, he has installed a sivalinga at Gokarnam,Karnataka district,
where the King Ravana has installed the Athma lingam of Lord Parameshwara. Soft
spoken and friendly, Sri Subba rao was helped by his contemporaries Sri Kasinadh
uni Sarabhaya garu,Sivalenka Somasekhar Aaradhya and Sri Tadikonda Naga Mallaya
varu.He has also translated a book named "Siva thatva Sudhanidhi"(a chapter of M
alayachala kandam-skanda puranam referred as SIVA RAHASYA KHANDAM)from Sanskrit
to telugu .
Parameshwara(siva) is the first teacher.All the seats of learning ,arts and educ
ation started with him and ended with him.Sadasiva the first disciple of siva pr
opogated saivism and Sri Neelakantha aradyulu the great saivate scholar has furt
her propogated saivism with his sheer knowledge and scholarly intelligence by wr
iting Brahma sutrams and proving sroutasaivam on the vedic platform of Brahma su
trams,Upanishads,sruthis,smruthis,Puranams and Agamasastrams (referred in litera
ry parlance as "sarva veda vidya samanvyam) and hereditary continuation of srout
a saivam by many scholarly personalities.
Sri Annadevara Subba rao garu remains forever in the minds of srouta saivates fo
r his invaluable contribution to srouta saivism by following the footsteps of th
e above great personalities.The office bearers of siva Jnana Lahri pay a respect
ful homage and gratitude to Sri Annadevara Subba rao garu for rendering yeomen s
ervice to the srouta saivam.
[1] Saiva siddhantha sangraha (saiva siddhanta in brief))
[2] Siva eva karanam (Siva alone is the root cause of this universe)
[3] Srowta mevahi,Dharanam Lingasya (wearing linga on the body is vaidikam)
[4] Srowtanyeva saiva chihnani (saiva symbols,bhasma,rudraksha,sivalinga,Panchak
shari and bilwa pathram are vaidikam)
[5] Sistah Ssarvey sivam prapannah.(All scholars worship siva only,surrendering
absolutely).
[6] The greatness and antiquity of Neelakanta Bhashyam and Saiva maha Deeksha sw
aroopam.
[7] Vidyasthana vinirnayam.(a complete decision on the vedic texts)
[8] Matha vinoda charcha.(An entertaining discourse on Saiva ,Vaishnava and Adwa
itha philosophies.)
[9] Moksha swaroopa nirnayam.(A decision on the form of salvation stated in the
Vedas)
[10] Brahma padham including veda padham and Vyasapadham.(The path of the absolu
te Brahman,Siva stated in the Vedas by Vyasa Maharshi.) -UNDER PRINT.
[11] Vedantardha parishkara taraharam.(A decision on the meanings of the Vedas).

Dwaadasaradhyas and their mission in propagating Srouta Saiva Siddhanta

Dwadasaradhyas means twelve persons, who are fit to be worshipped. They are the
teachers of reverence of the Srouta Saiva Siddhanta and are called as the Siddha
triam, the Acharyatriam, the Aradhyatriam and the Panditatriam. These twelve Sai
vacharyas were born with Sivaamsa in the respective ages to propagate Sivadwaita
Siddhanta and Siva Bhakti.
[1] Who are Siddhatriam and what are their achievements in propagating Srouta Sa
iva Siddhanta?
[2] Who are Acharyatriam and what are their achievements in propagating Srouta S
aiva Siddhanta?
[3] Who are Aradhyatriam and what are their achievements in propagating Srouta S
aiva Siddhanta?
[4] Who are Panditatriam and what are their achievements in propagating Srouta S
aiva Siddhanta?

[1] Who are Siddhatriam and what are their achievements in propagating Srouta Sa
iva Siddhanta?
The three accomplished scholars of Srouta Saiva Siddhanta popularly called as Si
ddhatriam are - Revana Sidha, Marula Sidha and Aeko Rama Sidha.
(1)
Revana Sidha also known as Renukacharya was born in Kulyapaka village co
ming out of the Someswara Lingam there in Kurnool District of Andhra Pradesh. He
blessed Agasthya Maharshi with Sivatatwam. He is reported to have presented the
"ChandramoulIswara Lingam" to Sri Aadi Sankaracharya. He belongs to Atreya Gotr
am. He exhibited the greatness of the Ishta Linga worn by him to King Chandraket
ha, son of Viswavarma and has shown him miracles including Kailasam, the abode o
f Siva in his Istalingam. Sivayogi Sivacharya refers to his accomplishments in h
is ancient text "Saiva Siddhanta Sikhamani". He is credited with propagating "Si
vadwaita Siddhatna" throughout the country for 1400 years, before disappearing i
nto the Jyotirlingam at Somnath, in Gujarat. His wife's name is Durgadevi and so
n Triambakeswara. His descendents bear the sur name of Kasinadhuni and Chaganti.
(2)
Marula Sidha was also known as Maluradhya. He is of Bharadwajasa Gotram
and "Sadasiva Amsa Sambhoota" and propagated Saiva Siddhanta. He did penance at
Gokarna Kshetram, now in Karnataka and is an "Ishta Lingadhari". He exhibited mi
racles or "Mahimas" by constructing a big lake near Srinagar for King Veerakala.
Just by sprinkling water mixed with Bhasma has given life to the King to live a
hundred years. His descendents bear the sur name of Tadikonda.
(3)
Aeko Rama Sidha was also known as Aeko Ramaradhya. He was born from Rama
nadha Linga with "Aprakruta Divyadeham". He was also called as Ghantakarna and s
tayed in Himalayas near a big lake around Kedaram. He has given Saiva Deeksha to
Ushadevi, daughter of Bana. He was having a number of disciples in Kashmir, nea
r North of Kedara Peetham including the king of Kashmir. He belongs to Haritha G
otram. His son's name is Vallinadha born at Varanasi with the blessings of Kasi

Viswanadha. By the power of his great penance, he has created a big lake near So
meswara Kshetram and his descendents are known under the sur name of Mallampalli
and he obtained an Agraharam from the king.

[2] Who are Acharyatriam and what are their achievements in propagating Srouta S
aiva Siddhanta?
The three teachers on Srouta Saiva Siddhanta popularly called as Acharyatriam, a
re - Swetacharya, Lakuleesacharya and Neelakantacharya.
(1)
Swetacharya is also called as Batta Rushi and is reputed to be a "Sarva
Vedanta Tatwadarsi", "Padavakya Pramanajna" and exponent of the "Sivadwaita Sidd
hanta Pratipadaka Brahmasutras" and occupied an important place and he is a grea
t Sivayogi.
(2)
Lakuleesacharya is also known as Nakuleesa. He is said to be holding in
his left hand "Beejapura Phalam" and in his right hand "Lakulee Phalam" and is h
aving three eyes on his head. His disciples are four namely, Kusika, Garga, Mitr
a and Kourushya. He did great penance at Baroda and propagated "Pasupata Siddhan
tam" till Madhura. In Madhura city he installed "Pasupata Saiva Sthambham", and
lived in 2nd century before Christ.
(3)
Nilakantacharya is also known as Nilakanta Sivacharya. He has written th
e Sivadwaita Siddhanta Bodhaka Sareerika Brahmasutra Mimamsa Bhashyam, also call
ed as Nilakanta Bhashyam. He was a Pasupata Vratadhari and was Guru to all the 1
8 castes and propagated the Sivadwaita Siddhanta. He is of Bharadwajasa Gotram a
nd resided at Kaleswara Kshetram, near Warangal, Andhra Pradesh. It is claimed t
hat he stayed for some time at Kalahasti also. His father was Visweswararadhya a
nd mother Gowri Devi. He was born of Neelalohita Rudramsa. He was initiated into
the Gayatri Mantra by Bodhayana Maharshi and was given Sambhava Deeksha by Swet
acharya. He was considered as "Maha Pratibhasali" and propagated Saivadwaita Sid
dhanta. His achievements are given in detail under Neelakanta Bhashyam.

[3] Who are Aradhyatriam and what are their achievements in propagating Srouta S
aiva Siddhanta?
The three reverend Srouta Saiva Scholars popularly called as Aradhyatriam are Udbhataradhya, Kotipalli Viswaradhya and Vemanaradhya
(1)
Udbhataradhya was born from Varanasi Visweswara Linga. His father name i
s Visweswara and mother Annapurna. He was the Court guru of King Bhojaraja of Va
llakipuram. He wife's name is Leelavathi also known as Sundari. He rescued seven
hundred Gandharvas who were cursed and were living as demons. He was the guru f
or all the four varnas. He is of Bharadwajasa Gotram and was having 64 kings as
his disciples. He has written number of books including Yajurveda Bhashyam, Kavy
alankara Sangraham, etc. His descendents are known under the sur name of Mudigon
da.

(2)
Kotipalli Viswaaradhya was born to Someswara and Bhavani in 12th century
AD at Kotipalli in East Godavari District of Andhra Pradesh. He is of Kashyapa
Gotram. He is stated to have resided at Pamidimukkala village at Krishna Distric
t where he performed miracles by converting the paddy grown in the field into go
ld by just sprinkling water with Bhasma and the name of the village goes by that
name, even today. He is also stated to have stayed at Palkurki village and henc
e known as Palakurti Viswaradhya. The descendents of Viswaradhya are known under
the sur name of Ivaturi. He has written such great books Chaturvedasaram, Vrush
abhadhipa Satakam, Basavarajeeyam and propagated Saiva Dharmas and having number
of disciples.
(3)
Vemanaradhya is resident of Belideva village. His father's name is Malli
kharjuna and his Deeksha guru is Tripurantakeswara. He was born from Srisaila Ma
llikharjuna Lingam. He was the guru of Vishnudeva Bhupala from whom he obtained
Belideva Agraharam, etc. His wife's name is Sarvani and his disciples are Jyothi
rnadha, Bheemanaradhya, Ghantaradhya, etc. He brought back to life the animals k
illed in the Yajnas by just sprinkling water with Bhasma on them. He brought bac
k to life the king who was bitten by a serpant by sprinkling the "Pada Theertham
" of Maheswara. He is of Kaundinyasa Gotram. His descendants are known under the
sur name of Mulugu. He was also known as Vemaradhya. The great Saiva scholar Ma
llikharjuna Panditaradhya performed "Guru Pattabhishekam" to him for carrying ou
t Saiva Mata Pracharam. His son's name is Sundareswara, who lived in South at Ma
dura in the 12th century AD.

[4] Who are Panditatriam and what are their achievements in propagating Srouta S
aiva Siddhanta?
The three great Srouta Saiva Scholars popularly called as Panditatriam, who prop
agated Srouta Saiva Siddhanta are - Sripati Panditaradhya, Sivalenka Manchena Pa
nditaradhya and Mallikharjuna Panditaradhya.
(1)
Sripati Panditaradhya is also known as Srikara Bhashyakarta. His father'
s name is Mallikharjuna and mother's name is Bhramarambadevi. He stayed at Srisa
ilam. He is reported to have performed miracles by tying "Agni" in his "Angavast
ram" to the "Semivruksham" in the premises of the present Kanakadurga temple, at
Vijayawada, which fact is also mentioned in the British Archeology records. The
re is an edict or "Silasasasnam" here confirming this miracle. He was the teache
r to Ananta Bhupala, who was the Commander in Chief of King Vikramaditya. He bel
ongs to 11th century AD according to an edict in Siva temple at Draksharamam, in
stalled by Chakradanda Raja, the son-in-law of Vikramaditya.
(2)
Sivalenka Manchena Panditaradhya is said to have been born at Badari Ked
aram, near Gowri Kedaram. Upamanyu Maharshi is said to have given Sambhava Deeks
ha to him. He is of Salankayana Gotram. His grandfather's name is Somasambhu in
Gowda Desam, who was said to be the Incharge of Saivacharya Matham also known as
Golaki Matham there. He is also known as Manchena Panditha bearing the sur name
Sivalenka and his descendants go under that name today. He stayed for a number
of years at Srikalahasti, where he did penance in 11th century AD. He is reporte
d to have defeated Bowdha and Jaina Matacharyas. He is reported to have directed
Madhava in Varanasi to prostrate before Visweswara. He was praised as "Kasi Vis
wesa Nikata Matayithwa Hatadwayim Bhabanja Vaishnavasthya Vande Manchana Pandith
am".
(3)

Mallikharjuna Panditaradhya stayed in Daksharamam, East Godavari Distric

t, Andhra Pradesh and his father's name is Bhimana Panditha and mother Gowaramba
. He belongs to Gowthama Gotram. He is Ishta Lingadhari and was known as Triloka
Guru. He was the teacher to all the four varnas or Chaturvarna Gurutwam. He is
reported to have challenged and defeated the Buddists in Mata Charchas and insta
lled "Sivaparamyam". He stated that there is nothing else above Siva. He is repo
rted to have removed his eyes number of times and each time his eyes returned to
the same place by Sivanugraham. He was the author of Sivatatwasaram, a poetical
work in Telugu, Kanda metre containing exceprts from Nilakanta Bhashyam, eulogi
zing Srouta Saiva Siddhanta in simple language. He was also the author of "Lingo
dbhava Devagadya" and "Amareswara Sathakam". He lived in the 12th century AD. He
is stated to have performed miracles by restoring the feet of the Vellagonda Ma
hadevaradhya, who cut his feet by his own sword for accidentally touching the ve
ssels used for Sivapuja. There is a Silasasanam or edict at Chandavolu or Chando
le in Guntur District, which was at that time ruled by Velanati kings, who are a
ll Buddhists and who were defeated by the Acharya. He eloquently praised Pasupat
a Vratam also called as Athyasramam, Pasupatam, Sambhavam, Sirovratam and Lingad
harana Deeksha, in his book Sivatatwasaram, the earliest work and master-piece i
n Telugu language and literature propagating Sivadwaita philosophy.
Nilakantaradhya 3100BC - 2044 Kali Era is the earliest to propagate Srouta Saiva
Siddhanta and author of Nilakanta Bhashyam, Geeta Bhashyam, etc.
Dwadasaradhyas means twelve persons, who are fit to be worshipped. They are the
teachers of reverence of the Srouta Saiva Siddhanta and are called as the Siddha
triam, the Acharyatriam, the Aradhyatriam and the Panditatriam. These twelve Sai
vacharyas were born with Sivaamsa in the respective ages to propagate Sivadwaita
Siddhanta and Siva Bhakti.
[1] The life history of Sri Nilakantaradhya?
[2] Sarva Vidya Samanvayam in Nilakanta Bhashyam explained in brief?
[3] Tatwatriam i.e. Jiva, Jagat and Iswara explained through Nilakanta Bhashyam

The life history of Sri Nilakantaradhya

The Acharya was born in 2044 Kali Era or 3100 BC equivalent to Swabhanu Telugu y
ear, Chaitra month, Sudha Dasami, Pushyami star, Monday, Karkataka Lagna at Srik
aleswaram, Warangal in Andhra Pradesh to Gowri and Visweswara, Maheswara Aradhya
parents of Bharadwajasa Gotra with the blessings of Sri Kaleswara Swamy with Ni
lalohita Rudramsa under a boon granted by Lord Siva. This is stated in Nilakanta
Vijaya Mahakavyam, written by Nagalinga Sastry garu in Sanskrit as under:
Chatu Chatwadi Rimsa Datta - Sahasra Dwitayamasu
Kalou Varsheshu, Vrutteshu Swabhanu, Subha Vatsare
Maasi Chaitra Valakshye - Pakshe Atha Dasamee Tithou

Pushyamyam, Indu Varecha, Lagne Karkata Kandaye

Gurou Karkat Karasisthite - Kuje Meenam Gatepiva
Meshe Ravou Budhayute - Vrushe Mandayute Kavou
Abhinandya Shrutam Jatam - Sannibham Jata Vedasaa
Gowri Visweswarou Dhanyou - Bhootwa Muda Mavapatu
He was born in Swabhanu Telugu year in Cancer Lagna with Jupitor and Moon there
in, Mars in Meena 9th House, Sun and Mercury in 10th house Aries and Saturn and
Venus in the 11th House Tarus. When Lord Siva along with Parvathi were holding c
ourt in the Hiranya Mantap in Kailash, with Hari, Brahma and other celestial God
s, Narayana requested Siva to send a scholar to propagate Siva Bhakti and to cle
arly explain the truth in Vyasa Sutrams to the people on the Earth. Siva stated,
that since the influence of Maharshi Vighanas and Badari who were sent earlier
to propagate Siva Bhakthi is fading away, He is sending Nilalohita Rudra to take
birth on Earth to drive away the insanity of the people under the preachings of
the Mayavadis and to propagate Srouta Sivaradhya Sampradayam.
It is well known that Parameswara in order to uplift the mankind, from the shack
les of births and deaths has presented the Upanishad Sastram. However, as the Up
anishads were misinterpreted by some of the commentators or "Darsana Kartas", Ba
darayana known as the great Veda Vyasa and considered as "Apara Avataram" of Vis
hnu, under Parameswara's direction has written the Uttara Mimamsa Sastram to giv
e a final decision on the meanings of the Upanishads. In order to understand the
se sutras in Uttara Mimamsa Sastram easily, Bodhayana Maharshi has written a com
mentary called "Vritti" thereon. However, as this "Sutra Vritti" written by Body
ana Maharshi was also polluted by some Poorvacharyas, Nilakanta Sivaradhya has w
ritten this Nilakanta Bhashyam, projecting the harmony between the Brahma Sutras
of Badarayana and Vritti Sutras of Bodhayana Maharshi. This is evident from the
following slokas in the preface to Nilakanta Bhashyam.
Vyaasa Sutra Midam Netram, Vidushaam Brahma Darsane
Poorvaihi Kalushitam Neelakantheradhya Prasaadyate
Neelakantho Vivrunute Sree Kanthopa Samahvyayaha
Bodhaayanokti Maalambya, Brahma Sutram Yadhaamati
Sri Appayya Dikshitar in the 16th century has written a commentary to this Nilak
anta Bhashyam under the title 'Sivarka Mani Deepika'. However, as Appayya Dikshi
tar was a "Suddhadwaita Abhimani", his commentary lost its originality and this
is evident from his own work 'Sivadwaita Nirnayam'. Sri Appayya Dikshitar introd
uced certain sentences, which were not there in original Nilakanta Bhashyam and
in doing so he appears to present, that Nilakanta's view point is Suddhadwaitam
and not Sivadwaitam. This was not enough, as Sri Appayya Dikshitar has removed c
ertain sentences concerning Linga Dharana stated by Nilakanta in the original Bh
ashyam, which are not to his liking. This fact is evident from the chapters or "
Adhikaranams" in the Bhashyam "Mounavad Itareshaam", etc. the slokas projecting
Lingadharana found in ancient texts like 'Kriya Saram', etc., which were however
not found in the book or the commentary written by Appayya Dikshitar. In course
of time, this Nilakanta Bhashyam has gone behind curtain due to Kali Prabhavam,
because in Kaliyuga, Saivam is not tasteful and the saying goes - "Kalow Saivam
arochakam", till it was presented to Nagalinga Sastry by his guru Sri Srinivasa
Siromani of the South, the great grandson of Appayya Dikshitar at the fag end of
19th century.

Therefore, the author Yogi Sri Mudigonda Nagalinga Sastry garu has written this
commentary under the title 'Siva Chintamani Prabha' by deleting the slokas on Su
ddhadwaitam introduced by Appayya Diskhitar and keeping the slokas on Linga Dhar
ana, which were there in the original Nilakanta Bhashyam, following the Nyayam "
Yavadaavirudha Manumatam Bhavati", which was published in 1950 and efforts are o
n to bring this Nilakanta Bhashyam in all the Indian languages for the benefit o
f the readers. The author wrote an article in the year 1929 on The Antiquity and
greatness of the Nilakanta Bhashyam followed by four more articles, which are p
ublished by Siva Jnana Lahari in English for the benefit of the readers, under t
his title, which may be perused for a detailed study.

Sarva Vidya Samanvayam in Nilakanta Bhashyam

Vedas are authentic for the reason they are "Apourusheyams" and above discussion
and Tarkam. The Poorva Bhagam or first part of the Vedas speak about "Pasu Putr
adi Aichika Phala Vishayam" or about living beings in mundane world and the seco
nd part or Uttara Bhagam of the Vedas speaks about "Charama Purushardham" or sal
vation. Since it is very difficult to understand Vedas, Badarayana Maharshi or V
yasa wrote the Sootra Bhashyam. But, since some Matacharyas have written comment
aries without following the Vedas in letter and spirit, Bodhayana Maharshi has w
ritten "Vritti" or meanings to the Brahma Sutras. Some Matacharyas went on comme
nting on the Brahma Sutras according to their liking, without even following the
se "Vrittis" of Bodhayana Maharshi. Deeply concerned by these avaidic state of a
ffairs, Vyasa felt that by the comments of these Matacharyas, the very authentic
ity of his Brahma Sutras will lose their significance. So, he requested Paramesw
ara, when Neelakanta was born with Parameswara Amsa and written this Nilakanta B
hashyam, as referred earlier, strictly following the Bodhayana "Vritti'. The ver
y first prayer sloka or Mangalacharanam Sloka explains in brief, the gist of the
four Adhikaranams or chapters in the Brahma Sutras as under:
Om Namoham Padaarthaaya, Lokaanaam Siddhi Hetavey
Sachidaananda Roopaya Sivaaya Paramaatmane
The four parts of the sloka are (1) Om Namoham Padarthaaya, (2) Lokaanam Siddhi
Hetavey, (3) Sachidaananda Roopaya Sivaaya and (4) Paramatmane. The meaning of t
his prayer sloka projecting the greatness of Nilakanta Bhashyam and that of Srou
ta Saiva Siddhanta, in unison and without contradiction to any of the Vidyasthan
ams is briefly explained below.
Kalagni Rudropanishad is ordaining that "Vratametat Pasupatam, Tat Samaacharen M
umukshu Ra Punarbhavaaya", meaning that salvation or Moksham can be obtained onl
y by following Pasapata Vratam. What is Pasupata Vratam? Pasupata Vratam, Siro V
ratam, Sambhava Vratam, Linga Dharana Deeksha are all synonymous terms for a per
son wearing Bhasma, Rudraksha and Linga on the body. For Pasupata Vratam, Ishta,
Prana and Bhava Lingas are the core and nucleous. Keeping this in mind, Nilakan
taradhya stated in this prayer sloka as under:
(1)

Om Namoham Padaarthaaya

The word "OM" an adverb or Avyayam, is Brahma Vachakam. Adharva Sikhopanishad is

ordaining "Yaha Punaretam Trimatreno Mityaksharena Param Purusha Mabhidhyaayeet

a", meaning that "Parama Purush Siva" has to be worshipped by the three words "A
u", "U" and "Um" i.e. OM. Omkaram is Sookshma Panchakshari i.e. Mooolam and Nama
ssivaya is Stoola Panchakshari and this is described in detail in Sivagamas. The
meaning of this Atharvana Sikhopanishad mantra is that "Para Brahma Vachaka", b
y "Trimatra" or three letters word "Omkaram", the inside or "Antaryami" lord or
"Sarva Bhoota Guhasaya" or "Bhaava Linga Roopa" Siva has to be worshipped. Furth
er, the Rigveda mantram as well as Swetaswatara mantram is stating as under:
(i)

Rutagam Satyam Param Brahma Purusham Krishna Pingalam

Oorthvaretam Viroopaksham Viswaroopaayavey Namo Namaha

- Rigvedam
(ii)

Ksharam Pradhaana Mamrutaaksharagam Haraha

Ksharaatmaana Eesate Yantu Sonyaha

Tasyaabhidhyaana Dhyojanaat Tatwa Bhaavaat
Bhooyaaschaantey Viswa Maaya Nivruttihi
- Swetaswataram 1-10
The words Para, Purusha, Amruta and Akshara occurring in Upanishads are determin
ed as Siva Vachakams or speaking of Siva only. Atharva Siropanishad, raising the
question as to what is Omkaram "Atha Kasmaat Uchate Omkaraha?" - answers, "Yasm
aad Sakrud Uchaaryam Maana Aeva Praaana Oordhva Mutkraamayati, Tasmaad Uchyate O
mkaraha", meaning that by uttering only once, One Who can take away the Pranas u
p, is called "Omkaram" and this is stated in the first part of the prayer sloka
by Nilakantaradhya. "Aham Padaarthaaya" Padam is used here to mean "Sakthi Visis
ta Sivaadwaita Brahma", i.e. Sakti with Siva. "Aham" actually speaks of "Jiva",
however this word is used here to convey "Paramatma", who is "Sarva Jivantaryami
" that is Brahman. HE is above the entire Universe consisting of "Annamaya, Pran
amaya Anandamaya Kosams", etc. is explained in detail in Nilakanta Bhashyam in f
ourth chapter, fourth paada "Jagat Vyaapaaradhikaranam". The "Ista Linganu Sandh
anam" or wearing Siva Linga on the body is projected herein by these details con
veying the "Annamaya Sthoola Sareeram" and this aspect of wearing Istalinga on t
he body is ordained by the Sruti Vakyam "Isha Moorjam Tapasaa Niyachata".
(2)

Lokaanam Siddhi Hetavey

This adjective word is used here to mean that Parameswara is the root cause for
granting whatever the "Ista, Prana, Bhava Lingopasaka" desires to enjoy or see i
n all the Chaturdasa Bhuvanams or Lokams or worlds. This adjective is pointing o
ut that a "Mukta Purush", if he desires to see his ancestors in "Pitrulokam", he
can see or visit them by Parameswara's grace as stated in the Sruti Vakyam "Adh
a Sa Yadi Pitroloka Kamo Bhavati, Sadya Aevasya Pitaraha Samuchishtante". Again
Swetaswatara mantra says "Jusha Sthataste Na Amrutatwa Meti", meaning that by ge
tting Parameswara's grace only the Jiva gets Amrutatwam or Sivatwam and the same
view is projected by Puranas as well, as Upabrihnam, in the Sivapurana Sloka "S
ivaajna Prerito Gachet Gartam Vaa Swabhram Meva" and this truth is inserted in t
he prayer sloka by the Bhashyakara Nilakanta as "Lokaanaam Siddhi Hetavey".
(3)

Sachidaananda Roopaya

This adjective is projecting the great qualities of the Absolute Brahman, Parame
swara praised as such in Kaivalyopanishad, etc. as "Vibhum, Chidaananda Maroopa

Madbhutam". He is to be concentrated upon or get connection with i.e. "Anusandha

nam".
Sivaaya Till now, we find in the Prayer Sloka Parameswara's gunas or gre
at qualities are described as (i) "Ishta Prana Bhava Linga roopatwam", (ii) "Sak
ti Visistwam", (iii) "Ista Prapti Hetutwam" and (iv) "Sachidananda Roopatwam" an
d now Nilakanta introduces in this prayer sloka Parameswara as Upasya or the One
Who has to be worshippeed, naming Him as Siva. Skanda Purana, Sivatatwa Sudhani
dhi is stating as under:
Vidyaa Susruti Rutkrushta, Rudraikadasani Srutou
Tatra Panchakshara, Statra Siva Ityakshara Dwayam
Naamnosti Yaavatee Saktihi, Paapa Niraharane Dwijaha
Taavat Paapaani Kartrumvai Saktaha, Kovaa Kalou Yugeh!
Sivatatwa Sudhanidhi says that among all the Vidyasthanams, Vedas are great and
among Vedas, Satarudreeyam called as "Namakam" is greater and in the "Namakam",
"Panchakshari" i.e. "Namasivaya" is greatest and in that "Panchakshari Mantra",
the two letters "Si" and "Va" are far more greatest one over the other. The "Mah
ima" or efficacy or the greatness of Siva Namams or Siva's names in driving away
all Papas or sins is stated eloberately in an unending way in the Srutis. There
fore, Panchakshari mantra as well as the two letters word "Siva" are most powerf
ul in this Kaliyuga. Therefore the mere hearing of the names of Siva alone will
drive away the sins is indicated by the word "Sivaaya" in the prayer sloka. Furt
her the Atharva Sikhopanishad states "Siva Aeko Dhyeyaha, Sivankaraha, Sarva Man
yat Parityajya", meaning that Siva alone has to be worshipped again and again re
jecting all others pointing out that there is no other way to get salvation, exc
ept by worshipping Siva in Linga Roopam.
(4) Paramatmane
This word in the prayer sloka is indicating the Paramatma seated in the heart of
the Mumukshu i.e his "Hrudaya Pundareekam" eulogized in the Vedas as "Tasya Sik
haaya Madhye Paramaatmaa Vyavasthitaaha", who should be worshipped in Bhava Ling
a Roopam.
SUMMARISATION
The important points to be understood from this prayer sloka are that the four a
djectives (i) Om, (ii) Aham Padaarthaya, (iii) Lokaanam Siddhi Hetavey and (iv)
Sachidananda Roopaya are projecting the important aspects contained in the Siddh
anta stated in the four chapters of the Brahma Sutras, through Nilakanta Bhashya
m.
Further "Sakala Vedanta Vakya Samanvayam" or interpretation of what is stated in
all the scriptures in unison and without contradiction with any of the Vidyasth
anams is projected clearly in "OMKARA PADA VACHYA, SIVA".
(i)
If it is accepted that Parameswara is "Adwiteeya" i.e. no second person
existing along with Him, the statement affects "Dwaita Srutis".
(ii)
On the otherhand, if it is accepted that a second person is existing, th
e statement affects "Adwaita Srutis".
Therefore, by projecting that "Sakti Visista Parameswara" is "Adwaiteeya", this
statement containing "Antarganika Bhedam" i.e. inside difference is not prohibit
ed in any of the Srutis and therefore not affecting the Dwaita or Adwaita Srutis

. Since the concept of the Jiva is introduced by the Swetaswatara Sruti Mantra (
1-9) "Jna Jnow Dwa Vaja Veesa Neesou", etc. and the concept of "Jagat" is introd
uced by the Eesavasyopanishad mantra, "Eesavasya Midagam Sarvam, Yat Kincha Jaga
tyaam Jagat", there is no conflict between the Dwaita and Adwaita Srutis. This t
ruth is projected by the adjective "Aham Padaarthaya", which is discussed in det
ail in "Dwitteeyadhyayam" or second part of the Brahma Sutras.
Again those who are realising the presence of the Absolute Brahman, Paramatma in
Ishta, Prana, Bhava Linga Roopam are described or referred to by the word "Loka
". By stating that Siva alone is "Moksha Pradata", who can grant salvation, beca
use He is "Pancha Krutya Parayana" i.e. having power to perform five deeds namel
y "Srusti" i.e., creation, "Sthiti" i.e., protection, "Layam" i.e., destruction,
"Tirodhanam" i.e.. dis-appearance and "Anugraham" i.e. grace or granting boons.
The aspect of Upasana by performing which alone salvation could be obtained is i
ndicated in the third chapter of the Brahma Sutras through Nilakanta Bhashyam.
Again the Sruti vakyams - (i) Brahmavid Brahmaiva Bhavati, (ii) Niranjanam Param
am Samya Mupaiti and (iii) Jushta Tatasthena Amrutatwameti, speak eloquently tha
t those who performed Brahmopasana alone are eligible for the grace of that Abso
lute Brahman or Brahmanugraham and he alone gets Parama Samyam and not by others
. These Sruti vakyams point out that mere Brahma Jnanam is not enough to get sal
vation, as claimed by the Adwaitins and this aspect is stated by Nilakantaradhya
by the adjective "Sachidananda Roopaya", which is discussed in the Nilakanta Bh
ashyam in the fourth chapter of the Brahma Sutras.
In this way,
(i)
by stating that the word "OM", which is Brahma vachakam is projecting th
e root cause of this Universe or "Jagatkaranam" is Brahman i.e., Siva, "Anvadi K
arana Vadam" is rejected.
(ii)
by introducing the adjective "Aham Padarthaya", which is projecting the
"Sakti Visista Sivadwaita Siddhantam", "Nirvisesha Vadam" is rejected.
(iii) by stating that Parameswara alone can grant to the Upasaka salvation or
Moksham, which is the "Upasana Phalam", "Kevala Karma Vadam" is rejected.
(iv)
ted.

by stating that Brahman is "Sachidananda Roopam", "Soonya Vdam" is rejec

(v)

by referring the Brahman as Sivaya, "Pancharatra Vadam" is rejected.

It is hoped that the seekers of truth, the world over read, think over and under
stand the Sarva Vidya Samanvayam contained in this Nilakanta Bhashyam and get be
nefited, says the author.

Tatwatriam i.e. Jiva, Jagat and Iswara explained according to Nilakanta Bhashyam
This short discussion on the greatness of the Srouta Saiva Siddhanta in explaini
ng Jagat, Jiva and Iswara in the most authentic and correct manner, is meant for
the benefit of the readers, to study and appreciate the Neelakanta Bhashyam in

a detailed fashion.
Bhruguvalli recited daily by all scholars, states as under:
Yatova Imani Bhootani Jayante Yenajatani Jivanti,
Yatprayam, Tyabhi sam Visamti Tadwidgam Jijnasasva, Tadhyeti
- Bhruguvalli
This Bhruguvalli mantra is establishing the fact that, the person responsible fo
r creation, sustenance and destruction i.e. Srushti, Sthiti, Laya Karta is Brahm
an.
Chandamsi Yajnah Krutavo Vratani Bhootam,
Bhavyam Yachaveda Vadanti
Asmanmayee Srujate Viswameta
Tasmischranyo Mayaya Sannirudraschanyo
Maayaantu Prakrutim Vindyaat Mayinantu Maheswaram
Tasyavayava Bhootestu Vyasam, Sarvamidam, Jagat
- Swetaswataram
These two Swetaswatara mantras are establishing that Maheswara i.e. Siva is Srut
i Karta by whose grace this Universe exists and is expanding.
Brahmai Vedamamrutam Purastaat,
Brahma Paschat Brahma Dakshinataschottarecha,
Atha Oorthwancha Prastutam Brahma Vedam,
Viswamidam Varishtam
- Mundakopanishad
This Mundakopanishad mantra is establishing the fact, that Brahma tatwam i.e. Br
ahman is encircling this Viswam or Universe on all the six sides East, West, Sou
th, North, up and below. This Universe or Jagat exists like a child in the mothe
r's womb and like the creatures in an ocean emphasizing that - Idam Viswam, Brah
mova i.e. this Universe is Brahman. Just like the leaves, branches and the trunk
put together are totally expressed as the tree, similarly Jiva, Jagat and Siva
put together is expressed as Brahman. So, these three Jiva, Jagat and Brahman ar
e equally real existing or Nitya Satyam and not "Midhya". Brahman is not encircl
ing the Midhya Jagat. Eesavasyopanishad, the first of the Ten Upanishads, for wh
ich Adi Sankaracharya wrote commentary says emphatically that Eswara, the Brahma
n surrounds the entire Universe, Eesavasya Midagam Sarvam. The claim that "Brahm
a Satyam and Jagat Midhya" cannot be accepted. The Jagath is as much Satyam as t
he Brahman. The Mundakopanishad Sruti mantra confirms this view.
Shaktih Sivascha, Sachabda Prakruti Pratyayoditou
Tou Brahmasamarasyena, Samasta Jagadatmakau
- Siva Puranam

This Siva Purana Vayu Samhita vachanam says, that Brahman means, Sakti and Siva
together and Sakti means Jiva and Jagat together in other words Viswam. Just as
there is no difference or incongruity, in stating that parts of the flower which
itself is part of the tree, are also part of the tree, similarly the Jiva in th
e three "Avasthas" namely - Jagradavastha, Swapnavastha, Sushuptavastha, who is
called as Vaiswanara, Taijasa, Prajna is also part of the Brahman, the omnipoten
t Ultimate Reality. To understand the meaning of this sloka i.e. "Slokardham" it
is necessary to know the three "Avasthas" or States in which the human being or
Jiva passes through- (i) while he is wide awake observing all the visible thing
s around, it is called as Jagradavastha at the body level, (ii) while he is drea
ming about the things it is called as Swapnavastha at the mind level and (iii) w
hile he is concentrating on the things in a serene and peaceful state of mind, a
t the intelligence level, it is called as Sushuptavastha. In these three Avastha
s, the Jiva is called as Vaiswanara, Taijasa and Prajna as stated above. Still t
hese nomeneclatures refer to the Jiva only and since Jiva is part of the Brahman
, these three parts are part of the Brahman only. However while Vaiswanara is re
ferred as Prathamapadah, Taijasa is referred as Dwiteeyapadah and Prajna is refe
rred to as the Truteeyapadah, Brahman is not referred to as Chaturthapadah but o
nly as Chaturthah i.e. the fourth in the Mundakopanishad mantra cited above. Wha
t is the reason? The reason is explained below quoting first Swetaswataropanisha
d mantra.
Vaalaagra Satabhagasya, Satatha Kalpitasyacha
BhagoJivah Savijneyah Sachanantyaya Kalpate
- Swetaswataram
This Swetaswataropanishad mantra says that the size of Jiva is equivalent to one
-hundredth part of one-hundredth part of a paddy thorn. In such state the Jiva h
as no organs i.e. Niravaya. He should become Saavayava i.e. get organs, and then
only he becomes a karta to perform actions. So a Jiva with organs totally devel
oped alone gets Kartrutwam and not a Jiva without organs. Therefore to enjoy the
fruits of all actions Karmacharanam i.e. performing Karma or action is necessar
y and to perform Karma, Sareeram or body is necessary. Even if a body is there w
ithout organs, the Jiva cannot perform Karma. This body is not created by him or
by his parents. Then who is the source for this body?
Annamvai Prajapatih Tatohavai, Tadwetah
Tasmadimah Prajah Prajayante
- Prasnopanishad
This Prasnopanishad mantra says that the food eaten and digested by Parents beco
mes "Suklam" in man and "Sonitam" in woman, with Rasa, Rakta, Mamsa, Medo Asthi
Majja Sukraroopam. This conjoined dot of Suklam and Sonitam is the root cause fo
r the formation of the body without organs.
Pramaan Retah Sinchati Yoshitayam
Bahvee Prajah Purusha Tsamprasootah
- Mundakopanishad
This Mundakopanishad mantra says that after the physical union of the man and hi
s wife, which is the consummation of marriage, the suklam and sonitam conjoin to
gether in the woman's womb and after completion of nine months comes out in the
shape of a baby and this Mundakopanishad mantra says as under:

Atah Samudra Girayascha Sarvey Tsyandate Sindhavah Sarvaroopah

Atascha Sarva Oshadhayo Rasascha Yenesha Bhootastishtate Hyantaratma
Mundakopanishad
This mantra says the food and water taken by man and woman is transforming into
Suklam and Sonitam in them and these are absolutely necessary for their sustenan
ce and the Brahman creates all these "Oshadhis" and water.
The next stage is the creation or Srusti. The body of a human being consists of
two parts - one is the Jiva or Aatma the other is the body or Sareeram. How this
Jiva enters after the body is ready in the mother's womb, is explained below in
Chandogyopanishad and Mundakopanishads:
Sadeva Somyeda Magra Aaseet, Aeka Aeva Dwiteeyam
Chandogyopanishad
Tadakshaita Vahasyaam Prajaaye Yeti, Tatou Tejosrujata
Tattej Deekshata Bahusyaam Prajaaye yeti
Tadapo Srujata -- Tamannam Srujanta
- Mundakopanishad
There was Brahma tatwam alone in the beginning, Brahman, by His "Sankalpam" crea
ted Tejobannam i.e. Agni, Jala, Pruthvi
Aetasma Jwayate Pranomanah Sarvendriyanicha
Kham Vayurjyotiraapah Pruthivee, Viswasya Dharini
Parameswara i.e. Brahman then created Jiva, Manas, Sarvendriyas, Aakash, Vayu, A
gni, Jala, Pruthvi i.e. Jevas, mind, all organs, cosmos, air, fire, water and ea
rth. While Mundakopanishad is stating of the five elements, Chandogyam is speaki
ng of three elements only for the simple reason that for body making i.e. Sareer
a Nirmanam Tejobannams i.e. fire, water and earth only are necessary. However in
Chandogyopanishad also the theory of five elements alone is mentioned.
Tasminma Vatsampat Mushitwa Atheta Mevathva
Nam Punarnivartate Yatheta Makash, Makashadvayum
Vayurbhootva Dhoomo Bhavati, Dhoomo Bhootva Bhram Bhavati
The Jiva after experiencing the Karma Phalam or the fruit of his actions in heav
en and hell returns to the earth in the shape of air and cosmos. So, there is no
discrepancy between the two Upanishads.
Chandogyopanishad classifies three types of bodies,
Teshaam Khalve Teshaam Bhootanam Treenyeva Beejani
Bhavam Tyandajam, Jivaja Mudbijyamiti
- Chandogyam
viz., Andajam, Jivajam, Udbijam i.e. bodies formed from out of (i) eggs like bir
ds, serpents, etc., (ii) out of human or animal bodies like human beings, animal

s, etc., (iii) out of seeds sprouting from the earth like trees, etc.
So, from "Tejobannams" Agni, Jala, Pruthvi or the three elements fire, water and
earth, the above three types of bodies or sareerams are created and in the spac
e left out in the bodies coming out of eggs i.e. Andajam and human or animal bod
ies i.e. Jivajam the other two elements air and cosmos are filled in. This is on
ly Sthoola Srushti and the above quoted Mundakopanishad mantra says that mind al
l sense organs i.e. Twakchakshuh Srotra, Jihwa, Prana, Vak, Padapo Yupasta are f
itted in their respective places in the body and Jiva cannot enter this body him
self because it is Nir Avayava at this stage, Parameswara or Brahman steps in an
d introduces or inserts the Jiva into his body. The story does not end here. Jiv
a now fully equipped with the body has to perform the stipulated Karmas or actio
ns and try to reach the Brahman. This is called Sayujyam. Without the body, Jiva
has no Kartrutwam or capacity to perform the stipulated Karmas. Body is the too
l for performing "Karma". Though Jiva entered the body still Jiva has no Kartrut
wam himself, because he is a Nir Avayava i.e. himself not possessing any organs.
So, Brahman steps in at this stage. So, Anenaiva Jeeve, Natmanaanu Pravisya, Na
ma Rupe Vyakaranot, Parameswara or the Brahman steps in at this stage along with
the Jiva and enters the body and remains as a witness to all actions done by th
e Jiva. The two parts of the body namely the Sthoola Sareeram i.e. the body and
the Sookshma Sareeram i.e. the Jiva are both Jadam meaning cannot act by themsel
ves and therefore, Parameswara entered the body. This is called in Vedantic parl
ance as "Anupravesam" and is the "Driving force" or Antaryami behind all his sen
se organs i.e. Jnanendriyam and Karmendriyam. This is explained in Antaryami Bra
hmanam as under:
Pranetishtan, Yovachi Tishtan Yah
Srukshusi Tishtan, Yosrotre Tishtan
Yomanasi Tishtan Yasvachi Tishtan, Yo Vijnane Tishtan
Brahman is present in the body as life or Pranam, as source of expression or Vak
in Karmendriyam, as skin, eyes and ears in Jnanendriyam in the mind and the Jiv
a as Antaryami and that is why the Kenopanishad also states similarly as under:
(i)

Keneshitam Patati Preshitam Manah?

Kena Prana Pradhamah Preti Yuktah?

Keneshitam Vachmimam Vadanti?
Chakshuh Srotram Kudevo Unakti?
- Kenopanishad
(ii)

Srotasya Kshetram Manasomano

Yadvachoha, Vachagam, Supranasya Pranah

Chakshushaschakshu Ratimuchya Dheeraah
Pretyasmaalloka Damruta Bhavanti
- Kenopanishad
The mind, life or Pranam, Vak or speech, eyes and ears are all Jadam and have no
Kartrutwam or independence by themselves and hence the first mantra above raise
s doubts and questions as to how they got the capability and the second mantra a
nswers them by saying that Parameswara is behind them as Antaryami and giving th

em the respective capabilities and appointing them in the respective duties. So,
the Nirvahana Karta or the person for getting the things done is Parameswara an
d the Phalabhokta or the person to enjoy the fruits there of, is the Jiva. That
is why Mundakopanishad says as under:
Dwasuparnaa Sayuja Sakhaya Samaanam Vruksham Parishsva Jaate
Tayorekah Pippalagam Pvadviti Anasrajanyo Abhichaka Sreehi
- Mundakopanishad
This Mundakopanishad mantra says that both Jiva and Iswara are present in the bo
dy. While the Jiva is experiencing the Karma Phalam or the fruit of all his acti
ons, Parameswara is there only as a mute witness just like the mother feeding th
e child, Prameswara is looking after the Jiva. Just like the mother not experien
cing the agonies of the child, Parameswara has no connection whatsoever over the
Karma Phalam or the fruit of all actions of the Jiva. So, the claim of the Adwa
itins that Jeevo Brahmaiva Naa Parah also fails. Jiva is as much Satyam as Brahm
an. In fact, this claim of Adwaitins is not found in any of the Upanishads.
Taitteereeya, Brahmavalli, 6th canto says - Tatsrudva, Tadevaanu Prasavit meanin
g that Parameswara after creating the bodies entered the created bodies Himself
along with the Jiva. Parameswara has created the Panchabhootams i.e. five elemen
ts, Manas i.e. mind, all organs and keeping them in their respective places Hims
elf entering therein i.e. the Jiva and the organs as Antaryami or inside Lord, b
estowing power of vision to the eyes, power of determination to the Jiva getting
things done but giving the fruits of all actions done by the Jiva to him alone
thereby conferring Bhoktrutwam to the Jiva i.e. as the person experiencing the r
esults of all his actions, himself only. Inspite of all this, what is the necess
ity for Parameswara to enter the body along with the Jiva i.e. Anupravesam which
the Srutiis are saying:
(i)

Angushta Maatrah Purusho Antaratma

(ii)

Sada Jananam Hrudaye Sannivishtah

(iii) Rudro Jananam Hrudaye Sannivishtah

These Srutis are saying that the Omni present Brahman, Purush, Rudra i.e. Siva i
s present in the heart of the human beings as Antaratma of the size of a thumb.
The reason is that for all creation, the ultimate necessity or the end point is
Sayujyam i.e. Mukti or Moksham or Salvation. So, the reasons for Siva to enter t
he body along with the Jiva are two fold. One is to give Kartrutwam to the Jiva
and the second is to grant Sayujyam ultimately. That is why, in the course of th
e Gayatri Mantra after offering of the sacred waters it is stated as under:
Asaavadityo Brahma, Om Ityekaksharam Brahma, Agnir
Devata, Brahma Ityarsha, Gayatram Chandhah
Paramatmam Swarupam, Sayujyam Viniyogah
- Gayatri mantra
This mantra says that this Sun God is Brahman, the omnipotent OM, is Brahman and
the application or the end purpose of this exercise of worshipping Gayatri is t
o attain Sayujyam. By Gayatri mantra, Siva alone is worshipped.
The Brahma Sutra Bhogamatra Samyalingacha states that the Mukta Purush shares al

l enjoyments with Brahman. In Saiva Siddhanta, Jiva, Jagat and Iswara are all pe
rmanent or Nitya Satyatwam and a Mukta Purush enjoys all happiness in the compan
y of Siva i.e. Sayujyam, except Srusti Kartrutwam which the Jiva is not asking.
Jiva Brahmaikyam is not the essence of the Vedas. The author Mudigonda Nagalinga
Sastry garu has written a book itself on "Moksha Swaroopa Nirnayam" i.e. the fo
rm of Salvation stated in the Vedas discussed separately, which is also translat
ed into English and published by Siva Jnana Lahari.
Yadanadyah Syandamanah Samudre
Astam Gachanti Nama Rupe Vihaya
Tadha Vidvannamamapa Dvimuktah
Paratparam Purusha Mupeti Divyam
- Mundakopanishad
This Mundakopanishad mantra is stating in unambiguous terms that just as the riv
ers flowing from their place of birth discarding their name and identity join th
e sea, similarly the Upasaka experiencing all pleasures and pains in his travel
through life becoming ultimately dispassionate by performing Upasana joins the P
urush i.e. Hardra Brahmam without return to earthly life again. Imam Naa Vartant
e Naa Vartante says Chandogyopanishad.
Prasnopanishad is also stating similarly as under:
Sayadhe Manadyah Syandamanah Samudrayanaah
Samudram Prapyastam Gachanti Bhidyate Tasam Namarupe
Samudra Ityevam Prochyate Aevame Vasya Paridrashtru Rimah
Shodasha Kalah Purushayanaah Purushax Pratyastam
Gachanti Bhidyate chasam Namarupe, Purusha Ityevam
Prochyate Sa Aeshokalo Amruto Bhavati
- Prasnopanishad
Just as the rivers joining the sea are not returning back similarly the Upasaka
or the seeker of Brahman is not returning back to this earthly life. This state
of not returning back to this earth is in Vedantic parlance called as Aikyam by
Adwaitins or Sayujyam by Saivites. However, "Jiva Brahmaikyam" is not the essenc
e of the Vedas as claimed by the Adwaitins. This is explained by the author in h
is book Moksha Swaroopa Nirnayam, translated into English and published separate
ly by Siva Janan Lahari, which may be referred to for a detailed study. So Jiva
and Eswara are together in the heart of the human beings but the Jiva is unaware
of this. Unless, the Jiva comes to know of this fact subjectively, he cannot ge
t rid of the worldly bonds. That is why, the Swetaswataropanishad mantra says as
under:
Yadaacharma Vadaakaasam Veshta Yishyanti Maanavaah
Tadasivam Vijnaya Dukhah Syanto Bhavishyati
Swetaswataram
This mantra says that by Sivopasana alone one gets relieved of the worldly pains

and gets eternal bliss and not otherwise. The word Siva, in this mantra is chan
ged into Deva in some prints wherein non-saivites wrote commentaries.
A correct interpretation and understanding of the Upanishad mantras and particul
arly Swetaswataropanishad is possible only through Srouta Saiva Siddhanta and no
t otherwise. Swetaswataropanishad mantras say (i)

Sarvaanana Siro Greevaha Sarva Bhoota Guhaasayaha

Sarva Vyapeecha Bhagawan, Tasmaat Sarva Gatah Sivaha

(3-11)

Swetaswataram
(ii)
Sarvaajeeve, Sarva Sasthe Bruhante,
Asmin Hamso Bhrasyate Brahmachakre
Pudhgatmanam Preritarancha Matva
Jushtasta Tastena Amrutatvameti
Swetaswataram
The first Swetaswatara mantra quoted above says that Siva is present everywhere
and the second mantra is further emphasising the fact, that unless Jiva realises
that Iswara is different from him and surrenders to Him absolutely, performs Up
asana and gets His grace, he cannot get relieved of his worldly bonds and get Am
rutatwam i.e. Moksham. This is discussed in detail in the author's book "Sroutam
evahi Dharanam Lingasya". Again, the following Sruti mantras call upon the seeke
r to do Sivopasana.
(i)

Jnatwa Sivam Santamatyanta Meti

Swetaswataram
This Swetaswatara mantra says that by knowing Siva only one gets peace.
(ii)

Triyambakam Yajamahe Sugandhim Pushtivardhanam

Oorvarikamiva Bandhanat Mrutyormuksheeya Mamrutat

- Rudradhyayam, Yajurvedam
This Triambaka mantra in Yajur Vedam is very clear that by worshipping Siva alon
e one gets rid of worldly bonds just like a cucumber gets separated painlessly f
rom the creeper and gets Moksha.
(iii)

Vratameta Tpasupatam, Tatsamacharet, Mumuksharna Punarbhavaya

- Kalagni Rudropanishad
This Kalagni Rudropanishad mantra ordains that unless the seeker of salvation ta
kes upon himself Pasupata Vratam i.e. wearing Bhasma, Rudraksha and Siva Linga o
n the body and worships Siva in Linga roopa, he cannot get Mukti or Moksham.
(iv)
Dhyayeeteshan, Pradhyayitavyam, Sarvamidam Brahma Vishnurudra Yindreda S
sanprasuyante, Sarvani Cheyindriyani Sahabhootairnakaranam Karananandhata, Dyata
, Karanantudhyeya, Ssarvaisvarya Sampasah Ssarvaisvarah Ssambhurakasamadhye, Siv
a Aeka Dyeyah Ssivankarah Sarvamanyat Parityajya Ssamaptaa Adharvasikha
- Adharva Sikhopanishad
This Adharva Sikha mantra says that Siva alone has to be worshipped to the exclu
sion of all other Gods, because, birth is stated for Brahma the creator, Vishnu

the protector, Rudra the destroyer, Indra and all other celestial Gods. Siva is
above the eternal trinity i.e. Brahma, Vishnu, Maheswara called as Tureeya Sthan
am or the fourth one, referred to in the Upanishads as Sivamadwitam Chaturdhaman
yante.
It will be thus seen that "Sarvavidya Samanvayam" meaning interpretation of what
is stated in the Vedas, etc. in unison and without contradiction to any of the
fourteen Vidyasthanams is only possible through Srouta Saiva Siddhanta stated in
the Nilakanta Bhashyam.
Hindu way of life and its Basic tenets, named by westerners as the Hindu Religio
n
In India i.e. Bharat we find people calling themselves as Saivites, Vaishnavites
, Madhvas, Sakteyas, Dwaitas, Adwaitas and Visistadwaitas etc. besides Arya Sama
jikas, Brahma Samajikas, Jains, Buddhists and many others all calling themselves
as Hindus. Are all these, Hindu Religions or only one among them is Hindu Relig
ion? No, it is not possible to say that all or any one of them is Hindu Religion
. Then, can it be said decisively that this is Hindu Religion? Yes, it can be sa
id decisively. How can it be said? Hindu Religion has certain definite and preci
se characteristics and whichever religion has all these characteristics can only
be called rightly as Hindu Religion. What are these Characteristics? They are 1) Aatma Nirnayam, 2) Janmantara Visvasam, 3) Karmanustanam, 4) Eswara Nirnayam
, 5) Vigraharadhanam, 6) Paraloka Satyatvam, 7) Punya Papa Visvasam, 8)Varnasram
a Dharmam and 9) Veda Pramanyam. These are explained herein.
Only that religion professing all the above nine characteristics can be called H
indu religion and others not. It is also called "Asthika Matam" or one, which be
lieves in the existence of God or the Ultimate Reality.
(i)

Aatma Nirnayam:

One should know, realize or believe that the results of the good or bad actions
done by him in this birth have to be experienced by him alone i.e. his "Atma" al
one either in the next birth or in the other world. "Atma" means self only - say
Charvakas that "Sareeram" or body is only "Atma" but not different from it. If
that is so, then this "Atma" or self also should get destroyed along with the bo
dy. Then it has to be accepted, that the result of all his actions good or bad w
ill also be destroyed along with the body. In that case he has to agree that the
re is no "Punyam" or "Papam" i.e. good or bad which is ridiculous. Therefore to
say or believe that there is neither "Punya" nor "Papa" cannot be called as Hind
u Religion or "Astika Matam". Therefore the first foundation stone for "Astika M
atam" or Siddhanta is "Atma Nirnayam". That his self or "Atma" is different from
his body - is the first characteristic for "Astika Matam".
(ii)

Janmantara Viswasam:

The second characteristic is, to believe that his self has to take on another bi
rth after rejecting the present body. This is called "Janmantara Visvasam".
(iii) Karmanustanam:
The Third characteristic is, to believe that "Karma" or action is the root cause
for taking another birth. The Hindu religion in its wisdom prescribes and tells
at length the good deeds or actions to be performed by the self during one's li
fe. This is stated in fourteen books popularly called as "Chaturdasa Vidyasthana
ms". These are the four Vedas - Rig veda, Yajurveda, Atharvana Veda, Sama Veda a
nd Six Vedangas - Siksha, Vyakaranam, Kalpam, Niruktam, Jyotisham, and Chandas a
nd four Upangas - Mimamsa, Nyaya Sastra, the Puranas and Dharmasastras - total f

ourteen, Chaturdasa Vidyasthanams.

(iv)

Eswara Nischayam:

The Fourth characteristic is, to believe that there is God to confer the result
of one's actions done in this birth.
(v)

Vigraharadhanam:

The fifth characteristic is to pray or serve God in the shape of "Vigraham" or i

dol form, called idol worship. All most all religions of the world are following
the idol worship in one form or the other.
(vi)

Paraloka Satyatvam:

The Sixth characteristic is, to believe firmly that there is another world or "P
aralokam" to experience the result of all actions good or bad done in this world
and in this birth.
(vii)

Punya Papa Viswasam:

The Seventh characteristic is, to believe in the existence of "Punya" and "Papa"
or the results for doing good deeds or actions and bad deeds or committing sins
.
(viii) Varnasrama Dharmam:
The Eighth characteristic is, to follow scrupulously the duties ordained by the
Vedas to each of the people born in the four varnas namely Brahmana, Kshtriya, V
aisya and Sudra in their four Asramams, i.e. Brahmacharya, Grihasta, Vanaprasta
and Sanyas Asramams, applicable to all of them.
(ix)

Veda Pramanyam:

The Ninth and the most important characteristic is, to believe in the sayings of
the Vedas prescribing dos and dont's for the good of the people, protecting the
m from committing sins.
Therefore, unless the educated persons are fully aware of "Astika Tatvam" and ch
aracteristics of the Hindu religion they are following, they cannot do justice e
ither to themselves or to the society at large. Again instead of brushing aside
religion, as creating headache, it is necessary for one and all to know the Hind
u religion as stated by God Almighty and later expounded by Veda Vyasa and other
Maharshis, which prescribes certain duties or Dharmas to be performed for livin
g happily in this birth and for getting "Bhakti" and "Jnanam" to get "Mukti" or
salvation ultimately.
Exposition of the Absolute Brahman stated in the Vedas, their meanings and the f
orm of salvation
The author Mudigonda Nagalinga Sastry garu has written Brahmapadham and Vedantar
tha Parishkaram in Sanskrit following the Sivadwaita Siddhantam stated by the Ni
lakantacharya in his Nilakanta Bhashyam. These two important works are intended
to explain to the common man, the path of the Brahman or the Absolute Reality, s
tated in the Vedas and Upanishads as Siva with their actual meanings in a decisi
ve way. These are briefly discussed below.
I. BRAHMAPADHAM

(The way to reach the Brahman, the Asbolute Reality)

BRAHMAPATHAM is divided into Vedapatham and Vyasapatham. The author published th
is book in 1930 AD.
Part-I: Vedapatham: Contains - (i) Sivadwaitapada Vidhi, (ii) Sivatatwa Nirupana
m, (iii) Sambhava Deekshavidhi, (iv) Kevaladwaitapadha Pratishedham, (v) Vaishna
vapadha Pratishedham, (vi) Rudra Janma Abhaava Nirnayam, (vii) Sri Ramayana Prat
ipadya Nirnayam, (viii) Sri Mahabharata Pratipadya Nirnayam, (ix) Sri Bhagavadgi
ta Pratipadya Nirnayam.
Part-II: Vyasapatham: Contains - (i) Sri Ramayanapadha Pratishedham, (ii) Madhwa
padha Pratishedham, (iii) Kevaladwaitapadha Pratishedham.
Of all the four things sought after by man or the Chaturvidha Phala Purushardham
s i.e. Dharma, Ardha, Kama and Moksha, it is Moksham alone that confers eternal
happiness on human beings. Moksham can be obtained only through a correct unders
tanding of the Aadhyatmica Sastras and since these Aadhyatmic Sastras in propaga
tion are different in ways, instead of depending on the interpretations favoured
by ancient scholars from times immemorial, Sri Nagalinga Sastry garu stated in
the foreword to his book in Moksha Swaroopa Nirnayam that he was interested in d
iscerning himself, which way is in consonance and according to all the authentic
Sastras on the subject. He believed in (i)
Ateendriyardhe Srutireva Pramanam i.e. that in all matters, which cannot
be perceived by the senses Sruti i.e. Vedas alone are "Pramanam" or authentic.
(ii)
The meanings and interpretations decided by the Vedacharya, Sri Veda Vya
sa in Brahma Sutrams alone is the correct meaning of the Sruti or Vedardham.
(iii) Of the meanings explained in Brahma Sutra Bhashyams written by various c
ommentators, those meanings which are sound and interpreted in unison and withou
t contradiction or rejection as non authentic, some portions of the "Veda Vangma
yam" is alone the correct meaning or interpretation according to Veda Vyasa. Fur
ther in order to give a decision or Parishkaram on the subjects dealt in the Bha
shyam particularly on forms of - (1) Siddhanta, (2) Adhikari, (3) Sadhana, (4) J
agat, (5) Brahma, (6) Jiva, (7) Gati and (8)Mukti. The author has written anothe
r book in Sanskrit called Vedantardha Parishkara Taraharam, to explain these in
detail.
II. VEDANTARTHA PARISHKARA TARA HARAM
(A final decision in the form of a necklace on the meanings of the Vedas)
He has written this book in Sanskrit in 1935 AD after examining and analyzing th
oroughly various books on Sruti Sootra Bhashyams belonging to different religiou
s sects on Hindu Philosophy. Then he got these books printed in Devanagaralipi a
nd distributed them to reputed scholars throughout India and abroad. This book e
xplains the Vedantardhams or meanings of Vedanta Philosophy and is named by him
as a Necklace containing the "Essence of Vendanta with conclusions". The author
discussed and established 33 conclusions on Hindu Vedantic concepts and named it
aptly as a Starstudded Necklace with 28 stars plus 5 Brahma Mantras called Panc
ha Brahma Mantras, Sadyojata, Aghora, Vamadeva, Tatpurusha and Eesana, total 33
stars placed as a Necklace around the neck of the Ultimate Reality or the Brahma
n identified as Siva. These are - 1) Siddhanta Parishkaram, (2) Adhikara Parishk
aram, (3) Sadhana Parishkaram, (4) Upasanavidhi Parishkaram, (5) Bhakti Jnanaiky
arupya Parishkaram, (6) Karmajnana Samuchaya Parishkaram, (7) Karma Guna Karma P
arishkaram, (8)Dhyana Yogavidhi Parishkaram, (9) Jagat Parishkaram, (10) Jagat S

atyatwa Parishkaram, (11) Parinamavada Parishkaram, (12) Visista Karya Karana Bh

ava Parishkaram, (13) Sakthi Upadanatwa Parishkaram, (14) Barhma Sareera Rupatwa
Parishkaram, (15) Sesha Seshatwa Parishkaram, (16)Brahma Parishkaram, (17)Karma
Karanatwa Parishkaram, (18)Sagunatwa Parishkaram, (19)Jnana Gunatwa Parishkaram
, (20)Vighahatwa Parishkaram, (21)Namavatwa Parishkaram, (22)Sivabhidheyatwa Par
ishkaram, (23)Samanadhika Rahitya Parishkaram, (24)Rupavatwa Parishkaram, (25)Ji
va Parishkaram, (26)Brahma Bhinnatwa Parishkaram, (27)Kartrutwa Parishkaram, (28
)Anutwa Parishkaram, (29)Bheda Parishkaram, (30)Gati Parishkaram, (31)Mukti Pari
shkaram, (32)Nibandhana Saphalya Parishkaram, (33)Kevaladwaita Parishkaram.
These two books i.e Brahma Padham and Vedantardha Parishkara Taraharam will also
be published in English soon.
III. MOKSHA SWAROOPA NIRNAYAM
(The form of salvation stated in the Vedas)
In order to bring the important points stated in Brahmapatham and Vedantartha Pa
rishkara Tara Haram, both of which are in Sanskrit, the author published another
book in Telugu i.e. Moksha Swaroopa Nirnayam, for the benefit of the people of
this Trilinga Desam or Telugu Desam or Andhra Pradesh. The people of this Trilin
ga Desam worship the absolute Brahman, Siva stated in the Vedas in Jyotir Linga
roopam, as Ista, Bhava and Prana Lingas, by wearing the Ista Linga on their body
and concentrating and worshipping on the Ista, Prana and Bhava Lingas. Therefor
e, this great territory has come to be known as Trilinga Desam since ages and th
e people as "Telungulu". The author hoped that the good people of the world over
, consider his works in right earnest and make his efforts succeed and benefit b
y going through his works.
This book is brought out into English and published by Siva Jnana Lahari (Regd.)
Saova Maha Deeksha Swaroopam or the greatness of wearing Bhasma, Rudraksha and S
iva Linga on the body and performing Sivaradhana
Dwadasaradhyas means twelve persons, who are fit to be worshipped. They are the
teachers of reverence of the Srouta Saiva Siddhanta and are called as the Siddha
triam, the Acharyatriam, the Aradhyatriam and the Panditatriam. These twelve Sai
vacharyas were born with Sivaamsa in the respective ages to propagate Sivadwaita
Siddhanta and Siva Bhakti.
[1] Why this Saiva Maha Deeksha be taken by all?
[2] What is the meaning of the mantra "Namah Sivaayah" and "Om Namah Sivaayah"?
[3] What is the greatness of a Lingadhari and that of the Gruhasthrasramam?
[4] Names of the Celestial Dieties and the Ista Lingas worn by them.
[5] Names of the Saiva Scholars, who propagated Srouta Saiva Siddhanta in the 20
th century during their lifetime.
[6] Prabodham or Advice by the author, Sri Nagalinga Sastry garu.

Why this Saiva Maha Deeksha be taken by all?

Saiva Maha Deeksha alone confers salvation on the person and salvation cannot be
obtained in any other way and every person has a right to get salvation. This i
s the essence of the Vedas and Upanishads. Sruti says that to get Moksham Siva h
as to be woshipped and this is stated in all most all the Vidyasthanams. Saiva M
aha Deeksha consists of wearing on the body of the person Bhasma, Rudraksha and
Siva Linga by undergoing "Shadadhwa Sudhi" or cleansing ceremony. The Parama Pra
yojanam or dire necessity for Saiva Maha Deeksha is to attain Saayujyam or salva
tion. The Adhistaanam or end point is Siva. The person to get Saayujyam is the M
umukshu or the seeker of salvation. This "Mumukshu" has to get Saayujyam or clos
e company with the Absolute Brahman, Siva in his "Amoorta roopam" described in t
he Vedas as "Chaitanya Lakshana Visista". It is stated in Soota Samhita that one
can get Mukti only through Srouta Saiva Siddhanta and the Aagama Sastra says as
under:
Rudraakshadhaaranam Paadam, Ardham Vai, Bhooti Dhaaranaat
Tripaadam Mantra Jaapyaacha, Poojayaapoorna Bhaktimaan
Panchaaksharam Japenaiva, Sarva Siddhim Labhennaraha
One becomes a quarter of a devotee or Siva Bhakta by wearing Rudraksha and half
also by wearing Bhasma and three quarters by chanting Siva Namams and full by pe
rforming Siva Pooja to the Siva Linga worn on his body. By chanting Panchakshari
mantra 21,600 times daily, the person gets all boons or Sarva Siddhi. Therefore
, in order to get Poorna Phalam or full benefit, one should wear Bhasma, Rudraks
ha, and Siva Linga and perform Sivaradhana throughout his lifetime and he is cal
led a Sivayogi.
Bhasmadharana i.e. wearing of Bhasma, Rudrakshadharana i.e. wearing of Rudraksha
alone and reciting Panchakshari confer immense benefit individually on the pers
on, while full benefit could be obtained only by wearing all of them and perform
ing Lingarchana to the Istalinga placed in his left hand as stated in Siva Puran
am.
You may question as to how others are worshipping the Siva Linga installed in th
e temples? They are first getting themselves purified by undergoing through a ri
tual called as Mahanyasam and then worship the Siva Linga.
This is because Sruti is emphatic in stating "Na Rudro Rudra Marchayete", meanin
g none can touch the Siva Linga, which is sanctified without first himself becom
ing a Rudra. So Rudra's Kalas or features are involved upon himself, becomes a R
udra himself and then touches the Siva Linga and does worship. This is called pu
rification ceremony, which is followed in every religion. However this ritual ca
lled as Mahanyasam confers on the person purity for that particular occasion onl
y and not throughout the day and muchless throughout his lifetime. Saiva Maha De
eksha alone confers purity called as "YaavajJiva Sivatwam" to perform "YaavajJiv
a Sivaaraadhana" stated in the scriptures, because a Lingadhari is always consid
ered pure, sacred called as Aradhya or a person fit to be worshipped by all. "Li
ngadhari Sadaa Suchihi" say Agama Sastras. This is discussed in deatail in autho
r's work Sroutamevahi Dharanam Lingasya and Saiva Maha Deeksha Swaroopam, publis
hed by Siva Jnana Lahari.

What is the meaning of the mantra "Namah Sivaayah" and "Om Namah Sivaayah"?
In order or grant Sayujyam to Sanaka Maharshi and others Nataraja, Parameswara h
as blown the Dhakka or drum 14 times and the sounds so emanated have formed into
the Varnamala. Since these varnas are Alphabets have come out from Akshara i.e.
Parameswara only, who has no death, these alphabets or varnas are come to be kn
own as Aksharamala and spread out as Chaturdasa Vidyasthanams.
Nruttavasaane Nataraja Rajo, Nanaada Dhakkam Nava Panchavaaram
Uddartu Kaamah, Sanakadi Siddha Netadwimarse Siva Sootrajaalam
Paanini Sootram
This Paanini Sootram says how the Alphabets have come into existence. The fiftyone letters of the Alphabet beginning from "Aa" to "Ksha" are born in any langua
ge from Omkaram, which is also called as Sthoola Panchakshari, while Namasivaya
is called as Sookshma Panchakshari.
Yajurvedam is considered as "Siras" or head among the four Vedas, which contains
"Satarudriyam". The Panchakshari Mantra or the five letters Mantra "Namasivayah
" is in the middle of "Satarudriam", in "Ashtamanuvakam" of Yajurvedam. This man
tra is considered as the greatest mantra or Moola Mantra from which all other se
ven crore mantras have come out. In "Namasivayah" mantra, "Namah" speaks of the
Jiva and "Siva" the Brahman and "Ayah" speaks of "Siva Jivaikyam" or "Lingaanga
Sambandham". That is why, in Saiva Siddhanta, besides "Namah Sivayah" called as
Moola Mantra is also referred to as "Panchakshari Paravidya". Swetaswatara Upani
shad says, "Tacchiva Aeva Kevalah". So, this Siva sabdam is stating the "Param J
yoti Swaroopam". While, "Brahma Naadam" is called as "Sookshma Pranavam, Panchak
shari", is called as "Sthoola Pranavam", occupying in seed form or "Beeja Roopam
", all the five directions of East, South, West, North and Oordhvam as "Nam, Mam
, Sim, Vaam, Yam". Again "Namah Sivaya" is called as "Sthoola Panchakshari" and
with "Aa, U, Ma, Bindu, Naadam" put together called as "Oum" is "Sookshma Pancha
kshari". This "Siva Panchakshari" mantra from Yajurvedam is considered as head o
f all mantras and is also called as "Siro Mantram". Those, who have taken this P
anchakshari Mantra from the Guru after undergoing the "Shadadhwa Suddhi" or clea
nsing ceremony are considered as observing "Siro Vratam", "Maha Pasupata Deeksha
" or "Saiva Maha Deeksha" and they are only entitled to know "Brahma Vidya", say
s Swetaswataropanishad, "Teshaame Vaitam Brahma Vidyaam Vadeta, Siro Vratam Vidh
i Vaidyastu Cheernam". "Siro Vratam" does not mean carrying fire on head as comm
ented upon by non-saivites. Vedas and Agamas proclaim that Panchakshari, was onl
y existing before creation started.
"Nama Sivaya" is the "Moola Mantra", which alone is capable of conferring full b
enefit to the person reciting this five letter mantra or "Panchakshari" mantra a
t all times and there are no restrictions as to time, place, caste, creed or sex
.
Now the greatness of the six-letter mantra "Om Nama Ssivaya" is discussed. Both
the words "OM" and "Nama Sivaya" are stated in the Vedas and hence both are Vedi
c mantras unlike other mantras possessing immense power or energy stored in them
and recitation of a combination of these two mantras releases immense energy. H
ence, one should be wary in reciting this Shadakshari mantra.

The author says that the mantra "Siva" as well as the Panchakshari mantra "Namah
Sivaya" can be recited by each and everyone irrespective of caste, creed, relig
ion, sex, etc., while those who have taken Gayatri Mantra alone, should recite S
hadakshari mantra or "Om Namah Sivaya". The Sanyasis or the persons, who have re
nounced the world, alone have right to recite "OMKARAM" and not by householders
belonging to any caste, creed or religion. The reason is that the mantras "Om" a
nd "Namah Sivaya" are Vedic mantras with high power like the high-tension electr
icity wires a touch of which by uninitiated persons may result in "Vipareetha Ph
alams" or shocks. Since, "Namah Sivaya" mantra, which is the "Moola mantra", is
itself powerful to confer all boons, uninitiated person should not recite "Shada
kshari mantra", says the author, Mudigonda Nagalinga Sastry garu in his work Dha
rma Sangraha, Aahnikanda, because some Agama Sastras are objecting for their rec
itation by uninitiated persons.
The simple meaning of the Shadakshari mantra "Om Namah Sivaya" is : "Sivaya" mea
ns to Siva, "Namah" means salutations to Him, "Om" means, by reciting Whose name
only once, He who can take away the Jivas upwards. The Adharva Siropanishad is
replying to the question "Sakrud Uchaaryamaane, Oortham Praanaa Nunnamaya Teetyo
m?" as "Adha Kasmaad Uchatey Omkaraha". This Adharva Siropanishad mantra is stat
ing, as to why Siva is stated as "Omkaram" and gives the reply that Siva alone c
an take the Jivas upwards by reciting His name only once and hence Siva is calle
d as "Omkara Vachya".

What is the greatness of a Lingadhari and that of the Gruhasthrasramam?

(1)
The Istalingadhari worshipping, both Siva's Moorta Roopam and Armoorta R
oopam is not merely following Saivam, but is performing Yoga called as Siva Yoga
m, by identifying the six Lingas - Achara Linga, Guru Linga, Siva Linga, Chara L
inga, Prasada Linga and Maha Linga, with Mooladhara, Swadhishtana, Manipooraka,
Anahata, Visudhi and Ajna Chakras in his body or Sareeram and concentrating his
Sthoola, Sookshma and Karana Sareerams on the Istalinga in his left hand, Prana
Linga in the cosmos and Bhava Linga in the entire universe through his Sahasrara
m, in ten ways called as Dasavadhanam by overpowering his six hindrances, namely
Kshtut and Pipasa i.e. hunger and thirst, Soka and Moha i.e. sorrow and delusio
n and Jara and Maranam i.e. old age and death. The Siva Bhakta thus gets into "S
avikalpa Samadhi" and becomes "Mukta" or one with Siva, called as "Mukta Sivasam
o Bhavet". He observes the Srouta Saiva Siddhatna scrupulously and is protected
by eight Kavachams or shields around him, described as "Gururlingam Jangamancha
Teertham, Chaiva Prasadakam, Bhasma Rudraksha Mantrarcha", whom he worships and
follows the Lingachara, Sadachara, Sivachara, Ganachara and Brutyachara. These f
ive are stated in detail in Chandra Jnana Sivagamam, which may be referred to.
(2)
A Lingadhari is thus called as Athyasrami, who has taken upon himself Sa
iva Maha Deeksha, described in these words.
Yadaagamaanta Deekshaatraya Sushobhitam
Angatraya Sambandham, Lingatraya Virajitam
Visishta Mashta Varanai, Panchaachaaraabhi Manditam
Varnaasrameeya Dharmaadhyam,Shat Sthalajnaana Samyutam
Sadyaha Paasakshayakaram, Karmajnaana Samuchayam

Jagat Gurutwadhikrutam, Sarva Vidya Samanvitam

This sloka from Chandrajnana Sivagamam says about the greatness of the Saiva Mah
a Deeksha, which consists of Vedha, Manu and Kriya Deekshas encompassing Bhasmad
harana, Rudrakshadharana and Lingadharana and initiating the disciple into Saiva
Maha Deeksha also called as Pasupata Deeksha, Sambhava Deeksha or Sirovratam by
the Guru, who imparts the Panchakshari mantra unto him called as Shaktipatam.
(3)
Gruhastha means a householder having wife and children. He alone is enti
tled to perform Agnikarya i.e. Homam or offerings to the God of Fire. This insti
tution is praised in the entire Vedas. It is the backbone of any nation protecti
ng all other institutions. Srouta Saiva Siddhanta lays emphasis on this institut
ion and proclaims that a teacher should be Gruhastha only and not a Brahmachari,
Vanaprastha and Sanyasi. Soota Samhita prohibits five things in Kaliyugam, whic
h include getting children through others after the husband died, serving meat i
n Pitru Karmas, taking Sanyasam, etc. Therefore, Saiva Maha Deeksha should be ta
ken from a Gruhastha only and not from a Sanyasi. Manu Dharma Sastram, 4th chapt
er, 200 sloka "Alingi Lingiveshena Yo Vrutti MupaJivati, Sa Linginaam Haratyena
Sthiryagyonacha Jaayate", refers to a person, who is not a Lingadhari and who tr
ies to earn his livelihood by donning the robes of a Lingadhari gets all the sin
s committed by others and another sloka says "Paashanda Sarva Linginaha", meanin
g those who wear or follow all Chihnams or attributes as "Paashanda" or persons
fit to be condemned. Therefore, a person should follow only his Gruhasthasrama D
harmam, which was followed by his ancestors beginning from his great grandfather
and not change his way of life under any circumstances. This is emphasized in G
eeta Sastram by the sloka "Swadharme Nidhanam Sreyaha, Paradharmo Bhayaavahaha".
The ancestors are very sensitive and protect their kith and kin at all times an
d if they go astray they curse them beyond redemption.
(4)
A Lingadhari is called as Aaradhya or a person fit to be worshipped by a
ll and they are only blessed with Chaturvarnya Gurutwam, unlike others including
Sanyasis. Chaturvarnya Gurutwam means they are teachers for all persons i.e. Br
ahmins, Kshatriyas, Vysyas and Sudras, whether they are Brahmacharis, Gruhastas
and Vanaprasthas.
(5)
In Santhi Parvam of Mahabharata, Krishna sends Dharmaraja to Bheeshma, w
ho is lying on the "Ampasayya" or bed made of arrows to learn from him Dharmas.
Yudhishtara questions Bheeshma as to whom the king should first call to give pre
sents, when two persons equally well versed in Vedas and Sastras, approach of wh
ich one is a Lingadhari. Bheeshma says that a Lingadhari has to be first worship
ped before worshipping another, who is not a Lingadhari.
(6)
In Skanda Purana Kasi Khandam, we find Indra, the lord of Heaven, Bruhas
pati, the Deva Guru and other Celestial Gods prostrated before Agasthya Maharshi
, a Manava Rushi, because he is a Lingadhari. The question of High or Low does n
ot come in the way and this custom of prostrating to a Lingadhari is still conti
nued in Andhra Pradesh.
Therefore the author calls upon all persons irrespective of caste, creed, sex, r
eligion or country, desirous of salvation to approach a householder or Gruhastha
of their choice, who is an Istalingadhari and get initiated into Saiva Maha Dee
ksha, to get full benefit or Phalam instead of roaming aimlessly wasting their t
ime and energy and prostrating before all and sundry.

Names of the Celestial Dieties and the Ista Lingas worn by them.

All the Celestial Deities have worn Istalinga of their choice on their bodies, a
s stated below against their names, performed Lingarchana and obtained their res
pective positions in Heaven.
Vishnu ->

Indra Neelamaya Lingam (Kousthubha Mani) (Sapphire)

Brahma ->

Chandrakanta Lingam (Sailamaya Lingam)

Indra

->

Manimaya Lingam

Sun

->

Tamramaya Lingam (Copper)

Chandra ->

Mukta Lingam (Pearl)

Lakshmi ->

Srivruksha Lingam (Bilwavruksham)

Kubera ->

Hema Lingam (Gold)

4Viswe Devatas->
Vayu

->

Roupya Lingam (Silver)

Asta Vasus

Arakota Lingam (Bronze)

->

Aswini Devatas->

Kansya Lingam (Brass)

Partheeva Lingam (Mud)

Varun

->

Sphatika Lingam (Quartz)

Agni

->

Annamaya Lingam (Rice)

Niruti ->

Darujamaya Lingam (Teak wood)

Pannagas

->

Pravaalamaya Lingam (Nagamani)

Rakshasas

->

Krishnaaya Samaya Lingam (Coal)

Pisachas

->

Seesa Lingam (Glass)

Guhyakas

->

Trilohaka Lingam (Three metals including Iron)

Saptamatrukas-> Sarvalohamaya Lingam (All metals)

Chamundi

->

Saikata Lingam (Sand)

Durga Devi

->

Pishtamaya Lingam (made of Flour)

Manonmani

->

Gandha Lingam (Sandalwood)

Saraswati

->

Doorvara Lingam (Grass Lingam)

Srutis ->

Dadhimaya Lingam (Curd)

Mantras ->

Aajya Lingam (Cow Ghee)

Maharshis

->

Yama

->

Marakata Lingam (Emerald)

Gopakas ->

Navaneeta Lingam (Butter)

Kusaagramaya Lingam (Darbha)

Angaraka

->

Pagadapu Lingam (Coral)

(Mars)
Budha

->

Pacharatna Lingam (Green diamond)

(Mercury)
Bruhaspati

->

Pushyaraga Lingam (

(Devaguru)
Sukra

->

Vajrapu Lingam (Diamond)

Saturn ->

Neelamani Lingam

Rahu

->

Gomedhaka Lingam (Topaz)

Ketu

->

Vaidhurya Lingam (Lapis-Lazuli)

When all these Celestial Dieties, Maharshis and others themselves are wearing th
e Linga of their choice on their bodies and performing Sivaradhana along with th
eir consorts, what to speak about human beings? Says Sivatatwa Sudhanidhi in Ska
nda Maha Puranam.

Names of the Saiva Scholars, who propagated Srouta Saiva Siddhanta in the 20th c
entury during their lifetime.
The names of the Saiva scholars, who propagated Srouta Saiva Siddhanta in the 20
th Century, pursuing their own daily duties as Householders and following the di
ctum "Swayam Teernaaha Paraan Taarayanti", are mentioned below for the benefit o
f the readers. Many of them have written books on Srouta Saiva Siddhanta and pro
pagated Siva Bhakti throughout their lifetime and Siva Jnana Lahari pays homage
to all of them.
(1)
Triloka Guru Mallikharjuna Panditaradhyula Raja Veeraiah garu (1823 - 19
25 AD), Kammireddipalem, Kothapet, East Godavari Dist. - He was a great scholar
giving discourses on the ten Siva Puranams and propagated Srouta Saiva Siddhanta
. He was having number of disciples spread over entire Andhra Pradesh during his
lifetime.
(2)
Annadevara Subba Rayudu garu (1861-1941 AD), Kammireddipalem, Kothapet,
East Godavari Dist. - He was the follower, nephew and son-in-law of Sri Raja Vee
raiah garu giving discourses on Siva Puranams and Bhavishyat Puranam, etc. durin
g his lifetime.
(3)
Mallikharjuna Panditaradhyula Ambanna Ayyavaru (1890-1983 AD), Duvva, We
st Godavari Dist. - A great Sivabhakta, who performed Ganarchana throughout his
lifetime, reciting Panchakshari 21,600 times a day, a great Deekshaguru having n
umber of disciples, during his lifetime.

(4)
Mudigonda Nagalinga Sastry garu (1876-1948 AD), Tadikonda, Guntur Dist He was a great Saivite scholar after Neelakantharadhya and author of more than
100 books on Srouta Saiva Siddhanta. The entire Vedavangmayam is enriched by his
writings. He has given a new life into the Srouta Saiva Siddhanta by writing co
mmentary to Neelakantha Bhashyam. He propagated Srouta Saiva Siddhanta, througho
ut his lifetime. All seekers of knowledge are indebted to him.
(5)
Mudigonda Sankararadhyula varu (1851-1924 AD), Warangal - He was founder
and Agrasanadhipathi of Saiva Maha Sabha in 1909 AD, which was later converted
into Saiva Maha Peetham in 1941 AD. He was author of various books including Bha
valinga Satakam, Tatastha Grama Pancharatna, Mallikharjuna Satakam, etc. He was
credited with performing nearly a lakh of Ganarchanas during his lifetime and ex
hibited miracles, having number of disciples even now in Andhra Pradesh.
(6)
Sivalenka Amruta Lingam Ayyavaru, Thotlavalluru, Vijayawada ( ) - Agrasa
nadhipathi of the Saiva Maha Sabha in 1934 AD. He was author of Kumarabhyudayam,
etc. His Samadhi at Satyanarayanapuram, Vijayawada of Andhra Pradesh is visited
even now by one and all.
(7)

Kompalli Kotilingam garu, }

High Court Vakeel, Guntur.

Sankararadhyula varu established

(8)

Singaraju Venkata Subbarao }

These four Sivabhaktas under the

Presidentship of Mudigonda

Saiva Maha Sabha in 1909 AD by

Pantulu garu, Vijayawada.

}
electing him as Agrasanadhipathi or
}
Chief and conducted annual Saiva
(9)

Desodharaka Kasinadhuni }

Nageswara Rao Panthulu garu,}

Madras. }

Mahasabha meetings and propagated

Srouta Saiva Siddhanta for a number

of years. This was later registered as

Saiva Maha Peetham in 1941 AD with

headquarters at Vijayawada.

(10)

Raja Kandukuri Bala Surya } The Raja Sahebs of Urlam did yeomen

Prasada Rao Bahaddur garu,

service to saivites through their muni-

Devidi Samsthanam, Urlam.

ficient donations, etc.

(11)
Mallikharjuna Panditaradhyula (Ghattepalli) Nagamallaiah Ayyavaru, Secun
derabad.
(12)
Mudigonda Ramalinga Sastry garu, Tadikonda, Guntur Dist., later Pamidimu
kkala, Krishna District. He was the younger brother of author Nagalinga Sastry.
He propagated Srouta Saiva Siddhanta through a magazine namely, Saiva Mata Praka
sika for a number of years.
(13)
Dr. Mudigonda Mallikharjuna Rao garu, Vijayawada - He was the Principal
of the Ayurveda College, Hyderabad and editor of Saiva Mata Prakasika during the
years 1956 to 1958 AD.
(14)

Kasunadhuni Sarabhaiah Ayyavaru, s/o Kalahasti Lingam garu, Pedapulivarr

u ( - 1993 AD) - He was the Secretary of the Saiva Maha Peetham for a number of
years till his death in 1993 AD. He toured the length and breadth of Andhra Prad
esh and propagated the Srouta Saiva Siddhanta and Aradhya Sampradayams. He initi
ated number of persons from all varnas into Saiva Maha Deekha, performed Umamahe
swara Vratams, Parvati Parameswara Kalyanams, etc. and has boosted Saiva Samprad
ayams in recent times.
(15)
Mudigonda Subrahmanya Sarma garu, Orient Power Press, Tenali - He was ed
itor of Krishna Patrika. He was responsible for running the magazine Saiva Mata
Prakasica for a number of years in 1950 and 60s. The authors Neelakanta Bhashyam
, Vedantardha Parishkara Taraharam and other works were printed in his press.
(16)
Tadikonda Poorna Mallikharjunudu Ayyavaru, Emani, Guntur District (18541934 AD) - He was a great Sivopasaka, Shatkala Siva Poojarata, reciting Panchaks
hari 21,600 times daily and having a number of disciples including the great sai
va scholars, Mudigonda Jwalapathi Linga Sastry and Mudigonda Veeresa Linga Sastr
y, referred to herein. He was author of Agastya Linga Satakam, Siva Bhajana Keer
tanalu, etc. He exhibited miracles announcing his death before. He left the body
in Jyoti Swaroopam on Mahasivaratri, Monday at Lingodbhavakalam leaving his mor
tal remains and watched by his sishyas around.
(17)
Kamarsu Nageswara Rao garu, Karanam Muddapuram - He was the Maharaja Pos
haka for a number of years to the Magazines published by Nagalinga Sastry garu.
(18)
Mulugu Hanumantha Rao garu, son of Butchaiah garu, Secunderabad ( -19) He was a great organizer and propagated Srouta Saiva Siddhanta in Andhra Prades
h.
(19)
Mulugu Panditayya Ayyavaru, Eemani (1900-1980 AD) - He propagated Aradhy
a Sampradayams for a number of years at Secunderabad, till he passed away in 198
0s.
(20)
Tadikonda Kedaralinga Ayyavaru (1880-1941 AD) - He was Karanam of Tadiko
nda (V), Tadikonda, Guntur District for 40 years. He was a great Mantrasastra Ve
tta and expert in music and astrology. He was a great Siva Puja Dhurandhara and
exhibited miracles during his lifetime. He was author of Bhuvaneswari Kachaputi
Sastram, Mallikharjuna Satakam, etc. He has given Balamantram to Brahmasri Tadep
alli Raghavanarayana Sastry garu of Chandavolu.
(21)

Kodimela Bhoga Somalingaradhyulu, Sri Gurutwa Samsthanam, Warangal.

(22)
Mudigonda Veeresalinga Sastry garu, Warangal (1904-1967 AD) - Under his
stewardship as Principal of the Sanskrit college, Warangal number of books on Sr
outa Saiva Siddhanta were printed including Skanda Puranam, Neelakantha Bhashyam
and important works of Sri Mudigonda Nagalinga Sastry garu, like Vidyasthana Vi
nirnayam, Dharma Sangraham - Ahnika Kanda, Varnasrama Dharma Kanda, etc.
(23)
Mudigonda Jwalapathi Linga Sastry garu, Eemani - He was known as Jyothis
ha Vidya Visarada and Satavadhani. He was author of about 21 books in Sanskrit a
nd Telugu, which include Sivatandava Leela, Warangal Ashtavadhanam, Devi Stotra
Nakshatramala, Matrumala Sthavam, Istalinga Satakam, etc. He publishsed various
articles on Srouta Saiva Siddhanta of a very high order. He was honoured by the
Sringeri Peethadhipati, for his scholarship in Avadhanapatima. Gajosthavam was p
erformed for him in 1975 at Secunderabad by his disciples.
(24)
Ivaturi Sanandaradhyula varu (1896-1970 AD), Machilipatnam - He was edit
or of Saiva Mata Prakasica between 1937-1940 AD, published from Machilipatnam, A
ndhra Pradesh and was assisted by Ivaturi Lingaiah Ayyavaru, as Pracharak. He pr
opagated Srouta Saiva Siddhanta forcibly through his articles and speeches. He w
as author of Viswaradhya Vamsavataranika, Bhramaramba Chenna Malleswara Satakam,

Saankari Satakam, Nataraja Satakam, etc. His 60th birthday was celebrated in a
grand manner in 1955, attended by scholars like Kavisarvabhowma Sripada Krishnam
urthy Sastry garu of Rajahmundry, Mahamahopadhyaya Kasi Krishnacharyula garu of
Guntur, Tummala Seetharama Murthy Chowdary garu of Guntur, Mallampalli Somasekha
ra Sarma garu, Historian and Saivite Scholar of Madras, and poets Katuri Venkate
swara Rao garu, Pingali Lakshmi Kantham garu, Kavisamrat Viswanatha Satyanarayan
a garu, besides elders of 34 villages around Pamidimukkala (v), who were benefit
ed by his arbitration in settling their disputes. He was a scholar in English, S
anskrit and Telugu.
(25)
Mudigonda Naga Veeraiah Sastry garu ( -1964 AD), West Maredpalli, Secund
erabad - He was author of Siva Mahapuranam, etc. He contributed many valuable ar
ticles on Saiva Siddhanta in the Magazine Saiva Mata Prabodhini run by Nagalinga
Sastry garu. He was guru to Chellapilla Venkata Sastry garu, of the famous Tiru
pati Venkata Kavulu. Venkata Sastry garu has acknowledged in Siva Maha Puranam t
hat a poem sent by Naga Veeraiah Sastry garu blessing for his speedy recovery, w
hen he was undergoing prolonged treatment for an ailment in Government Hospital.
This poem sent by his guru cured his disease instantly and miraclisly. This is
the greatness of the Siva gurus.
(26)
Mudigonda Chandramouli Sastry garu (1862-1918 AD), Tenali - Author of Li
nga Puranam, etc. He translated into Telugu all the slokas concerning Lingadhara
na Deeksha stated in Sanskrit Lingapuranm printed by Nirnaya Sagar Press of Bomb
ay in the 19th century, which slokas were removed from the later prints by subse
quent publishers for obvious reasons.
(27)
Kandukuri Vatuka Bhairava Murthy garu, Advocate, Vijayawada - He was the
Secretary of Saiva Maha Sabha from 1939 to 1947 AD, during the periods of the P
residentship of Nagalinga Sastry garu and Veeresalinga Sastry garu. He was respo
nsible for preparing the bye-laws, rules and regulations for the formation of Sa
iva Maha Peetham registered under the Societies Registration Act on 14.02.1941 A
D. He did valuable service for the propagation of the Srouta Saiva Siddhanta.
(28)
Moolampalli Rajasekhara Sastry garu, Lachupet ( -1983 AD)- He was a grea
t commentator of the Neelakantha Bhashyam and was the President of the Saiva Mah
a Peetham as well.
(29)
Sripathi Panditaradhyula Sarabharadhyula varu (1900 -1990 AD), Vijayawad
a - He was the Saiva Peethadhipathi from 1983 to 1990 AD. He is the author of va
rious books on Srouta Saiva Siddhanta, which include Triambaka Bhashyam, Manavud
u - Sayujyam, Ikya Swaroopa Nirnayam, commentaries on Mandukyopanishad, Kenopani
shad, Eesavasyopanishad, Swetaswataropanishad, Kathopanishad, etc. He was a comm
entator of the Srouta Saiva Siddhanta par excellence, who understood Nagalinga S
astry garu more than anyone else. He propagated Srouta Saiva Siddhanta by runnin
g a Magazine, Saiva Tatwa Prakasica between 1954 to 1958 AD and was responsible
for bringing out "Saivantheysthi Grandham" called "Siva Medham", during his life
time, which others were afraid to touch.
(30)
Ivaturi Butchi Somanna Ayyavaru, Vizianagaram - He propagated Saiva Sidd
hanta and was having number of followers during his lifetime.
(31)
Kasinadhuni Poorna Mallikharjunudu Ayyavaru (1901-2001 AD), Machilipatna
m - He was author of many books and propagated Srouta Saiva Siddhanta. He was a
scholar in English Law, Economics, Sanskrit and Telugu and was a member of the u
pper house of Parliament in India. Besides being a social worker and Politician,
he was a great Sivopasaka reciting Panchakshari at all times and rendered servi
ce as Secretary of the Saiva Maha Sabha in 1936 held at Yelakurru village, Krish
na District. He was the author of Sooktimalika Satakam and Khandakavyam, two poe
tical works in Telugu. He was the first to translate the Indian Constitution of
1950 AD in Telugu and wrote commentary thereof.

(32)
Sivalenka Basavaiah Sastry garu, Advocate, Vijayawada - He was the Secre
tary of the Saiva Maha Peetham at Vijayawada and during his tenure the Saiva Mat
a Prakasica magazine was run for a long time under his stewardship, publishing t
hought provoking articles therein.
(33)
Ivaturi Pattisa Linga Ayyavaru, Pamidimukkala (1904-2003) - He propagate
d Srouta Saiva Siddhanta during his lifetime. He was the son-in-law of Mudigonda
Ramalinga Sastry garu, brother of Sri Nagalinga Sastry garu, the author.
(34)
Mudigonda Kotaiah Sastry garu, Eemani - He was a great exponent of the S
routa Saiva Siddhanta and author of many books on Srouta Saiva Siddhanta includi
ng Siva Yogam, Saiva Sarvaswam, Markandeya Vijayam, etc. He followed strictly Va
naprasthasramam and a great Tapassakti Sampanna and called "Nirabhari".
(35)
Mallampalli Veereswara Sarma garu, Chittiguduru, Machilipatnam - He was
member of the senate and Academic council of Andhra University. Besides Principa
l of Sanskrit college at Chittuguduru, he was author of Sankararadhya Charitam,
Kanchi Khandam, History of Saiva poets and propogated Saiva Siddhanta through Sa
iva Mata Prakasica run by Sri Panditaradhyula Sarabharadhyula varu between1954 t
o 1958 AD.
(36)
Sivalenka Subbarao garu, Nandivelugu, Guntur Dist. ( 1975 AD) - He got t
he author's monumental work Vedantardha Parishkara Taraharam translated into Tel
ugu through his collegue and Sanskrit scholar Munnangi Punnaiah Panthulu garu an
d propagated Srouta Saiva Siddhanta during his lifetime. He preserved almost all
the works of Nagalinga Sastry garu and handed over them to Siva Jnana Lahari. S
iva Jnana Lahari and all the saivites are indebted to him.
There are many more scholars in Circar Districts and Telangana area, who propaga
ted Srouta Saiva Siddhanta during the 20th Century and Siva Jnana Lahari pays ho
mage to all of them for enriching Siva Bhakti in this Trilinga Desam. Siva Jnana
Lahari calls upon their successors to bring out various books written by them,
both in Sanskrit and Telugu for the benefit of the public at large.

Prabodham or Advice by the author, Sri Nagalinga Sastry garu.

Sri Nagalinga Sastry garu has exhorted in all his writings both Saivites as well
as others, to go through the Siddhanta in its entirety, instead of coming to a
conclusion abruptly. He advises in his articles that his book on Vidyasthana Vin
irnayam be first read and digested and calls upon the reader to go through his o
ther works one by one, namely (1) Saiva Siddhanta Sangraha, (2) Siva Aeva Karana
m, (3) Sroutamevahi Dharanam Lingasya, (4) Sroutanyeva Saiva Chihnani and (5) Si
stah Sarvey Sivam Prapannah, all written in Sanskrit. The other books written by
him like Mata Vinoda Charcha in Telugu and commentaries written by him on the S
anskrit works of Sri Appayya Deekshitar, which include Brahma Tarka Sthavam, Bha
rata Tatparya Sangraham, Ramayana Tatparya Sangraham, Chaturveda Tatparya Sangra
ham and Siva Karamrutam and also various articles on the greatness and antiquity
of Nilakanta Bhashyam and Saiva Maha Deeksha Swaroopam be gone through to under
stand the Srouta Saiva Siddhanta, before embarking on a study of Brahma Padham,
Vedantardha Parishkara Taraharam and finally Nilakantha Bhashyam.
The author says in his writings that neither wearing the Linga on the body and p
erforming Sivaradhana daily nor going through his writings on Srouta Saiva Siddh

anta on and often will not come in their way in performing their daily duties. T
he Absolute Brahman, Siva is "Sasvata Aiswarya Pradata" in all Lokams unlike oth
er celestial deities whose boons are of atemporary nature. He advises the devote
es that the correct way is to worship Siva, who was worshipped by all the Celest
ial Dieties. All Celestial Dieties worshipped Siva and were blessed and are occu
pying their respective positions in Heaven. This fact was projected, with authen
tic quotations from the scriptures throughout his writings. Since, none can stop
time i.e., Kalapravaham, the author advises everyone to get initiated into Saiv
a Maha Deeksha at the earliest and worship Siva in Lingaroopa throughout their l
ifetime, because this is a lifetime Deeksha and not for a few days, unlike in ot
her Siddhantas. The author established in his works that Sayujyam alone is the e
ssence of the Upanishads and not Jiva Brahmmaikyam, as stated by the Adwaitins.
This is discussed in Moksha Swaroopa Nirnayam, brought out by Siva Jnana Lahari
(regd) in English separately. The author stressed in all his works that one has
to follow his own Dharma, quoting the Geeta Vakyam "Swadharme Nidhanam Sreyaha,
Paradharmo Bhayavahaha" and that Siva alone has to be worshipped to the exclusio
n of all others to get salvation. The month of Magh, Bahula Chaturdasi day i.e.
"Mahasivaratri" day, Sivalingam and Bilwa Patram are four, which cannot be obtai
ned at a time. If a person gets all the four and performs Siva Pooja placing Bil
wapatram on Sivalinga on that day, his sins are wiped out, say the scriptures. T
he author pointed out that for an Istalingadhari Moksham or salvation is in his
hands
The author further says that worship of Siva by the Jiva is like Pati-Patni Samb
andham i.e. a relationship of husband and wife and this is stated by the author
in his article "Saiva Maha Deeksha Swaroopam", printed in the book, the Greatnes
s and Antiquity of Neelakantha Bhashyam, an extract of which is reproduced below
for the benefit of the readers.
"Even a Sadhwi or household wife, to get worldly pleasures and eternal happiness
is not qualified to become one, to serve her Iswara or husband, without first g
oing through the "Vaivahika Samskaram" or marriage ceremony and taking oath, tha
t she will not go against her husband's wishes in regard to Dharma, Artha, Kama,
i.e. "Dharmecha, Arthecha, Kamecha Nati Charami", etc. When this is the case in
respect of a household wife, how can any person dare claim to serve "Sarveswara
" or the Ultimate Reality or in other words God Himself without first going thro
ugh any ceremony or Deeksha? Is a precondition for serving Iswara, the Brahman.
Therefore for serving Siva "Saiva Maha Deeksha" is a must and that "Saiva Maha D
eeksha" is three fold in character i.e. of wearing "Bhasma, Rudraksha" and "Siva
linga" as stated in the Saivagama Sastras performing "Shadadhwa Sodhanam" under
a competent Guru. This ceremony is followed scrupulously surrendering to Siva ab
solutely by various scholars.
In conclusion I pray Lord Siva to bestow His grace on all people, so that they c
an understand this truth, take "Saiva Maha Deeksha" and by falling on His feet,
get eternal happiness in this life and thereafter."