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.
Why this Saiva Maha Deeksha be taken by all?
What is the meaning of the mantra "Namah Sivaayah" and "Om
What is the greatness of a Lingadhari and that of the Gruhasthrasramam?
Names of the Celestial Dieties and the Ista Lingas worn by
Names of the Saiva Scholars, who propagated Srouta Saiva Siddhanta
in the 20th century during their lifetime.
Prabodham or Advice by the author, Sri Nagalinga Sastry garu.
this Saiva Maha Deeksha be taken by all?
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 is the essence of the Vedas and
Upanishads. Sruti says that to get Moksham Siva
has to be woshipped and this is stated in all most all the
Vidyasthanams. Saiva Maha Deeksha consists of wearing on the
body of the person Bhasma, Rudraksha and Siva Linga by undergoing
"Shadadhwa Sudhi" or cleansing ceremony. The
Parama Prayojanam or dire necessity for Saiva
Maha Deeksha is to attain Saayujyam or salvation.
The Adhistaanam or end point is Siva. The person
to get Saayujyam is the Mumukshu or
the seeker of salvation. This "Mumukshu" has
to get Saayujyam or close company with the Absolute
Brahman, Siva in his "Amoorta roopam" described
in the 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:
Paadam, Ardham Vai, Bhooti Dhaaranaat
Mantra Jaapyaacha, Poojayaapoorna Bhaktimaan
Japenaiva, Sarva Siddhim Labhennaraha
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
performing 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, Rudraksha, and Siva
Linga and perform Sivaradhana throughout his
lifetime and he is called a Sivayogi.
i.e. wearing of Bhasma, Rudrakshadharana
i.e. wearing of Rudraksha alone and
reciting Panchakshari confer immense benefit
individually on the person, while full benefit could be obtained
only by wearing all of them and performing Lingarchana
to the Istalinga placed in his left
hand as stated in Siva Puranam.
may question as to how others are worshipping the Siva Linga
installed in the temples? They are first getting themselves
purified by undergoing through a ritual called as Mahanyasam
and then worship the Siva Linga.
is because Sruti is emphatic in stating "Na Rudro Rudra
Marchayete", meaning none can touch the Siva Linga,
which is sanctified without first himself becoming a Rudra.
So Rudra's Kalas or features are involved upon
himself, becomes a Rudra himself and then touches the Siva
Linga and does worship. This is called purification ceremony,
which is followed in every religion. However this ritual called
as Mahanyasam confers on the person purity for
that particular occasion only and not throughout the day and
muchless throughout his lifetime. Saiva Maha Deeksha alone
confers purity called as "Yaavajjeeva Sivatwam"
to perform "Yaavajjeeva Sivaaraadhana" stated
in the scriptures, because a Lingadhari is always considered
pure, sacred called as Aradhya or a person fit to be worshipped
by all. "Lingadhari Sadaa Suchihi" say Agama
Sastras. This is discussed in deatail in author's work Sroutamevahi
Dharanam Lingasya and Saiva Maha Deeksha Swaroopam, published
by Siva Jnana Lahari.
is the meaning of the mantra "Namah Sivaayah" and "Om Namah
order or grant Sayujyam to Sanaka Maharshi and
others Nataraja, Parameswara has 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 known as Aksharamala and spread out as
Nataraja Rajo, Nanaada Dhakkam Nava Panchavaaram
Kaamah, Sanakadi Siddha Netadwimarse Siva Sootrajaalam
Paanini Sootram says how the Alphabets have come into existence.
The fifty-one letters of the Alphabet beginning from "Aa"
to "Ksha" are born in any language from Omkaram,
which is also called as Sthoola Panchakshari,
while Namasivaya is called as Sookshma
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 mantra is considered as the greatest mantra
or Moola Mantra from which all other seven crore
mantras have come out. In "Namasivayah" mantra,
"Namah" speaks of the Jeeva and "Siva"
the Brahman and "Ayah" speaks of "Siva
Jeevaikyam" or "Lingaanga Sambandham".
That is why, in Saiva Siddhanta, besides "Namah Sivayah"
called as Moola Mantra is also referred to as
"Panchakshari Paravidya". Swetaswatara Upanishad
says, "Tacchiva Aeva Kevalah". So, this Siva
sabdam is stating the "Param Jyoti Swaroopam".
While, "Brahma Naadam" is called as "Sookshma
Pranavam, Panchakshari", 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
Panchakshari". This "Siva Panchakshari"
mantra from Yajurvedam is considered as head of all mantras
and is also called as "Siro Mantram". Those,
who have taken this Panchakshari Mantra from
the Guru after undergoing the "Shadadhwa Suddhi"
or cleansing ceremony are considered as observing "Siro
Vratam", "Maha Pasupata Deeksha" or
"Saiva Maha Deeksha" and they are only entitled
to know "Brahma Vidya", says Swetaswataropanishad,
"Teshaame Vaitam Brahma Vidyaam Vadeta, Siro Vratam
Vidhi Vaidyastu Cheernam". "Siro Vratam"
does not mean carrying fire on head as commented upon by non-saivites.
Vedas and Agamas proclaim that Panchakshari,
was only existing before creation started.
Sivaya" is the "Moola Mantra", which
alone is capable of conferring full benefit to the person
reciting this five letter mantra or "Panchakshari"
mantra at all times and there are no restrictions as to time,
place, caste, creed or sex.
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
Vedic mantras unlike other mantras possessing immense power
or energy stored in them and recitation of a combination of
these two mantras releases immense energy. Hence, one should
be wary in reciting this Shadakshari mantra.
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, religion, sex, etc., while those who have taken Gayatri
Mantra alone, should recite Shadakshari mantra or
"Om Namah Sivaya". The Sanyasis or the persons,
who have renounced 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" and "Namah
Sivaya" are Vedic mantras with high power like the
high-tension electricity wires a touch of which by uninitiated
persons may result in "Vipareetha Phalams" or
shocks. Since, "Namah Sivaya" mantra, which
is the "Moola mantra", is itself powerful to
confer all boons, uninitiated person should not recite "Shadakshari
mantra", says the author, Mudigonda Nagalinga Sastry
garu in his work Dharma Sangraha, Aahnikanda, because some
Agama Sastras are objecting for their recitation by uninitiated
simple meaning of the Shadakshari mantra "Om
Namah Sivaya" is : "Sivaya" means to
Siva, "Namah" means salutations to Him, "Om"
means, by reciting Whose name only once, He who can take away
the Jeevas upwards. The Adharva Siropanishad is replying to
the question "Sakrud Uchaaryamaane, Oortham Praanaa
Nunnamaya Teetyom?" as "Adha Kasmaad Uchatey
Omkaraha". This Adharva Siropanishad mantra is stating,
as to why Siva is stated as "Omkaram" and gives
the reply that Siva alone can take the Jeevas upwards by reciting
His name only once and hence Siva is called as "Omkara
is the greatness of a Lingadhari and that of the Gruhasthrasramam?
Istalingadhari worshipping, both Siva's Moorta Roopam
and Armoorta Roopam is not merely following
Saivam, but is performing Yoga called
as Siva Yogam, by identifying the six Lingas
- Achara Linga, Guru Linga, Siva
Linga, Chara Linga, 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 Sahasraram,
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 delusion and Jara and
Maranam i.e. old age and death. The Siva
Bhakta thus gets into "Savikalpa Samadhi"
and becomes "Mukta" or one with Siva, called
as "Mukta Sivasamo 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 five are stated in detail in Chandra Jnana Sivagamam,
which may be referred to.
Lingadhari is thus called as Athyasrami, who
has taken upon himself Saiva Maha Deeksha, described in these
Sambandham, Lingatraya Virajitam
Mashta Varanai, Panchaachaaraabhi Manditam
Dharmaadhyam,Shat Sthalajnaana Samyutam
Paasakshayakaram, Karmajnaana Samuchayam
Gurutwadhikrutam, Sarva Vidya Samanvitam
sloka from Chandrajnana Sivagamam says about the greatness
of the Saiva Maha Deeksha, which consists of Vedha,
Manu and Kriya Deekshas encompassing
Bhasmadharana, 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.
means a householder having wife and children. He alone
is entitled to perform Agnikarya i.e. Homam
or offerings to the God of Fire. This institution
is praised in the entire Vedas. It is the backbone of any
nation protecting all other institutions. Srouta Saiva Siddhanta
lays emphasis on this institution and proclaims that a teacher
should be Gruhastha only and not a Brahmachari,
Vanaprastha and Sanyasi. Soota
Samhita prohibits five things in Kaliyugam,
which include getting children through others after the husband
died, serving meat in Pitru Karmas, taking Sanyasam,
etc. Therefore, Saiva Maha Deeksha should be taken from a
Gruhastha only and not from a Sanyasi.
Manu Dharma Sastram, 4th chapter, 200 sloka "Alingi
Lingiveshena Yo Vrutti Mupajeevati, Sa Linginaam Haratyena
Sthiryagyonacha Jaayate", refers to a person, who
is not a Lingadhari and who tries to earn his livelihood by
donning the robes of a Lingadhari gets all the sins committed
by others and another sloka says "Paashanda Sarva Linginaha",
meaning 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
Dharmam, 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 Geeta Sastram
by the sloka "Swadharme Nidhanam Sreyaha, Paradharmo
Bhayaavahaha". The ancestors are very sensitive and
protect their kith and kin at all times and if they go astray
they curse them beyond redemption.
(4) A Lingadhari is called as Aaradhya or
a person fit to be worshipped by all and they are only blessed
with Chaturvarnya Gurutwam, unlike others including
Sanyasis. Chaturvarnya Gurutwam means they are
teachers for all persons i.e. Brahmins, Kshatriyas, Vysyas
and Sudras, whether they are Brahmacharis, Gruhastas and Vanaprasthas.
Santhi Parvam of Mahabharata, Krishna sends Dharmaraja to
Bheeshma, who 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 presents, when two persons equally well versed in Vedas
and Sastras, approach of which one is a Lingadhari. Bheeshma
says that a Lingadhari has to be first worshipped before worshipping
another, who is not a Lingadhari.
Skanda Purana Kasi Khandam, we find Indra, the lord of Heaven,
Bruhaspati, 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 not come in the
way and this custom of prostrating to a Lingadhari is still
continued in Andhra Pradesh.
the author calls upon all persons irrespective of caste, creed,
sex, religion or country, desirous of salvation to approach
a householder or Gruhastha of their choice,
who is an Istalingadhari and get initiated into
Saiva Maha Deeksha, to get full benefit or Phalam instead
of roaming aimlessly wasting their time and energy and prostrating
before all and sundry.
Names of the Celestial Dieties and the Ista Lingas worn by
All the Celestial
Deities have worn Istalinga of their choice on their bodies,
as stated below against their names, performed Lingarchana
and obtained their respective positions in Heaven.
Vishnu -> Indra
Neelamaya Lingam (Kousthubha Mani) (Sapphire)
Brahma -> Chandrakanta
Lingam (Sailamaya Lingam)
Indra -> Manimaya
Sun -> Tamramaya
Chandra -> Mukta
Lakshmi -> Srivruksha
Kubera -> Hema
Devatas-> Roupya Lingam (Silver)
Vayu -> Arakota
Vasus -> Kansya Lingam (Brass)
Devatas-> Partheeva Lingam (Mud)
Varun -> Sphatika
Agni -> Annamaya
Niruti -> Darujamaya
Lingam (Teak wood)
Pannagas -> Pravaalamaya
Rakshasas -> Krishnaaya
Samaya Lingam (Coal)
Pisachas -> Seesa
Guhyakas -> Trilohaka
Lingam (Three metals including Iron)
Lingam (All metals)
Chamundi -> Saikata
Devi -> Pishtamaya Lingam (made of Flour)
Manonmani -> Gandha
Saraswati -> Doorvara
Lingam (Grass Lingam)
Srutis -> Dadhimaya
Mantras -> Aajya
Lingam (Cow Ghee)
Maharshis -> Kusaagramaya
Yama -> Marakata
Gopakas -> Navaneeta
Angaraka -> Pagadapu
Budha -> Pacharatna
Lingam (Green diamond)
Bruhaspati -> Pushyaraga
Sukra -> Vajrapu
Saturn -> Neelamani
Rahu -> Gomedhaka
Ketu -> Vaidhurya
all these Celestial Dieties, Maharshis and others themselves
are wearing the Linga of their choice on their bodies and
performing Sivaradhana along with their consorts,
what to speak about human beings? Says Sivatatwa Sudhanidhi
in Skanda Maha Puranam.
of the Saiva Scholars, who propagated Srouta Saiva Siddhanta
in the 20th century during their lifetime.
names of the Saiva scholars, who propagated Srouta Saiva Siddhanta
in the 20th Century, pursuing their own daily duties as Householders
and following the dictum "Swayam Teernaaha Paraan Taarayanti",
are mentioned below for the benefit of the readers. Many of
them have written books on Srouta Saiva Siddhanta and propagated
Siva Bhakti throughout their lifetime and Siva Jnana Lahari
pays homage to all of them.
Guru Mallikharjuna Panditaradhyula Raja Veeraiah garu
(1823 - 1925 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.
Subba Rayudu garu (1861-1941 AD), Kammireddipalem, Kothapet,
East Godavari Dist. - He was the follower, nephew and
son-in-law of Sri Raja Veeraiah garu giving discourses
on Siva Puranams and Bhavishyat Puranam, etc. during his
Panditaradhyula Ambanna Ayyavaru (1890-1983 AD), Duvva,
West Godavari Dist. - A great Sivabhakta, who performed
Ganarchana throughout his lifetime, reciting Panchakshari
21,600 times a day, a great Deekshaguru having number
of disciples, during his lifetime.
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 commentary to Neelakantha Bhashyam. He propagated
Srouta Saiva Siddhanta, throughout his lifetime. All seekers
of knowledge are indebted to him.
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 Bhavalinga
Satakam, Tatastha Grama Pancharatna, Mallikharjuna Satakam,
etc. He was credited with performing nearly a lakh of
Ganarchanas during his lifetime and exhibited miracles,
having number of disciples even now in Andhra Pradesh.
Amruta Lingam Ayyavaru, Thotlavalluru, Vijayawada ( )
- Agrasanadhipathi 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.
Kotilingam garu, } These four Sivabhaktas under the
Court Vakeel, Guntur. } Presidentship of Mudigonda
Venkata Subbarao } Saiva Maha Sabha in 1909 AD by
garu, Vijayawada. } electing him as Agrasanadhipathi
or } Chief and conducted annual
Kasinadhuni } Mahasabha meetings and propagated
Rao Panthulu garu,} Srouta Saiva Siddhanta for a number
Madras. } of
years. This was later registered as
Maha Peetham in 1941 AD with
(10) Raja Kandukuri Bala Surya } The Raja Sahebs
of Urlam did yeomen
Rao Bahaddur garu, } service to saivites through their
Samsthanam, Urlam. } ficient donations, etc.
Panditaradhyula (Ghattepalli) Nagamallaiah Ayyavaru, Secunderabad.
Ramalinga Sastry garu, Tadikonda, Guntur Dist., later Pamidimukkala,
Krishna District. He was the younger brother of author Nagalinga
Sastry. He propagated Srouta Saiva Siddhanta through a magazine
namely, Saiva Mata Prakasika for a number of years.
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.
Sarabhaiah Ayyavaru, s/o Kalahasti Lingam garu, Pedapulivarru
( - 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 Pradesh and propagated the
Srouta Saiva Siddhanta and Aradhya Sampradayams. He initiated
number of persons from all varnas into Saiva Maha Deekha,
performed Umamaheswara Vratams, Parvati Parameswara Kalyanams,
etc. and has boosted Saiva Sampradayams in recent times.
Subrahmanya Sarma garu, Orient Power Press, Tenali - He was
editor 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.
Poorna Mallikharjunudu Ayyavaru, Emani, Guntur District (1854-1934
AD) - He was a great Sivopasaka, Shatkala Siva Poojarata,
reciting Panchakshari 21,600 times daily and having a number
of disciples including the great saiva scholars, Mudigonda
Jwalapathi Linga Sastry and Mudigonda Veeresa Linga Sastry,
referred to herein. He was author of Agastya Linga Satakam,
Siva Bhajana Keertanalu, etc. He exhibited miracles announcing
his death before. He left the body in Jyoti Swaroopam on Mahasivaratri,
Monday at Lingodbhavakalam leaving his mortal remains and
watched by his sishyas around.
Nageswara Rao garu, Karanam Muddapuram - He was the Maharaja
Poshaka for a number of years to the Magazines published by
Nagalinga Sastry garu.
Hanumantha Rao garu, son of Butchaiah garu, Secunderabad (
-19) - He was a great organizer and propagated Srouta Saiva
Siddhanta in Andhra Pradesh.
Panditayya Ayyavaru, Eemani (1900-1980 AD) - He propagated
Aradhya Sampradayams for a number of years at Secunderabad,
till he passed away in 1980s.
Kedaralinga Ayyavaru (1880-1941 AD) - He was Karanam of Tadikonda
(V), Tadikonda, Guntur District for 40 years. He was a great
Mantrasastra Vetta 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
Tadepalli Raghavanarayana Sastry garu of Chandavolu.
Bhoga Somalingaradhyulu, Sri Gurutwa Samsthanam, Warangal.
Veeresalinga Sastry garu, Warangal (1904-1967 AD) - Under
his stewardship as Principal of the Sanskrit college, Warangal
number of books on Srouta Saiva Siddhanta were printed including
Skanda Puranam, Neelakantha Bhashyam and important works of
Sri Mudigonda Nagalinga Sastry garu, like Vidyasthana Vinirnayam,
Dharma Sangraham - Ahnika Kanda, Varnasrama Dharma Kanda,
Jwalapathi Linga Sastry garu, Eemani - He was known as Jyothisha
Vidya Visarada and Satavadhani. He was author of about 21
books in Sanskrit and 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 performed for him in 1975 at Secunderabad
by his disciples.
Sanandaradhyula varu (1896-1970 AD), Machilipatnam - He was
editor of Saiva Mata Prakasica between 1937-1940 AD, published
from Machilipatnam, Andhra Pradesh and was assisted by Ivaturi
Lingaiah Ayyavaru, as Pracharak. He propagated Srouta Saiva
Siddhanta forcibly through his articles and speeches. He was
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 Krishnamurthy
Sastry garu of Rajahmundry, Mahamahopadhyaya Kasi Krishnacharyula
garu of Guntur, Tummala Seetharama Murthy Chowdary garu of
Guntur, Mallampalli Somasekhara Sarma garu, Historian and
Saivite Scholar of Madras, and poets Katuri Venkateswara Rao
garu, Pingali Lakshmi Kantham garu, Kavisamrat Viswanatha
Satyanarayana garu, besides elders of 34 villages around Pamidimukkala
(v), who were benefited by his arbitration in settling their
disputes. He was a scholar in English, Sanskrit and Telugu.
Naga Veeraiah Sastry garu ( -1964 AD), West Maredpalli, Secunderabad
- He was author of Siva Mahapuranam, etc. He contributed many
valuable articles 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 Tirupati
Venkata Kavulu. Venkata Sastry garu has acknowledged in Siva
Maha Puranam that a poem sent by Naga Veeraiah Sastry garu
blessing for his speedy recovery, when 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.
Chandramouli Sastry garu (1862-1918 AD), Tenali - Author of
Linga Puranam, etc. He translated into Telugu all the slokas
concerning Lingadharana Deeksha stated in Sanskrit Lingapuranm
printed by Nirnaya Sagar Press of Bombay in the 19th century,
which slokas were removed from the later prints by subsequent
publishers for obvious reasons.
Vatuka Bhairava Murthy garu, Advocate, Vijayawada - He was
the Secretary of Saiva Maha Sabha from 1939 to 1947 AD, during
the periods of the Presidentship of Nagalinga Sastry garu
and Veeresalinga Sastry garu. He was responsible for preparing
the bye-laws, rules and regulations for the formation of Saiva
Maha Peetham registered under the Societies Registration Act
on 14.02.1941 AD. He did valuable service for the propagation
of the Srouta Saiva Siddhanta.
Rajasekhara Sastry garu, Lachupet ( -1983 AD)- He was a great
commentator of the Neelakantha Bhashyam and was the President
of the Saiva Maha Peetham as well.
Panditaradhyula Sarabharadhyula varu (1900 -1990 AD), Vijayawada
- He was the Saiva Peethadhipathi from 1983 to 1990 AD. He
is the author of various books on Srouta Saiva Siddhanta,
which include Triambaka Bhashyam, Manavudu - Sayujyam, Ikya
Swaroopa Nirnayam, commentaries on Mandukyopanishad, Kenopanishad,
Eesavasyopanishad, Swetaswataropanishad, Kathopanishad, etc.
He was a commentator of the Srouta Saiva Siddhanta par excellence,
who understood Nagalinga Sastry garu more than anyone else.
He propagated Srouta Saiva Siddhanta by running a Magazine,
Saiva Tatwa Prakasica between 1954 to 1958 AD and was responsible
for bringing out "Saivantheysthi Grandham" called "Siva Medham",
during his lifetime, which others were afraid to touch.
Butchi Somanna Ayyavaru, Vizianagaram - He propagated Saiva
Siddhanta and was having number of followers during his lifetime.
Poorna Mallikharjunudu Ayyavaru (1901-2001 AD), Machilipatnam
- 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 upper house of Parliament
in India. Besides being a social worker and Politician, he
was a great Sivopasaka reciting Panchakshari at all times
and rendered service as Secretary of the Saiva Maha Sabha
in 1936 held at Yelakurru village, Krishna District. He was
the author of Sooktimalika Satakam and Khandakavyam, two poetical
works in Telugu. He was the first to translate the Indian
Constitution of 1950 AD in Telugu and wrote commentary thereof.
Basavaiah Sastry garu, Advocate, Vijayawada - He was the Secretary
of the Saiva Maha Peetham at Vijayawada and during his tenure
the Saiva Mata Prakasica magazine was run for a long time
under his stewardship, publishing thought provoking articles
Pattisa Linga Ayyavaru, Pamidimukkala (1904-2003) - He propagated
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.
Kotaiah Sastry garu, Eemani - He was a great exponent of the
Srouta Saiva Siddhanta and author of many books on Srouta
Saiva Siddhanta including Siva Yogam, Saiva Sarvaswam, Markandeya
Vijayam, etc. He followed strictly Vanaprasthasramam and a
great Tapassakti Sampanna and called "Nirabhari".
Veereswara Sarma garu, Chittiguduru, Machilipatnam - He was
member of the senate and Academic council of Andhra University.
Besides Principal of Sanskrit college at Chittuguduru, he
was author of Sankararadhya Charitam, Kanchi Khandam, History
of Saiva poets and propogated Saiva Siddhanta through Saiva
Mata Prakasica run by Sri Panditaradhyula Sarabharadhyula
varu between1954 to 1958 AD.
Subbarao garu, Nandivelugu, Guntur Dist. ( 1975 AD) - He got
the author's monumental work Vedantardha Parishkara Taraharam
translated into Telugu through his collegue and Sanskrit scholar
Munnangi Punnaiah Panthulu garu and 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. Siva Jnana Lahari and all the saivites are indebted
are many more scholars in Circar Districts and Telangana area,
who propagated Srouta Saiva Siddhanta during the 20th Century
and Siva Jnana Lahari pays homage 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
Prabodham or Advice by the author, Sri Nagalinga Sastry garu.
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 Vinirnayam be first
read and digested and calls upon the reader to go through
his other works one by one, namely (1) Saiva Siddhanta Sangraha,
(2) Siva Aeva Karanam, (3) Sroutamevahi Dharanam Lingasya,
(4) Sroutanyeva Saiva Chihnani and (5) Sistah 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 Sanskrit works of Sri Appayya Deekshitar,
which include Brahma Tarka Sthavam, Bharata Tatparya Sangraham,
Ramayana Tatparya Sangraham, Chaturveda Tatparya Sangraham
and Siva Karamrutam and also various articles on the greatness
and antiquity of Nilakanta Bhashyam and Saiva Maha Deeksha
Swaroopam be gone through to understand the Srouta Saiva Siddhanta,
before embarking on a study of Brahma Padham, Vedantardha
Parishkara Taraharam and finally Nilakantha Bhashyam.
author says in his writings that neither wearing the Linga
on the body and performing Sivaradhana daily nor going through
his writings on Srouta Saiva Siddhanta on and often will not
come in their way in performing their daily duties. The Absolute
Brahman, Siva is "Sasvata Aiswarya Pradata"
in all Lokams unlike other celestial deities whose boons are
of atemporary nature. He advises the devotees that the correct
way is to worship Siva, who was worshipped by
all the Celestial Dieties. All Celestial Dieties worshipped
Siva and were blessed and are occupying their respective positions
in Heaven. This fact was projected, with authentic quotations
from the scriptures throughout his writings. Since, none can
stop time i.e., Kalapravaham, the author advises
everyone to get initiated into Saiva Maha Deeksha at
the earliest and worship Siva in Lingaroopa
throughout their lifetime, because this is a lifetime
Deeksha and not for a few days, unlike in other Siddhantas.
The author established in his works that Sayujyam alone
is the essence of the Upanishads and not Jeeva 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 exclusion 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 obtained at a time. If a person gets
all the four and performs Siva Pooja placing
Bilwapatram on Sivalinga on that
day, his sins are wiped out, say the scriptures. The author
pointed out that for an Istalingadhari Moksham or
salvation is in his hands
author further says that worship of Siva by the Jeeva is like
Pati-Patni Sambandham 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 Greatness
and Antiquity of Neelakantha Bhashyam, an extract of which
is reproduced below for the benefit of the readers.
a Sadhwi or household wife, to get worldly pleasures and eternal
happiness is not qualified to become one, to serve her Eeswara
or husband, without first going through the "Vaivahika Samskaram"
or marriage ceremony and taking oath, that 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 through
any ceremony or Deeksha? Is a precondition for serving Eeswara,
the Brahman. Therefore for serving Siva "Saiva Maha Deeksha"
is a must and that "Saiva Maha Deeksha" is three fold in character
i.e. of wearing "Bhasma, Rudraksha" and "Sivalinga" as stated
in the Saivagama Sastras performing "Shadadhwa Sodhanam" under
a competent Guru. This ceremony is followed scrupulously surrendering
to Siva absolutely by various scholars.
conclusion I pray Lord Siva to bestow His grace on all people,
so that they can understand this truth, take "Saiva Maha Deeksha"
and by falling on His feet, get eternal happiness in this
life and thereafter."