Saova Maha Deeksha Swaroopam or the greatness of wearing Bhasma, Rudraksha and Siva 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 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.

[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 20th 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 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:

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 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.

Bhasmadharana 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.

You 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.

This 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.








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 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 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 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 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 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.

    "Nama 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.

    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 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.

    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, 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 persons.

    The 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 Vachya".




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

    (1) The 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.

    (2) A Lingadhari is thus called as Athyasrami, who has taken upon himself Saiva 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 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.

    (3) Gruhastha 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.

    (5) In 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.

    (6) In 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.

    Therefore 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 them.

    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 Lingam

    Sun -> Tamramaya Lingam (Copper)

    Chandra -> Mukta Lingam (Pearl)

    Lakshmi -> Srivruksha Lingam (Bilwavruksham)

    Kubera -> Hema Lingam (Gold)

    4Viswe Devatas-> Roupya Lingam (Silver)

    Vayu -> Arakota Lingam (Bronze)

    Asta Vasus -> Kansya Lingam (Brass)

    Aswini Devatas-> 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 -> Kusaagramaya Lingam (Darbha)

    Yama -> Marakata Lingam (Emerald)

    Gopakas -> Navaneeta Lingam (Butter)

    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 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.









    Names of the Saiva Scholars, who propagated Srouta Saiva Siddhanta in the 20th century during their lifetime.

    The 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.

    (1) Triloka 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.

    (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 Veeraiah garu giving discourses on Siva Puranams and Bhavishyat Puranam, etc. during his lifetime.

    (3) Mallikharjuna 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.

    (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 commentary to Neelakantha Bhashyam. He propagated Srouta Saiva Siddhanta, throughout 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 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.

    (6) Sivalenka 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.

    (7) Kompalli Kotilingam garu, } These four Sivabhaktas under the

    High Court Vakeel, Guntur. } Presidentship of Mudigonda

    } Sankararadhyula varu established

    (8) Singaraju Venkata Subbarao } Saiva Maha Sabha in 1909 AD by

    Pantulu garu, Vijayawada. } electing him as Agrasanadhipathi or } Chief and conducted annual Saiva

    (9) Desodharaka Kasinadhuni } Mahasabha meetings and propagated

    Nageswara Rao Panthulu garu,} Srouta Saiva Siddhanta for a number

    Madras. } 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, Secunderabad.

    (12) Mudigonda 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.

    (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, 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.

    (15) Mudigonda 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.

    (16) Tadikonda 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.

    (17) Kamarsu Nageswara Rao garu, Karanam Muddapuram - He was the Maharaja Poshaka 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 Pradesh.

    (19) Mulugu Panditayya Ayyavaru, Eemani (1900-1980 AD) - He propagated Aradhya Sampradayams for a number of years at Secunderabad, till he passed away in 1980s.

    (20) Tadikonda 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.

    (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 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, etc.

    (23) Mudigonda 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.

    (24) Ivaturi 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.

    (25) Mudigonda 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.

    (26) Mudigonda 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.

    (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 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.

    (28) Moolampalli 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.

    (29) Sripathi 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.

    (30) Ivaturi Butchi Somanna Ayyavaru, Vizianagaram - He propagated Saiva Siddhanta and was having number of followers during his lifetime.

    (31) Kasinadhuni 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.

    (32) Sivalenka 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 therein.

    (33) Ivaturi 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.

    (34) Mudigonda 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".

    (35) Mallampalli 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.

    (36) Sivalenka 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 to him.

    There 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 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 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.

    The 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

    The 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.

    "Even 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.

    In 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."


    "Hinduism is a way of life, a life in which one can reach God identified as Siva, the Ultimate Reality, Eswara, the Brahman, eulogised in Vedas and Upanishads as such and on which lies the greatness of India i.e. Bharata Khandam for generations to come."
    (Let all people, the world over live in peace and happiness, rolling in wealth with full of piety and compassion towards fellow beings is the motto of this great Hindu way of life)

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