Shloka 26
गजाननपूजा तथा औपासन-होमविधिः
Worship of Gajānana and the Procedure of Aupāsana-Homa
मनाश्चित्तं च बुद्धिश्चाहंकृतिः ख्यातिरेव च । संकल्पन्तु गुणाः पश्चात्प्रकृतिः पुरुषस्ततः
manāścittaṃ ca buddhiścāhaṃkṛtiḥ khyātireva ca | saṃkalpantu guṇāḥ paścātprakṛtiḥ puruṣastataḥ
Mind (manas), citta—the storehouse of impressions—intellect (buddhi), the sense of “I” (ahaṅkāra), and discriminative cognition (khyāti) are spoken of; then comes volition (saṅkalpa), and thereafter the guṇas—followed by prakṛti and then puruṣa. Thus the subtle principles are enumerated in order, to be discerned from the Lord, the supreme Pati.
Suta Goswami (narrating the Kailasa Samhita’s Shaiva philosophical teaching to the sages at Naimisharanya)
Tattva Level: pasha
Shiva Form: Dakṣiṇāmūrti
Role: teaching
FAQs
It maps the inner faculties and cosmic principles (mind, intellect, ego, guṇas, prakṛti, puruṣa) so the seeker can practice discernment—seeing them as objects to be known and transcended—while recognizing Shiva as the supreme Pati beyond these tattvas.
By identifying mind and ego as evolutes of prakṛti and guṇas, the verse supports Linga-worship as a stabilizing focus: devotion to Saguna Shiva purifies citta and buddhi, weakens ahaṅkāra, and leads the devotee toward the realization of Shiva beyond prakṛti and puruṣa.
A practical takeaway is japa of the Panchakshara (Om Namaḥ Śivāya) with meditation that witnesses saṅkalpa, guṇas, and ego as changing states—optionally supported by Tripuṇḍra (bhasma) and Rudrākṣa as reminders of renunciation and steady awareness.