{"id":88,"date":"2019-08-23T04:35:37","date_gmt":"2019-08-23T04:35:37","guid":{"rendered":"http:\/\/icp03.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=88"},"modified":"2019-08-23T04:43:13","modified_gmt":"2019-08-23T04:43:13","slug":"saivism","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/chapter\/saivism\/","title":{"rendered":"\u015aaivism"},"content":{"raw":"
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Introduction<\/strong><\/p>\r\n \r\n

Hinduism, as a philosophy, as a way of life and also as a course of faith has served the whole world like a light house. It is basically a progressive religion and has left its impact in all the spheres of life. Hinduism is unique in the sense that it has no single founder or a single source book. It grew gradually over a period of several thousand years. When we go deeply into it we will find that it is the product of a number of races and a number of cultures with several forms of practices. It evolved out of the varying faiths of various groups of the community as it was absorbing and assimilating all the diversified social movements and cultural practices of India. Hence it is often referred as \u2018San\u0101tana Dharma\u2019<\/em> which means in English as endless custom or endless religion. According to Karan Singh, \u201cHinduism calls itself San\u0101tana Dharma<\/em> or eternal faith because it is based not upon the teachings of a single preceptor but on the collective wisdom and inspiration of great seers and sages from the very dawn of Indian civilization.\u201d Philosophers often do not want to refer it as a mere religion as it permits free thinking and includes an indefinite number of customs. As a system, Hinduism is as vast and amorphous as the sea. It is based upon a theory of the immanence of God in all things. Generally Hinduism is associated with a multiplicity of Gods, and it does not advocate the worship of one particular deity. Deities are represented by a complexity of images and idols symbolizing divine powers. The most fundamental of Hindu deities is the Trinity of Brahma, Vishnu and \u015aiva. Other popular deities comprise Gane\u015ba, Kri\u015f\u0146na, Hanum\u0101n, \u015ar\u012b R\u0101ma and a number of Goddesses. But the common belief of Hindu\u00a0people is that three Gods rule the world-Brahma, the creator, Vishnu, the preserver and \u015aiva, the destroyer. These three Lords have consorts and they are Goddesses too. Consort of Brahma is Sara\u015bwati, goddess of learning, Vi\u015f\u0146u\u2019s consort is Lakshmi, the goddess of wealth and prosperity and \u015aiva\u2019s companion is Parvati who is worshipped as Durga or Shakti. Hinduism encourages the worship of many Gods in many forms but it must be understood that behind these myriad forms is the same all-pervasive divinity that is mirrored in thousand different ways.<\/span><\/p>\r\n \r\n

2. \u015aaivism : An Overview<\/strong><\/p>\r\n \r\n

Today the popular Hindu worship revolves around three major deities- \u015aiva, Vishnu as himself and his major incarnations and the Goddesses. \u015aaivism and Vai\u015f\u0146avism are the very popular forms of Hindu faith with large number of followers. \u015aaivism worships \u015aiva as the Supreme Being and he worship of \u015aiva is probably the oldest of Hindu traditions. \u015aaivism regards \u015aiva as the source and essence of the universe. The temples dedicated to him are characterized by Linga (phallus) which is symbolic of the attributes of \u015aiva. The name \u015aiva signifies \u2018auspiciousness,\u2019 and he is adored as an embodiment of grace and wisdom. But he is also referred as Rudra or the fierce.<\/span><\/p>\r\n \r\n

\u015aaivism is more than mere theology. It is a philosophy that attracted the attention of ancient and modern sages and thinkers. The characteristics of \u015aaivism are the exaltation of \u015aiva above all other Gods, the highly concrete conception of the deity, and the intensely personal nature of the relation between him and his devotees. According to some scholars, the most typical expressions of \u015aiva worship have been found in Indus civilization sites and some of the seals found there were interpreted as representing Siva Mahayogi and \u015aiva Pasupati. From the excavations in Mohenjo-Daro- Harappa sites, Sir John Marshall says, \u201cSide by side with this earth or Mother Goddess, there appears at Mohenjo-Daro, a male god, who is recognizable at once as a prototype of the historic \u015aiva.\u201d But some other scholars like K .A. Nilakanta Sastri have a counter-opinion and they advocate the Vedic origin of \u015aaivism. They believe that the word \u015aiva has been derived from <\/span>Rudra,<\/em> one of the Vedic deities. In Rig Veda the word \u2018\u015aiva\u2019 is not used as a proper name, but as an attribute of various deities. The name came to be applied euphemistically to the God of terrors and there is none more powerful than <\/span>Rudra.<\/em> The qualities of <\/span>Rudra,<\/em> as in <\/span>\u0156gveda<\/em>, reveal that he was an atmospheric God, quite fierce destructive, and physically attractive. He is the Lord of animal sacrifices and is associated with the distinctive powers of nature such as the storms, lightning and forest fires.<\/span><\/p>\r\n \r\n

Just as the <\/span>Gita<\/em> reflects the intense theism of Vai\u015f\u0146avism, so also the Svetasvatara expound the supremacy of the \u015aiva as the result of the theistic strain of thought developed in the Upanishads. On the one hand, \u015aiva is identified here with the eternal Absolute. On the other hand, he is the God of all Gods, potent for good and evil. He is the great Master, the giver of\u00a0<\/span>boons, Rudra, the great seer, the supreme Lord and so on. He is attained by true tapas and then comes the removal of all bondage. The evolution of \u015aiva is found in Yajur Veda where around hundred names are attributed to him. These names include Pasupati or God of animals, Nilgriva or the blue-necked etc. In the great epics also we find references of \u015aiva and the Mahabharata refers to one thousand and eight names of \u015aiva. In the <\/span>R\u0101m\u0101ya\u0146a<\/em>, \u015aiva is associated with origin of Ga\u1e45ga. In <\/span>Pur\u0101\u0146as<\/em>, \u015aiva is described as <\/span>Ardhan\u0101ree\u015bwara<\/em>, mixture of male and female principles. He is also presented as a teacher of truth and as silent yogic who meditates in peace. In this position facing South, He is known as Dakshinamurti. Siva as a Dancing Lord (Natar\u0101ja) is another powerful representation. The reference to \u015aiva in ancient Sangam literature onwards is a witness to his powers and popularity in Tamil country. The literature of Tamil \u015aaivism describes him very exalted terms and with strong moral emphasis. In this \u015aaivism all harsh elements of the \u015aiva have practically disappeared and he is considered to be the compassionate father of to all things living. A bhakti movement of \u015aaivism is only traceable to South India and it reached a great height. Thus we see that \u015aaivism developed in the course of time, in ritual practices and in philosophical concepts of God, soul and world. Now we will deal the different schools of \u015aaivism.<\/span><\/p>\r\n \r\n

3. Different Sects of \u015aaivism<\/strong><\/p>\r\n \r\n

\u015aaivism is not just a dominant religious tradition, but it is also a philosophy which has evolved metaphysical doctrines on different issues of universal concern. It considers \u015aiva (<\/span>Pati<\/em>) as the ultimate Reality and it deals with relation between <\/span>Pati<\/em> with the \u2018Individual Soul\u2019 or <\/span>Pasu<\/em> and the world at large and among themselves. According to G.V.Tagare, \u015aaivism is a school of Indian philosophy which believes that there is some ultimate principles-<\/span>Paratattva<\/em>: at the basis of the universe, which, within itself creates, sustains and withdraws within itself (annihilates) the universe. It believes: that principle is both immanent and transcendent to the universe. For the sake of convenience of linguistic expression, it is called \u2018\u015aiva,\u2019 (the Auspicious). Hence the school came to be designated as \u015aaiva (\u015aaivism).\u201d The sacred literature of \u015aaivism is called <\/span>\u015a<\/em>aivagama and it is placed side by side with the Vedas. M\u0101dhvacharaya refers to four schools of \u015aaivism- Nakulisa-Pashupata, <\/span>\u015a<\/em>aiva, Pratyabhijna and Raseshvara. Besides these we find mention of two more sects- Kapalika and Kalamukha. \u015aaivism of the \u2018<\/span>\u015a<\/em>aiva\u2019 type is further divided into V\u012bra \u015aaivism and <\/span>\u015a<\/em>aiva Siddh\u0101nta. For the sake of convenience we can say that Ka\u015fmir \u015aaivism or <\/span>Pratyabhij\u0148a<\/em> system is monistic and idealistic. The dualistic school of \u015aaivism is \u015aaiva Siddh\u0101ntism and their school is Siddh\u0101nta \u015aaivism. The \u015aaiva school of Srikantha propounds qualified monism or qualified non-duality like <\/span>Vi\u015bi\u1e63\u1e6d\u0101dvaita<\/em> of R\u0101m\u0101nuja. This school of \u015aaivism is called \u015aiv\u0101dvaita. Another powerful school is V\u012bra \u015aaivism or <\/span>Li\u1e45g\u0101yata<\/em>. Hence we can say that the most important schools of \u015aaivism are \u2013 K\u0101\u015fmir \u015aaivism, Siddh\u0101nta \u015aaivism, \u015aivadvaita and V\u012bra \u015aaivism. These are originally based on <\/span>\u015aaiv\u0101gamas<\/em>. The Vedic School\u00a0<\/span>of \u015aaivism is P\u0101supatism. \u015aaivism Vedic or <\/span>\u0100gamic<\/em>, shares some common fundamental concepts and technical terms. They are <\/span>Pati, Pasu<\/em> and <\/span>P\u0101\u015ba.<\/em> The \u015baivites believe that both the Vedas and the Agamas are poured by Lord \u015aiva and no human author has been attributed for their existence. Though P\u0101supatism shares the fundamental concepts of \u015aaivism along with others, it is treated separately as it is non-<\/span>\u0101gamic<\/em>. Now let us have a detailed look in to these schools of \u015aaivism.<\/span><\/p>\r\n \r\n

4. The P\u0101\u015bupatism<\/span><\/strong><\/p>\r\n \r\n

The P\u0101supatas are the oldest \u015aaivite tradition in the North. In them ascetic tendencies were much in evidence. The term P\u0101supatas means \u2018pertaining to \u2018Pa\u015bupati.\u2019 Pa\u015bupati is the \u2018the Lord of <\/span>Pasu\u2019s<\/em> and in the Vedic literature Pa\u015bupati is the name of Lord \u015aiva. The historical founder of P\u0101\u015bupatism is Lakulisa. He explained his system in 168 pithy <\/span>s\u016btras.<\/em> He composed five <\/span>s\u016btras<\/em> and they are:<\/span><\/p>\r\n \r\n

1.\u00a0 <\/span>sadyojatam prapadyami<\/em><\/p>\r\n

2.\u00a0 <\/span>sadyojataya vai namah<\/em><\/p>\r\n

3.\u00a0 <\/span>bhave bhave nati bhave<\/em><\/p>\r\n

4.\u00a0 <\/span>bhajasva mam<\/em><\/p>\r\n

5.\u00a0 <\/span>bhavodbhavaya namah.<\/em><\/p>\r\n \r\n

It was Rasikara kaundinya, another commentator of <\/span>P\u0101supatas\u016btras<\/em>, who created a philosophical school on the basis of these Sutras.<\/span><\/p>\r\n \r\n

4.1. Main Tenets of P\u0101\u015bupatism<\/em><\/strong><\/p>\r\n \r\n

Although the doctrines of P\u0101supatas express closeness to the doctrines of S\u0101\u1e43khya and Yoga philosophy, they distinguish themselves from these schools as they emphasize their \u015aaiva monotheism. The P\u0101\u015bupatas recognize the reality of God (<\/span>Pati<\/em>), the individual souls (<\/span>Pa\u015bu<\/em>) and the world. God is the Lord (<\/span>Pati<\/em>) and he has the supreme power of knowledge and activity. He is the independent cause of the world. His will is absolute and He is the First Cause or the cause of the causes.<\/span><\/p>\r\n \r\n

Five categories recognized by the P\u0101supatas include effect, cause, <\/span>yoga, vidhi<\/em> and <\/span>mok\u015fa.<\/em> The effects are ten kinds. They are the five elements of earth, water, fire and ether and the five qualities of smell, taste, color, touch and sound The <\/span>P\u0101\u015bupatas<\/em> recognize thirteen causes also. They are the five organs of knowledge, the five organs of action and the three internal organs-<\/span>manas, buddhi<\/em> and <\/span>ahamk\u0101ra<\/em>. Yoga is the relation of soul to God through the mind. It consists in activity such as recitation of mantras, meditation etc and also in consciousness of God without any activity. <\/span>Vidhi<\/em> is the observance which achieves virtues. <\/span>Mok\u015fa <\/em>is absolute extinctions of pains. It is also attainment of super human powers of\u00a0<\/span>knowledge and activity. The super normal powers of knowledge include the supernormal vision or <\/span>dar\u015bana<\/em>, super normal hearing or <\/span>\u015brava\u0146a,<\/em> knowledge or all intelligible objects or <\/span>manana<\/em>, complete and undoubted knowledge of the scriptures or<\/span> vij\u0148\u0101na <\/em>and omniscience or <\/span>\u015aaivaj\u0148\u0101tva.<\/em> The three kinds of supernormal powers of activity are <\/span>manojavatva,<\/em> karmarupitva <\/em>and<\/span> vik\u0101ra\u0146a\u015farmitva<\/em>.<\/span><\/p>\r\n \r\n

God is independent. The souls are dependent. They are produced by him and are eternal products. They are called <\/span>Pasu<\/em> because they are fettered by bonds (<\/span>P\u0101\u015ba<\/em>). The impurity (<\/span>mala<\/em>) defiling the souls are five folds. They are false knowledge, demerit, attachment, causality and lapse. It is the root of sin as it binds the souls to the samsara. Purity is the complete removal of these <\/span>malas<\/em> and the means for it consists in-observance, recitation of mantras, meditation on God, constant recollection of Him and achievement of fruits. Their Yogic practice consists of a meditative contact with \u015aiva in solitude. <\/span>Mok\u015fa<\/em> is not mere absolute negation of pain. But it is also achievement of divine sovereignty. It is proximity or <\/span>s\u0101m\u012bpya <\/em>or God, which puts an end to rebirth.<\/span><\/p>\r\n \r\n

Though P\u0101\u015bupatism is considered as the most ancient and the only Veda based school of \u015aaivism, it is not seen in its pristine purity today. The followers of this school of \u015aaivism were slowly transformed into the school of V\u012bra \u015aaivism.<\/span><\/p>\r\n \r\n

5. Ka\u015fmir \u015aaivism<\/strong><\/p>\r\n \r\n

Ka\u015fmir \u015aaivism the fourth main system of Advaita is based on \u015aaiva agamas or ta\u0146tras which are accorded the same authority and status as the Vedas. Vasugupta, Sammananda, Uptaladeva, Abhinavagupta and Kshmeraja are the most eminent writers of this system and it has voluminous literature. Kashmir \u015aaivism is also known as <\/span>Spanda<\/em> or <\/span>Trika<\/em> system. The Trika is so called either because it accepts as most important triad, Siddha, Namaka and M\u0101lini, out of the ninety-two Agamas recognized by it or because it explains three modes of knowledge or Reality,, i.e., non-dual (<\/span>abheda<\/em>) non-dual-cum-dual (<\/span>bedha bheda<\/em>) and dual (<\/span>bedha<\/em>). It is also called the <\/span>Pratyabhij\u0148a<\/em> system. The details of this system are given in another module and so let us pass on to the next important School of \u015aaivism.<\/span><\/p>\r\n \r\n

6. \u015aaiva Siddh\u0101nta<\/strong><\/p>\r\n \r\n

The chief sources of \u015aaiva Siddh\u0101nta are the 28 <\/span>\u015aaiv\u0101gamas<\/em> and the hymns of the \u015aaiva Saints. The great period of \u015aaivism was when the 63 saints called <\/span>adiyars<\/em> showed the people the way of devotion to \u015aiva. Meykanda Devar\u2019s <\/span>\u015aivaj\u0148\u0101nabodham<\/em> is the basic text of the \u015aaiva Siddh\u0101nta. Arulnandi\u2019s <\/span>\u015aivaj\u0148\u0101nasiddiyar<\/em> is commentary on <\/span>\u015aivaj\u0148\u0101nabodhanam<\/em>. N\u012blakanta who wrote a commentary on the <\/span>Brahmas\u016btra<\/em> interpreted that work in the light of \u015aaiva Siddh\u0101nta. The main categories of \u015aaiva Siddhanta are <\/span>Pati<\/em> (god), <\/span>Pasu<\/em> (soul) and <\/span>P\u0101\u015ba<\/em>. According to this system God, soul and matter are all real (<\/span>anadinityaporul<\/em>). So it is a pluralistic realism.<\/span><\/p>\r\n \r\n

6.1. God or Pati<\/em><\/strong><\/p>\r\n \r\n

The supreme reality is called \u015aiva. He is referred to as \u2018<\/span>Pati<\/em>\u2019 which means that he is the Lord of all beings. He is regarded as beginningless, uncaused, the all doer and the all knower who frees the individual souls from the bonds which fetter them. God is designated by such names as Mara and \u015aiva. He is called \u015aiva because he is the supreme bliss. Eight qualities are usually attributed to \u015aiva. They are independence, purity, self knowledge, omniscience, and omnipotence, freedom from <\/span>malas,<\/em> benevolence and bliss. Sakti is the intermediate link between \u015aiva, the pure consciousness and matter, the unconscious. Absolute in itself is called \u015aiva and the Absolute in relation to objects is called Sakti. \u015aiva described is \u015aaiva Siddh\u0101nta is featureless (<\/span>nirgu\u0146a<\/em>) in the sense that he transcends the qualities of <\/span>sattva,<\/em> rajas <\/em>and<\/span> tamas. <\/em>He is the<\/span> Tur\u012bya <\/em>for the fourth stage. He has eight forms<\/span> (a\u015ftam\u016brti<\/em>) and five functions. The eight forms are earth, water, air, fire; sky the sun, the moon and the sentient man. The five functions are <\/span>\u015b\u0157s\u1e6di<\/em> (creation), <\/span>stiti<\/em> (preservation), <\/span>samh\u0101ra<\/em> (destruction), <\/span>tirodhan<\/em>a (obscuration) and <\/span>anugraha<\/em> (grace). The whole evolution of the world is for the sake of the soul\u2019s release through the grace of God. The Siddh\u0101nta does not favour the concept of <\/span>avat\u0101ra.<\/em>The most fundamental category of \u015aaiva Siddh\u0101nta is that of <\/span>Pati<\/em> The other two namely <\/span>Pasu <\/em>and<\/span> P\u0101\u015ba <\/em>are dependent in him.<\/span> Pasu <\/em>is individual soul and is also a reality. Souls are by nature infinite, omniscient and all pervasive but because of their association with impurities or <\/span>malas<\/em> they experience themselves to be limited and become subject to birth and death. The soul is called <\/span>Pasu<\/em> because they are bound by the <\/span>P\u0101\u015ba<\/em> or rope of impurities just like the cattle are bound by the ropes.<\/span><\/p>\r\n \r\n

P\u0101\u015ba <\/em>means the bond that binds a<\/span> j\u012bva <\/em>to the course of transmigration. It is otherwise called as mala in \u015aaiva Siddhanata. It has three aspects- <\/span>\u0101\u0146ava, karma and m\u0101y\u0101<\/em>. They are known as the <\/span>p\u0101s\u0101j\u0101la.<\/em> \u0100\u0146avamala<\/em> corresponds to nescience or <\/span>avidy\u0101<\/em> in Advaita. Due to these impurities the infinite soul thinks it to be finite or atomic. This <\/span>avidy\u0101<\/em> is present in all beings beginningless and multi form. Only by the eradication of these the <\/span>j\u012bva<\/em> can attain liberation.<\/span><\/p>\r\n \r\n

Karmamala <\/em>is produced by activities of beings. The soul bound by<\/span> \u0101\u0146ava <\/em>is engrossed in activities. Actions bring merit and demerit leading to future birth. <\/span>M\u0101y\u0101mala<\/em> is the material cause of the world. It makes the soul enjoy the worldly pleasures. <\/span>M\u0101y\u0101<\/em> or <\/span>Prak\u0157ti<\/em> is the stuff of which the world is made.<\/span><\/p>\r\n \r\n

The three <\/span>malas<\/em> together constitute the bondage of the soul. A soul is either <\/span>sakala<\/em>, <\/span>pralayakala <\/em>or<\/span> vij\u0148\u0101nakala, <\/em>according to as the nature of impurities present in it. The soul as it exists with all the three impurities is called <\/span>sakala.<\/em> The soul when it is rid of <\/span>m\u0101y\u0101<\/em> alone is called <\/span>pralayakala.<\/em> The <\/span>vij\u0148\u0101nakala,<\/em> is the soul in which only <\/span>\u0101\u0146ava<\/em> remains. It is fit for release. It attains release when through the grace of \u015aiva, the impurity of <\/span>\u0101\u0146ava<\/em> is removed from it. According to this system sin is the threefold bond from which we have to attain emancipation. We must get rid of <\/span>\u0101\u0146ava<\/em> or <\/span>avidy\u0101<\/em> which darkens the light of the soul,\u00a0<\/span>neutralize karma which produces re-birth, and remove <\/span>m\u0101y\u0101<\/em> which is the basis of all impurities. The grace of God (<\/span>arul<\/em>) is the road to freedom. It demands child like trust in \u015aiva. He is full of, love and is waiting to receive the recognition of the soul. The teacher or the guru plays an important role in the scheme of salvation. \u015aiva himself is said to live in the guru looking at the discipline through the eyes of the guru. The path to release consists of four stages-<\/span>carya, kriy\u0101, yoga<\/em> and <\/span>j\u0148\u0101na<\/em>. The first stands for external act of worship like cleaning the temple, gathering flower etc. This is called <\/span>Dasamarga<\/em>. Its goal is <\/span>salokya,<\/em> residing in the realm of god. The next stage is <\/span>kriy\u0101<\/em> which means intimate service to God, first like a good son. It is known as <\/span>satputram\u0101rga<\/em> and the objective is <\/span>sam\u012bpya<\/em>, attaining nearness to god. The third discipline is <\/span>yoga<\/em>. Through this method one become more intimate with god, as a friend with a friend. It is called <\/span>sakham\u0101rga.<\/em> It leads to <\/span>s\u0101rupya<\/em>, or gaining the forms of God. The fourth is <\/span>j\u0148\u0101na<\/em> which is the direct means to perfection. It is known as <\/span>sanm\u0101rga<\/em> because it takes the soul straight to God. Its aim is sayujya, union with god. This union is called Advaita in \u015aaiva Siddhanta. It regains its infinitude and omniscience. It enjoys the bliss of \u015aiva though it does not share with the latter his five functions. Thus without becoming identical with god, the soul enjoys his nature.<\/span><\/p>\r\n \r\n

7. \u015aiv\u0101dvaita<\/strong><\/p>\r\n \r\n

As distinguished from the teachers of Ka\u015f\u012bmir \u015aaivism and \u015aaiva Siddh\u0101nata, Srikanta, the exponent of \u015aiv\u0101dvaita, adopted <\/span>Brahmas\u016btra<\/em>, and not agamas as the authoritative text to establish his theory. He interpreted the <\/span>Prasth\u0101natraya<\/em> in terms of \u015aaivism rather than Vedanta and here we see that Brahman has been replaced with \u015aiva. He was probably a contemporary of R\u0101m\u0101nuja and his philosophy resembles to a great extent, the qualified monism of R\u0101m\u0101nuja. Srikanta\u2019s <\/span>Brahma M\u012bm\u0101msa-bh\u0101\u015fya<\/em> resembles R\u0101m\u0101nuja\u2019s <\/span>\u015ar\u012bbha\u015fya <\/em>in many ways. He refutes \u015aa\u0144kara\u2019s doctrine of the \u2018attributelessness\u2019 of the Brahman. For him, the Brahman is the basis of all auspiciousness and is hence called \u015aivatattva.<\/span><\/p>\r\n \r\n

In Brahma <\/span>M\u012bm\u0101ms\u0101-bh\u0101\u015fya<\/em>, Srikanta tries to reconcile <\/span>\u015aruti<\/em> and <\/span>\u0100gamas.<\/em> He affirms the equality of authority between the two. According to him, \u015aiva is the author of both Sruti and Agamas. Like other \u015aaiva sects, Srikanta also builds his system on the three main categories of <\/span>Pati, Pasu<\/em> and <\/span>P\u0101\u015ba<\/em>.<\/span><\/p>\r\n \r\n

Brahman is called \u015aiva because it is full of all auspicious qualities and free from taints. He is the Lord of all <\/span>j\u012bvas (Pasus)<\/em> and is hence called <\/span>Pa\u015bupati.<\/em> He is the cause of creation, preservation and destruction of the world, concealment or embodiment of souls and bestowal of grace on them. Hence the five functions or <\/span>pa\u0144cakrtya<\/em> of \u015aiva are creation, maintenance, destruction of the world, <\/span>tirodana<\/em> and <\/span>anugraha.<\/em> He is the supreme reality. He is imminent in the world, which is transformation of his supreme energy (<\/span>par\u0101-\u015bakti<\/em>). He transcends it as its Inner ruler. \u015aiva and \u015aakti together is Brahman. The Supreme Lord is\u00a0<\/span>qualified by Sakti. It cannot exist apart from Brahman. As heat is inseparable from fire, so \u015aakti is inseparable from \u015aiva or Brahman. \u015aakti is different from and identical with \u015aiva, the energizer. Causation is transformation or <\/span>pari\u0146\u0101ma<\/em>. It is a transformation of <\/span>Cit-\u015aakti<\/em>, which is non-different from Brahman.<\/span><\/p>\r\n \r\n

Srikanta does not believe in the creation or origination of <\/span>Pasus<\/em> or individual souls from \u015aiva or Brahman. The <\/span>j\u012bva<\/em> has co-status with but not identity with Brahman. Srikanta holds that the embodiment of the <\/span>j\u012bva<\/em>, despite this co-status with Brahman, is due to some beginningless transgression on the part of the <\/span>j\u012bva<\/em> that the Lord willed to conceal the true nature of the <\/span>j\u012bvas<\/em>. He points out that the <\/span>j\u012bva<\/em> is soiled by beginingless <\/span>aj\u0148\u0101na<\/em> or <\/span>\u0101\u0146ava,<\/em> karma and <\/span>m\u0101y\u0101malas<\/em>. He recognizes four <\/span>malas-<\/em> \u0101\u0146ava, karma, m\u0101y\u0101<\/em> and <\/span>rodha.<\/em> He regarded karma as a beginingless and the most powerful bond. <\/span>Rodha<\/em> or absuration is the power of the Lord but due to its effect it is regarded as <\/span>P\u0101\u015ba<\/em>. The soul is forced to enter or leave a body assigned to him for experiencing the fruits of acts committed by him according to his good or evil predilections. Srikanta states that <\/span>j\u012bva i<\/em>s atomic in size but is encased in a <\/span>li\u0144ga\u015bar\u012bra <\/em>constituted of the seeds of his future body. He transmigrates to another species with his <\/span>li\u0144ga\u015bar\u012bra<\/em>. Like a lamp illuminating a room of any size, this atomic <\/span>j\u012bva<\/em> enlivens all the body irrespective of its size.<\/span><\/p>\r\n \r\n

Lord conceals the true nature of the <\/span>j\u012bva<\/em> and entangles it in bondage. He removes the veil and grants its release. Bondage and release depend upon his will. Srikanta strongly recommends the path of <\/span>bhakti.<\/em> When \u015aiva becomes pleased, all the <\/span>malas<\/em> or bondage is destroyed by His grace. When all the <\/span>malas<\/em> are washed off, the original Brahman like qualities or powers of <\/span>j\u012bva<\/em> which were so long veiled become manifest. Srikanta emphasized that the released soul enjoys bliss like the \u015aiva but not become merged in \u015aiva or Brahman. The similarity between the two is in the sameness of bliss. The liberation is called <\/span>s\u0101yujyata<\/em> and it is similarity in appearance and enjoyment. Thus we see that Srikanta reconciled the <\/span>\u0101gamic <\/em>and<\/span> Upani\u015fadic <\/em>teachings in his of \u015aiv\u0101dvaita.<\/span><\/p>\r\n \r\n

8. V\u012bra \u015aaivism<\/strong><\/p>\r\n \r\n

V\u012bra \u015aaivism is said to have been emerged in Karnataka region to curtail the significance of Jainism. V\u012bra \u015aaivism or <\/span>Li\u0144g\u0101yata<\/em> religion gained momentum during the beginning of the 12th century and was based on the twenty eight <\/span>\u015aaiv\u0101gamas.<\/em> The term V\u012bra \u015aaivism means \u2018a staunch follower of \u015aaivism\u2019 and it insists on the worship of \u015aiva in the <\/span>\u015aivali\u0144ga<\/em> form only. The <\/span>li\u0144ga<\/em> is not necessarily a phallic symbol of the <\/span>Li\u0144g\u0101yata<\/em>, rather it is regarded as a concentration of fire and light which purifies the body and mind of the individual.<\/span><\/p>\r\n \r\n

There are two views among V\u012bra \u015aaivism as to the founders of their sect. According to one view, it was founded by five ascetics or teacher saints, namely, Revanasiddha, Marulasiddha, Ekorama, Panditaradhya, Visvaradhya. They are believed to have been born out of the \u015aiva-lingas. The other view regarded Basava as the founder of V\u012bra \u015aaivism. He\u00a0<\/span>broke from traditional Hinduism and vehemently protested against meaningless rituals by refusing to undergo the sacred thread ceremony. He advocated equality of status to women, abolition of caste system, dignity of labour and such other advanced views in those days. His <\/span>vacanas <\/em>express his intense devotion to \u015aiva. His visualization of<\/span> \u015aivali\u0144ga <\/em>as \u2018more brilliant than a thousand suns, incomprehensible yet blissful which renders him speechless\u2019 certainly show that he was a great mystic saint.<\/span><\/p>\r\n \r\n

A\u00a0\u00a0 systematic presentation of V\u012bra \u015aaiva philosophy is found in Sripati Pandits, <\/span>Srikara<\/em> Bhasya, <\/em>a commentary on the<\/span> Brahms\u016btra<\/em>. He wrote a lucid commentary on the Brahma Sutra and has shown that the agama-based faith; i.e., V\u012bra \u015aaivism has full support of the <\/span>Br\u0101hmanical prasth\u0101na<\/em>, the<\/span> Brahmas\u016btra<\/em>. It is a synthesis of Vedas,<\/span> Upani\u015fads <\/em>and<\/span> \u0100gamas <\/em>and this <\/span>Bh\u0101\u015fya<\/em> is like a wish-yielding tree to <\/span>mok\u015fa<\/em> seeking \u015aaivas.<\/span><\/p>\r\n \r\n

Like the other \u015aaiva sects, V\u012bra \u015aaivas also regard \u015aiva as the Supreme principle who controls both <\/span>Pasu<\/em> and <\/span>P\u0101\u015ba<\/em>. His specialty is that he is a synthesis or receptacle of contradictory characteristics such as <\/span>sat, asat<\/em> etc. Sripati adopts the term Brahman for <\/span>Pati<\/em> which is characterized by five functions i.e., creation, maintenance and annihilation of the universe, concealment and grace. According to him Lord is the cause of the world and world is the effect. The Lord extends the universe at the time of creation and withdraws it within at the time of <\/span>pralaya<\/em>. He held that the world is real and eternal.<\/span><\/p>\r\n \r\n

Though the relation between <\/span>j\u012bva<\/em> and God is like that of the body and the embodied, God is eternally free. All things are accommodated in <\/span>ak\u0101sa<\/em> or the sky but it is free from all blemishes etc of those worlds contained within it. The supreme \u015aiva, though the cause of everything and immanent in everything is untouched by their blemishes. Though there is difference in terminology almost all sects of \u015aaivism recognize 36 <\/span>tattvas<\/em> or categories out of which the first twelve are esoteric and the next twenty-four are those of <\/span>s\u0101nkhy\u0101s<\/em>. All these <\/span>tattvas <\/em>are evolved out of the \u015bakti-the will power of \u015aiva. The Supreme \u015aiva is independent and his body is not karmika. <\/span>J\u012bvas<\/em> are seen to experience miseries etc due to their beginningless <\/span>karmamala<\/em>. \u015aiva removes this and absorbs the <\/span>j\u012bva<\/em> within him. Due to the beginningless mala, the <\/span>j\u012bva<\/em> and \u015aiva are at first separate but like rivers merging in to the sea, the Pasa or <\/span>j\u012bva<\/em> becomes one with \u015aiva. Attainment of such a state is the culmination of spiritual experience.<\/span><\/p>\r\n \r\n

\u015aaivism holds that <\/span>mok\u015fa<\/em> is liberation from three type of bonds or <\/span>malas<\/em> i.e. <\/span>\u0101\u0146ava, karma,<\/em> and <\/span>m\u0101ya<\/em>. V\u012bra \u015aaivism believes that it is only due to \u015aiva\u2019s grace that one can get liberated. It has prescribed <\/span>d\u012bk\u015fa<\/em> or initiation into the \u015aaiva spiritual path as the condition precedent for all aspirants to <\/span>mok\u015fa<\/em>. Sripati asserts that by the knowledge about God one gets release from all bonds. By realization one attains the supreme \u015aiva-<\/span>tattva.<\/em> He holds that even by <\/span>bhakti <\/em>or devotion to \u015aiva one can achieve the four types of liberation like<\/span> s\u0101lokata, s\u0101m\u012bpata, s\u0101rupata <\/em>and<\/span> s\u0101yujyata<\/em>. He recognizes the<\/span> j\u012bvanmukti <\/em>concept of liberation and\u00a0<\/span>says that the <\/span>j\u012bvanmukta<\/em> realizes that \u015aiva is in everything. The realization is that he is the Brahman and he is always absorbed in the results of the karmas. After the fall of his body or death he loses his individuality and merges into or become identical with \u015aiva.<\/span><\/p>\r\n \r\n

To conclude, we can say that \u015aaivism which insists on the worship of \u015aiva is not just a dominant religious tradition. It is also a philosophy which has evolved metaphysical and other doctrines including the concept of <\/span>mok\u015fa<\/em> which shows the necessity of the descent of god\u2019s grace or <\/span>anugraha<\/em> for liberation.<\/span><\/p>\r\n \r\n

Summary<\/span><\/strong><\/p>\r\n \r\n

\u015aaivism is an ancient religion in the broad sense of the term. It has many followers in all strata of society all over India. The supreme reality is called \u015aiva and <\/span>\u015aivali\u1e45ga<\/em> is the symbol of the ultimate Reality which \u015aaivas designate as <\/span>Pati<\/em>. \u015aiva is regarded as beginningless, uncaused free from defects, the all-doer and the all-knower, who frees the individual soul from the bonds which fetter them.<\/span><\/p>\r\n\r\n<\/div>\r\n\r\n\r\n\r\n
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