Saiva - Siddhanta.by.v.paranjoti Text

SAIVA SIDDHANTA
BY
V.
PARANJOTI
M.A., L.T., Ph.D.
SECOND AND REVISED EDlTIOti
LUZAC &
CO.,
LONDON
1954
LTD.
AUTHOR'S COPYRIGHT
First published in
193
by
LUZAC &
CO.,
LTD.
PRINTED IN lNbtV
At THE DIOCESAN PRESS,
MADRAS1953. C8498
[Kind permission of the Madras Museum.]
Dancing Nataraja
FOREWORD
It is a pleasure to write a foreword to a work which has already
scholarship.
Dr.
(Miss)
gained recognition in the world of
That it
Paranjoti 's doctorate thesis was first published in 1938.
was written under the guidance of Professor S. S. Suryanarayana
With infinite care and
Sastri is enough proof of its excellence.
after patient study, Dr. Paranjoti has
Now
expounded
in this
book the
second edition has

been called for, she has revised her thesis and added historical
material to it. Almost any problem relating to ancient Indian
difficulties
innumerable
to the researcher.
thought
presents
Contradictory opinions have been held about every doctrine.
So,
one must be thankful if a scholar in the field of Indology is
able to provoke thought and open up lines of further research.
Dr. Paranjoti, it will be found, has done a great deal of tough
essentials of Saiva Siddhanta.
that
made an honest attempt to explain

and evaluate the leading concepts of a much -neglected school of
religious philosophy.
I have no doubt that the second edition of
Saiva Siddhanta will receive a wider welcome than the first.
thinking in this work, and has
Madras,
May
12\ 1953.
T. M. P. Mahadevan,
Reader and Head of the Department of
Philosophy University of Madras.
y
PREFACE
This book
is
Siddhanta'
which
the second edition of
was
submitted
my
for
entitled,
thesis
Saiva
the Ph.D. degree of the
University of Madras, and which was published in 1938 by

Luzac & Co., London. This topic was suggested to me for research
by the late Mr. S. S. Suryanarayana Sastri, Reader and Head
of
the
University of Madras, who felt

a comprehensive presentation of the system
Philosophy Department,
was need
that there
for
in English.
This edition is being published to meet the demand that there

has been for the book since the first edition went out of print. It
traces the origins of Saiva Siddhanta as far as possible,
and expounds
system as presented in the Tamil sources,

the Meykancla sastram and the major devotional writings of this
this
philosophical
school.
Since
writings
book was
the
by
scholars,
first
published,
which throw
light
there
on the
have been some

origins of Saiva
Other modern writings which highlight the Dravidian

culture-level of ancient times have been helpful in understanding the
independence asserted by the Saiva Siddhanta system in maintaining
Siddhanta.
its distinctive
thought.
system,
norm
features against the persuasions of differing schools of
The
made
light
shed by these writings on the Saiva Siddhanta
imperative
some important
changes.
The
monistic
which this system had been evaluated in the

previous book, has been rejected in the present one.
Besides
all the chapters being revised, some fresh ones have been added.
These are the Introduction, Chapters I, VII and XV and the
Appendix. Further, some topics have been given separate chapters.
While a separate chapter has been devoted in this edition to the
origins of Saiva Siddhanta, it is but the fringe of the subject which
has been brought to light by research scholars that is presented here.
This is a particularly interesting, though a difficult question as it
takes one to the dim past where the tracing of sources is by no means
While the philosophy of the system has been compreheneasy.
in the light of
sively presented here, its practical aspects such as, e.g. the manifesta-
tions
of
Siva in the lives of the
saints,
His dealings with the
vi
SAIVA SIDDHANTA
gods and His other
exploits,
and the expression of
religion in
the lives of Saivite saints, which are beyond the scope of this book,
have, therefore, not been given

significance,
that is
now under
am
grateful
Registrar,
J.
to
Mr. T.
Annamalai
D. Meenakchisundaram, Officiating
University,
for
me
the
M. Somasundaram
Pillai,
making
available to
whatever books he had or could procure that were relevant to
my
J.
sending
kindly
on Saiva Siddhanta, and to

Manager of Publications, Annamalai
publications
University for the time and trouble he took in
me
In view of their
attentioa
preparation.
Annamalai University
Mr.
much
however, they are being considered in another book
subject.
Among
M. Nallaswami
I
am
deeply
these were
Pillai,
some important works by Mr.
a renowned scholar in this
grateful to
field.
Dr. Mahadevan, Reader
and Head
of the Philosophy Department, University of Madras, for the foreword
he has very kindly written for this book. I do especially appreciate

his complying with my request for a foreword in spite of his being
busy with examinations and with touring from place to place in the
also thank
fulfilment of various duties.
me
containing
the
Mr. S.
S.
University Journal
Suryanarayana
1 1th June, 1953,
him
for kindly sending
life-sketch
of the late
Sastri.
V. Paranjoti.
THE LATE Mr.

Reader^ and
SURYANARAYANA
S. S.
Head
SASTRI,
m.a., b.sc,
of the Department of hidian Philosophy %

Ufiiversity of
Madras
Professor Suryanarayana Sastri was born in 1893 in Madura,

South India, where he completed his early education. Proceeding to
Madras for higher studies, he won distinction as a brilliant scholar.
His keen mind and unswerving loyalty to his studies, secured for
him a first class both in his B.A. and M.A. degrees of the University
Being awarded a Government of India scholarship for
he went to Merton College, Oxford. Here he did
of Madras.
his high
merit,
work with Professor Joachim and was awarded
research
degree in Philosophy.
as a barrister for
Madura
Being also
some time
in
the B.Sc.
qualified for the Bar,
he worked
become
Principal of
Madura and
later
College.
In 1927,
when
the University of Madras opened the Department
of Indian Philosophy, Professor Suryanarayana Sastri was appointed
Head
of
death in
the Department and continued in that office until his early
1942.
of &rikantha
',
Besides
Karika of Isvara Ki\sna

1
his
scholarly
he published editions and

'
work
entitled,
translations of the
Jsivadvaita
*
Sankhya
as well as the following Advaita classics
Siddhanta-lesa Sangraha,
'
Tattva-suddhi,'
'
Vivarana-prameya San-
graha and Vedanta Paribhasa'.

The Fundamentals of Advaita,'
which he started to write, was intended to embody the fruit of his
'
'
'
research in this field for several years.

to
complete
He
Unfortunately, he did not live
it.
also directed the
work
of research scholars in his department.
T. M. P. Mahadevan, who worked on

The Philosophy of
Advaita ', V. A. Devasenapati, who worked on Saiva Siddhanta as
expounded in Siva-jiiana-siddhiar ', and V. Paranjoti who worked on
Saiva Siddhanta as presented in the Meykantfa Sastras', worked
under the guidance of Professor Suryanarayana and were awarded
the Ph.D. degree of the University of Madras.
'
'
Suryanarayana Sastri by dint of unremitting labour

zeal, placed the Department of Indian Philosophy on
a firm footing.
Dr. S. Radakrishnan, the Vice-President of the
Indian Union, on the occasion of unveiling the portrait of the late
Professor
and unflagging
SAIVA SIDDHANTA
viii
Professor Suryanarayana Sastri said, " I
hope there
only of the labours of Mr. Suryanarayana
will
come
be
to
philosophy, worthy not
established in this University a school of
but also worthy of
Sastri,
the great past which South India had in the realm of philosophy and
religion."
E.
Dr.
University, speaking
Asirvatham,
Professor
on the same occasion
greatness of his achievements as
of
Politics,
said, "
Nagpur
Apart from the
a student, teacher and thinker,
friendship, which made

him the life and soul of the little academic world, which carries on
its work in these buildings."
As one who was his student, I should like to add that Professor
Mr. Suryanarayana Sastri had a genius for
Suryanarayana
character
and
Sastri's
sound
learning,
sterling
his
his generous giving of his time
him the high esteem
of his students.
deem
and
it
qualities
of
won
for
talent,
a privilege to have
been his student
V. Paranjoti.
ERRATA
Page 67.
In the diagram given,

sakti only);
(jfiana
it
should be
nada (jnana
bindu (kriya sakti only); sadakya
and kriya equal); mahesvari (more of

vidya(more of jnana).
kriya); suddha
For kala, read kala in the following places

Page 68. In the diagram, the evolute placed third.
Page 69. Lines 6 and 7 from the bottom.
Page 70. Lines 3, 15, 17 and in line 32, one
:
of the tattvas.
Page 71.
Page 118.
Page 128.
In the diagram, the source of the evolutes.
Line 13 from the bottom. For Jaina, read Jina.

Line 14. For cause, read case.
CONTENTS
Pack
Chapter
Foreword
...
...
...
...
...
...
Preface
...
The late Mr. Suryanarayana Sastri
...
List of Abbreviations ...
...
...
Introduction ...
A
I.
Birds-eye
The
View
Cultural
Background
SlDDHANTINS
Origin of Dra vidians
II.
...
xiii
...
xvii
...
xxi
Saiva
...
...
...
...
...
...
...
...
in
moulding
life-
...
...
...
...
...
...
Commerce
...
...
...
International contacts
...
...
...
External Culture Contacts...
...
...
...
...
...
...
12
12
14
Origin and Date of Saivism
...
...
...
...
...
...
...
...
...
...
...
...
...
...
...
...
...
...
Saiva Siddhanta Literature

...
The Nanmarais
...
Manikkavasagar
...
Tirunavukkarasu
Tirujnana-Sambandhar
...
Sundarar
...
...
...
...
...
...
Arguments for the Existence of God

...
The Siddhantin's Arguments
Opponents' Criticisms
The Siddhantin's Reply
B
...
Maritime enterprise
The Saivagamas
...
TheVedas
The Meykantfa Sastram
The Twelve Tirumurai
The Samaya Knravar
IV.
of
\ii
...
Four Theories of Origin ...

Pre-Aryan and Aryan sources
III.
the
...
...
Floods obliterate early culture

...
Early Kingship
Role ot geographical factors
pattern
...
...
iii
...
...
...
...
...
...
...
...
...
...
...
5
6"
15
15
16
18
19
23
24
26
28
30
34
35
36
36
SAIVA SIDDHANTA
Page
Chapter
V.
God
the Cosmic Processes

change
Purpose of these changes ...
The Grace of God in world development
Mode of effecting changes
in Relation to
The
fact of
Concluding remarks
VI.
The Attributes of God

The
The
...
known through rational approach

attributes known through personal experi
attributes
ence
VII.
The Sakti of God

The
nature of sakti
Siva, the dancer
VIII.
Proofs for the Existence of the Soul
The
IX.
eight arguments
Tattva SAstra
Significance of the Sastra
The evo lutes
...
nature and function
Evolution
Resolution
.
God's supremacy
X The
Its
in relation to the
malas
Mala-fettered Soul
impure
state
The alternate paths before the soul

God helps towards purification
XL
,The Freeing of the Mala-fettered Soul
The soul's plight

Remedy to save
Problems involved
The
in saving
three avasthas
Embodiments
Marga
The Guru and His teaching
Problem of disposal of maya,
Jfiana
anava,
karma
CONTENTS
xi
Page
Chapter
XII.
Release
...
...
...
...
Contention with alien schools regarding mukti

Positive
Alien Schools in
dhanta
...
...
Relation
to
Saiva
108
Sid-
Siddhanta philosophy regarding alien faiths
...
Alien positions stated and criticised
...
...
...
...
125
Epistemology
...
...
...
...
...
...
...
...
Significance of knowledge...
...
...
Use
...
...
pramanas in the sastras

...
The pramanas ...
XV.
...
...
110
110
112
113
Alien schools classified
XIV.'
101
102
and negative aspects of the Siddhantin's
conception of mukti
XIII.
...
of
...
...
The Significance of Saiva Siddhanta
...
125
127
127
13&.
Its
unique features
...
...
Its
contributions
...
,\
..n!39'
...
...
...
...
...
...
...
...
...
Anomalies in the system
Appendix
...
Index and Glossary
J38
,,
141
145
151
LIST OF ABBREVIATIONS
[Books marked with a star are the publications of the Tinnevelly
South India Saiva Siddhanta Works Publishing Society Ltd.,
Tinnevelly and Madras.]
A.LS.I.H.C.
...
Ancient
Indian History and

Krishnaswamy Aiyangar,
(Oriental Book Agency, Poona.)
India and South
Culture, Vol. 1
1941.
A.T.
...
A.V.K.
...
S.
The Ancient Tamils: S. K. Hllai. (Published

by the author, 71 Mint Street, Park Town,
Madras.)
Aryattal Vilaintha Kedu: N. C. Kandiah

1948.
(Paguttarivu
Pasarai,
Coral
Pillai,
Merchant
Street, Madras.)
B.T.
...
C.G.D.L.
...
C.H.I.
...
Bauthamum Tamilum: M. S. Venkataswamy.*

A Comparative Grammar of the Dravidian
Languages; R. Caldwell.
Cultural
entitled
Heritage
c
Nilakanta
C.R.R.
...
D.C.S.
...
D.E.I.C.
...
D.G.M.H.
D.G.S.S.
...
...
of
(Trubner, London.)
India,
Vol.
2.
Article
Historical Sketch of Saivism
',
by
Sastri.
Chidambara Rahasyam Revealed: D. Gopal Chetty,

1930. (Published by the author.)
Der Caiva Siddhanta; Schomerus.
The Dravidian Element in Indian Culture: Slater,
1924. (Ernest Benn Ltd., London.)
The Dravidian Gods in Modern Hinduism:
W. T. Elmore, 1915. (Published by the
author, Hamilton, N.Y.)
The Doctrine of Grace in Saiva Siddhanta:
Arokiaswamy. (St Joseph's Industrial Press,
Trichinopoly.)
F.D.G.
H.A.
...
Fruit of Divine Grace: Umapati.
H.B.
...
Hindu America: Chaman Lai, 1940. (New Rook

Co., Hornby Road, Bombay.)
Hinduism and Buddhism: Sir Charles Eliot, 1921.
H.P.
...
Hindu Philosophy; Theos
...
(E. Arnold
cal Library,
& Co.,
N.Y.)
London.)
Barnard.
(Philosophi-
&UVA SIDDHANTA
xiv
H.T.S.S.
...
Hymns
Tamil Saivite Saints: Kingsbury and

(The Heritage of India Series.)
of
Phillips.
I.C.T.T.A.
...
Indian
through
Culture
Venkateswara, 1928.
LP.
...
Indian
Philosophy:
Allen and
I.T.
...
Indian
Unwin
the
S.
S.
(George
Radakrishnan.
Humphrey
1915.
(Oxford Uni-
Milford.)
Jk.
...
JMnamrtak-ka ttafa i.
J.A.O.S.
...
Journal of the American Oriental Society.
K.T.
K.T.T.
V.
& Co.)
Ltd.)
Theism: Macnicol,
versity Press,
Ages:
(Longmans Green
...
Krittuvamum Tamilum: M. S. Venkataswamy

Kirustava Tamil Tondar: R. P. Sethupillai
(Published by S. R. Subramania Pillai, Tin-
...
...
nevelly Jn.)
L.P.S.S.P.
Logical Presentation of the Saiva Siddhdnta

Philosophy:
J.
H.
Piet,
1952. (C.L.S., Madras.)
M.S.
...
Meykandarum Siva-JnUna-bodhamum: K. Subra-
N.
...
mania Pillai, 1949.*

Naladiyar: Translation by Pope, 1893. (Clarendon
O.I.B.
...
Original Inhabitants of Bharatvarsa: G. Oppert
O.I. P.
...
Outline of Indian
Press, Oxford.)
(Higginbothams.
Philosophy: P.
T.
Srinivasa
Iyengar.
P.
...
Pulavar
(Anban
Arul
Saminayakan
Pope-aiyar:
Ltd.,
Thangiah,
1944.
Street, Chintadripet,
Madras.)
P.B.
...
P.I.L.
...
P.K.
...
P.P.
...
S.
...
Snk.
...
S.A.
...
S.D.
...
S.D.S.
...
S.J.B.
...
Pauskara Bhasya.
Primer of Indian Logic: Kuppuswami
Sastri.
The Pandyan Kingdom: K. S. Nilakanta Sastri,

1929. (Luzac & Co., London.)
Periyapurdnam.
Sivan: N. C. Kandiah Pillai, 1947.*
Sankarpanirakaranam: Umapati.
St. Appar: M. S. Purnalingam Pillai, 1934.*
Siddhanta Dipika.
Seven Dances of Siva : M. S. Venkataswamy, 1948.

Mylapore,
(Published
by K. Annamalai,
Madras.)
Siva-Jnana-bddhanu
LIST OF ABBREVIATIONS
S.J.B.Ck.
...
Siva-Jnana-bodha Curukkam.
S.J.B.Cu.
...
Siva-Jndna-bodha
Ciifurai.
xv
(Arumukanavalar's
S.J.Pa.
...
S.J.S.
...
Commentary, 3rd edition.)

Siva-Mana-bodha Mapadiam. (Palvanam Rllai.)
Siva-JnUna-padiam: Sivajiiana Yogi, 1952.*
Siva-Jndna-siddhiar.
(P. Muthiah Pillai, 2nd
S.K.
...
Sankhya KaHkH: Translation by
S.J.B.Ma.
...
edition.)
narayana
S.M.
...
St.
Sastri, 1935.
S.
S.
Surya-
(University of Madras.)
Manikkavasagar: M. S. Purnalingam Pillai.

by the Bibliotheca, Munnirpalam
(Published
P.O., Tinnevelly District)
S.P.
...
Siva-prakasam:
Umapati.
(Tiruvilangam,
1st
edition.)
S.S.H.
...
S.S.P.
...
The Saiva School of Hinduism: S. Shivapada

Sundaram, 1934. (George Allen and Unwin
Ltd.)
Saiva Siddhdnta Paribhasa: P. Muthiah
Pillai,
1928.
S.S.Pp.
...
Periyapurdyam: Translated by
M. Nallaswarny Pillai, 1924. (The Tamil
University Publishing House, Madras.)
Studies in Saiva SiddhUnta; J. M. Nallaswarny
Pillai, 1911.
(Meykandan Press, Madras.)
The Saiva SiddhUnta Theory of Knowledge: V.
Ponniah, 1952. (The Annamalai University.)
Sikkifar's
St,
J.
S.S.S.
...
S.S.T.K.
...
S.S.V.
...
Saiva
SiddhUnta
Varalaru:
S.
Anavirata-
vinayagam.
S.W.K.
...
T.
...
Six Ways of Knowing: Datta.

Tamifaham: N. C. Kandiah Pillai, 1924. Revised
Tp.
...
Tattva-prakasika.
Tv.
...
TiruvOsagam: Translation by G. U. Pope, 1900.
T.C.O.I.
...
The Cross Over India: R. D. Paul, 1952.
edition.*
(Clarendon Press, Oxford.)
S.C.M.
Press.
T.E.
...
T.I. (in Tamil).

T.I. (in English).
Tolkappiam Eluttatikaram: (Nachinarkiniar's

Commentary). 1950.*
Tamil India: N. C. Kandiah Pillai, 1949.*
Tamil India: M. S. Purnalingam Pillai, 19 45.*
SAIVA SIDDHANTA
xvi
T.L.
...
T.R.I.
...
Tamil Literature: M. S. Purnalingam Pillai, 1929.

(The Bibliotheca, Munnirpalam, Tinnevelly
District)
The
Religions
of
India:
A.
Barth,
1921.
(Trubner.)
T.S.
...
Tamilar Saritiram: N. C. Kandiah

edition, 1950.
Pillai,
3rd
(Asiriar Nurpattippu Kalaham,
T.S.D.A.
...
Coral Merchant Street, Madras.)

The Sarva Darsana Safngraha: Madhva Acarya.
(Translation by Cowell and Gough, Trubuer,
T.S.J.S.
...
Translation of Siva-jTidna-siddhidr:
1882.)
swamy
T.S.V.
...
T.U.P.
...
T.W.N.
...
U.J.
...
Uv.
...
V.S.M.R.S.
. . .
J.
M. Nalla-
Pillai.
Tamil Sa?igam Varaldru: A. Sidambaranar.*

Tirumantira UpadSsa Paguti. Commentary by
C. S. Sundara Mudaliar; 1923.
(Electric Printing Works, Coimbatore.)
The Way to Nirvana: L. De La Vallee Poussin
(Cambridge University Press.)
1917.
University Journal, Annamalai University, Vol.
XVII. Article entitled, 'Saiva Siddhanta' by
R. Ramanujachari.
Unmai Vtfakkam.
Vaisnavism, Saivism and Minor Religious Systems:
R. G. Bhandarkar, 1919. (Strassburg Verlag
;
Von
Karl Trubner.)
INTRODUCTION
Sai va Siddhanta, the most highly developed form of Saivism, claims
end of ends with reference to other systems of Indian
to be the
philosophy.
It bases such claim on the gain in religious values
These
it has made in comparison with other schools of thought.
values comprise the lofty conception that it has of God, the large
scope for spiritual progress that it opens up before the soul and
the utility of furthering a worthy cause that it finds for the material
It is obliged to champion these values against opponents'
world.
views calculated to compromise the oneness and the supremacy of
God, and to confuse the godhead with either the soul or the material
world or with both. The enquiring mind is anxious to learn how
the controversies are handled by the opposing schools, and to assess
the results earned by the respective parties.
However, the Siddhanta system which has much to offer in the
values it upholds and in the interest it arouses, has unfortunately had
The
but scant attention given it by Indian and Western scholars.
Sarva-Darsaiia-Samgraha by Madhava Acarya, which is a Review
has a chapter
of the Different Systems of Hindu Philosophy
entitled,
The Saiva Darsana ', which, however, makes no mention
of Saiva Siddhanta, though some of the translations of the sastras of
1
Even a book on Saivism dismisses Saiva
this school are mentioned.
Siddhanta with saying, 2 " But what exactly the system taught
by the Siddhanta was, we have jiot the means of finding out as none
The Religions of
of the works is available for examination."
India by A. Earth has hardly anything regarding Saiva Siddhanta
because it admittedly has acquaintance with only a few translations
of the Tamil sastras of this school and no acquaintance at all with
3
the rest of the writings for which no translations exist.
'
'
'
'
'
'
'
'
That Saiva Siddhanta,

should be so little
is the
language
extremely
known
in spite of
calls for
difficulty.
difficult "
says
its
antiquity
explanation.
" All
the
"
Slater. *
Eliot 5
are
Literature of
scholars " says
is ignored by many European

Furthermore, while countless numbers of Dravidians
T.S.D.S
8
significance
of the reasons
Dravidian languages
The Tamil
Dravidian Sivaism
C.
and
One
a T.R.I.,
p. 112.
V.S.M.R.S., p. 142.
s
H.B.,
VoL
II,
pp. 197-8.
D.E.I.C., p. 17.
p. 182.
Saiva siddhAnta
xviii
have studied North Indian languages and by their writings have

given wide publicity to the cultural attainments reflected therein,
very few North Indians, particularly in recent centuries, have
rendered similar service to South Indian culture. The post-independence trends in India, however, have in them the promise of
know and appreciate the Dravidian contribu-
rectifying this failure to
The
Indian and world culture.
tion
to
long
last,
are
becoming
Some
in past centuries.
have, with zeal, taken
Dravidians themselves, at
achievement
contemporary Tamil publications
matter for consideration. The long
alive to the greatness of their
of the
up
this
over-due interest of North India in Dravidian culture

ing to find expression.
The
Pioneer,' a daily of
is
now attempt-
Lucknow,
of 16th
January, 1953, notified that the Conference of University teachers of
Hindi that was to be convened by the Central Ministry of Education
promoting the
in the near future will consider the possibilities of
study of Dravidian languages in the Hindi area.
An
is
knowledge and
intelligent
appreciation of this culture
just
indispensable for a fair evaluation of Saiva Siddhanta and for
a right understanding of
by them
its
views of others
is
The independence
adherents.
in maintaining their
school
understandable
of
when
asserted
thought over against the

it
is
seen that they had
a highly developed culture of their own, which though influenced
by other
cultures,
was
characteristically
Dravidian.
Similarly
of
Saiva Siddhanta also it may be said that it is Dravidian for the most
" The Saiva Siddhanta " says Dr. Pope, 8 " is the most elabopart.
rate,
influential
and undoubtedly the most
religions of India.
It is peculiarly
valuable
of
all
the
the Southern Indian and Tamil
religion and must be studied by every one who hopes

and influence the great South Indian peoples."
to understand
It had
isolation.
whole gamut of Indian philosophical systems
of which it emerged as
the end of ends/
the final
Moreover, Saiva Siddhanta did not exist in

controversies with the
as a result
truth \
Its sastras
are hence, in the nature of an apologetic, where
practically all of its cardinal tenets are
sought to be
the bar of opposed views and of world opinion.
justified
before
This confident,
uncompromising and bold assertion of individuality in the realm of

religious philosophy, and this zeal to guard the values contained
therein, are better understood against a background of the ancient
Tv.,
p. lsniv.
INTRODUCTION
Dravidian culture with
have
its
tried to recapture
hoary
traditions.
these
past
xix
Modern Tamil
attainments
from old
scholars
Tamil
such as Tolkappiam, Furthermore, archaeological findings

are continuing to throw light on this subject of interest.
After an introductory review of the philosophical system that the
literature
Siddhantins were keen to preserve, the cultural environment in which

their genius flowered forth is briefly sketched
this
book.
made.
book.
Thereafter, a full presentation
in the early part of
of Saiva Siddhanta
The appendix has some notes relating to the

The index includes a glossary of the Indian
is
topic of this
philosophical
terms used here.

The reason for not giving more space to the logical aspect of
Saiva Siddhanta and its epistemology is that there are valuable
Logical Presentation of Saiva Sidbooks on these subjects.
dhfaita by J. H. Piet, and The Saiva Siddhdnta Theory of Knowledge
by V. Ponniah meet this need. However, the significance of epistemology in the Siddhantin's religious and philosophical approach
is dealt with in Chapter XIV of this book. The Siddhantin's position
that the means of knowledge or pramanas should be sound and
adequate to serve the cause of truth, and that the pramanas of
perception or pratyaksa, inference or anumana and testimony or
sabda suffice for this purpose cannot be lost sight of in presenting
his philosophy.
BIRD'S-EtfE
VIEW
Saiva Siddhanta is an elaborate system of philosophy. As to

when it took such complex form, it is hard to say. The dates of the
sastras, in which it is portrayed, are no help in determining this question as it appears that the system depicted in these writings was in
existence before it came to be recorded.
The Siddhanta,
and matter, or
Pati,
a pluralistic realism, maintains
that
pasu and pasa or maya, constitute
God, souls
reality.
The
due
impure state of the soul, and God's concern
for it, which arises from His nature to love.
The soul is covered by an impurity or mala, known as anava,
which producing ignorance detracts from the soul's true nature as a
The remedy for it lies in knowledge or jiiana. Such
spiritual being.
knowledge as is required to overcome anava is possible for various
reasons. The soul has the faculties of knowing, feeling and acting.
In other words it has the jiiana, iccha and kriya saktis, which are the
cognitive, emotive and conative abilities respectively. These can be
made to function and to develop by the power or sakti or grace of
events in the world, and
to the
two
the changes that overtake the soul are
facts of the
'
God, which expresses itself as jiiana sakti or omniscience, iccha sakti

or love for the soul, and kriya sakti or power to act. The actions
required to redeem the soul are carried out by the kriya sakti of God,
which again takes different forms in fulfilling the five functions of
God. The srstf sakti creates the world the sthiti sakti preserves the
world the samhara sakti destroys the world; the tirobhava sakti
conceals from the soul the true nature of the world so that the soul
is attracted by it and yields to its temptations; and the arul or anu;
graha sakti reveals to the soul the true nature of the world, so that
the soul withdraws from the world, and turns to God.
These
activities
are necessary to bring into play the faculties of
which thereby attain their highest development. Such

development is necessary for the soul to rise from its impure
to its pure state. Its knowing power or jiiana sakti enables
to attain, in
successive
stages,
it
knowledge of the world
(pasa-jfiana), knowledge of the soul (pasu-jfiana),
and finally,
knowledge of God (Pati-jiiana). These steps constitute jiiana
marga or the path of knowledge, which the Siddhanta upholds
the soul,
gAIVA SIDDHANTA
xxii
as the
highest
soul enables
lastly,
it
path
to
to
The
salvation.
desire
firstly,
God, the Great Spirit
the things of the world in
Its
the
desiring
things
of
power of
power to act enables
its earliest stage.
the
world, and
this
to pursue
it
In doing so,
it
performs
good and bad deeds or karma. The law of karma requires that
good deeds should be rewarded, and bad ones, penalised. The
reward and punishment that accrue to the soul are to be reaped in
various lives and through different embodiments. This passing from
to life in different bodies constitutes transmigration or samsara.
In this long journey, the soul learns through experience that bad
deeds bring about its ruin, and good ones, its redemption. This
discipline transforms the soul so that from pursuing the world,
life
it
now
acts,
When
seeks God.
and when
its
it
ego gives place
itself
so that
completely to God,
its
acts
are not its
no more karma. Here, then,

and the soul becomes a saved being or a
but those of Siva, then
ends transmigration
jivanmukta.
surrenders
to Siva,
it
incurs
In emerging from its impure to its pure state, it goes

through different stages called avasthas. In the kevala avastha, the
soul lies forlorn, covered by anava, and with karma over-shadowing
In the sakala avastha, it takes on a body, enters the world
it meets objects made out of maya or matter, and begins its
active career.
In the suddha avastha, it becomes a redeemed
it.
where
soul,
jivanmukta at
first,
a released Soul, enjoying the
and then, when
bliss
it
sheds
of fellowship with Siva.
its
body,
CHAPTER
CULTURAL BACKGROUND OF THE

SAIVA SIDDHANTINS
Various
theories put forward as to the original stock
and home of
the Dravidians have not been substantiated by indubitable evidence.
All that can be said with certainty on the basis of present know-
from the
and to be the children of the soil. Oppert concludes his
enquiry into this matter saying, 1
So far as historical traces can be
ledge
dim
that the Dravidians appear to have lived in India
is
past
<c
found in the labyrinth of Indian antiquity, it was the Gauda-Dravidian

who lived and tilled the soil and worked the mines in India."
The Tamilians form a sect of the Dravidians today. Originally,
before some of the other Dravidian languages branched off from
Tamil, the terms, Tamils and Dravidians were interchangeable.
The Tamils lived and learned. Their civilisation reached no mean
This progress, however, suffered an unexpected and severe
level.
setback from two or more floods that at different intervals swept
over the land. 2 Concerning this disaster, it has been said, 3 " The
sea has been the great devourer of the work of the grand old Tamil
'
'
'
'
They (the floods) have in the first place obliterated from

era.
human view the glorious golden-gated cities of Madura and Kapada.
the Panclyan monarchs had garnered behind these golden

:
gates the inestimable treasures of Tamil literature. What remained
of the great aeons was the eternal sob of the southern sea and the
puram
Tolkappiam \ That is the slight but magnificent segment from

which with the eye of vision we infer the whole circle of the grand age
of Tamil civilisation. For the past 3,000 years, the Tolkappiam has
been the unfailing fount of inspiration for the students and scholars
Other ancient Tamil works that are available
of Tamil sociology."
today and which shed light on the ancient culture of the Tamils,
are Manimekalai said to be composed by about a.d. 90, 4 and which
sheds light on Buddhism, and Silappatikaram ', which was composed about a.d. 600, 5 and which contains vivid accounts of the
Besides the floods,
different classes of Tamil society at that time. 6
1
'
* O.I.B.,
p. 9.
* T.S.V., p. 93.
A.T., pp. iiWv*

*T.L., p, 117.
T.L, p. 48.
T.L., p. 119.
&AIVA SIDDHANTA
other factors that account for the obliteration of this ancient culture
are the perishable material
in
which
literary
compositions were
recorded prior to the introduction of paper and printing, the destruc-
wrought by invaders with antipathy towards Hinduism and
tion
other political disturbances.
One
of the reasons that accounts for the
soundness of
progress and the depth of the attainments of this people
is
the
that they
on the whole, a law-abiding and peace-loving people. This

mind not only freed them from the conflict between
social and anti-social ways, but also spared them the waste of
are,
natural bent of
energy that such conflict involves. On such vantage ground, they

were able to orient their intelligence towards individual and social
Wholly enprogress, and with superb energy work for such ends.
grossed in constructive efforts and in outstripping previous levels of
excellence, the thought of giving publicity to their accomplishments
hardly occurred to them. In these circumstances, they have not
won the recognition due to them for their achievements. As a
present-day illustration of this, note the following insertion in The
Pioneer (a daily of
Lucknow) dated
1st February, 1953.
" Certain
now caught public attention

as the Japanese method were not new to South India, where they
have been successfully adopted for many decades now ;" observed
procedures of rice culture, which have

*
'
These
methods had been evolved and introduced in South India by the
Madras Agriculture Department, which found them conducive to
Dr. S. Krishnamurti, University Professor of Agrtculture.
higher yields of
rice.
In spite of the hoary antiquity of

great heights attained
still
by
it,
Dravidian culture, and the
adequate information concerning
not available. Deploring the paucity of literature
it is
on this subject,
H. J. Fleure in his foreword to Slater's book, The Dravidian

Element in Indian Culture says, " The notion of a barbarous India
on which Aryan civilisation descended has been fairly widespread
and the number of books which tell us of Southern Indian civilisation
is not as large as one might wish."
Tamil India consisted of large kingdoms such as Chera, Cola,
Panflya. Megasthenes who visited India in the 4th century b.c.
mentions some features concerning the Pan<lyan kingdom. Kingship was an ancient tradition with the Tamils. One of the evidences
for this is that in Tamil there are no less than twelve synonyms
'
'
for the term, king.
The
king's duty
was
to care for the subjects'
CULTURAL BACKGROUND-SAIVA SIDDHANTINS

welfare.
Hence one of the terms
for a king has the
meaning of a
shepherd who tends his flock. 7 He revered wisdom and learning.

Learned men were invited to live in and grace the palace. Astrologers whose divinations were considered indispensable to regulate
the royal policy were
among
the palace personnel.
these advisers, followed the considered policy of
kodai, that
Among
learning.
is justice,
The king with
nyayam, viram and
bravery and generosity.
the essential duties of the king
He deemed
it
was
that of
promoting
a privilege to be associated with move-
ments intended for the betterment of learning. In many cases, the

kings were themselves devoted to learning and were thus qualified
for membership in the Tamil Sangam or Academy, which judged
literary works for setting on them its seal of approval.
The
working of the Sangam had the effect of maintaining a high
standard of excellence. The works approved by it have been well
In taking stock of these works at
has been said, 8 " Tamil is a very ancient Indian
able to stand the test of time.
the present day,
it
language with a voluminous classical literature of very high merit."

care with which the language and literature were thus nurtured
The
have proved their worth through the ages in that the language has
maintained its individuality and the literature been an influence for
good. Concerning the independence asserted by the Dravidian
languages against encroaching forces,
said, 9
persistent independence of the
lesser degree
of the other Dravidian
it
has been
Tamil idiom (and to a
languages) in the face of Sanskrit,
"
The
is
in
striking contrast with the almost total disappearance of non-Sanskritic vernaculars in the
north of India."
The
literature
has helped
and wholesome outlook on life and to lift to a

high plane every walk of life.
Geographical factors moulded to some extent the pattern of life
of the different groups of people
1. In the coastal region, the Paratavar, braced by sea breezes,
challenged by the waves, took to venturesome occupations of
In their leisure time, they made
sailing, pearl-diving and fishing.
salt and salt-fish. The fruits of their toil promoted food supply and
ornaments at home, and trade and colonisation abroad. They came
to be, hardy fisher-folk, expert pearl-divers, and bold sailors.' 10
to give a balanced
T.I. (Tamil), p. 54.

T.C.O.I., p. 32.
P.K., p. 2.
10 A.T.,
p. 35.
Saiva siddhantA
They
also
made
regions.
own
their
Attempting
Jater to distant seas
at first
sailing vessels out of the trees in those
only the coastal region, they ventured
and opening up new sea-routes, reached other
countries and established markets for their wares of salt, salt-fish
and timber.
2.
In the dry sandy regions, the Maravars lived their care-free,
and
They way-laid
travellers and
and sold them
cheap. They stole cattle from the neighbourhood. These means
and the hunting that they did with their bow and arrow, supplied
irresponsible
robbed them.
anti-social
They
life.
looted the goods of travellers
their needs.
With bow
3. The hilly tracts were the abode of the Kuravars.
and arrow, thess expert hunters, hunted wild animals, the flesh of
which they ate, and the skins of which they used as bedding and
Their knowledge of the medicinal values of the herbs
clothing.
them to be their own physicians.
where the bee-hives abounded, these folks
that covered the hill-sides, enabled
From
the
tall
trees
obtained their supply of nectar.
them
The
sandal
wood
tree supplied
the fuel and the flavour that they required for roasting flesh.
4. In the level plains,
dwelt the agricultural group, the Vejlalas.
Rivers and lakes provided their fields with water. Where such
water-supply was not available, they built canals or used water-lifts.
They grew the grains and pulses that were the staple food in the
They were
country. They also grew cotton and wove cloth.
They were wealthy
skilled in carpentry and made tools, carts, etc.
and often owned much property.
5. In the temples were the priests, or parpar, who saw to the
affairs of the temples and imparted learning and wisdom to the
people.
and thither by land or sea or by both, were

With their families settled in the mother*
out to sell their wares in foreign markets and to
6. Travelling hither
the Vanikar or traders.

country, they set
bring back
money or goods in exchange. They were

men, who in making good
enterprising and industrious
practical,
business,
furthered the interests of the country.

Internal trade
cations.
trade, however,
position.
forests
was not considerable owing
to poor
Pedlars and animals transported the
communi-
External
growing from small beginnings attained an eminent
goods.
India had the wherewithal for foreign markets. Her

abounded with teak, sandalwood, indigo, ivory, apes,

peacocks
silver,
tin,
her subterranean depths had embedded in them gold,

sapphires and other precious stones ; her fields yielded
pepper and
rice
her seas gave corals and pearls.
textiles of those days,
supposes a volume
weaving.
There are
of silks mentioned, each
thirty varieties
of its
own.
cotton stuffs which were manufactured
is
The
by the com-
'
'
'
thread of which could not be followed even by the
fine textures the
All of these products were greatly in
eye'."
character of the
indicated
sloughs of serpents
between them and
or
and the general description of these as those
parison instituted
vapour of milk
Concerning the
has been said, 11 "Flourishing trade preof industry, the principal of which was
it
with a distinct appellation
'
demand
in foreign
lands.
In the broadcast entitled,

India
',
made by
the
'
Maritime Enterprise
Lucknow Radio
station,
in
Ancient
and which was pub*
lished in the Pioneer Magazine section of 11th January, 1953,

said, "
it is
In the epic and post-epic periods, India witnessed a grand
outburst of seafaring activity and maritime enterprise.
This gave
a wonderful impetus to the rise and growth of a Greater India

India's maritime enterprise was almost limit'
These great enterprises were confined to the
Dravidians even after the Aryans appeared. It is said, 12 "The
across the seas.

less
in extent
"
Aryans in India lost contact with the sea in course of time and
viewed sea-going with disfavour. It was left to the Dravidians to
develop the shipping and maritime activities of India."
The sailing vessels they used were in all probability not seaworthy for long voyages. It seems surprising that with inadequate
equipment they adventured as far as they did. Commencing their
maritime ventures in the back-waters of the west coast, and actuated
by the
desire for excellent fish, they obtained their early familiarity
with the sea. 13
winds in
now submerged, and favourable

helped in the longer trips. 1 * Concerning
Intervening islands
different latitudes
the nautical achievement of the Southerners, it has been said, 15

" The greatest achievement of the Dravidian was in the art of navigation.
There are native words for boats of
all
sizes in
Dravidian languages as well as for different parts of the vessels."

11 A.I.S.I.H.C.,
p. 799.
12 I.C.T.T.A.,
p. 11.
P.B.I.C., pp. 80-81,
** H.A.,
pp. 7-8.
I.C.T.T.A., p. 11,
the
It
&UVA SIDDHANTA
was
the naval power of the Chera, Cola and Pantfya kings that
enabled them to defend their coasts.

It is interesting to
note the commercial contacts
countries in those early days.
Among
made
with other
the ruins of Babylon
was
found teak that keeps well-preserved through the years. It grows

on the Malabar coast of South India and nowhere else, Egypt took
from India indigo and muslin. Indigo was used for the dyeing
Muslin was used to wrap the dead. In Palestine, King
industry.
Solomon (about 1000 b.c.) imported from India peacocks, apes,

and sandalwood. The Greeks took rice and
pepper. Pepper was used to preserve meat, to give flavour to food
and for medicinal purposes. Hippocrates, the Greek physician of
renown, bestowed on pepper the name,
Indian medicine '. It
fetched much wealth to India from all the countries that imported
gold, silver, ivory
'
it.
The Romans took sweet smelling substances such as spikenard,

pearls. They used the scented stuff for cremating their
and also
Their
dead.
women
desired the pearls.
Roman
ladies fancied the
an extent and made such lavish use ot them that the

officials of Rome were concerned at the extent to which the coffers
of the state had to be depleted to meet this expense.
Describing
pearls to such
the wife of the
Emperor
Caius, Pliny says, " she
was covered with
emeralds and pearls which shone in alternate layers upon her head,
in her wreaths, in her ears, upon her neck, in her bracelets and on
her fingers."
There are some who maintain that there are evidences of

Dravidian culture in countries outside India. N. C. Kandiah Pillai
maintains 10 that in Java there are many images of deities with six
heads and twelve arms.
He
also observes that here
and
in the
Celebes, there are evidences of Siva lingam worship having prevailed from early times.
Chaman
Lai maintains that the early
in-
had contact with the two Americas, and have left

there the impress of their culture. 17
The writers whom he quotes,
in his book give the impression that in the early centuries, India
habitants of India
made a
vital contribution to countries
spread out
far
and wide,
A. B. Scherer in his book entitled, Cotton as a World Power

holds the view that India is the original home of cotton and that it
was first seen in Europe when the soldiers of Alexander, the Great,
brought some of it as a curiosity in the 4th century b.c. At the
J.
'
'
*e
T.I. (in Tamil), p. 119,
" fl,A., TJie pitfac*
CULTURAL BACKGROUND-SAIVA SIDDHXNTINS

time
it
was new
to
Europe, the cotton industry had
far
advanced in
India.
One
of the contributions
made
to India
by the Dravidians
is
in
metallurgy, which they rather than the northerners developed in the

early
ages. 18
The
occupations of goldsmiths,
blacksmiths were hereditary.
The
skill
silversmiths and
acquired through the ages
explains the rich variety, fine finish and creative genius displayed
by the household metal

creative
skill
vessels in South India.
In the article
Dravidians.
The
variety and
by the high culinary art of the

entitled,
Hindu Culture Expressed in
are also explained
South Indian Household Vessels
{The Pilgrim, January 1953, the

Quarterly Magazine of the Christian Society lor the Study of
Hinduism, p. 7) it is said, " The inherent spiritual and mental capacity
of the people as a factor in South Indian Culture is readily seen the
moment one
sees these vessels.
'
'
A thing
of beauty
is
a joy for
These people created and enjoyed beautiful forms and shapes.

The graceful contours and artistic engraving and inlaying of these
lovely vessels testify that these people were able to appreciate and
ever.'
enjoy grace, rhythm, proportion, in short beauty so
must
create
it
and have
it
much
that they
with them for their daily use and constant
enjoyment."
Modern achievements and modern

are bringing
to light
unobtrusively
on
its
sound
investigations in South India
legacy of a culture that has developed

lines
through
countless
generations.
Dravidians have always excelled at the art of using the

things of
life
to create rare
works of
this is the beautiful silver-lace-bordered
II will receive
from South India.
It is
common
modern example of
mat, which Queen Elizabeth
art.
a present to her on the occasion
Association of
of her coronation made by the Mat Weavers'
Pattamadai, a village in Tinnevelly District. " The mat, fine and
shiny like a piece of silken embroidery, can be folded to the size ot
a table napkin. The korai grass used for this comes from Tambraparni river-bed in the district." 10
The long
experience of the textile
industry enables South India to play a leading part in formulating

policies
and
due recognition to
Mr. R. Venkataswamy, Chairman
in inculcating attitudes that will give
diverse interests in this sphere.
of the Southern India Mill-owners' Association and Chairman of the
* I,C,T,T.A. p. 10,
f
Pioneer, 25-2-53,
Saiva SIDDHANTA
Reception Committee of the 10th session of the All-India Textile

Conference, while clarifying to the delegates the role of the technician, said, " It is
time that he should not be satisfied with technical
knowledge alone, but he should also develop deeper understanding

of the reactions and psychology of labour and their needs and should
strive to foster a harmonious relationship between management and
labour." 20 The geological survey that is being made in South India
claims that some of the Andhra districts that in future are likely to
become the Kimberley of South India ', were flourishing diamond
mining centres throe centuries ago. It is from here that the koh-i21
noor that adorns the British crown was obtained.
One of the achievements of the Dravidians was international con*
tacts.
As
may
proof of this one
note that
Roman
coins of different
22
periods have been found in different places in South India.
this
it
These
a great impact on their attainments. Testifying to

has been said, 23 " Between four and five thousand years ago,
contacts
made
Dravidian India received the seeds of
many
sorts
of culture
and received them into fertile soil."

South India has had the devoted service of people who coming
from different quarters, made their home here. The Buddhists who
came to South India, both contributed to the literature of the
Tamils and served
their interests in other
spread for several reasons.
ways. 24
Their teaching
Their unselfish and helpful
preaching of a classless society, their feeding
lives, their
of the poor and
succour of the handicapped at centres supported by funds collected
from the
rich,
and
their
promotion of learning,
won
the hearts of
However, the religion was stamped out

from their midst by the Tamils as the theism in their own religion
had a great hold on them. The Buddhist literary contributions,
however, constitute a permanent part of Tamil literature. Chief
among these is Manimekalai ', which contains information about
Buddhism and about the social conditions of that time.
The Jains were also interested in advocating their religion,
which after temporary success began to decline. In literature, their
attempts to over-Sanskritise Tamil were resisted as this robbed
Tamil of its spontaneity and crippled its individuality. 25 Some of
the Jains who were great scholars, added to the literary heritage
the people to this faith.
20 Ibid., 1-3-53.
Ibid., 1-3-53.
8Z P.K.,
p. 11.
83 D.E.I.C.,
p. 79,
B.T., pp. 28-31.

A.V.K., p. 23,
CULTURAL BACKGROUND-SAIVA SIDPHANTINS

of the Tamils.
Naladiyar
',
written
by a
Jain, has wielded great
influence in the South.
The
Missionaries
who came
to
South India have,
in the course
of their ministry, rendered great service to the Tamils. Briefly

26
reviewing the history of Tamil literature, S. D. Sargunar says,
"
The most
brilliant
age in Tamil
literature,
to a close at the downfall of the three
the
Tamil
Sangam Age, came

dynasties, and was
all through the long period

and misrule in South India. It was after the advent of
Europeans in general, and European Christian Missionaries in
particular that the revival of Tamil letters began," The Missionaries
furthered the interests of Tamil in many ways, 87 They simplified
the script and introduced punctuation. They gave an impetus to
prose works, 28 and were the first to write Tamil treatises on science.
succeeded by dark ages, which continuod
of anarchy
20
printing presses,
and set up societies such as

Madras School Book Society? for promoting Tamil works and
other literature. They introduced the printing of Tamil tracts,
books and papers. 31 Tamil works were printed prior to works in
any other Indian language. 32 English works were translated into
Tamil, and Tamil works into English. That this is great service,
is gladly acknowledged by Tamils today.
Special mention needs to be made of Bishop Caldwell and Dr.
Pope. Bishop Caldwell 33 (1815-1892) was born in Ireland and
educated in Scotland. He came to India as a member of the S.P.G.
They introduced
the
Mission and ministered in South India for 54 years.
He
studied
Greek, Hebrew and Latin in order to learn the great truths of the
Holy Bible. In Scotland, while studying Greek at the Glasgow
University, his
own
love of learning and aptitude for scholarship
were greatly fostered by the inspiration aroused in him by the

Caldwell used these talents in the service of India and by
lecturer.
Comparative Grammar of the Dravidian
his monumental work,
Languages ', he stemmed the tide of wrong notions that militated
against these languages and infused fresh life into them. Concerning
3
the origin of these languages he says, * u the supposition of the
derivation of the Dravidian languages from Sanskrit, though entertained in the past generation by a Colebrooke, a Carey and a Wilkinsj
'
26 K.T., viii.
29 Ibid.,
pp. 35-37.
3S!
27 Ibid.,
p. xiL
33
*8
31 Ibid.,
p. xii
Ibid., pp. 16-23.
Ibid., p.
29
3*
Ibid., p. 34.
K.T.T., chap. 3.
C.G.D.L., p. 45,
Saiva SIDDHANTA
10
is
now known to be entirely destitute of
foundation." Both because of
the antiquity of Tamil and because of the advanced nature of the

civilisation of the people, the
language had a copious vocabulary.

borrowing from other langu-
There
is,
ages.
In fact, large-scale borrowing has the tendency to distort its

Caldwell stressed this fact with saying, 35 " Tamil can readily
style.
therefore,
no need
for extensive
dispense with the greater part or the whole of
dispensing with
it, it
rises to
its
by
The
Sanskrit and
a purer and more refined style."
keen mind that Caldwell had led him to be interested in diverse

He produced a history of Tinnevelly and noted therein
many matters of historical interest. To his diverse interests, he
matters.
added geological exploring and ascertained interesting facts regarding an ancient South Indian port noted for its pearl industry.
Dr. Pope 36 (1820-1908) who started work as a missionary in his
19th year, was Professor of Dravidian languages in the Oxford
University, missionary in South India and a devoted student of
Saiva Siddhanta. By his writings, he drew the attention of the
English reading public to the glories of Tamil and the values of
Saiva Siddhanta. At a time when Tamil suffered a setback due to
various discouraging trends, 37 Dr. Pope gave the sorely-needed
encouragement with saying, " Let the Tamils cease to be ashamed
of their Tamil."
The
diverse cultural elements that permeated society
made
for
an
awakening of the mind of the people. The different philosophical

and religious view-points that confronted the Siddhanta sastra
writers up to about the time that these sastras were written, that is the
14th Century a.d., opened their minds to different view-points which
they incorporated into their Weltanschauung, These diverse viewpoints far from driving them into seclusion, led 'them to judge them
with reference to their own position and to formulate their philoso-
forms of religious approach. In doing so,

own values, and gave due recogniSuch an approach to diversity
tion to the values of other schools.
of views that the Siddhanta sastras passed on to posterity, as well
as the play of foreign contributions, have been a great influence
among the people. The South India Saiva Siddhanta Works
Publishing Society of Tinnevelly and Madras, have encouraged
phy concerning
different
they both zealously guarded their
35 Ibid.,
p. 50.
P. ; K.T.T., chap. 2,
37
A.V.K., pp. 22-25

S.T.T., p. 32,
T.S., pp. 221-222
11
publications appreciative of the cultures and religions of different
The
and
would surely pave the way for
them to attain great heights in the spiritual realm and to contribute
towards the unity and welfare of India, international fellowship and
peoples in the world.
ancient traditions of internationalism
the spiritual aspirations of the people
world peace.
CHAPTER
II
AND DATE OF
ORIGIN
SAIVISM
Saiva SiddhSnta, being one of the forms of Saivism, the question

its origin and date necessarily takes one to the origin and date of
of
This school of thought, being the religion and philosophy

is reflected in practically all of their literature from
Saivism,
of the Tamils,
earliest times
is
no
till
now.
definite evidence
However,
of
now
in the literature
extant, there
Research into the
origin and date.
its
question brings before one various claims of which the main ones
are the theories of
3,
Sun worship derivation.

Nanmarai origin,
Agamic origin.
4,
Vedic
1,
2,
1,
The
This
origin.
theory of sun worship derivation

theory,
maintains that the worship of Siva

that
was widely prevalent
term,
Sivan
is
in the early history of
given to the sun,
',
by N. C. Kandiah Pillai, 1
derived from the sun worship
lucidly presented
similar
is
The
mankind.
to the Tamil word,
', which means,

red and hence, sivan meant the red
an apt name for the sun in view of the ruddy dawn that it
brings. The term,
Sivan is also similar to the Tamil terms,
semam and semmai ', which mean prosperity and righteousness
respectively.
Thus in course of time, the word, sivan' came to
have rich content connoting, the red one ', auspicious ', prosperity
etc. One of the later forms of sun worship conceived of God
as a person and the term sivan ', which had gained popularity with
the people, was given to God.
2. The theory of Nanmarai origin
This view is upheld by some Tamil scholars of repute. 2
*
sivappu
one
'
'
'
*,
'
'
'
'
'
'
'
M.
S.
Purnalingam,
who
belongs in this group, says, " Ages prior to
Mahendra Mount in the Kumari

Nadu, now under the ocean was the seat of the Tamil sages, and it
was there that the Marais (scriptures) were divinely bestowed on
the emergence of the Himalayas, the
S,
* T.I. (in English),
pp. 51-52
T.L., pp. 6, 155.
ORIGIN AND DATE OP SAIVISM

four of them.
They were,
To
They
dealt with virtue, wealth, pleasure
number and designated,
therefore, four in
distinguish
them from the
they were characterised as,
later scriptures in
Pan<lya Nanmarai
'
deity.
The
and bliss.
Nanmarai \
Aryam
(Sanskrit),
or the
Four most
ancient scriptures V' 3 These scriptures maintain that
supreme
13
'
God
floods that swept over India, carried
Siva
is
the
away the
They are, however, mentioned in some of the earliest

Tamil writings extant today, and their content is said to have been
passed on orally from generation to generation by those who fled
writings.
before the floods.

3.
The
theory of
Agamic
origin
Concerning the first period of the development of Saiva Siddhanta, it has been said, 4 " This is the period of the rise of the
Siddhanta scriptures based on the Agamas.
108 Upagamas are the
common
The 28 Agamas and
fund on which
all
the schools of
Saivism draw.'*
4.
The theory of Vedic origin

Some scholars uphold the view
:
that the God of the Saivites is a

development of the Vedic deity, Rudra. C. V. Narayana Ayyar,
in his book, Origin and Early History of Saivism in South India
(1936, University of Madras), gives an exposition of this view. The
god, Rudra, was one among the numerous Vedic deities. He appealed to certain of the Vedic devotees for the reason that his many
later
'
him to satisfy human needs. He was a god,

when men deserved it, could infuse terror into
their hearts.
When enemies had to be dealt with, people invoked
Rudra for the necessary aid. Rudra also had in him the opposite
varied qualities enabled
who on
occasions
quality of protecting the weak.
to lower creation
cattle
'.
He was
won
His kindness which extended even
him the
for
the protector of
title,
all
'
Pdsupati ',or' protector of
created beings.
These admirers of Rudra, who preferred to wofship him rather

than any other god, came to be different from other Vedic devotees
They
repelled by the shedding of blood

and lost their faith in sacrifices in
general. This changing attitude was enough to mark them off as a
heretic group known by the name Vratyas '* In the period of the
Upanisads when Brahman was felt to be beyond comprehension by
the masses, the Vratyas no longer looked upon Rudra as one among
in yet another respect.
involved in animal
felt
sacrifices,
'
T.l. (in English
t>.
510
* D.G.S.S., p. vi.
Saiva siddhanta
14
Supreme Being. In their minds, Rudra, the

revered, was the Supreme Being, whom the
learned regarded as the remote and unknowable Brahman. Rudra,
now vested with the status of the Supreme Deity, came to be called
other gods, but as the
god they knew and
Siva \
Conclusion
Some maintain that as Saivism developed through the years, it
derived its content from two sources. K. A. Nilakanta Sastri up5
holding this view says, " The origins of Saivism are lost in obscurity, but it is clear that the Saivism of history is a blend of two
lines of development, the Aryan or Vedic and the pre- Aryan." That
:
the primal beginnings of Saivism are of pre-Aryan date, is the claim

scholars as well. Dr. Pope speaks of Saivism as
M
" existing from pre-Aryan times . Macnicol similarly maintains, 6.
11
Siva is in the main not Aryan but aboriginal."
made by Western
With regard
to the
Aryan contribution
the different Saivite schools.

as it accepts the Vedas also as
The
to Saivism,
Saiva Siddhanta
its scriptures,
it
varies with
sect,
inasmuch
bears traces of
Aryan
however, difficult to gauge this influence. Before

any estimate can be made in regard to this, the following are some
The Siddhantins are* not
of the facts that need to be considered.
unanimous in ascribing to the Vedas the importance that they attach
to the Saivagamas. The fundamental teachings of the Saiva Siddhanta system of monotheism and the jiiana marga, are ascribed to
the Saivagamas. As to what mutual influences have prevailed between the other Aryan systems and Saiva Siddhanta can be known
to some extent only when research can ascertain the fountain springs
of the doctrines of karma and transmigration which are common
to them. Notwithstanding this common ground, the Siddhanta,
after duly considering the Aryan systems with which it came into
contact, claims for itself the unique position of being the final
It is,
influence.
truth and the highest faith.
CHi.,
Vol.
11.,
pp. 18-34
1 .T., p. 161.
CHAPTER
III
SAIVA SIDDHANTA LITERATURE

The name
siddhanta
Saiva Siddhanta coined from the terms, * saiva ' and

both points out the kinship of this school with the
'
'
',
other schools of Saivism, and also differentiates
being one of the Saiva systems,

for
whom
from them.
In
'
is
accomplished end
it
in agreement with those sects
Supreme Being is Siva. The point of divergence from

siddhanta ', which means,
denoted by the term,
the
these schools
it is
'.
These other
schools of thought are con-
piirva paksa
{prima
which must be transcended by a proved conclusion ; they are
yet on the way to the final truth, but have not reached it yet This
final end or
siddhanta has been attained by the highest faith,
Saiva Siddhanta ', which signifies the Saivite accomplished end.
sidered to maintain positions described as
'
'
facie)
'
'
Saiva Siddhanta literature consists of the following collective
works
The Nanmarais.
The Saivagamas.
The Vedas.
The Meykanda Sastram.
The Twelve Tirumurai.
i.
ii.
iii.
iv.
v.
Of
these categories, the
first
three
constitute
the scriptures, the
and the
These groups
fourth category constitutes the philosophical writings
works of
constitutes the devotional
now be
considered
last
will
1,
The term
this school.
Nanniarai
'
The Nanmarau
means,
'
the four scriptures.'
They
are
as follows
(a) Taittiriam.
(6)
Powdiham.
(c)
Talavakaram.
(d)
They
Samam.
dealt with the topics of virtue, wealth, pleasure
and contained praises of the Supreme Deity, Siva.

1
S.S.P., p. 11.
T.S.V., p. 24
and
bliss,
Concerning the
T.L., p.
6.
Saiva siddhAnta
16
Nanmarai and the Vedas,
differences between the
it
has been said, 3
that whereas the latter deal with a multiplicity of gods and contain
life, the former set forth one God
and give an exposition of the technique of living in the various
walks of life. Verses from the Marai were recited during worship.
As they were considered of divine origin, great importance was
requests for the requirements of
Though
attached to them.
lost
in the floods,
were transmitted orally so as to perpetuate

2.
it is
said that they
on people.
their influence
The Saivagamas
The Saivagamas on which
the Siddhantin bases his system are
the following 28
God-taught.
1.
Kamika.
6.
Dipta.
2.
Yogaja.
7.
Suksma.
3.
Cintya.
8.
Sahasraka.
4.
Karana.
9.
5.
Ajita.
10.
Amsuman.
Suprabha.
Man-realised.
Mukhayugbimba.
11.
Vijaya.
20.
12.
Nisvasa.
21.
Udgita.
13.
22.
Lalita.
14.
Svayambhuva.
Agneyaka.
23.
Siddha.
15.
Bhadra.
24.
Santana.
16.
Raurava.
25.
Narasimha.
17.
Makuta.
26.
ParamesVara.
18.
Vimala.
27.
Kirana.
19.
Candrahasa.
28.
Para.
The
first
ten are regarded as root
Agamas, and as such are

from the same
taught by God, while the rest of them, though

divine
source,
nothing
is
are
'
man-realised \
known beyond
their
Concerning their
authorship
being assigned a divine origin.
Their content has to do with the principal tenets of Saiva Sid-
Two
given of the term

Agama \
A=pasa, ga = pasu and ma=pati.
Agama, in this case, deals with God, soul and matter, which constiAccording to another
tute the whole of reality for the Siddhantin.
dhanta.
interpretations
According to one
are
interpretation,
T.L.,p.l69;T.S.V.,p.25.

interpretation,
and
ma = casting
aside of
This sums up the process of salvation in which through siva-
mala.
jiiana,
A = siva-jiiana, ga = moksa
17
mala
meanings
is cast
may be
aside
and moksa
accepted,
to this school of thought.
it
is
is
gained. 4 Whichever of these
evident that these writings pertain
Hence,
from their
said that judging
it is
content, they are definitely Dravidian writings. 5
Every Agama
kantfa
is
of four parts or kanglas. 6
The
jiiana
considered to lead to the knowledge of God, and the
Yoga
consists
kantfa to the concentration of the soul on an object.

gives information about all
Kriya
kantfu.
performances ranging from the consec-
ration of idols to laying the foundation stones for temples
the carya
kanda teaches the method of worship. The contents of the last two
kandas relate to details of ritual, etc. The jiiana kanda is of use for
philosophy and the yoga kanda is of value for the understanding of
Indian psychology. 7 It is claimed that though the Vedas arc
reverenced by the Hindus as eternal and the Upanisads are of value
for discussion, the outlook and usages of the Hindus are derived
from the Agamas. 8
Data of Nanmarai and Agamas
These writings belong to such a remote period that their dates
can be only roughly determined. A. Cidambaranar, who has undertaken the difficult task of studying the history of Tamil sangams,
maintains 9 that the Nanmarai and nine of the Saivagamas were
given recognition by the Tamil Academy which met at Mt. Mahendra between 16,000 and 14,550 B.C. These dates being unreasonably early, later dates given by other authorities may be considered.
Regarding the date of Saivism and the Saivagamas, it is said 10
that there is mention of both of these in the Mahabharata said to be
:
written in the 6th century

ruins of
B.C.
It
also
is
known
among
that
the
Mohenjo-Daro and Harappa, there are evidences of Saivism
having prevailed in these parts 5,000 years ago, if not earlier.

Saivism which was in existence by then, was espoused by the DraThe Nanvidians, who at one time occupied the whole peninsula.
marai are mentioned in the introduction to

appiar), the earliest
D.C.S.,
T.I. (in
Tamil grammar, now
pp. 22-23.
Tamil), pp. 182-183.

e D.C.S.,p.22.
10 S.S.H.,
p. 14.
Tolkappiam
extant.
The
'
(by Tolk-
introduction
Ibid., p. 15.
O.I.P., pp.
iv,
T.S.V.,p. 15.
130-131.
SAIVA SIDDHANTA
18
was written by a contemporary of the author. It is claimed 11 that

Tolkappiam preceded the grammar written by Panini, as Tolkappiar
was well versed in an earlier Sanskrit grammar, and would have
mentioned Panini's work if it had existed then. Since the date
assigned to Panini
the
is
the 7th century
Nanmarai and some of the
the 7th century B.C.,
if
earlier
12
B.C.
we may conclude that
Agamas were in existence by
not earlier.
There has been a controversy regarding the language in which the

Agamas were originally written. According to one view, 13 they
were originally written in
Another view
Sanskrit.
is,
14
that the
Saiv agamas represent the oldest products of Dravidian literature,
were written in the Dravidian (Tamil) language, and that

them was lost in one of the floods that swept
the land. Only remnants were translated into Sanskrit and preserthat they
the major portion of
ved in that form.
This
of the present day.
view
latter
Thus one
is
confirmed by Tamil scholars
writer holds that the nine
earliest
Agamas, which were accepted by the Tamil Academy were written

in Tamil. 15
Another authority draws attention to the following
evidences. Manikkavasagar mentions 16 that the Agamas were given
in the place sacred to the Tamils, Mt. Mahendra.
is
in the
Tamil
area, those
17
people of this language.
who had
the revelation,
Furthermore, at
As this mount
must have been
the early date of the
Agamas, Tamil was the language in this area. 18 The later

Agamas, however, are likely to have been originally written in Sanskrit as by that time, this language had gained influence in Dravida.
earliest
3.
The Vedas
The Vedas
constitute part of the scriptures
of the Siddhantin.
Tirumular, although attaching equal value to the Vedas and the
Agamas, points out the different features of the two works. Thus
he
says, "
highest.
The Vedas and
Know
the Agamas, are true, revealed by the

that the one is general and the other is special.
Both are revelations of God.
know
that for the great
"
When
one says that a difference
no difference
exists." 19
T.E., p. 3 ; T., p. 156.

12 I.P., Vol.
1, p. 500.
13 J.A.O.S., Vol.
2, p. 137 (Hoisington).
* D.C.S., pp. 9-10.
19
exists,
That the Vedas are
T.S.V., p. 25.
le Tv.
Hymn, 2.
,7 T. K.
Preface, pp. 8-9.
"
T., pp. 66-73.
Tirumantiram, VII, 276.

general and that the Saivagamas
Sivajnanasiddhiar also. 20
There
in different stages of spiritual advancement,

scriptures to
meet
their varied needs.
21
the view of the
is
by the Siddhantins
also the view held
is
are specific,
19
that as souls are
they need different
The Vedas with
crete religious practices, are for souls in the early stage
their con-
the Saiva-
gamas, however, which advocate jnana marga, are for souls in the
final
stage prior to attaining mukti.
because they present

ent
stages
The Vedas
who
of religious enlightenment
the Saivagamas are called
is
can grasp the highest truth. 22
significant for the Siddhantin,
are called general
to suit the needs of souls at differ-
because their tenet that Siva
specific
souls
many gods
the one God,
is
suited to
The Agamas being more
he considers those Saivite schools as
nearest his position, which besides accepting the Vedas, also accept
He considers the Vedic view as purva paksa

and the Agamic view as siddhantam ', (final). 23
the Saivagamas.
{prima
facie)
4.
They
'
'
'
The Meykanda Sdstram or Porul Nill
are as follows
Tiruvuntiar by Uyyavanda
(iii)
Deva of Tiruviyalur ... 1070

by Uyyavanda Deva of Tirukkaclavur
... 1100
Siva-jnana-bodham
...
Meykantfa Deva
1143
(iv)
Siva-jiiana Siddhiar
(i)
(ii)
Tirukkalirrupacliar:
(v) Irupavirupatu
(vi)
Unmai-vijakkam
(vii)
Siva-prakasam
(viii)
TiruvaruJ-payan
(ix)
(xii)
...
Manavasakam-kaclanta Deva
Umapati
(xiii)
Unmai-neyi-vilakkam
Sankanpanirakaranam
author
...
...
...
...
Nenju-vidu-tutu
...
Koclikkavi:
(xiv)
The
...
Vina-venba:
(x) Porripahrodai
(xi)
AruJ-nandi
...
...
unknown
Umapati
1175
1176
1177
1228
1229
1230
1231
...
1232
1233
1234
...
1235
works are according to the Saliand have been given by those who have collected and
dates against the different
vahana era
edited the Meykancla Sastram.

20 S.J.S., VIII.
v. 15, p. 359.
81 Ibid.,
pp. 4-5.
One
difficulty in accepting these

* Ibid., VHI. v. 15, p. 360.
as Ibid.,
p. 360.
SAIVA SIDDHANTA
20
dates
is that
according to the reckoning here, Arul-nandi,
who
is
old
Meykanda, composed his work 32 years

Meykancla composed his. This is unlikely. There is, howanother date which helps in deciding the approximate dates of
enough
after
ever,
to be the father of
In the introduction to
these writers.
Sankarpanirakaranam
Umapati gives 1235 Salivahana era as the date of this work, which
according to the Christian era is 1313. Considering that Umapati
was preceded by other wi iters of this group, we may conclude that
the 13th century A.n. and the first half of the 14th constitute the
period when the writers of the Meykantfa Sastram flourished. 24
'
',
Meykanda Devay
caused by many rival sects, Saivism,

which had proved victor over Buddhism and Jainism, was again
Those loyal to Saivism prayed for some one
faced with decline.
Owing
to
in
to the confusion
revive their religion.
25
About
Tiruppennakadam prayed
same
the
time, a Saivite couple
may be
that they
blest
with a son*
was born a boy named, Svetavawith a remarkable mental endowment.
In answer to these prayers, there
'
was blest
He was, therefore, deemed fit to receive instruction from the
renowned saint, Paranjoti Munivar. After instruction, the saint
which means, he who has seen
re-named the child, Meykandar
nam
'.
The
child
',
'
the truth
'.
His work,
'
Siva-jiiana-bddham
Saiva Siddhanta system.
It
was
'
is
till
a concise presentation of the

recently maintained with but
few dissenting voices that Meykan<lar's work is a Tamil translation

Agama, which is in Sanskrit. Concerning
28 " If any
translator
the disparity between the two works, it is said,
of a part of the Raurava
possesses an insight superior to that of the

translates, that
Bodham
Meykanta Tevar has
excels
its
Sanskrit original
thought and depth of meaning."

with by K. Subramania
Pillai
author of the work he
Tamil Siva
for the
both
in
its
This perplexing problem
in his
recent
book
Jiiana
conception of
is
dealt
Meykandarum
Bodham were a
'
Siva-jnana-bodhamum '. He maintains that if the

Raurava Agama believed to be of divine origin,
Meykandar WO uld have been proud to say so. Since no such claim
is made, the theory of it being a translation of the above Agama
translation of the
He
cannot be maintained.
4 S.S.V.,
pp. 33-36
claims moreover, that there are
D.C.S., pp. 25-36.

88 S.S.T.K.,
25.
p.
" M.S.,
pp. 2-3.
many

evidences to prove that Meykandar's work
internal
21
his
is
own
original work. 27
Aral-nandi
Profoundly learned in
Agamas
the
He
'.
the Agamas,
all
name given
well deserved the
travelled
Sakalagama Panditar,
which means, learned in all
to him,
'
from place
Among
he went the lofty ideals of the Agamas.

Nepal. 28
are Benares and
visited
wherever
to place teaching
He was
the
places he
the
family guru
of
Meykantfar and had counselled his parents when they were troubled
over their childless state. He was, therefore, senior to Meykandar.
When, however, he discovered that Meykantfar was God -inspired

he willingly became his disciple, whereupon, he was re-named,
*
Arul-nandi
'.
His major work,

first part,
named
Siva-jnana -siddhiar
Parapakkam
is
',
in
two
parts.
The
\ deals with the position of fourteen
refutes them
the second part, named
commentary on vSiva-jnana-bodham
The
Siddhiar is an exhaustive treatise of the Siddhanta system and contains clear explanations in simple style of what is tersely stated in
of the alien schools and
'
Supakkam
the
is
',
'.
'
language in the original work. It has, therefore, won

fame than the Bodham so much so that there is a proverb
which says that beyond Siva, there is no greater being and surpassing Siddhiar \ there is no sastra. Aru!-nandi's smaller work,
Irupavirupatu ', written in the form of a dialogue, discusses the
nature of God soul and of the malas.
difficult
greater
'
Uyyavanda Deva of Tiruviyalur and Uyyavanda Deva of Tirukkadavur :

Tiruvuntiar
and
Tirukkalirupadiar were at
The works
one time considered to be the writings of one author. They are
*
'
'
now
attributed to the writers mentioned above,
and
was
pupil respectively.
'
Tiruvuntiar \
who were
consisting
of
teacher
45 verses,
by the guru from Tiruviyalur, who composed the poem

to remember
them.
Tirukkalirupadiar
consisting of 100 verses, is a commentary by the pupil on his teacher's work, Tiruvuntiar \ Some
of the noteworthy points dwelt upon in the two works are the grace
of God and the means of release.
written
containing his teachings in order to help his pupil

'
'
'
27
pp. 11-27,
*9
SJ.S. Preface, pp. 12-13.
SAIVA SIDDHANTA
22
Manavasakam Kaiantar
Very scant information is available regarding this writer. He

was born in Tiruvadi and was one of the disciples of Meykanclar.
His name signifies that he was a man of enlightenment, for his
name
carries
the meaning,
speech/
His work
of souls.
The rest
he who has transcended thought and
Unmai Vilakkam
consists of 54 verses in the

form of a dialogue between the guru Meykantfar and his disciple,
who is the author himself. The first verse states the author's
purpose to render a faithful account of the Agamas for the benefit
main
of the
'
work presents
a bird's eye view of the
tenets of the Saiva Siddhanta system.
The poem ends with
the author's expression of his indebtedness to his guru for help
given in attaining enlightenment.
Umapati
Umapati, born in Cidambaram in the Cola country, was accusto going to the temple in great pomp.
Once when proceeding thus, he heard a man say, " There goes one who is blind in the
day time." Umapati, who had been in search of a guru, felt that the
tomed
man who evinced such discernment, was competent to be his guru.

He forthwith descended from his palanquin and did obeisance to the
stranger, who happened to be Marai-jfiana-sambandhar.
Under his
guidance, Umapati
became learned in the sastram of his faith. His

works, which are briefly considered below, sparkle with his profound
and clear grasp of Saiva Siddhanta.
Siva-prakasam
', which is the chief of this author's works,

conof 100 verses and gives both a general and specific treatment
of the topics of God, soul and matter. It expounds clearly the
different experiences that the soul undergoes in the process of
'
sists
release.
Tiru-varuJ-payan or the Fruit of Divine Grace ', is an illuminating account of how, by the grace of God, the soul attains its
'
freedom step by
it
step.
'
The work abounds
in analogies that
make
easy to understand the teaching expounded.
' Vinavenba ',

as its name indicates, is a poem which in the form
of a dialogue raises questions regarding the main principles of the
Saiva Siddhanta system and answers the same. The work reflects
the perplexities which the author himself faced at one time.
Some
of the questions are how God, who is pure, could dwell in a sinner
and whether the
finite
mind can ever grasp the knowledge of God's

grace.
The poem
23
of value in clarifying the doubts that assail the
is
soul earnestly seeking to transcend the depths of misery to the feet
of Siva.
'
Porrjpahroclai
The poet
is
as
',
name
its
signifies, is
a paean of praise.
impressed with God's concern for souls, which
He
great that whatever

therefore, rings
so
is
The whole poem,

Father of souls, who out
does, is for their sake.
with the praise of Siva, the
of His benevolence seeks to redeem them.

1
Kotfikkavi
'
or
flag of verse
'
'
is
said
to
have
been com-
posed on the occasion of hoisting a flag in the temple. The soul

is compared to the flag that goes up.
The poet says that he rears
attempt the flight from a
degraded to a lofty level. The soul can, with the grace of God,
fight through the most desperate circumstances and reach the feet
of God. Underlying the sentiments expressed in this work, is the
this flag of verse for uplifting the soul to
God and of His power.

message sent by the heart
poet's deep conviction of the love of

'
Nenju-vidu-tutu
'
or the
'
Some
a brief exposition of the Saiva Siddhanta system.
'
gives
of the
The general impression left on the

criticised.
mind by this poem is that in ways past man's understandGod works for the benefit of souls.
alien schools are
reader's
ing,
*
Sankarpanirakaranam
'
presents the position of
schools and also points out their weaknesses.
some
The
of the alien
occasion for the
adumbration of the tenets of the different schools arose when a

certain festival brought the learned of the different faiths to Cidambaram.
'
Unmai-neri-vilakkam
authorship
is
'
or
'
exposition of the true path
',
whose
not known, delineates the progressive enlightenment
and spiritual advancement of the soul. In the first stage, the soul
comes to realise its own spiritual nature and its kinship with God.
In a further stage, the soul has a vision of God and learns of the
love and grace of God. In the final stage, the soul gets steeped in
Siva and sees everything in His light.
5.
The Twelve Tirumurai
These writings are also known by the name of
'
PuhaJ-nuJ
'
or
These
devotional works were compiled by Nambi-andar-nambi to form
the twelve Tirumurai, which are as follows
1-7, Consist of the Tevarams of Sambandhar, Appar and
1
writings
of praise
'
as they contain the praise of Siva.
&AIVA SIDDHANTA
24
Sundarar and
Murai
known by
are
common name
the
of
Adahgan
'.
Tiruvasagam and Tirukovaiar by Manikkavasagar.

works called Tiruvisaipakkal by nine Saivites
and Tirupallan<lu by Sentanar.
10.
Tirumantiram by Tirumular.
11. Works of poets ranging
from Tiruvalavayudaiar to
Pattinattadika] and the works of Nambi-antfar-nambi.
12.
Periya Puranam by Sekkijar.
The major works in this group will be considered. The Samaya
Knravar who wrote the first 8 Tirumurai are
8.
'
'
'
'
Joint
9.
'
'
'
'
'
'
'
'
Manikkavasagar.
Tirunavu kkarasu
Tiru-jnana-sambandhar.
Sundarar.
These writers, as
will
be shewn below, are significant not only for
their writings, but also
what God Siva wrought

Manikkavasagar
for
the personal witness that they gave of
in their lives.
(6th Century a.d.)
Manikkavasagar, whose name means,
he of the ruby
utter-
and who was named thus because of the excellence of his

poetry, was born in Tiruvadur, near Madura.
His reputation for
being learned in the Agamas, won him the favour of the King of
Madura and the position of prime minister. In this capacity,
Manikkavasagar proved himself worthy of every one's trust and
regard. The authority he wielded and the pomp which surrounded
ances
',
him, did not unbalance him.
him
to reflect
The
spiritual
on the Agamas and to yearn
bent of his mind led
for a.
guru to guide his
spiritual life.
News came one day of splendid horses brought by merchants

from a neighbouring country. " The monarch hailed the news as
his cavalry had worn out in his frequent wars and needed replenishing." 29
He
sent his minister with treasure
to
purchase these
While proceeding on this mission with a vast retinue,

Manikkavasagar suddenly beheld a glorious scene of a host of
saints, who in reverent meditation, were seated around their leader,
who seemed an illustrious person. The minister who had longed
horses.
*8
S.M.,p.
6,
25
not resist the longing to become one of the band

Heedless of his state duties, he exchanged his rich
for a guru, could
of disciples.
robe* for those of an ascetic and tarried with the guru, who was
Overjoyed at this, Manikkavasagar dismissed from
his mind all thought of returning to Madura and distributed to the
poor the money entrusted to him for the purchase of horses.
Siva Himself.
When, however, Siva withdrew with
the gods he
had brought
Him in the guise of ascetics, Manikkavaasgar was left alone.

He had now to reckon with the king of Madura regarding the
horses.
He prayed to Siva, who in answer to the prayer, converted
with
some
jackals in the neighbourhood into fine horses, and disguising
Himself, led the chatgers in fine array to the King.
Beholding this
wonderful spectacle, the monarch was amazed and pleased to see
the new addition to his cavalry. His joy, however, was short-lived.
At
night, the horses reverted to their original
With
rent the air with their cries.
form as jackals and
further events, the king
came
to realise that his minister's spiritual interests should not be thwarted
and released him from his office.

What Manikkavasagar contributed
The
noteworthy.
inspiration that
came
in
to
the religious sphere
him during
is
his pilgrim-
ages, found expression in exquisite poetry replete with love for God
Dr. Pope says, 30 " It
Concerning these hymns
in
Timvasagam',
poems
quite certain that the influence of these
in South India is
Psalms among Christians, and that they touched for
generations the hearts of the vast majority of the Tamil speaking
peoples." These hymns, which are a fine record of personal religion,
is
like that ot the
moods of the writer and have, as shewn below, beautiterms of endearment woven into them. The poet's love for His
reflect varied
ful
creator finds expression thus
My
bliss of life, I praise!
treasure, praise!
Like mother, Thou hast brought
me
His note of triumph finds expression thus

Hail
In
Lord
Hail
poems such as
finds the
'
Thou King
of heavenly saints
The Mother Decad
utmost tender expression
up, I praise
Within IJe dwells and to the melting soul

Tears of undying bliss gives He,
Mother
saith she.
90 Tv.,
pp. xxxii-xxxjv,
\ his devotion
to
God
gAIVA SIDDHANTA
26
Thus does the
God
who used
saint,
his poetic genius in the service of
what God wrought in his life.

Manikkavasagar subdued the Jains and Buddhists, and by means
of hymns, fostered the flickering flame of Saivism.
Regarding this
aspect of the poet's work, Dr. Pope says, 31 u Again the aivites
led the way in the propagation of their system by means of popular
songs.
Any one who compares the fervid piety of our sage's very
beautiful lyrics will feel with what force they must have struck the
Siva, give testimony of
chord that vibrated then as
it
vibrates
Tinmavukkarasu (6th Century
a.d.)
still
in millions ot hearts."
who with his

woman) proved a blessing to all in the city.
The couple were blest with a girl named Tilakavatiar and a boy
named Maru]nikiar (dispeller of confusion).
The boy proved exceptionally bright and made the most of his
opportunities for studies. When he grew up to manhood, he adventured into the world. The Jains were powerful in those days, and
had spread their faith far and wide. Marulnlkkiar coming into conIn Tiruvamur dwelt a saintly Saivite, Puhajanar,
wife, Matiniar (sweet
them and being impressed with their faith, embraced it.

the one surviving member of his family, on hearing
Being a devoted Saivite after the
this news was greatly distressed.
manner of her parents, she could ill brook the news of her brother's
seceding from the fciith of her family. Her prayer that he should
return to the ancestral faith, was followed by her brother being intact with
His
flicted
sister,
with a severe pain in the stomach.
Jaina friends
made
When
it
worsened, his
eager but vain efforts to cure him.
She directed his

he had renounced. When persuaded into reImmeditracing his steps, the poet sang one of his lovely poems.
ately, he was restored to health. He was on that occasion re-named
The
patient hurried to his sister to have her aid.
thoughts to the
faith
Tinmavukkarasu
'
(King of the golden tongue), a name which

Thereafter, the poet became a staunch
forecast his poetic genius.
supporter and an ardent advocate of the Saivite faith. He used his

and dedicated his life to, the furtherance of his faith.
talent for,
The Jains, however, whom he forsook, would not

The step taken by Tirunavukkarasu, who had risfn high
religious
community, affected
spare him.
in the Jain
their position too adversely for
** Tv., p. xxxiv.
them

to
drop the matter.
27
him
Tradition maintains that they subjected
to
Not in
the least perturbed by this, he spent his time singing hymns. The
verses composed by him in these circumstances, show how comThe following verse
pletely he was oblivious of his surroundings.
They
various persecutions.
closetted
him
a lime-kiln.
in
supports this claim
The faultless harp, the evening moon,

The fanning breeze the south bestows,
The early summer's swelling time,
The pond where bees do humming swarm,
As soothing is the shelter sweet
Of God my Father's feet.
When
his
enemies came to take his corpse, they found him unThey now made him swallow poison.
scathed and singing hymns.

Siva promptly converted
it
into divine food.
The poet
ate
it
with
God. The Jains now sent an elephant

Approaching the saint, the animal made
to trample him to death.
obeisance to him and returning from thence, it made for the Jains
who fled before it. The Jains on recovering from this shock, made
one more effort to destroy the poet. Tying him to a huge stone,
they flung him into the river. The stone floated and the ropes split.
The stone that was to have drowned the poet, now served as a raft
to bear him to a temple of Siva at the river's edge.
The Jains
ended their persecution. The Pallava emperor, Mahendra Vikrama,
who was a Jain, and with whose support, they persecuted the saint,
now became a Saivite. He now destroyed the Jaina buildings that
he had erected and used the material to construct a temple for
Thus ended the chapter of the Jains' attempt to spirit away
Siva.
relish
and sang
in praise of
the devotee of Siva.
Tirunavukkarasu now went on pilgrimage to the many temples

of Siva
and breadth of the country.
that dotted the length
cerning his religious pilgrimages,
it
has been
said,
32
Con-
" In
his
peregrinations from shrine to shrine, he
and confirmed them

saint's life
in the faith
was enriched by
these extended tours.
met devotees everywhere

and enacted sundry miracles." The
the experiences he encountered during
He gave
expression to his inspiration in the
Tevaram hymns forming 4 to 6 of

prove him worthy of the name,
King of
beautiful
that
'
3*
S.A., p. 22.
the Tirumurais, and

the sacred tongue
'.
gMVA
28
The
poet's love for Siva
Whenever he
vSIDDHANTA
and zeal to serve him knew no bounds.

utmost in the service of
strained his resources to the
his Master, Siva was at hand to help him.

Once, as he journeyed
towards Mt. Kailas, his feet became bruised and too sore to walk.
He
then transported himself by the use of his hands.
in course of time,
that he
may
this entreaty,
Arise
'
As
strength to
became likewise
He
incapacitated.
be helped to attain his journey's end.

he heard the divine voice say to him,
he attempted to rise to his
do so and
feet,
he
These
too,
then prayed
In response to
'
Navukkarasu
felt
he had the
were whole and sound.

an example of a talented life devoted
that his limbs
Tirana vukkarasu's
life is
to religious expression.
It
highlights also
revival of that period. It also illustrates
how
the Saivite
religious
Siva manifests Himself
in the lives of His saints.
Tirri'jnana-sambandfiar (early 7th Century a.d.)
kingdom of the ardent Saivite Cola monarchs, the city of

Shiyali, known by not less than eleven other names expressing its
In this
different remarkable features, was a heaven on earth.
In the
illustrious place lived
Sivapadaviradayar with his wife Bhagavatiar.
Being zealous Saivites, they cherished above all things the roseate
feet of the Lord Siva and faithfully discharged their duties as
householders.
It
grieved them to see that the once flourishing state
now declined. The light shed by the

Vedagamas had grown dim. This change was effected by the
growing strength of Buddhism and Jainism. It was the prayer of
of their religion had by
the saintly couple that their faith should be restored and that what-
ever militated against
was
tijat
it
should be eradicated.
Their next desire
a son should be born to them.
may wane and in order

was born to Sivapadaviradayar and
Bhagavatiar a son, whose infancy was marked by events that foreAt the age of three, the child was fed by
cast his future greatness.
Uma, the consort of Siva, with her milk mixed with divine wisdom,
and was re-named, Tiru-jnana-sambandhar \ which means related
In order that the light of alien religions
that Saivism
may
flourish, there
'
'
His achievements in later

Godhead) through wisdom' 33
years, won for him the appellation, the hammer of the Jains '.
The power of the Jains was in the ascendent in those times,
(to the
83
T.L., 170.

particularly in the southern Pan<lyan
29
kingdom. The monarch,
Kun-
(hunch-backed Pandyan) had adopted the newly arrived

faith.
The king's action lent weight to the religion in the eyes of
his subjects.
The queen, Mangaiyarkkarasi, however, was faithful
She invited Tiru-jhana-sambandhar to the city to resto Saivism.
Pantfyan
'
tore the Saiva faith.
welcome.
The
arrival was accorded a warm

were perturbed by the presence of
his wibdom.
Gaining access to the
Sambandhar on
Jains, however,
the Saivite poet reputed for
king, they influenced
him
by the
fire
The
to their burning up the monTheir plan, however, was frustrated
to agree
astery where the poet stayed.
being promptly extinguished by friends of the poet.
fire
had barely
when
subsided,
Pan^yan king was

The Jains interharm they attempted to
the
sorely troubled with a severe pain in the stomach.
preting this as possibly a retribution for the

the Saivite saint, were
beyond
king.
their control.
much afraid. Events seemed to be getting

They did not wish to lose their hold on the
Filled with misgivings, they hastened to the king's bedside.
Their devices to banish the pain served only to intensify it. The
king was indignant over this. He decided that Sambandhar should
be sent for and that he and the Jains should each attempt to heal
the different halves of his body. The success of either party would
prove the truth of the religion
it
The
upheld.
Jains failed in their
Sambandhar uplifted his heart in prayer to Siva and while

rubbing the patient's body with the sacred ash, he sang J4
attempt.
The
'Tis
sacred ash has mystic power,
worn by dwellers
The ash bestows
in the
Praise of the ash ascends
To
the joy of
all
disappeared.
on high.
concerned, the pain in the side treated by the poet
The King
the Jains had
sky
true loveliness
failed
to
him to heal also

The saint restored
requested
cure.
the side which

the
monarch
to
perfect health.
These and other miracles are claimed

the soundness of the Saiva faith.
braced Saivism.
He
to
have proved
to the
king
renounced Jainism and em-
His subjects did likewise. The poet quelled the

Thus did he fulfil his parents' wish that
also.
power of Buddhism
Saivism should be restored in the land.
a*
H.T.S.S.. d. 23.
In the course of his
pttgri-
SAIVA SIDDHANTA
30
mages, he performed miracles of healing the sick, feeding the hunHis

gry in times of famine and of restoring the dead to life.
of
dedication
himself
perform these wonders.

his
life,
a religious
to
The
life
his experiences of the love of
God and
devotion to
his
God in the events of

God and of His power, his
Him find a wonderful rendering

which form Tirumurais 1-3.
worship of
in his poetical compositions,
Sundarar (9th Century
gave him the power to
manifestation of
a.d.)
In Tirunamanallur, there lived a saintly Saivite, Sadayanar with
The couple were blest with a son named, Nambithough later, he came to be more generally known as
Sundarar \ When on attaining manhood, his wedding was about
to take place, a venerable ascetic appeared on the scene and claimed
that the bridegroom was his slave according to the agreement that
existed between the bridegroom's grandfather and the claimant.
When the ascetic was asked to prove his identity, he asked the
his virtuous wife.
ariira',
1
bridegroom and others
who
challenged his claim to
With the claimant leading the way, the
rest of the
follow him.
party followed.
Finally reaching a temple, the ascetic disappeared and in the
spot there
"
said,
was a
You
are
vision
my
of Siva and a voice in the
slave.
air,
same
which
have myself, in the presence of
taken possession of you." Thus did Siva seek after

Sundarar to have him as His devotee. There were other instances
as well of Siva in guise of some kind giving proof that He sought
this assembly,
be His follower.
felt happy beyond measure when he found that he
was favoured of God. He devoted his life and poetical talent to
the service of Siva. The shrines he visited and the inspiration
aroused by them have been perpetuated in beautiful poetry. These
him
to
Sundarar
poems, besides expressing his adoration of Siva, are a record of

He turned to God at all times. In joy,
his personal religious life.
he praised God in sorrow, he prayed to Him ; and in difficulties,
;
turned to
problems.
Him
for solution.
The
Siva was ready to help with these
poet's biography
abounds in incidents
which
him.
Sundarar married two wives and experienced the domestic unhap-
Siva,
taking on the guise
suited to
the
The saint turned to

Once during a famine, the poet
The prayer was answered and a huge heap
piness that is inevitable in those circumstances.
Siva with his domestic troubles.
prayed to
God
for rice.
in
occasion, helped

of rice was provided.
When
he wanted the
rice to
31
be sent to his
house, he prayed saying
Thou art half woman Thyself,

Ganga is in Thy long hair.
Full well can'st Thou comprehend
Burden of women so
fair.
Kundaiyura, circled with gems,
There didst Thou give rice today.

Source of all, wonderful one,
Bid
it
be
35
sent, I pray.
Dates of the Samaya Kuravar
The
The date
dates of these saints
can be only approximately fixed.
assigned to Tiru-jnana-sambandhar
is
the early part of the
7th century a.d. because his contemporary, Siruttonclan, took part

36
in the battle of Vatapi, which was fought in a.d. 642.
He must
be placed before the decline of Jainism and Buddhism because

he was one of those that worked to bring about this change. If the
beginning of the 7th century a.d. be assigned to Sambandhar,
Appar being
his earlier
contemporary, must be placed not later than

From internal evidences of similarity
the close of the 6th century.
Appar and Manikkavasagar, we infer that they were

So Manikkavasagar may also be placed in the
6th century a.d. As all these saints are mentioned by Sundarar, he
was the last of them and is generally said to have lived in the first
in the works of
contemporaries.
quarter of the 9th century a.d.
Tirumular (5th Century a.d.)

Tirumular, who had won the grace of Nandi Perumari, dwelt in
Mt. Kailas with other saints. Once as he journeyed south to Pothiya
:
Hill to visit
Muni Agastya, he witnessed a herd of
cattle
sorrowing
over the remains of their beloved master. To dispel their sorrow,

the saint leaving aside his body, entered into that of the cowherd,
whose
loss the cattle
bemoaned.
Their sorrow was turned into joy
when seeing the body animated, they thought that their master had
come back to life. The new cowherd followed the cattle as they
wended their way home.
The cowherd's widow, ignorant of her loss and seeing the form
of her husband, went up close to the figure, when Tirumular with H.T.S.S., p. 81.
86 P.K.,
p. 54.
&AIVA SIDDHANTA
32
drew
from
her
approach.
Unable to understand the strange

seeming husband ', she called her friends. They
explained the change as probably due to his deciding to retire into
behaviour of her
religious
life.
Tirumular obtained his knowledge of Saiva Siddhanta from

Nandi Peruman, who had been the recipient of nine Saivagamas.
Drawing upon this vast store of knowledge that had been passed on
to him, Tirumular composed his famous work,
Tirumantiram
'
consisting of 3,000 mantras, each one of
sion *of
some
aspect of the faith he held.
work'preceded
on account of
its
antiquity and
tative dissertation of the principles
'
Tirumantiram
The
class.
is
'
is
It is
by several
on account of
Siva-jnana-bodham
the foundation for other important
every
which
a concise expres-
claimed that this
centuries.
'
it
37
Both
being an authori-
of Saiva Siddhanta, it serves as

38
this school.
works of
most widely
quoted
by Tamil works of
verse generally used as constituting the essence
of Saiva Siddhanta is as follows
The ignorant say, Love and God are different

None know that Love and God are the same
When they know that Love and God are the same,
They rest in God as Love.
;
D. Gopal Chetty renders the same verse differently as follows
The ignorant say, Love and God are different,

None know that Love itself is God
When they know that Love itself is God,
They rest in Love itself as God. 39
;
Sekkilar (12th Century a.d.)
Sekkilar
the
',
position
of
(a.d. 1063-1112).
'
prime
interest in the Jaina epic,
many good
minister
to
the
'
its
Anapayar
study, but the chief one
teachings were opposed to the Saiva faith." 40
said that if the lives of Saivite saints

37
king,
'.
reasons against this heretical
urged was that
Coja
was concerned about the monarch's

Jivaga Cintamani
By way of explainin this matter, Dr. Pope says, " There were
Sekkilar
ing the minister's attitude
The king
he of the gracious word ', better known as

was born in Kuntrathur. His rare qualities won for him
Arul-moli Devar,
T.U.P., p. 4.
38 Ibid.,
pp. 6-12.
were
available,
39 C.R.R.,
p. 67.
Tv., p xciv.
he

would read those instead of the Jaina
the minister composed,
History
'
which recounts the

Tamil land.
'
of
lives
To
epic.
Periyapuranam
'
or the
63
33
supply this need,
Great Legendary
saints
of the
Saivite
sect of the
One
of
the
biographies
here
is
briefly
told
to
serve as a
Ilayankudi Mara Nayanar lived happily with his wife.
sample.
his wealth
was boundless, equally
was
so
If
his generosity towards
desiring to test his saintliness, changed his

one of poverty. This change left untouched
his faith in God and his generosity.
While Nayanar thus faced
poverty, Siva appeared as an ascetic at his house. The saint and
There was nothing in the
his wife, cordially welcomed the guest.
house.
Nayanar's wife being resourceful, she sent her husband
to recover from the field the newly sown grains.
With these she
cooked several dishes. When, however, the couple went to bring
needy.
the
Siva,
wealthy state to
the guest to the meal, they saw in his place a great brilliance and
anon the scene of Lord Siva with His consort on the bull.
Biographies of this nature, show how these jivanmuktas are not
withdrawn from the world. Those of them who had wealth regarded it as a trust in their hands to be used for the needy. These
biographies also abound with instances of Siva taking interest in
individuals and appearing in their lives to test them or to help
them and in all circumstances to bless them.
Regarding the influence of this work, it has been said, 41 " It
was not only a check to the spread of alien faiths, but it also
facilitated the propagation of the Saiva faith."
Regarding the charm
and appeal of this work, it has been said, 43 " There is not one
.... who is not charmed with the grace of Sekkilar's poetry
And I endorse the words of the greatest European student of
.
Tamil, the late Dr. Pope
.
Every Tamil student should read
.
'
the truly marvellous Periyapuranam.'
41
T.L., pp. 203-205.
"
* S.S.Pp.,
pp. xxii-xxiii.
CHAPTER
IV
ARGUMENTS FOR THE EXISTENCE OF GOD

The
feeling after
God on
the part of the Siddhantin through the
growing experience and knowledge of the

nature of God. His religious experience made him both tolerant
towards other faiths and staunch in his own faith. On the one
hand, his own step by step advance to God, made him interpret
religions differences as due to religious sects being at various distances from God. On the other hand, the enrichment of spirit and
the opening up of new vistas of the spiritual realm that his
years, resulted
in his
brought him, gave him such assurance of the
religious enterprise
being of
God and
of His goodness as could not be assailed by any
shade of atheism.
It is the
purport of this chapter to enquire
fared with those
who urged on him views
he held concerning the question whether
at
how
the Siddhantin
variance with those
God
exists.
The main
schools that he had to contend with over this question were the
following non-theistic sects

a.
b.
r.
d.
e.
The
The Buddhists.
The Sankhya.
The Nyaya.
The Mimamsa.
The Lokayata.
gist of the Siddhantin's
arguments
that creation is inexplicable without a
God
exists.
To
demolish
this
for the existence
supreme
position,
creator,
the
first
and
of
God
is
therefore,
four sets of
opponents attempt to dispense with God by ascribing the creative

agency to other factors. In their different arguments, matter, atoms,
karma and kala
respectively are set
with powers to create the world.

enterprising
and attempts
the Siddhantin.
end.
He
to cut the
up in place of God and vested

The Lokayata is even more
ground from beneath the
feet of
says that the world has neither beginning nor
If so, creation is
ruled out and with
it,
the creator.
These controversies urge on the Siddhantin the necessity

Apart from this
for examining the grounds of his position.
external pressure to
make
his position clear, his personal requirement
35
for a rational basis for his religion led to his adopting the criterion
of examining critically what claims to be true before accepting
The Siddhantin's statement
God and
his
his grappling with the
may now be
opponents
problems and objections raised by
considered.
The Siddhdn tin's arguments
The
it.
of his views regarding the existence of
for the existence of
and
God
must have a creator

who is omnipotent and omniscient, for they are diverse and finite
and are subject to the three processes of creation, preservation and
1.
different entities of he, she
it,
destruction.
2.
After samhara (world destruction)
only
God can
create the
world.
3. God is needed to bring together souls and bodies.
Souls
need to be embodied in order that the mala that obscures their true
nature may be removed. The task of embodying souls can be performed neither by inert matter nor by the helpless and finite soul.
God is needed for this work.
4.
God
is
required to give souls their appropriate karma.
being non-intelligent, cannot operate of
bodied souls
cannot
karmas.
God
It is
appropriate
alone
to
Karma,
Finite and disem-
itself.
themselves their respective
who can make karma
operate.
Detailed consideration of argument 1
The Siddhantin's statement

The different entities of
who
is
he, she and it, must have a creator,

omnipotent and omniscient, for they are diverse and finite
and are subject to the three processes of creation, preservation

and destruction.
By way of clarifying the above argument, the Siddhantin says
that the world which is subject to changes of state, has been brought
into being, or in other words, is a created product. Such being the
Just as a pot is unthinkable
case, the world requires a creator.
without a potter, so the world is inexplicable without a creator.
Only a supreme intelligence and a supreme will can accomplish this
cosmic process.
Though such
a supreme person
may
the
work towards
a unified product
* S.J.B., Sutra 1
If
a chariot
S.P., v. 16.
use agents to
mind to focus
at which several
carry out his injunctions, the universe requires one
SAIVA SIDDHANTA
36
hands may work,

the universe with
and
integrity,
requires one
its
mind
to integrate
it,
much more does
vastness and variety, require for its unification
Such supreme work can be accomplished

finite soul and the inert cosmic stuff
one mind.
The
only by a master mind.
are inadequate for the task.
Opponents' criticism and
The Sankhya
from
t/ie
Siddhantin 's reply
says that the world which
primal elements and also resolves
its
of
itself
the same.
The
is real, arises
itself into
Siddhantin replies that inert and unintelligent matter cannot
An
and carry out such processes.
The Buddhists maintain
the same.
into being of
saying,
and destroys
itself
initiate
intelligent will is required for
that
the unreal world
comes
The Siddhantin
replies
itself.
Unreal things do not come into being in the past, present
'
The Naiyayika says that the

and karma, or parmanus and adrsta, conjointly bring
or future as e.g. the horns of a hare.'
cosmic
stuff
about the cosmic processes. 3
The Siddhantin
maya
As they
points out that
and karma are material and instrumental causes only.
are not intelligent, they cannot constitute the efficient cause.

criticism
is
against
levelled
the
creative agency of the world
Mimamsaka
to kala or time.
rise
that as the world
The Siddhantin
creator is needed.
and perish before our
is
Tliis
ascribe the
The Lokayata
make
denying the process of creation attempts to

Siddhantin's argument
who
also
in
groundless the
created product, a
replies that as individual things
eyes, so does the entire world
undergo
similar changes.
Concluding remarks
In saying that as the pot implies the potter, so the world

implies
God, the Siddhantin
true of the part.
infers to
be true of the whole, what
occurs in his reply to the Lokayata that
The same
is
In doing so, he commits the fallacy of composition.

as individual
things rise and perish, so does the whole world rise and perish.
One
Siddhanta
of the cardinal tenets of Saiva
the eternal substances of God, soul

creation,
God makes
verse and
He
the cosmic stuff
also invests souls with
concept of creation consists in
God
is
that there are
and matter. At the time of

take on the form of the unibodies.
The
Siddhantin's
giving form to already existing
substances.
8 S.J.S., Sutra. 1. v. 11.
Ibid.,
Sutra
1. v. 11.

Detailed consideration of argument
The
Siddhantin's statement
The author
of samhara
is
2.
the author of other cosmic processes
Siva alone remains at the end of resolution as
also.
destroys
Hence, from
all.
By way of
who destroys
37
Him do
it is
He
that
4
the worlds develop again.
God
who
Siddhantin says that
further explanation, the
the world to give rest to souls,
the only one
is
Souls become disembodied and

component material. God alone is unby the change and has the necessary powers. Hence, it is
remains unaffected by the process.

the world resolved into
affected
He
its
that brings the world into existence.
Opponents' criticism and the Siddhantin
The L5kayata's
criticism
s reply
of the above argument
is
that the
four primal elements have the innate qualities that can bring about
the cosmic processes of creation, preservation and destruction.
water makes the other elements appear in the universe

manifest the other elements and
air
Thus
makes
In
present in their midst.
is itself
two elements bring about creation. The earth

fructifying whatever comes into its womb, helps towards preservation.
Fire destroys the elements as well as itself. Thus these
these ways, these
elements being naturally equipped for the cosmic processes, can

effect
them.
God,
then,
The Siddhantin
is
unnecessary.
replies
that as these elements are themselves
subject to the cosmic processes, there
need for an agent, who
is
is
above these changes to bring these about. 5

Concluding remarks
The Lokayata
ascribe
the evolution
difference
anticipates
modern
of the world
to
naturalistic
particles
of
that
theories
matter
the
between the two theories being that whereas the L5kayata
gives prominence to the qualities of the particles in the evolution of
the world, the
modern
raises the question as to
gives prominence to the different
scientist
speeds at which the particles
how
move in
the process of evolution.
This
the elements are constituted so as to
bring about the development of the universe.
This unaccountability
makes room for the reasonableness of the Siddhantin's contention

that what can explain the universe is a supreme intelligence,
* S.J.B.,
Sutra 1 and Commentary
S.J.S., Sutra
X. v. 4.
S.J.S
1.35,
SAIVA SIDDHANTA
38
Detailed consideration of
The
argument
3.
God
is
required
with their appropriate bodies.
to link souls
Explaining his position, the Siddhantin states that souls should be
embodied in order that by entering the world, they may wipe off
their karma and attain release.
When pralaya, the period of rest,
draws to a close, the problem arises of embodying again the souls
that have been at rest. In this situation again, only God can do the
needful. The disembodied, finite soul and the inert body cannot
perform the task.
is
Therefore, the
embodiment of
souls after pralaya,
yet another proof of God's existence.
Detailed consideration of argument 4.
The
After pralaya,
God
is
required
to
dispense
karma
to
souls.
Explaining further, the Siddhantin says that souls are helpless at

pralaya and karma is non-intelligent. To bring these together, God
who
alone
is
unaffected
by cosmic changes and who has the needed
can give to souls their karma.
qualities,
illuminate the
argument.
As
rewards of his labours, so the soul looks to

deeds. 8
Further, as
an agent
be drawn by the magnet, so

appropriate karma. 7
Opponents' criticism and the
Analogies are used to
the peasant looks to the
is
God
for the
needed to place the
God
is
soil for
the
fruit of its
filings so as to
wanted to give souls
their
Sidd/i(tnti?i's reply :
The Mimamsakas admit karma, but reject God. The Siddhantin replies that since God has the best knowledge of the good and
bad laid down in the scriptures, He alone can regulate karma, which
is
based on this ethical code. 8
the help of even souls and
To
say that
travels of itself, is to lose sight of
karma can do without
own power, as an arrow

an agent who controls karma,
function
by
its
even as in speaking of the arrow speeding by itself, one loses sight

of the archer who shot the arrow. Karma, being non-intelligent,
cannot be the cause of the manifold joys and sorrows which the
Behind karma must stand a further cause, and

which regulates and dispenses karma.
Only the omniscient and omnipotent God can be the guardian and
soul experiences.
surely
an
intelligent cause,
executor of the law of karma.

6
8
S.J.B.,
Sutra 11 and commentator's notes.
SJ.S.,ll.v. 13.
7 Ibid.
CHAPTER V
GOD
God,
IN
RELATION TO THE COSMIC PROCESSES
soul and matter
(maya) are the three
eternal padarthas
or
substances which, according to the Siddhantin, constitute reality.
The arguments advanced by him

in regard to soul
of God. have
for the existence
Similar critical scrutiny which he makes
already been considered.
and matter,
will
be considered
later.
Besides these substances, there are changes which take place in
The w orld, which we

T
the universe.
undergoes two other
find existing or being preserved,
states of creation
and destruction.
These three
processes of creation, preservation and destruction constitute the three
cosmic processes which being repeated in continued succession, come

be cyclic changes. The conclusion regarding these world
to
by the Siddhantin by an empirical approach

He sees now one thing in the world and now
being, continue for some time and perish.
From
processes, is arrived at
based on induction.
another,
come
into
observing manifold things in the world being subject to the three
he
states,
infers
whole world similarly undergoes these
that the
changes. 1
Having established
accounting for them
which
that these changes take place, the

is
Of
then considered.
exist, the finite soul
and
inert
matter are eliminated as being
incapable of effecting these changes.
This gives
presumption that God, the only other padartha
The absence
the agent.
of every perfection in
alone
is
of any limitation in
Him,
problem of
the three padarthas
room
God and
constitute positive proof that
God who
these changes:
God's purpose in making the world undergo these changes,

benefit the soul.
its
be
the presence
capable of carrying out these functions, performs them.
Purpose of
ing
the
for
likely to
left, is
He
true nature
impurity,
its
finds that the soul is thwarted
as
genuine worth
spiritual
is
like that of the king's son,

1
being.
not apparent.
Sutra
1. Sec.
lt
to
Being encrusted with

Its pitiable
whose long stay with the
S.J.B
is
from manifestcondition
gypsies,
is
who
iSAIVA
40
SIDDHANTA
kidnapped him, has changed him beyond recognition.
come
that the soul should
In order to do
This
the soul.
is
spirit, stains its
The
It
is
Though
process.
may
thwarts the true
attaching
itself
to
purity as verdigris stains the purity of copper.
exert itself in
Siva
may
its
interest,
well as a stage on which to act.
When
the process of creation.
embodied soul begins
is
a lengthy and com-
initiate as well
be the soul's
process, there has also to
soul
fetter,
a substance, which
process of freeing the soul from mala,
plicated
desires
has to remove the impurity that obscures
a mala, which, acting like a
nature of the soul.

the
He
this,
God
to be its true self.
initiative.
as guide the
In order that the
needs to have a body as
it
These
requisites
make
necessary
during the period of preservation, the

result in karma to cancel
body and take on a different
to act, its actions
which, the soul has to relinquish
its
its karma.
This process, repeated again and
becomes long and wearisome. Therefore, to give respite to
souls, the period of preservation, when the soul acts, has to be interrupted at intervals by the period of destruction, when the soul rests.
Thus all the cosmic processes centre around the needs of the
soul, which arise from its association with mala.
Creation is to
furnish it with the body and the world it needs before it can act.
Preservation is to offer it the opportunities to act, which will help to
remove its mala. Destruction is to give rest to the souls from time
to time during the long and tiring process of transmigration.
one determined by
again,
The grace
God
of
has
God
a?id
infinite
world development:
concern for the mala-ridden soul, which
prevented from being at

its
its best.
He
is
desires to see the soul attain
All His activities centre around this purpose of
pure condition.
feels thus disposed towards the soul

Speaking of God's attribute of grace,
the Siddhantin says that God's form is love; His attributes and
knowledge are love and His five functions are love. These things
are assumed by the nirmala (pure) God, not for His own benefit, but
for the benefit of mankind. 2
freeing the fettered
because
He
is full
soul.
He.
of grace.
What God does because of His

w orlds. Before God
souls in all the
grace, is of great significance to
takes on the
* ISJ.S., 1.47.
form of grace
to
GOD
IN
help souls and to initiate the cosmic processes

three eternal padarthas are like
by
side
no doubt, but otherwise
illustrates this situation
What
aloof
'
The
'
figure given
existing side
by J. H.
Piet 3 .
loss the souls will sustain if
from the world,
unless the
for their sake, the
windowless monads
aloof.
41
is
God were
to continue to remain
expressed by the Siddhantin saying that
Supreme can assume forms, we cannot have manifestation

and of His grace to His bhaktas.
of His pancakritya (five functions)
We cannot get
the sacred revelation.
We
cannot eat the fruits of
our karma and seek release by yoga and by sacred initiation. 4

says again that
if
God
He
did not out of His supreme grace assume
would be nobody to give the Vedas and the Agamas,

and none to impart instruction in the form of a guru to the gods,
men and the residents of the nether regions with the result that
nobody can secure salvation. 5 Thus God's significance to the world
forms, there
is
immense.
He
is
concrete the idea of
indeed indispensable to
God
it.
By way
of
making
being essential to the world, the Siddhan-
when on one occasion, Uma, the consort

Supreme Lord, the whole world
became dark, which darkness Was removed when the Lord opened
His third eye. By this tradition, the Siddhantin tries to stress that
all the lights of heaven
are but reflections of His Supreme Joti
tin
gives the anecdote that
of Siva, closed the eyes of the
(light) form. 6
3
L.P.S.S.P., p. 75.
S J.S.,
I. v. 54.
Ibid.,
l.v.46.
Jbid., 1. v. 52.
SAIVA SIDDHANTA
42
Siva's technique of effecting cosmic changes
To
effect the
cosmic changes, Siva, besides taking on forms,
uses His own sakti and the minor gods to operate on the universe.
These various measures may now be further considered.
a,
God's forms
His various acts of grace to souls, God takes

These are different from the bodies taken on by souls.
Being covered by anava mala, souls find it necessary to take on
bodies formed of maya, which is helpful to gain knowledge of the
world. 7 Siva, on the other hand, being pure intelligence and unsullied by anava mala, has His body formed not out of maya, but
out of His sakti or power. 8 Unlike the soul, which requires God to
In order to
fulfil
on forms.
it a body, God is able to assume forms at His own will.

The
form meted out by God to the soul is determined by karma. The
nirmala God, however, may assume any form He chooses out of His
grace. 10
These forms which God assumes in order to destroy the
embodiment of souls, are of three varieties, namely, rupa, ariipa and
ruparupa, that is form, formless and both form and formless. 11
give
Further, these forms arising out of Siva's sakti, manifest pure intelli-
gence and
will. 12
This one
cit-sakti or para-sakti, gets split into

13
three varieties with different powers
and functions thus
Cit-sakti or Para-sakti.
Jiiana sakti.
Kriya
(cognitive)
sakti.
(conative)
Iccha sakti.
(emotive)
His cognitive power is

His omniscience by means of wliich He knows both the needs of
souls and the means by which they can be met and His conative
power is His will, which gives practical expression to His love.
The emotive power
b.
Sakti
is
God's love
for
souls,
own
power.
Sakti or grace is God's
Though God and His
may
be distinguished as efficient and instrumental causes

respectively, yet the latter is not an alien element with which God
works and without which He is powerless. Being an aspect of His
sakti
7 Ibid., 1. v. 26.
a Ibid.,
1, v. 41.
Ibid., 1. vv. 39-40.

10 Ibid., 1. v. 45.
13
Ibid., 1, v. 63
xl Ibid., 1.
w.
38
12 Ibid., 1.
v. 62.
55.
GOD
own
THE COSMIC PROCESSES
IN RELATION TO
nature,
it
and without
may
Siva,
43
be said that except as grace, Siva does not exist;

grace does not exist. 14 Siva's grace is given a
It is grace that
highly significant place in the Siddhanta system.

expels darkness from, and ushers light into, the world
terminates the bondage of the soul and opens
and
vistas of freedom, enlightenment
the barrier between the soul and
bliss
it is
God and it
;
is
it is
grace that
up before
it
great
grace that banishes
grace that establishes
the soul at the feet of Siva.
c.
Agents
God
also uses agents to bring
important
among them
are
out His orders.
Brahma and
God is
The
about the cosmic processes.
Vedas, serve as Siva's deputies here.
deities of the
Chief
Brahma and Visnu, who as Siva's agents, carry

The Saivagamas say that only out of courtesy,
other gods are invested with powers, and that the true
Siva. 15
Except that they
not different from the class of
assist Siva in
jivas.
limitations as those of the souls.

births and deaths. 10
They are
Gods like
His work, they are

subject to the
same
souls are subject to
Because of penances done and virtue accumu-
lated
in past lives, they receive from the Lord His bidding to help
in the world's functions. 17
The power received from Siva, gives
them scope to perform only one of the specific functions in the

universe. They can, therefore, never take the place of Siva, who
having no one to equal Him, is supreme in the world.
One of the tenets of Saiva Siddhanta is that though God operates
on the universe, He sustains no change. 18
The concern to safeguard God's immutability,
is
due
to
the further belief that the
God
should be above change. His changelessness makes

Him the Supreme One. He is Lord of the process of samhara
which brings about the resolution of the world and the dis-embodieternal
ment of gods and

Therefore, is
He
souls.
Siva alone survives samhara unchanged.
the creator of the world
and the God of gods.
God's immutability on the one hand, and the changing world on

the other, brings before the Siddhantin the problem of reconciling
the two opposed factors.
It is in meeting this difficulty that sakti
comes
to
have added
cause with which
significance.
It constitutes the instrumental
Siva operates on the universe.
14 D.C.S.,
p. 68.
a S.J.S., Preface,
p. 5.
* Ibid., 11. v. 25.

17
Ibid., 1. v. 34,
Serving as an
S.P.,
v. 7.
44
SAIVA SIDDHANTA
intermediary between
God and
the world,
brings to pass the
it
cosmic changes willed by the unchanging God.
Concluding remarks:
a.
Purposive creation
Among
is
the features that give distinction to Saiva Siddhanta,
the significant idea that a divine purpose, which
of the jivas, underlies
is in
the interest
This marks an
the creation of the world.
advance on the doctrines of other schools regarding the reason for

such as that the world comes into being of itself or that it
creation,
is
Ma
due to God's
Thus
or another.
learn of the cosmic
or play
whereby
e.g. in
the
He
pleases Himself in one
Chandogya Upanisad 111.
egg which gave

t
rise to the
world.
One
'
19.,
way
we
It lay for
two eggbecame silver, one gold. That which was of silver, is the
earth.
That which was of gold is the sky.' The same Upanisad
gives another theory of creation. " In the beginning, this world was
just Being, one only without a second.
It bethought itself,
would
the period of a year.
It split
asunder.
of
the
shell parts
that I were many.'
heat bethought
itself,
procreate
It
itself.
me
Let
'
procreate myself.
would
It
many
began to
The Brihad Aranyaka Upanisad
that I were
emitted water.'
The
emitted heat.
presents the following theory of creation.
'
'It
In the beginning, this
'
world was soul (atma) alone in the form of a person. Looking

Verily he had no
around, he saw nothing else than himself
delight.
Therefore, one alone has no delight. He desired a second.'
This desire and
felt
need
for another brings
about the creation of
the world.
b.
The
concept of creation
The Siddhantin makes
clear distinction
and between God and the world.
God
is Infinite
saying,
'
',
is
between God and souls

finite intelligences, but
Hence, the Advaita position of the soul
Intelligence.
am God
Souls are
unacceptable
to
the Siddhantin.
Even
God, the Infinite Spirit and the

Hence the Parinamavadi's view that
greater is the distinction between
world, which
God
is
inert matter.
transforms Himself into the world
is,
in the opinion of the
Siddhantin, derogatory to God's supreme nature

formation, the world becomes equated to God.
system, the world
These
is
difficulties,
merely a means to
for in such trans-
In the Siddhanta
effect the soul's release.
which the Siddhantin encounters, lead him to

pitfalls are sought to be avoided,
formulate a position in which these
GOD
He
IN
45
concerned with making clear distinctions between the three

God supreme. To achieve the first objec-
is
padarthas and in making
tive, souls and maya are postulated as the two other substances besides
God. The supremacy of God which is the second objective, is held
to be established by God creating the world.
However, with souls
and maya already given, God is only a designer and architect giving
form to the world but not an absolute creator, who produces both
form and matter. This position, far from discrediting the Siddhantin,
proves that the concept of creation
is
The attempt
not easy.
to
For the Siddhantin, in the

dim age of long ago, to have grappled with the problem as he did,
keeping in view its different aspects is commendable.
avoid one
pitfall,
lands one in another.
Reconciling change and changelessness
c.
How God remains
unchanged
in spite of causing
the cosmic
changes, gives rise to the metaphysical problem of reconciling change
The solution to this problem is expressed by

Thus it is explained that as the sun by shed-
and changelessness.
means of
ding
analogies.
its rays,
makes
the flowers to open, but
the changes, so God,
who
is itself
not affected by
sheds His grace on the world,
is
not
by cosmic developments. 19 Concerning this analogy it has

be said that though the sun in shining, seems to remain unaltered,
Another analogy used is that as the
is really losing its heat.
altered
to
it
crystal reflects the objects in its
thereby, so
process.
This analogy
relationship
neighbourhood, but
God, who operates on the world,

between
is
considered
God and
is
unaffected
unaffected by the
inappropriate because the
universe
is
closer
is
and more intimate
than that which exists between the crystal and the objects in
neighbourhood.
With regard
arises as to
is
affected
how
by
to intermediaries,
they operate in such a
Siva,
He
is
such as
way
cit-sakti,
it is
the question
that whereas the world
not affected by the world.
rebounding influence of souls on Siva,

His iccha sakti or desire to help them.
d.
its
20
difficult to
Without any
account for
Monotheism
While having sympathetic tolerance towards other faiths, the

Siddhantin maintains that Siva is the true and supreme God. Other
* S.J.S., 1. v. 33.
ao D.C.S.,
p. 97.
gMVA SIDDHANTA
46
gods are worshipped by adherents of other
faiths
because they have
not yet attained the final truth that Siva is the one true God. Even if
otheis worship these gods, it is Siva alone who punishes souls and
21
rewards them according to their karma.
inferior to Siva.
gods are
When
This
is
so because these
souls attain true enlightenment
they will give up false gods and worship the true one. Thus, the
needs of souls at lower stages of enlightenment, make the Siddhantin retain
the lesser gods,
who remain
as
shadows of
their
former
selves.
supremacy of God by making clear

souls, and between Him and the
world. Souls are finite in both the states of bondage and release.
Moreover, in the state of release, the souls do not merge in God.
Even there, the infinite God remains different from the finite souls,
who have attained redemption. The nature of maya is such that
The Siddhantin adds
God
to the
Him and
between
distinctions
greatly superior to
is
hands of God, the
The
it.
It is the inert material
cause in the
intelligent efficient cause.
Siddhantin's theism was the result of hard-fought battles
some of the
alien faiths.
In establishing it, he had to
contend with theories that attempted to account for the world with-
against
out
God by making
the world evolve of
itself
or that set
up non-
agents to discharge the functions, for which the Siddhantin

considered God to be indispensable.
theistic
The
Siddhantin's path was even
more difficult in upholding

should not have been difficult
for him to establish this thesis as there had been marked tendencies
to turn' away from the polytheism of the Vedas and to favour belief
monotheism.
would seem
It
as
if it
God.
However, in these cases, there was the tendency to blur

God and soul or between God and the world.
Distinguishing Siva from souls and the world, the Siddhantin
in one
distinctions
between
maintains that
He
the distinction
is
is
the supreme power and the one God.
consistently maintained will

* SJ.S., 11. v. 24.
be seen
later.
Whether
CHAPTER
VI
THE ATTRIBUTES OF GOD

On
reviewing the Siddhantin's knowledge of the nature of God,
seen that
it is
it is
acquired from the following sources
a. the scriptures,
It
is
6.
philosophy,
c,
religious experience.
from there being any conflict between

and philosophy (sastras), there is a
further seen that far
the Siddhanta scriptures (sruti)
happy blend of the two in scope as well as in content. Both cover

the same ground what the scriptures reveal constitute the subjects
concerning which philosophy speculates. The approach is different
;
in either case
whereas the scriptures
for,
tell
the truth, philosophy
makes an intellectual approach, examines the ground of the statements made and makes inferences. Such speculation confirms what
the scriptures say what philosophy does is to establish the grounds
So greatly similar are the scriptures and
of the truths of religion.
philosophy that in many writings the two are woven together. The
Siddhanta philosophy is more accurately described as religious philosophy. Personal religion makes yet another approach in arriving at
The attributes of God may now be considered from
religious truth.
the two angles of
;
a. religious philosophy,
b*
a*
The
personal religion.
attributes of
Of the three
God
as
known through
religious philosophy
eternal realities in the universe, Siva,
who
is
the
most outstanding, is supreme. God is above souls because He is

free from the limitations that cramp the soul and also has attributes
which surpass those of the soul and abilities which the soul does not
have. Therefore, is God the redeemer, and the soul the redeemed.
The soul covered with mala can be saved only by the nirmala God
the soul subject to births and deaths can be rescued only by God who
;
is
above these changes.
superior to the soul.
In the matter of intelligence also,
The
organs, but Siva needs
God
is
soul attains knowledge with the help of
no instruments with which to know. 1

1
S.J.S.,V.v.5
The
SAIVA SIDDHANTA
48
intelligence of the soul
is
what
it
subject to limitations;
3
it
can
know only bit by-
knowledge is so defective
that it knows neither itself nor God.
Siva is free from these limitaThus, though
tions with His sakti, He knows the entire universe.
the soul is both sat (real) and cit (intelligent), it does not have
these attributes in the measure in which God has them.
Being
immutable, God is sat without any other to share the attribute in
the same measure.
Since His intelligence excels that of the soul, He
God is likewise superior to the world. Maya
is the supreme cit.
being material and non-intelligent, can achieve nothing of itself it is
the material cause in the hands of God, the efficient cause.
Furthermore! maya is only a means to an end it serves to furnish the
bodies and worlds required by souls to attain their redemption*
Thus, excelling souls and maya, God is supreme.
Siva is the supreme deity. He excels the gods because whatever
functions they perform are due to His empowering them to do so
thus, Brahma who creates the world, and Visnu who preserves the
same, derive their powers from Siva they are merely His agents.
bit
and
it
forgets
learns.
In fact
its
'
'
The minor
gods are inferior to Siva in the further respect of being subject to
Moreover, the gods dwell in the heavens but for
births and deaths.
the source of every event in the world.
Ultimately Siva
is
a short time
when
regions
is
the merit earned
by them
to dwell in those
exhausted, they have to revert to transmigration;
whereas these gods dwell in the material

The worship rendered to these
tattvas.
mere stage
constitutes a
in transmigration.
Lastly,
above the
short-lived and
tattvas, Siva is
gods
On
is
attaining enlighten-
ment, the adherents of these gods will renounce these deities and
Some schools contend that as there are several saktis,
worship Siva.
so there are several gods.
only one sakti and one God.
The
It
Siddhantin's reply
seems as
if
is
that there
there are
many
is
saktis
performing several different functions; but, as a king has various
through His sakti,

gods to carry out His different functions. These
agents ultimately trace their powers to the one source, Siva. 3
That God is other than the souls and other than the world is
emphatically maintained by the Siddhantin. He contends at the
ministers to carry out his different orders, so Siva
actuates
different
same time
that
God
is closely
associated with souls and the world.
This leads to the position that

cendent at the same time.
Ibid.
He
God
is
is
both immanent and trans-
immanent
9
in souls
SJ.S.il.
v. 61.
and in the
THE ATTRIBUTES OF GOD

He is trans
on them through His sakti
He is not affected by His operations on
them, and excels them in nature. The problem of how immanence
and transcendence can co-exist is explained by analogies. Thus, it
4 that as a soul is in the body and yet other than the body,
is said,
world as
He
operates
cendent at the same time as
God in souls and the world and yet other than them.
God, the omnipresent, is in all the souls and in all the worlds.
How the one God can be in everything is explained by the analogy
so
is
while keeping
that as the vowel,
consonants and
individuality
is
and abide
in all things.
Him knowledge
present in
keep His
With God's omnipresence
His saktis pervading the universe give

His intelligence is supreme and
His omniscience.
follows
is
God
individuality,
its
indispensable to them, so does
of the entire sphere.
marked by wonderful perfections. He knows everything at the

same time. He is the great light illuminating the whole world.
God is the supreme will and power the vastly significant drama
of the soul's redemption is achieved by Him the mighty cosmic
No obstaprocesses needed for that purpose are wrought by Him.
cles stand in the way anava is rendered powerless by Him ; the
problems of 'cit' operating on acit and of the immutable God
He is the supreme
bringing about changes melt away before Him.
;
'
power without an equal.
The omnipotence
for
the
great
of
offices
God
is
used to manifest His love for souls
He alone can perform

The God of love values the
which
are for
the
love of His
purpose of saving souls.
devotees above everything else. Worship that is an expression of
story
love is higher than the punctilious performance of rites.
orthodox fashion a stone
is told of how a Brahmin worshipped in
Later, a wild horseman passimage in his own barbarian

When the Brahmin came to know of
style, offering swine's flesh.
God, however, made
this, he felt that the image had been polluted.
of worship, inasmuch as
it known to him that the savage's wild form
was acceptable to God, and
it was a spontaneous expression of love,
image of Siva that was
ing
in the forest.
also paid his devotion to the
by
that the non-observance of rites
God
quality.
is full
It
is
was not important. 6
of every perfection
difficult
and
the
repository
understand how, sometimes even opposite qualities

Among the significant attributes of God are sat,
*
ThM.. VTIT. v.
3ft.
of
Thid.. 11. v. 2.
every
and to
characterise Him.
cit and ananda,
to enumerate all these perfections
P.P.. o. R2.
SAIVA siddhanta
50
is, reality, intelligence and bliss.

He has more reality than the
world or souls, for whereas these are subject to changes, God is
above these finitising phenomena. His intelligence surpasses that of
that
He
souls.
God,
bliss
is
The
mukti.
b.
The
constitutes the source of bliss for souls in
meaning, 'He who transcends everything'. It

supreme nature of God better than the term, 'Deva',
the
gives
highlights the
meaning the
and
term, 'Katfavul' chosen by the Siddhantin to designate
attributes of
for the gods. 7
Vedas
'bright one' used in the
God known through
religious experience
Personal religion serves as a valuable source of the knowledge
of God.
Manikkavasagar, the poet of ruby utterances,
what God meant
him
to
in the lines
testifies to
below 8
:
In the strong grasp of deeds

I lay,
hidden amid
*
illusions'
shrouding gloom.
*
Thou en'tring stood 'st by me, fast bound in

As one who says, " I'm sin's destroyer, come !"
*
My
frame before
Thy
fragrant foot
an open bud
hands above my head I raise
While tears pour down my melting
*
*
Is quivering like
My
sin,
bliss that ceases
not
soul.
beyond compare
bliss
His bright flower-foot He gave

To me of kind more base than dogs,
;
He showed
the perfect way.
From
From
sinking in the vain abyss of worthless ôds
Saved
me
birth's illusions
and made
the Father
came and made me His
This miracle of grace

*
Thou
Thou
His.
To me
the Light Supernal
all,
me
know
not, I
Light that shin'st a Sun through

see'st to
7 T.S.,
p. 185
none but Thee
S.S.T.K. , p. 8.
all
the spheres,
I cling.
Tv.
CHAPTER
VII
THE SAKTI OF GOD

"He
One;
the
is
Tirumular. 1
able without
saying that
Him
the second part of
is
His sweet Grace " says
Sakti being an essential aspect of God,

It is difficult
it.
it is
a kind of power.
universe that without
it,
it
He
is
unthink-
to describe the nature of sakti

It is
would
Siva's being indispensable to the
beyond
a power so essential to the
decline.
As noted
previously,
world was proved when on one
Uma
out of playfulness, shut His eyes. The universe was

enveloped in darkness. To prevent further disaster,
2
Siva, in mercy, opened His third eye and revived the world.
One can, however, know more about sakti from the role it plays
occasion,
immediately
Sakti serves to manifest God's nature. God uses

every faculty of His in the interests of the soul through the instruin the universe.
mentality of sakti.
Thus
love,
who
sakti serves to
From
aspects of God's nature.
make dynamic
the working
of, sakti,
the various
we
see
God
as
out of measureless commiseration for the soul, uses His
omnipotence for the redemption of the soul. Through the use of sakti,
God becomes both immanent and transcendent. With using sakti as
the means,
He
world.
God
is
dwells in souls as grace, and also operates on the
transcendent at the same time as sakti
mediary between
Him on
the one hand, and the souls
is
and
the interthe world
on the other. In the operation of sakti, we see God as redeemer of

souls and as creator, preserver and destroyer of the world.
Sakti as an intermediary, meets practical difficulties arising from
the unchanging God bringing about changes in the world, from cit
acting on acit and the pure acting on the impure.
Sakti which
preserves the values of the Infinite, and carries out various operations
on the
finite,
serves to link the extremes of opposite natures.
cerning the extraordinary function of sakti, Macnicol says, 3

(Siva) operates in the universe through His sakti or energy ...
such ways as these,
Con-
"He
In
agreement with the ancient theory of

emanations, the gulf is bridged between the finite and the infinite,
and He who is pure spirit, is shown as mingling with the impure
in
world."
i
T.SJ.S., D. xxxii.
SJ.S.,
1. v. 52.
I.T.. n. 214.
SAIVA SIDDHANTA
52
God's love in action. It is His grace made dynamic to

God's one sakti subdivides into srstf, sthiti, samhara,
4
These function to create, preserve
tirobhava and anugraha saktis.
and destroy the world, to conceal for a time the nature of the world
Sakti
is
save the soul.
from the
world
so that through experience, the transience of the
soul,
may be
learned,
and
the grace of
lastly to reveal to the soul
from bondage to freedom.

Thus all that God is in Himself and that He does through sakti,
are directed for the purpose of redeeming the soul. The love of
These functions
God.
God
is
uplift the soul
motive power
the
for seeking the salvation of the soul.
this love.
Only the omniscient
God, who knows the varying needs of souls, can give the Vedagamas, which meet the differing needs of souls. Siva is a God of
God's omnipotence
used to
is
fulfil
His purposes are formulated in view of the needs of

His sovereignty over the laws of the world is exercised for the
purpose.
souls.
good of the
is
to
train
the soul to
attained, the
clutches.
when
Pleasure
soul.
mould the
deeds, are to
become
law of karma,
^
Regarding
the soul
Indian theism
is
and pain
is
spiritual
The law
of karma,
When
this goal is
minded.
snapped to free the soul
Siva's termination of the
from its
working of karma
ready for release, Macnicol says, 5
come
opposition that the
good and bad
attaching to
character of the soul.
"
Nowhere has
nearer than here to overcoming the stubborn
karma doctrine presents
to its fundamental con-
He
ceptions of the supremacy and the gracious character of God.
sends forth the soul on his pilgrimage with a gracious purpose for
When the due time comes,

deliverance.
energy of His grace and burns up new deeds."
Placed in a world the working of which
his
interest, availing itself of the
rich
grace of God, which
measure, and utilising to the
maximum
He
is
is
interposes the
conducive to
given to
degree
it
its
in
emotive,
its
and conative powers, the soul achieves a great transformaIn place of ignorance, there is knowledge in place
of bondage, there is freedom in place of misery, there is bliss ; in
place of degradation, there is exaltation. With transmigration
terminated, the soul abides for ever in the haven of peace and bliss at
cognitive
tion in its status.
the feet of Siva.
* S.P., v. 2.
I.T., p. 214.
THE SAKTI OF GOD
53
Siva, the Dancer,
(The description of the dances given below are based on the

* The Seven
Dances of Siva \ The seventh dance is usually
given greater prominence as it is a resum6 of all the other dances.
It is here described first as pictures to illustrate the others were not
book,
available.)
That there is no Saivite temple without an image of the dancing

is an observation made by Mr. "M. S. Venkataswamy, after
Nataraja,
his extensive
'
made
tours
Seven Dances of Siva
',
prior
which
illuminating treatment of the
is
book
writing the
to his
entitled,
clear, systematic, interesting
subject
in Tamil.
and
The importance
is due to the fact that it symbolises

and dynamic form the religion and philosophy
of Saiva Siddhanta. Hence, the dance cannot be understood without
the philosophy which it adumbrates in its movements. Love is the
attached to the dance of Siva
in graphic, concrete
The
The
motif of the dance ; the dance is love in its practical form.

dances depict the five acts of Siva for the redemption of soul.
the second and third

two phases of preservation the fourth depicts the process
dance deals with the process of creation
first
depict the
of destruction
the
fifth,
the act of concealment
grace; and the seventh renders simultaneously
the sixth, the act of

all
the five acts of
God.
This
Dance
',
last
dance
performance
this
holding the
world
is
known
'
as,
Ananda Tantfavam
crystallises in itself all the five
drum
is
known
as,
Nadanta
who
in
the dancing Nataraja \
His hand
dynamic
state of the
indicates that creation or the
about to commence
or
'
functions of Siva,
the hand giving the
fear not
'
sign
symbolises God's assurance of security during the period of preservation
when
souls face
destruction
new
experiences
the hand bearing
fire
indicates
the foot, which tramples the dwarf, Muyalahan, indicates
and the raised foot symbolises the grace that

the lips and the grace of the performance
indicate the ease with which the dance is rendered.
The flowing hair
and the flying waistband indicate the speed of the performance.
the sakti that conceals
reveals.
The
smile
on
one view, represent the sun, moon

Another interpretation is that they represent the iccha, jnana
and kriya saktis of God. The crescent moon adorning His braided
Siva's three eyes, according to
and
fire.
hair indicates that
He is the Great
S.D.S., pp. 69-76.
Intelligence.
See frontispiece, which
The
skull of
illustrates this
Brahma
dance.
gAIVA SIDDHANTA
54
that Siva bears
world, and
all
on His person
indicates that
whereas
The head and
destruction of the world, Siva endures unchanged.

of the snake
tail
things in the
all
beings including the minor gods, are affected by the
He
bears on His body symbolise that
He
is
the
The River Ganges,

feathers are some of the
cause of the beginning and the end of the world.

a wreath of cassia flowers and peacock's
ornaments
The
in
first
His head.
dance 7 known *as,
Kalikka Tanclavam
'
'
the dance of
is
creation.
third dances 8 depict the
The second and

The second
two phases of preservanamed, Bujangatirasam because the snake

(bujangam) is given greater prominence in this dance than in any other.
tion.
'
is
In accounting for this circumstance, some Pnranas maintain that the

snake monarchs, Vasuki and Karkodan, after great penance, requested
Siva to reward them with the privilege of being worn on His body.
The
mien of Siva
serious
experiencing pain for their
in
dance
this
wrong
reflects the
choices.
The
fact of
third dance
souls
known
Sandya Tantfavam ', represents that aspect of preservation

where souls experience pleasure for their right choices. This accounts
as
for the bright expression
The
fourth dance 9
process of destruction.
on Siva's
face.
known as, Sankara Tantfavam

One of the hands bears fire, which
'
',
enacts the
symbolises
destruction.
The
fifth
dance 10
is called,
destruction of the three malas
'Tiripura
compared
Tantfavam
to the three
';
as
it
enacts the
purams or cities.
This dance represents the process of concealment in which, souls

ignorant of the world, seek to experience the objects of the world.
The
sixth dance 11
known
Anugraha Tantfavam
'
as
it
as,
is
'
Vurtha Tantfavam
',
istdso called,
expressive of the operation of the
grace of Siva, through which the true nature of the world

to the soul,
whereby
becomes ready
is
revealed
to receive the enlightenment
In this performance, Siva raises one leg up to
that leads to mukti.
His head and dances.

this
it
It certainly
would
require great skill to render
The Puranas say that Goddess Kali, who was

and who being an authority in the art wrote a
dance with ease.
skilled in dancing,
treatise
about the same, desired to compete with Siva in performing
7 S.D.S.,
Ibid.,
pp. 33-37.
pp. 3848.
9 Ibid.,
pp. 39-52.
10 Ibid
pp. 53-62.
Ibid.,
pp. 63-68,
THE SAKTI OF GOD

the anugraha dance.
by
55
Contrary to her expectations, she was excelled
Siva.
As
has been shewn above,
the
all
movements
of the various
performances, are pervaded by the purpose of saving the soul.
The
dance is an interpretation of the harmonising of love and action, of

emotion and will. It epitomises the dynamic trends in Saiva
Siddhanta. There is an onward movement in the cosmos for the
sake of releasing the bound soul.
The
periods of prajaya are inter-
mittent intervals for the soul to recuperate for further activity.
In
God's power is
exercised in releasing the soul. The tandavam spells hope for the
soul.
The movements of the dancing Siva mark the easy flow and
rhythmic changes of the world. The expression on His face of
this
flow
of
movement,
in these
concern or joy, according as the soul
cyclic events,
is
experiencing misery or happi-
show the perfect accord there is between God and soul.

Mr. Venkataswamy mentions the different places in India where
ness,
the images or carvings of the dancing Siva are found.
the dates of these works of
He
also gives
and supports his claim regarding

these dates with literary references.
He also mentions the places at
which Siva is said to have performed His various dances. The
supreme place, however, where Siva performs His dance, as agreed
upon by all Siddhantins, is the heart of the devotee. This is the
theme expounded by D. Gopal Chetty in his book, Chidambara
the writings of the
Rahasyam Revealed '. The Periyapuranam
Samaya Kuravar and other works of this t>chool give evidence of
how Siva comes into the lives of His devotees.
art,
'
'
',
',
CHAPTER
VIII
PROOFS FOR THE EXISTENCE OF THE SOUL

The status of the
soul:
For the Siddhantin, the soul

It is
is
an eminent and glorious being.
next only to God, whose splendours none can behold, whose
man's understanding.
perfections are past
common
God it is
with
God
it is
the lesser spirit
Intelligence
it is
intelligence,
has knowledge, though
it
It
has certain qualities in
a spiritual being, though in comparison with
it
though not the Supreme

does not have the omni-
power to eschew evil and pursue

God, elevate itself from being malaridden to becoming a jivanmukta. It is the object of God's love.
science of
good,
It is
it
God.
Having the
will
can, with the help of
the love that Siva bears for the soul that
The
world into being.
value
promoting the welfare of the
this philosophical
Siddhantin
is
well able
the
its
the alien schools:
background
show the
to
has consists in
soul.
The Siddhanti?i at variance with
With
makes Him bring
that the world
in regard to the
absurdities
soul, the
involved in the
arguments that deny the existence of the soul.
There were several

These
theories were calculated to deny the soul by the different means of
directly saying that it is non-existent, maintaining that what was
meant by the term, soul was some part of the physical body and
by claiming that what was meant by the soul was God.
In meeting these theories, the Siddhantin both establishes the
existence of the soul and distinguishes it from God and the physical
elements with which it was confused. His procedure in dealing with
these schools may now be considered.
schools, each holding its
Argument
viewpoint concerning the soul.
',
2.
The Sunyavadin
is
own
holds that his philosophical position, that what

is nothing, applies to the soul as well ; there-
claimed to be reality
fore,
no such thing as
'
soul
'
exists.
The
Siddhantin replies that the
very denial of the soul implies an intelligent self
who makes
such

This reply of the Siddhantin 1
denial.
who
is
similar to that of Descartes
contends that the very fact of doubting, implies a doubter.
Argument
2.
The Dehatmavadi
by the soul
is
sect of the
body (deham);
the
The Siddhantin
Lokayatas say that what we mean

constitutes the soul.
this, therefore,
as in the case of a
replies that
man who,
is
other than them, so, there
a possessive sense of
Moreover,
the
if
its
body
is
the soul,
knowing process even when
it
that
a self which, while speaking with
body, knows that
is
while
knows
speaking of his wife and his city with a possessive sense,
he
57
it
other than the body.
it is
should be able to exercise
its
Since, this does
becomes a corpse.
not happen, the body is not the soul. 2 The Siddhatin contends that
even when the body is eliminated, there is a residue, the self which,
while claiming ownership of the eliminated factor, distinguishes
from
it.
In arguing thus, the Siddhantin anticipates Descartes
centuries later in searching for the
of members, which
Argument
called the
is
" I
am
not this collection
body."
3.
The Indriyatmavadin
sense,
self,. said,
human
itself
who
or five organs of
says that the indriyas
we mean by
which perceive the different sensations, are what
the soul.
The Siddhantin
out 4 the following weaknesses in this
points
atgument
(a)
The
organs of sense are able
five
attain
to
they are, however not characterised by desire and
will.
has not only knowledge, but desire and will as well,

(J>)
Each of the
thus the eye can see,

experiences
all
is
knowledge
That which
the soul.
organs can perform only one function

but not hear. There is, however, one who
five
the sensations
this is the soul.
These organs have objective consciousness only, whereby

they have awareness of the world. They do not have subjective
consciousness which enables the eye to say, 'I see ; or the ear to
say, I hear etc.
The being which not only has awareness, but is
(c)
'
'
'
also conscious that

this
awareness
',
is
it
has the awareness, so that
can say,
'
have
* S.J.B., III. sec. I.

* S.J.S., III.
it
the soul. 5
S.J.B., III. sec. 2.
* Ibid, III. sec. 3.
v. 2.
S J.S.,
III. v. 3.
S J.S.,
IV,
w.
7-8.
gAIVA SIDDHANTA
58
(d) If the sense organs constitute the soul,
how
is
of dreams to be explained, which takes place in sleep
organs are not functioning

sleep
when
Argument
in
the sense organs are inactive.

4.
subtle and gross bodies are not distinct
from each
has the additional tattvas (evolutes) of the

indriyas
and
five bhutas.
as in sleep, then the subtle
The
a point before proceeding further.
It is necessary to clarify
karma
the sense
which cognises dreams
It is the soul
the cognition
when
When
body comes
five
other.
The
latter
jnana indriyas, five
these tattvas are in abeyance

into being.
The Suksma-dehatma-vadin says that* it is the suksma deham

(subtle body), which is known as the soul.
The Siddhantin refutes this argument by pointing out that 6
(a) If the subtle body were the soul, it being of a dreamy
nature, it would recollect dreams in the same way in which they are
:
experienced, that
are
dim and
which
it
is,
faint.
However, dreams recalled
as vivid experiences.
This
had during
its
is
because the soul recalls these experiences
sleepy state, and which in
its
waking
state
appear unreal and dim.
This reply of the Siddhantin does not steer clear of
difficulties.
dreams were made by the subtle body, it is likely

that in the waking state, with additional tattvas functioning, there
could be discrepancy between the dream experience and the recall of
If the recall of
it.
(6)
The
subtle
body
is
made up
are constituted of matter which

the subtle
(c)
body cannot be the

subtle body is
The
is inert
soul.
of tattvas or organs
which
and
hence,
non-intelligent
transient;
and hence, cannot be the
soul.
There is a further point of criticism which the Siddhantin might

have added to his attack of the subtle body theorist. It is that the
body from which the soul distinguishes itself saying, I am not the
body ', is the entire body, which is inclusive of the subtle and gross
'
bodies.
Argument 5.
The Antahkaranatma-vadin maintains
(inner organs of
knowledge) constitute the
6 S.J.B., III. sec. 4.
that
the antahkaranas
soul.
S J.S.,
IV. v. 10

The Siddhantin
rejecting this
The antahkaranas
(a)
argument
says,
59
maya
are constituted of
hence, they
cannot be the soul.
These
internal organs of knowledge are dependent for

on the outer organs of knowledge. 9
(c) The antahkaranas are intelligent only when compared with
the tattvas that are below them in status viewed in relation to the
(6)
their material
soul,
however, they are non-intelligent.
As
(d)
know
that
it
Argument
have only
does not
in the case of the external senses, these also
objective consciousness
hence though the manas doubts,
it
doubts.
6.
The Tattva-samuhatma-vadi, being a
sect of the Buddhists, seeks
to dissolve the soul into an aggregate of skandhas, (material
com-
pounds) and maintains that since knowledge is possible when all the
tattvas function, this group of tattvas (tattvasamuham) constitute the
soul.
The Siddhantin replies that the tattvas cannot constitute the
is
something other than the
Argument
10
sect of the L5kayatas, the Pranatma-vadi, say that un-
suksma
prana-vayu
tattvas.
7.
Another
like the
The
from the perishable and non-intelligent maya.
soul, as they arise
soul
sarira,
which
or breath)
(vital air
dream
and hence,
is
present only in the
is
present always
state,
this is
the soul.
The Siddhantin
we may have
points out 11 that the
that
pleasure and pain.
vayu
body
is
given to us in order
cognition of the world and the experiences of
These experiences should be available
at all times as
it
functions at
experiences are not present
in
times.
all
sleep
for prana-
However, as these
even though prana-vayu
is
present in that state, they are obviously not for the benefit of the
vital air.
Functioning for the soul, which
these experiences present themselves

in abeyance
when
S J.B.,
the soul
IV. sec.
S.P., v.S3.
1.
is
when
other than the vital
the soul
is
rests.
S J.B. r
"SJ.B.,
air,
awake and are
III. sec. 7.
III.sec.5.
Saiva SIDDHANTA
60
Argument
The
8.
says that what
Vijiiatma-vadin
Brahman or Paramatma.
this
theory is God Himself.

The Siddhantin replies that
attaining:
The
self
we mean by
the soul
is
In other words, the soul, according to

the soul, which uses instruments for
knowledge, cannot constitute the Supreme Intelligence.

which experiences limitations in knowing, and uses instru-
ments of knowledge
is
the soul, which
is
other than the Supernal
Light. 18
18 Ibid., III. sec. 6; also SJ.S., IV. v. 6.
CHAPTER
IX
TATTyA SASTRA
The
philosophy concerning-the- existence, nature and purpose of the
material substrate,
its
development into the world, its resolution back

and function of the tattvas or e volutes
into its primal stuff, the nature
from matter
that arise
as the result of
its
evolution, constitute the
tattva sastra of the Siddhanta.
Significance of
itie
sastra:
The Siddhanta
tattva sastra
significant
is
for various reasons.
God and souls, the Siddhantin

If God is other than souls
differentiates between spirit and matter.
in being the greater intelligence, much more is He other than non-inIn recognising a world that
is
other than
In thus establishing God's otherness over against

the world, the Siddhantin keeps clear of
telligent matter.
the other realities in
pantheism.
In contending with
theory of
the
non-being
Sunyavadi, 1 and in proving the world to be existent and

establishes the realism of his system.
maya,
substrate,
is
only a material
substance of the world,
and
of
the
real,
he
In contending that the cosmic

cause, which goes to make the
world
is for the purpose of

he gives to the world the
In doing so, he implies that it
that this
furthering the redemption of the soul,
merely a means to an end.

would be derogatory to consider the world
status of
as an
end in
itself
and to
This implication is consistent with his

eschewing worldly pursuits and his upholding a spiritual goal for the
>e
content with
its
pleasures.
soul.
In the
field
of tattva sastra as elsewhere, the Siddhantin
makes a
Here as elsewhere, he is confronted with the

views maintained, and objections raised to his scheme, by his
opponents. He, therefore, gives his arguments for maintaining the
existence of maya as well as the evoJutes arising from it. He
convinces his opponents that every one of these has a need to fulfil
and a purpose to serve. They not only serve as material means in
providing the dwelling places and bodies needed by souls, but they
also prove essential in regulating the working of karma, and in fulrational
approach.
SJ.Pa., p.
136.
SAIVA SIDDHANTA
62
filling
The
the soul's mental processes.
from suddha to asuddha
In the discrimination of the tattvas,
Some of them
graded and range

and from subtle to gross.
tattvas are
(clean to unclean)
the Siddhantin advances
go only
paramanus (atoms) and claim them as the cosmic material
Yet others, such as the Sankhya, maintain that prakrti
of the world.
Beyond even prakrti, the
is the ultimate cause of the material world.
Siddhantin advances until he reaches the more subtle and rarefied
maya. 2 As the modem scientist opened up a new realm when
advancing beyond the atom, he arrived at the electron, so the Siddhantin making discriminations beyond those made by the schools
beyond
his opponents.
as e.g., the Lokayata,
as far as the
of his day with regard to the ultimate material substrate, opens
and
further realm
From
arrives at
up a
maya.
this source, arise the rest
of the tattvas, each playing
Both the manner in which they
its
and the way in

which they function in this big universe with its manifold aspects and
done in an orderly fashion. These
its elaborate functions, are
special role.
arise
phenomena manifest Siva as a God of purpose, who in implementing

same exercises foresight to calculate every detail. This accounts
the
for the
unity and
phenomena
Need
system that
underlie the
and
vast
elaborate
constituting the cosmic processes.
for material substrate
The need
for a substrate
by the following reasons.

cause to explain
underlying the physical world
No
The world
it.
is
shown
can come into being without a

an effect since it has component
effect
is
must have a cause. 3 Any attempt to rule

cause,
as
e.g.
by saying that an unaccountable shower
out a necessary
of sand arises of itself from nothing, is based on superficial knowledge
of the matter thus, the shower ot sand far from having no cause
underlying it, is caused by very fine particles of earth pervading
those heights. 4 There can be no effect without a cause. As the
tree with its branches and leaves is contained in the seed in germ
condition, so the evolved tattvas making up the universe must have
a substrate from which to arise. 8 The material world, though asat
parts
and
if
an
effect,
it
or non-real in that
it
is
subject to changing states,
unreal like the horns of a hare.
M.S., p. 59.
Ibid., p. 45.
*S.J.S.,1. v. 14.
And
S.J.B. Ma., p. 120.
inasmuch as
is
however, not
it is
real,
SJ.S.B. Cu., p.
though
17.
TATTVA SASTRA
of a changing nature,
same nature
the
and
needs
it
a substrate that will constitute
throughout the changing
reality
states.
nature. 7
same
The
The world which
can only be explained by a material cause.
effect,
intelligence
and
spirit,
cannot produce from
and material. 8
non-intelligent
its
substrate has to be of
This follows from the law that cause
as the world.
effect are of the
63
Him
material
a material
is
who
Siva,
is
the world which
substrate
is
therefore,
is,
required to account for the material world.

Further, in order that the soul
a body to undertake an active
which to
may
attain its release,
it
requires
and a stage or world-theatre on

The soul also needs objects which will be the source
act.
life,
of pain and pleasure, so that through these experiences, the necessary
may be
discipline
obtained.
For
serve as the support of karma.

effect, or the
deed and
its
It
fruit,
support for his karma.
Often
is
it
same
the
true that the
place.
the father.
It is
may
Maya
is
further
needed to
be argued that as cause and
cannot be in separate places,
cannot be the bearer of karma,
and
these inert objects that rise
needed.9
perish, a material substrate is
may a
and that the agent must be the
This view overlooks some important facts.

deed and the resulting fruit do not reside in
The son
often profits
by some good thing done by
therefore possible to think of
may a
as the bearer of
and subject to origin and decay, cannot

reside in cit (intelligence) and must abide in acit (non-intelligence.)
10
These various
Maya, therefore, serves as the bearer of karma.
karma which being
requirements
make it imperative to postulate a

The Siddhantin names it maya,
is eternal.
that
of
inert
two
letters in
Tamil,
ma 'signifying
'
resolution,
material substrate
a word consisting
and
'
ya
'
signify-
ing evolution.
Substitutes put
maya
forward by
are not satisfactory.
alien
The view
schools to take the place of

that prakrti is the cosmic stuff
cannot be accepted as prakrti occupies a middle place in the process

of evolution
for
though certain evolutes spring from
evolute from tattvas that precede
The nature of maya
Maya
in
its
without parts as
SJ.
it, it
is itself
an
in the process of evolution. 11
primal state being subtle,

it is
Pa., p. 141.
S.P., v. 23.
it
is
imperceptible. 12
It is
the primordial stuff from which the universe
SJ.
10 S.J.B.
Pa., p. 136.
Ma., pp. 119-120.
" Ibid., p. 122.

" S.P., v. 23.
SAIVA SIDDHANTA
64
and being without parts, it is indestructible and eternal. 13

and all-pervasive. 14 As it causes delusion in
15
However,
souls, it is reckoned as one of the three malas (impurities.)
it is also the source of enlightenment to souls, although this knowledge
The products of maya rise and perish, but the material
is defective.
Maya is nonstuff of which they are constituted remains the same.
intelligent and inert, for which reason, it cannot by itself account
arises
It is
one, formless
for the universe, but stands in need of an
The
maya
nature of
may
It
evolutes.
is
further
efficient cause. 16
known from a broad
review of
its
be noted that these are of two kinds namely,
physical and psychical. The evolutes that arise when maya is acted
upon by an efficient cause are tanu (bodies), karana (organs),
bhuvana (worlds) and bh5ga (objects of experience). Of these the
antahkaranas which are included in the general class of karanas are
Hence,
psychical, while the rest are physical.
maya
is
the basis of
both these aspects. In view of this circumstance, it is pointed out

that matter as understood by the Siddhantin cannot be covered by
the term, matter as used by European philosophers, for in Western
'
'
philosophy, 'matter*
is
used to signify the world of extension as
contrasted with the world of thought
whatever
Maya in
is non-intelligent in its
Us
different stages
Suddha maya
Maya which
tion, is
state,
more
it
maya.
this
when
it
means
Prakrti
maya.
at the beginning of creation is in a rarefied condi-
precisely
From
and forms
for the Siddhantin,
nature. 17
> Asuddha maya >

known
as suddha
suksma
attains the
sthula state
own
state again
it is
known
and
state,
it
is
then
Emerging from
known
this
as asuddha
changes further and attains the
as prakrti
between suddha and asuddha
maya.
maya
maya. 1 8
is that
as the
A further difference
name
indicates, the
former is pure, and the latter, being mixed with karma, is impure.
What has been said of asuddha maya applies to prakrti maya as
well, as prakrti arises from asuddha maya.
Such
differentiation of the
forms of maya, create the misunder-
standing that the Siddhantin has three cosmic substrates.
He
refutes
view on the following grounds

(a) If they were different, then being many and inert, they
would be finite as well, and consequently fail to be the cosmic substrate.
this
13 S.J.S.,
1. vv. 12; 13; 16.

* IWd., 11. v. 53
" Ibid.
* D.C.S., p. 103.
S.P., v. 23.
* S.J.B. Ma., pp. 136-137.
TATTVA.SASTRA
(b)
As
there
65
only one instrumental cause,
is
it
meet
is
that
there should be only one primordial material cause.
That suddha and asuddha maya cause pleasure and pain

need present no difficulty, as it is possible to have
opposite qualities in one substrate, as in the case of a kunrumani (a
kind of seed), half of which is black, and the other half, red
and
as in the case of karma, which is both good and bad. 19
The
Siddhantin concludes that from one maya arise two other varieties.
That part of the substrate which has mixed with karma gives rise to
asuddha maya and that part of it which is pure gives rise to suddha
maya. The impure, gives rise to pleasure and pain the pure gives
rise to pleasure alone.
The one produces perfect knowledge the
other, imperfect knowledge the one that produces imperfect knowledge produces also the asuddha prapanca (unclean world), and the
other which produces perfect knowledge produces also the suddha
(c)
respectively,
prapanca (clean world). 20
How
does the inert
This question
maya
evolve
maya
arises as
is inert
and
The
non-intelligent.
Siddhantin replies that as in products of industry, there are besides

the material cause, an instrumental cause and an efficient cause, so
in the production of the world,
efficient
maya
is
the material cause, Siva, the
cause and His sakti, the instrumental cause. 21
Sakti
is
on the one side, and matter on the other

and between the immutable God on the one side, and the changing
world on the other. Moreover, Brahma and other gods, empowered
by Siva, act on His behalf and carry out different stages m the
cosmic processes. There is a certain hierarchical order in which the
go-between between
spirit
different agents carry out the process at its different stages as
in the figure
below
(Maya
Suddha maya.
Asuddha maya.
in its primal state) Siva is the agent.
(Maya
in
suksma
its
state)
God
^
Prakrti
Thus, while
His sakti
and on the
(Maya
maya.
maya
while
last
is
it is
in the
in the
in its sthula state)
suddha
asuddha
evolute of asuddha
19 Ibid. -
shewn
Ibid.
state,
state,
God
Sadasiva
Siva acts on
God
it
through
Sadasiva acts on
maya, God Rudra
is
the agent.
Rudra is the
agent.
acts
it
and brings
B1 S.J.S., 1. v. 18.
gAIVA SIDDHANTA
66
maya and the rest of the evolutes until creation is

However, it should be borne in mind that the primal
Siva alone, for agents other than Siva act under His
forth prakrti
completed.
mover
is
22
main stages of creation are based upon the

on maya during these changes,
and upon the three main changes that maya undergoes during the
influence.
The
three
three different agents that operate
period.
The need
for suddha
Suddha maya
maya
purposes and is indispensable.

Although Siva acts on maya through the medium of His Sakti in
order that His purity may be preserved, the provision of the purest
variety of
maya
various
serves
for
Him
on through His sakti
to operate
further guarantee that His purity
be protected.
will
It
acts as a
is
part of
absorb, enjoy and control.
There must be something other than Himself which He can absorb, enjoy and control.
Suddha maya meets this need. It is suddha maya that produces
sound without which there can be no knowledge.
A further ground that leads the Siddhantin to postulate suddha
maya is that whereas the Sankhya believes in one order of souls, 23
Siva's nature to
the Siddhantin
distinguishes
three
of them, namely, the
classes
and vijnana-kalas. The Siddhantin is led to

difference as he distinguishes three stages of development
sakalas, pralayakalas
make this
among souls according to the number of malas that victimise them.
The sakalas have all the three malas of anava, karma and maya the
;
karma and anava
and the vijnana-kalas have

Among those who have made good progress in
only anava.
spiritual life, but who are short of mukti for want of the needed
perfection are the adhikaramuktas and apara-muktas the former are
pralaya-kalas have
who
those
to attain
possessed of the desire to exercise authority, have failed
mukti
and the
that
all
those
latter are
jhana, have failed to reap the
deems
full
more advanced
souls
who
following the path of
fruits thereof.
in
The Siddhantin
spiritual
life
than the
by suddha maya which

alone and not pleasure and pain as
sakalas should have their environment provided
being pure, provides pleasure
asuddha
maya
does.
Suddha maya
is
considered the appropriate
dwelling place for those divinities that act on asuddha maya. 24
" M.S.,
S.K., v. S3.
p. 63.
* S.J.
Pa
p. 153
SJ.B. Ma.,
p. 134.
TATTVA SASTRA
Evolution oi suddha
maya
Suddha maya and
67
evolutes, the siva tattvas.
its
Suddha maya
nada
(jiiana sakti only)
(kriya sakti only)
bindu
(jiiana
&
kriya equal)
sadakhya
(more of kriya)
mahesvari
(more of
jiiana)
suddha vidya
Suddha maya,
being pure,
also called
is
mamaya,
kutilai,
kuntfali
and bindu, 25
operated on by Siva Himself, 26 through His
sakti,
which when beginning to function sub-divides into iccha, jiiana and

The above diagram 37 shows the evolutes that arise
kriya saktis.
when the saktis in different combinations and proportions operate on
suddha maya or the evolutes arising from it. The evolutes in

group go under the class name of, siva tattvas,' and * preraka-
either
this
28
kantfa \
Asuddha maya
Asuddha maya,
known
and mohini, is the

eternal, though the
products arising from it come into existence and perish, it is one,
though its compounds are varied and formless, though its evolutes
may either have form or not have it. 29 From asuddha maya arise
the tanu, karana, bhuvana, bhoga, or bodies, organs, worlds and
Though impure, it helps to
objects of enjoyment for the sakalas.
remove from souls the impurity of anava. It should not seem strange
that one impurity can remove another considering that dirty clothes
are cleansed by cow-dung or sand. 30 Maya and anava have opposite
functions for as this obscures souls, making them ignorant, the
also
as adho-maya,
material cause of the material universe.
It
is
other enlightens them. 31
His
As asuddha maya is
sakti, He empowers
25
impure, Siva does not act on
it
the divinities dwelling in suddha

2*
SJ.B. Ma., p. 133.

26 S.P., footnote
10, p. 43.
Jk., sec. 1. p. 5.
8 S.P.,
v. 22 ; SJ.S., 11. v. 53.
based on S.P., v. 21.
SJ.S., 11. 52.
31 S.
P., v.37.
Through
may a
to
&UVA SIDDHANTA
68
carry
on the
God
of the evolution.
rest
asuddha maya, kala,
niyati
and kala
Sadasiva produces from
and from
this last product,
he
produces vidya and raga. 3a
Asuddha maya.
i
Kala
Kala
Niyati
Raga
Vidya
Kala
Pancakancuka.
For things to
arise
Hence, kala or time
is
and
the
function, time
first
duration
or
evolute in this group.
is
The
needed.
denial of
time by some of the Buddhists is not in keeping with our experience

of the world. Whatever is an indispensable condition for the production of an effect is one of the causes of the event. Clay and the
potter's
wheel alone cannot produce the
pot
to
make
nor
Time
inclusion of action have the desired result.
yet,
will the
further required
33
Time cannot
the causes operate to produce the effect.
is
be dispensed with because the duration required for growth and the
sequence required for order would also disappear with time. Thus
if time did not exist, vegetation would cease to be the moment they
came
into being,
and the
bliss of
heaven would be experienced even
34
while offering sacrifices for the purpose.
and of different kinds. 35 It is

and future, and brings to the soul
the limitations of past time, the advantages of the present and the
36 It makes the universe and organisms
novelty of the future.
37
Kala and niyati work by limiting
undergo the changes of time.
the time within which deeds are to be performed, and assigning the
Time
is
sub-divided
inert,
non-eternal
into past, present
merits and demerits earned
by the
souls.
It is
origin of kala should precede that of kala etc.,
of these cannot take place except in kala.
kala
is itself
83
may be
replied that as
a product, the same objection would apply that for
production, time
It
necessary that the
for the production
is
required.
This
S.P., v. 26.
04 Ibid.,
p. 147.
S.J.B. Ma., p. 146.
S.J. Pa., pp.
is
so
170472.
and
it
is
its
kala produced
3e S.P., v. 49
Uv. v. 20.
;
37
S.J.S., 11. v. 54.
TATTVA SASTRA
69
by suddha maya that fulfils the need. It cannot be objected that the
kala of suddha maya cannot be of use for the evolving of the products of asuddha maya on the score of difference between them
for though suddha and asuddha kala differ in some ways, they are
and hence, suddha kala can help in
in the same category of kala
38
Though Siva
the production of the evolutes of asuddha maya.
being above time, does not require it for His offices, God Ananta
and others, who like souls are subject to time, require it for their
;
functions. 39
Niyati :
Niyati or law regulates the dispensation to souls of the
fruit of
deeds as kings of vast dominions mete out justice to their

40
subjects.
Souls desire to have the fruit of the good deeds of
their
and to avoid the
others,
this,
fruit
niyati is required to
demerits.
of their
own bad
prevent
Because of such circumstances as the father profitting by
his son's actions or vice versa, niyati cannot
of one's actions profit another,
performer intends that the

other person concerned.
existence of niyati. 41
man
To
deeds.
apportion correctly each one's merits and
it
fruit
is
be denied.
because of
If the fruit
kinship etc., the
of his actions should benefit the
Hence, these facts do not undermine the
Even karma cannot
replace niyati
to experience the fruits of his actions.
and induce
were to do so, it
would require a body or some instrument with which to work, and
could not work of
not by
itself
Neither can
itself.
for the similar reason that
it
The
alone.
If
cit-sakti
it
perform
acts always through
indispensable
experiences and confining souls to
this office
instruments and
instrument for assigning

43
them
is niyati.
some
extent the obscuring anava
Kala:
Kala removes from the soul
to
and
actuates the kriya sakti of the soul, thus helping it to undergo

The Tamil name kalai ' which is given to this
experience. 43
means
nullify.
This name has been assigned
performs the negative function of dispelling
to some extent the anava mala which cripples the soul before it
tattva
to
it
because
scatter, dispel,
it first
SJ.B. Ma., p.
SJ.B. Ma., pp. 144-145.
39 Ibid.
40 J.S.,
11 v. 55;
S
150.
*a Ibid.
S JP.,
v. 40
S.J. Pa., p. 173.
" S.P.,
v.
39
SJ.
Pa., p. 175.
Saiva siddhanta
70
attempts the positive function of actuating the kriya sakti of the soul 44
Though buddhi
to
required to function in order that the soul
is
have experiences,
remove anava
it
cannot take the place of kala
partially so that the soul
for this is
may
needed
can be actuated by buddhi
tattva.
Vidya
Vidya
actuates the jnana sakti of the soul
so that
it
comes
to
have the intelligence required to profit by the functioning of manas.

It has been noticed that kala removes mala to some extent making
possible
it
As
the soul to gain knowledge.
for
sakti is one, kala
cannot actuate kriya sakti without at the same time illuminating

sakti.
If so where is the need for vidya tattva ?
As a man
whose blindness has been rectified cannot straightway see things, but
jnana
finds himself lost for
some time amidst
strange impressions, so the
whose mala has been dispelled to some extent by kala, cannot

once function with buddhi etc., but needs further help from
soul,
at
vidya.
Further, as each tattva has
add
to
its
that
as buddhi
own
respective office, kala cannot
its
function that of vidya also. 45
and
other
knowledge, vidya tattva
is
superfluous.
some
may be
soul
is
place needs besides his
gain
A rider
often needed.
horse a pathway and
Similarly, the soul needs besides the antahkaranas
light.
thought
to
For the accomplishment of
one purpose more than one instrument

travelling to
It
antahkaranas help the
vidya as
46
well for experiencing this world.
Raga
Raga
of souls and creates in
actuates the iccha sakti
them a
general desire for things. 47 It thus helps the soul to experience the
48 There is need for raga because
fruits of its karma.
the soul
with only
Raga
its
jnana sakti can
creates in
them
know
objects,
but
will
not desire them.
this necessary urge. 49
Pancakahcuka and Purnâ tattva
The five tattvas of kala, niyati, kala vidya and raga constitute the
group known as pancakahcuka which unlike other tattvas (which
'
'
in the various avasthas associate with the soul

** M.S., p. 64
S J.
Pa., 175.
" S J.B. Ma., pp. 152-153.

Tp., p. 47.
and depart) remain
*7 Ibid., 49.
* 8 S.P., v. 40.
*D
S J.
Pa., p. 179.
TATTVA SASTRA
with the soul always in this
called
purusa tattva
life.
50
When
in conjunction with these
soul attains the stage of experiencing the world,
the
tattvas,
71
the tattvas as
it
is
it is
The
soul should not be reckoned as one of

51
intelligent being.
However, as the tattvas
an
condition the soul so that
it
functions as a limited being,
it is
named
after the tattvas.
PancakklSsam
In conjunction with matter, the soul

or five kinds of travail
(1) It
is
subject to pancakklesam
is
knowledge
subject to the delusive
of mistaking the transient for the eternal.
(2)
feels the pride of
It
agency for actions and of ownership of the things of

(3) It
Prakrii
world.
of desire for objects.
pursue these objects.

not-self.
this
(4) It feels impelled to

(5) It mistakenly identifies itself with the
the victim
is
52
maya and
its evolutes :
Kala
I
Prakrti and gunas
buddhi
citta
ahankara
I
taicata (s^ttvika)
vaikari (rajasa)
bhutadi (taraasa)
jnana indriyas
tanmatras and elements
_____
I
manas eye
ear nose
tongue
sound
skin
"'"J"
colour
akasa
Karma
I
mouth
hands
air
touch
smell
taste
water
fire
earth
indriyas
anus
feet
genital
organs
Thus prakrti and gunas give
rise to
antahkaranas, jnana indriyas
(organs of sense), karma indriyas (organs of action), "tanmatras and

elements.
Prakrti has the three gunas of sattva, rajas and tamas,
each of which
*
is
S J.B. Ma., pp.
capable of combining with the other two

158-9,
"
Ibid.
M.S., p. 65
SJ. Pa.,
so that
p. J83,
SAIVA SIDDHANTA
72
we
get nine varieties of gunas. 53
ness
and buoyancy
The
heaviness.
and tamas as
rajas
sattva
Sattva
guna manifests
itself
by brightand tamas by
characterised
is
by change and vigour
in pleasure, rajas as pain
desire.
The antahkaranas
manas, ahankara and buddhi constitute the antahkaranas.

Citta apprehends things, say for instance, a shell manas analyses
and doubts as to whether the object could be a shell or a piece of
Citta,
silver
ahankara, the source of pride and
the soul to think there
is
none
self-assertion,
compare with
to
it,
which leads
has no certain
know-
cognition of the object perceived, but resolves to obtain such
ledge saying,
and presents
Some
'
its
I shall
make
judgment
sure
'
buddhi decides that
is
it
shell,
to the soul. 54
schools consider that one or
more
of these antahkaranas
can be eliminated. Therefore, the Siddhantin gives his reasons for

the necessity of each of them. Concerning the importance of
buddhi, he says that it manifests in a special way the jiiana sakti,
which has been manifested in a general way by vidya
it
discri-
minates objects by means of naming and classifying them. Since

the process of determining the nature of objects perceived is not
carried out
by any
other tattva, buddhi
is
perplexing to accept that buddhi, which
necessary. 35
It
may be
can help to accomDoubts in regard to this vanish

plish these intellectual processes.
when it is further known that of the three gunas in buddhi, the
sattvika
it
guna predominates.
operates as successfully
is inert,
Moreover, in the presence of the

mirror reflects images. S8
as the
soul,
It is
moreover, the bearer of karma. Karma cannot reside in the soul

for if it did, in accordance with the principle that when the attribute
perishes, the subject also disintegrates, with the destruction of the
attribute,
karma, the subject, the
soul, will also perish.' 7
It is in
buddhi that karma remains. This seems to be inconsistent with what

has been mentioned earlier that maya is the bearer of karma. It is,
however, only by figure of speech that maya is said to be the bearer
of karma ; and it is buddhi that is the actual bearer of karma. 58
Ahankara,, having rajas as its predominating guna, is admirably
the function assigned to
fitted to fulfil
it
of determining to decide the
nature of an object in the field of perception.

93 S.P., v. 41.
** S.P., v. 43
SJ.S., 11. vv. 58-60,
The
5S S.J. Pa.,
p. 188.
sa Ibid.,
p. 190,
further process
" Ibid.
S.S.P.,
pp. 62-64,
TATTVA SASTRA
determining the object perceived
of
Some
accomplished by buddhi.
consider the two processes as the same, and therefore maintain
one
that
is
73
tattva
is
that
all
required
is
for the
purpose.
There
however, an important distinction between the two stages.

first,
there
is
the object
object
the
more a sense of the

in the next, there
sattva
tially different,
Along
is
is
supreme.
one karana
As
will
making bold
to determine
purely the determination of the
is
in the former again, rajas
latter,
citta
self as
is,
In the
is
the predominating guna, and in
the two processes are thus essen-
not suffice for their fulfilment. 59
similar lines of reasoning as
noted above, the tattva of
sought to be ruled out, and manas
considered to suffice
is
and vikalpa, which are stages in perception.

In the former, an object is perceived, and with past
experience to bear on it, it is thought to be some particular object
in the latter, there is doubt as to whether the object is what it was
thought to be or something else. It is contended that as sankalpa
is due to impressions of
past experience, and vikalpa, due to
indeterminate perception, the basic difference between the two profor the processes of sankalpa
cesses call for separate tattvas.
Jnana and karma

The two
indriyds
sets of
jnana and karma indriyas are required, for
though jnana and karma saktis are the same in nature, they differ in
having different functions to fulfil, which need different organs.
Some
contend that
it is
and the antahkaranas.
needless to have both the external senses
Neither group
senses function only in the present
is
superfluous.
merely in the present, but also in the past and future.

the case of handicapped persons, such as the
60
inner organs are an aid.
Resolution of the tattvas
The
The
external
the inner karanas function not
blind
Moreover, in
and deaf, the
resolution of the tattvas follows the opposite order so that
is the first to be destroyed.

The twenty-four tattvas
from prakrti are destroyed by god Rudra ; the six tattvas
which arise from asuddha maya and which are above prakrti are
destroyed by god Ananta ; the suddha tattvas of vidya, mahesvari
and sadakhya by Elayasiva ; and bindu and nada, by Siva Himself.
he lesser gods who carry out certain stages of the process of resolu*3f
the last evolved

that arise
S.J.B. Ma., p. 177.
SJ.
Pa., p. 209.
SAIVA SIDDHANTA
74
Siva being above tattvas,
tion dwell in the different siva tattvas.
The
any of them.
does not reside
in
of the tattvas
based on S J.S., 11. v. 72.
is
figure
showing the resolution
Resolution of the tattvas.
Suddna maya
)
nada
>
destroyed
by Siva Himself
bindu
I
sadakhya
Destroyed by Elayysiva
mahesvari
vidya
Asuddhy maya
I
destroyed
1
by God
Ananta
niyati
kala
/I
kala
These 6
//
vidya __ ^purnsa
^tattva
&
prakrti
gunas
raga
buddhi
citta
ahankara
bhutadi
vaikari
taicata
jnana indriyas
}
by
manas eye ear nose tongue

I
mouth hands
these 24
tattvas
destroyed
god Rudra
skin
anus genital organs
feet
touch
I
akasa
The
colour
I
air
fire
water
three malas
same way
earth
maya, anava and karma.
beginninglessly in connection with the soul in the

and karma. 61 It is considered a fetter for the
as anava
1 S.P.,v.25,
smell
are
Maya :
Maya exists
taste
TATTVA SASTRA
when
soul because
the soul
is
extricated
75
from
its
of sleep
state
body formed of
maya, as it would a prison house, and finds itself encompassed by a
host of objects that seductively invite it to become one with them.
The tattvas out of which the body is formed support the allurements
at the termination of world-rest, the soul enters a
of the outer things.

Maya thus causes the soul to be disturbed
through excitement of desire or aversion, joy or sorrow, compels the
come under the law of karma, and delivers it to transmigraThus it is plain that maya is the fetter which afflicts the soul
in the most direct way and is found and known by the soul earlier
than karma and anava. 63
soul to
tion.
Anava
Anava
another
yet
is
fetter
for
the soul,
as the ignorance
due to anava. Some admit the existence

of karma and maya, but deny that of anava. Without anava, it is
impossible to explain how even in conjunction with the tattvas, the
soul attains knowledge only of the external world, and not of itself
or God, and when the tattvas depart from the soul (as in the kevala
This
avastha) still it is not possible for the soul to know itself.
that the souls experience is
ignorance
is
due to anava. 63
To
the Siddhantin, ignorance
is
not
It is something positive,
negative like the absence of knowledge.
and it is one of the malas. 64 Neither is it a mere attribute of the
soul
for if
were,
it
when
divine grace which can destroy
then the attribute anava and

ed. 65
There
is
anava
is
when
the soul discards
its
body
leaving the soul without blemish.

is
arises,
how mukti would be
in union with the soul.
Some
so
Karma
is
hold that
anava also departs,

Others hold that even in mukti,
for
ever, then
should be
so,
the question
possible for a soul not freed
from anava.
If this
reply given is that in mukti, the anava that continues
its
endless
power destroyed, and as darkness is covered by

anava rendered impotent in mukti by the grace of Siva. 66
existence has
light,
appears,
substrate, the soul,
present in the soul in the state of mukti.
anava
The
it
would be destroydivided opinion among Siddhantins as to whether

its
its
Karma
is
not proved to be non-existent by
the Lokayata.
"D.C.S.,
The
p. 153.
93 S.P., v.
35.
objections raised
all
the arguments of
by him against the existence
e *S.P.,v.32.
es F.D.G., 11. 7.
S.P., v. 88.
SAIVA SIDDHANTA
76
of
karma
own
is
and pleasures enjoyed by man are due to his

and not to any such thing as karma. The Siddhantin
that wealth
industry,
points out that this assumption does not explain such facts as that
sometimes even the most indolent roll in luxury. By karma is
meant the acts of the soul in its embodied state. 07 These acts may
be either good or bad and consequently karma is of two kinds,
good and bad. Good karma consists of the good done to all
;
and bad karma consists of the harm done to

of karma are created by the words, thoughts
and deeds of the soul. 69 The two karmas constitute the merit and
demerit of souls, yielding the two fruits of pleasure and pain. 70
Pleasures and pains may be divided into adhibhautika, or the
comforts and discomforts caused by the elements of nature,
adhyatmika, or the gains and losses caused by intelligent beings
and adhidaivika or the rewards and retributions meted out by
sentient creatures,
them. 68
The two kinds
chance. 91
There
of
its
is
never an experience of the soul which
past karma.
The
soul cannot escape its
not the result
is
karma
further neither
72
can good karma cancel the bad, nor the bad cancel the good.
the desires
and aversions which the soul has for
as well as the conceit of
'
its
contribute to karma. 73
impossible to act without giving rise to other
acts.
Even
past experiences
Moreover,
As
it
is
the fruits of
the soil give us food for present use, and seed for future use, so our
acts besides constituting
our present experiences, also constitute the
basis for future ones. 74
Relatiomhip between the three malas
The malas
considered above are inter-related.
They
are
all
in
beginningless union with the soul as the husk, the bran and the shoot
Anava is considered the mula (root) mala

owing to ignorance that desire arises, and this leads to
embodiment and this to action. It is more the logical ground of the
other two malas than a temporal cause
for the Siddhantin's
assumption that they are beginningless rules out any such enquiry as
to which of them came into being before the others.
Karma is said
to be the cause of the body with which the soul unites ; yet on
exist together in paddy.
as
it
is
97 S.J.S., 11. v.
10.
e9 S.P.,
68
S.P., v. 28.
S.J.S., 11. v. 13.

73
S.J.S., 11.
w.
vv 11;
28
12,
31.
71 S.P., v, 29.
72 S.P.,
vv. 29-31.
7
*im,
TATTVA SASTRA
closer enquiry,
it
karma or maya
11
found that the attempt to ascertain whether
is
attached
to the
itself
soul
first
is
as
futile
as the
came first
maya and karma are
attempt to determine whether the palmyra or the seed
Of
the three malas in association with the soul,
and disappear, whereas anava unfailingly continues. 75

maya and karma have
a beginning. What is meant is that while anava uninterruptedly
exercises its function of concealment, without being hindered from
doing so even during the time of world-destruction, karma differs
said to appear
One
should not be misled into thinking that
even as
maya
souls,
enters into activity, not during the time of the general world-
it
in that, although
ever standing in association with
repose, but only during the time of the world preservation,
when
all
the commission of deeds and consumption of the fruits of the deeds

take place. 76
God's supremacy and the three malas
God is supreme
and that His power is absolute, is careful to emphasise that the three
malas of anava, maya and karma are subject to Him. Of these,
maya and karma are, as it were, His tools with which He works to
realise His cherished aim of releasing souls from their bondage.
Though anava cannot be reckoned a tool in the hands of Siva, it is
The Siddhantin who
yet subject to His
indicating the
at all times maintains that
Of
power.
power
the various features pointed out as
of Siva over anava, the ones
most noteworthy
are as follows
by anava, though He and anava

unchanging and His intelligence can be
He remains as unneither diminished nor augmented by anything.
affected by anava as the sun remains unaffected by the umbrella which
Siva
(i)
is
in
no way
77
co-exist in the soul.
we
knowing
can
Similarly,
hide the sun, but only us who open

anava does not hide Siva, but only th
78
capacity of the soul.
(it)
He
affected
is
The umbrella does not
open.
the umbrella.
anava.
He
Though anava
He
is
free souls
(iii)
in
the lord of
from
One may
it,
no way affects Siva, yet Siva affects

and has such great power over it that
it
think that as the cosmic processes take place
on account of mala, what induces Siva

ever,
we need
to function
is
anava.
How-
not see in this a dependence of Siva on anava, or His
S.P., vv. 25-28

78 D.C.S.,
p. 115.
35-36.
" F.D.G., 11. 4.

7B D.C.S.,
p. 112.
SAIVA SIDDHANTA
78
being influenced by it ; for there is still room to think that Siva thus
functions out of His free will. The postulation of a period of world
rest during which Siva does not work upon anava mala gives room
for the assumption that the working of Siva upon it is affected bj
nothing other than His own will. It is His free will in the interests
of souls that
makes Him
influence anava, 79
karma also, God is supreme.

karma is most amenable to God's
Similarly with regard to
from maintaining
that
In fad
the
will
Siddhantin takes a step in advance in venturing to say that it is

God's will itself. The scriptures constitute God's word, and ir
them, Siva lays down what are to be regarded as virtuous acts. 80
As a king rewards those who honour and obey His laws, and
punishes those who do otherwise, so Siva expresses pleasure or disrewarding or punishing souls respectively.
The
pleasure by
suffering and enjoyment meted out to souls by God are the twe
kinds of physic administered by the Supreme Physician for the
removal of mala. The meting out of punishment need not be
contrary to the nature of God, for as mentioned
earlier, it is in
ordei
Siva makes souls eat karma in order that they

may get freedom. 81 Thus karma being an expression of Siva's will
it cannot possibly stand in his way.
Maya too acknowledges the
power of Siva, since being non-intelligent and inert, it cannot
to
remove mala.
function in any respect without the aid of God.
** Ibid., p. 113.
fto
S.J.S., 11. vv. 23
30.
8l Ibid., 11. vv. 31-33
34.
THE MALA-FETTERED SOUL

according to
its
karma.
This process of transmigration and this
stage of sakala or sarnsara,

1
Grass was
I,
many
Full
81
make
the soul weary.
shrub was
I,
worm,
tree,
a kind of beast, bird, snake,'
says Manikkavasagar enumerating his countless embodiments,
and
gives expression to his feelings saying,
In every species born, weary I've grown, great Lord

There are, however, encouraging factors in the sakala state. When
weary with transmigration and depressed with disillusionment of the
world, the soul seeks refuge beyond these, the grace of God endows
4
it
God now
with siva-jnana.
spiritual
ends that
will give
When
failed to give.
it
appearing as a guru, turns
its
mind
to
the refreshment that wordly things
following the lead of the guru, the soul attains
God ends
With
suddha state. Here, freed
from the influence of anava and redeemed from the haunting karma,
the jlvanmukta state,
karma thus
the painful delusive births.
curtailed, the soul attains the
the soul finds fulfilment of
Freed from
its
pure spiritual
nature at the
free for self-expression,
fetters,
it
level.
enjoys the bliss
of
fellowship with the Great Spirit.
The grace of God
In passing from one to the other of these stages, the soul is said
to pass from irul or darkness in the kevala avastha to marul or
confusion in the sakala avastha, and from thence to arul or grace
*
'
'
'
'
first stage is caused by

due to the soul finding itself
between evil on one side and good on the other ; on the one side is
anava, whose influence is to keep the soul ignorant and impoverished and on the other, is the influence of God, His grace which
In the last state, the spul is pure because
enlightens and enriches.
the grace of God overcomes the evil of anava. Thus in going
through these states, it is found that anava is the cause of evil, and
the grace of God is what overcomes the evil It has, therefore, been
in the
suddha avastha.
anava.
The maruj
The
irul
of the
of the next stage
is
aptly said,
'
The remedy
for
Mea?is of realising freedom
The
soul,
which
anava
is
arul \
is utterly
helpless
and desolate in the kevala
cannot avail itself of tiie rich prospect before it by its own

Its requirements are many and varied
efforts.
it needs a body that
it needs instruments of knowledge to use its
will enable it to act
state,
SAIVA SIDDHANTA
82
powers of cognition
needs the world to serve as a platform far

God it needs Him to end
it needs
Him to offer
its state of isolation, inaction and ignorance
it the opportunities to choose and will ; it needs Him through all its
long journey of transmigration ; and it needs Him to obtain the
spiritual advancement that leads to release.
its activity.
It is in
it
perpetual need of
God helps
abmida?itly
God
In meeting these manifold needs,
Even
knows
helps the soul beyond
and its wants, Siva

Himself the desire to help souls. Siva, the God of
it is through Him that the soul
love, is all-sufficing for the soul
knows itself and its state of wretchedness it is through Him that it
desires and seeks release from misery
it is through the power and
purity of His grace that the soul wins freedom from the bondage
caused by the evil potency of anava ; it is through Him that it
attains its true nature and the consequent bliss of being at His feet.
measure.
before the soul
itself
entertains within
THE FREEING OF THE MALA-FETTERED SOUL
85
The next problem is with regard to how

can be given to souls subject to the continuous chain of
with souls and the world.

respite
karma and transmigration. The last problem is how souls can

emerge from the above-mentioned continuous chain of karma and
transmigration.
These problems may now be considered.
Problem
1.
Siva's act of love
the world and souls,
must
if
He
necessarily bring
is to
redeem the
as an instrument for their redemption.
Him
into contact with
latter,
using the former
Siva's
coming
into contact
with the world and souls constitutes a problem because Siva is pure
How can what is
spirit and the world is non-intelligent matter.
pure act on what
Siva's
not pure, without compromising
is
unchanging nature
is
In His operating on the universe, the question arises
Divine Being.
He
of how, without dispelling His immutability,
changes in the world.
God coming
spirits,
can bring about
similar question arises in the matter of
into contact with souls as,
though they are
intelligent
they are subject to births and deaths.
The
solution
to
this
problem
is
offered
by God's
energy characterisedJjy cognition, conation and emotion.

nition,
purity ?
its
one of His attributes as the Supreme
it
pervades
j^ universe,
making
sakti, or
As
for the omniscience of
cog-
God;
is$pner the immediate or remote cause of every

and as emotion, it is the love of Siva, which
is the cause of the salvation of souls and the motive power for the
history of the world.
Acting as an intermediary, sakti performs
Para sakti
Siva's functions in relation to souls and the world.
divides into srsti, sthiti, samhara, tirobhava and anugraha saktis;
the first three of which bring about the creation, preservation and
and the last two of which bring about the
destruction of the world
concealment and enlightenment of souls. 3
as conation,
it
event in the universe
Problem
2.
The next problem
is
of
how
the soul can be enabled to undergo
endless births and deaths, without giving
The
solution lies in
way under
the
strain.
making the soul's period of activity alternate

The world which is preserved for the souls to
with periods of rest

destroyed periodically for the souls to
act, is
9 S. P., v.
2,
rest.
SA1VA SIDDHANTA
86
Problem
3.
What hope
there of the sou] emerging out of
is
appears a closed
and from transmigration,
circle,
karma which
for which, there
seems no end ? To end transmigration, it is necessary to deal with

karma as it is" this that brings about that. The jivanmukta acts as
if he were merely the medium through which Siva acts
for this
reason, he does not heap karma for the future.
Of his past karma,
;
some has to be reaped in the future and the rest in the present
Owing to Siva's remission, the karma that has to be reaped in the
future is cancelled and with it the future births.
There now remains
karma
the
explains
to
be liquidated
this
karma
is
present
in this
the jivanmuktas continue to
When
release.
has
that
why
live
even
life.
This
after obtaining
wiped out, the soul goes through the
death, which leads not to another birth but to release. 4
The
three avasthas
The
soul,
in
the course of
its
redemption, traverses the three
and suddha.
In kevala, which is brought

about by world destruction, the soul is devoid of any characteristic
mark, being without a body of intelligence, being without the
stages of kevala, sakala
vidya tattvas
and
and other tattvas.

no agent, and ha#%io experience of the
world.
Eternal and pervasive, it is uniteqfflfrith mala. 5
This
avastha which is reached by the soul when th^world is destroyed,
;
Being without
of gunas, being without raga
activity,
it is
endures until the time of regeneration. This oft-recurring state of

kevala, however, does not wipe out the merits and the demerits of
its
With these being conserved, and with being rested, the

6 The
its career from where it was last discontinued.
past
soul continues
suddha
The
state
sakala
is
be dealt with in the chapter
will
The sakala avastha
Release
'
1,
is
entitled
dealt with below.
Embodiment of
the soul
Before the soul enters the sakala avastha, the world in which it
to have experience is made ready for it Taking on the body
earned by
means
its
to an
karma, the soul enters the world.
end
for in serving as the
medium
The body
of the cognitive, emotive and conative powers of the soul,

*
S J.S.,
SJ.S., IV. v. 38
VIII. vv. 10, 16, 17

;
is
for the expression
S.J.S., X. v. 6 ;
;
L.P.S.S.P., p. 140.
8 D.C.S.,
S.P., v. 33,
pp. 212-213.
it
pro-

motes the salvation of the souL
The
mouth, hands,
to a king
The karma
tihe
body
indriyas of
anus and genitals are for the different bodily
feet,
The
functions.
organs of
different
are useful to the soul in different ways.
87
antahkaranas are as useful to the soul as ministers
and as these acquaint the king with the
situation in the
country, so the antahkaranas induce consciousness in the soul, which

because of its union with anava, is unconscious. 8 In conjunction
with
citta,
doubts
the soul becomes aware of sensations
with ahankara,
it
with manas,
it
resolves to determine the object perceived
and with buddhi, it decides rightly. The jnana indriyas of ear, skin,
9
As a
eye, tongue and nose experience the qualities of objects.
its
lamp functions only when
accessories of wick, oil, etc., are present,
when
so the intelligence of the soul will work only
these tattvas
10
are present.
The body
microcosm within
most
suitable instrument for experiencing the world, for the two harmoThis necessarily follows from the fact that both the body
nise well.
and world are made from the same substrate. As an example of
such harmony between the body and the world, it may be noted
that the five elements help the soul to have experience of the sense
Thus, akasa helps the ear in its awareness of sound fire
objects.
taken on by the soul
the world, which
is
the macrocosm.
is
like the
The body
serves as the
11
helps the eye to perceive form, etc.
Characteristics of the soul in sakala
2.
(a) In this period, the soul

for release.
As
by means
of suffering is
the valuable metal of gold has to undergo
made fit
many a
refining process, in order to be cleansed of dross, so the soul,

is
a spiritual being,
cleansing ere
(b)
it
The
intelligent,
its
which
a painful process of
the soul cannot dispense with instru-
Likewise, for the expression of

capacities,
it
came under the
soul in kevala
influence of anava.
,
when
in the
SJ.B., IV.
S.J.S.,II.v. 51.
;
desiring,
neighbourhood so the
12
Later,
worldly setting, reflects worldliness.
9 Uv., vv. 12-14

10 S.P., v. 37.
its
needs a body.
sakala, as a crystal reflects objects in the
in
many
can be freed of anava.
Though
ments of cognition.
knowing and acting
(c)
has to undergo
S.P., v.
44
"
S.J.S., II. v. 61.
Uv., vv. 15-16.
12 S.P., v. 59.
In
soul,
same
gAIVA SIDDHANTA
88
state, it comes under the influence of Siva, it begins to be affected

by His influence as well The soul thus assimilates whatever influence
plays on it. When, therefore, the soul in the sakala
state comes into contact with God, it finds itself between two
opposite influences; on the one hand, is the influence of the
world ; and on the other, that of Siva. The soul, in this predica-
ment, earns the description of
'
sadasat
By
'.
has the qualities both of sat and asat, that
Of the
is,
this is
of spirit
meant
and of
that
it
matter-
which the soul experiences, it is the sakala

mind for it is here that it feels
the opposite influences of the three malas on the one hand, and of
Siva on the other. In kevala and suddha, however, such conflict is
absent, as in the former, anava is the sole influence, and in suddha,
Siva is the sole influence. Though in the suddha state, temptations may assail the jivanmukta, they do not have the intensity that
they had in the sakala.
(e) From easily yielding to temptations to becoming adamant
(d)
which
state
against them,
sakala
ment
three states
creates for
is
it
conflict of
the transformation that the soul undergoes during
hence, this period
marked by mental and
is
spiritual
advance-
of the soul.
3,
The numerous
Stages of progress in sakala

of progress
stages
may be
broadly classified
as: 13
(a)
The
negative phase
in
which the soul in order to
world, has to learn that the world is asat, that

spiritual
The
This knowledge
is
Pasa-jnana
'
reject the
and non-
or knowledge of matter.
instruments of knowledge, in this case, are in keeping with the
nature of the object learned

arise
is transient
they are the tattvas or evolutes that
from maya.
(b)
The period
of transition: Failing to find
its
satisfaction in the
knowledge of the soul,

becomes conscious of the grace of God within it. With God on one
side and the world on the other, and feeling the influence of both,
the soul is sadasat ', that is spiritual and material at the same time.
(c) The positive stage in which with the hindrances removed, the
soul is able to obtain pati-jnana or knowledge of God with the help
world, the soul, through
'
pasu-jfiana
'
or
'
'
of which, the soul prepares itself for the next stage of release.
19
S.J.S., DC. v. 2.

These stages may now be considered
(a)
89
in detail
The period of pasa-jnCLnathe soul is
asat.
was subject to anava, now comes under the domination of maya and karma as well. The practical
effect of anava is enhanced at this stage for in addition to the soul
being prevented from knowing itself as in kevala, it is debarred
from knowing the world as it is. Seeing the objects of the world
The
soul which in kevala
in false colours, the soul attempts to secure
them.
In doing so,
it
which in kevala was quiesWorldly enjoyment and the haughty sense of I due to
gives a fresh lease of activity to karma,
cent.
'
make
agency,
the
Embodiments
sipul
lose itself in the world.
To reap the fruit of deeds, the soul has to renew

ments. As karma has been caused by the body going
embodi-
its
into action,
so this action or karma determines the kind of body that the soul
should next take.
Some
Thus karma and body
of
species,
so
from birth
to birth at the
Their contention
same
level as
human beings in
human species. The
example,
bodies of the
points out the necessity
for
The example given
form of a man. 15
The
deny
on the ground
schools
is
that
that
their particular
transmigrating take on different
Siddhantin refutes
to prove his point

it
Thus the need
through different species
is
change of body
earned the pleasures of the gods,
Some
other. 14
go
that, for
species
on each
that living beings
bodies in transmigrating.
karma.
interact
schools deny that living creatures take different kinds
in
is
this
view and
accordance with
that
if
a soul has
cannot experience these in the

for
embodiments having
to range
explained by wide differences in karma.
embodiments range through
different
such variations are contrary to nature.
Siddhantin replies that such entourage through different species
by any
living being is
both possible and
common
in
nature as,
e.g.,
worms becoming winged creatures. 16

The births that are possible in transmigration are manifold and
diverse.
The placenta-bom, the egg-born, the soil-born and the
sweat-born with their sub-species number eighty-four lakhs. 17 In
working out the law of karma, the soul need not take every form
of embodiment. If bad deeds merit, not the next lower species, but
"SJ.S.,
II.
v. 10.
"Ibid.,
II. v. 43.
Saiva siddhAnta
90
one even further down, then the soul is doomed to sink thus far.
Sometimes, due to great store of evil, it may lie heavy like a stone
before transmigrating further. 18 When good deeds predominate,
the soul may skip certain levels and ascend high in the scale of birth.
The highest birth is the human birth. The difficulty of attaining it
is stressed by comparing the man who has attained it after migrating
through lower stages of birth to one who has swum the ocean with
own
his
hands. 19
Similarly,
among human
there
births,
a long
is
from the lowest level, which is that of savages, to the

highest, which is that of the Saiva Siddhantin. 20 For the Saiva Siddhantin, the present birth is the last. There is no more transmigraseries ranging
tion for him.
to
do
soul,
him
Siva gives
this because,
in spite
He
is
release in one life time.
omniscient, eternal and
of passing
from birth
to
full
birth,
Siva
is
of grace. 21
able
The
does not lose
its
identity. 22
(6) T/te period of
pasu-jnana
the soul
is
sadasaU
Learning through wearisome transmigration that the world offers
no
satisfaction, the soul
that
is
satisfying
siva-sakti,
(c)
for
begins to see that
the soul chooses the
is
characterised
the soul
by
for learning
The
goal,
the
tattvas
that
now withdraw; so
knowledge, the soul may
focussed
that,
that
also as
Pati-jnana \
the
with
enter jnana
sakti as siva-jnana helps the soul
known
jiiana
finds
marga.
the
about the world, arc a hindrance in
material
world,
of
soul
is
spiritual
is sat.
new goal to be attained

and a new path for reaching
Siva
the new instrument is
a
new means of attaining it;

the
goal.
The new goal is
siva-jnana
and the new path
the
the spiritual pursuit
latter.
The period of siva-jnana
This stage
it is
Having experienced both the world and
it.
to
soul's
marga and
useful
new
pursuit.
its
affection
siva-jnana
as
on the
instrument
attain Siva. Siva-
learn about Pati,
The Supreme,
on
Intent
tattvas
hence,
it
is
being beyond the reach
of material tattvas, can be had by no other means than divine

grace. 23
As the eye standing between the object and the soul,
enables this to
know
* S.J.S., II. v. 37.

10 Ibid., II.
v. 89.
20 Ibid., II. v.
91,
that,
so divine grace, standing between
" Ibid., VIII. w.
16-17.
* 2 Ibid., II. v.
38.
F.D.G., VII. v. 9.
God

and the
know
enables the one to
soul,
bearers of the fire-brand hold
it
forth
the
other. 24
and stand behind
91
Hence, as
it,
so should
the soul desiring to see Siva give a prominent place to divine grace
and stand behind it. 25 As brightness cannot exist without its
source, the sun, so divine grace does not exist wdthout
God
and as
the bright rays dispelling darkness reveal the sun, so grace dispelling
mala leads the soul to
Siva.
2a
is to be snapped, jnana marga is the only

been the cause of delusion and misery, so
it is
only knowledge that can bring about enlightenment and
happiness.
Even meditation cannot take the place of jnana, for
meditation is possible only with the help of manas and other antahkaranas, and these taltvas, as noted already, do not take one beyond
the material world.
Any hope to attain Siva by meditation without
If
way
the chain of births
for as ignorance has
the aid of karanas
is
doomed
to failure, as,
when
the
karanas are
27 Though
dispensed with, the dark state of kevala sets in at once.
with,
dispensed
be
may
states
meditation and other preparatory
jiiana marga is the one path that cannot be ruled out if Siva is to be
The
attained.
enlightenment that dispels ignorance, the cause of
had only through jiiana marga.

shewn above, of the three stages of pasaThe first teaches about the world
jiiana, pasu-jnana and pati-jiiana.
the second about the soul and the third about both Pati and every-
bondage,
to be
is
This path
consists, as
thing
28
else.
One should
attain this highest level.
Following this
path, one should study the Saiva Siddhanta scriptures as well as the
Such study should be done individually
scriptures of other faiths.
as well as with the
gum.
It is also
required that in such study, one
should progress through the four stages of listening, reflecting,

understanding with getting doubts clarified and absorption. Light
then dawns on the earnest truth-seeker making him see the soundness of his
own
It will also
faith, as well as
become known
the unsoundness of other
that whereas all other
faiths.
margas
29
lead to
If sacrifices, penances and

jiiana marga, this alone leads to release.
mantras have their values, they also have their shortcoming of
stopping short of the goal jnana, however, is unequalled in that
;
it
30
leads the seeker to the goal he seeks.
2 * Ibid.,
VI. v. 6.
s Ibid.,
* e S.P.,
V.
w.
v. 8.
74-75.
87 Ibid., v. 86.
aa S.J.S., IX. vv. 4-5.
89 Ibid., VIII. w. 22, 24.
*> Ibid., VIII. vv. 23-27.
gAIVA SIDDHANTA
92
The Guru:
the soul ready for pati-jnana, appears Siva in the form of a
Only to souls prepared to receive Him, does Siva appear, even
31
as the sun opens only those lotuses that are ready to bloom.
Appearing to immature souls, unable to perceive Him, would be
To
guru.
futile.
38
The Guru
is
the sastras. 33
indispensable as
it is
He
alone
who
can illuminate
the existing sciences are

34
useless
it is God alone that can teach the soul about Himself.
As the crystal cannot reflect without the sun, so the soul cannot
know God without His help. 35 Siva, who dwells within the soul as
For knowing: God,
all
imperceptibly as akasa in water, will not be known by the soul unless

He manifests himself to it. 36 Only God can cleanse the malait is He that knows best its miserable state, even as
the inmates of the house know best the ailment of the patient in the
house. 37 The complete cleansing of the soul is not possible with-
fettered soul as
out Siva appearing as guru, as the charming away of snake poison is

Furcher, the attempt
not possible without the aid of a charmer. 38
mukti with the aid of any one other than Siva is like the
mukti that transcends all the tattvas
39 We
can be reached only through the aid of Siva, who is pure cit.
condithe
is
Himself
may now conclude that learning through Siva
40
tion sine qua non for the attainment of blessedness.
to attain
blind leading the blind, for the
Gum's teaching:
The Guru's teaching centres around
Content of Hie
the following topics
(a) the soul

(6)
God
(c)
the duties of the soul to
God and men.
had previously learned about its spiritual nature. On

it learns about the wonderful attributes of God.
also learns from the Guru about its kinship with God, which
The
soul
attaining pati-jnana,
It
knowledge inspires it to realise its inherent possibilities.

growth is to be attained, the soul has to overcome the proud
31
3*
Ibid.,
XI. v. 8.
F.D.G.,
v. 4.
33 Ibid., v. 6.
3*
SJ
S., XII. v. 6.
Ibid., VIII. v. 28,
36
37
F.D.G., v.
J.B., VIII. sec. 2.

2.
38 Ibid., v. 7.
39 Ibid., v. 9.
4
D.C.S., p. 304,
If this
feeling
93
is the agent of all actions.

This sense of self is a
impediment in the way of spiritual advancement. It is,
therefore, important that giving up conceit, the sou] should realise
that the self
serious
and acknowledge that Siva is the author of all events for on considering the universe, it comes to be known that behind its various
When the pride of self is given
events, Siva is the Prime Mover.
up, the soul forthwith joins the feet of Siva.
The Guru, therefore,
gives the important instruction, Consider all your actions as those
;
'
of Siva.* 3
God consist in the observance of scriptural injunctions.

men consist in love, sociability, courtesy, generosity, gener-
Duties to
Duties to
ous attitude, respect for elders. For personal character, discernment

between good and evil actions and self -discipline are required.
One
should aim at excellence of character. 42 The merit of one's actions
depend on his love

code of conduct,
God even
for
will
it
have
if
one were to follow the
no value
if
love
scriptural
God were
for
wanting. 43
The
soul has opened
up before
it
new
possibilities
of higher
and closer communion with God. Inspired by

these goals, it goes on steadily rising higher in spiritual life. Starting
from the first rung of the ladder, as the servant of God, the soul
spiritual attainments
practises carya, the first stage of religious service consisting in exter-
nal duties such as cleansing
and lighting God's temples, adorning

God and attending to the
images with various garlands, praising

needs of God's devotees.
For these
services,
the soul
is
rewarded
with sal5ka, or dwelling in the region of God. From being a servant, the soul in the kriya stage becomes a son, and as such renders
more
intimate service than before, such as invoking God's presence,
Him with love and praise, and other acts of service still of
an external type such as collecting flowers, attending to incense,
light, etc., that are required for the worship of God. The reward for
serving
samipya or dwelling near God. In the next

becomes a friend of God and, as such, draws
nearer to God than it did previously. Withdrawing its senses from
attending to sense objects, it concentrates on the contemplation of
It is rewarded at this stage with sarupya, which is to have the
Siva.
service of this grade is
stage of yoga, the soul
same form
*>
S.J.B.,
as Siva. 4
X;
S.J.S., X. 4.
S.J.S.. II. v. 23.
43
Ibid., II.
v. 29.
** Ibid.. VIII. vv. 19. 21.
SAIVA SIDDHANTA
94
Saloka, samipya and sarupa have

nearer to
God
them has
experiencing
no doubt brought the soul
but these rewards being transient, the soul after

to
to earth.
return
such as
Practices,
pilgrimages to distant lands and dwelling in forests and caves,
bear permanent
internal than
fruit.
45
intensive use of jiiana marga,
Iruvinaiopptt
yoga state,
which has been described
possible at even the
is
do not
may become more

the sonl has to make
In order that religion
already.
When by
steady and unswerving pursuit of jnana marga,

becomes confirmed in exclusively seeking things spiritual,
it ascends a greater height in spiritual attainment
At this freshly
gained level, the soul comes to have a new way of looking at its
experiences in the world. Whereas previously it felt likes and dislikes for pleasure and pain respectively, it is now lifted above theso
It comes to have a new sense of detachdesires and aversions.
ment. The restlessness involved in pursuing pleasure and evading
pain has given way to a calm mind that is unperturbed by pain or
pleasure.
This mental state of detachment is called irttvinaioppu \
In the Siddhanta, it is not only actions that matter, but also desires
and aversions for pleasant and unpleasant experiences. Desires and
aversions play a major part in bringing about karma therefore, to
the soul
'
cut the chain of births,
Some
*
iruvinaioppu
who
'
is essential.
of iruvinaioppu
superficial interpretations
certain schools,
ing,
'
are
made by
translating the term literally arrive at the
equality of the
two deeds
'.
One
mean-
of these schools describes
good and bad deeds, so that the

and the worst of bad ones,
such as murders, are ready to cancel each other, like the two
Asuras, Sunda and Upasunda who for love of one woman, Tilottama, slew each other. 46 Others effecting a further refinement say
that the equality in question exists between the merits and demerits
which the soul has earned for the future. 47 The Siddhantin's
criticism is that there is no criterion by means of which equality in
Moreover, no purpose is gained by
this case can be established.
attempting such equalisatioa It cannot promote the fulfilment of
the law of karma, as that law does not permit the good and bad to
iruvinaioppu as equal maturation of
best of
good deeds, such
cancel each other.
dhantin propounds
* S.P., v. 30.
as sacrifices,
In opposition to these external views, the Sidhis fundamental view that iruvinaioppu is con* S.J.B. Ma., p. 362.
*7
Ibid.

cerned with the soul's innermost sentiments
were
it
not so,
it
95
would
not constitute a stage leading to the release of the soul.
The
five letters
The
fascinated
Si-va-ya-na-ma.
knowing the true nature of the world, is no longer

by it. However, continuing in the same environment, it is
soul,
wise for the soul to safeguard

the potter's wheel continues to
As
against possible temptations.
itself
move
some time even
for
after the
removed his hand, as the vessel that contained asafoetida,

same even after removal of the contents, 48 and as the
moss gradually screens the water cleared for a time by a stone
thrown into the pond, 49 so, as long as the disciple is embodied, he
will be assailed by temptations.
To overcome these, Siva's sacred
name should be repeated according to the Guru's instructions. 50 The
potter has
smells of the
five syllables
ami
stand for different ideas
ya for sonl
na for tirodhayi
tance ot these letters
is
due to
and
thus, Si for Siva
ma
their conveying to the
beginning the spiritual
for souls just
is
order gives precedence to the world.

order,
sakti
va for
devotee the
essence of the scriptural teachings about these topics.

Na-ma-si-va-ya,
The impor-
for mala.
The
order,
life.
This
Saintly souls use the opposite
Si-va-ya-na-ma, which gives the premier place to Siva and His
the sonl and world
come next
reflection of the troubles
caused by anava and the
Siva, result in the soul rejecting the
Malaparipaka
This
in succession.
Repetition of these sacred syllables,
the best.
order
is
and simultaneous
bliss
of attaining
world and seeking Siva.
the repetition of and reflection on the sacred

and other attempts of the saint to draw closer to God,
weaken the grip of mala on the sonl. Persistence of the sonl in this
direction finally brings about a stage when mala is ready to be shed.
Iruvinaioppu,
syllables
This stage
is
Sakiinipata
described as
mala-paripaka
'
or
'
maturation of mala'.
Simultaneously with the undermining of mala, another process

takes place, which further enhances the spiritual advancement of
the soul. This
is
which hitherto
into
am]
sakti,
saktinipata
did
the
',
a process in which tirodhayi
work
of
and, as such, does the opposite
4B S.J.S., X. v. 6.
* Ibid., VIII. v. 39.
sakti,
now changes
concealment,
work
,0
of revealing
S.K,
v. 90.
SAIVA SIDDHANTA
96
Though saktinipata means descent of grace ',

should not be understood that grace enters only at this stage. On
the other hand, it is the sakti, tirodhayi, that dwelt within and did the
truth to souls.
'
it
work
now
of concealment, that
opposite capacity of revealing.
Jivanmukta
With
manifests
and functions
it is
known
in
the
as aru] sakti.
the enlightenment obtained through arul
established in jfiana marga, the soul

is
itself
In this role
meant, a soul that has
won
therefore, instead of being
by the presence of
and with being

becomes a jivanmukta by which
Siva.
release even while embodied, which,

darkened by anava, is made resplendent
Thus, according to the Siddhantin, one
need not wait for the hereafter to attain release. The cause of bondage being mala, release consists in destroying the potency of mala.
The ignorance that was the cause of misery, gives place to the
enlightenment that yields
bliss.
The
soul
is
pure without blemish,
and has no leaning towards anything unclean. It can perform any

51
Its life is characterised by
action except the five offices of God.
Rules and
peace, calm, happiness, freedom and enlightenment.
regulations that were once needed to keep impulses under control are
now
superfluous.
The jivanmukta's life is a spontaneous expresAs from the hands of those that fall
sion of spiritual-mindedness.
asleep, the objects hitherto
grasped tight
fall off,
so
all
the religious
observances and regulations drop out of the lives of the jivanmuktas.
5z
His
life is
one of riotous joy.
Joining the
company
j'ivanmuktas, he spends his time in worship, praise, dance
of other
and song.
Such mental attainments and such spiritual expressions are exby the fact that the malas that held the soul in their grip and
which threatened to engulf him, have released their hold and withdrawn their menace. Anava, though existent, is ineffective, its power
plained
53
being broken.
Karma
in
all its
The world is no longer a source of temptation.

made sterile. Saiicita karma is Kke a
varieties is
roasted seed, and has
its fruitfulness
destroyed by the sacred look
Agami karma is dispelled like darkness before light.

Prarabdha karma that lasts as long as the body lasts, ceases at death
of the Guru.
along with the body. 54

reasons.
The
sense of
Victory over karma

'
'
in action
is due to the following

which produces karma is, in
the case of the jivanmukta, replaced by the sense

51 S.P. , v. 92.
82
S.P., v. 94
that Siva
53 Ibid., v. 88.
" S.J.S.,
VIII. v. 10.
is
the

source of
97
Iruvinaioppu attained by the jlvanmukta roots
all activity.
out the desires and aversions which engender karma.
Siva
who
has
power over karma, cancels the karma tihat would otherwise produce
For these reasons, the jlvanmukta has the
further transmigration.
prospect of final release.
Concluding remarks
We are left
conjecturing regarding certain points not considered
by the Siddhantin. Since souls are eternal, their numbers remain

There should then come a time when all souls will be
redeemed. The question arises as to what happens to the three
the same.
malas when redemption
is
completed.
tinuance even after their usefulness
is
As
they are eternal, their con-
served
is
assured.
Regarding
the form in which they continue to exist in the post-redemption

stage, there is
Maya
When
tion,
no
is
in the Siddhanta.
the soul's activity
the world which
and remains
there
no answer
is
over during the period of preserva*
is
destroyed, resolves
further creation,
maya
will
into
itself
in that state until the next creation.
It
its
substrate
may be
continue for ever as
that as
it
exists
in kevala, the period of rest.
Aipava
Concerning the relationship between anava and the soul after the
attainment of release, there
that anava
power
is
eternally linked
of anava is
is
difference of opinion.
One view
is
with the soul and that in release, the
overcome by the power of
sakti.
Another view
power of anava is overcome by ami
sakti and that when the jlvanmukta sheds his body, anava is also
shed. 55
The latter seems a more reasonable view, for this accords
is
that in the jlvanmukta, the
with the interpretation of malaparipaka as the maturation and shed

ding of mala.
Karma
Karma
1.
is
used in the different senses of being

the good and bad deeds of the souls.
2.
a law.
3.
a mala.
SAIVA S10DHANTA
98
of
sist
body con-
the mind, speech and
The good and bad deeds done by
They
thoughts, words and deeds.
beginning.
are without
" Every act of creation in each succeeding aeon presupposes the exis50
" This
tence of deeds of which the fruit has to be consumed."
" says Pope, " are somehow conceived of as actual
mass of deeds
objective existence."
classifies
it
57
Viewing karma
Siddhantin
this light, the
as one of the three malas, the other
two being anava and
maya.
Good and bad deeds come

past
karma
stances,
is
it is
experienced,
difficult to
it
into being
grows
think of
less.
and cease to
In view
how karma
can be
When
be.
of these
circum-
The
eternal.
Siddhantin admits these changes and maintains that in spite of them,
karma can be said

comes
in wiping off of one

and thus karma is perpetuated. 58
Karma is also spoken of as a law. It is God's law and operates
in this wise that a man's virtuous actions are rewarded and his
vicious ones penalised. Even the meting out of punishment is grace
deed, another
on God's
As
part, for
parents
to be eternal because
into being
by so doing, He teaches the soul to give up
punish their children for their benefit, so does
evil.
God
punish souls to teach them the right way and as the parents' act is
a mark of love, so is God's act a mark of grace. 59 It is in the
;
light of
karma
that embodiments,
experiences and length
migration of a soul are meted out

factor in
man's
Man's
life.
life is
Karma
regularised
is
of trans-
a great regulating
along certain
lines in
view of his karma.
Karma which exercises so great a sway over man's life raises

how it stands with reference to God's status as
Supreme Being. The virtues that a man should acquire and
question of
vices he should refrain
from consist
in
that the law of
which Siva is the source.

karma based on the scriptures is the law
It is also at
His
command
By such means, He
that souls experience pain
and
N., p. 67.
Hence
God.
of
pleasure. 60
good and eschew evil,

children's good and bad
teaches souls to choose
as parents approve and disapprove of their

conduct and so train them in the right way. 61
the
the
the observance of the injunc-
tions contained in the scriptures of

it is
the
"
Ibid., II. v. 15.
57 Ibid.
o Ibid.,
S.J.S., II. v. 40.
Ibid.,
II.
v. 30.
H. vv. 15
30
31.

Siva not only starts the operation of karma,
In the case of the jlvanmuktas,
operation.
power
to
make
remission in the already existing
the accruing of fresh karma.

of
In this way,
karma and redeems souls.

It is only when karma is
that
God
He
He
also stops
99
its
uses His grace and
karma and
to prevent
breaks the continuity
concretised and spoken of as a mala
appears independent of Siva.
In view of the facts that karma

keeps increasing and decreasing and Siva makes remission of karma
it
of jlvanmuktas, it seems reasonable to interpret karma

mala as an impurity having no material substantiality, as in the case
of an impure thought.
Such an interpretation also harmonises with
in the case
karma as an expression of God's laws regarding good and bad contained in the scriptures. It follows from
the Siddhantin's view of
these considerations that Siva is

It
Lord
of
noteworthy that the religious
is
karma
life
in
its
every aspect.
of the Siddhanta is well
graded from the elementary steps that are not too difficult to the
advanced stages that constitute high achievement. Such grading is
felt
to be needed in view of souls being at different stages of spiritual
advancement.
degrees. 62
Moreover,
The
the world,
itself
.such advancement is possible only by

soul has to progress through the stages of knowing
and God.
As
lotuses are at different stages
and the
sun opens only the mature ones, so are souls at different stages and
Siva reveals Himself only to those mature enough to benefit by His
grace.
63
The
intelligent
features that constitute progress in religious living are
understanding of the world, soul and God, a proper sense
of values, change of orientation at the different levels so that from
by worldly objects in the early stage,

an attitude of detachment is maintained in the later stage, and a
change of focus so that the soul from being world-centred becomes
yielding to impulses aroused
God-centred.
The
use of pleasure and pain as incentive and deterrent to action
modern psychological law of effect,

according to which wrong actions are penalised and discouraged,
and right responses are rewarded and established. When through
in the Siddhanta anticipates the
the working of this law, souls learn the transient nature of the pleasures of the world they give up pursuing these pleasures and instead
come
to have an attitude of detachment.
of spiritual learning, the incentive
Ibid., VIII. v. 11.
In the succeeding stages
for progress
comes from within
88 Ibid.,
XI. v. 8.
aiva siddhantA
16o
oneself.
The
sou] has to cultivate humility and ascribe
to Siva. It has also to
fulfil
of duties to siva-bhaktas
positive duties
and
all
such as
e.g.,
all its
actions
the discharge
other men, and the expressing of love
towards them and Siva. 64
The
mundane level to the

way and the
but not accepted as goals. The
Siddhantin's pressing forward from the
spiritual plane is remarkable.
The
halting places in between are noted,
mile-stones on the
Lokayata's goal of contentment with the pleasures of the world, the
heavens attained by sacrifices and the powers attained through yoga

are superseded by the Siddhanta goal of blissful fellowship with God.
64 T.S.J.S., XII. v.
2.
CHAPTER
XII
RELEASE
That
release is possible
mukta
even in
proved by the jivan-
this life is
which the soul which has overcome its limitations

It enjoys communion with
purity and perfection.
in
state,
attains spiritual
God and taking delight in

Such a state is possible because the
ignorance and misery caused by anava have been terminated and in
The soul in
their place, the enlightened soul attains Siva and bliss.
Siva and leads a
company
the
of bliss, worshipping
life
of siva-bhaktas.
which anava
the swing
is
rendered ineffective,
is
the ground.
cut,
When
is
man who
the
swinging lands on
has been
awakes to find
life closes, it
knows no
It is
itself
in the
final state,
which
end.
Release or the suddha avastha

state
man
When its
grace cuts the power of anava which kept
swirling in sarhsara, the soul reaches the feet of Siva.
present
when
as sure of release even as
is,
as the
name
pure
indicates, the
towards which the soul has been striving with the aid of God.
also
known by
even higher
the
names
state than the
of mukti and siva mukti.
jlvanmukta
without the body and the malas. 1

soul has union with
God and
state, as
bliss.
It
release, the
certain fundamental principles in contradistinction
From
is
an
Cleansed of these impurities, the
experiences
happy condition through all eternity.

Regarding this important state of
schools.
This
the soul exists hero
the differentiation thus made,
continues in this
Siddhantin stresses
from those
it is
of other
manifest that the
Siddhanta view of mukti has certain high merits not present in the
criticised by him. The important aspects of the suddha avastha
views
as conceived by the Siddhantin
may be
briefly
noted at this point
before considering the controversies to which they have given
This state
is
characterised
rise.
by the absence of maya, karma and anava,
which impurities made for bondage. Freed of these malas, the soul,
now- pure, enjoys eternally the bliss of communing with God. This
deep communion of the soul with God dispels not the integrity of
There is no room for confusion
either ; it is a union of two in one.
between
God and
soul.
God
is
the source of bliss
the enjoyer of the same.

1
S.J.S., XI.
w.
3. 6.
and the
soul,
&A1VA SIDDHANTA
102
The Siddhantin*s attitude towards themukti of other
The
schools
Siddhantin finds that the concepts of mukti held by other
schools differ from his in
many
He
important respects.
explains
due to other schools being at different stages in

transmigration.
Some are further away from the goal than others.
Those in the forefront somewhat approach his position, which is the
end of ends \
According to the level attained in the process of transmigration,
Knowledge unfolds itself in the
is the level of knowledge gained.
order of pasa-jiiana, pasu-jiiana and pati-jnana (i.e. knowledge of
this difference as
matter, soul, God).
Corresponding to these grades of knowledge,
Those who have
there are grades of mukti.
attained only pasa-
mukti in terms of pasa or matter,

The Lokayata idea
ideas of mukti.
jiiana are capable of thinking of
These constitute materialistic

of mukti is an example of this.
Reality for
him
is
only matter
comprises eating, drinking and being merry.
his mukti, therefore,
Those who go higher attain pasu-jiiana, which gives knowledge of

At this level, mukti is thought of in terms of the soul.
the soul.
Thus the Mimamsaka view of mukti, which is in terms of the soul,
consists of the enjoyments that the soul has in
Pati-jnana or
knowledge of God has various
highest stage
is
and the
reached there
is
various heavens.
stages.
inevitable confusion
As an illustration of this truth is the

mukti, God and soul have equal status.
soul.
view that in
lower levels of mukti are
Unless the
between
God
Sivasamavadin's
The
souls
who
aparamuktas \
Their release is
Thus the souls who attain the mukti of the Mimamsa
transient.
school, have experience of mukti no doubt, but they have to resume
attain
the
chain
of
births
after
'
reward has been reaped.
their
The
Those who
sayuccyam or
highest level of jnana alone can lead to paramukti.

attain this
blissful
mukti are
paramuktas
',
who
experience
'
2
union with God.
Points of
co?ite?ition :
With these circumstances

ent schools of thought, there
that
is
make
for disparity between differ-
necessarily controversy between the
Siddhantin and other schools regarding the conception of mukti as

well as of other points noted so far.
mukti centres around
The controversy regarding

The denial of the soul,
certain crucial points.
JbJd.,VIIJ.vv. 18 ,22-24,
RELEASE
the denial of God, the use of inferior
God and
sacrifices, the equalising of
God
besides
are
some of
main
the
103
of salvation such as
means
soul, the denial of other realities
features characterising inferior views
of mukti, which give rise to controversy with the Siddhanta
The
body
of
mukti consists
denial of the soul results in the view that
resolving
God makes
in the
itself
The
merging
component elements. The denial

God's participation
Inferior
means of
failure to realise
that
is
only transient
in the universe
God and soul are equal. The view,

God makes mukti consist in the phenomenal soul
God. This robs both God and soul of their integral
only
is
in
nature and the attributes deriving from
The
yield
supreme
salvation
God
view that in mukti
results in the
that there
its
salvation lop-sided with excluding
process.
muktis.
into
view.
in the
it.
which the Siddhantin has with those putting forward such views, the assurance with which he deals with the situation
and the rigour with which he refuses to compromise his views, may
now be considered. The schools with which the Siddhantin disagrees regarding mukti, and which are grouped according to classistiff
conflict
them with
fication of
reference to his position, are as follows
outermost schools of Lokayata, Buddhism and Jainism
the
the outer
schools of Sankhya,Mimamsa,Ekatmavada(Vedanta), and Pancaratra

( Vaisnavism)
the inner schools of Pasupata and Aikkya-vada; and
the innermost schools of Sivasama-vada, Bheda-vada, Pasanavada,
Isvara-avikaravada and Parinamavada.
The Lokayata
1
Loka
'
means
'
world \
The Lokayata view
conception that this perceptible world
is
things that are spoken of are a myth.
philosophy of the universe,
is
is
the entire
the materialistic
reality.
Spiiitual
The mukti based on
this
the opposite of the Siddhanta view.
Whereas to the Lokayata, mukti consists in the enjoyment of the

senses, to the Siddhanta, mukti is a spiritual experience, for participation in which the soul needs to be cleansed of every taint of senseattachment and illumined by divine grace. Whereas the Lokayata
knows only physical enjoyment, the Siddhantin by the continual refinement of his spiritual nature has experience of the joys of the
spirit that,
faction
and
not cloying the soul, abide for ever, giving supreme

restful contentment. 3
S.J.S., Refutation of
To
those
Carvaka,
who
w.
satis-
contend that a body
23-31,
Saiva SIDDHANTA
104
required for the experience of bliss in mukti, the Siddhantin re-
is
plies that the presence of the
malas or impurities,
will
body, which involves the presence of
render impure the mukti
dhantin's spiritual conception of bliss enables
him
The
state.
Sid-
to dispense with
the body in mukti.
The Buddhists
Not accepting the
existence of the
self,
the Buddhists hold that
nirvana consists in the resolution of the body into
The Siddhantin
elements.
perience bliss in the next
points out that this leaves
life.
Nirvana
is
a mere blank of non-exist-
ence attained by the destruction of the skandhas

satisfaction except that
had only by
of ending
curtailing existence.
suffering,
The
its component
no one to ex-
and this offers no

which unfortunately is
;
Siddantin hopes for not only
a cessation of pain, but also for an experience of pure and everlasting
What man may
bliss.
ence, but
look forward to is not a negation of existan affirmation of that as well as of all moral values, and of
the consequent
The Jains
The
bliss.
Jaina theory of nirvana
is
dhist view as there is not an escape
bodily existence
and moreover, besides cessation of
experience of a peaceful condition.

these
own
is
effort,
is
The Siddhantin
objections to the
raises
points,
While the Jaina
an improvement on the Budfrom existence, but only from
means
of opinion that the soul
there
it
to attain
mukti by
its
own
is
of attaining release.
can achieve
this
by
the Siddhantin feels that the soul being mala-covered,
as absurd for
effort, as
pot at the bottom of the well to reach the top by
Saiikhya
pain,
while admitting
itself.
it
is
its
it
for the
Sankhya, like the Jaina, believes that purttsa (soul) can achieve its
However, on its own assumpsalvation without the help of God.
tions, the necessity for
for
if
purusa
is
God
for the release of spulsAbecomes obvious
not self-luminus and prakrti (Nature)
is insentient,
can even a cooperation of the two bring about the goal

lays great stress
this respect,
of the
it
on knowledge as being the means
accords with the Siddhanta
knowledge to be
attained, the
S J.S.
how
The Sankhya
to release,
and
in
yet in respect of the nature
Sankhya
falls
Refutation of Jainism, v, 41.
short of the Sid-
RELEASE
dhanta, for the knowledge which
is
considered to result in release,
the realisation on the part of purusa that
according to the Siddhanta
one should
is
105
not prakrti, and
it is
only pasu-jnana.
is
this,
Release requires that
whereby one learns one's

kinship with God. For such knowledge, the Sankhya has no scope,
since ruling out God, it rules out also pati-jnana.
Further, the
Sankhya mukti consisting in the isolation of purusa from prakrti
amounts merely to the negative condition of being freed from the
senses
attain the higher pati-jnana,
the further stage of union with God, can find
no
place in the
Sankhya system, which omits God.
Mimdmsa
The mukti
a state
is
is
it
when
as
is
the heaven of the gods, attained
The
sacrifices.
short-lived
dwelling in heaven,
mukti
Mimamsa
of the
by ceremonials and
has to resume
the blissful experience
Siddhantin points out that such
the soul has reaped

its
its
reward of
earthly existence. 5
of Siva,
The
real
which when once won
is
ever retained.
Ekatmavada
'
there
Ekam
is
'
is
atma is soul. Ekatmavada is the view that

Paramatma in the universe. The soul, a
of the Paramatma, is only temporarily separated
one
'
'
only one atma, the
component part
from its source because of avidya or ignorance. When this is disMukti is this state of being
pelled, the soul becomes one with God.
merged in Paramatma, the divine Absolute. The Siddhanta, however, differentiates between God and soul, though they both belong
God is supreme, and the
in the same category of spiritual beings.
soul is less than the Supreme. The integral nature of the selfhood
The Siddhanta
of God and of the soul remain intact at all times.
cannot, therefore, accept that as water loses
soul loses
become
itself in
God,
for this
identical in nature.
itself
in
water, so the
would mean that God and soul
Paficaratra (Vaisnavism):
This school holds that the universe of souls and material things,
is
a transformation of God.
The
instead of being an integral being,

tion of the non-manifest
*
S J.S.,
II. v. 36.
and
soul,
according
to this
viewi
becomes a phenomenal manifesta-
release for the soul consists in

S.J.S., XI. v. 9,
its
be-
aiva siddhanta
106
coming non-manifest again or losing
itself
denying individuality to the soul,
opposed to the Siddhanta.
P&supata
it is
in the substrate.
In thus
Pasupatacan see no difference between God and soul. Consequently, in mukti also, they remain equal.
The soul can perform the
five functions of God.
The analogy used by the Pasupata to illustrate this point is that as a father
entrusts
determining to become a hermit,
his duties as a householder tc his son, so
all
His duties to the soul
Aikkya-vada
when
it
attains mukti.
God
entrusts
all
Aikkyam is union. The union here is between God and soul.

Holding that God and soul are equal, the Aikkya-vada contends that
'
as water joins water, so in mukti, the soul merges with God, losing
its
The Siddhantin criticises the assumptions underGod and soul are equal and that the two unite
individuality.
lying this view that

to
become
one.
Stvasama-vOda
*
Samam means
equal.
'
mala
is
removed, the soul
is
The Sivasama-vada holds that when

The Siddhantin replies
equal to God.
that the soul after removal of mala,

bliss of Siva, is
feet, it is
Bhida-vdda
*
is
mala,
inferior to
it is
to experience the
When
in
Bheda' means
'difference'.
and soul are different

soul
God
fit
five functions of Siva.
mukti keeps the soul under His

meant that the souls are not equal to God. 9
the scriptures say that
golden
though
not able to perform the
Bheda-vada maintains
at all times.
God in mukti also, when the soul

God and separated from Him in
;
inferior to
that
God
In samsara, the mala-fettered

is
cleansed of
spite
of being
While the Siddhantin agrees that the soul is inferior to

God at all times, he does not agree that the soul remains aloof from
God in mukti. As the eye cannot see when, in the presence of the
sun, it closes itself, so in mukti, the soul if withdrawn from God,
purified.
cannot attain
its full
development. 10
7 S.J.B. Cu.,
p. 26.
S.J.S., XI.
9 ; 12,
w.
Ibid., XI. v. 10.

* Ibid., XI. v, 5,
RELEASE
Pasana-vada
Pasanam
'
'
stone
is
This school holds that anava does not
'.
In that case, the soul covered by anava
leave the soul in mukti.
The mukti
remains like a stone.
anava
is,
therefore, des-
connection cannot be destroyed.
eternal, its
is
of this school
Defending his view, the Pasana-vadin says that
cribed as a stone.
as
107
If
it
is
destroyed, the soul also will be destroyed. In that case, the soul will
The
cease to be eternal.
existence that
soul
is
so worn out by the travails of
its
happy to look forward even to mere cessation of
it is
Therefore, in mukti, the soul remains unconscious like
suffering.
a stone and experiences neither suffering nor happiness. 11
The Siddhantin
This removal
desired
no
periencing
is
necessary, for
and
As
a blind man,
to experience the blessings
of sight,
The
through the ages.

if
blest with sight,
and as a
would long
soul
would long
prisoner,
if
set free,
on having
to taste the privileges of freedom, so the soul,
limitations dispelled,
its
when anava leaves the soul

when jiiana comes that mukti is
only
pain, continues to exist
seeks other things.
would long
it is
only
is
it
existence though painless, is not a thing to be

were satisfactory, one might ask to be a stone that ex-
if it
is
comes
Mere
that jiiana
13
attained.
husk is removed without imremoved without injuring the sou!. 12
replies that as the
pairing the grain, so anava
the powers that are
to realise
its birth-right.
hvara-avikara-vada
Vikaram
'
school
is
'
change
'
is
' ;
avikaram is changelessness \ This

In
is no change in Isvara or God.
'
'
of the view that there
the process of attaining mukti,
He
and splendour.
ing to the soul
towards mukti
clarify this
remains as
is,
is
of attaining mukti.
On seeing
wearied of the heat of the day,
remains
as
is
move
that
it
of lustre
and
satisfy-
is;
the
activity
is
the shade of a tree,
move towards
on the
part
it
the shade
of the travellers.
unchanging God remaining as He is, the pilgrims of

towards Him. 1 * The Siddhantin's criticism of this view
Similarly, the
life
full
is
travellers
it
He
is attractive
no activity on His part The move

made only by the soul. An analogy is used to
but there
mode
God
serves as the goal that
robs
God
of freedom to act
11 Ibid., XI. v. 5.
13 Ibid.
** Ibid., X. v. 16.
* 4 Ibid.,
XI. v,
9,
Saiva siddhAnta
108
Pannamavdda
This school is also known by the names of Nimitta-karana

Parinamam is change. This
Parinamavada and Sivadaita '.
Then
school maintains that Siva changes into the world and souls.
'
go back
in mukti, souls
The
'
'
'
'
to
Siddhantin's criticism
Him, losing
that
is
if
their transient individuality.
the soul's integrity disappears in
When
mukti, then the soul cannot be said to be eternal.
whom
of
lost,
is
we
are
to say that
it
has
and
Points of agreement between the Siddhanta
ment between the opposite camps
The bondage
aspects of mukti.
with impurity which brings in
is
most
agree-
are with regard to the negative
of the soul
its
mukti? 13
alien schools
points of agreement concerning which there
The
the identity
attained
train
is
due to
its
a series of evils
association
it
causes
ignorance, and ignorance leads to births and this leads to suffering.
The
when
release of the soul is attained
rities, is
the soul, cleansed of impu-
ipso facto freed of the resulting evils of ignorance, birth
and
suffering.
The Siddhanta mukti
(a) Negative aspects
The most
absence of
the
important negative aspect
Whereas
anava.
in
of the Siddhanta mukti
the jivanmukta state,
it
is
was
though in a powerless state, in mukti, it is absent along with

which also has been left behind. 16 It may be asked
whether bliss in heaven can be experienced without a body. The
non-existence of the body in mukti presents no difficulty to the
Siddhantin as the enjoyment that he conceives of is not the type that
the Lokayata commends and for which a body is needed but an
present,
the body,
enjoyment which being of the

a
body
the
is
removal of
anava
when
this
The body
is
Hence, on entering mukti,
becomes superfluous.
is
given to
accomplished,
the
soul
it
dis-
it.
(b) Positive aspects
Shedding
corollary of its
necessarily so.
is
of taint of matter so that
a hindrance rather than a necessity.
soul for
cards
spirit, is free
replaced
by
body, the soul becomes all-pervasive.

omnipresence would be omniscience as
its
but not
On
attaining mukti, the small intelligence of the soul

a large one. 17 However, it does not attain the omni-
science of Siva as there

* 5 S.J.S.,
The natural
well,
X.
v.
9.
is
a difference in nature between the

lo Ibid., XI. v. 4.
intelli-
17 Ibid., IV. v, 4Q.
RELEASE
gencc of the two beings.
God
of
JL09
This difference consists in the intelligence
being subtle and that of the soul being gross in nature. 18
This disparity in nature makes for differences in attainments.
an eye that
is
cured of blindness
sun to perceive
on the
on the
As
light of the
the soul, even
when
intelligence of Siva in order to
knowledge. * 9
Mukti has yet other
and
yet dependent
objects, so the intelligence of
freed of impurities, depends

attain
is
gifts for the soul.
Everlasting
The weary round
bliss are its portion.
rest,
peace
of births and deaths
is
and the soul has at last reached the long-sought-for haven

for unlike the
of rest and peace and here it will abide for ever
swargas which have their day of decline, mukti endures without end.
over,
The
bliss
it
experiences
is
derived from Siva with
whom
it
is
in
perpetual close union. 20
two in one, such as obtains in the

two separate words, nor one word,
being composed of the words, taj that is feet ', by which is here
head ', by which is meant,
and talai
that is
meant the soul
Siva \ As this compound word is an example of two in one, so is
mukti a union of two in one. 21 It cannot be objected that in such
This union
word,
'
is
of the. type
which
ta<lalai \
is
of
neither
'
'
' ;
'
'
',
union, one gets neither Siva nor soul, but

characteristics of neither of the elements.
the union of
God and
soul,
we should be
characteristics of neither the
the
compound
If this
left
It is
soul.
a mysterious
communion
God
exist with their respective attributes, tfie

latter as recipient of
substances nor one, but

as
sayuccyam
Of the
be given as
nature.
same. 22
the
God and
former as the source of
a two in one.
They
are
neither
soul
bliss
two
In this union, described
both union and integrity are achieved.

mysterious union yields, no estimate can
beyond description. Experience alone can reveal its
',
bliss that this

it is
The mystery
union where two
of this experience
entities exist as
two
knower, known and knowledge, in

for any study of
it
to be clear.
18 S.J.B. Cu.,
pp. 28-29.
* Ibid.
fl
The mukti,
nor that of the
of each with the other, without
prejudice to the existence or nature of either, so that
and the
result of
with a being having
one nor the other.
union, however, obliterates neither the nature of
that has the
were the
S.P., v. 93.
is
in one.
this case,
due to the nature of
The
coalescing of the
becomes too complex
23
ai S.P., v. 87 ; F.D.G., VIII. v. S.
23 F.D.G., VIII. v. 5.
a8 F.D.G., VIII. v. 9.
CHAPTER
X11I
ALIEN SCHOOLS IN RELATION TO SA1VA SIDDHANTA

The
which the Siddhantin came
schools of thought with
into
contact and which he classified with reference to his position, are as
given below
1.
2.
The outermost schools

Lokayata, Buddhism and Jainism.
the Vedas or the Saivagamas.
:
The
outer schools
Tarka
vada
(i.e.
Vedanta
Yoga and
accept either
Nyaya and
(i.e.
They do not
Vaisesika), Purva
also
Pancaratra.
known
These
Mimamsa, Ekatma-
as Maya-vada), Sankhya,
schools
accept
only
the
Vedas.
3.
The
inner schools
Pasupata, Mahavrata, Kapala, Varna,
Bhairava and Aikkya-
They accept the Vedas and Saivagamas and

recognise human works criticising the sacred works.
The innermost schools
vada.
4.
Pasana-vada,
Bheda,-vada, Sivasama-vada Saiva,
also
Siavdvaita
and Isvara-avikara-vada Saiva.

These schools accept both the Vedas and the Saivagamas.
Saiva, Siva-sankranta-vada Saiva
Doctrinal differences between the Siddhanta and other schools:
The Saiva Siddhanta, a highly developed and elaborate system,

has reasons both for maintaining its own tenets and for rejecting
those tenets of other schools which undermine the values upheld
These characteristics gain full expression in the presentation
it.
and development of the Siddhanta. It is in the nature of an apologetic oriented to meet the objections raised to its beliefs by schools
The points it refutes and
of thought that conflicted with it.
by
the points
it
the Siddhanta
maintains
with
with
definite
Siddhantin has of his
own
the
reasons
character.
The
given for both, invest

firm grasp that the
which he disfrom him, the assurance with which he

from many quarters, his refusal to comproposition, the clarity with
cerns where others deviate
meets the points raised

mise his position throughout these continued conflicts, the unflagging persistence with which he meets questions at every turn, the
ALtEN SCHOOLS AND SAIVA SIDDHANTA
Hi
which he upholds his position, and the lucidity with which

it, produce a deep impression
on the student of the
zeal with
he develops
sastras.
was a tremendous undertaking on the
It
part of the Siddhantin
to define and uphold his position in the face of opposition
many
well established systems of thought.
truth of his position
demanding
how
example,
and
situation
his clear grasp of
it,
make him
he was called upon to meet.
in regard
equal to the
Consider for
God, he has to
his views concerning
to
from
His conviction of the
contend with the atheism of the Sankhya, the pantheism of the
monism
Pancaratra, the
of the
Ekatmavada, the polytheism of the
Vedas and several other shades of thought militating against his

views.
And so in regard to the soul, means of salvation, conception
of mukti
and other matters, he upholds
his views
and deals with
objections with giving reasons for both.
In the course of this long and arduous venture, which he accomplishes with ease, being greatly
his
'
end of ends
In his view, the greatest barrier between
made.
the pride of the

learns
competent for the same, he develops
not with complaisance that such a claim
It is
'
self
from the guru
God and
The
mover of
being the agent.
'
is that
God
is
the
ing his faith as that which supersedes
the soul
is
is
greatest lesson he
all.
other faiths, he
So
in uphold-
is
upholding
what Siva has revealed to him as the supreme faith, and which he
in his living experience finds to be true as well as satisfying, and
which he establishes as valid
The end
'
met
of ends
'
for establishing truth,
lences
is
after a searching philosophical scrutiny.
he arrives
is
at after
these requirements are
Among
a unique position.
its
excel-
the fact that the theism, monotheism, the
transcendence of God, the conception of

activities as
manifestations
of
this love,
God
immanence and
love and o*f His
as
the differentiation of
God
from the soul and the world, that constitute some of the important
attributes of God, make for an exalted conception of God. Concerning
the height to which the Siddhantin has risen in his idea of God, it
has been
said,
"The
conception of the Deity."

spiritual being,
before
it
of
life
capable
eternal
and
lofty
position assigned to the soul
as a
Siddhantin presents a
The
of attaining perfection,
abounding
to strive and secure the
in bliss, offer
heritage in store
for
noble
and
ground
the prospect
it.
for the soul
The view
that
li2
SAIVA SIDDHANTA
the world is merely a
means
to bring about redemption of the soul,
gives the soul the sense of value that enables
it
to eschew the world
and seek God.

It is
these values that the Siddhantin
bears in
mind when he
His careful
considers the alien faiths with reference to his own.

estimate of these various positions enables
him
to classify
them on
the basis of the degree of compatibility with his position.
The Siddh&nta philosophy regarding alien
The
own
Siddhantin has his
from
these variants
his views.
faiths:
explanation as to the existence of
In the process of transmigration that
brings about spiritual evolution, these schools have arrived at various
Those
that are nearer the end are closer to him than others
However, even those that are most close to him, are
removed from him in enlightenment and in the attainment of
stages.
farther
away.
growth.
religious
highest birth
Siddhanta
is
faith.
He
reached
has
that of being
the
highest
stage,
born as a human being
in
for
the
the Saiva
These varying levels of attainment in the process of transmigration

due to the fact that spiritual enlightenment and religious growth
3
can take place only gradually and step by step and not all at once.
This is because new truths can dawn on souls only when they are
ready for it. Such fitness takes time to mature. The religions
espoused by souls at different levels range from gross to subtle faiths. 4
Similarly, the scriptures of the different religions range from an elementary to an advanced grade. The Vedas are a vast store with
teaching to suit different needs of souls who have attained only
mediocre heights. The Saivagamas are for those who have scaled
are
the transcendent heights with prospect of release at hand.
Those
at
the lower stages follow gross faiths, and those at the advanced stage
follow subtle faiths.
The gods worshipped by alien faiths are in different tattvas or

The gods of the outer religions are in prakrti
maya and asuddha maya. The gods of the inner religions are in
evolutes of maya.
suddha maya.
tattvas.
To
Siva, the
Supreme Being,
the only one,
is
above the
God, one should use the

knowledge of pratyaksa, anumana and
attain the truth regarding the true
three valid instruments of

S.J.S., II. 8941
3 Ibid.,
XI. 8.
VIII. 16.
* Ibid,. VIII. v. 11.
'Ibid., 11.68; 73.
ALIEN SCHOOLS AND SAIVA SIDDHANTA

Those who do not use
sabda.
these pramanas cannot attain the
all
Similarly, in following the jnana
truth.
113
marga, one cannot obtain
the hfighest level of truth unless one progressed to that stage of jnana
marga, which
is
the highest level of pati-jiiana
of alien faiths
is
due to
their
The
defective nature
using pasa-jiiana, pasu-jiiana and lower
levels of pati-jiiana.
As these fundamental
and progress, the
blind
conditions determine religious enlightenment
alien faiths
men who were
cannot help being what they
The
are.
the shape of the ele-
desirous of ascertaining
phant's body, explored with their hands different parts of the animal's
body. One felt the trunk, another the tusk, yet another the ears, etc.
According to their varied approach, they had various notions as to
With
the shape of the elephant's body.
this analogy, the
Siddhantin
explains that those guided by different scriptures will necessarily have

different notions of
God.
Each
one's religion
is
the true religion for
him. 6
If this relativism in religion
tin
were to cover
cases, the Siddhan-
all
runs the danger of his faith being one of the religions that are
But perhaps the implication
relatively true.
the highest level of pati-jiiana, he
The
is
not
is
among
that having attained
the blind men.
attempt on the part of the Siddhantin to understand
ences in point of view, and the reasons arrived at by
him
differ-
to account
for the differences, contribute to his tolerance of other religions

his
staunch upholding of his
own
position.
What
these
and
various
schools stand for and their position with reference to that of the Sid-
dhanta
may now
The Lokayata
be considered
This mundane philosopher who asserts the

or the world which he sees, ranks foremost
only of
reality
among
loka
the outermost
His prosaic matter-of-fact disposition, his slow, lethargic

schools.
mind, confine him to the first pramana, pratyaksa. What comes
Anything claimed to be
within the purview of this pramana exists.
beyond
it is
it,
does not exist
known through
truth, is claimed to
and
for
The
concrete material world, inasmuch as
pratyaksa and which thus
be
real
which existence
is
and to exist What

claimed, but
is
exist.
S.J.S., VIII. 13.
fulfils
is
the criterion of
said to be spiritual,
not perceptible, does not
&AJVA SIDDHANTA
il4
who
Concerning God,
said to be necessary to explain the world,
is
the Lokayata says that such necessity for
world, according to him, explains
God
does not
The
arise.
Either the world exists as
itself.
see it without origin and destruction, for which processes God is

thought necessary; o if these processes do take place, the elements of fire, earth, air and water are capable of making the world of
we
forms evolve from them and of reducing that world to the primal
elements.
The cosmology which the Lokayata

also to disprove the soul
uses to disprove God,
Since the ultimate
realities
are considered to be the four elements, the self is said to
As when
by-product of these elements.
is
used
of the universe
be a mere
nut and lime come
betel,
together, redness arises, so the union of these elements produces

7
intelligence.
The
various sects of the Lokayata system which are
mentioned below agree that apart from the physical organism, there
but they differ as to what part of the physical organism
is no soul
corresponds to what is popularly known as the soul. According to
;
Dehatmavadi it is the deha or body that is meant when the

spoken of. The Indriyatmavadin maintains that the five
indriyas or sense organs of taste, sight, smell, hearing and touch
The Suksma-dehatma-vadin believes that the
constitute the soul.
the
'
'
'
',
self is
'
'
'
'
suksma-deha
argues that
the
'
or subtle
prana
'
suksma
'
sarira
body
which functions only
Tattva-samuha-atma-vadin
only
when
soul
is this
the soul.
'
The
which functions
or breath
'
is
in
'
Pranatma-vadin
sleep,
is
the
'
unlike
at all times,
The
soul.
contends that as intelligence functions
tattva-samuha or group of tattvas is present, the

group of tattvas or evolutes, for whose benefit, the intelli-
the
'
'
The
gence functions.
'
Antahkarana-atma-vadin
'
maintains
that
the antahkaranas or inner organs of knowledge constitute the soul

as the term,
'
citta
which
',
With the
no need
feels
that there
is,
spiritual
for
any
beings of
ethical
jiva
of
'
is
the antahkaranas,
8
is
soul ruled out, the Lokayata
discipline.
Since this
life is
only the physical, the goal in
maximum
physical
enjoyment
If
is
meant
bliss,
is
constitutes mukti.
7
life.
hence set up as the goal of life.

then the enjoyment of the senses is what
attainment of this pleasure
by mukti
all
life
Unlike
other schools of Hinduism, he finds pleasure to exceed pain in
The
used
(soul).
God and
code or
and the existent
should be to derive the
one
is
interchangeably with the term
S.J.B. Ma., pp. 35-36.
S J.B.
Ck., pp. 5-7.

Being a materialist, he denies
The
karma
him
merits and demerits attaching to
115
notion of a man's
in his next life is not
conceded
pramana of pratyaksa he can see the body die,

but nothing remaining after that. The suggestion that karma continues in subtle form is to him as absurd as saying that there can be
flame apart from the wick of the lamp. 9 He feels that karma is not
by him, as with
his
needed to explain the differences in bodies, as these are explicable
on the basis
among
of quantitative differences
the
The
elements.
experiences of pain and pleasure are said to be due to the nature of

the body. 10 With ruling out these grounds that imply karma, kar-
ma
itself is
dispensed with as imperceptible and non-existent.
The Ldkayata contends

Does he develop
that
he has confidence only in perception.

the use of this one pramana ?
his philosophy with
In one of his arguments against the existence of God, he says that
God
is
formless, then, like the sky, which also
be non-intelligent.
He
If
this
Buddhism
is
syllogistic
domain of
outside his
is
an
however,
He must be on a level
He partakes of both form
It
may be
to achieve as suspend-
noted that in the above
reasoning and inference, which
are
logic.
is different
ethical system, is
position,
it
He must
Buddhism, which
it
If
would be as impossible
11
ing a stone from the sky.
argument, there
formless,
has form, then
with the objects of the world.
and formlessness,
is
and hence
is
still
from the Lokayata doctrine
in that
very different from the Siddhantin 's
placed in the class of outermost schools.
Sautrantika Buddhist believing neither in
God
The
nor soul, which to
the Siddhantin are important entities, and repudiating the authority

of the
Vedas which to the Siddhantin
are
authoritative
books,
develops a system of thought that calls for severe criticism from the
Siddhantin.
To the
Sautrantika, the existence of
because of the
difficulties
God
appears inconceivable
involved in the concept of creation, because
of the inconsistencies involved in the concept of
God, because of the
nature of the world of experience, which apparently does not bear
out the concept oi
God
as
an omnipotent and benevolent being, and
because of the circular reasoning involved in the appeal to the scriptures to support the existence of
S.J.S.,
God.
Statement of Carvaka,
v. 7.
10 S.J .S., II. 5-6.

11 S.J.S., Statement of Carvaka, v. 12.
&AIVA SIDDHANTA
116
The
Siddhantin's theory that
makes
He
where God stood when
He
God
created the world as
a potter
pots out of clay, gives rise to the Sautrantika's query as to
created the world.
If
be
it
replied that
omnipresent, the Sautrantika has the further difficulty that in
is
must have existed before God and have

According to the Siddhantin, space and time are
not ultimate realities, but are derived from maya. If so, space cannot give rise to God on the contrary, He transcends space as well
that case,
created
everywhere
'
Him. 12
as time.
The
concept of
God
also presents difficulties such as whether
He
form or having no form. If He is

thought to have form, then there must be either some one before
Him who created this form, or if it is due to karma, this must have
Should He be conceived as formless, then like
existed before Him.
akasa (atmosphere), He cannot have the capacity to redeem us from
misery. 13 According to the Siddhantin, all form is given to the world
by Siva operating on the formless maya through His sakti. Siva being
be considered
is to
pure
as having
The omnipresent God
spirit, is all pervasive.
sakti,
which
is
His power that can perform
further difficulty regarding creation
alternatives that could
all
operates through
things.
is its
purpose.
The
various
have led to the Lord creating the world are
His consideration for mortals, the manifestation of His play activity,

None of these alternatives is acceptable
necessity of karma.
and the
to the Sautrantika.
If it
was out
of kindness that
God
created the
world, the purpose does not explain the suffering in the world.
creation is an expression of His play, it proves His childishness.
creation
is
If
If
due to karma, then the persons performing karma must
have existed before
creation.
14
due to God's concern for

weans the soul from the world, which is not its
proper environment, and ultimately brings about its release. Thus
both creation and suffering are in the interests of the soul. Further,
though souls are eternal and karma is beginningless, these conditions
Creation, according to the Siddhantin, is
souls.
Suffering
do not interfere with the Lord's creation.

The Sautrantika says that the Siddhantin's appeal
to the scriptures
to prove the existence of God is arguing in a
God is supposed
circle, for
to have given out the scriptures, and these are appealed to in support
of His existence. 15
1
S.J.S.,
The
Siddhantin, however, bases his arguments
Statement of Sautrantika,
i Ibid., v. 26.
v. 22.
* Ibid., vv. 23-24.
* Ibid., v. 27.
117
Comfor the existence of God on reason, and not on blind faith.

mencing with the empirical world of he, she and it, he sets forth
various arguments based on reason for the existence of God.
Though the Sautrantika believes not in God, yet he deifies Buddha
and invests him with various perfections, which in the light of his
His belief that Buddha is
other assumptions disappear into thin air.
omniscient 16 is uprooted by his theory of momentariness and annihilation.
Buddha is said to have given out the Dharma. If this
was accomplished before he attained mukti, then it falls short of one's

expectation and cannot lead to mukti. If it was given after he attained nirvana, it amounts to saying that a man who died came back to
life to warn his friends against the experiences by which he came to
harm. 17
The
self is explained
away by the Sautrantika as the mere aggre-
gate of the five skandhas. 18
This
is
the opposite of the Siddhantin's

is a further entity, the
view that over against the physical organism

soul.
He
points out the absurdity of the Sautrantika position as

If according to the
considered from different angles of approach.
is no self beyond the mind, which is born from

moment, then past experience such as I said so cannot
be accounted for. What is meant by the I* here, is not the
19
It is the ego
mouth that uttered the words, but an intelligent self.
Sautrantika, there
moment
'
'
to
alone that can synthesise the various sensations that we experience in

20
If the skandhas constitute the soul, then at their disperception.
21
solution, there is nothing that can taste the bliss of nirvana.
The
cised
Sautrantika belief in the
Pitakas
'
as sacred writings
by the Siddhantin on the following grounds.
is criti-
They do not
come under any of the three recognised classes of authoritative

books. 22 The Buddhist theory of momentariness gives no chance
23 considering that the author's
for any book to come into being,
intelligence will
be subject to the processes of origin and decay from

Sautrantika professes that he recognises, as
moment to moment. The

valid
means of knowledge, only perception and
dhantin points out that his opponent

to note the obvious result that his
25
own
24
The
Sid-
sabda pramana
fails
inference.
in rejecting
Pitakas are robbed of vali-
dity.
16 Ibid., v.
1.
* 7 Ibid., v. 2.
18 Ibid., v. 7.
19 Ibid., v. 28.
20 Ibid., v. 30.
" Ibid.,
v. 39.
84 Statement of Sautrantika, v. 3.
85 S.J.S.. Refutation of Sautrantika. v. 10.
82 Ibid., v. 10.
23 Ibid., v. 7.
Saiva SIDDHANTA
118
Though in
saying that bondage is due to ignorance, there
ment between the two

which the bound soul
schools,
the Siddhantin says that
it
is
agree-
yet in the difference of content of
is ignorant, the two systems differ.

The
Sautrantika says that ignorance relates to the five skandhas ; 26 and
relates to the soul's divine nature.
Mukti, to the Siddhantin, holds
forth rich experiences
of bliss
and enlightenment to the soul. To the Sautrantika, it is merely

and as pointed out
samadhi or quieting of the soul's unrest
already, even to experience this bare existence, there is no soul left
on the assumption of the theory of annihilation.
;
Jainism
The
Jaina
The
is atheistic.
briefly mentioned.
It is
reasons
why
it
rejects
of the view that there
is
God may be
no
satisfactory
why God suddenly decided to create the world. The

assumption that God is the first cause provokes the question of the
answer as to
cause behind the
first
God
maintains that
This leads to
cause.
infinite regress.
He
not required either to help with the salvation
is
The former
of the soul or with the working of karma.
is
achieved
and the latter operates automatically

without need for outside agency. There is then no ground for
by the soul without other

thinking that
God
is
aid
required to explain the world.
The
of souls and the world.
bondage to which souls are subject, is due to their being
tainted with matter.
Release from this state is possible through the
three jewels of faith in Jaina, knowledge of his doctrine and perfect
The
Jaina admits the existence
state of
conduct.
The
Siddhantin's
reply
to the Jain
that
is
God's eternal and
beginningless existence precludes the difficulty of infinite regress in

searching for a
first
necessity that arises
cause.
The Siddhantin explains creation

God being a God of
from God's nature.
as a
love,
the creation of the world for the benefit of souls necessarily follows.
While agreeing with the Jain that matter
taints the soul causing
ignorance and bondage, and that release is obtainable through knowledge, the Siddhantin does not accept that salvation can be achieved
tby the soul by
itself.
bottbm of
karma can of itself
the arrow should speed on its way without
If this
he well should come up of

attach itself to souls,
be
possible, the pot at the
itself.
Similarly,
if

anyone to shoot
means to
Physical torture
into space.
it
effective
as a
salvation, should bear sick persons to nirvana.
Nirvana according to the Jain
Sometimes
the purified soul.
has also
at peace,
if
119
infinite
freedom and eternal
is
it is
a quiet and peaceful condition of

said that the soul besides being
consciousness, pure understanding, absolute
bliss.
These
aspects, however,
are not given
the emphasis they receive in the Siddhanta.
Tarka
of causality 27 is opposed to that of the SidAccording to the former's theory of arambhavada or new
beginnings, the effect is not contained in the cause, but comes into
being afresh. Though the concept of cause is in itself not without
The Nyaya view
dhanta.
contradictions,
and
is
hence unsatisfactory as an ultimate
principle,
yet the Siddhantin's view of satkaryavada, identical with that of the
Sankhya,
advance of the Naiyayika view of new beginnings.

attitude to theism, it may be noted
is far in
With regard to the Nyaya
God, and even these had

which the Siddhantin had in the
that only the later Naiyayikas held belief in
neither the conviction nor the zeal
matter.
Pilfva
Mimdmsa
The Mimamsa
the reason that
hold.
Since
it
it
However,
It
who
it
accepts the
interested in the sacrifices that the
is
does not admit God,
to the Vedas.
Siddhantin,
is atheistic.
it
Vedas for
Vedas up-
cannot ascribe a divine origin
maintains, therefore, that they are eternal.
believes Siva to
The
be the author of the sacred books,
God were not the author of them, then the words

would sound merely like the noises from the sky
28
If words and their meanings are considered
without any meaning.
points out that
if
of the scriptures
to
come
togethar naturally as the flowers and their fragrance,
then there must be some one to choose the words

will be no better than the senseless roar of the
even
otherwise, they
29
sea.
The Sid-
dhantin explains that the reason for considering the Vedas to be

is because they have baen revealed by the eternal and un-
eternal
caused Being.
king as
'
This
tirumuham
is
'
analogous to describing a
or the royal presence
87 LP., Vol. II,

pp. 96-97.
S.J.S., Refutation of Bhattacarya, v.
itself.
letter
30
29 Ibid., v. 4.
2.
w Ibid., v.
5,
from the
Saiva SIDDHANTA
120
The ceremonials and rites of the Vedas are what appeal to the
Mimamsaka and the fultilment of sacrifices is considered to be the
;
highest duty of man.
a very subordinate
stages,
In the Siddhanta system, however, these play

They may be included in the preliminary
part.
which lead the soul to highest perfection and in these higher

means of release is not sacrifice or ritual but knowledge.
;
stages, the
Even when
sacrifices are
obtain
heavea
attempted, they are to be performed in a
and
disinterested attitude
not, as in the
Mimamsa, with a view
in the Siddhanta is obvious
from the
fact that
many
saints are said to
have reached the highest perfection without performing
any stage of
to
Further, the insignificant part assigned to sacrifices
their career.
The
sacrifices at
difference of view between the
schools with regard to rituals shows that the
Mimamsa
attaches
two
more
importance to the overt acts of souls, while the Siddhanta emphasises

the inner development of man.
Ekatma-vada
To
the Ekatma-vada, the pluralistic aspect of the world
or unreal.
What we
In the monistic universe, the only reality
is
see as the souls and world, find their explanation in
is
maya
Brahman.
Brahman
from him and revert to him.

The main points of contention between the monistic Mayavada
in the sense that they arise
and the Siddhanta are the questions of how cit can operate on acit,
how the one can become the many and of how the jiva, with its
limitations, can be Brahman.
Regarding how Brahman, who is intelligence, gives rise to the materialistic world, the Mayavadin says
that as the intelligent spider produces from itself the inert web, so
Brahman, the intelligent being, produces from Him the material world.
This analogy does not satisfy the Siddhantin who seeks tu know how
Brahman, who is spirit and who has no material embodiment,
can produce from Himself the material world. The Mayavadin's
further point that the world is an appearance, conflicts with the
Siddhantin's view that maya, the substrate of the physical world, is a
substance that has reality, and which is as eternal as God. The
Mayavadin holds
that as the space enclosed in a pot
sent Brahman,
This
is
is
the same as
the same as the omnipreobjectionable to the Siddhantin as the soul
the air around, so the jiva in the
body
that undergoes births
and deaths and
as well cannot be the
Supreme Being,
is
is
subject to other limitations
121
Sankhya:
While the Sankhya believes in the existence of the two eternal
entities of
purusa and prakrti, the Siddhanta believes in what roughly
Pati. The Sankhya

Sankhya Karika does not
deny the existence of God, yet inasmuch as it nowhere supports His
existence, and expounds a system intended to be self-sufficient
without reference to Him, it practically rules Him out. The Sid-
correspond to these and in the third eternal entity,
Though
does not uphold theism.
the
'
'
dhantin, however, asserts that of the three eternal entities in which
he believes
all
31
Pati is the highest
the changes in the world, 32
two systems
He
and
being responsible for
indispensable.
is
The
difference in
God, affects their views on cosmology teleology, the way of salvation and the future life.
Examining their cosmologies, it will be found that both systems
attitude
of the
agree in maintaining
the existence of an original cosmic
According to the Sankhya,

Siddhantin,
it is
to
this
The
maya.
is
latter
prakrti
by
his
derives from his material substrate a greater
An
the former does from his.
stuff.
33
and according to the
more searching analysis

number of tattvas than
important point of difference between
the cosmologies of the two systems concerns the origin of the cos-
mic processes.
Whereas the Siddhantin
the world to God, the Sankhya
attributes the creation of
makes purusa
responsible for the
same.
In respect of the teleology in the universe also the two systems
According to the Siddhanta system, the

and the orderly way in which Siva
regulates the cosmic processes account for the purpose and plan in
offer different explanations.
purpose of
God
to save souls
The Sankhya, in common with the Siddhanta, believes

development of the universe is for the benefit of souls.
However, having no belief in God, it propounds the view that the
the universe.
that the
teleology of the universe
ponsible for
it.
is
inherent in
The analogy used
it
without any one being res-
in support of this
view
prakrti blindly functions for the welfare of the spirit, as milk

34
is non-intelligent, gets secreted in order to nourish the calf.
With regard
that
knowledge
knowledge
is
to the
is
way
how
Whereas the Sankhya assigns to
31 S.P., v. 31.
33
3*
3*
S.P., v. 17.
that
which
of salvation, though both schools agree
the means to release, they differ as to
acquired.
is
S.K., vv. 15-16.

Ibid., v. 57.
that
prakrti
gAIVA SIDDHANTA
122
the work so that the soul has merely to be a witness and
nearly
all
by
presence, shed
its
its
the soul an agent which
light of intelligence, the

is
so guided by
an inbtrument, and
prakrti as
later
God
siva-jiiana,
it
Siddhantin
that at
makes
using
first
attains the
feet of
Siva.
In mukti, the soul has more to gain according to the Siddhanta

than according to the Sankhya
According to the
samsara, which was not affected by the body in a
latter,
vital
the soul in
way, suffered
from a mere delusion of suffering. In mukti, such delusion disapAccording to the former, however, the suffering in samsara
pears.
is real.
In mukti, there
Yoga
is
besides the absence of this suffering, the
from God, the source of
positive bliss derived
bliss.
The
points of contention between the
Yoga and Siddhanta
sys-
tems are with regard to God, means of salvation and mukti. With
regard to its belief in God, the Yoga is in a half-way house. It
neither finds God essential to its system nor does it dispense with
Him. The admission that He may serve as an object of meditaMeditation which in
tion gives but small scope for God in Yoga.
the
Yoga
siva-jiiana,
The mukti
tattvas.
Siddhanta nor as
Pancaratra
The
dhanta
means of release is superseded in the

which unlike meditation is free of material
the highest
is
Siddhanta by
of the
Yoga
point of divergence between

is
the three
realities
and
Pancaratra, however,
world and
the Pancaratra and the Sid-
God on the one hand,

The Siddhanta differentiates
regarding the relationship between
and the world and souls on the

all
not God-centred as that of the
is
lasting.
places
other.
them
inasmuch as
in a hierarchical order.
God
souls, these differences are obliterated.
Pasupata^ Mahavrata and Kapala
Pasupata does not accept the existence

the Siddhanta
souls
is
one of the malas.
of anava mala, which in
In mukti, according to Pasupata,

and perform all His offices. As a
become the equals of God

wishing to become a hermit,
father,
In the
transforms Himself into the
entrusts
to his sons and retires to the forest, so
God
all
family responsibilities
frees
Himself from His
123
35
to souls that attain mukti.
The concep-
mukti according to Mahavrata and Kapala, is

and it is to be attained by religious
that of Pasupata
identical with
duties
by assigning them
tion of
rites.
Varna a?id Bhairava

Varna, like the Pancaratra system, believes that the universe consisting of
both
intelligent
soul losing itself in

differs
from Varna
Aikkya-vSLda
The
and non-intelligent beings
Supreme Being.
ation of the
its
is
a transform-
Accordingly, release consists in the
substrate,
the
Supreme
Deity.
30
Bhairava
in certain religious rites.
points of contention
between the Aikkya-vada and Siddhanta
are regarding anava mala, and the status of the soul in mukti.
The
Aikkya-vadin accepts only the two malas of maya and karma. The
Siddhantin in arguing for the third mala says that when the soul is
equipped with its body made out of maya, there are times when it
from it has been returned.

Such forgetfulness is due to the mala, anava.
With regard to the status of the soul in mukti, the Aikkya-vadin
in making it on a par with God, conceives of the soul becoming one
forgets as e.g. whether the ring borrowed
with God.
Pa$Hna-vada
Overcome by
of
suffering in the world, the Pasana-vadin conceives
mukti negatively as a
absent.
The
rendered
ineffective,
soul
is
of the soul in the
state
of existence in which suffering
is
unconscious like a stone, because mala, though

envelops
it.
This mala-ridden, unconscious
mukti of the Pasana-vadin
is
state
compared by the
Siddhantin to the kevala state in his system.
Bheda-vada
This school maintains that there being bheda or difference

between God and soul, in mukti they remain separate. The Siddhantin's objection to this view of mukti is that unless the soul in
mukti allowed itself to be influenced by Siva, it would not realise its
c
'
potentialities.
99
SJ.B. Ck.,
p. 26.
SJ.B. MS.,
p. SO.
gAIVA SIDDHANTA
124
Siva-sapta-vada
Believing in
God and
soul being
infers that the soul is able to

tin points out the disparities
and
God
soul.
grace
is
'
samam
the soul
is
is
God and
self-luminous
God
is
The sun
soul are like the sun and the eye.
this school, the material karanas
used for knowing
God
the world, change into siva-karanas at a certain stage, and
The
be known through these.
Siddhantin replies that
Isvara-avikdra-vada
is
is
point of controversy between this school and the Siddhanta
who
is
above
'
vikara
'
used to
clarify the
weary
travellers
SivOdvaita
theory
moves towards Him.
it
world
is
it.
a transformation of Siva,
concept
where
that the cool shade remaining
is
move towards
Being a monistic system,
examines
The soul
The analogy
or change, remains passive.
observing the splendour of God,
this
theory
this school maintains that the
who
is
pure intelligence.
The Siddhantin
from the following standpoints the causal

and of cit producing acit. The
:
the purpose of creation
Siddhantin says that causes are of three kinds, namely, material,

strumental and efficient; and
for lack of the other
If
It
God
is
if
two varieties
Siva
is
of causes,
the only existent being,
how
cannot be for souls, which do not
in-
the only cause of the world,
is
exist.
He
can produce no effect.
creation to
If
He
be explained?
creates the world
God ranks with the foolish whose activities are purposeless.

God is pure intelligence, the material world cannot arise from Him.
in vain,
If
can
above
regarding God's share in saving the soul. According to the former,
Siva,
is,
God
known through them. 38
the whole category of karanas, and cannot be
The
The
a self -knowing
the eye can but see with help of the sun. 37
Siva-sankr&nta-v&da
According to
or equal, this school
the beneficiary thereof.
soul learns through being subject to changes

intelligence.
'
do whatever God does. The Siddhanbetween the two spiritual beings of God
97
S.J.S., XI. v. II,
38
Ibid., VIII, v. 35.
CHAPTER XIV
EPISTEMOLOGY
Significance oi knowledge:
The
great significance assigned to knowledge in the Siddhanta is

due to ignorance being considered the cause of man's bondage,
degradation and misery. Knowledge, therefore, is the panacea for
these ills. Of the various means of salvation, whose efficacy have
been tested, the highest is knowledge. Hence, asceticism, torture,
rituals, sacrifices, etc., are superseded by the highest means, jiiana.
Knowledge dawns on man by degrees the step by step progress
;
finite mind.
Accompanying
knowledge there is spiritual enlightenment, ethical
advancement and religious evolution. Knowledge opens the way to
Thus knowledge plays a vital role in man's life.
release.
in learning is
conditioned by man's
this increase in
Epistemohgy:
Knowledge which
is
essential to
man
and
pasa.
of pati, pasu
reality consisting
concerning the entire
is
Since what has to be
learned includes the spiritual as well, the learner should undergo

purificatory
certain
examination and if
examined in the
rites.
it is
light
truth
and the
exclusion
how we
knowledge
reason.
of
scrutinise the instruments of
considers
If
is
to
survive
to take deep root in the mind,
Equally necessary
knowledge
of error.
it
critical
should be
is
it
to
to ensure the attainment of
Thus, epistemology, which
obtain knowledge, finds a place in the Siddhanta
system against this background of
religion,
theology and meta-
physics.
Pramana defined
The Siddhantin
considers what
a pramana or
can be accepted as
valid
As defined by certain thinkers, pramana is the means
of knowledge. The Siddhantin, however,
propounds a more
rigorous definition of it as that instrument of knowledge in the
absence of which no object of knowledge whatever becomes
known. 2 The definition of pramana as means of knowledge
instrument of knowledge should
fulfil
requirements
before
it
'
*S.S.P., p.
7.
'
'
P.B., p. 524.
SAIVA SIDDHANTA
126
him for the following reason. 3 Such a wide

would include the sense organs and even outside accesThis process could be extended to include a
sories, such as light.
This unwieldy comprehensiveness makes
vast number of things.
It is, therefore, necessary to
for vagueness and lack of precision.
have the stricter definition of pramana as that instrument without
which knowledge is not possible. In the light of this definition,
is
not acceptable to
definition
many elements
included in the previous one,
sense organs,
for
have
to
visual
possible
is
it
knowledge without the functioning of the
or to have auditory knowledge

eye, etc.
The
are excluded.
example, are ruled out because
Even an
means
internal
ear,
without the functioning of the

of
knowledge such
buddhi
as
excluded as there are cognitions where buddhi is not present as a

means of knowledge. Thus, when buddhi is reflected upon by the
is
self,
buddhi,
waiving for the
occasion
its
role
as
a means of
knowledge, becomes an object of knowledge. The plea that a

conjunction of all the karanas could constitute a pramana, makes for
Thus the criterion of being an indispensable means to
confusion.
knowledge in order to constitute a pramana has eliminated all the

to knowledge that function sometimes in cognition,
but are not essential to it. This rigorous sloughing off of what is not
essential to cognition eliminates all means of knowledge but one.
auxiliaries
Cit-sakti (the intelligence of
man)
which alone it can be said that it is

that instrument of knowledge without which no object of know*
ledge can be known. The karanas that are mere auxiliaries
Cit-sakti is the intelligence of
find their
place in
the process
beginninglessly associated with

exist
they
for the intelligence,
ever, their
office
is
of cognition because
mala.
If
this
would not
but for a time.
When
cit-sakti
be
required.
cit-sakti
is
is
did not
limitation
How-
freed of
impurities, these karanas withdraw.
Pramdnas recognised By
the
Siddh&ntin
pramanas recognised by the Siddhantin are sabda,

anumana and pratyaksa. Of these it is said that inasmuch as they
are not on a par with cit-sakti, they are reckoned as pramanas
Other
by courtesy
only.
to knowledge,
it is
Only of
cit-sakti it is true
thatbeing indispensable
present in every cognition.

8
P.B., pp. 524-27.
Sabda, anumana and
EPISTEMOLOGY
127
pratyaksa are used as instruments by cit-sakti in the different

knowledge processes. They are none of them present in every
4
knowledge process. These, therefore, are only subsidiary pramanas.
Reality
and
the
pramanas
and imperceptible. For the

and for the study of
All these are used
the latter anumana and sabda are suitable.
as instruments by cit-sakti and arc designated as pramanas.
Reality
is
of
two
kinds, perceptible
study of the former, pratyaksa proves useful
The
role of
pramanas
in religious enlightenment
would need all these three to

He
obtain comprehensive knowledge of the whole of reality.
cannot confine himself to pratyaksa as the Lokayata does. Pratyaksa gives knowledge only of the perceptible world. This explains
the Lokayata's materialism and lack of an ethical code. Nor yet
can the Siddhantin stop short of sabda pramana as does the
Buddhist. In that case, he will be renouncing the scriptures and
with them the knowledge of the realm of the spirit. With no access
The Siddhantin
considers that he
to this realm, he too,
atheism.
Hence,
knowledge
all
like
the Buddhist, will
be confronted with
these three pramanas are necessary to give
of the world, the soul
and God which constitute
his
entire reality.
The
essential
pramanas
Of the pramanas noted below, the Siddhantin recognises the

first
still
three as essential
others consider
1.
all
others feel the need for the
the ten to be indispensable.
~Pratyaka or perception.
2.
Anumana
3.
Sabda or agama or testimony or authority.
or mediate inference.
4.
Abhava
5.
Arthapatti or presumption.
or anupalabdhi or non-perception.
6.
Upamana
7.
Parisea or inference by elimination.
8.
Sambhava or
9.
Aitihyam or
10.
or comparison.
probability.
tradition.
Svabhava-linga or natural inference.

* S.J.S., Introduction to chapter
on Alavai.
first
six
and
SAIVA SIDDHANTA
128
Among
all these schools upholding different sets of pramanas,

agreement regarding the three pramanas recognised by
the Siddhantin. Concerning the other seven, the Siddhantin is of
the view that they can be reduced to one or other of the three
there
is
pramanas recognised by him as shown below
Abhava
to be reduced to pratyaksa.
Aitihyam can be reduced to sabda.
All the rest can be reduced to anumana.
The
is
question that arises at this juncture
justified in
accepted by him.
Abhava
whether the Siddhantin
is
thus reducing these seven pramanas to the three
This problem
may now be
considered
The
pot is not on the ground now. The Siddhantin

pramana on the ground that it is a cause of percepHe is not alone in maintaining this view. The Sankhyas
tion.
and the Prabhakaras hold that the judgment, There is no pot on
the ground now \ is a case of perception, and that abhava has no
e.g.
eliminates this
'
pramana. 5
place as a
They support
view saying that the
their
cognition of non-existence involved in the above
judgment
based
is
on the perception of the bare locus or ground.

In opposition to this view
is
be
possibly
covered
by
made by
the claim
of thought that abhava has certain
elements in
perception
and
that
certain schools
it
which cannot
hence,
there
is
Thus, the Advaitins and Bhatta school of Mimamsakas

contend that from merely seeing the ground, one cannot make the
above judgment, which implies that a pot that was on the ground
need for
before
the
it.
is
not tthere now.
memory
perception.
ground, and
of
past
judgment
of
this nature
requires
experience to give significance to present
The subject remembers to have seen the

now that it is not there, he brings out
pot on the
the contrast
between his past and present experiences in the judgment,

no pot on the ground now.'
'
There
is
Among
is
those
that
a case of perception,
claim
some
that the cognition of

realise that
a special feature in such cases, which

perception.
Thus the Nyaya holds
nonexistence
they are forced to admit
is
not present in ordinary
that the
S.W.K., pp. 157-58.
ground
in
such cases
EPISTEMOLOGY
has the attribute
of non-existence, which
mode
'
of contact,
abhava by the
The
and a
visesana-visesya-bhava \
same proves
special contact to sense the
there
be a
locus,
it
attribute
special
that the cognition of
to explain as a case of perception.
is difficult
of
non-existence
was there before and
remembers having seen it

the mere locus does not
non-existence.
If
there
the pot only
Thus
explain
to
is
spurious.
it
when he
the presence of
the
cognition
has only to do with what
It is this
the
seen without
the non-existence of the
before.
suffice
is
so the claim that the cognition of non-existence
case of perception on the ground that

sent to the senses
yet
The person misses
not cognised.
Should
characterising
does not explain cases where the ground
the pot that

is
special
introduction of a special attribute to characterise the locus
non-existence
pot
'
by a
perceived
is
Similarly, the Siddhantin explains
sannikarsa \
special contact,
129
is
of
is
pre-
memory experience
additional
which enables one to contrast the ground with the pot and the ground
without it, which leads the Vedantins and others to contend for
abhava as an independent pramana. It is this additional factor that
turns awry the Siddhantin 's attempt to force abhava into the mould
of perception.
Upam&na:
This gavaya
e.g.
Vedantins
my
is like
cow.
Upamana
be an independent pramana.
to
claimed by the
is
In support of their
view, they point out that the chief contribution of
comparison
between
instances
with
regard
to
upamana is the
some common
characteristics.
In claiming upamana, to be a case of anumana, the Siddhantin
Upamana does not
involve the mediate

anumana. Anumana proceeds from
the known to the unknown through the use of vyapti or universal
proposition, which enables progression from known to unknown.
Thus in saying, There is fire on this mountain as there is smoke ',
fights
a losing
reasoning
battle.
characterises
that
'
Where there is smoke, there is fire \

This vyapti enables progression from the position, There is smoke
on this mountain to the further point, Therefore, there is fire on
we
are using the vyapti,
'
'
'
this
mountain'.
absent.
It is
This warrants
In
upamana, these processes of reasoning are
a comparison of cases that have
means comparison or
'
common
features.
the recognition of upamana, which etymologically

'
knowledge of
similarity
'.
SAIVA SIDDHANTA
130
Arthapatti (implication, presumption, postulation)
by day so he must eat at

is an apparent inconsistency
between two well-established facts, which leads us to presume the
Thus in the example
sole ground that can reconcile the two facts.
given, the conflicting facts of Devadatta fasting by day and of his
being fat are reconciled by the presumption that he eats at night.
In view of this reconciliation effected by arthapatti between seemeg. Devadatta
In
night.
is fat
though he
fasts
ingly clashing
facts,
Mimamsakas claim independence
the
who
against the view of the Siddhantin,
ParUe$a
reduces
annmana
in reducing parisesa,
forgets that
anumana
reasoning in which the conclusion
PariSesa
is
is
that of three persons,
two
who
have
etc.
six
books
This
tree has flowered
example
to anumana.
an
six
'
is
is
situation
fact points
in
parisesa
implies that I have one
an example of sambhava.
it
',
'
is
The Siddhantin
svabhava-linga.
of
In the statement,
the subject term
book
it is
mango
tree
'
a tree of a particular kind.
have two
I
'
have six books
mango
This
itself.
is
reduces these
',
the attribute,
a particular number, and that
it
In the next statement,
has the significance that the object
proposition that merely
manifest a certain significance of either subject
cannot claim to give inferential knowledge.

for these
In saying,
implied that a tree has flowered.
has the significance that
pendence
it
Here too there are irreconcilable

resolved by a postulate.
Parisesa,
ranks above the numbers less than
is
for instance,
which is
be reduced to arthapatti.
Sambhava and Svabhava-lihga

books,
When
alone could have committed a
The underlying
factors, the conflict of
by means of a
then the necessity of
are proved innocent,
the third as the thief.
therefore, can
to syllogistic
restricted
which process leaves the only alterna-
fact,
the same as that in arthapatti.
is
it
based on elimination of those alternatives that do
is
not account for a certain
to
for
anumana.
sambhava and svabhava-
arrived at
tive that can explain the fact concerned.
theft,
to
and a middle ground.
universal proposition
known
it
The Siddhantin
linga to
cases of arthapatti, there
all
or
The
pramanas cannot be conceded.
makes
predicate term
claim of inde-
BPISTEMOLOGY
Aitihyam
131
or tradition
is
an instance of sabda pramana.
In the light of these considerations, the valid pramanas
anumana, sabda, abhava, upamana and
pratyaksa,
Use of the pramanas in the sasiras
are
arthapatti.
Abhava, which is reduced to pratyaksa and upamana and

arthapatti which are reduced to anumana are abundantly used by
As examples of abhava are the
the Siddhantin in his sastras.
There is no mala in the soul now that it has reached
following.
the feet of Hara.
There is no karma in the Jivanmukta now that
Upamana
Hara has burnt the deeds.
used on a very large scale
is
noumenal by the
pheomenal and to meet metaphysical difficulties such as how cit
acts on acit and how the changeless effects changes without itself
suffering change.
To explain God's use of pain and pleasure
by the
to explain the unfamiliar
familiar, the
to teach souls the right path, the Siddhantin uses the analogy that as
parents
by punishment and reward

and reward. 7
so anava covers the soul.
being affected thereby, so

change. 8
As
God who
is cit
As
link itself to
Yet the
body
its
body
is
may be noted
to
maya
about the cosmic processes.
Hence God
is
acts
of
The
helpless soul cannot
itself,
Hence,
is
it
nor the limited soul can bring
the agent.'
:
the
Siddhantin
may now be
Pratyaksa
Pratyaksa gives direct knowledge. 10 In this respect,

ent from
itself.
God who
Vet the cosmic processes take place
The pramanas recognised by
1.
'
the soul.
The Siddhanta pramanas considered

considered
trains
on body which is acit, so

9
is acit.
As examples of
nor can the inert body join the soul of
linked
Neither
links them.'
is cit
on the world which
arthapatti, the following
God
verdigris covers copper,
As the sun opens lotuses without itself

God acts on the world without suffering
the soul which

acts
children, so
train
souls through penalty
anumana which
arrives at
XL
8 S.J.S.,
5.
7
Ibid., 11.15.
it
is
differ-
knowledge through mediate

Ibid.,
9
I.
33.
Ibid., II. 3.
xo Ibid., Chapter on AJavai, v.
2.
gAIVA SIDDHANTA
132
from sabda which transmits knowledge
reasoning, and different
from another source. Perception is of the following varieties 11 percepperception by means of internal
tion by means of external senses
i
senses
pleasure and pain
perception of feelings of
and yogic
even
Perception does not yield spiritual knowledge
perception.
yogic perception
is
Perception through
not the highest
for spiritual
enlightenment.
the external senses gives perception that
The
the nirvikalpa or indeterminate stage.
is
at
intelligence or cit-sakti
with one of the sense organs, with elements and tanmatras, gets
Perception through
awareness of the object.

full
determinate knowledge.
pleasure and
self
the internal senses
The perception of
pun is also known as Tanvedanai-katchi (tan means
self-suffering or subjective
vedanai means suffering) i.e.
gives savikalpa or
'
'
perception because the self experiences the pleasure and pain.
Yogic
perception goes beyond pleasure and pain and gains deeper know-
ledge of things. 12
Perception progresses from mere
comprehensive
progression
it
awareness of the object to
and intensive knowledge of the same.
13
traverses the following stages
(a) Nirvikalpa katchi

this first stage, there is
In
this
undifferentiated perception).
In
mere awareness of the object and no
dis-
(initial
crimination beyond that.
'Aiyam' in Tamil means

doubt as to the identity of the object
(c) Tirubuk-katchi (confused perception).
Tirubu is conThere is confusion of the object with something which
fusion.
(6) Aiya-katchi (doubtful perception).
There
doubt.
is at
this stage
'
it
resembles.
(d) Savikalpa-katchi (fully differentiated knowledge).
'
Savi
Tamil means light, splendour. Knowledge of this type is without doubt and determinate in that the name, qualities and class of the
in
object are fully ascertained.

is
In the
Pauskara
Agama
'
nirvikalpa
described as the cognition of the bare object, and savikalpa as the
cognition of the name, qualities and class of the object.
The psycho~physics of
The
visual perception 1 *
Siddhantin maintains that the eye
is
as
much an
external
sense organ as the skin, and as this cannot feel objects unless
11 Ibid,, v. 4.
13 Ibid., v. 3.
12 Ibid.,
" S.J-B.
w.
6-7.
Ma., pp. 175-78.
EPISTEMOLOGY
them
contact with
is
133
established, so also the eye needs to
come
into
be perceived. If no such contact were

necessary, objects behind the wall with which the light of the eye
cannot come into contact, ought to be perceptible. It might be
contact with the objects to
by
said that since the eye can
behind
itself,
the objects.
He
theory.
reflection in the mirror see objects
the perception in this case cannot be due to contact with
This objection serves only to confirm the Siddhantin's

points out that as the rays of the sun falling on a pot
on the inner walls of a house, so the rays of
of water are reflected
the eye falling on the
behind the observer.
turned back
mirror are
is
It
the necessity
for
on the
the
light
objects
rays
of
the eye to
come
distinctness
and faintness of near and remote objects respectively.
The
with the object that explains the
into contact
perception of an image within a crystal might be considered to
overthrow this theory.
In reply to this the Siddhantin points out
that the light of the eye
which
which being
crystal,
the entry pf the

tion considered
light rays as
is
that as
very subtle can travel through the

the wall presents no resistance to
The
the wall does.
next objec-
the perception of a near object and a
one require the same length of time, the theory must give
absurd conclusion is to be accepted that for
distant
way
is
finer than
unless the
same length
same length of time
travelling small or great distances the rays require the
of
By means
time.
seems
to
of the analogy that the
be required to pierce a needle through one lotus
through a hundred petals arranged

out that the passing of time
This
fact
makes
it
difficult
is
is
such as a mountain.
itself
subtle
petal as
Siddhantin points
and escapes observation.
to notice the greater length
required for observing a distant
next question raised
in a pile, the
of time
object than a nearer one.
The
how
the rays can pervade even a large object,
It is
pointed out that as a drop of
out on water, and the light of the lamp scatters
oil
spreads
itself in space,
so the rays of the eye pervade a large object.
The
other four senses
do not reach out
Thus by means
of the
air,
the heat of
to objects as the eye does,
some connecting medium.
but attain the necessary contact through

fire
in the
neighbourhood and
the smell of flowers are borne to the skin and nose respectively.
That
this is so
is
proved by the
fact that
when
the wind blows in the
opposite direction, there are not the above experiences.
SAIVA SIDDHANTA
134
Anumana
2.
nature
Its
Describing
is
:
it
the Siddhanta works
is
mind with the
is
inferred
aid of the reasons given in
able to reflect on and corroborate the truths
contained in these sacred works. 13

manifest
anumana
in general terms, the Siddhantin says that
the process where the
with the
In anumana, a fact that
is
not
help of something with which
it
and smoke are connected, in this

but fire is hidden. However, because
way- We see smoke
of the unfailing connection between them, from seeing smoke, we
is
indissolubly connected, e.g.
fire
infer
fire.
In the Siddhanta sastras, one

is made concerning
new knowledge. It is
inference
old and
of
may
see in what ways
matters.
knowledge from the vantage point of the
that
man
which
is
old.
It
a venture
is
finds successful in the search for truth.
Types oi inference
The
anumana
Prom what is known,

the unknown. Anumana links up
a means of capturing new grounds
serves in the realm of spiritual
Siddhantin has four classifications
made on
a different basis
each
of inference,
of
16
:
(a) Inferences are either positive or negative
Positive
Pratijna (proposition)
...
...
Hetu (reason)
Udaharana (example) ...
The mountain
Because
As
it
is fiery.
has smoke.
in the
case of the hearth which has
smoke.
Upanaya
(application)
...
So does
this
pervaded
Nigamana
(conclusion).
mountain also have smoke-
fire.
Therefore, this mountain
is fiery.
Negative
no smoke
is no
Pratijna
...
There
Hetu
...
Because there
Udaharana
Upanaya
...
As
...
So does
Nigamana
...
*5
&S.P.,
p. 20
is
in this
mountain.
fire.
which has no fire.

mountain also have no fire
that is pervaded by smoke.
Therefore, there is no smoke.
*8
in the case of a tank

this
SJS., Chapter on Alavai, w. 4
11,
EPISTEMOLOGY
135
(6) Inferences again are of three kinds according as

positive, negative or
both positive and negative
Kevalanvayi or positive instances, e.g.
(i)
creator because
is
it
(ii)
originated only as already existent, because of
That which
of volitional effort.
not
is
17
has a
being a
its creator.
Every
Kevalavyatireki or negative instances, e.g.
the horns of a hare,
they use
:
The world
a created thing, eg. a pot which
created thing, has the potter for
is
illustrations
effect
being an object
not previously
is
known
its
existent, like
to be an object of volitional
effort.
and negative instances, e.g.

where there is smoke, there
where there is no fire, there is no smoke
(Hi) Anvaya-vyatireki or positive
This place
is fiery
because
is fire,
as in the kitchen
as in a
deep well.
it
smokes
two kinds according as it gives sensible or

Drstam gives knowledge of what is
and samanyato drstam gives
within the reach of the senses
knowledge of what is not perceptible by the senses.
(d) Inferences are three-membered or five-membered according
(c) Inference is
super-sensible knowledge.
as they are for oneself or others.
The
question as to whether
the five-membered one
is
the three-membered syllogism or
preferable
is
a point on which different
The Mimamsakas and Buddhists

repeats the first member and the fourth
The Siddhantins and Naiyayikas, on
schools hold divided opinions.

point out that the conclusion
member
repeats the second.
the other hand, maintain that the five-membered syllogism cannot
be abbreviated unless important thought processes are to be ignored.
The
Siddhantin
criticises
18
the Mimamsaka's proposal to
three-membered syllogism with a universal proposition.
start
the
What
the
is interested in is the particular before him, and not yet

knowing the connection between this and the universal proposition,
he will condemn the person who commences the syllogism with
hearer
a universal proposition
as being irrelevant.
interest to consider the universal proposition,
In order to
enlist his
he has to be led up to
by being told that the hill has smoke because it has fire,
and what has smoke has fire. Nor may it be said that we should
stop with the udaharana. The conclusion is not a mere repetition,
this step
for
it
now
7
carries assurance
SSP., pp.
24-25-
and necessity with
it.
*8
PB,
p. 538,
gAIVA SIDDHANTA
136
The Naiyayika
too, in supporting the
five-membered syllogism,
Logic
points out the significance of each of the five propositions.
was with the Naiyayika both a science and an

proof. 19
The five-membered
art,
discovery and
syllogism being such a perfect blend
of induction
and deduction was reckoned a sure way of attaining
truth.
shewn 20
It
is
that there is
a further significance in
the
five-membered syllogism. It would

the five-membered syllogism, the Naiyayikas enlist
Naiyayika's adhesion to the
appear that in
by them to urge the truth exby all the pramanas, the

nigamana or conclusion comes to have much importance and is
described as the acme of logical demonstration '.
the four pramanas recognised
all
Being
pressed in the conclusion.
testified
'
Vyapti
Tho
possibility
and
validity of
the possibility of arriving

relation.
It is
the validity
inferential
and the
at
important, therefore, for the
of vyapti
if
his
knowledge depend on
validity of vyapti or universal
Siddhantin to establish
contention that
anumana
is
a valid
pramana is to be granted. The Carvakas contend that there can be

no vyapti as perception can give knowledge only of present instances,
and not of those of the past or of the future. Even repeated
perception of concomitance cannot guarantee valid vyapti as this
does not exhaust
still
there
is
all
instances.
vyapti in so far as there
is
The Siddhantin
replies
21
that
knowledge of co-presence, and
knowledge of exceptions.
22
Anvaya or positive expresses a
of two kinds.
Where this i*,
of co-presence and takes the form,
also absence of
Vyapti
is
relationship
that
is
absence, and takes the form,
Hetu
'
Vyatireka or negative
'
expresses
Where
that
is
the relationship of conot, this is not
'.
Hetu or reason is of three kinds, 23 namely, identity, cause and

and lastly negation consisting in the non-existence of an effect
effect
When
from hearing the term,
'silver
infer the existence of treeness,
we have an example
of the
due to non-existence of
oak
',
we
When we
its
cause.
smoke, to indicate the cause,

fire, we have an example of the second type.
When from the
absence of cold, we infer that there will be no dew, we have an
example of the last type.
first
type.
19 P.I.L.,
p., 291.
*Ibid., p. 29Q.
admit the
effect,
* P.B., p. 541.
"Ibid.,
p. 542.
23
SJ.S-, Chapter on Alavai, v-
9.
THE SIGNIFICANCE OF SAIVA SIDDHANTA

Infinite
comes
finite.
Hence, the poet sings as follows
to dwell in the finite
and proves
all
14i
to the
sufficing
1*
:
Thou to me art parents, Lord,

Thou all kinsmen that I need,
Thou to me art loved ones fair
Thou art treasure rich indeed.
The way
of
life
of the saints of this religion reflects the
through
arrived at
philosophy
and
personal
wisdom
The
experience.
methods of salvation widely used such as asceticism, torture, rites

and sacrifices are not advocated by the Siddhanta. The jivanmukta
need not withdraw into the forest. He can live in society and lead
a happy life in the company ot other siva bhaktas. What is important is that he should be filled with divine wisdom and with love for
The emphasis on knowledge, the emphasis
Siva and all mankind.
on will that is exercised in emerging out of transmigration, and the
emphasis on the positive emotions of love and joy make for enrich-
ment of
personality.
Among
the requirements that a jivanmukta should
fulfil
is
that
he should worship siva-bhaktas or the devotees of Siva as if they

were Siva Himself. In regard to this demand, and its observance the
may be noted
Siva-jnana-bodham. 12
following authorities
1.
" The soul should remove even the smell of the three malas
which has been hindering it from uniting itself with the Lotus Feet
of God, should associate with siva-jiiauis in the temple, and should

worship the siva-linga and the siva-jnani even as he would Siva
Himself."
"
The
sacred appearance of the bhaktas
and the temple-
think of and worship these as Paramesvara (God) Himself because
He
shines in these places while in other places

2.
St. Sekkilar's
(a)
He
does not shine." 13
Periyapuranam. 14
Nayanar it is said, " He daily worshipped

God whose person was adorned with holy ashes."
Of Perumilalai Kurumba Nayanar, it is said, " He heard
Of
Kulachirai
those devotees of
(6)
of the
fame of Nambi Arurar
(St.
Sundarar), and determined that
11 Ibid., v. 38.
&
12 Sutra XII
Sec. 3 of same.
13 Translation of above references in L.P.S.S.P.,
pp. 152-54.
14 Part 1, Trans, by J. M. Nallaswamy,
pp. 69, 71.
SAIVA SIDDHANTA
142
nothing would bring him salvation as the worship daily of Arurar's

feet, praise of him with his speech, and the thought of him in his
mind."
The reason given for this demand to worship Saivite saints is that
when the saints in their meditation think of Siva, He manifests Himself in them so that they become Siva and are worthy of the worship rendered to Him. The symbol or man in whom there is the
the two coalesce so that
divine, becomes the symbolised or God
God's devotees are God Himself. 15 The different stages by which
1G " As God dwells as
the soul becomes God are described thus
the soul of soul in each human body designed for the purpose of
;
One and infuses His own intelligence

form of his devotee is His form. As he
Sivoham Samadhi, he is even God Himself. As he
reaching the imperceptible
into them, therefore, the
(the soul) dwells in
reaches
God
Him
in his heart following the directions of the
Himself.
When
he and
his vision fail altogether,
Guru, he
he
is
is
without
doubt, God."
Sivoham samadhi, which consists in this the soul, meditating

17
does not harmonise with the
that God, till this becomes that,
'
on
'
',
'
rest of the
Siddhanta philosophy.
It is
the identifying of the self
with the Infinite (aham Brahm) that makes the Siddhantin disagree
with the Vedanta.
God who
is
By
several analogies, the Siddhantin claims that
immanent
in
says that even in mukti,
souls, is also transcendent.
when
the soul
is
cleansed,
it is
He
further
not equal to
God. Against this background of difference in status between God

and soul, the theory of Sivoham samadhi is anomalous.
The further requirement that the jivanmukta should regard the
forms in the temple such as the siva-lingam as Siva Himself 18
yet another anomaly.
is
In the various stages of spiritual progress,
away from the concrete and material and an apspiritual.

Even if the siva-bhakta
finds the need of something concrete to symbolise God, there is no
general support in the Siddhanta to consider the symbol as God
Himself.
In classifying matter as a mala or impurity, and in interposing an intermediary between God and matter, the Siddhantin
draws a marked distinction between the two. The pot may lead the
there
is
a breaking
proach towards the abstract and
" S.J.S.,
XII. 3; T.S.J.S., XII.
3.
* B Ibid.
* Ibid.
18
S.J.S., XII. 4
L.P.S.S.P., p. 154.
THE SIGNIFICANCE OF SAIVA SIDDHANTA

mind
to think of the potter, but
it
143
The
cannot become the potter.
soul at an elementary stage (pasa jnana stage) learns
distinguish
to
between itself and material things. When arrived at the advanced

jfvanmukta stage (sivajiiana stage), it does not mark spiritual progress
to consider the lingam (a symbol with spiritual significance) as God
Himself. The Siddhanta requires that the devotee should worship
Himself. 19
the siva-lingam as Siva

there
is
room
monotheism has
The
in
such criticism as that
for
'
a pantheistic tinge
Gum
doctrine of the
view of the
as God
of these anomalies,
made by
Eliot that the Saivite
20
Himself is not without
God
fact that the Siddhantin's conception of
nirmala (without mala or impurity)
and of a sarguna (fulness of

In reply to these
God
whom there is
God, in whom
in
qualities)
Spiritual
fulness of perfection.
not perfect.
'.
In view
difficulties
is
that of a
no blemish,
there
the
is
met with
teachers
difficulties,
it
in daily life are

21 "
is said,
But if it is
pointed out that Saiva Siddhanta religion recognises forms of
God
answered that these forms of His

are pure spiritual forms formed of His great love and grace, and to
be perceived not by the human mind but with the divine grace."
and His appearances and
The
of a
acts,
it
is
now remains of how God who takes on a spiritual form

human guru performs such dikshas or initiation ceremonies as
question
Nayana Diksha (by the eye), Sparsa Diksha (by touch)

which physical presence is necessary.
Among
the novel contributions of the Siddhanta
of the diversity in religious approach.
explanation of
religious
differences
is
means of an analogy, 23 the Siddhantin

individuals
being different,
inevitable.
The
blind
in
is its
22
for
philosophy
noted that such
based on psychology.
stresses the fact that
differences
men who
may be
It
etc.,
in
approach
religious
By
owing
to
are
order to ascertain the shape
of the elephant's body, explored different parts of
its
the tusk,
legs,
concerning their
common
problem.
he made.
obtained different
etc.,
findings
body, such as
Each of them was right in view of the approach

The Siddhantin concludes from this that in the process
of transmigration, the evolution of religious unfolding takes place in
the order of the outermost, the outer, the inner, the

the Siddhantin's
16 Ibid.
80 H.B.,
'
end
of ends \
It is
innermost and
thus a scale of ascending
21 SS|S#>
p# 236.
Vol..
I,
pp. xxxiv-xxxv.
23
SJ.S., VIII. 13.
22
T.S.J.S.,
VUI.
3.
SaIVA SIDDHANTA
144
man
values that
traverses
from the lowest
ration before attaining release.
Siddhantin finds place in the world for

claim that his faith
to the highest in transmig-
important to note that though the
It is
all religions,
he holds
fast to his
the highest and the final stage before release.
is
This viewpoint secures to the Siddhantin both an uncompromising

status
his
for
Regarding
says,
24 "
We
as
faith
this
attitude
well
other
with the
familiar
are
tolerance
as
towards
are
doomed
mistakable terms that there

truth in every creed,
Who
salvation
is
which
faiths.
and those who do not follow
damnation.
to eternal
other
M. Nallaswamy
J.
doctrine of each one of the
sectarians that theirs is the only truth

it
towards
faiths,
has declared in un-
for
all
and that there
is
suited to one's needs and that he
is
could progress gradually and ascend in course of time the different

steps of the ladder in the spiritual ascent
"
?
This concept of the evolution of religion enables the Siddhantin

both to uphold his religion as the highest and to give due recognition
to
While
other religions.
not
all
enterprise that rises in spiral fashion
of ends
This
'.
is
his unique
these differences, ihe
obliterating
accommodates them
Siddhantin
way
in
up
the category
of religious
apex of his
to the
own
'
end
of reconciling diversity in unity in
the realm of religious philosophy.
The nature of the personality of God arrived at by the Siddhantin

who strives to find a meeting ground between philosophical speculaand personal religion
tion
who
says,
Philosophy,
matter,
acts
well portrayed
To sum up according
God is Sat, Chit, Ananda,
Nirguna and Personal, ever
such as creation,
etc.,
nor has
He
she or
is
25 "
it,
to
by
true
not material nor enveloped in
blissful
and
He
cannot be born nor can
in
Infinite
the bonds of anava,
die
who
all
Love and
He
is
lift
maya, and karma.
all
love
His
neither He,
Him.
He
He
He
the
Arupa, and
and as such indeed,
Being able to
our true Heavenly Father and Mother, and love

only panacea for
all
prompted by Love.
any material Rupa or
are
can reveal His grace and majesty to those
Pure absolute and
J. M. Nallaswamy
Vedanta Siddhanta
is
humanity wallowing
To know Him
Him
as such
is
as
the
the evils of erring mankind."
"T.S.J.S., p. iv.
"S.D.,
Vol. VIII,
June 1907, p. 86.
APPENDIX
and Problems)
(Co?i$isting of some Notes
The Dravidian contribution to Indian Philosophy

C. Eliot says that whereas there is Aryan literature of an early
date, there is no coeval Dmvidian literature. From the Aryan sources,
" But "
it seems as if the Hindu religion is mainly of Aryan origin.
says Eliot, " were our knowledge less one-sided, we might see that it
would be more correct to describe Indian religion as Dravidian
religion stimulated and modified by the ideas of Aryan invaders.
For the greatest deities of Hinduism, Siva, Krisna, Rama, Durga and
some of the most essential doctrines such as metempsychosis
and divine incarnations are either totally unknown to the Veda
or obscurely adumbrated in it."
(H.B., Vol.
I,
p.
xv.)
2
Siva-jnana-bodha m
" As I have already pointed out, Tamil
with the Saiva Siddhanta philosophy,
the few European scholars like Rev. G. U. Pope and others who
laboured hard in this field, have been led to think that this philosophy is the choicest (pure) product of the Dravidians (Tamils), and it
had no relation to the ancient Sanskrit philosophy.
And my own
friends like the late Prof. Sundaram Pillai, Pandit D. Savariroyan and
others have been trying to impress on me the like notion and they
have gone so far as to say that the original Sanskrit sutras forming
the text of the
Siva-jiiana-bodham' * should have been translated
from the Tamil Meykan<ia Deva ' and not vice versa."
J..M.
Nailaswamy says
literature
being saturated
(T.S.J.S., pp. vii-viii)
should have been ', in the

not clear whether the phrase,
ought to have been or have
intended to mean
been '. From the context, it seems that the latter meaning was
intended.
By the Tamil Meykanâ is meant Meykanâr's Sivajfiana-bodham \
It is
'
last sentence is
'
'
'
'
'
3
1
Advaita' as interpreted by Saiva Siddhanta
Sometimes the Siddhantins take the names, 'Pure Advaita

or Vedanta Siddhanta Philosophy
In doing so, they
interpret the term advaita
differently from the sense in which it is
used to designate Sankara's system. The Siddhantin's interpretation
" It is not one. it is not two. and our
of this term is clarified thus
Siddhanta
'
'.
'
AIVA SIDDHANTA
146
Acarya asks us to keep quiet. But still even this position requires a
naming, and for want of a better name too, we use the word,
The word, advaitam ', implies the
advaita ', for such relation.
existence of two things and does not negative the reality or the
It simply postulates a relation between
existence of one of the two.
The relation is one in which an identity is perceived,
these two.
. This view has, therefore,
and a difference in substance is also felt
to be distinguished from the monism of the materialist and idealist,
and from the dualism of Reid and Hamilton."
'
'
(S.S.S., p. 65.)
4
Purpose of creatio7i in Saiva Siddh&nta
" So that when God willed to create this earth and the heavens, it
was not the result of mere whim or play, it was not for his own
improvement or benefit, it was not for His self-glorification or selfrealisation, but He willed out of His infinite love and mercy towards
innumerable souls, who were rotting in their bondage."
(S.S.S., p.
Among
the various qualities
that
God
has
is
that
of
201.)
self-
dependence.
(Ibid., p. 233.)
The above two views contribute towards the absolute and independent nature of God, who is self-sufficient in Himself. However,
the theory that Siva's nature is to enjoy, absorb and control, and
that suddha maya meets this need, detracts from His self-sufficiency.
(See p. 66 of this book.)
5
Psychological basis for religiousdiffcre?ices
are essential differences between man and man.
All
are necessary to serve the cause of progress of man
in all stages of moral, intellectual and spiritual development
What
will serve one, will not serve another equally well.
One could not be
"There
religions
from one stage to another with profit As there

the ladder and each has to be climbed in order
before one can get to the top, each different religion forms one rung
or other of the ladder.
Each rung is necessary, and one cannot
easily hustled
are so
many rungs to
any as false or untrue. And our sastras proclaim that all

religions are from God and all are acceptable to God, whether these
reject
religions
may be
said to have a divine origin or a
human origin."
(S.S.S., pp. 348-49.)
as maintained above, every religion

acceptable to Him, the question arises as to
If,
wiped out Buddhism from South
India.
is
why
from
God, and
the Siddhantins
APPENDIX
147
6
Svetdsvatara Upanisad
This upanisad is considered to be one of the sources and one of

In that this upanisad promulgates
the scriptures of Saiva Siddhanta.
the concept of one God, ' Eko Deva ', it is reckoned as the
foundation for Saiva Siddhanta and Vaisnavism.
Concerning: this
upanisad, it is further said, " The Divyagamas which are 28 in
number, originally evolved in the character of exegetics or explanatory
disquisitions on the teachings adumbrated in the Svetasvatara
Upanisad."
(S.D., Vol. X,
June
1910, p. 474.)
The Lingam
The Siddhantins repudiate the theory that they use the lingam as
a phallic symbol. They interpret it as
1.
The emblem of the Great Unknown ', the symbol that
reminds souls of the
Unknown Deity presiding over all the
:
'
'
'
universe.
(S.D., Vol. VII,
Aug. 1906,
p.
169
Oct. 1906, p. 251.)
Siva first manifested Himself as a huge column

of fire, and that the minor gods, Brahma and Visnu, attempted
to discover the top and bottom extremities of this column, but
failed in their effort
From this incident arose the phrase, 'the
Unknown Deity ', whom the proud failed to discover.
2.
Sacred fire. " Thus the lingam shooting upwards is the
pillar of fire climbing upwards. . .
Thus if there is truth in the
claim that the alayas (temples) are only sacrificial grounds in a higher
sense, then the sacred fire must be the siva linga."
It is said that
(S.D., Vol. VII, Oct. 1906, pp. 249, 252.)
The nature of anava
Anava
is
interpreted as
Ahankaram or
1.
individuality, the feeling of
'
(S.S.S.,
Avidya, ajnana or ignorance.
2.
impurity,
is
inherent in
'
mine
pp. 190, 215.)
This ignorance, which
is
an
jivas.
(S.D., July 1909, p. 29
Anava
and
Dec. 1909, p. 220.)
If
the evil in man's nature.
anava is interpreted in either of the above senses, can it account for
the different kinds of sins that man commits ?
is
held to account for
all
God cannot be born as man according to Saiva Siddhanta

As amply illustrated in the books, Village Gods in South India
by Whitehead, and The Dravidian Gods in Modern Hinduism by
'
'
&AIVA SIDDHANTA
148
Elmore, many of the gods and goddesses worshipped in South India

Not all human beings,
are the spirits of departed human beings.
however, are deified. It is only those individuals whose lives or
deaths are marked by special features that are worshipped In consonance with this widespread practice, the theory is advocated that
God Siva must originally have been some human being.
(The Worship
of the
Dead
J.
Gamier,
p. 90.)
This theory, however, cannot be accepted as applying to Siva,

as besides that there is no evidence of any man who was deified as
God Siva, the theory is opposed to an important tenet of the Saiva
school that God cannot incarnate as man.
In his article entitled,
The Saiva Religion ', J. M. Nallaswamy says, " As Siva is nirguna
(without qualities) and the Supreme Absolute Brahman, it follows
th&t God cannot be born as man through the womb of the woman
'
and
that Siva
had no
births or avatars
is
generally
known."
10
Concerning monotJieism in Saiva Siddhdnia
" Worshippers of Siva declare that Siva is the one God, but recognise all the other gods. . . . Both Visnuites and Sivaites worship
idols, but among Sivaites the phallic symbol is more usual than images of the god.
Both sects worship their gurus, that is, their
teachers as gods."
(Modem
pp.
3,
Religions Movements in India
J.
M. Farquhar,
1918.
Macmillau
434.)
The Siddhantins' claim has been noted above that they regard
the lingam, not as a phallic symbol, but as a symbol of either fire or
the Unknown God who presides over the universe.
'
'
11
Kaimlr Saivism
KaSmir Saivism,
known as the Northern School of Saivism,

name to the tradition that the source book
this school,
Saiva-sutra
was revealed by God Siva in Kashmir
The school came into
the founder of this school, Vasugupta.
owes the
of
to
first
half of
also
its
',
being roughly about the 9th century a.d.

It maintains that the ultimate reality is consciousness which is
Though this fundamental substance may evolve and
spiritual.
differentiate itself into the categories of God, souls and the world,
1 his
it soon reverts from this transient phase
to its primal state.
monistic system is different from the Siddhanta system in important
respects.
second variety of the Northern School, known as
Pratyabhijna Sastra was founded by Somananda in the 10th century
A.D.
Saiva Siddhantins repudiate the theory that their

is derived from the Northern School.
thought
school
of
APPENDIX
149
presentation of KaSmir Saivism

Vaisnavism, Saivism and Minor Religions
Theos Barnard.
Hindu Philosophy
The above
is
:
based on :
Bhandarkar,
12
Vtra-Saivism
The founder of this school, Basava, was born in the Deccan in
the 12th century a.d. The religious tenets that characterise this
school as a Saivite sect are that the supreme being is Siva, that the
Saivagamas are among its sacred scriptures and that the linga is
worthy of reverence. The homage rendered to the linga earned for
and Lingavanta '. They
the Vira Saivites the names, Lingayata
worship the linga as being the symbol of Siva and wear miniature
lingas on their person, and for this reason are known as
Lingayits
or the wearers of linga \
The later works of this school constitute
the Vasana Sastras ', a large body of Kanarese prose literature composed from the 12th to the 18th centuries a.d. Some are of the view
that this school is very ancient, and that it was in existence long before
it came to be formulated by Basava.
As evidence of its hoary origin,
it is said that the Rig Veda, Skanâpurana, Mahabharata and other
ancient writings mention linga-dharana or the wearing of the linga.
The philosophy of this school is similar to that of the Vedanta.
When the soul is impure, it sees itself and the world as different from
God. When cleansed, however, it sees that what seemed different
as God, soul and the world, constitute one reality, and that this sole
'
'
'
'
'
'
God.
This faith, now prevalent chiefly in parts of the Deccan and of
South India, is believed to have been more widely spread in the past.
The above account of Vira-saivism is based on
reality is
A Handbook of Virasaivism
The Religions of India
A
:
S. C.
Barth.
Nandimath.
INDEX AND GLOSSARY

Authors ;
Arul Nandi (Sakalagama
Ekatraa-vada (Vedanta, Mayavada

Vijnatma-vada), 60, 105, 120, 142
Pandi-
tar), 19-21
Caldwell, 9-10
Descartes, 57
Manavasakam Kadantar,
62,
75, 103-4, 113-15
22
Manikkavasagar, 18, 24-26, 31, 50
19,
Minor
schools, 106-8, 122-24

Nyaya (Tarka), 34, 36, 119
Meykandar, 19-20
Pranatma-vada, 59, 114

Parinama-vada, 44
Panini,' i8
Pope, 10, 33
Purva-mimamsa,
Sekkilar, 24, 32-33.
Sundarar, 20, 30, 31, 141
Tiru-jnana-sambandar, 24, 28-31

Tirumular, 18, 24, 31-32, 51
Tirunavukkarasu, 24, 26-28, 31, 144
Umapati,
19-20, 22-23
Uyyavanda Deva of Tirukkadavur,
19-21
Deva of
Uyyavanda
Indriyatma-vada, 57, 114

Jainism, 8, 20, 26-32, 104, 118-19
KaSmlr Saivism, App. 11

LOkayata (Carvaka), 34, 36-37,
119
34, 36, 38, 105,
Saktaism, 139-40
Sankhya, 34,36, 62, 104, 121
Suksma-dghatma-vada, 58, 114
Vaisnavism (Pancaratra), 105,
111,
122, 139
Vira-Saivism, App. 12
Yoga, 122
Tiruviyalur,
19-21
Taitvas (or evolutes arising
Writings not included in the
list
of
abbreviations
Agamas,
Farquhar,
13-22, 24, 28, 31, 41, 43
M Modern
Religious
Movements in India, App. 10
J.
Gamier, J., The Worship of the

Dead, App. 9
Manimekalai, 1, 8
Meykanda Sdstram, 15, 19-33
Nandimath, S. C,
Handbook of
Virasaivism, App. 12
Nanmarais, 12-18
Silappaiikaram, 1
The Pilgrim, 7
The Pioneer, 2, 5, 7, 8
Tirumantiram, 18, 22
Tirumurai,
15, 23,
Tolk&ppiam, xix
Upanisads, 13,
33
1,
17,
17, 44,
18
App. 6
Vedas, 14-19, 41, 46, 50

Whitehead, Village Gods of South
Wdia, 139, 149
Antahkarana-atma-vSda,
Buddhism,
1, 8, 20, 26,
34, 36, 59, 104, 115-18
57, 114
DehStma-vSda,
58, 114
28, 29, 31,
the
buddhi, citta and manas arethe inner organs of knowledge),
ra,
59, 70-73
Bhoga (objects of experience),
Bhuvana
Elements
114
64
(worlds), 6*
(of fire, earth, etc.), 37, 71,
Gunas
(the qualities of sattva or

brightness, rajas or vigour and
tamas or heaviness), 71, 72
J 5 ana indriyas (external sense organs of eye, nose, etc.), 57, 71, 73
Kala (time), 34, 36, 68
Kala (an evolute that helps cognition), 68-70
Karana
(a general term for organs),
64
Karma
indriyas
(organs
hands, feet, etc.), 71, 73
action,
Pancakancukka
(a special group
of fivetattvas), 68, 70, 71
Purusa tattva (the self when associa*
ted with the above tattvas), 71, 74
Raga (an evolute that
Religious Setts
from
cosmic substrate, mdy&)

Antahkaranas (consisting of ahanka-
actuates the
soul's power .to desire things) , 68, 70

Siva tattvas (these arise from suddha
or clean maya wh*n Siva operates

it through His sakti), 67
on
SAIVA siddhanta
152
Saksma
sarlra (subtle body), 58, 114

(sensory experiences of
touch, colour or vision,
taste and smell), 71
Tanmatras
sound,
Tanu(body),64
Vidya (an evolute that actuates the
cognitive faculty) 68, 70
Logical terms
Anumana
xix
(inference),
127,
134-36
Hetu
(reason), 136
Pramana (means ol knowledge), xix

125, i37
Pramiinas not lecogniserl !jy the Siddhanta, 127-31
Pratyaksa
xix
(perception),
127,
131-33
(testimony), xix 126-28, 137
Vyapti (universtil proposition) 136
gabda
Jivanmukta (a redeemed soul

embodied state), xxii 23, 56,
J nana
(knowledge), xxi, 17, 80-84,

88^1, 102, 113
J nana marga (the path of knowledge), xxi 14, 19
Karma (good and bad deeds which
fetch
merit and demerit), xxii
34-36, 40, 42, 61-65, 72, 75, 78,
80-85,96-9!)
Kriya (the second stage of religious
life), 93
Lingam (symlx>l of spiritual significance), 112-143, App. 7
Malapanpaka (maturation and shedding of mala), 95
l'aneakklesam (li\e kinds of travail). 71
Paramanus (atoms), 36, 62
Prnkrti (nature), 121
Prakrti maya (one of the form:; of
niaya),65
Purusa (spirit,
Miscellaneous
Acit (oon-intclligenee; matter), 49453

Adibhautika, etc. (type; of pleasures
and pains) 76
Advaita as used by the Kiddhantin,
App. 3
Anava (impurity or mala), xxi 16,
,
"17, 35, 40, 42, 49, 67, 75-78, 80, 82,

83,96, 97, 101, 107, 108, 149
(states), xxii 79-81, 86-96
(the earliest stage ot religion;
Avasthas
Carya
life),
Cit
121
self),
Sakti (sec also grace of God), xxi 41,

45, 48-55, 65, 67, 85
Saktinipata (descent of grace) R5-96
Saloka (same world as that of
God), 93-94
Samhara
(world destruction
or
pralaya), 38-40, 43
Samipya (nearness to God), 93-94
Sarupya (saruu form as that of
God), 93-94
Sastras (philosophical writings) 47,
,
93
(intelligence,
spirit), 48-49, 63,
144
Diksa (initiation ceremony) 143

Embodiment, 86-87, 89-90
Five letters, 95
Forms taken by God, 42
,
Grace of
God
(see also sakti), 21, 23,

41, 43, 52, 81, 82
Guru
in the
80, 96,
97, 99, 101, 140-43
(teacher)
41, 80, 92
Sat (being, leality), 48, 144

Siva-bhafeta \ a Saivile samt, 141,
Siva-jnani J
142
Srsti (creation), 40, 44, 45
Sruti (sacred scriptures) 47
Sthiti (preservation), 40
Sthula (gross; large) 64
Suksma (subtle, fine), 64
Tan davara (dance), 53-55
Transmigration (the passing of the
,
Guru's teachings, 92-93
Irminaioppu (attitude of detachment toward the world) 94-95

,
soul from life to life), xxii 40, 48,

52, 81, 83, 90, 98, 112, 143

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SAIVA SIDDHANTA

SECOND AND REVISED EDlTIOti

[Kind permission of the Madras Museum.]

second edition has

made an honest attempt to explain

the second edition of

the Ph.D. degree of the

University of Madras, and which was published in 1938 by

University of Madras, who felt

This edition is being published to meet the demand that there

system as presented in the Tamil sources,

have been some

Other modern writings which highlight the Dravidian

features against the persuasions of differing schools of

shed by these writings on the Saiva Siddhanta

which this system had been evaluated in the

Siva in the lives of the

His dealings with the

gods and His other

and the expression of

have, therefore, not been given

whatever books he had or could procure that were relevant to

on Saiva Siddhanta, and to

University for the time and trouble he took in

however, they are being considered in another book

some important works by Mr.

a renowned scholar in this

Dr. Mahadevan, Reader

of the Philosophy Department, University of Madras, for the foreword

he has very kindly written for this book. I do especially appreciate

fulfilment of various duties.

1 1th June, 1953,

for kindly sending

THE LATE Mr.

of the Department of hidian Philosophy %

Professor Suryanarayana Sastri was born in 1893 in Madura,

work with Professor Joachim and was awarded

qualified for the Bar,

the University of Madras opened the Department

of Indian Philosophy, Professor Suryanarayana Sastri was appointed

the Department and continued in that office until his early

Karika of Isvara Ki\sna

he published editions and

as well as the following Advaita classics

graha and Vedanta Paribhasa'.

research in this field for several years.

Unfortunately, he did not live

also directed the

of research scholars in his department.

T. M. P. Mahadevan, who worked on

Suryanarayana Sastri by dint of unremitting labour

Professor Suryanarayana Sastri said, " I

only of the labours of Mr. Suryanarayana

philosophy, worthy not

established in this University a school of

but also worthy of

on the same occasion

greatness of his achievements as

Apart from the

a student, teacher and thinker,

friendship, which made

Mr. Suryanarayana Sastri had a genius for

his generous giving of his time