SAIVAM

SAIVAM   Among all the regions that blosommed in India, Saivism is the most ancient one. It is the postulation of Saivism that “SIVA” is the highest of all the Gods and other Devathas like Brahma, Vishnu, Indra are all the devoitees of Siva. There is none either equal to or greater than Lord Siva, proclaim the Vedas, the Puranas and the other Sastras. Siva is Para Brahma, the Ultimate Reality. He is identified with “OM” called PRANAVAM. He is denoted by Linga Roopa. He alone is the root cause of all the Universe. He is all Pervasive, controls creation, sustenance and salvation. He is all knowledge. He exists before and after creation. His Greatness and un-paralleled existence is proclaimed and established by the Vedas, Upanishads agama and puranas. Vedas and Upanishads declare that Siva is the Supreme Lord of all creation, depository of all knowledge and Lord of all Devatas and Siva is alone and Un-equalled (Siva Eva Kevalam). The entire Universe is absorbed into the Linga Roopa at the time of Pralayam, at the end of Kalpa and it emanates from the Linga Roopam to gain at the time of creation. Linga Roopa denotes the Pranavam or the OM. It is the cause of all creation, existence and absorption. It is the unified version of Siva and Shakti. The spread of Saivism throughout the length and breadth of the country is evidenced by the numerous Siva temples in all the comers of country. The famous Twelve (DWADASA) JYOTIRLINGAS are the centers of age-old Saivism and its Sampradayas and traditions. Bharat i.e. India is the land of Saivism. There are several Shades of Saivism in the country. Each of them blosommed in the country during a particular period of time in response to the prevailing social conditions. PASUPATAM: Mahabharatam, Vayu puranam and Linga Puranam speak of Lakuleesa and his four disciples, Kusika, Gargya, Kaurishya and Maitreya who enunciated the basic principles of Pasupatam and propagated it. Pasupata appears to be the most ancient of the several versions of Saivism. KASHMIRA SAIVISM: This branch of Saivism was initiated in Kashmir and influenced Kashmir and the surrounding areas. Maharshi Durvasa was supposed to have propagated Kashmira Saivism. KAPALIKAM: The Sampradayas of this branch are very different from the accepted traditions of people. Followers of this Sampradaya move about naked with strings of human skulls hanging around their necks. They believe offering liquour to Lord Siva and drink it as thertham. They move about with human skulls, trishuls, swords and other weapons to attack their enemies. VEERA SAIVAM: This is of two kinds. One respects and the other does not respect Varnasrama Dharma. Veera Saivam which does not respect the Varnasrama Dharma was propogated by Basaveswara in Karnataka. AARADHYA SAIVAM: This is the second kind of Veera Saivam which accepts the Varnasrama Dharma. Aaradhya Saivam also called the Veera Saivam believes in the Vedas and Aagamas. The Acharas, Traditions and Practices of Aaradhya Saivam, also called Sroutha Saivam are rooted and sanctioned by Vedas and Aagamas. DWAADASA AARADHYAS: The following twelve people are called the Dwadasa Aaradhyas. They devoted their Lives to organize, Systematise, Postulate and Propogate Sroutha Saiva in accordance with the Principles and Practices sanctioned by and enshrined in the Vedas and Aagamas. SIDDHA TRIYAM. REVANA SIDDHUDU MARULA SIDDHUDU AACHARYA TRIYAM. SWETA AACHARYUDU LAKULISA AACHARYUDU NEELAKANTHA AACHARYUDU AARADHYA TRIYAM. UDBHATA AARADHYUDU KOTIPALLI AARADHUDU VEMANA AARADHUDU PADITHA TRIYAM. SRIPATHI PANDITHUDU MANCHANA PANDITHUDU MALLIKARJUNA PANDITHUDU Brief history of the above Aaradhyas is given below. 1. REVANA SIDDHUDU: He is said to have been born out of Someswara Linga of Kolanupaka. He presented Chandra Mouleswara Linga to Adi Shankara Aacharya in appreciation of his great Scholarship and Sastra Vichara. It is also mentioned that he taught Saiva Pholosophy to Agasthya Maharshi. He wrote a great treatise titled “Siddhanta Sikhamani”. It is also believed that he performed a miracle by giving a new life to Chandra Ketu, son of Viswa Karma Bhoopala. His discendance bore the house name or family name of Changanti or Kasinadhuni. He belonged to Aatreyasa gotram. 2. MARULA SIDDHUDU: He belonged to Bharadwajasa gotram. He was born with Sadasiva Amsha. He did penace at Gokarnam. He propagated Saiva Siddhanta. One king by name Veerapala Mahipal was constructing a big tank engaging the services of Lingadharis. The king was not paying them wages. Marula Siddhudu freed the Linga dharis from the drudgery by getting the tank constructed with a golden mantradandam. Later the king regretted the mistake and prostrated before Marula Siddudu and saught forgiveness. He gave a hundred years of life to King Veera kala by sprinkling water mixed with bhassma on his body. His descendants bore the family name of Tadikonda. 3. EKO RAMA SIDDHUDU: He was also known as Ghanta Karna. He was staying in Himalayas. He was said to be born out of Ramanadha Linga with “aprakruta divya deham”. He constructed in Someswara kshetra with the power of his penace and the king presented him with an Agraharam. He had a son by name Vallinadha. He belonged to Haritasa gotra and his descendants bore the surname of Mallampalli. 4. SWETA ACHARYUDU: He was a great Siva yogi and Sri Neelakanta Acharya was his distinguished disciple. He was the most ancient Sivayogi. He was known as “Sarva Vedanta Tatwa Darshi, Pada Vakya Pramanagna” and exponent of Siva Adwaita Siddhanta pratipoadaka Brahma Sutras. 5. LAKULEESA ACHARYUDU: He was said to be holding “Beeja pura phalam” in his right hand and Lakuli Phalam in his left hand. He was having Three Eyes on his forehead. Kusika, Garga, Mitra and Kourishya were his disciples. He propogated Pasupata Siddhanta and installed Pasupata Saiva Stambham in Madhura. He was said to have lived in second century BC. 6. NEELA KANTA ACHARYUDU: He was born of Neela Lohita Rudramsha and stayed at Kaleswaram near Warangal. He was born to Visweswara Aradhya and Gowridevi. He married Sarvamangala, daughter of Veerabhadra Acharya. Sweta Acharya was his guru and gave him Sambhava Deeksha. He wrote Siva Adwaita Siddhanta, Bodhaka, Saareerika brahma sutra, Meemamsha Bhashya for the benefit of people belonging to eighteen castes who adopted Pasupaata deeksha. This is other wise known as Neela Kanta Bhasya. He also wrote Prasthana Triyam postulating the Siva Adwaita Siddhanta. Hara Dutta from south, Soma Sekhara from West, Bhava deva from North and Bheemeswara from East were his famous disciples. They propagated Neela Kanta Bhasyam throughout the country. He is said to belong to fourth to fifth century BC. 7. UDBHATA ACHARYUDU: He was born out of Varanasi Visweswara Linga. He belonged to Bharadwajasa gortra. He married Leelavati, also known as Sunderi. King Bhojarajay of Vallakipuram was his disciple. Palkuriki Somanatha stated that seven hundred gandharwas obtained salvation with Udbhata Acharya’s kindness. 8. KOTI PALLI ARADHYUDU: He was a resident of Kotipalli kshetra hence he was called Kotipallyaradhudu. He was also known as Viswaradhya. He was born to Someswara and Bhavani of Kashyapa gotra in tweith century AD. In a village he converted paddy grown in the fields into gold by sprinkling water mixed with bhasma and after this miracle the village came to be known to be Pamidimukkala. His descendants are known under the surname of Ivaturi. He wrote great books such as Chaturveda saram, Vrishabadhipa Satakam and Basava Rajeeyam. He gave Sambhava Deeksha to Mallikharjuna Panditha. 9. VEMANA ARADHYA : He was born to Mallikharjuna in the twelth century with the grace of SriSaila Mallikarjuna. He obtained Sambhava Deeksha from Tripurantakeswara. His disciple Vishnu deva bhoopala presented him with balideva agrahara. By sprinkling water mixed with bhasma, he gave fresh life to animals sacrificed in Yagnas and the king who was bitten by a serpant. He belonged to Koundinyasa gotra and his descendants bore the surname of Mulugu. 10. SRIPATHI PANDITULU: He was born to Mallikarjuna and Bramnarambha devi in 11th century AD and stayed in SriSailam. He was the author of Sri Kara Bhashyam. He performed miracles by tying agni in his anga vastra at Vijayawada and it was recorded so in a sila sasanam and in the British archeological records. 11. MANCHANA PANDITUDU: He belonged to 11th century AD and Salankayana gotra. He did penance in Sri Kala Hasti. In Varanasi, he is said to have made the Madhava Vigraha walk up to Visweswara with the power of his penance. He condemned the Jaina and Boudha systems and established the superiority of Saiva Siddhanta. Upamnyu maharshi was said to have been him Sambhava Deeksha. 12. MALLIKARJUNA PANDITUDU: He was born to Bheemana Pandita and Gowramba in 12 century AD and stayed in Draksha Rama and he belonged to Gowtamasa gotra. He was called Triloka guru and taught to people belonging to Chatur Varnas. In Chandavolu village, in a conference of all religious heads, he defeated the protagonists of all other religions and established the supremacy of Saivism. The king of Chandavolu ordered removal of his eye-balls. A number of times his eye-balls were removed but they returned to their place immediately there after. At the end he himself gave away the eye-balls to the king and cursed him. He went to Amaravati and not only regained his both eyes with the blessings of Amareswara but also got a third eye like Parameswara. He propagated Saiva Siddhanta as Parameswara. He wrote Amarewara Satakam. He performed miracles by restoring the feet of Velagonda Mahadevaradhya, who cut his feet in remorse for having touched the vessels used for Siva puja accidentally with his feet. He was the author of Siva tatwa Saram wherein he extolled the greatness of Pasupata Vratam also called as Atyasramam, Pasupatam, Sambhavam, Sirovratam and Lingadharana Deeksha. All these Dwadasa (Twelve) Aaradhyas wrote books and propagated the Sroutha Saiva Siddhanta by practice and by preaching in all the corners of the country with deep devotion throughout their life. SROUTHA SAIVAM: Like Vedas, Aagamas also, given by Him provide the basis and basic tenets of Saivism. Depending upon the different Karmas, different ways of worship and different Dharmas enunciated by them, several shades of Saivism were mentioned in the Aagamas. According to “Chandra gnanothara Aagamam” there were 8 branches of Saivism viz., (1) Anandi Saivam (2)Adi Saivam (3)Poorva Saivam (4)Misra Saivam (5) Sudha Saivam (6) Marga Saivam (7) Saamanya Saivam and (8) Veera Saivam. Marga Saivam is also called Sroutha Saivam or Aardhya Saivam. Sruthi means Vedas. Those who adopt the practices enjoined by Vedas and perform Siva Puja accordingly are called Sroutha Salvas. Sroutha Saivam is of two kinds viz., Purva Saivam and Uttara Saivam. Followers of Purva Saivam follow the Aagama Sastras and wear Bhasma and Rudraksha and perform Siva Puja. Followers of Uttara Saivam, in addition to the above also take Sambhava Deeksha and wear Ista Linga on the body. Sambhava Deeksha makes Uttara Saivam special and more distinguished way of Saivam. Linga Dharana makes all the difference. SAMBHAVA DEEKSHA: Vedas and Upanishads ordain that only Siva Aradhana throughout life confers Moksha or Salvation. This is possible through Sambhava Deeksha which entails wearing on the body Bhasma, Rudraksha and the Ista Linga. Linga Dharana i.e., wearing of the Linga on the body needs purification of one’s self through Shadadhwa Suddhi. Through Sambhava Deeksha, the Mumukshu, the seeker of salvation obtains Moksha or Salvation through Siva Sayujyam. Sroutha Saiva Siddhanta which prescribes the Bhasma, Rudraksha and the Linga Dharana as the basic tenets of Siva Aradhana confers the eligibility and prepares the Mumukshu for spiritual salvation through Siva Aradhana. According to Aagama Sastras, by wearing of the Rudraksha, one becomes quarter of a Siva Devotee, by wearing Rudraksha and Bhasma, half of a Siva Bhakta, by chanting Siva Nama wearing the Bhasma and Rudraksha three-fouths of a Siva Bhakta and by performing Siva Puja also a full fledged Siva Bhakta. So inorder to achieve full benefits of Siva Sayujyam or Moksha one should wear Bhasma, Rudraksha, Ista Linga and chant Siva nama throughout one’s life by thus becoming a Siva Yogi. “No Rudra Rudra Marchayate” None can perform Siva Aradhana without becoming a Rudra himself. Linga Dharana i.e., Sambhava Deeksha purifies the person for all times and confers eligibility to perform Siva Puja. Those who do not take Sambhava Deeksha go through a process of Mahanyasa to purify themselves to conducting Siva Aradhana. Linga Purana states that Devatas like Brahma and Vishnu, Rushis like Gowthama always wore Linga on their heads. Adharva Siropa Nishad says that Sambhava Deeksha confers salvation, i.e., freedom from re-birth. Infact Sambhava Deeksha consists of 3 parts. (1) Vedha Deeksha (2) Mano or Mantra Deeksha (3) Kriya Deeksha. This imparts equal importance to Karma and Gnana Yogas. By keeping his hand on the disciple’s head, the guru with his straight benevolent and piercing look imparts Vedha Deeksha through Sakthi Paatham. The Guru imparts Mano or Mantra Deeksha by communicating the Mantra in the disciple’s ear (upadesam). By keeping the Linga in the hands of the disciple the Guru imparts the Kriya Deeksha. Karma (action), and Gnana (spiritual knowledge) have equal importance in Sroutha Saiva Siddhanta. Action without the support of related spiritual knowledge or spiritual knowledge without the related action yields no results. Just as a bird needs both its wings to fly, action and spiritual knowledge are both necessary for knowing the highest truth of life (Paramardha). This is further elaborated by an illustration of an blind man and a lame man caught up in a house on fire. Either of them individually is bound to perish in the fire. But with mutual help, the blind man can come out of the house on fire with the help of the directions from the lame man sitting on his shoulders. Likewise action and spiritual knowledge i.e., Karma and Gnana are of equal importance in achieving life’s paramardha. SHAT STHALAS: Siva puja or Siva Aradhana consists of 6 important aspects called Shat Stalas. The first 3 aspects i.e., Bhaktas sthala, Maheswara Sthala and Prasada Sthala relate to Karma Yoga or Action whereas the remaining 3 Aspects i.e., Prana Linga Sthala, Sarana Sthala and Ikya Sthala relate to Gnana i.e., Spiritual knowledge . Where Creation, Existence and Dissolution (Sristi, Stiti and Laya) take place is the place of Siva and the place is called Sthala. All the above Six Sthalas are always pervaded with His full grace. In Bhakta Sthala the Sadhaka invites the presence of Pradhama Ganas for help in performing Siva Aradhana uninterruptedly. The left hand palm of the Sadhaka where the Linga Murthy is kept for puja is Maheswara Sthala. The left hand palm is cleaned and smeared with Bhasma before the Linga Murthy is kept for puja. Prasada Sthala denotes the fixed concentrated gaze at Siva Linga kept in the left palm and Panchakshari Japa (nireekshana and japa) Prana Linga Sthala denotes Rudra Abhishek after offering of fruits, food etc., to Parameswara. Ikya Sthala refers to nirajana with camphor (karpura). Just as the camphor melts away in the shart Chakras of the Yoga Sastras. When the Siva Ardhaka reaches the Ikya Sthala through all the preceeding 5 Sthalas in performing Siva Puja, he attains the devine bliss of Siva Sayujya. ASTAVARANAS: The following are called Astavaranas: (1) Guru (2) Linga (3) Jangama (4) Theertham (5) Prasadam (6) Bhasma (7) Rudraksha (8) Mantra. These Astavaranas act like a shield against the vices of ordinary life and provide protection to the Sadhaka. GURU : Guru is equal to Siva. He given Sambhava Deeksha to the sadhaka. He should be an evolved soul given to Dharma and self realization. In Sroutha Sampradaya, a Guru should be a Gruhasthu, a family man. He is revered more than Siva. Guru puja is performed before Siva puja. LINGA : Most important of all the Astavaranas. The lower part of the Linga denotes the entire Universe from the Earth to Aakasha indicating manifestation of Braham. The egg-shaped middle portion through which the water flows out is the universe embracing the Fourteen worlds and the Upper portion is assumed as Siva. The Sadhaka concentrates on the Linga with above Bhavana (perception). The Linga Murthy is not a symbol of Siva, but Siva himself from Whom the entire life (Jiva) emanates and into Whom it dissolves (Laya). Those who wear Linga are always considered pure and sanctified. Siva is a combination of Bindu and Nada. Bindu indicates Cosmic energy (Shakti) and Nada indicates Siva.  Sivopasana is of three stages, Istalinga puja, Pranalinga puja and Bhavalinga puja. Ista Linga is worshipped with elementary deham or body, Prana Linga with Sookshma Deha and Bhava Linga with Sivykya Bhavana. At the fruition of the third stage the Sadhaka attains Siva Sayajya. JANGAM : Jangama is another form of Siva. He is a dynamic Siva as against a static Siva (Sthanuva). Jangama is a Chara Roopa Siva. He is otherwise called a Sivayogi, Siva Bhakta or Saiva. A Gruhastha Jangama is more revered than a bachelor Jangama. THEERTHAM : Theertham is water purified by the touch of feet of a chara (Jangama) or Guru or Siva (Linga). Chara Paada Theertham is considered more pious than Guru Paada Theertham and Guru paada theertham is considered more pious than Siva Paada theertham.  PRASADAM : Offerings made to the Guru, Chara, or Siva is called Prasada. Chara Prasada is more pious than Guru prasada, and is considered m9ore pious than Siva Prqasada. A Linga dhari does not take anything without first offering to his Ista Linga. Prasadam is also called Rutham, Brahma, Satyam and Amrutham. BHASMA :  No Bhasma – No Siva puja or Sivaradhana. Siva is called Bhasma Dhoolika Vigrahudu – a form smeared all over with Bhasma. “MAHA DEVO MAHA BHASMA SA ESHA BHASMA JYOTHI BHASMA JYOTHIRBHAVATEVA SIVAKARYAM NAHI SAMSAYAHA” Bhasma, Rudraksha, Linga and Siva nama (i.e., panchakshari), and Bilva para i.e., leaves of Aegle marmelos are all mentioned in Vedas as capable of conferring salvation on Sivaaradhaka. Bhasma Dharana is a practice ordained by Vedas.  “SARVA PAPA NASAKO, MOKSHA HETURITI” Wearing Bhasma redeems one from all Sins and confers salvation a stated in Brihajjabalopanishad bhasma is worn in three ways as per Chandra Aagamam. (1) Uddhulamam – smearing the entire body with dry Bhasma. (2) Avakuntamam- smearing the entire body with wet Bhasma (3) Thripurandram – wearing Bhasma in three lines on the fore head and on the other parts of the body. RUDRAKSHA:  “RUDRAKSHA DHARANA DEVA RUDRYKYA PADHAGAMINI RUDRAKSHA DHARANA DEVA MUCHYATE SARVA PATAKAIHI” By wearing Rudraksha the Sadhaka gets on to the path of becoming one with Rudra and it cleanses the Sadhaka of all Sins. According to Brihajjabalopanishad, Rudraksha should be won along with Bhasma. So Rudrakshadharana is a practice enjoined by the Upanishads. MANTRAM : (Panchakshari or Shadakshari). “MANANAATH TREAYATI ITI MANTRANA” That which on continued reflection provides protection is called Mantra. Yajurvedam is considered as the most important of all the Vedas. It is also called Siram of all Vedas. This contains Satarudreeyam and in the middle of Satarudreeyam the five lettered mantras (NAMASAVAIAH- which is called Poanchakshiri. It is said that all the 70 million mantras emanated from the five faces of (Pancha mukha) Lord Siva- 20 million from Tatpurusha Mukha, 10 million from Aghora mukha, 20 million from Sadyojata mukha and 10 million from Vamadeva mukha and 10 million from Eshana devo mukha. Thus Panchakshari is the root source of all 70 million mantras. It is considered the moola mantras from which emanated all the 70 million mantras. When “ OM “ is prefixed to Panchakshari, it OM NAMA SIVAIAH. It is called Shadakshari. OM is called Sookshma Panchakshari and NAMA SIVAIAH is called Sthoola Panchakshari.  When one recites Panchakshari with his gaza fixed on Siva Linga in his left palm, one obtains great spiritual results According to Panini Sootram, the 51 letters of alphabet beginning from AA to KSHA came out of Omakara, the Sooksma Panchakshari.  Om and Nama Sivaiah, the Sookshma and Sthoola Panchashri are Vedic mantras processing immence powers. The meaning of Om Nama Siviaih is stated as follows:- Nama means salutation. Siviah means “ to Siva”. Name the Sivaiah means salutation to Siva. Siva is also called Omkara – i.e., by reciting His name the sadhaka or the jeeva is lifted upwards. Om Nama Sivaiah therefore means salutation to Siva, by uttering Whose name the sadhaka or jeeva is lifted upwards towards Salvation or Moksha. PANCHA CHARAS: Linga Charam (2) Sada Charam (3) Siva Acharam (4) Gana Charam (5) Bharutya Charam are called Pancha Charams  A firm belief that there is no God other than Linga given by the Guru is called Linga Charam  Worshipping Guru, Linga and Jangama with well earned money is called Sada Charam Siva who performs the Pancha krityas, the five functions of Sristi, Sthiti, Laya, Tirodhana and Rnugraha is Para Brahma. The belief that the Siva alone is the ultimate resort and goal is called Siva Acharam. One should not tolerate any silght to Siva, Siva Bhakta or Siva Dharma and Siava Sastras. This is called Ganacharam.  A sense of obedience and surrender to all Siva Bhaktas is called Brityacharam.  All the above Panchacharams are practiced by Sroutha Saivas A Sroutha Saiva Aradhya who follows all the Veda-ordained prescriptions as above is bound to attain moksha i.e., Siva Sayujya. Even if he commits a few sins during his life time, Siva would forgive him, push him through Bhairava Yatana and bestows him with Siva Sayuja. A Sroutha Saiva Aradhya has no re-birth