Professional Documents
Culture Documents
INTRODUCTION
1
Asia.1 Still it serves as a source of inspiration to a vast majority
of people and as such it is a living religion with all its vigour and
area, but it had spread far and wide from Kashmir to the extreme
sects. They extended over the whole of India and across the sea
to Malay Archipelago and beyond the northern mountains to
Central Asia, though it is dominant over Southern Peninsula
including SrTlanka. Saivism has many philosophical stand points
common to Vai?r:1avism which is also an influential system of
philosophy and religion in India. Both of them propagate bhakti
as the only means to attain the Supreme goal of life, i.e.,
1Nilakanta Sastri, K.A., A Historical Sketch of Saivism, Cultural Heritage of India,
Vol. II, p. 18.
2
Pranabananda Jfsh, History of Saivism, Roy Chowdharin, Calcutta, 1974, p.1.
3
Sudhakar Chattopadhyaya, Forward to History ofSaivism, p.47.
4
Tagare, G.V. , Saivism, D.K. Printworld, New Delhi, 1996, Preface, p.v.
2
Liberation. Both Vai?i:,avism and Saivism do not recognise any
SAIVISM AS A DARSANA
Taittiriyopani�ad.
� Gildlf.i '511qf:fl
�of�"'"� I �'lifcl�lkl
5
Taittiriyopani?ad, Chapter II[, Lesson 1.
3
Saivism answers these questions in terms of Siva. From
the bhuta-s and finally all bhuta-s dissolve into Siva. In Saivism
philosophy.
6
Manu, Manusmrti, 2-2.
4
than the vedic literature, such a criteria cannot be applied in its
case.
contrary the latter counts matter as primary and the world as its
7
Sisupala Panicker, V. Dr., Dvaita -Advaita polemics, Swantham Books, Trivandrum,
2004, p.77.
5
darsana-s are mostly spiritualistic in character. Saivism also
Indian mind which has coloured all its culture and moulded all
6
addressed to ParvatT by Lord Siva himself. 12 Saivasutra-s though
the Sabdakalpadruma one of the mean ings given to the term Siva
always prepared to grant any boon for which prayers are offered
7
Later Siva, the God of an auspicious nature, was identified
with Rudra as a God of fury. The word Rudra is derived from the
root rud and it means one who causes misery to the demons or
w: , � �lcbl"1 �
'<i,lllY '(11'1 GGI RI . 13 In due course there arose a
siva represents the auspicious and dreadful nature of one and the
its wrath. There arose the concept of Siva, the auspicious one, in
the place of the dreadful deity. This marks the beginning of the
13 !Jgvedabha�ya, 1.114-3.
14
Cited by Sayar;ia in his bha�ya on Atharvaveda from Vayavfyasamhita, 2.27-6.
8
account of Pasupati is not at all seen in all these scriptures.
the Trimurti cult might have come into vogue. Brahma, who was
9
mostly written on a later date, such as Ak�amalikopani�ad,
m � x5f�"{1t11 � � m gfq<1f � �
<l � cnlc{ !CftITJ: �Rlfq�<1:Jio11 m � clllcll fcr� I
16
Kalidasa, Kumarasambhava, V-77.
17
Kalidasa, Abhijfianasakunta/a, Act I, Sloka 1.
10
ORIGIN OF SAIVISM
18
Pranabananda Jash, op.cit., p.15.
19
Suryanarayana Sastri, S. S., The Philosophy of Saivism, in cultural Heritage of India,
Vol. II, p.35.
20 Pathak, V.S., History of Saiva Cult in North India, Avinash Prakasan, Allahabad,
1980, p.XI.
11
One is Aryan or vedic and the other is Pre-Aryan. The complex
arrival of Aryans into India falls between 2500 B.C. to 3500 B.C.
God. Music was the common fine art enjoyed by all irrespective
12
22
loveliness and grace of the world. So Siva might have been
23
associated with music too.
back to the chalcolithic age or perhaps even further still and that
it thus takes its place on the most ancient living faith in the
24
world. Pre-Vedic Siva is represented as seated in a yogic
13
In the IJgveda, the most prominent among the veda-s, there
are references to Rudra. The word Rudra has generally been held
to come from the root 'rud' to cry and has been interpreted as
the 'Howler'. But the suggestion has also been made that it is
Rudra was a God of the frontier region and thus this God
14
find it in the Satarudrfya, but the earliest trace of which is found
the god of th ieves, robbers and wi Id tribes. But the vedic Vi~rJu
did not get much appreciation since the Vratya hymns of ~gveda
hill region, and that God had been identified with Siva, who was
15
speaks of the construction of the shrine of Siva together with the
Triambaka, Bhava and Sarva and used the word Saiva under
16
image worship of Siva, Skanda and Visakha. Besides, the
Kal idasa, the great poet of poets was probably a Saiva and
he praises both Siva and ParvatT as the father and mother of the
35
whole world. It indicates the high regard Lord Siva acquired
seal unearthed from the Sirkap site of Indus culture contained the
17
figure of Siva with the impression Sivarak~ita-s inscribed on one
3
too contained the figure of Siva. ? As such the numismatic
18
lINGA- WORSHIP
· 139
d Isapprova. It is interpreted that the aborigines who
19
worship came to be accepted as a usual practice among the
re I··
Iglon. 40
the liriga form of worship was prevalent among the pre- Aryan
accepted by the Aryans during the early vedic period, it has got
20
centuries of the Christian era and from this period onwards the
philosophical tenets. 41
41
Ibid, p.10.
42 Ba abha a, Har?acarita, p. 204.
r;i g
21
developed within Saivism in course of time. It is well known
dualistic.43 All sects believe in Lord Siva and they differ in modes
3
4 Pathak, V. S. ,op .cit., 1980, p.XII.
, "k ara, Bra hmasutra, 11- 2-37.
44 San
45 Ramanuja, Srlbhawa, II- 2.35.
- 22
1. The Siddhanta School or the ordinary Saiva-s who followed
the Puranic doctrines.
3. The Pasupata-s:
a) Kapalika-s
b) Kalamukha-s 46
BHAKTI MOVEMENT
the 7th century A.O. had its strong influence on all systems of
thought including Saivism. Bhakti movement did not admit any
sort of distinction in the name of caste, creed, and religion. Most
of the preceptors of the movement sprang mainly from the lower
strata of society. The movement became instrumental to bring
about a revolutionary change in Indian religious thinking. It was
also a revolt against tantric practices rooted in the vedic
scriptures.
23
The term bhakti is usually used to express love. The
. I monot h e,sm.
pract,ca .
technic in which one finds the Karma of the Veda-s, the jfiana of
the Upani�ad-s/ and the Bhakti of the Purara-s/ and the great
49
epics. In the present age the term Tantra is used to denote a
various deities.
47
Mariasurai Dhavamony, Love of Cod According to Saiva Siddhanta, p.43.
48
Ibid, p.23.
49
Brahma, N.K., Philosophy of Hindu Sadhana, p. 274.
24
formed by the initial letters of agata/ gata and mata, on the one
agama-s as the direct revelations from Siva and hence they are
these Saiva-agama-s had been increased into 28; and the added
ten texts were designated as Yamala-s. In the first centuries of
25
Jayadradhayamala. Each of these Agama-s is then attended by a
CATEGORI ES OF SAIVISM
Saivism, the main deity Siva was worshipped along with other
26
The followers of the Tantrika School bear heated linga, the
them the linga, the sacred bead and they apply the holy ashes on
their body. Those who come under the mixed category, i.e.,
It is said:
27
inscriptions refer six schools as Bhairava/ Vama/ Kalamukha/
CHARACTERISTICS OF SAIVISM
above all other gods, the highly concrete conception of the deity,
and His devotees. These traits are most clearly seen in the
28
whose name is Supreme celebrity.54 On the other hand, He is the
(lsana) the giver of boons, the origin of Gods, Rudra, the great
seer, the Supreme Lord (Mahesa) and so on; and His nature is
imploring Him to accept the havis (oblation) and spare the lives
way. The end of the Upani~ad-s differs from the rest of it in its
be able to roll up the ether like a skin than reach the end of
55
sorrow without the knowledge of the Lord. Intense devotion to
the Lord and equal devotion to the Guru constitute the essential
56
preliminaries to a realizer of the true path. All the major
meant only the elaboration of the details of the doctrine and the
54 CHI,IV-19.
55 Ibid,VI-20.
56 Ibid, VI-23.
29
rise of local variation in the practice of the cult, leading to the
57
formation of different schools or sub sects.
relation of Siva with the souls and the state of soul in union with
60
fundamentals.
30
Northern commentator of Kashmirsaivism like
CONCEPT OF LIBERATION
surrender in service.
31
Kalahasti, pulled out his eye when he found blood trickling
down from one of the eyes of the deity and when he noticed the
same in another eye and proceeded to pull out his other eye, the
realisation in six days. The melting of the heart in love is not less
between seer and seen in knowledge jfiatr and jfieya. The unity
is not more sacrosanct than the other. 62 Saivism holds that even
and symbols of His devout servants till the fall of his mortal
32
bhakti to those who are not capable to follow the path of
knowledge. He observes:
Soul and the individual soul as put forward by the Advaitins. But
ineffable union with it. Just as iron becomes one with the fire
when it reaches the stage of red hotness, so also the soul will
so also the soul should become one with Him by perceiving its
The first true formation (of a liberated soul) takes the shape of a
33
spiritualisation of our natural activities a permeating influence on
liberated man who has realised the self and spirit within him,
Eternal and so far as he still accepts life and action, acts by the
light and energy of the power within his working through his
mind, heart and action, a casting of them all into the sense of the
65
cosmic self and the Divine Reality. By the grace of God the
65
Aurobindo, The Life Divine, Grey Stone press, New York, 1949, p. 784.
66
Sivapurana, Uttarabhaga - 20-59.
34
As a matter of fact, the grace of Lord Siva is produced out
67 Ibid- 20-65.
35
fulfil their destiny and God in his dispensation is strictly guided
identifying itself with the modes of the earth identifies itself with
the soul assumes the form, the nearness and union with the Lord,
CONCEPT OF SIVA
Saivism/ viz. Pati/ Pasu and pasa. Among them pati is the most
36
Sivagrayogin of Tamil Saivism offers a new interpretation
to the term pati stands for Pasupati, the whole name being
~I
37
pervasIveness of the soul making it partial. It is therefore
70
Sambandha. Predomination of Pati is established since Pasu-s
ql~II~IJi;fl ~ ~ ~ 1
71
Sarpkhya; they hold that God, Souls, and matter are from eternity
Chief deity of this system and the relation between the three is
38
wisely said: The ignorant jivatman unaware of its own true
hell.
~ ,jF~'Fn~nS\qJiI,Ji1: '{j~<i:~lll: I
with everything and also from the fact that an ignorant being
proper meaning lithe Lord', all those who have attained the state
39
( Vacakas) together with all the various means such as initiation,
millions of people in the country and abroad alike. Its glory has
not ceased with the past, but continues even today. Such has
been the vitality of the religion that it has given rise to numerous
75
Ibid, p.163.
76
Devasenapati, V.A., op. cit., p.1.
40
It is not merely a system of philosophy but it is a religion as
mostly hailed from the lower strata of society. It paved the way
41
It also covers all usual topics of philosophy such as
EXPANSION OF SAIVISM
with the Yoga School in its practical discipline. Even the founder
42
apparently no more than a passing phase, for the tendency of
of its own.
with a staff, shaved, clothed with rags, anointed with ghee, and
provided with a girdle, living for one month on fruits, for four
months on water, standing on one foot, with the arms aloft, he,
whom all the gods were worshipping, and among them Indra,
43
confusion of thought. Mysticism is none of these. It is the
81
admission of mystery in the universe. There is no mystery in
The fruits of Karma are regarded as bond and their repeal does
secular and the sacred because all actions should be love -based
81 Radhakrishnan, 5., Eastern Religions and Western Thought, Oxford University Press,
1940.
82 Das Gupta,S. N., op.cit., p.161.
83 Murugesa Mudaliar, N.,op. cit., p. 232.
44
importance, since it views the service to mankind as more
Saivism views Siva as love and both Siva and love are
Saivism is written in the verse form. The entire thoughts are put
45
in fifty verses and hence it is called paficasika. Since the subtle
metaphysical thoughts are compressed in these verses, it is not at
RESUME
46
Eventhough it does not accept the vedic authority it follows the
a par with the veda-so However, it exalts Lord Siva above all
47
Both Vi~':lavism and Saivism, being pluralistic schools of
48
and the individual soul is not intended. Saivism accepts four
age of Socialism.
49
little is known about the author. Even with the help of the
50