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 Siddhatriam, the Acharyatriam,
the Aradhyatriam and the Panditatriam.
These twelve Saivacharyas were born with Sivaamsa in
the respective ages to propagate Sivadwaita Siddhanta
and Siva Bhakti.
The life history of Sri Nilakantaradhya?
Sarva Vidya Samanvayam in Nilakanta Bhashyam explained in
Tatwatriam i.e. Jeeva, Jagat and Eeswara explained through
life history of Sri Nilakantaradhya
Acharya was born in 2044 Kali Era or 3100 BC equivalent to
Swabhanu Telugu year, Chaitra month, Sudha Dasami, Pushyami
star, Monday, Karkataka Lagna at Srikaleswaram, Warangal in
Andhra Pradesh to Gowri and Visweswara, Maheswara Aradhya
parents of Bharadwajasa Gotra with the blessings
of Sri Kaleswara Swamy with Nilalohita Rudramsa under
a boon granted by Lord Siva. This is stated in Nilakanta Vijaya
Mahakavyam, written by Nagalinga Sastry garu in Sanskrit as
Chatwadi Rimsa Datta - Sahasra Dwitayamasu
Varsheshu, Vrutteshu Swabhanu, Subha Vatsare
Chaitra Valakshye - Pakshe Atha Dasamee Tithou
Indu Varecha, Lagne Karkata Kandaye
Karkat Karasisthite - Kuje Meenam Gatepiva
Ravou Budhayute - Vrushe Mandayute Kavou
Shrutam Jatam - Sannibham Jata Vedasaa
Visweswarou Dhanyou - Bhootwa Muda Mavapatu
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 court
in the Hiranya Mantap in Kailash,
with Hari, Brahma and other celestial Gods, Narayana requested
Siva to send a scholar to propagate Siva Bhakti and
to clearly 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.
is well known that Parameswara in order to uplift the mankind,
from the shackles of births and deaths has presented the Upanishad
Sastram. However, as the Upanishads were misinterpreted by
some of the commentators or "Darsana Kartas",
Badarayana known as the great Veda Vyasa and considered as
"Apara Avataram" of Vishnu, under Parameswara's
direction has written the Uttara Mimamsa Sastram to give a
final decision on the meanings of the Upanishads. In order
to understand these sutras in Uttara Mimamsa Sastram easily,
Bodhayana Maharshi has written a commentary called "Vritti"
thereon. However, as this "Sutra Vritti" written
by Bodyana Maharshi was also polluted by some Poorvacharyas,
Nilakanta Sivaradhya has written 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.
Sutra Midam Netram, Vidushaam Brahma Darsane
Kalushitam Neelakantheradhya Prasaadyate
Vivrunute Sree Kanthopa Samahvyayaha
Maalambya, Brahma Sutram Yadhaamati
Appayya Dikshitar in the 16th century has written a commentary
to this Nilakanta Bhashyam under the title 'Sivarka Mani Deepika'.
However, as Appayya Dikshitar was a "Suddhadwaita Abhimani",
his commentary lost its originality and this is evident from
his own work 'Sivadwaita Nirnayam'. Sri Appayya Dikshitar
introduced 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 certain sentences concerning
Linga Dharana stated by Nilakanta in the original
Bhashyam, 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 Saivamarochakam",
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.
the author Yogi Sri Mudigonda Nagalinga Sastry garu has written
this commentary under the title 'Siva Chintamani Prabha' by
deleting the slokas on Suddhadwaitam introduced
by Appayya Diskhitar and keeping the slokas on Linga
Dharana, which were there in the original Nilakanta
Bhashyam, following the Nyayam "Yavadaavirudha
Manumatam Bhavati", which was published in 1950 and
efforts are on to bring this Nilakanta Bhashyam in all the
Indian languages for the benefit of 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 published by Siva Jnana Lahari in English for the
benefit of the readers, under this title, which may be perused
for a detailed study.
Vidya Samanvayam in Nilakanta Bhashyam
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
Putradi Aichika Phala Vishayam" or about living beings
in mundane world and the second part or Uttara Bhagam
of the Vedas speaks about "Charama Purushardham"
or salvation. Since it is very difficult to understand Vedas,
Badarayana Maharshi or Vyasa wrote the Sootra Bhashyam. But,
since some Matacharyas have written commentaries without following
the Vedas in letter and spirit, Bodhayana Maharshi has written
"Vritti" or meanings to the Brahma Sutras. Some
Matacharyas went on commenting on the Brahma Sutras according
to their liking, without even following these "Vrittis"
of Bodhayana Maharshi. Deeply concerned by these avaidic state
of affairs, Vyasa felt that by the comments of these Matacharyas,
the very authenticity of his Brahma Sutras will lose their
significance. So, he requested Parameswara, when Neelakanta
was born with Parameswara Amsa and written this Nilakanta
Bhashyam, as referred earlier, strictly following the Bodhayana
"Vritti'. The very first prayer sloka or Mangalacharanam
Sloka explains in brief, the gist of the four Adhikaranams
or chapters in the Brahma Sutras as under:
Namoham Padaarthaaya, Lokaanaam Siddhi Hetavey
Roopaya Sivaaya Paramaatmane
four parts of the sloka are (1) Om Namoham Padarthaaya,
(2) Lokaanam Siddhi Hetavey, (3) Sachidaananda
Roopaya Sivaaya and (4) Paramatmane.
The meaning of this prayer sloka projecting the greatness
of Nilakanta Bhashyam and that of Srouta Saiva Siddhanta,
in unison and without contradiction to any of the Vidyasthanams
is briefly explained below.
Rudropanishad is ordaining that "Vratametat Pasupatam,
Tat Samaacharen Mumukshu Ra Punarbhavaaya", meaning
that salvation or Moksham can be obtained only
by following Pasapata Vratam. What is Pasupata Vratam? Pasupata
Vratam, Siro Vratam, Sambhava Vratam, Linga Dharana Deeksha
are all synonymous terms for a person 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, Nilakantaradhya stated in this prayer
sloka as under:
word "OM" an adverb or Avyayam,
is Brahma Vachakam. Adharva Sikhopanishad is
ordaining "Yaha Punaretam Trimatreno Mityaksharena Param
Purusha Mabhidhyaayeeta", meaning that "Parama
Purush Siva" has to be worshipped by the three words
"Au", "U" and "Um"
i.e. OM. Omkaram is Sookshma
Panchakshari i.e. Mooolam and Namassivaya
is Stoola Panchakshari and this is described
in detail in Sivagamas. The meaning of this Atharvana Sikhopanishad
mantra is that "Para Brahma Vachaka", by "Trimatra"
or three letters word "Omkaram", the inside
or "Antaryami" lord or "Sarva Bhoota Guhasaya"
or "Bhaava Linga Roopa" Siva has to be worshipped.
Further, the Rigveda mantram as well as Swetaswatara mantram
is stating as under:
Satyam Param Brahma Purusham Krishna Pingalam
Viroopaksham Viswaroopaayavey Namo Namaha
Pradhaana Mamrutaaksharagam Haraha
Eesate Yantu Sonyaha
Dhyojanaat Tatwa Bhaavaat
Viswa Maaya Nivruttihi
words Para, Purusha, Amruta
and Akshara occurring in Upanishads
are determined as Siva Vachakams or speaking
of Siva only. Atharva Siropanishad, raising the question as
to what is Omkaram "Atha Kasmaat Uchate Omkaraha?"
- answers, "Yasmaad Sakrud Uchaaryam Maana Aeva Praaana
Oordhva Mutkraamayati, Tasmaad Uchyate Omkaraha",
meaning that by uttering only once, One Who can take away
the Pranas up, 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 Visista Sivaadwaita Brahma", i.e. Sakti
with Siva. "Aham" actually speaks of "Jeeva",
however this word is used here to convey "Paramatma",
who is "Sarva Jeevantaryami" that is Brahman.
HE is above the entire Universe consisting of "Annamaya,
Pranamaya Anandamaya Kosams", etc. is explained in
detail in Nilakanta Bhashyam in fourth chapter, fourth paada
"Jagat Vyaapaaradhikaranam". The "Ista
Linganu Sandhanam" or wearing Siva Linga on the body
is projected herein by these details conveying the "Annamaya
Sthoola Sareeram" and this aspect of wearing Istalinga
on the body is ordained by the Sruti Vakyam "Isha Moorjam
(2) Lokaanam Siddhi Hetavey
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 in all the Chaturdasa
Bhuvanams or Lokams or worlds. This
adjective is pointing out 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 "Adha Sa Yadi Pitroloka Kamo Bhavati,
Sadya Aevasya Pitaraha Samuchishtante". Again Swetaswatara
mantra says "Jusha Sthataste Na Amrutatwa Meti",
meaning that by getting Parameswara's grace only the Jeeva
gets Amrutatwam or Sivatwam and
the same view is projected by Puranas as well, as Upabrihnam,
in the Sivapurana Sloka "Sivaajna Prerito Gachet Gartam
Vaa Swabhram Meva" and this truth is inserted in the
prayer sloka by the Bhashyakara Nilakanta as "Lokaanaam
adjective is projecting the great qualities of the Absolute
Brahman, Parameswara praised as such in Kaivalyopanishad,
etc. as "Vibhum, Chidaananda Maroopa Madbhutam".
He is to be concentrated upon or get connection with i.e.
Sivaaya - Till
now, we find in the Prayer Sloka Parameswara's gunas or great
qualities are described as (i) "Ishta Prana Bhava Linga
roopatwam", (ii) "Sakti Visistwam",
(iii) "Ista Prapti Hetutwam" and (iv) "Sachidananda
Roopatwam" and 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
Sudhanidhi is stating as under:
Susruti Rutkrushta, Rudraikadasani Srutou
Panchakshara, Statra Siva Ityakshara Dwayam
Yaavatee Saktihi, Paapa Niraharane Dwijaha
Paapaani Kartrumvai Saktaha, Kovaa Kalou Yugeh!
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 "Mahima"
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. Therefore,
Panchakshari mantra as well as the two letters word "Siva"
are most powerful 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. Further
the Atharva Sikhopanishad states "Siva Aeko Dhyeyaha,
Sivankaraha, Sarva Manyat Parityajya", meaning that
Siva alone has to be worshipped again and again rejecting
all others pointing out that there is no other way to get
salvation, except by worshipping Siva in Linga Roopam.
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
Sikhaaya Madhye Paramaatmaa Vyavasthitaaha", who should
be worshipped in Bhava Linga Roopam.
important points to be understood from this prayer sloka are
that the four adjectives (i) Om, (ii) Aham
Padaarthaya, (iii) Lokaanam Siddhi Hetavey and
(iv) Sachidananda Roopaya are projecting the
important aspects contained in the Siddhanta stated in the
four chapters of the Brahma Sutras, through Nilakanta Bhashyam.
"Sakala Vedanta Vakya Samanvayam" or interpretation
of what is stated in all the scriptures in unison and without
contradiction with any of the Vidyasthanams is projected clearly
in "OMKARA PADA VACHYA, SIVA".
it is accepted that Parameswara is "Adwiteeya"
i.e. no second person existing along with Him, the statement
affects "Dwaita Srutis".
the otherhand, if it is accepted that a second person
is existing, the statement affects "Adwaita Srutis".
by projecting that "Sakti Visista Parameswara"
is "Adwaiteeya", this statement containing "Antarganika
Bhedam" i.e. inside difference is not prohibited in
any of the Srutis and therefore not affecting the Dwaita or
Adwaita Srutis. Since the concept of the Jeeva is introduced
by the Swetaswatara Sruti Mantra (1-9) "Jna Jnow Dwa
Vaja Veesa Neesou", etc. and the concept of "Jagat"
is introduced by the Eesavasyopanishad mantra, "Eesavasya
Midagam Sarvam, Yat Kincha Jagatyaam Jagat", there
is no conflict between the Dwaita and Adwaita Srutis. This
truth is projected by the adjective "Aham Padaarthaya",
which is discussed in detail in "Dwitteeyadhyayam"
or second part of the Brahma Sutras.
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, because He is "Pancha
Krutya Parayana" i.e. having power to perform five
deeds namely "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.
aspect of Upasana by performing which alone
salvation could be obtained is indicated in the third chapter
of the Brahma Sutras through Nilakanta Bhashyam.
the Sruti vakyams - (i) Brahmavid Brahmaiva Bhavati,
(ii) Niranjanam Paramam Samya Mupaiti and (iii)
Jushta Tatasthena Amrutatwameti, speak eloquently
that those who performed Brahmopasana alone
are eligible for the grace of that Absolute 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 salvation, as claimed by the Adwaitins
and this aspect is stated by Nilakantaradhya by the adjective
"Sachidananda Roopaya", which is discussed in
the Nilakanta Bhashyam in the fourth chapter of the Brahma
stating that the word "OM", which is Brahma
vachakam is projecting the root cause of this
Universe or "Jagatkaranam" is Brahman i.e.,
Siva, "Anvadi Karana Vadam" is rejected.
introducing the adjective "Aham Padarthaya",
which is projecting the "Sakti Visista Sivadwaita
Siddhantam", "Nirvisesha Vadam"
stating that Parameswara alone can grant to the Upasaka
salvation or Moksham, which is the
"Upasana Phalam", "Kevala Karma Vadam"
stating that Brahman is "Sachidananda Roopam",
"Soonya Vdam" is rejected.
referring the Brahman as Sivaya, "Pancharatra
Vadam" is rejected.
is hoped that the seekers of truth, the world over read, think
over and understand the Sarva Vidya Samanvayam contained in
this Nilakanta Bhashyam and get benefited, says the author.
i.e. Jeeva, Jagat and Eeswara explained according to Nilakanta
short discussion on the greatness of the Srouta Saiva Siddhanta
in explaining Jagat, Jeeva and Eeswara 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
recited daily by all scholars, states as under:
Imani Bhootani Jayante Yenajatani Jeevanti,
Tyabhi sam Visamti Tadwidgam Jijnasasva, Tadhyeti
Bhruguvalli mantra is establishing the fact that, the person
responsible for creation, sustenance and destruction i.e.
Srushti, Sthiti, Laya Karta is Brahman.
Yajnah Krutavo Vratani Bhootam,
Prakrutim Vindyaat Mayinantu Maheswaram
Bhootestu Vyasam, Sarvamidam, Jagat
two Swetaswatara mantras are establishing that Maheswara i.e.
Siva is Sruti Karta by whose grace this Universe
exists and is expanding.
Paschat Brahma Dakshinataschottarecha,
Oorthwancha Prastutam Brahma Vedam,
Mundakopanishad mantra is establishing the fact, that Brahma
tatwam i.e. Brahman is encircling this Viswam
or Universe on all the six sides East, West, South,
North, up and below. This Universe or Jagat exists like a
child in the mother's womb and like the creatures in an ocean
emphasizing that - Idam Viswam, Brahmova i.e.
this Universe is Brahman. Just like the leaves, branches and
the trunk put together are totally expressed as the tree,
similarly Jeeva, Jagat and Siva put together is expressed
as Brahman. So, these three Jeeva, Jagat and Brahman are equally
real existing or Nitya Satyam and not "Midhya".
Brahman is not encircling the Midhya Jagat.
Eesavasyopanishad, the first of the Ten Upanishads,
for which Adi Sankaracharya wrote commentary says emphatically
that Eswara, the Brahman surrounds the entire Universe, Eesavasya
Midagam Sarvam. The claim that "Brahma Satyam
and Jagat Midhya" cannot be accepted. The Jagath
is as much Satyam as the Brahman. The
Mundakopanishad Sruti mantra confirms this view.
Sivascha, Sachabda Prakruti Pratyayoditou
Brahmasamarasyena, Samasta Jagadatmakau
Siva Purana Vayu Samhita vachanam says, that Brahman means,
Sakti and Siva together and Sakti
means Jeeva 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 Jeeva in the three "Avasthas" namely - Jagradavastha,
Swapnavastha, Sushuptavastha, who is called as Vaiswanara,
Taijasa, Prajna is also part of the Brahman, the omnipotent
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 Jeeva passes through- (i) while he is wide awake
observing all the visible things around, it is called as Jagradavastha
at the body level, (ii) while he is dreaming about
the things it is called as Swapnavastha at the
mind level and (iii) while he is concentrating on the things
in a serene and peaceful state of mind, at the intelligence
level, it is called as Sushuptavastha. In these
three Avasthas, the Jeeva is called as Vaiswanara,
Taijasa and Prajna as stated above.
Still these nomeneclatures refer to the Jeeva only and since
Jeeva is part of the Brahman, these three parts are part of
the Brahman only. However while Vaiswanara is
referred as Prathamapadah, Taijasa is referred
as Dwiteeyapadah and Prajna is
referred to as the Truteeyapadah, Brahman is
not referred to as Chaturthapadah but only as
Chaturthah i.e. the fourth in the Mundakopanishad
mantra cited above. What is the reason? The reason is explained
below quoting first Swetaswataropanishad mantra.
Satabhagasya, Satatha Kalpitasyacha
Savijneyah Sachanantyaya Kalpate
Swetaswataropanishad mantra says that the size of Jeeva is
equivalent to one-hundredth part of one-hundredth part of
a paddy thorn. In such state the Jeeva has 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 Jeeva with organs totally developed alone gets Kartrutwam
and not a Jeeva without organs. Therefore to enjoy
the fruits of all actions Karmacharanam i.e.
performing Karma or action is necessary and
to perform Karma, Sareeram or body is necessary.
Even if a body is there without organs, the Jeeva cannot perform
Karma. This body is not created by him or by
his parents. Then who is the source for this body?
Prajapatih Tatohavai, Tadwetah
Prasnopanishad mantra says that the food eaten and digested
by Parents becomes "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 for the
formation of the body without organs.
Retah Sinchati Yoshitayam
Prajah Purusha Tsamprasootah
Mundakopanishad mantra says that after the physical union
of the man and his wife, which is the consummation of marriage,
the suklam and sonitam conjoin
together 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:
Samudra Girayascha Sarvey Tsyandate Sindhavah Sarvaroopah
Sarva Oshadhayo Rasascha Yenesha Bhootastishtate Hyantaratma
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 sustenance and
the Brahman creates all these "Oshadhis" and
next stage is the creation or Srusti. The body
of a human being consists of two parts - one is the Jeeva
or Aatma the other is the body or Sareeram.
How this Jeeva enters after the body is ready
in the mother's womb, is explained below in Chandogyopanishad
Somyeda Magra Aaseet, Aeka Aeva Dwiteeyam
Vahasyaam Prajaaye Yeti, Tatou Tejosrujata
Deekshata Bahusyaam Prajaaye yeti
Srujata -- Tamannam Srujanta
was Brahma tatwam alone in the beginning, Brahman,
by His "Sankalpam" created Tejobannam
i.e. Agni, Jala, Pruthvi
Jwayate Pranomanah Sarvendriyanicha
Vayurjyotiraapah Pruthivee, Viswasya Dharini
i.e. Brahman then created Jeeva, Manas, Sarvendriyas,
Aakash, Vayu, Agni, Jala, Pruthvi i.e. Jevas, mind,
all organs, cosmos, air, fire, water and earth. While Mundakopanishad
is stating of the five elements, Chandogyam is speaking of
three elements only for the simple reason that for body making
i.e. Sareera Nirmanam Tejobannams i.e. fire,
water and earth only are necessary. However in Chandogyopanishad
also the theory of five elements alone is mentioned.
Vatsampat Mushitwa Atheta Mevathva
Punarnivartate Yatheta Makash, Makashadvayum
Dhoomo Bhavati, Dhoomo Bhootva Bhram Bhavati
Jeeva after experiencing the Karma Phalam or
the fruit of his actions in heaven and hell returns to the
earth in the shape of air and cosmos. So, there is no discrepancy
between the two Upanishads.
classifies three types of bodies,
Khalve Teshaam Bhootanam Treenyeva Beejani
Tyandajam, Jeevaja Mudbijyamiti
Andajam, Jeevajam, Udbijam i.e. bodies formed
from out of (i) eggs like birds, serpents, etc., (ii) out
of human or animal bodies like human beings, animals, etc.,
(iii) out of seeds sprouting from the earth like trees, etc.
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 space
left out in the bodies coming out of eggs i.e. Andajam
and human or animal bodies i.e. Jeevajam the
other two elements air and cosmos are filled in. This is only
Sthoola Srushti and the above quoted Mundakopanishad
mantra says that mind all sense organs i.e. Twakchakshuh
Srotra, Jihwa, Prana, Vak, Padapo Yupasta are fitted
in their respective places in the body and Jeeva cannot enter
this body himself because it is Nir Avayava at
this stage, Parameswara or Brahman steps in and introduces
or inserts the Jeeva into his body. The story does not end
here. Jeeva now fully equipped with the body has to perform
the stipulated Karmas or actions and try to
reach the Brahman. This is called Sayujyam.
Without the body, Jeeva has no Kartrutwam or
capacity to perform the stipulated Karmas. Body
is the tool for performing "Karma". Though Jeeva
entered the body still Jeeva has no Kartrutwam 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, Nama Rupe Vyakaranot,
Parameswara or the Brahman steps in at this stage
along with the Jeeva and enters the body and remains as a
witness to all actions done by the Jeeva. The two parts of
the body namely the Sthoola Sareeram i.e. the
body and the Sookshma Sareeram i.e. the Jeeva
are both Jadam meaning cannot act by themselves
and therefore, Parameswara entered the body. This is called
in Vedantic parlance as "Anupravesam" and is
the "Driving force" or Antaryami behind all
his sense organs i.e. Jnanendriyam and Karmendriyam.
This is explained in Antaryami Brahmanam as under:
Yovachi Tishtan Yah
Tishtan, Yosrotre Tishtan
Tishtan Yasvachi Tishtan, Yo Vijnane Tishtan
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 Jeeva as Antaryami and that is
why the Kenopanishad also states similarly as under:
Patati Preshitam Manah?
Prana Pradhamah Preti Yuktah?
Srotram Kudevo Unakti?
Vachagam, Supranasya Pranah
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 raises doubts and questions as to how they got
the capability and the second mantra answers them by saying
that Parameswara is behind them as Antaryami and
giving them the respective capabilities and appointing them
in the respective duties. So, the Nirvahana Karta or
the person for getting the things done is Parameswara and
the Phalabhokta or the person to enjoy the fruits
there of, is the Jeeva. That is why Mundakopanishad says as
Sayuja Sakhaya Samaanam Vruksham Parishsva Jaate
Pippalagam Pvadviti Anasrajanyo Abhichaka Sreehi
Mundakopanishad mantra says that both Jeeva and Eeswara are
present in the body. While the Jeeva is experiencing the Karma
Phalam or the fruit of all his actions, Parameswara
is there only as a mute witness just like the mother feeding
the child, Prameswara is looking after the Jeeva. Just like
the mother not experiencing the agonies of the child, Parameswara
has no connection whatsoever over the Karma Phalam or
the fruit of all actions of the Jeeva. So, the claim of the
Adwaitins that Jeevo Brahmaiva Naa Parah also
fails. Jeeva is as much Satyam as Brahman. In fact, this claim
of Adwaitins is not found in any of the Upanishads.
Brahmavalli, 6th canto says - Tatsrudva, Tadevaanu Prasavit
meaning that Parameswara after creating the bodies
entered the created bodies Himself along with the Jeeva. Parameswara
has created the Panchabhootams i.e. five elements,
Manas i.e. mind, all organs and keeping them
in their respective places Himself entering therein i.e. the
Jeeva and the organs as Antaryami or inside
Lord, bestowing power of vision to the eyes, power of determination
to the Jeeva getting things done but giving the fruits of
all actions done by the Jeeva to him alone thereby conferring
Bhoktrutwam to the Jeeva i.e. as the person
experiencing the results of all his actions, himself only.
Inspite of all this, what is the necessity for Parameswara
to enter the body along with the Jeeva i.e. Anupravesam
which the Srutiis are saying:
Angushta Maatrah Purusho Antaratma
Sada Jananam Hrudaye Sannivishtah
Rudro Jananam Hrudaye Sannivishtah
Srutis are saying that the Omni present Brahman, Purush, Rudra
i.e. Siva is present in the heart of the human beings as Antaratma
of the size of a thumb.
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 the body along with the Jeeva are two fold. One is
to give Kartrutwam to the Jeeva and the second
is to grant Sayujyam ultimately. That is why,
in the course of the Gayatri Mantra after offering of the
sacred waters it is stated as under:
Brahma, Om Ityekaksharam Brahma, Agnir
Brahma Ityarsha, Gayatram Chandhah
Swarupam, Sayujyam Viniyogah
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 to attain Sayujyam.
By Gayatri mantra, Siva alone is worshipped.
Brahma Sutra Bhogamatra Samyalingacha states
that the Mukta Purush shares all enjoyments
with Brahman. In Saiva Siddhanta, Jeeva, Jagat and Eeswara
are all permanent or Nitya Satyatwam and a Mukta
Purush enjoys all happiness in the company of Siva
i.e. Sayujyam, except Srusti Kartrutwam
which the Jeeva is not asking. Jeeva 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 form of Salvation stated in the Vedas discussed
separately, which is also translated into English and published
by Siva Jnana Lahari.
Gachanti Nama Rupe Vihaya
Purusha Mupeti Divyam
Mundakopanishad mantra is stating in unambiguous terms that
just as the rivers flowing from their place of birth discarding
their name and identity join the sea, similarly the Upasaka
experiencing all pleasures and pains in his travel
through life becoming ultimately dispassionate by performing
Upasana joins the Purush i.e. Hardra Brahmam
without return to earthly life again. Imam Naa Vartante
Naa Vartante says Chandogyopanishad.
is also stating similarly as under:
Manadyah Syandamanah Samudrayanaah
Prapyastam Gachanti Bhidyate Tasam Namarupe
Ityevam Prochyate Aevame Vasya Paridrashtru Rimah
Kalah Purushayanaah Purushax Pratyastam
Bhidyate chasam Namarupe, Purusha Ityevam
Sa Aeshokalo Amruto Bhavati
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,
"Jeeva Brahmaikyam" is not the essence of the Vedas as claimed
by the Adwaitins. This is explained by the author in his book
Moksha Swaroopa Nirnayam, translated into English and published
separately by Siva Janan Lahari, which may be referred to
for a detailed study. So Jeeva and Eswara are together in
the heart of the human beings but the Jeeva is unaware of
this. Unless, the Jeeva comes to know of this fact subjectively,
he cannot get rid of the worldly bonds. That is why, the Swetaswataropanishad
mantra says as under:
Vadaakaasam Veshta Yishyanti Maanavaah
Vijnaya Dukhah Syanto Bhavishyati
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 changed into Deva
in some prints wherein non-saivites wrote commentaries.
correct interpretation and understanding of the Upanishad
mantras and particularly Swetaswataropanishad is possible
only through Srouta Saiva Siddhanta and not otherwise. Swetaswataropanishad
mantras say -
Siro Greevaha Sarva Bhoota Guhaasayaha
Vyapeecha Bhagawan, Tasmaat Sarva Gatah Sivaha (3-11)
Sarva Sasthe Bruhante,
Hamso Bhrasyate Brahmachakre
first Swetaswatara mantra quoted above says that Siva is present
everywhere and the second mantra is further emphasising the
fact, that unless Jeeva realises that Eeswara is different
from him and surrenders to Him absolutely, performs Upasana
and gets His grace, he cannot get relieved of his
worldly bonds and get Amrutatwam i.e. Moksham.
This is discussed in detail in the author's book "Sroutamevahi
Dharanam Lingasya". Again, the following Sruti mantras call
upon the seeker to do Sivopasana.
Jnatwa Sivam Santamatyanta Meti
Swetaswatara mantra says that by knowing Siva only one gets
Triyambakam Yajamahe Sugandhim Pushtivardhanam
Oorvarikamiva Bandhanat Mrutyormuksheeya Mamrutat
Triambaka mantra in Yajur Vedam is very clear that by worshipping
Siva alone one gets rid of worldly bonds just like a cucumber
gets separated painlessly from the creeper and gets Moksha.
Tpasupatam, Tatsamacharet, Mumuksharna Punarbhavaya
- Kalagni Rudropanishad
Kalagni Rudropanishad mantra ordains that unless the seeker
of salvation takes upon himself Pasupata Vratam i.e.
wearing Bhasma, Rudraksha and Siva Linga on the body and worships
Siva in Linga roopa, he cannot get Mukti or
Dhyayeeteshan, Pradhyayitavyam, Sarvamidam Brahma
Vishnurudra Yindreda Ssanprasuyante, Sarvani Cheyindriyani
Sahabhootairnakaranam Karananandhata, Dyata, Karanantudhyeya,
Ssarvaisvarya Sampasah Ssarvaisvarah Ssambhurakasamadhye,
Siva Aeka Dyeyah Ssivankarah Sarvamanyat Parityajya Ssamaptaa
Adharva Sikha mantra says that Siva alone has to be worshipped
to the exclusion 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
Sthanam or the fourth one, referred to in the Upanishads
as Sivamadwitam Chaturdhamanyante.
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.