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
マナス（意）、チッタ（印象の蔵）、ブッディ（知性）、アハンカーラ（「我」の感覚）、そしてキヤーティ（分別智）が説かれる。次いでサンカルパ（意志の決断）、その後にグナ（三徳）が来て、さらにプラクリティ、そしてプルシャへと至る。かくして微細なる原理は順に列挙され、主なる至上のパティより識別される。
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.