Society
for
Anubhava Mantapa

 

Society for Anubhava Mantapa

70, Rieder Road, Edison NJ 08817

 

 

  Biographies of Sharanas

  Qualities of Veerashaiva

  Shatsthala Siddantha


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     Society for Anubhava Mantapa is an organization instituted by Veerashaiva youngster for disseminating Veerashaiva philosophy in the western hemisphere.  The society provides religious and educational services to those interested in practicing Veerashaiva philosophy.

     The founding members of this organizations are:  Hemanth and Shashi Parvatharaj, Anitha and Kalpana Veerabhadrappa, Asha and Siddesh Bale, and Uday Kumbar.

      Dr. H. Parvatharaj, Mrs. Prema Veerabhadrappa, Mrs Rathna Bale and Dr.Guru Bale were the advisers to the youngsters.

    The members of the society are extremely sad about the loss of their beloved Dr. H. Paravatharaj.  The society extends heartfelt condolences to his two children and pray for their wellbeing.

    The ancient Veerashaiva philosophy was modernized in the 12th century under the leadership of Basavanna, Allamaprabhu and Channabasavanna in a place called Kalyana. Their biographies will be published at a later date.  They called themselves as sharanas.  Their movement attracted people from all walks of life, and even the king of Kashmere who came to see the movement but stayed there permanently following the philosophy taught in the Anubhava mantapa. Membership to the Anubhava mantapa was open to the public without any regard to status, caste, and sex.  Because of this openness, people from all walks of life shared their religious experiences in the Anubhava mantapa.  Though many of their sayings (vachanas) have been lost due to turmoil brought with the wedding of an affluent Brahmin girl with a lower class or Shudra boy.

     We will be sharing stories of the 12th century sharanas and their works.  The readers of the article are encouraged to ask questions if any.  We will answer them as promptly as we can.  If you need further assistance in understanding the Veerashaiva philosophy or to practice, the readers may contact by writing to anubhava@anubhavamantapa.com

    Thanks to Dr. Mahadev Kumbar, Mr. Ravi Chandrashekar, Mr.& Mrs Satish Murty and Mr. Yeshu Kythsandra for their help and assistance in creating this web site.

 

 

 

 

 

 

Shatsthala Siddantha</font

 


Asthavarna( Astha means eight and Avarna means that which surrounds us) refers to the eight things that are sarrounding us. They are: Guru, Linga, Jangama, Bhasma, Rudrakshi, Mantra, Padodaka and Prasada. These eight things help a person to focus on the path that leads him/her to salvation.

Panchachara (Pancha means five and Achara means things we do every day) are the five ways of life to attain salvation. They are aids which transform a person to be pure from all outside influences which corrupts the body. They are: Lingachara, Sadhachara, Shivachara, Ganachara, and Bruthyachara. Lingachara is to wear Linga and worship it as the symbol of Shiva. Sadhachara is to lead a simple life, by not stealing, killing, or lying. Shivachara is to accept Shiva as the savior. Ganachara is to guard the Asthavarna from outside attacks. Bruthyachara is to protect the Shiva philosophy from abuse. Anga ( Person), which follows the Panchachara will be pure from all impurities (outward purification).

In order to purify inwardly, a person should follow the seven acharas namely Sapthachara ( Saptha means seven ). They are: Kriachara, Gnanachara, Bhavachara, Sathyachara, Nithyachara, Dharmachara, and Sarvachara. Kriachara refers to the work, Gnanachara refers to knowledge and wisdom, Bhavachara refers to image, Sathyachara refers to truth, Nithyachara refers to everyday things, Dharmachara refers to religious rules and lastly Sarvachara refers to everything that a person does. By practicing Sapthachara, a person will be free from impurities that affect inwardly.

Shatsthala are the six states before salvation or eternal life. They are: Bakthi, Maheshwara, Prasadi, Pranalingi, Sharana and Ikya. Renuka, one of the foremost Guru of Veerashaiva's, preached Shatsthala philosophy to the sage Agasthya. Also vachanas of Basava, Channbasava, Allama Prabhu, Akkamahadevi and other Shiva Sharanas relate to Shatsthala philosophy. Shatsthala is the path shown by Shiva Sharanas for reaching eternal life or Linganga Samarasa.

Shatsthala teaches how a mortal by intensifying his or her devotion, knowledge and practice can become devine. The path of Shatsthala is Nirvruthi ( the dissociation from earthly things, or complete submission). With the aid of Asthavarna (the eight things which aid in fortifying devotion), a person practicing Panchachara and Sapthachara goes through the six states of Shatsthala to unite him/her with the Linga. Thus a person becomes Linga himself or herself.

The life lines of Shatsthala philosophy are Kayaka (work) and Dasoha. Veerashaivism encourages everyone to engage in Kayaka, that is, to perform work as a means to earn the daily bread and discourages accumulation of excess wealth. It provides Dasoha as a means to share excess wealth with the less fortunate ones. Veerashaiva religion offers freedom of worship, provides equality for both men and women, gives equal opportunity to rich and poor, and opens its door with open arms for every one to embrace it. The aim of this religion is to uplift everyone to the divine state. This is a religion of the world wishing the best for everyone.

Each Mata and most temples in India have Dasoha. One of the largest Dasohas of today is at Yadiyur. It serves 1000 meals each day and on Mondays during Karthika Masa (November month) and on special occassions, 3000 meals are served to devotees. Dasoha, generally of two kinds. Anna Dasoha and vidya dasoha. Anna Dasoha is serving food or prasada to both affluent and needy ones. Vidya Dasoha is providing knowledge through schooling. The expenses of the Dasoha are generated through voluntary contributions. Disciples contribute vegetables, grains and money each day to be used in the Dasoha.

Veerashiva philosophy has been recognized by many philosophers and leaders including Mahatma Gandhi. While addressing the 39th congress in 1924 Gandhi said: " 800 years ago, the philosophy taught by Basaveshwara cannot be practiced by me. Basava not only practiced but also implemented all that he preached. Eradication of untouchability by Basava through a caste less society of Sharanas is very important. If he were alive today, he would be the Master for the world. You the followers of such a religion, by practicing the philosophy and preaching them, definitely will improve not just India but the world".

In spite of these, there are many problems when it comes to understanding its principles and practicing it. The following paragraph summarizes concerns expressed by Mr. Annadanaiah Puranika:

" Present educational system has no place to introduce Veerashaiva religion. Opportunities to study the religious and scientific aspects of this religion are rare. Furthermore, printed materials which introduce Shatsthala (Six stages to salvation) are also scarce. In the modern, technological world, persons are interested in computer literacy and have no time for them to read and to understand the Shatsthala. Swamiji's, who are entrusted to study and teach the Shatsthala philosophy are more interested in glorification of themselves. Among those persons, with Shatsthala knowledge, the number who practice are very few. As such, many Veerashaivas have been deprived from exposure to their religious teachings. Furthermore, for twentieth century students, Shatsthala is like Greek and Latin. If we do not take initiative to educate people, Veerashaivism will end up as a religion only in the literature."

The concerns expressed by Mr. Puranika is relevant to all us. Children born here may not be able to read the Veerashaiva scriptures and vachana sastras because they are written in Kannada. One way to introduce children to Veerashiva Philosophy and Culture is by performing religious rituals and engaging in religious discussions with them in the house or in local chapter meetings. The Veerashaiva Samaja of North America and its local chapters should take initiative to have religious and cultural discussions. Anubhava Mantapa should become a religious center not only for disseminating religious materials but also to offer courses in religion to members and their children. With these small beginnings, Veerashiva Philosophy and culture can spread from generation to generation.

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Veerashaiva tenets

Veerashaiva tenets are simple and straight forward. Although these tenets are in existence for thousands of years, they have been rewritten by Sharanas in the 12th century so they can be understood and practiced by those who do not read and write. The tenets are:

1. Shiva is the lord. Born to a Veerashaiva family will not make the child a Veerashaiva. The child should be initiated by a Guru by providing Isthalinga, the symbol of Shiva. Later guru or a Jangama will instill Bhakthi and provide instructions to worship the Isthalinga. From that day on Isthalinga is worn on the body and is worshiped as the savior throughout his/her life.

2. Compassion to all living things. Everyone should be compassionate to all living things. Living things include the animal world.

3. Equality for every one. Soul is part of God. Without soul one cannot survive. Every person is part of God because soul is God. Any discrimination is an act against God. It prohibits discrimination by sex, color, age, richness, status or any other means. It provides equal opportunities to both men and women.

4. Forbids- killing, stealing, lying, praising oneself and scolding or humiliating others. These are instruments of the materialistic world. They obstruct persons finding the true path of salvation or eternal happiness and to realize God.

5. Kayaka (work) for earning the daily bread. Every able-bodied person must engage in work. Work must be beneficial to the welfare of the community. Through legitimate work, one should earn his living. It discourages accepting money not earned by honest work. It forbids a person to become burdensome to the community. It provides dignity by encoraging everyone to engage in kayaka or work.

6. Dasoha as a means to care for the under privileged persons. Excess wealth should be for caring the less fortunate and the disabled. Donating to Dasoha is a way for caring the under privileged persons.

7. Panchacharas These are five codes of conduct. They should be practiced by every Veerashaiva. The codes are explained else where.

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Brief history of Siddalingeshwara

The 12 th century is the golden age of Veerashaivism. During this century, Basaveshwara, Minister for the king Bijjala and a social reformer, Allama Prabhu, first president of Anubhava Mantapa, Channabasavanna, the nephew of Basaveshwara and the protector of vachana's, Akkamahadevi, the greatest vyragini ever lived in the history of the world, who won the title of "Akka" (sister), and numerous Shiva Sharanas worked hard to spread Shiva philosophy to the masses. They succeeded in eradicating discrimination between social classes, casts, and sexes. They created a caste less society of Sharanas (one who wears and worship Isthalinga and practices Shiva philosophy).

Social revolution started by Basava and followers stopped after the assasination of the king Bijjala. Vachana literature and other proceedings of Anubhava Mantapa was either lost or destroyed. The revolution started by Basava gained momentum in the 15th century by Siddalingeshwara. Though there are several biographies about Siddalingeshwara, the biography written by the poet Herambha is one of the important ones. it is a collection of poetic verses. According to Herambha, Siddalingeshwara is the adopted son of Gnanangane and Mallikarjuna of Haradanahalli in Karnataka State, India. On his fifth birthday, Siddalingeswara was admitted to school. Realizing the exceptional and mystic abilities of Siddalingeswara, his parents took him to the Mata for his education. He grew up in the Mata as the pupil of Sri Channabasaveswara. Neither Siddalingeshwara nor his biographers have written about his biological parents.

Siddalingeshwara wrote 701 vachanas. With the exception of nine, the remaining vachanas were grouped into 21 sthalas. following are some of the vachanas which are not a part of 21 stalas:

After the teachings of Guru
After becoming the child of Guru
His father, mother, and relatives
Are not to be remembered.

By remembering,
He commits deceit against the Lord Shiva,
Listen, I will tell you
About his father and his mother

Guru is his father
Guru is his mother
Guru is everyone
If he believes that there is no one else but Guru
Believe in him as the true pupil
Mahalinga Guru Shiva Siddeshwara Prabhuve

Being a child of Guru and being blessed as Guru's pupil, one should not crave for the past, that is his lineage or his parents. Guru is his father, his mother and every one else. By craving the past, he will be unfaithful to Guru's grace. (Note: In Veerashaivism, the Head of the Mata's, called Jagadguru, practice celibacy. Also, parents generally give away their son to the Mata. The child receives formal as well as religious education and other training. The diciples of the Mata with the recommendation of the Jagadguru may select the child to succeed and to become the Jagadguru of that Mata). Siddalingeswara says that once given to the Mata, the child should not think of his past.

Siddalingeshwara is the 16th head of the Gosala Mata. The following vachana by Siddalingeshwara lists the previous heads of Gosala Mata:<

First Anadi Ganeshwara; his pupil,
Ahdi Ganeshwara; his pupil,
Nirmaya Ganeshwara; his pupil,
Niranjana Ganeshwara; his pupil,
Gnanananda Ganeshwara; his pupil,
Athma Ganeshwara; his pupil,
Athyathma Ganeshwara; his pupil,
Rudra Ganeshwara; his pupil,
Basava Prabhudevaru; his pupil,
Ahdilingadevaru; his pupil,
Channaveereshwara; his pupil,
Haradanahalli Gosaladevaru; his pupil,
Shankaradevaru; his pupil,
Divyalingadevaru; his pupil,
Channabasaveshwara,
The child in Channabasaveshwara's lotus palm
Is I, the child Siddalinga,
The Guru, Linga, Jangama,
The Padodaka, Prasada devotion, wisdom, and vyragya
Is all from this lineage
Of bondage of Guru and his pupil
Mahalinga Guru Siddeshwara Prabhuve.

He explains the reasons why he came to earth in the 15 th century in the following way:

Before the existence of the world,
Parashiva was the only one.
I arose from him.
I am called Niranjana
Because I was ahead of Maya-Ranjana;
I am called Gnanananda,
For, I was there before
The existence of Gnana(knowledge) or lack of it;
I am called Nirmala (untouched by wastes or "Kalmasha"),
Since I had no body.

While I was with Parashiva,
Basava and other Sharana's offered Prasada,
Installed Parashiva's image in me and
Encouraged me not to be afraid of any thing,
They initiated me as their fore-Sharana and
They sent me to earth to complete
The work which they started.
I was named Siddalinga by Parashiva himself.
Mahalinga Guru Shiva Siddeshwara Prabhuve.

While Siddalingeshwara was in the presence of Parashiva, Basavanna, Channabasavanna and Prabhudevaru, (Twelth century saints) sent him to earth as their fore Sharana to complete their work which they started in the Twelth century. Siddalingeshwara is called Niranjana because he was ahead of Maya-Ranjana, Gnanananda because he was before Gnana (knowledge) , and Nirmala because he had no body and hence was untouched by any Kalmasha (impurities). Parashiva, Himself named him Siddalinga. Sidda means one who possess the knowledge of his past.

Siddalingeshwara was a great admirer of Basava, Channabasavanna and Prabhudevaru. He admired as follows:

Acquired knowledge of devotion from Basavanna;
Aquired knowledge of Shatsthala from Channabasavanna;
Learnt Parashivathathva from Prabhudevaru,
Gave me vyragya, It made me discard the worldly things;
Neelalochane unified me with the true Linga
Akkamahadevi cut the Maya's thread that surrounded me
Thus I became Niranjana and I reached Nirvana state;
Received pure Shiva philosophy from Siddaramaiah;
Moligeya Marithande made me leave Kayaka,
Purified me from all Karmas
Thus I become Veeramaheshwara;
The 770 Sharanas enlightned my senses to Linga senses
Made me the happiest;
The Sharanas blessings, I became the blessed one
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Another translation of the above verse is as follows:

Prasada of:

Basavanna made me rich
In the knowledge of devotion;
Channabasavanna gave me knowledge of Shatsthala
Prabhudevaru showed me Parashivathathwa
That Parashiva and myself are one and same
Thus discarding the worldly things;

Neelalochana united me with Linga;
Akkamahadevi cut the thread of Maya
That surrounded me and gave me Nirvana state;
Siddarama made me realize Shiva philosophy
Father Molige Ayya ceased aspiration for kayaka
Thus I became Veeramaheshwara
From 770 Sharanas, won the desires of body,
With Linga in my eyes, gained everlasting happiness
With Sharanas blessings I became a Prasadi
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Siddalingeshwara acquired bhakthi or devotion from Basavanna, Shatsthala philosophy from Channabasavanna, Vyragya or disassociation from Prabhudevaru, Akkamahadevi freed him from Maya,... In fact, Siddalingeshwara credits his qualities to the twelth century Sharanas. About Basavanna, Siddalingeshwara writes:

The spirit which makes me speak;
The spirit which makes me walk;
The entire spirit that makes me
Walk, talk, and other things is of Basava.

About Channabasavanna, Siddalingeshwara says the following:

A Sharana who has hidden
Brahma, Vishnu, Rudra, Eswara, Sadashiva within himself
And He is truly the form of "Chith-Ananda".

and for Prabhudevaru, he says that: "He is the form of Mahamaheswara."

For Siddalingeshwara, Basava, Channabasavanna and Prabhudevaru are the Guru, Linga and Jangama respectively. Guru, Linga and Jangama, in Veerashaivism, are the three forms of Parashiva. Linga is the symbol of Parashiva, while Guru and Jangama provide the Knowledge of Bakthi, and guide towards realizing oneself to enjoy Linga-Anga-Samarasya, or the eternal happiness. Basava is also known as Bakthi Bandari, the treasury of Devotion. Channabasavanna, who posess the divine knowledge is known as Shatsthala Siddanthi or the master of Shatsthala and Prabhudevaru is the Maheshwara himself in the Jangama form. Siddalingeshwara gives the highest respect to these three, Basava, Channabasavanna and Prabhudevaru.

Shasthala Siddantha has 21 Sthalas (state of being). They are:

1 Sarva Sunya Niralambha Sthala
2 Shunya Linga Sthala
3 Nihkahala Linga Sthala
4 Mahalinga Sthala
5 Anga-Lingodbhava Sthala
6 Panchamurthy Linga Sthala
7 Jagaduthpathi
8 Pinda Gnana Sthala
9 Samsara-Heya Sthala
10 Guru Karana Sthala
11 Linga Dharana Sthala
12 Basmha Dharana Sthala
21 Nirvaya Sthala

13 Rudrakshi Sthala
14 Panchakshari Sthala
15 Baktha Sthala
16 Maheshwara Sthala
17 Prasadi Sthala
18 Pranalingi Sthala
19 Sharana Sthala
20 Ikya Sthala

These 21 Sthalas constitute the Veerashaiva Shatsthala philosophy. The first three Sthalas explains Parashivas existence before creation, and His forms. The next two Sthalas describes Parashiva, how he became into two, the divine ( the worshiped), and the devotee ( the worshiper). The relationship between Jivathma (Person) and Parashiva is also described. The next Sthala, Jagaduthpathi, which narrates creation and defines the world, and what it contains.

The eighth and nineth Sthalas discuss the relationship between Linga and Anga (Body),.and things that prevent body or Jivathma from seeking the eternal life. This Sthala also vividly narrates Maya or illusions of the world. The next five Sthalas describes the importance of Guru, Linga, Bhasma, Rudrakshi and Panchakshari mantra in seeking and in pursuing the goal of reaching the eternal life.

The next six sthalas, fifteen through twenty, are called the Shatsthala (shat means six and Sthalas means Parashiva philosophy). Shatsthala philosophy provides the knowledge about a persons background before birth and after birth. It also provides knowledge after death. The six Sthalas are: Bakthi, Maheshwara, Prasadi, Sharana, and Ikya. . Shatsthala is the six states that the accomplisher goes through before reaching his final destination. It shows for Jivathma or Anga the way to become Linga. This final state is the unity of Anga with Linga. It is also known as "Linga-Anga Samarasya". This state is the eternal bliss that all Anga craves to reach.

Each of these Sthalas is described by Siddalingeshwara in his vachanas. It is written in the Kannada language using simple vocabulary so that common people would be able to understand and practice them just by listening.

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Sarva Sunya Niralambha Sthala

The first state in the Shatsthala philosophy is Sarva Sunya Niralambha Sthala. Sarva means everything, Shunya means emptiness and Niralambha Sthala is the state. This state is the most easiest to describe but extremely complicated to understand. Siddalingeswara explains this State as follows:

Before Earth, Ocean, Light, Air, Sky, Sun, Moon, and Spirit
Before we could say I and You
Before Names, Form, Creation
Alone were You
Mahalinga Guru Siddeshwara Prabhuve.

Another form of the above:

Before Earth, Ocean, Light, Air, Sky, Sun, Moon, and Spirit
Before the sayings I and You
Before Names, Form, or Work
You were everything and there was nothing
Mahalinga Guru Siddeshwara Prabhuve.

Before earth, ocean, light, air, sky, sun, moon, and spirits, and before creation, before anything existed Parashiva was all alone. During this state, even the Parashiva philosophy was there as though it did not exists. Parashiva continued from this state reaching Shunya Linga Sthala.

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Shunya Linga Sthala

Parashiva who was in the state Sarva Shunya Niralambha Sthala reaching the Shunya became Shunya Linga Sthala. This states has been described by Siddalingeshwara as follows:

Before the force of Shiva that could destroy
The five divine gods,
Brahma, Vishnu, Rudra, Eswara, and Sadashiva
Before Sath-Chith-Ananda,
The reason for that Shiva force
You were there as Shunya Linga
Mahalinga Guru Siddeshwara Prabhuve.

In this state, there was nothing, not the five gods, Brahma, Vishnu, Rudra, Eshwara, and Sadashiva nor the power source that could destroy them, nor the Sath Chith Ananda, the basis for the Nihkala Philosophy. Even the directions North, South, East or West, or the Earth, or the Sky, or the Sun, or the World were existed. While nothing existed, Parashiva was alone in the Shunya Linga Sthala.

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Nihkahala Linga Sthala

While Parashiva was in the Shunya state, from his own accord he became Nihkala Linga. He did not have a father or a mother; name, and denomination. This state is explained as follows:

Before Chith, Wisdom or Arrogance
Before Mana, Knowledge, and Bhava
You are the one with everything,
With complete knowledge, Wisdom,etc.
Mahalinga Guru Siddeshwara Prabhuve

Before life, wisdom or any thing else existed, before knowledge, picture or mind, and before the creation of everything known to us now, You (the God) existed alone.

In the twelth century, Allma Prabhu praised this state the following way:

No basis of the beginning,
No temper -tantrum
No Shunya or the opposite
Acharas not constructed,
While there was nothing,
Yet, Guheshwara You were there, alone
As though you are not.

Parashiva was the only one in the first three Sthalas- Sarva Shunya Linga Sthala, Shunya Linga Sthala, and Nihkahala Linga Sthala. Still there was nothing existed but all the wisdom, knowledge and everything we know and we do not know was not existed.

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Mahalinga Sthala

This state is an important state because it is in this state Parashiva created all the things that we do know now and all the things that we do not know now. All the philosophies were also created in this state. However, like any creator, sculpture, or a carver, his work was knot known. A sculpture s work will not be known until he finishes his work or some times, till he completes his work to a certain stage. similarly the work of our creator, is known now but we are not sure that we are witnessing his completed work or partially completed work. The latter may be true because our every day inventions. His creation may not yet be completed.

In this state, Parashiva created the philosophy and its doctrines and things in this world, but kept them inside of its own womb. Then he assumed the shape of a circle thus becoming Mahalinga. Siddalinga Shivayogi describes this state as follows:

Knowledge, Chith evolved from Nihkalalinga state
From Chith, alphabets "Ah, Ou and Ma" came
Ah is Nada (Sound), Ou is Bindu (Dot)
And Ma is kale or radiance
For these three, Chith is the mother
With unity of these four, came "Om"
Om is the radiant Linga in the shape of a circle
That includes everything
Mahalinga Guru Shiva Siddeshwara Prabhuve.

In this Sthala, Chith came about from Nihkala Linga. From Chith came Ah, Oh, and Ma. The unity of the four gave Om. Yet they were still with in the Maha Linga. Parashiva took the shape of a circle keeping everything that he created within himself.

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Anga-Lingodbhava Sthala

Parashiva then became two: Linga and Anga. In this state, Linga acted as "Upasya" that which is worshiped and Anga as "Upasaka" those who worship. The Chidbakthi of Parashiva also became two- Shakthi and Bakthi. Shakthi (Power) was close to Linga and Bakthi (Devotion) was close to Anga. Shakthi is "Pravruthi" that which comes down and Bakthi is "Nirvruthi" that which goes up. Then Linga and Anga became six each. Similarly Shakthi and Bakthi also became six. Anga is the Sharana, Linga is Shiva. However, since they began as one, there is no difference between Linga and Sharana.

Like(the warmth in) the sun rays and sun have no difference
Like the moon and his "Kale" (radiance) have no difference
Like fire and its luster have no difference
Like Aprathima Jyothi and Prakara
From the Jyothi in Mahalinga Jyothi evolved
Sharana who came from Mahalinga is no different from Linga.

Furthermore,


Like the ornament made of gold takes the color of gold
Sharana came from Linga and cannot take any form but Linga.

In this Sthala, Parashiva who was previously in the Mahalinga Sthala, became two, Anga and Linga. Anga followed the path of devotion and Linga followed the path of Divine. Since Anga and Linga both came about from Parashiva, Veerashaiva philosophy emphasizes that the unity of Anga with Linga is the ultimate goal of persons who want to achieve eternal happiness. Veerashaiva philosophy calls the path of achieving this unity as "Ling-Anga Samarasa". This final goal is also called "Ikya" or the unity of Anga and Linga.

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Panchamurthy Linga Sthala

After Anga Lingodbhava Sthala in which the Mahalinga divided into Anga and Linga came Panchamurthy Linga Sthala. In this state, the "Linga" part of Mahalinga developed 5 faces outward and 3 inward faces. The 3 inward faces correspond to feelings, or thoughts, those aspects which are not evident from the outside. These three faces were Manassu or inward senses, Eyes and Face. Moon from inward senses (Manassu), Sun from eyes, and Soul or Spirit from his face took birth. From the five outward faces, Earth (Pruthvi), Water (Appu), Fire (Theja), Air (Vayu), and Sky (Akasha) were born. From these eight faces the entire universe evolved.

The Sky, Air, Fire, Water and Earth are called the Panchabutha's. Each of these have unique qualities. Sky has sound (Shabdha) , Air has sound and touch (Sparsha), Fire has sound, touch, and radiance (Kale),Water has sound, touch, radiance and liquidity (Rasa) and Earth has sound, touch, radiance, liquidity, and smell (Gandha). Sky has one quality, Air has two qualities including that of Sky, Fire has three qualities including of Sky and Air, Water has four qualities including that of Sky, Air, and Fire and finally, Earth has five qualities including of Sky, Air, Fire and water, it is believed that the creation of these must be in that order. This is a sound argument because each creation contains the qualities of the previous creations. (For more information on this refer to Shakthivisistadwaitha Dharshana by Dr. T. G. Siddapparadya, Panchacharya Press, Mysor, 1963.)

The stage is set for the creation of the Universe and this happens next in the state of Jagaduthpathi.

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Jagaduthpathi

Jagaduthpathi, Jagad means universe and Uthpathi means creation, means creation of the universe. Siddalingeshwara describes the creation of the universe as follows:

Mahalinga containing Sachhidananda and every thing
Including Shiva philosophy
And was in the shape of a circle.

From the center of Mahalinga,
Like a tree that comes from a seed
Emerged Sadashiva,
With five faces, ten shoulders
Ten eyes, two feet, soul.

From Sadashiva's five faces came
Sky, Air, Fire, Ocean, and Earth;
Moon came from his Manassu (inward senses)
Sun came from his eyes
Soul came from his peaceful face.

From eight parts of Sadashiva
Evolved the Universe.

Siddalingeshwara defines Universe as follows:

Universe means the four directions
North, South, East and West
Seven oceans, Seven Islands, Seven Mountains, and
Every thing in between is the Universe.
This is what was created.
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Basava, Channabasavanna, and Prabhudevaru, the 12 th century saints of Veerashaivism, also wrote about creation. Prabhudevaru's views differs from the others in that he contends that Brahma was the one responsible for creation. He wrote:

From Parashiva came Sadashiva
From Sadashiva came Shiva
From Shiva came Rudra
From Rudra came Vishnu
From Vishnu came Brahma
And the Universe was created by Brahma.

According to Siddalingeshwara, though, creation of the universe came about from Panchamurthy Linga Sthala. Basava, Channabasavanna, and Akkamahadevi vachanas support Siddalingeshwara. But Prabhudevaru differs somewhat, by giving credit to Brahma. Mr Annadanaiah Puranika suggests to accept Siddalingeshwara's explanation rather than that of Prabhudevaru. In either case, creation first originated from Parashiva.

Siddalingeshwara further describes that sky, air, fire, water and earth , from each of these gave to other things like Manassu, knowledge, soul, several forms of air, several forms of fire, several forms of touch and feelings, all as part of Jagaduthpathi or the creation of this world.

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Pinda Gnana Sthala

Pinda is the living fetus, and Gnana is the knowledge. Pinda Gnana means the knowledge possessed by the fetus.

The Body includes the five elements, earth, air, sky, fire and water. These five elements are only portions of the larger earth, air, sky, fire, and water, and are called the Panchabuthas. The Soul is an occupant of the body. The two, together Body and Soul are collectively is called Pinda. Either body or the soul can exist by itself. The soul which is a form of Shiva, by His order, is in the center surrounded by the body. The soul hides in the body like a tree is hidden in a seed. Likewise the Shiva philosophy hides in the Soul.

Siddalingeshwara explains the presence of soul in the body the following way:

Like Fire is in Sun rays
Like Ghee in Milk
Like Oils in seeds
Like Life in Water
Like Image in Mirror
The radiant Athma (Soul) is in every thing.

Power is hidden in Shiva
Ghee is hidden in Milk
Alphabets are hidden in Sentence
God is hidden in World
Tree is hidden in a seed
Likewise, Soul is hidden in Pinda

Prabhudevaru (Allama Prabhu) describes the presence of soul as follows:

Like the lightening hidden at the edge of the earth
Like the light hidden at the edge of the eyes
Athma is hidden in the body.

Siddalingeshwara further describes the radiance possessed by the Pinda Gnana as follows:

Radiance of Pinda Gnana
Exceeds every sentence
Exceeds every soul
Exceeds every knowledge
It (refers to Pinda Gnana) is the one
Which can show Parashiva.

The radiance of Pinda Gnana exceeds all praises and is the only one which can show Parashiva. This knowledge is hidden in every Pinda. Recognition of this fact by Anga or Body makes him aware of his true identity, that is, he is part of Shiva. This realization makes him to relinquish the world of Maya (Illusion) that surrounds him. It also helps to direct his attention towards Parashiva and to seek eternal bliss through Linga Anga Samarasya.

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Samsara-Heya Sthala

Samsara generally means family. However the broad meaning of samsara is attachment to worldly things. Between birth and death, Sansara is the likes and dislikes, love and hate, affinity to collect and discard, .... This attachment to materialistic world is due to Maya (Illusion) which influence and lure humans away from Parashiva.

Siddalingeshwara says that it is difficult to free from the clutches of Maya. With Maya, the body is more apt towards worldly things which provide materialistic happiness. Thus, Maya prevents Anga to learn the truth that Anga is part of Parashiva. Maya by surrounding Anga creates illusions from birth to death, so it can lure Anga from knowing its true identity.. Maya makes us forget about eternal happiness with Parashiva. Siddalingeshwara, who was in existence before Maya, acknowledges the difficulties in conquering the illusions of Maya. He describes those who are in the clutches of Maya as follows:

Why speak of Shiva to those with greed
Why speak of Linga Anga happiness to those disfigured
Why speak of Mahadeva to those in the clutches of Maya
Why speak of eternal happiness or Moksha to
Those with affinity towards family
Let go, Let go,
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Siddalingeshwara repeatedly describes the power of Maya the following way:

Maya has troubled, Aja, Hari, Sura, Manu saint
Maya has created lots of illusions among sacred ladies
Maya has stepped on the chest of Yathi's
Maya has chewed all the customs
By keeping in birth and death pots
Mahalinga Shiva Siddeshwara Prabhuve
Maya has shouted after killing non-Sharanas.

Siddalingeshwara suggests the path to overcome the influence of Maya is through Shiva's prayer. This is the only way to escape Maya. Shiva's prayer is the only solution which destroys all illusions like clearing the dust on the mirror which makes us to recognize ourself clearly.

Siddalingeshwara recognizes the power of Maya and the difficulties for Anga to let go the love of family and other materialistic things as follows:

Failed to remember you,
Thinking constantly about wealth, women, and property
Failed to work for you,
Making efforts towards Samsara(Family)
Failed to divert senses towards you,
Deeply immersed in worldly affairs
Failed to erase illusions,
By not picturing and not thinking of you
Failed to see path of salvation,
Because of relation with Samsara
Have become unwise by wearing out in Samsara
Bless me with the Shiva philosophy
Please make me free from all the bondage of this world
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Siddalingeshwara repents that he too had difficulty to let go the sansara and all the materialistic things of the world. In doing so he has forgotten the true path leading to Parashiva. He pleads that he be freed from the worldly affairs and be blessed with the knowledge of Parashiva and his Philosophy.

Channabasava describes the difficulties in escaping from the materialistic world as follows:

Like a sparrow that thinks someone else's house as its own
Thinking of land, wealth and young women as mine and thine
Dying is the soul with heaviness of these
Not learning that creator is Kudala Chennasangaiah

Sparrow thinks some one else house as its own. Similarly, Anga which aspires for wealth, women and property, the materialistic things of the world is wasting its time not realizing that they were created by Parashiva and thus belong to him. Like a Sparrow, Anga is saying they are mine when in fact they belong to some one else.

Siddalingeshwara says that only way for those who are tangled in the web of Samsara (family) is through knowledge. He describes it the following way:

Eating a tasty dinner
Resting on laps of young women
Poison is her embrace
Feelingless kiss,
Simple looks, sweet words are dagger
Memory lacks knowledge of enemy
Death after birth
Learning that Samsara is the enemy
Live, by not enjoying Samsara,
But by eating its essence of knowledge.

Siddalingeshwara says that sansara is the web of Maya and it is a thorny road to wards Parashiva. He suggests through the essence of knowledge that sansara provides one must find the eternal happiness.

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Guru Karana Sthala

In this State, Siddalingeshwara explains the role of Guru and his powers. Guru is Guru, and Karana means his grace, blessings. Gurukarana means the grace or blessings of Guru. Sharana, who receives enlightenment from his Guru emerges out of the Maya's circle of illusions. Guru is the one who elevates him from all his impurities so he can acquire knowledge about himself. A Gnany(person with knowledge) is a person enlightened by Guru's blessings. Guru shows such a person the true identity of the spirit and puts the Mahalinga to his palm. By doing these, the Guru bestows the Linga relation to his body. The pupil who receives the teaching or Upadesha of Guru is truly a blessed one (Dhanyavagu).

Person who has been engulfed by a lack of knowledge
Person who has been blinded by this lack of knowledge
Person who opens my eyes to the path of Shiva
For that Guru, I bow
Mahalinga Guru Shiva Siddeshwara Prabhuve

Siddalingeshwara says that Anga can regain the lost sight of path of Parashiva and the wisdom to attain is through the blessings of Guru. Guru showers the eyes with the ointment of knowledge, and shows him the way of Shiva's path.

In Veerashaiva religion Guru occupies unique, high and solemn place. Siddalingeshwara says about Guru:

Guru is the Lord Mahadeva,
Guru is Linga, Jangama
Guru is the three faces of Parashiva

Guru is the Lord Mahadeva, Linga and Jangama. He is the three faces of Parashiva. Basaveshwara Says about Guru:

To learn the path of Shiva,
Guru comes first.

Each person has to go through Guru to learn Shivas path. Channabasavanna says about Guru:

With Guru's grace, free from Maya
With Guru's grace, free from forgetness
With Guru's grace, free from the world
Kudala Chenna Sangama Deva,
With Guru's grace, free from all acquired impurities.

With the grace of Guru , one can be free from Maya, free from the affinity to worldly things, and free from all acquired impurities. These are the qualities required for reaching Parashiva or the eternal bliss.

Allama Prabhu says about Guru as "Holding Guru's feet, can see that can't be seen"

Holding Guru's feet signifies total submission to Guru. Then the pupil can see that which cannot be seen by naked eye.

Siddalingeshwara further credit Guru is the one who guides his pupil in the path of eternity. He describes it the following way:

Having lost sight of the goal this way
The sight is the ointment of wisdom
That Guru puts on my eyes
Shows the path of Shiva
Guru is the life of pupil
Pupil is the life of Guru

Siddalingeshwara says that when every thing is lost Guru is the one who leads his pupil to the path of righteousness by putting the ointment to the pupil s sight so he can achieve his goal. Guru has been praised by Sharanas and Sharanes. Guru occupies unique position in the Veerashaiva religion. His grace and blessings are essential for learning the knowledge of Parashiva, to escape from the clutches of Maya, and to see the way of achieving the Linga-Anga Samarasya.

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Linga Dharana Sthala

Linga is the symbol of Shiva and dharana means wearing. Lingadharana means wearing the symbol of Linga on the body. Linga is not an ordinary symbol. It is the radiance hidden in every Anga which has been transformed by Guru to Linga symbol.. It is called the Isthalinga. Isthalinga dharana is performed along with naming of the child. In some instances the ceremony is performed even before the birth of the child. By performing Linga darane, Guru is reinstalling the bondage between the Anga and the Linga which was broken by birth. This ceremony, generally, takes place on the seventh, or eight day from birth of child. Isthalinga is worshiped by the family till the child reaches age 11. At age 11, the Guru explains the Isthalinga, showing the proper way of performing Pooja, and teaches the Panchakshari mantra. Thus the Guru implants Bakthi in the child and shows the path for eternal happiness. From that day onwards, Isthalinga is worn on the body, close to the soul, performs Linga Pooja twice daily, morning before breakfast and evening before supper, as per the instruction of Guru. Thus Guru is the one by giving Linga makes Anga close to Linga and puts the seed of Bakthi. Guru as Jangama, helps through out his life to make his devotion to grow. Devotion is the first step in finding oneself and the road to eternal life. Siddalingeshwara describes Lingadharana Sthala as follows:

The divine ray which is hidden in life
Changing that into the image of Shiva
Placing in the palm by Guru

Leaving Linga even for a fraction of a second
Becomes intolerable for the holder
Linga is husband
Linga is wife
Linga has hidden the entire world
From it is the world creation and existence

By removing the previous support of body
By placing the Linga relationship
Guru, makes the body, Linga
Wearing Linga over the body
By worshiping Linga
The body is the Linga
And body work is Linga's work

Guru by giving Linga to Anga, once again brings the two together. Also Guru is the one who shows the Anga , the path of salvation and teaches him the Bakthi way to achieve the union of Anga with Linga.

Wear Linga with clean mind
Wear Linga with clean Soul
Worship Linga with clean mind, soul and His image
Linga is Parabramma, the Master
Who gives everything
Wearing Linga is essential
No immortality to those who don't wear;
And no Linga-Anga relationship either

Linga should be worn by persons with clean body, both outside and inside. Outside cleanliness is simple and can be attained by taking bath, wearing clean clothes,... Inward cleanliness is difficult to achieve but not impossible. Guru teaches ways of achieving the purity in wards. Linga worship with purity of body and soul leads to eternal life.

Allama Prabhu says about Linga Pooja the following way:

Why think of cow
When you are in the middle of ocean of milk
Why think of salvation
When you are living with Parashiva
Having Linga in Palm
Why think of anything else
Say Guheshwara

Having milk, one do not desire for cows, being with Parashiva, one do not think of salvation. Nothing else matters to Anga with Linga in its Palms.

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Basmha Dharana Sthala

Bhasma is the sacred Ash, and Dharana is wearing. Bhasmadharana is wearing of sacred ash on the Body. There are four types of Bhasma, Kalpa, Anukalpa, Upakalpa, and Akalpa. This classification is made based on its preparation. Kalpa Bhasma is the best Vibhuthi for Linga Pooje The other forms of Vibhuthi are considered of lesser quality because of differences in acquiring the materials required for the preparation. Vibhuthi is ashes, it will not contain any foreign bodies or any living matter. As such it is considered superior to water.

Siddalingeswara explains the process of Bhasmadharana as follows:

By wearing on all parts of body
Free all impurities that body is entangled

As such

For every step, wearing Bhasma, cleanse myself
Kills by stepping and erasing
The birth and death entanglements
Mahalinga Guru Shiva Siddeshwara Prabhuve

Wearing Vibhuthi on all parts of the body not only cleanse, but it also removes all the entanglements of the body from birth and from death. Maya s illusions have no effect on the body which has Vibhuthi. Wearing of Vibhuthi is a symbol of detachment from the materialistic world.

Further Siddalingeshwara praises Vibhuthi as

Bathing in Vibhuthi is
Superior to numerous bathing in Ganga(water)
Bathing in Vibhuthi is
Superior to numerous bathing of mantra's
By wearing Vibhuthi, one becomes purified
In fact he is the image of God.

Since Vibhuthi is made from Ashes, it contains no foreign body. As such bathing in Vibhuthi is superior to bathing in Water.

Akkamahadevi writes about Vibhuthi as follows:

There is good for the people
It enhances the light of Bakthi of divine
Wear Vibhuthi with acceptance

Akkamahadevi suggests wearing of Vibhuthi enhances the bakthi towards the divine and urges to wear it.

Basava says that "Vibhuthi is beautiful for Sharana's forehead" and Channabasavanna says

"Vibhuthi is my family god; Vibhuthi is my entire Sarvasiddi and sarvasadhana".

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Rudrakshi Sthala

Rudrakshi as the name indicates refer to Rudra. Rudra is a different form of Shiva. When Rudra opened his third eye to destroy Tripura, a demon who was giving trouble to people, water poured from Rudra's eyes. The tree that grew with this water is called the Rudrakshi tree. The seed from the Rudrakshi tree is Rudrakshi. One who wears Rudrakshi is considered as Rudra.

Siddalingeswara explains importance of Rudraksi as follows:

Bakthi is the thread
Salvation is the path
From these make the garland of Rudrakshi
Wearing such garland
Becomes Sadyonumuktha
Mahalinga Guru Shiva Siddeshwara Prabhuve

Wearing of Rudrakshi made from the thread of devotion in the salvation path makes the body to be eternal all the time.

Rudrakshi is important for Baktha s worship of Linga. Rudrakshi is considered Shiva's ornaments. Wearing Rudrakshi makes Anga close to Shiva.

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Panchakshari Sthala

Pancha means five and Akshara means letters. Panchakshari means five letter word which is "Na-Ma-Shi-Va-Ya". This is the mantra. Its importance in the worship of Linga is explained in this Sthala.

Wearing Vibhuthi and Rudrakshi, the devotee prays Linga with Panchakshari mantra. Of all the mantras, words of prayer, Panchakshari mantra is the best. This is the foremost and hence it is the Guru for all other mantra's. By Praying with Panchakshari mantra, one can achieve eternal bliss.

Siddalingeshwara says the following about the Panchakshari mantra:

For me there is no god but Shiva There is no mantra but Shiva mantra

As such

Om Namas-Shivaya, Om Namas-Shivaya
Are the only words of my prayer
Mahalinga Guru Sri Shiva Siddeshwara Prabhuve

Siddalingeshwara further writes

Vibhuthi in forehead
Rudrakshi in the neck
Shivamantra in the face
Linga on the body
Such a devotee of Shiva
Is In fact Shiva
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Devotee who wears Vibhuthi in forehead, Rudrakshi in his neck, Ling on his body and uttering the Panchakshari mantra in his mouth is in fact Shiva himself, so says Siddalingeshwara.

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Shat Sthalas

Shatsthala ( Shat means six and Sthalas means state ) means six states before eternal life, or Linga-Anga Samarasya. They are Bhaktha, Mahesha, Prasadi, Pranalingi, Sharana and Ikya Sthalas. Before studying Shatsthala, it is necessary to understand the role of Asthavarna, Panchacharas and Sapthachara.

Asthavarna are the eight things (Astha means eight and Avarna means surrounded) are Guru, Linga, Jangama, Bhasma, Rudrakshi, Manthra, Padodaka, and Prasda. Bhavi, a person, to become Bhaktha or devotee of Shiva, should receive the grace of Guru and receive Linga from him. Bhaktha should also receive instructions to become a Sa-daka, an accomplisher. Following these, Bhaktha should make his work as Linga's work and he should offer his food to Linga before eating it as Prasada. He should make Asthavarna a part of his daily routines.

Bhaktha, to become a successful accomplisher, should be pure both inside and outside. His actions should reflect purity every day. Outside purity comes from adopting Panchachara. Pancha means five, Achara means his routines. Panchachara are Lingachara, Sadhachara, Shivachara, Ganachara, and Bruthyachara. Channabasavanna, defines Panchachara the following way:

Lingachara is worship of Linga given by the Guru and restrain from worship of other Gods. Sadhacharas is to lead a simple life upholding truth, engage in Kayaka or work for living, helping others,.... Shivachara is to considered every thing is from Shiva and submission of things to Shiva. Ganachara is to protect Astavarna from falsifying from outside forces. Lastly, Bruthyachara is for a Bhaktha to submitting himself to those who are practicing Shatsthala, and to join them for continuing his accomplishments.

Sapthachara are essential for a Bhaktha to purify himself inwardly. Saptha means seven and they are Kriachara, Jnanachara, Bhavachara, Sathyachara, Nithyachara, Dharmachara, and Sarvachara. Bhaktha in his work, knowledge, postures, truth, and sayings should follow the Sapthachara. Following Sapthachara will purify his thoughts.

Channabasavanna describes persons in teach of the six Shatsthal's as follows:

Baktha shall have no desires for wealth and property
Maheshwarshall have no desires for money not earned
Prasdi shall have no desire except for prasada
Pranalingi considers equally sorrow and happiness
And he concentrates only in Linga
Sharana does not differentiate himself and his master
Ikya blends like a field blends in a field
These states will not come to those
From things or deed done in past
They are for those
Who does Sadhane (accomplishments).

Past deeds will not put a person in the Shatsthala states. Only a Sadaka can achieve and be successful in attaining the Shatsthala state.

Siddalingeshwara says a true Baktha is the one who mixes with the six Lingas in each of the six States, Yet he stays as though he did not mix. Siddalingeshwara expresses the above the following way.

First they say, they became a Baktha (Devotee)
Second they say they became a Maheshwara (God)
Third they say they became Prasadi
Forth they say they became Pranalingi
Fifth they say they became Sharana
Sixth they say became Ikya
Then they say they reached Niravaya state.
This is not true knowledge of Shatsthala
In every state, if they can be aloof
After mixing with the Linga of that state
He is the one I call him as the Sadbhaktha ( a bhaktha all times)
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Shatsthala accomplishments require for a Bhaktha to follow the path of Astavarnas, Panchachara and Sapthachras. Shatsthala philosophy is the philosophy of Shiva. The goal of this philosophy is to find God in every day life. Further this philosophy states that Bhaktha who accomplishes his goal is greater than Parashiva Himself. In the final state, Bhaktha becomes Shiva and Shiva become Bhaktha, Linga becomes Anga and Anga becomes Linga, Pashu becomes Pathi and Pathi becomes Pashu, things become Prasada and God becomes Bhaktha. This is what Linga-Anga Samarsya or the merging of Anga with Linga.

Parashiva in Anga Lingodbhava Sthala became Linga and Anga. Linga became the devine and Anga followed the Bhakthi path.. Linga and its associated Shakthi each took six forms. The six forms of Linga are: Acharalinga, Gurulinga, Shivalinga, Jangamalinga, Prasadalinga and Mahalinga and the six forms of Shakthi are: Kriyashakthi (Work), Gnanashakthi (Knowledge), Ichhashakthi (Desire), Adhishakthi, Parashakthi, and Chichshakthi Similarly, Anga and its assicated Bhakthi also took six forms each. The six forms of Anga are: Prithvanga (Earth), Jalanga(Water), Angnianga (Fire), Vayuanga (Air), Akashanga (Sky), and Athmanga (Soul) and the six forms of Bhakthi are: Shradda Bhakthi, Niste Bhakthi, Avadana Bhakthi, Anubhava Bhakthi, Ananda Bhakthi and Samarasa Bhakthi.

In order to unite the forms of Linga and Anga and their associated Shakthi and Bhakthi, the devotee should worship the six Linga forms in each the six Sthalas (Bhakthi, Maheshwara, Prasadi, Pranalingi, Sharana and Ikya). In each state, he will worship using the six Bhakthi associated with the six forms of Shakthi. He will be useing the six substances, Gandha (Sandle Paste), Rasa (Water), Rupa (Form), Sparsha (Touch), Shabda (Noice), and Trupti (Satisfaction), and offer six types of palms, namely, Suchithahastha, Subuddihastha, Nirankarahastha, Sumanohastha, Sugnanahastha and Sadbhavahastha through his six faces, Nose, Toungue, Eye, Skin, Ear, and Manassu (Inner senses). When his Bhakthi unite with its associated Shakthi, they become Linga. Then the devotee's work becomes Lingas work. The things he offers to the Linga becomes Prasada. The unity achieved is the Linga-Anga Samarasya.

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Baktha Sthala

Bakthi means devotion and Bhaktha is a person with devotion. Siddalingeshwara explains the qualities of devotee. How and why to become devotee? and Who will assist in becoming devotee?.

Pinda Gnana states that Anga after separating from Linga remembers that Anga is part of the Devine. However, this knoledge of Pinda is lost due to the power of Maya. Anga is like a seed which has all the qualities to become a tree but it cannot sprout and grow to be a tree. Seed to become a tree needs assistance in the form of planting, watering and nurturing. For Bhakthi to sprout, it has to be planted Guru is the one who implant devotion first by giving Linga to Anga, then instructing Anga the secrets of Astavarna, Panchachara and Sapthachara. Guru, also teaches ways to seek the eternal life through worship of Linga. Guru as Jangama follows the growth of devotion in Anga and nurture it to grow and reach its full potentials.

Bhaktha state is not easy to accomplish. Mere wearing of Linga, or its worship will not make a person a Devotee or a Bhaktha. To become a Bhaktha, one should perform divine duties, realize Parashiva as the source of all creation, including Jeeva and in fact Jeeva as the part of Shiva himself. The person has to leave the bondage between himself and that surrounds Jeeva or Athman to realize the ultimate. He should obtain Linga from Guru and he should wear it close to Jeeva or Athman. Perform Linga pooja wearing Basma on his forehead, Rudrakshi in his neck, uttering Panchakshari mantra, and with permanent impression that Linga is the master. The grace of Guru will assist him to be free from the bondage of life, making him to live in the world of Linga. With these qualities a Bhavi (Human) will be transformed to a Bhaktha.

One who walks through Sadhacharas,
One who has immense devotion in Shiva;
One who bestows himself to Shiva;
One who follows the Bruthyachara;
And tenets equally the Linga and Jangama;
He is the one a Bhaktha.
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Bhaktha should follow Sadhacharas, that is ,he should lead a simple life, he should have a lot of devotion to Shiva. A Bhaktha should treat Linga and Jangama equally.

Basava says that "Bakthi Priya Kudala Sangamadeva", Lord is a lover of Bakthi. There are numerous stories how humans have achieved the grace and blessings of God through their intense devotion. Siddalingeshwara suggests the following for achieving the grace of God:

Bathing in millions of sacred water;
Doing billions and billions of
Japa, prayer, silence or Homa (offering to fire god);
Circling the world 120 times;
Visiting the sacred places like
Kashi, Kedara, Srishaila, or Sringeri
Will not be with Shiva's grace, These are illusions.

With Gurus grace, the Linga in the Palm,
Holding the wondering thoughts
Near the feet of the Linga through prayer,
Then Shiva will be there.
This is certain and all else is false.
Mahalinga Guru Shiva Siddeshwara Prabhuve.

God is a lover of bakthi. As such, pilgrimage to holy places, or bathing in holy waters, or conducting Japa and Homa will not please him. The only way to please him is to worship the Linga that was given by Guru by placing all the wondering thoughts at the feet of Linga.

Bakthi state is the precursor to all other states. Without Bakthi one cannot attain other states. It is like learning to read and write before becoming a poet, scientist, doctor,... To become a Bhaktha, a person must receive Linga from Guru with his blessings. Guru should also teach him the Shadakshary mantra and its use in Linga worship.

16. Maheshwara Sthala Bhaktha becomes Maheshwara through the ripening of his activities. He performs his worship of his Linga more admiringly. His knowledge becomes wisdom. With this wisdom he offers every thing to his Linga and thus making his offerings Prasada. His powers of wisdom and the power of his routine performance of Linga pooja (Niste) unite and thuy will become Linga. In this state, Body, Water, Linga, Guru Linga, Devotion, Wisdom, Strength, Power of Knowledge and all these will radiate in him.

The qualities of a Maheshwara is explained as follows:

Maheshwara is free from doing bad works,
From doing Himse (treachery) to others. (Parahimse)
Do not expect money that is not earned,
Do not seek pleasure from other women,
Do not listens to abuses of others,
But, with great devotion,
Admiration and purity performs Linga pooja

Maheshwara is a Sadhachari. That is, he has no desire for material things that is not earned by him through Kayaka. Do not listens to remarks of others, do not contribute for harsh treatment of others, But immerse himself with devotion to Linga pooja. To reach the Maheshwara state is difficult. Siddalingeshwara describes the difficulties in achieving this Sthala as follows:

No end to problems
No end to anger, to lust, even when they are burnt
Not learned the secret plots of Asthamadas
Why speak to end of vast level ground
See! Very difficult,

Without removing the cover of senses
Without obtaining the knowledge
Without disturbing the eye
Without disturbing the desires of senses
Without ridding the lust
What can I say,
About the difficulties of those looking at Linga

Without leaving the past
Without retiring the greed
What can I say,
About the person thinking of Purity
Mahalinga Guru Shiva Siddeshwara Prabhuve

Problems in getting rid of ambitions, lust, greed and past glory,... is very difficult. Thinking past glories how can a person be pure? asks Siddalingeshwara. Maheshwara is a Sadachari, do not want money that is not earned, do not have lust, do not abuse others, do not lie, do not worship other than Linga, determined to reach his goals through acceptable means and cares for other beings. In so doing, Maheshwara leads a simple life.

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Maheshwara Sthala

Bhaktha becomes Maheshwara through the ripening of his activities. He performs his worship of his Linga more admiringly. His knowledge becomes wisdom. With this wisdom he offers every thing to his Linga and thus making his offerings Prasada. His powers of wisdom and the power of his routine performance of Linga pooja (Niste) unite and thuy will become Linga. In this state, Body, Water, Linga, Guru Linga, Devotion, Wisdom, Strength, Power of Knowledge and all these will radiate in him.

The qualities of a Maheshwara is explained as follows:

Maheshwara is free from doing bad works,
From doing Himse (treachery) to others. (Parahimse)
Do not expect money that is not earned,
Do not seek pleasure from other women,
Do not listens to abuses of others,
But, with great devotion,
Admiration and purity performs Linga pooja

Maheshwara is a Sadhachari. That is, he has no desire for material things that is not earned by him through Kayaka. Do not listens to remarks of others, do not contribute for harsh treatment of others, But immerse himself with devotion to Linga pooja. To reach the Maheshwara state is difficult. Siddalingeshwara describes the difficulties in achieving this Sthala as follows:

No end to problems
No end to anger, to lust, even when they are burnt
Not learned the secret plots of Asthamadas
Why speak to end of vast level ground
See! Very difficult,

Without removing the cover of senses
Without obtaining the knowledge
Without disturbing the eye
Without disturbing the desires of senses
Without ridding the lust
What can I say,
About the difficulties of those looking at Linga

Without leaving the past
Without retiring the greed
What can I say,
About the person thinking of Purity
Mahalinga Guru Shiva Siddeshwara Prabhuve

Problems in getting rid of ambitions, lust, greed and past glory,... is very difficult. Thinking past glories how can a person be pure? asks Siddalingeshwara. Maheshwara is a Sadachari, do not want money that is not earned, do not have lust, do not abuse others, do not lie, do not worship other than Linga, determined to reach his goals through acceptable means and cares for other beings. In so doing, Maheshwara leads a simple life.

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Prasadi Sthala

The Bhaktha who reached the Maheshwara Sthala by worshiping the Linga given to him by Guru, by the grace of Shiva receives Shiva Prasada . With this Prasada he will become a Prasadi.

Siddalingeshwara describes this Sthala as follows:

By the grace of Linga
Making strong every organ
Holding his wondering thoughts in Linga
Eating only what is offered to Linga
Himself offering every thing,
That which he sees and touches to Linga
Learning about them and offering to Linga
Living with that Prasada is
The Prasada Sthala
Mahalinga Guru Shiva Siddeshwara Prabhuve

A person in this state solidify all his organs towards worshiping of Linga. He eats only that is offered to Linga and he do not crave for things on his own.

Siddalingeshwara explains quality of Prasadi as follows:

Purity in his talk, work and deeds
Offering his body to his Linga with all grace
Prasadi receives Prasada
If not, Pretending Bhavi he is
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Prasadi is pure in his talk, work and deeds and he eats and drinks only things offered. to Linga. Pretending Bhavi do not follow these.

Channabasavanna describes Prasadi the following way:

That which comes by craving is for the body
That which comes with out is for Linga
Feeding body is useless
Feeding Linga is Prasada
Aspiration is for body
Opposite is vyragya
Eating with out wanting and asking
Kudala Channasanga,
Call him as Your Sharana.

Craving for food is for body's sake. Food which comes without craving is for Linga and that food is Prasada. Eating Prasada is divine and leads to vyragya. Vyragya is the freedom from Maya.

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Pranalingi Sthala

Prasadi , as his devotion towards Shiva intensifies, he becomes a Pranalingi. In this state his bhakthi unites with associated Shakthi. From this unity, he will loose support for all his pillers of his soul. In this sthala, his Manassu or thoughts becomes divine, all his senses becomes Linga senses and his touch becomes prasada.

Siddalingeshwara describes this Sthala as follows:

Good characters are Linga
Bad characters are not Linga
Looks equally,
Happiness and sorrow
Friends and foes
Praise and blame
Fun and seriousness
Discard the above and his past
Remembering the relation of Linga
Linga becomes everything
This is Pranalingi Sthala
Maheshwara Guru Shiva Siddeshwara Prabhuve.

Pranalingi is the one who considers every thing, happiness and sorrow, friends and foes, praise and blame ... equally alike. He concentrates with Linga in every thing and every aspects of his life.

Prabhudevaru describes Pranalingi as follows:

Linga is Soul; Soul is Linga
Linga has become Linga-Anga
In Guheshwara Linga,
All souls become Linga's Property
See Channabasavanna.

According to Prabhudevaru, soul, Anga and everything is the property of Linga. Pranalingi is also the property of Linga.

Siddalingeshwara further describes this Sthala:

Not knowing the relation of Anga and Linga
What good will be to make Tapas (prayer)?
What good to have air as food?
What good to eat only dried leaves?
What good to stay in caves?
Their Anga will not relate to Linga
Their inner senses do not recognize
Without this cannot recognize Athmalinga
Pranalingi is the one who learns
The relation of Anga and Linga.

Living on water
Living in
Forest
Living in Mountains
Living in Caves
Being afraid of senses
Eating leaves and roots
Are these persons equal to
Those related to Linga and Parashiva?
As such, Chariness leaving all
Related to body senses,
They abode with Linga
Looking inside of Linga
Mahalinga Guru Shiva Siddeshwara Prabhuve

To please God, persons do Tapas (Pray), or do pray by not eating, or pray but eat only dried leaves, or pray staying in caves,.... They think that this type of praying will please God. But these methods will not relate their Anga to Linga. Siddalingeshwara asks, what good to do prayer by not learning the true relationship between Anga and Linga?. One who learns about this relation is Pranalingi. In this Sthala Pranalingi depends on Linga but not on Anga

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Sharana Sthala

Pranalingi becomes a Sharana when his Anubha-ava Bhakthi becomes Ananda Bhakthi. In this state, his Anubha-ava Bhakthi and its associated Shakthi called Parashakthi unite to form the Linga.

Siddalingeshwara Shivayogi describes Sharana status as follows:

Linga is husband and wife he is, leaving everything else
Leaving his senses, learning about him (Parashiva)
Having his image with in himself
With equal friendship, not leaving him
Call it Sharana Sthala
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Sharana is the wife and Linga is his husband, nothing else matters to him. He has his image with him and have friendship with him, do not wish to separate from him.

"Learn is to become Sharana
and forget is to become human,..."

Learning to become a Sharana is divine and the opposite is human.

Channabasavanna describes Sharana Sthala as follows:

Sharana's walk is of Linga
Sharana's talk is of Linga
Sharana's content is of Linga
Linga is Sharana
Sharana is Linga
Because of this, Kudala Chennasangaiah
Your Sharana is all Linga.

Every aspects of Sharana including his walk, his talk , his every acts is of Linga. There is no difference between Linga and Sharana.

Basavanna says that " when Sharana of Kudala Sangama talks with love, Linga can be seen"

Siddalingeshwara describes chariness as:

Sharana is not Dwaithi nor is Adwaithi
Chith came from Parashiva philosophy
Sharana is the pieces of Chith
The whole is Linga
The relation between Linga and Sharana
Neither Dwaitha nor Adwaitha
Mahalinga Guru Shiva Siddeshwara Prabhuve

Sharana is not an Adwaithi ( Adwaitha philosophy is due to Shakaracharya which says that God is true and every thing else is illusion), nor a Dwaithi ( Dwaitha philosophy is due to Madwacharya which says God is true and I am also true). Since Chit and Anga are both part of Parashiva, the union of these two is Linga.

Siddalingeshwara describes Jangama as follows:

Shaving head will not make one a Sharana
Wearing saffaron clothes will not make one a Sharana
Wearing Bhasma and Rudrakshi will not make one a Jangama
Let me tell you who is Jangama

Jangama is:

Nissangi, Nirabhari, Nissima, Nirupadika,
Nirdhehiimaiah, Nirmala, Nithya
Nirupama, Nirguna, Niradhara, Niralambha,
Sarvadhara, Sadha Anandhi ye Jangamadevanaiah. ...
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Shaving head, wearing a saffaron cloth or wearing Bhasma and/or Rudrakshi will not make a person Jangama. Janga ma is a: Nissangi- one who likes people but unattached, Nirabhari- one who is not a burden to his community, Nissima- one with strength, Nirupadikha, one who guides, Nirdhehimaiah- one without a body meaning the presence is not recognised, Nirmala- unattached by the worldly impurities, Nithya- always,.... Jangama is a dynamic person, always available to guide to the path of salvation. He is available to everyone who seeks him. He is pure and untouched by the worldly things, has no desires, is not affraid of any thing, and is always happy because he is the Linga in Jangama form.

Siddalingeshwara says that Shivasharana excel Shiva. He associates Sharana and Linga as follows:

Sharana is Linga, Linga is Sharana
No difference between these two
Sharana is higher to Linga

Linga has five faces (Sadashiva)
Sharana has thousands of faces,
Thousands of eyes,
Thousands of shoulders,
Thousands of feet.

In his face is Rudra,
In his shoulder is Visnu
Many births from his Junge
In his feet is Indra (king of Devatha's)
Moon from Manassu,
Sun from his eyes
Fire from Vaktha,
Air from soul
Sky from his bellybutton
The ten directions from his head
Thousands of Devathas from his head
The world came about this way

He is the mirror image of the Lord Prabhudevaru
I am happy to worship him as my Pranalingi
Mahalinga Guru Shiva Siddeshwara Prabhuve.

There is no difference between Sharana and Linga, All the creation also refers to Sharana. I am happy to be his Pranalingi.

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Ikya Sthala

This is the last state before a Bhaktha's soul from his Anga) joins Linga. His image becomes divine with Linga. He is content with Prasada. His soul and his Bhakthi unite with the associated Shakthi called Chich-shakthi. They, together becomes Linga.
Siddalingeshwara explains this Sthala as follows:

Like burning camphor
Looses the quality of camphor,
Thus becoming the fire
Repeatedly craving for Linga
Becomes Linga himself
This is what true Lingaikya Sthala is
Mahalinga Guru Shiva Siddeshwara Prabhuve.

Repeated cravings for Linganga Samarasya or eternal happiness by joining Linga truly comes true in this Sthala.

Joining Ghee with Ghee
Joining milk with milk
Joining oil with oil
Joining water with water
Joining light with light
Joining meadow with meadow
Soul when joins the soul
Sharana unites with Linga
Maha Guru Shiva Siddeshwara Prabhuve.

When Anga joins with Linga, it will be like ghee absorbing ghee, milk absorbing milk, oil absorbing oil, water absorbing water, light absorbing light, and field absorbing field. In these situation it is not possible to differentiate who joined who. Similarly, when soul joins soul, and Sharana becomes Linga it is not possible to differentiate the Anga and the Linga.

Further he describes this Sthala as:

The light of moon joining moon
Become moon itself
The rays of sun joining sun
Becomes sun itself
The radiation of fire joining fire
Becomes fire itself
The light from a lamp joining the lamp
Becomes lamp itself
The river from the ocean joining the ocean
Becomes ocean itself
I, born in the philosophy of Parashiva,
Joining has become Shivayogi
Mahalinga Guru Shiva Siddeshwara Prabhuve.

We cannot separate the rays of moon from moon , rays of sun from sun, radiation of fire from fire, light from the light source, river from ocean when they are joined. Similarly, I was borned from the Shiva philosophy, joining Him will not be inseparable.

Channabasavanna describes this Sthala as follows:

Loss of Sharana status by Linga's grace
Cannot be Pranalingi, if fear exists
Cannot be Sharana if suthaka exists
Cannot be a Prasadi if eats leftover (Enjalu)
Cannot be a Lingaikya if these three exists
Kudala Channa Sangamadeva.

Ikya state will not be possible as long as fear, suthaka, and craving for food exists. Complete submission is essential for Ikya state

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Niravaya Sthala

Niravaya Sthala is beyond Ikya Sthala, where Anga which came from Linga becomes Linga and keeps all the knowledge with itself. This Sthala is described as follows:

Look inside, vast meadow
Look outside, vast meadow
Remember, I am vast meadow
For you are not,
You are vast meadow
You are not imaging
Imaging vast meadow
Loss of you
Emptiness in learning
Maha Guru Shiva Siddeshwara Prabhuve.

In this state every thing is like a flat meadow. Emptiness exists because it keeps everything inside. There is no one except the meadow. Worshiper is not there, so is the worshiped. It is Parashiva. alone again

Bhaktha is hidden in Maheshwara
Maheshwara is hidden in Prasadi
Prasadi is hidden in Pranalingi
Pranalingi is hidden in Sharana
Sharana is hidden in Ikya
Going beyond Ikya is in Niruvaya Sthala
Thus becoming the Paravasthu
Keeping all the knowledge
Became himself
Mahalinga Guru Shiva Siddeshwara Prabhuve.

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