Veerasaiva philosophy as envisaged in the Siddhantha Shikhamani

Although, it is very difficult to condense the great wisdom contained in ‘Siddhantha Sikhamani' in few pages, a humble and sincere effort has been made to bring in the broad perspective, and not the indepth understanding, of various principles and philosophies of life.

The sacred book begins with first sloka , with a prayer to Load Shiva as:

“Trailokya Sampadaalekhya Samullekhana Bhittaye,
Sacchidananda roopaay Shivaay Brahmane Namah.”

The word to word meaning of this sloka can be translated under:

Trailokya = 3 worlds, Sampadaalekhya = the mega picture, Sumullekhana = for writing or painting, Bhittaye = the supporting wall or media, Sacchidaanand roopaay = representation of ‘Sat’, ‘Chit’ & ‘Anand’ (truth, wisdom & bliss), Brahmane = universally present, Shivaay = to lord Shiva, Namah = I bow with respect & reverence.

The actual meaning contained in this Sloka explains that there are 3 worlds (earth, heaven & hell) in this universe, as per vedic scriptures. The objects present in these 3 worlds are like paintings of God. As the canvass is required for painting, so the Lord Shiva has been responsible for creating these 3 worlds (compare them to canvass) and he is universally present throughtruth, wisdom and bliss to create the objects in universe (anology for paintings). To such a supreme lord, I bow with respect and reverence.

When interpreted and understood in true perspective, it vividly explains the supreme nature of Lord Shiva – the originator of Veerashaiva Philosophy, who later takes the form of Panchacharyas (which has already been explained in Chapter 2 of this book).

Similarly, each Sloka has vast knowledge and great wisdom in it. Due to shortage of space, few important and relevant slokas are directly translated and the essence is explaind in following paragraphs. The references to original chapters, slokas & serial numbers are depicted as Ch. , and Sl, SN , respectively, in paranthesis.

For example, Ch. 3, Sl. 71, SN. 139 refers to 71 st Sloka in 3 rd Chapter or 139 th Sloka in the book.

Shakti/ Goddess Parvathi:

As per vedic experts, Goddess Parvathi is representation of shakthi (eternal power), who is responsible for creation of these 3 worlds. She is also the companion of Lord Shiva. I bow to such divine Goddess (Ch.1, Sl. 8, SN.8).

Veerashiva also speaks of equality principle between Shiva-Shakti, Male-Female, Good-evil etc., which is depicted in following slokas.

“Shiva – Shakti Samutppanne Prapanche”
“Samast loka nirmana samavay swaroopine”

Birth of Sacred Book’s author:

Siddanath Shivacharya is like supreme master to all Veerashaiva Shivacharyas. To such a sacred master, a son called Shivayogi Shivacharya is born, like the moon arises from ocean (Ch.1, Sl. 20, SN. 20)

Lord Shiva's permission for incarnation of Shree Jagadguru Renukacharya:

Hello Renuka, you sprang from Someshwar Linga and advocate Veerashaiva Philosphy -which is equivalent to Vedas, all knowledge of Upanoshads and Agamas – to all the human beings of earth (Ch. 3, Sl. 71, SN. 139).

Emergence of Shri Jagadguru Renukacharya from Someshwara Linga at Kolipaki:

After taking Blessings from Lord Shiva, Shree Renukacharya sprang from Someshwarlinga situated in holy place of Kollipaki in Andhra Pradesh (Ch 4, Sl. 1, SN. 142)

The people were pleasantly surprised and were in supreme bliss to see the emergence of powerful Shree Renukacharya (Ch. 4, Sl. 2, SN. 143)

Veerashaiva Philosphy to Sage Agasthya:

Sage Agasthya makes earnest request to Shree Renukacharya. After listening his request, Shree Renukacharya Prays Lord Shiva with calm/ serene mind for a moment and starts preaching (Ch. 5, Sl. 1, SN. 196).

Shree Renukacharya addresses Saga Agasthya that you are the master of all Agamas (Vedic Scriptures) and one among the enlightened sages. I will preach you the ‘Siddantha' philosophy which will provide supreme knowledge of Lord Shiva and you get ready to listen intently (Ch. 5, Sl. 2, SN. 197)

About Lord Shiva – originator of Veerashaiva Philosphy:

Lord Shiva is universally present (omni - present) and all powerful (omini-potent). He does not discriminate between living beings and exists without odd dimensions. He exists within and without this world (Ch. 5, Sl. 33, SN. 228).