365bet娱乐

Therefore it is that only after initiation by means of the (Siva) diksha (tat dikshanantaram) that one should undertake Brahmajijnasa (Brahmajijnasa vidhiyate). Sripati thus suggests that he has established that atha means dikshanantaram, .e., after the DIKSHA and not AFTER OBTAINING ADHIKARA (as suggested by Anandatirtha). The Vedic text Yat chchandasam rishabho visvarupah denotes that the unlimited Siva assumes a limited form to enable those who are his Bhaktas to worship him. Upanishadic texts like Narayane nidhanapataye namah, etc., denote that the all-pervading linga is in everything including Narayana, the lord of all people devoid of iches (ie., people who seek moksha at the hands of Narayana). Therefore Siva is also found pervading Narayana. Texts like Sarvalingam sthapayati, etc., therefore, refer only to linga-dharana, the wearing on the body of the all-pervading Siva. This statement is again supported by the texts of the Svetasvatara, Atharvana sirah and other Upanishads Pranchoham pratyanchoham (I existed at first; I exist ever after). It is also said in the Kathavalli and

Hamsa Upanishads and in the Linga Purana and other works: Tat pranesvantarmanaso linga mahuh; Linge sushuptih; Lingam Brahma sanatanam; etc. The light existing in the internal mind (i.e., inner consciousness) is called linga; the sushupti (i.e., the dreamless sleeping state) is in the linga, i.e., the Jiva in a dreamless state of sleep is (verily) the linga, i.e., they, Jiva and Linga, are one in that state; the linga is sanatana (i.e., everlasting), etc. The attributeless form of Brahman (Nairupapada Brahmapada as opposed to Sopapada Brahmapada) denoted by the linga is just like a form having all the limbs, such as kara, charana, etc., and is therefore to be understood That is as synonymous with a Brahman having form. to say, the Brahman who has no attributes has to be understood as equivalent to Brahman with attributes and having a body and all limbs. That is, the unlimited Siva is worn on the body in a limited form; though the unlimited Siva has no form or attributes, he has to be conceived as possessing both when worn as Linga on the body. " If the text amrutasya deva-dharana bhuyasam is divided into deva and dharana, then according to the Aparamitadhikavana Nyaya, the word Deva, owing to contact with the body on which the linga is worn, not only means 'to protect" the wearer (gopaya) but also, by being in contact (samyogarthakatvena), means also the giver of Moksha pada to him (amrutapada vachya-mokshasya). If this is not understood in this sense, it will not satisfy the importance of the text appearing in the Sankara Samhita: Linganga sangino vatsa punarjanma navidyate, Yugapat jnanasiddhisyat tatho moksham avapnuyat iti, etc., i.e., the wearer of the linga will have no more births, but will attain wisdom and final release. The text, Sariram me vicharshanam, states that the wearing of the linga on the body makes the Jiva to constantly think and meditate on the Lingarupi Siva (whom he is wearing) instead of (being distracted by) the many enjoyment-yielding objects of the external world.

Then the Smriti texts Atyasramastha sakalendriyani; Atyasrami sarvada sakrudva japet; Vratametat Sambhapasupatam pasu pasa vimokshaya; Vratametat vam ; Tat samacharet mumukshuh napunarbhavaya; Tesham evaitam Brahmavidyam vadeta sirovratam; Tasyeti kathita hyartha prakasante mahatmanam, etc., occurring in the Kaivalya, Atharvana sirah, Kalagni Rudra, Mundaka and other Upanishads, state that only he who adopts the pasupata vrata is eligible for the teaching of Brahmavidya (Brahmavidyadhikaritvopadesat). Therefore linga-dharana diksha is decidedly to be imparted to one who is desirous of learning Brahmavidya (Lingadharana dikshitasyaiva Brahmavidyadhikaritvam siddham). If the objection is urged that in the Kaivalya and Svetasvatara Upanishads there are no texts prescribing lingadharana, and that it is quite enough for one who is initiated in the Pasupata vrata to smear himself with the Bhasma only (Bhasma-dharana); then, it may be stated, that is not so. For, one initiated in the Pasupata vrata should also wear the linga as part and parcel of his body in the same way as bhasma-dharana. For it is said :Linganga sanginam chaiva punarjanma navidyate Yesha pasu pato yogah pasupasa nivruttaye Sarva vedantasaroyam atyasrama iti srutih. Whoever wears the linga on his body will have no further births; this wearing of the linga is the Pasupata yoga, i.e., the joining of the linga with the anga or body in order to destroy the animal-nature created by bondage (pasupasa) in man. This is the gist of the whole of the Vedanta and this is the Atyasrama which is declared in the Sruti. Further it is said: Parabrahmabhidham lingam pasupasa vimochakam; yo dharayati sadbhaktya sa pasupata uchchyate. The linga which is named after Parabrahman, and which removes the ties of bondage and releases the faithful wearer (from the same) is called Pasupata. Sarira tritaya bhaktya lingam parasivatmakam, yo dhritva vicharet bhumau sa pasupata uchchyate.

Whoever wears the linga of the Para Siva form out of pure mind, physically and mentally, and walks about in the world-he is called a Pasupata. Lingam Sivo bhavet ksheiram ksheiram angam angam samyoga asrayah, tasmat linganga samyukto yopi so atyasrami bhavet. Linga becomes Siva; kshetra becomes anga (i.e., body); both these being combined become linganga, i.e., linga and anga; one who becomes linganga becomes atyasrami. Brahmachari grihasthova vana prastho yatistu va, yastu linganga samyuktah sa yeva atyasrami bhavet. Be he a Brahmachari or a grihastha (householder) or vanaprastha, or a yati (i.e., sanyasi)-whoever combines in himself the linga and the anga, he is said to have become atyasrami. (The words Pasupata and atyasrami are synonymous with lingadhari. So these words explain each other.) Further, in the Samajaigishiya sakha and in the Sadanandopanishad it is stated: Antardharano Sakto va hyasaktiva dvijottama, samskritya guruna dattam Saiva lingam urasthale, dharyam viprena muktyartham yevam vedantino viduh. Whether a Brahmin is to wear the linga internally or not, he should accept the linga given by his guru after consecration and wear it on his bosom in order to obtain mukti-as declared by the Vedantins. Further, in the Aisvarya sakha of Atharvana Veda, it is said: Yo vamahastarchita lingamekam paratparam dharayate satatam viprah kshatriyo va Tasyaiva labhyah paramesvarosau niranjanam paramam samyam upaiti divyam. One who keeps in his left hand the linga, the greatest of the great, be he a Brahmana or a Kshatriya, him only the all-pervading and great Isvara will join with all his glory. From these texts it is seen that dhyana and dharana (contemplation of his glory and wearing his linga) of Paramesvara should always be possessed by a mumukshu, i.e., one who wishes to attain moksha.

Again, in the Rudradhyaya it is stated: Adhyavochat adhivakta prathamo daivyo bhishag tyanena, etc., which means that Para Siva only can keep away (i.e., ward off) the flow of birth, death and samsara and can effectually prevent them (from recurring). Therefore it is explained by the Veda Purusha in the Rig, Yajur and Sama Vedas that only one who wears the linga will be capable of obtaining release from the bondage of pasu and pasa (pasupasa vimochakatvam, i.e., the release from the subordinate state of animal bondage).10 Again, in the Rigveda occurs the text: Ayam me hasto bhagavan, Ayam me bhagavattara i Ayam me visva bheshajo, Ayam Sivabhimarshanah Ayam mata Ayam pita Avam jivalur agamat Idam tava prasarpanam subandha rehi nirihityanena || This text states that the linga that is kept in the hand is the Veda Purusha and that Sivabhimarshana is the touching of the Sthavara-linga. And therefore the combination of the two (the Veda Purusha as represented by the linga and Sivabhimarshana) makes Siva to be in touch with the wearer (of the linga). The same thing is said in the Vatula Sruti:Dharayet yastu hastena lingakaram Sivam sada tasya hasta sthitam viddhi matpadam sapadam padam iti, which may be thus translated: "He who always places in his hand the linga form of Siva, knows that he has in his hand my Just as a ball of iron thrown presence, of great wealth." into the fire acquires all the properties of the burning fire, the man who wears in his hand my world-curing linga form will be possessed of all my properties." " 100 Cf. Bhagavata, Canto V, where the word pasatantyam occurs. This word describes men as animals drawn by their nose-strings. Cf. also the following: Sarre vahamo balim Isvarayate prota nasiva dvitade chatushpadah, occurring in the Bhagavata, Canto V, Adhyaya 1: We, two-legged animals, carry a bodily sacrifice to that great Lord just as the four-legged pasu is dragged along with a string in its nose to the sacrificial fire,

So it is said in the Kamika Agama: Ayam me hasto bhagavan iti, which means "This Almighty God is in my hand". From this mantra, it follows that the Veda Purusha is firmly held in the hand of one who wears the linga (Lingadhriti). That is, he who wears the linga has the presence in this body of the Veda Purusha.101 In the Yajur Veda (Ashtaka I, Part iv) it is said, Yate Rudrassivatanu aghora papakasini Taya nastam vasanta maya girisanta girisanta abhichakasih iti || Triyambakam yajamahe sugandhim pushtivardhanam | Urvaruka miva bandhanat mruthyor mukshiya mamrutat iti || Again, it is stated: Somarudra yuvametanyasmai visva tanushu bheshajani dhattam avasyatam munchatam yanno asti tanushu baddham krula meno-asmat iti, etc. || The meaning of these texts is given in the Linga Purana as follows:- Ya te Sivalanu rudra linga mangaladayakam Lingam Sivatanuh prokta murtir ghora tanuh smruta Apapeshu cha bhakteshu tayor madhye Siva tanuh Kasate paramesasya sishtaste lingadharinah || Tayasanta maya sankhya karunya linga rupaya Abhichatasihi tanuva girisanta abhiraksha mam || Triyambakam virupaksham lingam brahmasanatanam || Yajamahe dharayama sugandhim pushtivardhanam Urvarukam yatha bandhat mruthyor mukshiya mamrutat, Prathamashte Yajurvede prasne charama samgnike Linga dharanamakhyatam Veda punsam mahatmanam | Soma Rudra yuvametanyasmai asmabhya mevahi Visvani bheshajanishtha pranabhavatmakani cha tanushu dehatritaye baddham mayamayatmakam Kritam yadenoduritam mano vakkaya karmajam tadasmadasmata sthurnam mukhyato vasya 101 >> The mantra theory is that if the person who wears in symbolic form the deity who is to be worshipped, meditates on that form uttering the mantra, and the name of the deity, in the particular form prescribed, he finally attains absorption into that form. This is described in the following text :- -Mananat trayate yastu mantra ityabhidhiyate tasmat mantrena tanmurtim bhaktipurvena dhiyatam. (See Tantrasara Agama on Dhyana.) -

tamyuvam | Munchyantam kripaya samyak pramochayatam isvarau || In the same work (Linga Purana) it is said that Paramesvara has two forms: Rudro va esha yadagni tasyaite tanu vau Ghoranyu sivanyayiti. Rudra has two forms, one a fearful-looking and the other a serene-looking one; therefore the words Rudra and Soma imply these two forms of Siva, Ghora (the fearful) and Aghora (the serene-looking). In the Vedic text, yuvam means "yaus" (plural) and asme asmabhyam (third person) means belonging to us and visva means the whole universe. All these forms are as medicines (or cures) for the disease of mundane miseries (bhavarogaharani). Ishta, prana, bhava, bhasma, rudraksha are the signs which will cure bhavaroga. That is, that Ishta linga, prana linga, bhava linga, bhasma, rudraksha and other symbols are the cures for mundane ills. That is, the wearing of the linga and rudraksha, and the smearing of bhasma, etc., on the body will protect a man from anadyavidyavasitam, that is, the ills of former existence. The wearer will be released from all the ties of this world (muchyatam). In the Sruti text, Umasahayam Paramesvaram prabhum trilochanam nilakantham prasantam, etc., the two forms of Isvara are established. He who is combined with Uma is Soma (or Isvara). His body is made of the Five Upanishads and a beautiful form, capable of removing all the ills of family bondage (samsara dukkham). "You two, Uma and Soma, being on our body in the form of sha and other (linga), which being worn (dharayitva) And never leaving our body, will destroy all the ills which have their origin in malatraya (malalrayatmaka- that is, manas, vak and kaya)." For it is said in the Sruti: Visvedevan vidusha veditavyam saivam lingam pradhrutan: sarvavedaih tadatma siddhyai munibhih mukta kumaih kanthe haste mastake va haste mastake va bhavati dharyam >>| That Sivalinga which, according to all the Vedas,

signifies the Lord of the Universe as is known to the wise, and whose wearing is supported by the Vedas should be worn by those who wish to attain their desires, on their bodies, either in the neck, or on the hand or on the head. As this is so stated in the Sama Veda, therefore, the wearing of the Sivalinga, which is a cure for all worldly miseries, must of necessity be adopted by all who desire salvation (mumukshubhih). In his Siddhanta Sikhamani, Renukacharya interprets the Rigveda mantra Pavitramte, etc., in the light of lingadharana (Lingadharana paratvena nirdesat). He thus interprets the Rigveda mantra referred to:-The linga is named Brahman. The lord of Brahma is Isvara. Therefore the linga is said to be the purifying agent (tatpavitram). By being in contact with it, the body becomes purified. The Rik, therefore, says Pavitramte vitatam Brahmanaspate, i.e., the body coming in contact with the linga, will purify the wearer. Therefore such a linga is necessarily to be worn for obtaining consecration by a Saiva who would be faultless. A body A body devoid of such consecration (diksharahita) will never attain salvation (uttamapadam). Just as failing to perform Sandhyavandana is counted as a religious omission and a sin, so is a person who has not been consecrated in due form accounted a sinner. Again, it is said, "a bhakta who does not wear the linga on his body until the moment of his death, the food that he takes daily is (no other than) the flesh of his own body." He who does not keep on his body the linga, his body is as useless as that of a corpse. Therefore the wearing of the linga is as important as maintaining a sacrificial fire throughout one's life. Just as a piece of burnt wood found in a cremation ground is prohibited from being used for other purposes, so is one who does not wear the linga on his body disallowed from observing every rite prescribed (sarva karma bahishkritah). Thus it is stated in the Vatula, Skanda, Laingya and other texts which treat of the failure to wear the linga. Next as to bhuyasam iti, it should be taken to mean medhavi-bhuyasam, i.e., 17 F

Brahma-varchasvi-bhuyasam, i.e., that which causes one to possess the brilliancy of Brahman. Here, the meaning applicable to asam in the text Ahamekah prathamamasam iti, "I alone at first existed," should be given to asam in bhuyasam (bhu +asam). If that is done, there is here vidhyarthopa patteh. That is, by means of the vidhi (the prescribed ceremonial), the result follows. Therefore the wearing of the linga (after the diksha) is testified to by the achara that has prevailed from yore (ahamekah prathamamasam iti). Failure in securing such a consecration will prevent the warding off of the eternal three-fold sins (malatraya) of the three-fold physical body (sarira-traya). The function of consecration is also a Vedic one. In the Vatula, it is stated:-Vaidikatvam yathuvakshye sarvaveda pramanatah Veda vedanta siddhatvat vaidikam lingadharanam Veda vedanta sastreshu puraneshvagameshu cha Brahmanasya samakhyatam lingadharanam iti || I declare that linga-dharanam is a consecration (of the body) rendered necessary by the Vedas as the same is affirmed by all the Vedas and Vedantas. In all the Vedas and Vedantas, and Puranas and Agamas, linga-dharana is stated to be necessary for a Brahmana. In the Yajur-Veda generally and Taittiriya Samhita in particular, the statement is affirmed:-" To those who aim at moksha, linga-dharana is spoken of as a necessary consecration." The same is understood from Chchandas and Veda, where it is said that linga-dharana came to be born from Amrita (ambrosia). In the Linga Purana, it is said :Indrastu Paramaisvaryasali Samba strilochanah, mam medhaya prajnaya cha sprunotu prinayatvatha, amrutasya mukshalabhaya sarvadeheshu sarvada, devasya lingarupasya Sivasya paramatmanah, dharanam tad dhritiryasya devadharana ishyate, tasmat sarirammeloke vicharshana makilbisham, jihva me rasana bhuyat madhuralapabhashini, karnabhyam Srotrayugmina bhurivyasruvamasmyaham || Brahmanah parvatisasya kosodhishthanamevahi, aseriva yada loke pragnaya medhaya vritah, srutam tatsravanadini me gopaya prayatnatah, ityadina||

In the Linga Purana, the linga consecration is stated as absolutely necessary to protect the body spiritually. In the Smritis, Itihasas and Puranas, it is said that to triumph over this world, is this consecration rendered necessary. No Rishi will feel any doubt to this procedure of consecration nor object to it as it is sanctioned by the Veda. Therefore no other procedure is stated to be the right one by the Vedas. In the Sankhya Smriti, it is stated that the wearing of the linga, chakra, etc., should not be allowed as it is objectionable (nishedhah). Such a statement cannot be accepted and followed (navidheyam), because Vedic support is the one important thing and there is support for lingadharana in the Veda. In the Veda, it is stated udite juhoti (offer the sacrifice at the appearance of the sun) and anudite juhoti (offer the sacrifice just before the appearance of the sun on the horizon) in expressions which are contradictory to each other. In this instance, the two expressions belong to two different branches (sakha) of philosophy, one to the Mayavadins (dhurta smarta mayavadins) and the other to their opponents. These two schools are not in favour of each other. They make use of their own invented groundless arguments (kalpita nishedhah) to support their ideas and discard those of their opponents. Their statements carry as much credibility as the one which says that there is a lotus flower (growing) in the sky. Similarly tapta lingadharana has, it has to be inferred, as much truth in it inasmuch as it is un-Vedic. Since the word Chakri is put on a par with the word linginam and its wearer is put on a level with the wearer of the linga, an examination of the relative positions of the tapta lingi and the srauta lingi, with the aid of Srutis, Smritis, Puranas, Agamas, etc., is rendered necessary. Such an examination proves that the latter is the superior of the two. Therefore tapta linga-dharana would be a procedure outside the purview of the Vedas. There are two ways adopted in the wearing of the linga: one srauta and the other asrauta, The former is called in

the Saiva religion suddha linga-dharana (Shadadhva suddha linga-dharana); and the latter is called the tapta linga-dharana (asrauta tapta linga-dharana). The Vira- saivas being srautas and followers of the Vedamarga only, are prohibited from having recourse to tapta linga-dharana, which is stigmatised as sinful (pratyavayah mahanbhavet). This is so stated in the Siddhanta Agama. Just as one who maintains a sacrificial fire of one particular kind finds it unnecessary to maintain a sacrificial fire of another kind, though the maintenance of both of them may be in accordance with the Srutis (ubhayoh srautatvat), and just as one who has begun the performance of one karma finds himself unable (being prohibited) to begin the performance of another karma, agreeably to the Vedic injunction, similarly in adopting Saiva diksha, two conflicting methods of lingadharana would be irregular and opposed (to Vedic procedure). Such a condemned procedure should not be simultaneously adopted in a matter of life-long diksha like lingadharana, as the procedure presented on the analogy of the Pancharatragama (as to tapta linga-dharana) is not Vedic. For one who wears the linga, there is no kind of pollution caused: pollution arising from birth and death, just as in the same way one who has installed the sacrificial fire need not observe the pollution arising from birth or death. He can continue during that period the worship of the linga without any break. And therefore one who wears. a linga throughout his life will always be a consecrated person and as such will have no need to observe such pollution. As stated in the Vedic text Sarvalingam sthapayati, that is, the wearer of the linga is always under the spell of purity for the very reason he wears it on his body. Because it is said in the Parasara Smriti, the Siddhanta Sikhamani and other works that the worshippers of Siva and the installers of the sacrificial fire-these two classes of people-and a Brahmachari, that is, one who has been invested with the sacred thread, and a Sanyasi are not subject to any kind of pollution. Again, it is stated in the same works that a woman who is fond

of always worshipping the linga, one who is confined (sutaki) and one who is observing the courses (rajasvala) are a crore of times purer than the sun, fire and the wind (ravi, agni and vajuh). Further, the same works lay down that neither at the time of birth nor at the time of death should Sivapuja be abandoned. These statements prove that the body which bears the linga on it is never polluted and is quite free to offer worship to the linga at all times without a break. Next is the fact that customs contrary to these texts exist do not take away from their validity. (The customs lack support and so cannot be held to nullify the texts.) The validity of the Srauta rules is not affected by the existence of customs sanctioning the offer of animal sacrifices at the Jyotishtoma, Atiratra and Paundarika rites, the partaking of animal food and the drinking of Sura (Soma juice) at them, and the enjoyment of conjugal felicities by Brahmacharins during day time with dasisthough these are manifestly against the morals of the world and against achara as declared in the Srutis. Next, as Saivas are thus free from pollutions of these five kinds-birth, death, rajasvala, etc. (pancha sutakabhave) _they are superior to the four Varnas (Varnachatushtayatitatva). It is just that the food touched by them should be partaken of. To say--as some say-that those who follow the Vedic injunctions should not have intercourse with Lingadharis who, following the Saiva Sastras, do not observe the five kinds of pollution, is not correct. (The suggestion is that such a statement is lacking in support.) For it is said in the (Saiva) Siddhantas, Agamas and other authorities that just as one during the time the sacrificial fire is being installed need not observe (the pollution resulting from) the courses of his wife, similarly one who wears on his body the linga, which he worships of his free will (i.e., with sincere devotion) is unaffected by pollution. Just as the tongue should not be touched by the hand for fear of pollution but still the mantra pronounced by the tongue is still very holy and produces holy results, so a Saiva has no

pollution for the very reason that he wears the linga on his body. According to the Veda, he will never become polluted even if he is touched by others. After the Saiva Diksha is undergone, there is no such thing for a man as Pretatva and Jivatva (i.e., he is absolved from these two kinds of pollutions). Though it is declared that the performance of ceremonies pertaining to birth and death are not necessary any further after Saiva Diksha, it is wholly incumbent upon Saivas to observe the other rites which are prescribed for them in the Saiva Agamas. For it is said in the Sankara Samhita, Siddhanta Sikhamani and other authorities that those who worship Srikantha constantly, according to the rules prescribed for each caste (Svajativihitam dharmam), are as holy as Mahesvara himself (te vai Mahesvarah smrutah), while the worship offered by those who adopt modes of worshipping Him not prescribed for them, is not accepted by Him. Siva formerly proclaimed that every varna should practise what was prescribed for it; those who transgress the rules (laid down) would show lack of faith and become sinful. Just as those who transgress the orders of a king become punishable, those who transgress the ordinances of Siva are liable to the punishment of being thrown into Naraka (Narakastatha). Sambhu ordered Samba to punish those who transgressed His ordinances; therefore every one should strictly hold fast with wisdom and faith to those ordinances and worship Sankara. With them (those who adhere to His ordinances) He becomes much pleased. Therefore one must become possessed of wisdom and good practice until one's death. Even though he attains wisdom, he should not leave the karma, which is the source for yielding good results. Also, good practices enable a man to appear holy and adorable. And one who is destitute of good practices, becomes blameworthy in the eyes of society and the world. Just as eyes and limbs are mutually combined in obtaining wisdom, in view of good results these limbs should be so used as to produce the best fruits desired. Therefore to protect the ordinances of Siva, one should become a bhakta Sivavrati,

i.e., staunch and faithful Siva-vrati, and surrender himself to Siva (Sivarpana) by offering to Him all wise acts done by him, strictly following the path of the Veda. This is what has been stated in detail in the Sankara Samhita and the Siddhanta Sikhamani. Though nothing immediately useful may result in one's own favour in the case of one who acts in accordance with the ordinances of Siva, yet he should not travel beyond the right path just as a subject would not break the laws of his king. After obtaining Siva Diksha, one should strictly adhere to it and act up to Siva's ordinances. For it is laid down in the Sruti text Bhishasmadvatah pavate iti, out of fear, blows the wind. Even the Wind and the Sun Gods blow and shine forth (respectively) in great fear and with due reverence to the ordinances of to the ordinances of Siva, for fear that if they broke even by a little the laws of Paramesvara, they would be putting themselves in a position in which they would be causing inconvenience to the whole world, and preventing those in it from performing the karmas they have respectively to discharge. What need is there to speak of the mere men who are blessed with little wisdom? In the Linga Purana it is said :-" We, Brahma and all others, are like quadrupeds (pasavah) and you our Lord or Pati. Therefore you are called Pasupati." So saying all the Gods wore on their bodies the Sivalinga and they all became Pasu patas, i.e., they accepted the Lord Siva as Pasupati. And so the Lord Siva is the chief object of worship for Brahma and other Gods. And they wear on their bodies the bhuti (sacred ashes) and rudrakshaki (the sacred rudrakshi beads) and the linga. And Siva, looking at the faithful Gods, Brahma, Vishnu and others, decorated with sphatika mala, killed Tripurasura and protected them. This proves that Sivalinga-dharana was accepted by Brahma and the other Gods. It is also stated in the Sankara Samhita of the Skanda Purana:-Brahma, Vishnu and others among Gods and Gautama and others among Rishis ever wear on the best part of their bodies the Sivalinga: Hari suspended the linga on his chest; Brahma

wore it on his head; and thus wearing the linga they went to their own places. In this world, the linga is actually seen worn in the temples of Anantapadmanabha, Vitthalesvara, and Narayana-in the hand, on the head and other places respectively. So nobody can have in this world even the suspicion of a doubt about Linga-dharana, i.e., the wearing of the linga. Srutis say that the chief qualification that one should possess for Moksha is the union (yoga) of sraddha, bhakti and dhyana. But according to some, it is dhyana and jnana that secure salvation. There is therefore no necessity according to them for wearing the linga on the body (such wearing after the Diksha ceremony standing, in the opinion of Sripati, for bhakti). There is absolutely no use of such a doctrine as this (na kinchit prayojanam iti). In the Srutis it is stated that freedom from the bondage of worldly illusions (Visvamaya nivrittih) will be obtained by constantly praying for Siva (tasya abhidhyanat), by wearing on the body the symbol of Siva (i.e. Lingadharana yojanat) and meditating on the qualities of Siva (tatvabhavat). By this, declare the Srutis, the sight of God (Sakshatkara) will be finally secured and instantaneously all maya will be removed. (sakala maya nivrittih). By lessening the authority of the Sutis (Sruti sankoche), we are setting it at naught (manabhavat). Even Bhagavan Vyasa has explained the three-fold nature of upasana (I. 1. 32) Jiva mukhya prana lingannetichennopasat traividhya sritatvad iha tadyogat, whose meaning is thus explained with the aid of the Skanda Purana Meditation (manasopasanam) should be done in the mind (hridaye) or at heart (dahara), either by the uttering of the Panchakshari, Gayatri or Rudrasukta. This kind of meditation is called Vachakopasanam. The next kind of meditation is by holding the Sivalinga in the palm of the hand or (kept concealed) in the grain or in the fire. This kind of upasana is called Kayakopasanam, done out of sraddha and bhakti. Thus, in this way, every initiated person (Dvija) should worship with three-fold purity

(trikaranaih). This done, he will attain mukti. This is the Vedic method; and there is no other method (of obtaining mukti). For it is said:-A great man (mahatma) thinks of the same (thing) in his word, mind and action in the same way. So, those who offer sacrifice in their minds (manasa yagna) without being duly initiated, and without wearing on their body the linga externally, derive no benefit from it, for such manasa yagna (without the contact of the linga) will not have freed them from the three-fold sins of the body (malatraya dhvamsabhavachcha). Just as the previously initiated person only is qualified to chant the Vedas and to perform the Sandhyavandana every morning, so according to the Sastras he who wears the linga on his (external) body is alone entitled to Sivadhyana and Sivajnana (i.c., meditating on Siva and acquiring full knowledge of Him). Just as fire is necessary to prepare food, so the external wearing of the linga (bahyangasya linga-dharana) is absolutely necessary to enable one to internally meditate on Siva (antar dhyana). If such a procedure is not adopted, the previously quoted authorities-Sruti, Smriti, Agama and Puranas-will be of no use and everything will be unVedic (Veda bahyatva prasangat). For it is declared by Manu, Gautama and other Smriti writers that he is a dhyana yogi, who during meditation is found to possess on his body the Sivalinga (Sivalinganga-samyutah) and who repeats the mantra by his mouth, who meditates in his mind, who wears on his external body-i.e., on his head-the linga, who puts on the necklace of Rudraksha and holy ashes and who keeps his tuft of hair (sikha) on his headfor these are the characteristics of a twice-born person (etad Brahmana lakshanam). This procedure-of wearing the linga is one in accordance with Vedic requirements and hence is not opposed to the Veda. It is stated: Mokshamichchet Janardanat iti.¹潞潞 102 This is from the Skanda Purana and the full text is as follows:Aham bhogaprado vatsa moksnadastu Janardanah, which may be thus translated: Dear boy, I can give every felicity in life, but as for moksha you should go to Janardana. -

Janardana (i.e., Narayana) alone can give moksha and He alone should be worshipped by those who wish for it. This, however, is not so. For there are Sruti texts like the following:Siva eko dhyayah sivamkarah sarvamanyat parityajya || Isam gnatva amrutatvameti || Gnatva Sivam santimatyantameti |\\\ Isam gnatva amrtia bhavanti \\ Dhyana nirmathanabhyasat pasam dahati panditah Ksharam pradhanam amrutaksharam havah || Tasyabhidhyanat yojanat tatvabhavat bhuyaschante visvamayanivrittih ||| Eka eva Rudro na dvitiyaya tasthe Visvadhiko Rudro maharshih || Yo devanam prathamam purastat | Tamakratum pasyati vitasokah || Dhatuh prasadat mahimanamisam || etc. These and other like Sruti texts show that Narayana is not a god of the Brahmans (Brahmana devata) and Smritis which contradict Srutis cannot be accepted as authoritative (declarations). Even such Smritis also state that moksha is to be attained by the worship of Siva through generations. For it is stated in the Skanda Purana:Sankhyayogasahasrena janmana Dvaitago bhavet Tanmatasya sahasrena Sauravam matamasnute! Tatsahasrasamabhyasat Ganapatyamato bhavet Tatsahasrena bhuloke Vaishnavam matamiryate | Tadvaishnavasahasrena Sakto bhavati sarvada | Tatsahasrat mahabhaga Saivasamanya uchyate Tatsahasrena viprendra Virasaivamato bhavet Tenaiva muktimapnoti nanyatha bahuyatnatah || iti. If one practises Sankhya-yoga for a thousand generations, he becomes a Dvaita; if he practises a thousand years more, he will then attain to the Saurava mata; 103 practising for a thousand generations, one of the Ganapatya 103 Saurava mata denotes the worship of the Sun. by

mata; 104 after practising a thousand years that mata, he becomes a Vaishnava; if he continues practising a thousand years that Vaishnava mata, he becomes a Sakta religionist; after practising for a thousand years that religion, O Mahabhaga, he becomes a Samanya Saiva; and after practising for a thousand years that religion, O Prince of Brahmans, he then becomes a Virasaiva. Thereby (i.e., by becoming a Virasaiva) he obtains mukti; and not by any other means in spite of any number of attempts. It is heard from the Kasikhanda that those who obtain Vishnusarupya (form of Vishnu)-such as Sivasarma and others who entered the Vishnu-loka-have finally to obtain their mukti through the worship of Siva. " It is also stated in the Mahimnastava, in the part beginning with "trayi tray sankhyam and ending with "tvamasi payasamarnava iva", etc., that, considering all religions, one's own as well as others (svamatanyamatani nirupya), it is proved that Siva is the final goal for everybody to reach (Siva eva sarvesham prapyasthanam). It is also heard from the Kasikhanda that even Vyasa, after removing his shoulders and planting the same (in the ground), got himself, with his disciples, initiated in the Sambhava Diksha and thus became qualified for obtaining moksha.105 104 Ganapatyah is a worshipper of Ganesa. Ganapatyam is the worship of Ganesa. 103 There is a reference here to the story of a disputation between Vyasa and a Virasaiva saint, in which the former was defeated by the latter who, in consequence, had to acknowledge the superiority of Siva over Vishnu. And, as a mark of such victory, Vyasa had to sever his right shoulder, the same being planted in the ground. A lithic representation of what is popularly called Vyasana tolu is to be seen in certain parts of the country for instance, at the gate of the village of Kunthur on the banks of the Cauvery, not far away from Kollegal, on the road to Talkad. A banner of the Murugharajendra Mutt has on it a representation of this Vyasana tolu. There is a a Basavesvara temple at Kunthur, close to which is a slab on which is an inscription dated in Saka 1467 (=A.D. 1545). This inscription -

In the text Sarvalingam sthapayati, the verb sthapayati, though it indicates the meaning in the sense of the present indicative mood, of doing something ordained (vidhyarthopapatleh) yet it can be used without any objection (bhedadoshah) in many different ways. It is stated in the text (of the Purvamimamsa) Agneyo'shta kapalo amavasyayam itivat, on Amavasya day, on the kapala, Agni must be worshipped. This injunction that Agni must be worshipped on the kapala on the Amavasya day is not observed by all, because such a thing is not easily possible. Yet such a thing is imagined to have been done. In the same manner, though the word sthapayati means "installing in the earth", yet the meaning of the Sruti text implies that it might be applied both to installing in the earth and in the hand as evidenced by (Sruti) injunction and by practice. It must not be supposed that linga-dharana becomes effective only by installing the linga in the hand, and by meditating (on it) and worshipping (it). It is found that puja is effected by meditation (through the mind) in addition to what is done by the hand, as the word "hand" (panisabda) is not directly connected with puja. The suggestion of some writers that the word panimantram is the equivalent of panina abhimantritam is not acceptable to us, for if we take the secondary meaning of the word mantra (mantrasabda) then it results in the violation of the Ikshatyadhikaranam. (Ikshatyadhikarana virodha prasangah, that is, Iksyatyadhikarana of the Brahma Sutras I. 1.5.) The meaning of this mantra is very clearly explained records a grant to the Mahanandisvaramatha at the place. Another inscription dated in 1512 A.D. records a gift of taxes in the village for providing food and clothing to fifty Wodeyars of the Sivachara sect, who were connected with the Salura Santadevara-Simhasana (Madras Epigraphy Report , Inscription Nos. 21 and 23 of 1910). The temple of Mahadeva or Mahalingesvara at Kundathu (the ancient name of Kunthur) goes back to the time of the Western Ganga King Nitimarga, who has been assigned to 850 A.D. (See Madras Epigraphy Report , No. 24 of 1910.)

by Bhagavan Vedavyasa in the 21 st chapter of the latter part (Uttarabhaga) of the Linga Purana as follows:Yajurapyaha sarvam vai lingam slhapayatiti cha Tasmat dharyam mahalingam panimantreti mantratah Panau lingam vinikshipya dikshakale guruh sivam! Yena smarati tanmantram panimantram vadanti hi Pavitratvat mahesasya sivasya pratipadanat \ Pavitrikaranat pumsam pavitramiti kathyate Atah sarveshu kaleshu dharayet lingamuttamam Gachchan tishthan upavishan Sayano' pyanyathapi va Suchirvapyasuchir va'pi lingam sarvatra dharayet || Lingadhari sada suddho nijalingam manoharam Archayet gandhapushpadyaih karapithe samahitah" Nityani karmabrindani tatha naimittikani cha Sivarpanadhiya kuryat samyak jnanabhivriddhaye" The Yajurveda also declares sarvam vai lingam sthapayati, i.e., the linga is installed; that is, the mahalinga is installed in the palm of the hand by chanting the panimantra. When one keeps the linga in the palm of his hand during the period of the diksha and meditates upon the Holy Guru Siva by (uttering) the same mantra (whereby he is sanctified), he is said to have uttered the panimantra. By uttering what mantra in the name of Lord Siva one becomes purified, that mantra is called pavitra (i.e., the sanctified mantra). Therefore at all times such a sacred linga should be worn (on the body). Even while going along, standing or sitting in one place, or sleeping or in any other condition (or state), while in a state of purity or impurity, the linga should be worn alike at all times. A lingadhari is always pure and he should always worship his loving linga by offering sandal, flower and other materials, keeping it in the palm of his hand (karapithe). This he should adopt from day to day both in (the performance of) his nitya and naimittika karma (i.e., karma performed daily and on special holy occasions), and he should make over his deeds in the name of (Lord) Siva in a spirit of self-renunciation (with a view) to improve his wisdom. Can one, who is stung by a mere scorpion or the

like and dies, be expected to possess the power of swallowing the deadly kalakuta poison (i.e., the poison churned out of the ocean and drunk by Siva)? Can one, who runs away at the sight of a rope, frightening himself that it is a serpent, be expected to wear (as a necklace) the cobra? If it is said that there is no proof whatever for the wearing of the linga, that there is no authority for the wearing of the Sivalinga, the smearing of the bhasma (sacred ashes) and the putting on of the rudraksha beads by mumukshus (those desiring moksha), like the servants of a king wearing his badges, the answer is that the argument underlying these questions is one that cannot be accepted (by us). Devotees (bhaktas) for attaining their own sayujya (Sivatva) put on (their bodies) the signs bhasma, rudraksha and the Sivalinga, according to (religious) ordinances (vidhi) of Siva Himself that they should be so worn and that the omission of them would entail sin. As in this world we see that the king's emblems are given to his servants for their wearing them agreeably to his directions, similarly the Vedas, Sastras, Puranas and Agamas direct the adorning of one's body with the Sivalinga, bhasma and rudraksha according to the ordinances of Siva. Agreeably to these directions we see people putting them on, thus making known the facts that they wear the cobra on their body, and swallow the poison (that Siva wore and Siva swallowed). Brahma, Vishnu and other devotees are proved to have worn the Sivalinga. As the Linga Purana says:Sivagnapalanarthaya Sivabhaktassivavrati Linga rudraksha bhasmani sivachinhani dharayet Rajagnollanghanalloke yatha dando vidhiyate Sivagnollanghanad dando rauravam narakam tatha|| iti. A Sivabhakta in order to carry out the ordinances of Siva, should wear the linga, rudraksha and bhasma, the symbols of Siva; else, just as one who transgresses the orders of a king is punishable by him as may have been ordained, one who disobeys the commands of Siva is punishable by being consigned to Naraka. If it is asked how

the Nirgunachaitanya (Brahman) could be obtained by the worship of the Saguna who is illusionary (mithyabhuta), the reply is that it is possible to do so according to what is mentioned in the Kaivalya, Svetasvatara and other Upanishads, which declare that Nirguna sarva sakshi chaitanya could be obtained only by means of Sagunopasana. Thus it is stated:-Umasahayam Paramesvaram Prabhum Trilochanam Nilakantham prasantam | Dhyatva munirgachchati samastasakshim tamasah parastat || iti. bhutayonim By meditating on Nilakantha, the supreme three-eyed Lord, helped by Uma, the holy saint will obtain Siva, the origin of all created beings (bhutayonim) and the remover of all darkness about Himself (tamasah parastat). There is the further text of the Rudrasukta:-Sthirebhi rangaih pururupa ugrah, etc., which says that the bodily form of Siva is an eternal one. Not only is such an eternal form of Siva to be thought of as ordained while installing Lord Siva in the temples (at consecration time) but also such a form should be thought of as ordained when meditation takes place by the gayatri and mantranganyusa and karanyasa take place and during dhyana and the consecration of wells (kunda) and mantapas. If it is not so acceptedi.e., if Siva's eternal form is not so accepted-all religious actions, such as the offering of sacrifices and mantras, and the fruits thereof, etc., will prove in vain. Therefore for Brahmavidya, consecration by Sambhava diksha is the only mode of qualifying. In the (Purvamimamsa) text beginning with Yasyaite'shtachatvarimsat samskarah and ending with Brahmanah sayujyam salokatam apnoti, all karmas including the ceremony of impregnation (garbhadhana) are conveyed (prapaka) to Paramesvara to remove all sins. (These are janmasamskara karmas and not Brahmasamskara karmas.) Again, according to the texts, Vidyanchavidyancha yastadvedobhayam sah Tenaiti Brahmavit punyakrittaijasascha Satyena labhyasta pasa hyesha atma samyaggnanena brahmacharyena nityam" etc., which speak of the collection

of ceremonies required to be carried out for (attaining) jnana (jnana karma samuchchaya), it is meet that these ceremonies should be carried out after dharma jijnasas i.e., after janma karma vidhi, jnana karma vidhi (should be carried out). Then, as to janma karma samuchchaya, another text states: Tadyatheha karmachito lokah kshiyate | Evameva amutra punyachito lokah kshiyate" etc., which means that the results of karma are not everlasting. Therefore, as mentioned in the text, Parikshya lokan karmachitan Brahmano nirvedamayat nastyakritah kritena a Brahman must distinguish between rituals which lead to nirveda (i.e., vairagya) and those which do not and then follow those which lead to it. In the text Santodanta, 100 etc., it is declared that he should adopt such rituals whereby he will acquire the quality of becoming santa, danta, uparata, titikshu and samahita by which he can see himself as well as others around him like himself. Then, as is said in the text nacha punaravartate, he no more will be born. Thus, he acquires thereby moksha (or eternal bliss) as suggested in the above (quoted) texts. Is Brahma jijnasa to be begun after practising the sadhana chatushtaya (i.e., santo danta, etc.)? If it is said that linga-dharana is also a karma giving no eternal result. and is thus of no utility, (our answer is) that (it) is not so. Because in the text Nastyakrutah kritena, only prakruta karma is mentioned to be of no value and as not productive of moksha. But in the texts of the Taittiriya and Svetasvatara Upanishads, Amrutasya devadharanobhayasam Tasyabhidhyanat yojanat tatvabhavat bhuyaschunte visvamayanivrittih Vratametat sambhavam tat samacharet murukshuh na punarbhavaya and Sarvalingam sthapayati panimantram pavitram" etc., the wearing of the Sivalinga, meditation, etc., are stated to be aprakruta karma, i.e., karma fit for only attaining moksha. The prakruta karmas such as garbhadhana, etc., included in the twenty-four mentioned, are only preliminary rituals leading to the four 10 Santo danta uparata stilikshuh samahita bhutra atmanyeva atmanam pasyet.-Brihad. Upanishad, VI. 4. 23. (See note on p. 568.)

primary sadhanas (sadhana-chatushtaya). 278 Therefore to obtain the qualification necessary for a knowledge of Brahmavidya (Brahmavidyadhikaritva), the above (mentioned) prakruta karmas should be undergone and it is only then that one becomes eligible for a knowledge of Brahmavidya through this aprakruta karma (i.e., linga-dharana). This aprakruta karma is the means for obtaining moksha according to the Sthularundhati nyaya and Samaksha jala nyaya, as they (prakruta and aprakruta karmas) follow one another for their utility (parampara sadhanatvam yuktam).107 According to the nyaya sandigdha vakya Seshat, in the text Amrutasya devadharano bhuyasam, the qualification for initiation into Brahmavidya is unequivocally stated. 107 Sthularundhati nyaya and Samaksha jala nyaya are two wellknown popular maxims. The former is the maxim of the magnified Arundhati, the smallest of the seven stars of the constellation, invisible to the naked eye; the latter is the maxim of the water rushing in your presence. The Sthularundhati nyaya is sometimes called Arundhati darsana nyaya; which Apte explains as the maxim of the view of the star Arundhati. Col. G. A. Jacob quotes it in his Laukikanyayanjali (I. 5) as Arundhatipradar sana nyayah-the maxim of the pointing out of the star Arundhati. The idea, according to him, in this maxim is that of gradual instruction on the principle of the Adhyaropapavadanyayah. The following explanation of Sankaracharya will make its use clear :Arundhatim didarsayisuh tatsamipastham sthulam taram amukhyam prathamam Arundhatiti grahayitva tam pratyakhyaya paschat Arundhatimeva grahayati. I. 1. 8; I. 1. 12. To know the star Arundhati, after discerning the bigger stars which are near to it but are unimportant and understanding them as prathama (first) Arundhati, you should go to the next (star) which is near to them and understand that that alone is Arundhati. Arundhati is the morning star personified as the virtuous wife of Rishi Vasishtha, and is one of the Pleiades-the cluster of seven stars situated in the neck of the constellation Taurus. It is said that this star-Arundhati-is not visible to persons whose end has approached.-See Hitopadesa, I. 76. The Samaksha jala nyaya suggests that one should infer that the water which is flowing before one's eyes in a particular manner has been flowing in that way and will flow through in the same way finding its own limit. 18

It is, therefore, held that the sadhana-chatushtaya exemplified above, detailing the collection of karmas (intended) for obtaining jnana is, according to the Srutis, held to be entirely doubtful. For, according to the text in the Sankara Samhita beginning from Nityanitya vicharavan iha paratrapekshitartharatih, etc., and ending with Na tyaja pranalingam tvam yavajjivam pratignaya | Punarbhavo na te vatsa vidyate matruyonishu iti. (Do not give up the Pranalinga so long as you are alive; my son, if you keep it on, you will have no more births again out of your mother's womb, etc.) This shows that linga-dharana is held to be a consecration in addition to the sadhana-chatushtaya. After this last (i.e., linga-dharana), Brahmagnanopadesa takes place. Tato Brahmagnano padesavidhih nirdishtah. This is so according to the nyaya Sandigdhe vakya seshat, i.e., the maxim which allows that where a doubt arises, it should be settled from the sense of the remaining part of the syllogism.108 The same explanation is given by Renuka Bhagavatpadacharya, according to the text beginning from Pindata pindavijnanam ending with Etani sivabhaktasya kartavyani prayatnatah, etc., appearing in the Siddhanta Sikhamani. If, then, it is said that as by linga-dharana itself mukti can be easily acquired, why trouble oneself with enquiries (jijnasa) into the Upanishad Sastra? We answer that it is said in Sruti texts like Atma vare drashtavyah srotavyo mantavyo nididhyasitavyah Vedanta sravanam kuryat || Yogam samarabhet etc. From these texts it follows. that it is incumbent on even those who are free from the ties of the illusionary world (mayapasa vimuktanamapi), until they are quite free from all bondage and until they receive enlightenment to follow the ordinances of God 108 | Variants of this nyaya appear in Jnanottama's comment on Naishkarmasiddhi. In IV. 3, the form sandigdhe nyayah pravartata iti nyayah, which Col. Jacob translates into When there is doubt, reason comes into play. Akin to it is the nyaya sandigdham saprayojanam cha vichara marhati, which occurs in Jnanottama's comment on I. 29. (See Jacob, Laukikanyayanjali, II. 81-82.)

If (Paramesvaragna palanasya kartavyatva sravanat). not (if the divine ordinances are not so observed), there is every cause for kama, krodha and other passions (arishad varga) entering the body again and taking away the lingajnana. For it is declared in Sruti texts like:Asupteh amriteh kalam nayet vedantachintaya Dadyat navasaram kinchit kamadinam managapill Utilize all your precious time from your birth until your death and even in your dreams in thinking over what is said in the Vedanta. In the meantime do not give heed in the least to other worldly attractions around you even in your thought. By doing this-linga-dharana in addition to Brahmajijnasa there will be a death protection (ubhayavidha balat) and a double attainment of the object (ubhayasiddhivat). Linga-dharana as well as Brahma-jijnasa are (therefore) not in opposition with each other (na virodhah) just as the practices (vidhi) involved in the sacrifices Soutramani, Brihaspati, Agnichayana and Vajapeya, are doubly protected by the practices of the one occurring in the practices of the other. Just as in the Jyotishtoma sacrifice, linga-dharana should not, as a prakruta karma, be taken to be the cause leading to mukti as a matter of course, as it is manifestly contradictory to the Srutis above quoted. Also, in all probability the hearing of the Srutis will not be a cause to lead the disciple to mukti. If double protection is thus obtained-i.e., linga-dharana and Brahmajijnasa-such double protection will prove the chief cause of absolution from the bondage of maya (mayapasa nivrittau mukhya karanatva). Else Brahma-jijnasa as a Sastra will become an inconsistent discussion (asambhava prasangah). Then all the trouble taken in using one's proficiency will have been spent on uprooting the very foundation of the subject. Just as the sacrifices offered on the darsa (new moon) and paurnamasa (full moon) through vrihi (grain) by sprinkling consecrated water on it, are calculated to obtain svarga, similarly all the karma done previously as sadhanachatushtaya is offered as an oblation to Paramesvara

(Paramesvararpita). Together with this oblation, the knowledge of Siva (Sivajnana) and the wearing of Sivalinga (sivalinga-dharana) are both calculated to bring about the attainment of moksha. Where is the authority for both linga-dharana and Brahmavichara Sastra to come in regular succession (kramaniyama) for the attainment of mukti? In the sacrifices at darsa and paurnamasa, the performer is the same throughout; but in the case of linga-dharana and Brahmavicharana, the kramaniyama does not apply to a single person or agent. If the doubt is cast that therefore the two cannot be compared with each other, then it is answered that the Taittiriya, Svetasvatara, Kaivalya, Jabali, Kathavalli and other Srutis above quoted bear full testimony to the fact that the twice-born who adhere to Sivopasana are bound to act up to the kramaniyama mentioned above. In the Sruti text Yo vai svam devatam atiyajate prasvayai devatayai chavate na param prapnoti papiyan bhavati it is laid down that he who disregards his own deity will be considered to have committed a religious sin. As it is stated in Manu and Parasara :Brahmananam Sivo devah Kshatriyanam tu Madhavah | Vaisyanam tu tatha Brahma Sudranam suranayakah Brahmano Bhagavan Rudrah Kshatriyah paramo Harih Pitamahastatha Vaisyo vrishalastu Purandarah etc. Siva is the direct, supreme God of the Brahmana. In the Sruti text A pama (somam amruta abhuma)" Let us drink soma juice and become immortal, which means, according to the Smriti text, Abhuta samplavasthanam amrutatvam hi bhavyate that those who do not die in the Prala are immortal on account of the drinking of the sona. Similarly, amrutasya devadharanam, i.e., one who wears the linga becomes immortal by this vidhi (i.e., consecration). The idea sought to be impressed is that those engaged in a sacrifice, become immortal by the drinking of soma; similarly, by the consecration of the lingu, the person consecrated becomes immortal. Both do not die at the Pralaya.

Therefore in order to obtain the Brahmajnana about the true form of Pasupati (Siva), Vedanta vakya vichara is necessary. For it is said in Sruti and other texts:Satyakamah satyasankalpah so'nveshtavyah sa vijignasitavyah That Great Being who is the Lover of truth (satyakama) and who is the Lover of mental resolve (satyasankalpa) should, after incessant jijnasa, be sought out. Also in the following text:-Atma va're drashtavyah srotavyo mantavyo nididhyasitavyah" O, you disciple! you must see that Atmi, you must hear about that Atma, you must understand it and must meditate on it. Thus is the procedure about the Brahmajijnasa stated in Sruti texts. And who is it that is to be sought by jijnasa? As to this, it is said in texts like the following:-Prapanchopasamam santam Sivam advaitam santam chaturtham manyante Sa Atma sa vigneyah, etc., from which it follows that wherever Atma is referred to, it is only Para Siva that is to be inferred and not any other. The compound Brahma-jijnasa should be understood as Brahmanah+jijnasa, as karmani shashthi and not as sesha shashthi, because jignusa is desired and not anything other than Brahman, for if Brahman is taken along with other things, then the direct desire to know Brahman will be disregarded. In all discussions where firm decisions have to be arrived at, no matters unconnected with the prime object should be discussed. For if other matters of less. importance be discussed, then there will be mistakes committed. By inserting the word kartavya in the sutra (Athato Brahmajijnasa), how is the mistake in a faulty discussion removed? In the text Vishnurupamsur yashtavyo'jam, etc., the suffix tavya denotes that it is necessary that jijnasa must be undertaken and not be omitted. In mahavakyas like Tattvamasi, Ayamatma Brahma, etc., though the words are open to free discussion, yet there is nothing omitted, which need be supplied. Nor do they require any discussion to understand their meaning. Therefore, any word that we might supply

should satisfy the full meaning of the sutra combined with the Sruti (Srutisutrayoh aikyarupyartham adhyaharah). The ordinance (vidhi) relating to Sravana not having been accepted, and the benefit to be derived from it-as the ordained method-not having been obtained, there is no other unusual method possible. In all matters in which final decisions are necessary, the general meaning should enable us to decide them finally. This is in accordance with the universal experience of the world. Nor should we assert that Brahma-sakshatkara could very easily be caused to be attained. What ought to have been obtained by enquiry having been obtained by the act of wearing the linga, and thus Brahmajnana having been obtained, where is the necessity for adopting the Vedanta-sravana method for obtaining Brahmajnana? Therefore, it may be asserted that there is no particular method (niyamavidhi) to follow for obtaining Brahmajnana. Accordingly, it is not said that Brahmagnuna could be obtained without the help of a guru, by whom Brahmajnana is to be imparted. For it is said in the Sruti text:Parikshya lokan karmachitin Brahmano nirvedamayat nastyakrutah krutena Tadvijnanartham sa gurumeva abhigachchet samit panih srotriyam Brahmanishtham || etc. Having examined the world and having looked at the people doing their karma for obtaining the intended fruits. thereof, a Brahmin should become free from the bondage of worldly desires. Having determined to seek knowledge he must go (out from his house) to find out the guru, keeping in his hand the kusa grass (samit panih), ready to hear and understand the sacred Brahman. Thus, to understand Brahman, the ordained method of going from one's house to the gates of the guru's residence should be adopted, without which Vedantajnana cannot be supposed to be acquired. By dispensing with one method for knowing the Brahman, we cannot get by one single process what has been ordained to be acquired from both the methods. The argument is that linga-dharana should be

combined with sravana through a guru to obtain Brahmajnana. It ought now to be evident that linga-dharana is a method definitely laid down for knowing the Brahman (lingadharanasya nityatvamastu). The conclusion is that lingadharana is as much a necessary qualification for knowing the Brahman as seeking a guru to know the Brahman through sravana. If it is asked that out of the three rules explained by Jaimini 109 under which rule this-linga-dharana-should be set down, we answer that it comes under all the three rules (vidhi trayena siddhatvat). The necessity for linga-dharana is strongly supported by all three vidhis (mentioned). Amrutasya devadharano bhuyasam, etc., comes under apurva vidhi. Lingadharanasya sarvalingam sthapayati, etc., comes under niyama vidhi, because tantrika taptalinga sula damaruka sankha chakranka nishedhapurvaka srauta bhasma rudraksha lingadharana svikarat comes under niyama vidhi. The text Yaschchandasam, etc., states that all the texts which support lingadharana have been agreed and adopted by the all-knowing Vyasa, Durvasa, Renuka, Sveta, Upamanyu, Dadhichi, Kumbhasambhava and other ancient (purva) Acharyas who have duly worn the linga and obeyed the ordinance and respected it. We always go according to the method supported by Sruti, Yukti and Anubhuti (i.e., Veda, usage and experience)." Like the Buddhists, we do not deny or disown Brahman though the argument adduced from yukti (yuktimatrapalapinah). 110 Accordingly in the Sutra, the word Atha means:to Nigamagama ubhayavedanta pratipadita bhakti kriya jnana kandatraya vihita sthula sukshma chidachit prapancha prakasaka shatsthala parasiva sakshatkara karana bahujanma krita sivarpita yajana yajana tapodhyanadyanekapunya purva phalaka sariratraya gata malatraya 109 Apurva, niyama and parisankhya vidhis of Jaimini are called the Jaimini sutra vihita vidhitraya. 110 Anubhuti in Nyaya philosophy means knowledge derived from four sources: namely, direct perception, inference, comparison and verbal knowledge, see Bhasha parichcheda, 51-52.

dhvamsaka karunya kalyana kaivalya vibhuti traya pradayaka ashtavarana panchachara sadguru karuna kataksha labdha sakti patadyavachchinna parasiveshta linga-dharanatmaka pasupata dikshanantaryam iti. Here if the word Atha gives the meaning of "After" -after the pasupata diksha-then the idea as to when jijnasa is to be undertaken, is conveyed. If that be so, what is the necessity for the use of the word Atha in the Sutra? The answer is afforded by the Sruti text:Apama somamamruta abhuma, etc. Even original (prakruta) karma is yielding its daily fruits, as indicated in Sruti texts like:-Omityekaksharam Brahma Asavadityo Brahma Narayanah param Brahma Annam Brahma || etc. From texts like these, it is seen that there are several modes of meditation (upasana). How then is it that the wearing of the linga can enable to attain mukti (parasiveshta linga-dharanat muktih sambhavati)? To remove this doubt and to fully confirm the importance (dridhikaranartham) of linga-dharana, the word Atha is used in the Sutra. Further, the results of prakruta karma are anitya (not lasting) as determined by several texts, such as:-Punyachitolokah kshuyate, etc. Several other texts prove that certain Srutis which lay down the principles of vidhi (bahu prakarana pathitayah) are much stronger than the Srutis which detail daily karma. Therefore the Sruti text Amrutasya devadharano bhuyasam is much stronger in principle than the others. For it is seen from Sruti texts like the following:-Siva ekodhyayah sivamkarah sarvamanyat parityajya || 111 Eka eva rudro na dvitiyaya tasthe Asamkhyatah sahasrani smaryate nacha drit vate " Tvam devanam Brahmananam adhipatih Vishnuh Kshatriyanam adhipatih Brahmananam Brahmanaih asriyate | etc., that Siva is the deity prescribed for worship by the Brahmans. Also, in Sruti texts like Yovai svam devatam atiyajate prasvayai devatayai chyavate naparam prapnoti papiyan bhavati etc., which state that he who " 111 Svetasvatara Upanishad, IV. 18. |

desecrates the worship of his own deity incurs sin, for it is clearly said in Manu, Parasara and other Smritis Brahmananam Sivo devah Kshatriyanamtu Madhavah Vaisyanamtu tatha Brahma Sudranam suranayakah" Brahmano Bhagavan Rudrah Kshatriyah paramo Harih | Pitamahastatha Vaisyo vrishalastu Purandarah etc. These texts prove that Vedic Brahmans have for their deity Siva.