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Having thus laid the foundation for his doctrine of bhedabheda, Sripati next proceeds to interpret the word Atha as meaning anantara, i.e., afterwards or then. He says he does not accept the interpretation that it refers to adhikara, which is the interpretation of Anandatirtha. Anandatirtha says that atha refers to adhikara anantaram, i.e., after a man is qualified for Jijnasa. Though Sripati, following Anandatirtha, quotes the Mangalasloka, Omkarascha atha sabdascha dvavetau Brahmano guroh | kantham bhitva viniryatau tasmat mangalikavubhau, he interprets the word atha differently. Anandatirtha interprets the word in the sense of adhikara anantaram, i.e., after the student has obtained the necessary qualification of being in a position to assimilate the knowledge relating to Brahman. Sripati says that because the word Jijnasa is in the Sutra, the word atha need not mean adhikara, because Jijnasa means Vichara lakshanatva, that is, knowing after understanding. That is, Sripati suggests that entering into understanding, for knowing is itself adhikara and so there is no need for further ahikara. From the word Jijnasa, we have to infer that the inquirer has the desire placed in him (adhikrita) to know the Brahman. Therefore atha need not necessarily mean adhikara. Jijnasa has included in it Vichara adhikara. The desire to know the Brahman is sufficient adhikara and that is implied in the word jijnasa. Then to what does Atha refer? It refers to the prerequisite in one who wants to know the Brahman, One who has not the determination

(diksha) to know Brahman, after freeing himself from the three kinds of worldly sins (malatraya) arising from manas, vak and kaya, cannot know the Brahman. That is, freeing oneself from the sins arising from these three worldly sources is the prerequisite for knowing the Brahman. That is, one should purge himself of these three kinds of sins before he can desire to know the Brahman. "Atha" ("Then ") therefore means "when" one has qualified by purging himself from the three kinds of sins called malatraya. Sripati's interpretation is summed up by him in this dictum: Deva-dharana. The term "Athathah" implies that when the remaining conditions (seshalakshana) are fulfilled, "then" jijnasa commences. What are the seshalakshana? They are the destruction of the malatraya-the sins caused in association with kaya, manasa and vacha and when one has destroyed these three sins, he reaches the fourth stagejnana-for jijnasa. Dharma, Brahma and Sastra in the Vedic texts imply karthru, karma and phala, i.e., Cause, Action and Effect. Even though he has carried out his various duties in his former birth, yet to attain the Brahman, he ought to carry out the rules set down in the vidhis (i.e. Vedas) in connection with bhojana (food) and gamana (conduct). He who aspires to Moksha should have carried out the above rules of conduct for malatraya vidhvamsa, so that he might be qualified for Brahma-jijnasa. This is what has been fixed in the vidhis (Vedas) as the requisite qualification for Brahma-jijnasa. For it is said in the Taittiriya Upanishad about the desire of the disciple who wishes to receive wisdom about the Brahman:- Yadetatchchandasam rishabho visvarupah chchandobhyo'dhyamrutat sambabhuva. Samendro medhaya sprunotu. Amrutasya devadharano bhuyasam sariram me vicharshanam, jihva me madhumattama karnabhyam bhuri visruvam. Brahmanah kososi medhayapihitah srutam me gopaya iti. Lord Siva who is the Rishabha, i.e., the greatest of all prosodies, the Lord of al! Vedic lore, who pervades the world in the form of the vrsa (visvarupa), grant me that moksha which is obtained by the enlightenment afforded May the

by Vedic knowledge, for which (purpose) I wish to undergo this deva-dharana (Lingarupa Sivasya dharana). May Lord Siva grant that the deva-dharana will purify my whole body purging it of all sins, purifying my tongue, and making it more sweet, purifying my ears by the sound of the Veda passing through them and by this means (i.e., purification) grant me the bhakti and jnana (faith and wisdom) required and protect me by making me fit to reach the Brahman. By the use of the word deva-dhurana, a doubt may arise as to the meaning intended to be conveyed by it; whether it is the outward (bahya) linga-dharana or the mental (antar) linga-dharana or the pranavalinga-dharana." sam, In texts like Tvam divanam paramancha daivatam ; Tasmat divah Siva smrutah; and Devyayutam devayutam yuvanam, etc., the word deva indicates no other than Parasiva, as it generally signifies in the Veda, and is adopted to mean it in achara, as there are no other evidences in the Sastras to show that any other deity is meant in this connection. According to its root meaning, the word dharana means the agency through which, as an easy means, salvation is reached. Therefore it becomes devadharano bhuyawhich means that as I wish to attain to Brahman, let me also be joined to those who are fit to understand Brahman by wearing him symbolically. Thus I become the wearer of linga-tasmat mam medhaya samyojayalu. Then come the words Bhuyasam, etc. Bhuyasam denotes the necessity for wearing the linga. Linga-dharana also implies the wearing of the Pranava symbols, for texts like yovedadau svarah prokto, chchandovrishabhatvam, tatvamasi, etc., apply only to Parasiva and also the visvarupa (i.e., form of Visvarupa) is also applied to Parasiva only, because in the Ashtanga yogas, the followers of the Veda (vaidikas) meditate only on Him as the chief object of worship. The Purvapaksha argument in this connection is thus developed by Sripati: By the use of the word visvarupa in the Rik (quoted above), the Brahma-linga referred to therein is none other than visvarupa, except that both appear 96 Pranavah means the sacred syllable Aum.

virujam as separate entities and Deva-dharanam (mentioned in the Rik) means that they are both combined in one by the process of wearing (yogat). If it is not so divided, then the word Gopaya used in the Rik will go without any meaning (asambhavat). And also the word bhuyasam, which is used in a benedictory sense, will also have no meaning. But Linginam chakrinam drishtva and such other texts like linga madhye jagat sarvam; tat pranesvantarmanaso lingamahuh; yotirlingam bhruvor madhye nityam dhyayet sada yatih; lingam Brahmaiva kovalam, occurring in the Atharvana (Veda), Sama (Veda), Rudra (Samhita), Hamsa (Samhita), Katthavalli (Samhita), etc., which say that Siva Parabrahman is explained (upadesat) to be Lingarupa, prohibit the outward wearing of the linga (Lingadharana). And also texts in the Taittiriya, Kaivalya, Kalhavalya and other Smriti texts lay down that Daharam vipapam paravesma bhutam hrit pundarikam visuddham, i.e., internal linga-dharana (antarlinga-dharana) is necessary. Also in other Sakhas (i.c., Samhitas) Bahya linga-dharana is not explained, while other texts, such as Visvadhiko Rudro maharshih tvam deveshu Brahmanat ; tvam devanam Brahmananam adhipatih; vishnuh kshatriyanam adhipatih, etc., state that the unrivalled Siva is greater than the Visva and is the lord of gods and Brahmanas, while Vishnu is only the lord of Kshatriyas. Thus it is said in the Agamas of which Siva is the author, such as Kamika and Vatula. There is no support for the views expressed in Manu and other Smritis and Purinas which are opposed to those made in the Kamika and Vatula agamas. Moreover, in the 6 th and 8 th adhyayas of the Yajurveda treating about Tripura Samhara, from the words beginning with Tesham asuranam tisrah pura asit and ending with the words So abravit varam vrina ahameva pasunam adhipatih asau, etc., it is suggested that Brahma, Vishnu and other Devas are brought under the category of pasu and Siva himself is described as Pasupati: Brahma Vishnvadi devanam pasutvau sivasya pasupatitvam. This means that the wearing of Sivalinga, Bhasma and Rudraksha, which are the symbols of Siva

In the (Saiva lanchchana), are necessary. In this world, therefore, the worshipped and the worshipper (arudhya and aradhaka), the lord and the servant (prabhu and bhrutya) are seen in separate existence (i.e., separately existing). So it follows that bahya linga-dharana is found to be a necessary procedure. In order to overcome the ties of bondage created by friendship and enmity and the animal nature of the jiva, a mumukshu (one who desires moksha) and a bhakta should wear the symbol of protection of pati lanchchanatmaka parasiveshta linga-dharana (the symbol of the remover of sins in the form of Parasivalinga). This goes without saying. Kamika and other agamas expounded by Siva, it is said that linga-dharana should be throughout life (i.c., that the linga should be worn throughout one's life) which shows that when one is already invested with one Karma (i.e., vidhi), no other Karma binds him." On the basis of this reasoning, there is no room for one who carries out the Upasana Krama of Poundarika and other Srauta and Smarta observances, for observing other Karmas. When one is invested with the diksha (i.e., 搂ivadiksha), he is absolved from observing the sutaka and other obsequial restrictions (sutakadi nishedha darsanena), as also with the performance of the Sapinda and other (i.e., subsequent) ceremonies (Sapindyadi uttarakarmanam vaiyarthya prasangal). After the Saiva diksha is over, the invested is absolved from jivatva and pretatva, for he is, by such investiture, absolved from the Karmas (asrama dharma) to which he was bound from his birth in his caste (svajatya); being from the time of such investiture subject to its duties and responsibilities, he is freed from the restrictions imposed by being born in his caste. By this investiture there is no fear of his falling again into Veda buhya mata (i.e., entering into the limits prescribed by the Veda)."s 97 This argument is again and again urged by Sripati while one is subject to one vidhi, he cannot be subject to another. 08 98 Stipati's argument may be summed up thus: Previous to diksha, one is subject to the restrictions of the caste into which he is born after the diksha, he becomes a new person and is subject only to the restrictions imposed by the diksha ceremony.

Even such great sages like Vasishta, and other great Brahmanishta Rishis and Muktas are found to have been observers of jyotishtoma and other duties. As stated by Manu and other Smriti writers, Yadvaikincha Manuravadat tat bhaishajam, the medicine prescribed by them for removing the disease of worldly attachment, should be strictly followed. But it may be asked, Brahma and others have not undergone, as required by the Smritis, Agamas and Puranas, the linga-dharana diksha and consequently what use is there in it? The answer is that they have moksha through Sraddha, Bhakti and Dhyana in a combined form. And as it is said in texts like Tamevam viditva atimrutyu meti, nanyah pantah vidyate ayanaya, jnanadevatu kaivalyam, nanyah pantah vimuktaye, etc., moksha is available by reason of wisdom (jnana). It is said in the text, Moksham ichchet Janardanat (all wealth may be desired through Isvara and all moksha through Janardana), which shows that Janardana only is the giver of moksha and not Siva. To meet this argument, it is said Sarvalingam sthapayati. Here the ladanta verb (sthapayati) is opposed to the above view. Also, this is against the views of other Smritis, because the verb sthapayati denotes from its root meaning sthavara linga sthapana, i.c., the establishing of a sthavara linga on the body. Such a linga being held in the hand with the uttering of the prescribed mantra (linga-paninam abhimantritam panimantram), invests a man with pure thought. Then arises the objection if one is thus invested with pure thought, then there is no need for investing him with bahya linga. The answer is that just as the lunchchana, the insignia of a king, such as svetachchatra (white umbrella), etc., are not seen in servants, so certain of the emblems of Siva, such as Garalabhakshana (poison swallowing) and Bhujaga-bhushana (serpent-decoration), on account of their terrifying character, are impossible of being worn by others. Just as there is no authority for adopting the mangalacharana (omkara) in the 99 Lat is a technical term used by Panini to denote the Present tense or its terminations.

beginning, for there is no Vedic support for such adoption, just as one who worships Siva in his saguna form is unable to worship him in his nirguna form also, and just as all people who wish to attain their desires worship God only in his temple, similarly the wearing of the linga (linga-dharana) seems to be (apparently) against the prevalent (received) procedure of the Srutis and Smritis as they do not permit any scope for it. If it is said that this principle is also objected to as enumerated in the Sankhya Smriti, then our reply would be in the words of the text: Lingadharana radhdhantastu pratyakshika sruti smrityagama puranetihasa vihitatvena lingadharanasya agnihotradivat vaidikatvam siddham iti, etc. (It is as decided a fact that linga-dharana is in accordance with the teachings of Sruti, Smriti, Agama, Purana and Itihasa as the agnihotravidhi is in accordance with the prescriptions laid down in the Veda.)