{"id":77,"date":"2019-08-23T04:15:00","date_gmt":"2019-08-23T04:15:00","guid":{"rendered":"http:\/\/icp03.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=77"},"modified":"2019-08-23T04:20:20","modified_gmt":"2019-08-23T04:20:20","slug":"77","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/chapter\/77\/","title":{"rendered":"\u015aaiva Siddh\u0101nta"},"content":{"raw":"
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\u00a0Introduction<\/strong><\/p>\r\n \r\n

Theistic philosophies which consider \u015aiva as the supreme Godhead are known as \u015aaiva schools. These are also founded on Vedas and Agamas. But the Agamas that are considered as authoritative are <\/span>\u015aaiva<\/em><\/strong> \u0100gamas<\/em><\/strong>. In \u015aaiva tradition also there is a wide range of philosophical perspectives from pluralism to monism. \u015aaiva Siddh\u0101nta is one such school from South India especially from Tamil Nadu. Tamil \u015aaivism is known as \u015aaiva Siddh\u0101nta. It means the settled conclusion or final position of \u015aaivism.<\/span><\/p>\r\n \r\n

1.1. Literature<\/em><\/strong><\/p>\r\n \r\n

\u015aaiva Siddh\u0101nta is based on both \u015a\u0101nskrit and Tamil source works. The former includes Vedas, <\/span>\u0100gamas, Pur\u0101\u0146as, Itih\u0101sa<\/em><\/strong> and Upani\u015fads. But \u015aaiva Siddh\u0101nta draws more from the latter , viz., Tamil works \u2013 Sangam literature, Panniru tirumurais, and fourteen philosophical works and Modern \u015aaiva devotional literature Thaayumanavar, Arunagirinathar, Sivaj\u0148\u0101na Munivar and Kumarakuruparar. Tirumurais are the devotional canonical literature known as Tevaram sung by the saints of saivism in praise of Siva. Of these Sambandar contributed 1-3 tirumurais,Appar 4-6, Sundarar 7th tirumurai. These 7 Tirumurais are known by a common name Andagan murai. Manikavasagar the 8th tirumurai, Nine saints contributed the 9th Tirumurai, the 10th Tirumurai known as Tirumantiram by Tirumular, the 11th is the revelations of Karaikkal ammaiyar and others, and the 12th known as Periya puranam by Sekkizhaar.<\/span><\/p>\r\n \r\n

Saints Sambandhar, Thirunavukkarasar, Sundarar and Appar are popularly known as Sam\u0101y\u0101 Ac\u0101ryas by the tradition. There are 63 saints other than the four, who are known as N\u0101yanm\u0101rs in the tradition. The four great saints did not attempt any systematic exposition of \u015aaivism. This task was fulfilled by the teachers who followed them. The most important of them are Meikandadeva, Arulnandi \u015aiv\u0101c\u0101rya, Marai Jn\u0148a\u0101na Sambandha and Um\u0101pati \u015aiv\u0101c\u0101rya. Meikanda\u2019s <\/span>\u015aivaj\u0148\u0101nabodham<\/em><\/strong> is the basic text of the \u015aaiva Siddh\u0101nta philosophy. He wrote a <\/span>V\u0101rtika <\/em><\/strong>for the same. Arulnandi\u2019s \u015aivaj\u0148\u0101nasiddhiyar and Um\u0101pati\u2019s<\/span> \u015aivaprak\u0101sam <\/em><\/strong>are other important philosophical works.<\/span><\/p>\r\n \r\n

2. Epistemology<\/strong><\/p>\r\n \r\n

The categories <\/span>Pati<\/em><\/strong> (God), <\/span>pa\u015bu<\/em><\/strong> (souls) and <\/span>p\u0101\u015ba<\/em><\/strong> (bonds) advocated by a Siddh\u0101ntins are accepted on the basis of Scripture (<\/span>\u015aruti<\/em><\/strong>), reasoning (<\/span>yukti<\/em><\/strong>) and personal experience\u00a0<\/span>(<\/span>anubhava<\/em><\/strong>). Scripture comes alive and reasoning bears fruit. We may note that besides the Tamil works, the Vedas and the <\/span>\u015aaiva<\/em><\/strong> \u0100gamas<\/em><\/strong> also are Scripture for the Siddh \u0101ntin. Indeed, the utterances of those who have such authentic experience become Scriptures themselves. The Vedas are considered general and the <\/span>\u0100<\/em><\/strong> gamas<\/em><\/strong> special .In other words, the Agamas help the aspirant not only to know what is the truth but also to attain it in experience.<\/span><\/p>\r\n \r\n

The Indian philosophical tradition deals with the means of valid knowledge (<\/span>pram\u0101\u0146as<\/em><\/strong>) before expounding the doctrines. The Siddh\u0101ntin accepts perception (<\/span>pratyak\u015fa<\/em><\/strong>), inference <\/span>(anum\u0101na<\/em><\/strong>) and scriptures or valid testimony (<\/span>\u015babda<\/em><\/strong>).The ultimate <\/span>pram\u0101\u0146a<\/em><\/strong> for him, however, is soul\u2019s intelligence (<\/span>\u0101tma cit\u015bakti<\/em><\/strong>), illumined by <\/span>\u015aiva Cit\u015bakti.<\/em><\/strong><\/p>\r\n \r\n

3. Metaphysics<\/strong><\/p>\r\n \r\n

\u015aaiva Siddh\u0101nta recognizes three main categories namely, God (<\/span>Pat<\/em><\/strong>i), soul (<\/span>pa<\/em><\/strong> \u015bu<\/em><\/strong>) and bond (<\/span>p\u0101\u015ba<\/em><\/strong>).To this system, God, soul and matter are all real. Therefore it is a pluralistic realism.<\/span><\/p>\r\n \r\n

3.1. God (Pati)<\/em><\/strong><\/p>\r\n \r\n

Pati <\/em><\/strong>stands for Pa\u015b upati, the Lord of souls. It suggests he is transcendent as<\/span> Pati <\/em><\/strong>and immanent in relation to souls. There are four terrific aspects such as <\/span>Rudra,<\/em><\/strong> \u015aarva, Ugra<\/em><\/strong> and <\/span>A\u015bani<\/em><\/strong>. The benevolent aspects of<\/span> Pati <\/em><\/strong>are<\/span> Bhava, Pa\u015bupati, Mah\u0101deva <\/em><\/strong>and<\/span> \u012a\u015b\u0101na. <\/em><\/strong>The concept of \u015aiva as God, and \u015aiva as Rudra can be traced back to Rg Veda. <\/span>Rudra<\/em><\/strong> means the remover of sufferings and the word \u015aiva means \u2018one who attenuates sin\u2019. Hence <\/span>Rudra<\/em><\/strong> and \u015a iva have the same meaning. God punishes souls when they transgress the moral law, attracts them by the beauty of His Holiness. God is designated as Hara since he removes the bonds of the soul. He is known as \u015aiva since he is the supreme bliss. He may be referred to as \u201che\u201d, \u201cshe\u201d and \u201cit\u201d, the threefold form in which the world appears that is \u015aivah, \u015aiva and \u015aivam. The existence of \u015aiva is proved through several arguments. The following are the proofs for the existence of \u015aiva.<\/span><\/p>\r\n \r\n

3.1.1. Ontological Argument<\/em><\/strong><\/p>\r\n \r\n

How can a \u015aaivite deny Him as false when He has earned the psycho-physical realm of a devotee? Hence the existence is the precondition and necessary quality for \u015aiva. Everything is grounded in it and without it nothing could exist. The idea of God is the ground of all existence, including its own.<\/span><\/p>\r\n \r\n

3.1.2. Causal Argument<\/em><\/strong><\/p>\r\n \r\n

\u015aiva is the efficient cause. <\/span>\u015aakti<\/em><\/strong> is the instrumental cause and <\/span>m\u0101y\u0101<\/em><\/strong> is the material cause .The world is the effect and subject to origination, maintenance and destruction. It has to emerge from its destroyer into whom it was withdrawn at the time of dissolution. The world cannot be the cause of itself because it is unconscious and the human beings cannot be the cause. Hence \u015aiva is needed for the creation of the world.<\/span><\/p>\r\n \r\n

3.1.3. Moral Argument<\/em><\/strong><\/p>\r\n \r\n

Souls are subjected to cycle of birth and death according to karmas. Karma cannot operate the award the fruits of the deeds of the doer. Nor the doer because he is not free from self- interest. So there is a need for a moral governor (<\/span>karm\u0101dhyak\u015fa)<\/em><\/strong> to award the fruits.<\/span><\/p>\r\n \r\n

3.1.4. Teleological Argument<\/em><\/strong><\/p>\r\n \r\n

The purpose of creation is mainly for the redemption of the souls. The souls would not think of liberation but for the Grace of \u015aiva.<\/span><\/p>\r\n \r\n

3.1.5. Design Argument<\/em><\/strong><\/p>\r\n \r\n

To Siddh\u0101ntins the involution and evolution, the purpose of purification all need a designer who is none other than \u015aiva. Hence \u015aiva must exist. God according to Siddh\u0101ntins is <\/span>nirgu\u0146a<\/em><\/strong> not in the sense of attributeless but in the sense that he is devoid of the <\/span>gu\u0146as<\/em><\/strong> of <\/span>Prak\u0157ti<\/em><\/strong>, namely, <\/span>sattva<\/em><\/strong>,<\/span> rajas <\/em><\/strong>and<\/span> tamas. <\/em><\/strong>\u015aiva is attributed with eight qualities (<\/span>gu\u0146as<\/em><\/strong>). They are independence, purity, self-knowledge, omniscience, freedom from <\/span>mala,<\/em><\/strong> boundless benevolence, omnipotence and bliss. God is both Transcendent and immanent. He is called <\/span>Vi\u015b<\/em><\/strong> var\u016bpa<\/em><\/strong> as He is in the form of universe and is also known as <\/span>Visv\u0101dhika<\/em><\/strong> as He is more than the universe. God is with form and formless as well. He is in eight forms (<\/span>a\u015f\u0163<\/em><\/strong> tam\u016brti<\/em><\/strong>), namely, earth, water, air , fire, sky, the sun and the moon , the sentient man. This is not pantheism for Siva is more than the world while being its ground.<\/span><\/p>\r\n \r\n

God according to \u015aaiva Siddh\u0101nta is the operative cause of the world. The material cause of the world is <\/span>M\u0101y\u0101<\/em><\/strong> or <\/span>Prak\u0157ti.<\/em><\/strong> Hence it advocates <\/span>Prak\u0157tipari\u0146\u0101mav\u0101da<\/em><\/strong>. The clay cannot transform into a pot without the activity of a potter. Similarly, the <\/span>Prak<\/em><\/strong> \u0157ti<\/em><\/strong> cannot evolve into world without an efficient cause. So God is required for the creation of the world. He evolves the in order that the souls may be saved through the removal of impurities.<\/span><\/p>\r\n \r\n

4. The Five Functions of \u015aiva<\/strong><\/p>\r\n \r\n

\u015aiva has five functions, namely, concealment or obscuration <\/span>(tiorodh\u0101na<\/em><\/strong>), creation (<\/span>\u015bri\u015f\u0163<\/em><\/strong> i<\/em><\/strong>), preservation <\/span>(sthiti<\/em><\/strong>), destruction (<\/span>samh\u0101<\/em><\/strong> ra<\/em><\/strong>), and grace (<\/span>anugraha<\/em><\/strong>). The creation of the world is for the souls, and liberation is through His grace. Without \u015aiva nothing can move. But \u015aiva is not affected by the process. Siddha\u0101ntins do not favour the concept of incarnation (<\/span>avat\u0101ra<\/em><\/strong>). He appears in the form in which he is worshipped by his devotees to save the souls. The forms of appearance are not material, but expressions of grace. One of the important forms in which \u015aiva appears is that of Guru to save the soul from <\/span>sams\u0101ra<\/em><\/strong>.<\/span><\/p>\r\n \r\n

God is fundamental because the other two categories <\/span>pa\u015bu<\/em><\/strong> and <\/span>p\u0101\u015ba<\/em><\/strong> depend on God. <\/span>P\u0101\u015ba<\/em><\/strong> provides the space to <\/span>pa\u015bu<\/em><\/strong> to experience the objects<\/span><\/p>\r\n \r\n

4.1. Pa\u015bu<\/em><\/strong><\/p>\r\n \r\n

Pa\u015bu <\/em><\/strong>means the soul in the state of bondage. According to the Siddh\u0101ntin, souls are classified into three groups namely, <\/span>sakala, pralayak\u0101la<\/em><\/strong> and <\/span>vij\u0148\u0101nakala<\/em><\/strong>. Souls having three impurities, <\/span>\u0101\u0146ava<\/em><\/strong>,<\/span> karma <\/em><\/strong>and<\/span> m\u0101y\u0101 <\/em><\/strong>are called<\/span> sakalas<\/em><\/strong>, Souls having<\/span> \u0101\u0146ava <\/em><\/strong>and<\/span> karma <\/em><\/strong>are called as<\/span> pralayakalas<\/em><\/strong>. Souls having only<\/span> \u0101\u0146ava <\/em><\/strong>are known as<\/span> vij\u0148\u0101nakalas.<\/em><\/strong><\/p>\r\n \r\n

The three <\/span>malas<\/em><\/strong> that bind the soul to the course of transmigration are <\/span>\u0101\u0146ava, karma<\/em><\/strong>, and <\/span>m\u0101y\u0101.<\/em><\/strong><\/p>\r\n \r\n

(1)\u00a0<\/span>\u0100\u0146ava<\/em><\/strong>-<\/span>mala <\/em><\/strong>is an inborn impurity. It is called<\/span> \u0101\u0146ava <\/em><\/strong>because of its delusion caused, the infinite soul becomes finite or atomic (<\/span>a\u0146u<\/em><\/strong>). It is a positive entity. It is also beginningless. It is called <\/span>m\u016bla-mala<\/em><\/strong> because it is the original cause of the soul\u2019s bondage. It is non-intelligent, and hence it has to be operated upon by the Lord through his power of obscuration (<\/span>tirodh\u0101na<\/em><\/strong>-<\/span>\u015bakt<\/em><\/strong>i),<\/span><\/p>\r\n \r\n

(2)\u00a0<\/span>karma-mala <\/em><\/strong>is the bond forged by one\u2019s deeds. The soul is prompted by attachment and aversion to engage itself in action leading to merit and demerit which the soul necessarily enjoys through a series of births. This is the impurity of <\/span>karma.<\/em><\/strong> (3) <\/span>M\u0101y\u0101-mala<\/em><\/strong>, the third impurity and is the material cause of the universe. It endows the soul with the means and object of enjoyment. The three <\/span>malas<\/em><\/strong> together constitute the bondage of the soul. They are compared to the bran, husk, and sprout of paddy.<\/span><\/p>\r\n \r\n

To prove the existence of Soul, the Siddh \u0101ntin argues that the very denial of the soul involves its affirmation. For, (1) that which denies its own existence, exists at least during the denial. Otherwise, the statement resembles a person saying that his mother is barren woman; (2) that\u00a0<\/span>which denies, that it is not the body, the sense organs, etc. Thus Siddh \u0101ntin takes into consideration of others like S\u016bnyav\u0101dins, C\u0101rv\u0101kas and Advaitins and argues for a plurality of souls. The Siddh\u0101ntins maintain that the spiritual history of souls differs from individual to individual. Their ultimate perfection does not make them all alike. The <\/span>\u015aivaj\u0148\u0101<\/em><\/strong> nabodham<\/em><\/strong> declares that the souls are ever the servants of the Lord. Their service is of various kinds and there are different types of servants. Freedom from bondage for the Siddh\u0101ntin, ushers in freedom of and in service.<\/span><\/p>\r\n \r\n

4.2. Soul as Sadasat<\/em><\/strong><\/p>\r\n \r\n

\u015aaiva Siddh\u0101nta advocates that ontologically, souls are existent (<\/span>sat<\/em><\/strong> ).They identify with the material environment and reflect the same in the state of bondage. But the souls in the state of release reflect those of the Lord. In this respect, souls are compared to (1) the crystal and (2) the eye. The crystal appears white when there is no object. Thus its true nature is that of light. But when it reflects other colours it belies itself. Likewise, the eye is made to respond to light not lose this capacity in darkness. Even so the soul has its own nature which is like unto that of \u015aiva (<\/span>Pati<\/em><\/strong>), not of <\/span>p\u0101\u015ba.<\/em><\/strong><\/p>\r\n \r\n

To Siddh\u0101ntin, all the three categories, <\/span>Pati, pa\u015bu<\/em><\/strong> and <\/span>p\u0101\u015ba<\/em><\/strong> are sat in so far as they actually exist, i.e., ontologically. But <\/span>p\u0101\u015ba<\/em><\/strong> (especially <\/span>m\u0101y\u0101)<\/em><\/strong> as subject to the changes of evolution and involution etc., is said to be asat. Hence asat is something that is subject to changes. <\/span>Pati<\/em><\/strong> alone is beyond all change. <\/span>Pasu<\/em><\/strong>, when identifies itself with <\/span>p\u0101\u015ba<\/em><\/strong>, is <\/span>asat<\/em><\/strong>. The soul is <\/span>asat<\/em><\/strong> when it identifies itself with a body, etc, which undergo changes. But when it realizes that it is intelligence (<\/span>cetana<\/em><\/strong>),it is sat. The soul is <\/span>sadasat.<\/em><\/strong> Thus, souls are by nature infinite, pervasive and omniscient. But because of their association with impurities (<\/span>malas<\/em><\/strong>) or bonds <\/span>(p\u0101\u015bas<\/em><\/strong>), they experience themselves as finite, limited, as parviscient. They thus become subject to birth and death. The souls are called <\/span>pa\u015bu<\/em><\/strong> because they have <\/span>p\u0101\u015ba<\/em><\/strong> (bonds).<\/span><\/p>\r\n \r\n

A soul is either <\/span>sakala<\/em><\/strong> or <\/span>pralayakala<\/em><\/strong> or <\/span>vij\u0148\u0101nakala.<\/em><\/strong> The soul as it exists with the three bonds of empirical existence is called <\/span>sak\u0101la<\/em><\/strong>. The soul as it exists in <\/span>pralaya<\/em><\/strong>, or period of cosmic dissolution is called <\/span>pralayakala<\/em><\/strong>. Here it is free from <\/span>m\u0101y\u0101<\/em><\/strong> alone. The <\/span>vij\u0148\u0101nakala<\/em><\/strong> is the soul from which <\/span>karma<\/em><\/strong> and <\/span>m\u0101y\u0101<\/em><\/strong> are removed but <\/span>\u0101\u0146ava<\/em><\/strong> only remains. It resides in the world constituted by <\/span>Suddha-m\u0101y\u0101<\/em><\/strong> and has no need to return to empirical existence. It is in a state fit for release. The soul attains this when <\/span>\u0101\u0146ava<\/em><\/strong> is removed by the grace of \u015aiva.<\/span><\/p>\r\n \r\n

4.3. P\u0101\u015ba<\/em><\/strong><\/p>\r\n \r\n

P\u0101\u015ba <\/em><\/strong>means rope. It consists of three strands (<\/span>\u0101\u0146ava, karma <\/em><\/strong>and<\/span> m\u0101y \u0101<\/em><\/strong>). Even as a cow is tied with a rope, the soul (<\/span>pa\u015bu<\/em><\/strong>) is tied with this threefold cord. <\/span>P\u0101\u015ba<\/em><\/strong> may be understood as fetters also. They are also called impurity (<\/span>mala<\/em><\/strong>)<\/span>.<\/em><\/strong> \u0100\u0146ava<\/em><\/strong> is called the <\/span>m\u016bla-mala<\/em><\/strong> and is a main constraint on the soul (<\/span>pratibanda). Karma<\/em><\/strong> follows the soul (<\/span>anubanda<\/em><\/strong> ) through births and deaths. <\/span>M\u0101y\u0101<\/em><\/strong> is the material source for the body, instruments, world and objects of enjoyment (<\/span>tanu, kara\u0146a bhuvana bhoga<\/em><\/strong>). The souls will not of their own bind themselves. <\/span>P\u0101\u015ba<\/em><\/strong> is inert. The Lord will not bind the souls. Hence it is said that bondage is beginningless, not endless.<\/span><\/p>\r\n \r\n

The role of <\/span>\u0101\u0146ava<\/em><\/strong> is to be understood in the context of the operation of the Lord\u2019s <\/span>Tirodhana-\u015bakti. <\/em><\/strong>Five functions are attributed to the Lord: creation (<\/span>\u015b\u0157\u015f\u0163i<\/em><\/strong>), maintenance (<\/span>sthithi), samh\u0101ra <\/em><\/strong>(periodic destruction),obscuration (<\/span>tirodh<\/em><\/strong> \u0101na<\/em><\/strong>) and bestowal of grace (<\/span>anugraha<\/em><\/strong>).The Lord subjects the souls to a process of moral and spiritual education, an important part of which is <\/span>tirodhana <\/em><\/strong>.<\/span> \u0100\u0146ava <\/em><\/strong>clouds the understanding of the souls so that they may not prematurely withdraw from their education. The adhonyamika sakti of <\/span>\u0101\u0146ava<\/em><\/strong> makes the lower values attractive to the soul, so that they may get disillusioned about them by actual experience and come to accept the higher values. According to the Siddh\u0101nta texts, <\/span>anugraha<\/em><\/strong> is basic to the\u00a0<\/span>other four. Even obscuration is a part of His Grace as helping in the process of disillusionment prior to enlightenment.<\/span><\/p>\r\n \r\n

4.4. Karma<\/em><\/strong><\/p>\r\n \r\n

Karma <\/em><\/strong>is action which includes thought, word and deed. They are good or bad either as they promote or hinder the welfare of souls. Good karma gives rise to merit (<\/span>pu\u0146ya<\/em><\/strong>) and bad <\/span>karma<\/em><\/strong> to demerit or p\u0101pa. <\/span>Pu\u0146ya<\/em><\/strong> and p\u0101pa give the agent happiness and misery respectively. Under the influence of <\/span>\u0101\u0146ava,<\/em><\/strong> the soul acts with the sense of \u2018I\u2019 and \u2018mine. It thinks that it is the agent and the owner of the fruits of actions. The soul is caught in a round of births and deaths in order to experience the consequences of its actions. In this process it accumulates fresh <\/span>karma,<\/em><\/strong> which causes extension of the cycle of births and deaths. Thus though <\/span>karma,<\/em><\/strong> is an aid for our moral and spiritual uplift, becomes a source of our downfall. <\/span>Karma<\/em><\/strong> is moral cultivation. <\/span>Karma<\/em><\/strong> is meaningless except in the context of moral freedom and responsibility, though by the abuse of our freedom we forge an apparently insuperable destiny.<\/span><\/p>\r\n \r\n

4.5. M\u0101y\u0101<\/em><\/strong><\/p>\r\n \r\n

This word <\/span>m\u0101y\u0101<\/em><\/strong> denotes matter in its primal state. <\/span>Prak\u0157ti<\/em><\/strong> constituted by the <\/span>gu\u0146as sattva, rajas<\/em><\/strong> and <\/span>tamas<\/em><\/strong> is not the primal, because it is composite and whatever is composite is not ultimate. The evolutes of <\/span>m\u0101y\u0101<\/em><\/strong> are <\/span>suddha<\/em><\/strong> and <\/span>suddh\u0101suddha<\/em><\/strong> and <\/span>asuddha. Asuddha-m\u0101y\u0101<\/em><\/strong> is equated with <\/span>Prak\u0157ti.<\/em><\/strong> The <\/span>m\u0101y\u0101<\/em><\/strong> is like a lamp, which in the absence of the Sun helps us to overcome the dangers of darkness to a limited extent. The Lord gives the souls bodies,etc., so that they may gain wisdom and ultimately get freed from <\/span>\u0101\u0146ava<\/em><\/strong>. The products of <\/span>m\u0101y\u0101<\/em><\/strong> are meant for our advancement. But, under the influence of <\/span>\u0101\u0146ava,<\/em><\/strong> we misuse them for our sensual and selfish enjoyment. Thus, like <\/span>karma<\/em><\/strong> misused, <\/span>m\u0101y\u0101<\/em><\/strong> also becomes a fetter.<\/span><\/p>\r\n \r\n

The evolutes of <\/span>m\u0101y\u0101<\/em><\/strong> consist of thirty-six principles (<\/span>tattvas<\/em><\/strong>). <\/span>M\u0101y\u0101<\/em><\/strong> is twofold in nature, pure and impure, \u015b<\/span>uddha-m\u0101y\u0101<\/em><\/strong> and <\/span>a\u015b<\/em><\/strong> uddha-m\u0101y\u0101<\/em><\/strong>. \u015a <\/span>uddha-m\u0101y\u0101<\/em><\/strong> is <\/span>m\u0101y\u0101<\/em><\/strong> in its primal state. <\/span>A\u015buddha -m\u0101y\u0101 <\/em><\/strong>is<\/span> m\u0101y \u0101 <\/em><\/strong>when it is mixed with the impurity of ignorance (<\/span>\u0101\u0146ava<\/em><\/strong>) and action (<\/span>karma<\/em><\/strong>). \u015a<\/span>uddha-m\u0101y\u0101<\/em><\/strong> gives rise to five pure principles. It is through these pure principles that \u015aiva functions and produces the bodies, organs, worlds, and objects of enjoyment for the pure souls (<\/span>adhik\u0101ra muktas<\/em><\/strong>). From <\/span>a\u015buddha-m\u0101y\u0101<\/em><\/strong> evolve the bodies, organs, worlds and objects of enjoyment for the impure souls. The whole process of creation is for the sake of the liberation of the souls.<\/span><\/p>\r\n \r\n

M\u0101y\u0101 <\/em><\/strong>is the material cause of the universe. The Siddh \u0101ntin believes in<\/span> satk \u0101ryav\u0101da. <\/em><\/strong>The universe must have evolved from a material cause which is not different from it in nature. God cannot be its material cause, because God is <\/span>cit<\/em><\/strong> (consciousness) and the universe is non-conscious (<\/span>acit).<\/em><\/strong> Hence <\/span>m\u0101y\u0101<\/em><\/strong> which is non-conscious, alone can be the material cause of the universe. <\/span>M\u0101y<\/em><\/strong> \u0101<\/em><\/strong> is<\/em><\/strong> so called because the universe is resolved (<\/span>ma<\/em><\/strong>) into it and is evolved (<\/span>ya<\/em><\/strong>) from it. <\/span>M\u0101y\u0101<\/em><\/strong> is one of the bonds (<\/span>p\u0101\u015bas<\/em><\/strong>) of the soul. It provides the soul with the means, locations, and objects of enjoyment called <\/span>bhogya-k\u0101\u0146da.<\/em><\/strong> The world of <\/span>m\u0101y\u0101<\/em><\/strong> is usually referred to as <\/span>asat<\/em><\/strong>. The expression does not mean that the world is non-existent or unreal, but only that the world is other than God, who is <\/span>sat<\/em><\/strong>.<\/span><\/p>\r\n \r\n

5. Release (Mukti<\/em>)<\/strong><\/p>\r\n \r\n

Mukti <\/em><\/strong>is freedom. It is freedom from<\/span> \u0101\u0146ava, <\/em><\/strong>from the sense of \u2018I\u2019 and \u2018mine\u2019. It is freedom for unfettered worship and service. The good is done without craving for spiritual merit and rewards. The evil is avoided naturally, not out of fear of consequences. An attitude of indifference is not to good and bad but to their fruits is called <\/span>iruvinaioppu.<\/em><\/strong> When this stage is reached, <\/span>\u0101\u0146ava<\/em><\/strong> is ripe for removal (<\/span>mala-paripaka<\/em><\/strong>), like a ripe cataract. The Lord\u2019s grace descends on the soul (<\/span>\u015baktinip\u0101ta<\/em><\/strong>) in a slow or fast tempo according to the state of the soul to receive it. All \u015aaiva saints have recited the sacred five syllables, Om Namasiv\u0101ya, regularly to\u00a0<\/span>attain <\/span>mukti.<\/em><\/strong> Chanting the five letters negatively destroys the impediments and positively illumine the self with divine light. The chanting of \u015aiva <\/span>mantra<\/em><\/strong> needs proper guidance from Guru.<\/span><\/p>\r\n \r\n

The path to release consists of four stages: <\/span>carya, kriy\u0101, yoga and j\u0148\u0101na.<\/em><\/strong><\/p>\r\n \r\n

5.1. Carya<\/em><\/strong><\/p>\r\n \r\n

It stands for external acts of worship like cleaning the temples, gathering flowers for the deity, etc. This is called the path of servants (<\/span>da\u015bam\u0101rga<\/em><\/strong>). Its goal is residence in the realm of God (<\/span>s\u0101lokya<\/em><\/strong>)<\/span><\/p>\r\n \r\n

5.2. Kriy\u0101<\/em><\/strong><\/p>\r\n \r\n

The next stage is <\/span>kriy\u0101<\/em><\/strong> and is marked by acts of intimate service to God. This path is known as the path of the good son (<\/span>satputra-m\u0101rga<\/em><\/strong>).The objective of this is attaining the nearness of God (<\/span>s\u0101m\u012bpya<\/em><\/strong>).<\/span><\/p>\r\n \r\n

5.3. Yoga<\/em><\/strong><\/p>\r\n \r\n

The third discipline is union (Yoga) which signifies contemplation and internal worship. The devotee becomes more intimate with God, as a friend with a friend. Hence the path is called the path of friendship (<\/span>sakham\u0101rga<\/em><\/strong>). It leads to gaining the form of God (<\/span>s\u0101r\u016bpya<\/em><\/strong>).<\/span><\/p>\r\n \r\n

5.4. J\u0148\u0101na<\/em><\/strong><\/p>\r\n \r\n

The above three disciplines constitute the preparatory stages in the journey to perfection. The direct means to perfection is knowledge (<\/span>j\u0148\u0101na<\/em><\/strong>).This path is termed <\/span>sanm\u0101rga<\/em><\/strong> as it takes the soul straight to sat which is God. Its fruit is the ultimate human good which is union with God (<\/span>s\u0101yujya<\/em><\/strong> ). It does not mean non-difference, but only non-separateness from God. Even in the state of release the soul retains its individuality. But it then shares in the nature of \u015aiva. It becomes similar to God, i.e., infinitude, pervasiveness and omniscience. While the soul is now free from mala and enjoys the bliss of Siva, it does not share with \u015aiva, the five functions of creation, sustentation, destruction, concealment and bestowal of grace. <\/span>Moksa<\/em><\/strong> is thus the experience of unity-in-duality. God is the giver of eternal bliss and the soul is the recipient thereof. Without becoming identical with God, the soul enjoys his nature. The Siddh\u0101ntin says,\u00a0<\/span>\u201d They are not two\u201d and not \u201cThere are not two\u201d.<\/span><\/p>\r\n \r\n

Summary<\/strong><\/p>\r\n \r\n

\u015aaiva Siddh\u0101nta is one of the most influential philosophical traditions in the South India. One of the most interesting things that we find in this tradition is that it accepts three realities in the form of <\/span>Pati, pa\u015bu<\/em><\/strong> and <\/span>p\u0101\u015ba.<\/em><\/strong> The supreme Lord Siva is the Pati. The two other realities are not absolute but dependent on Pati, the Lord. In its soteriology, \u015aaiva Siddh\u0101nta \u2019s ultimate goal is liberation. Individual souls are fettered by <\/span>malas<\/em><\/strong> or impurities. However, there is a way to get rid of these impurities through proper spiritual practice.<\/span><\/p>\r\n\r\n<\/div>\r\n\r\n\r\n\r\n
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