SAIVA-SIDDHANTA

Definition:

    Saiva-Siddhanta is a way of life which believes in the existence of a Primal Being, preferably called by the traditional name Siva.  The term Siva means the auspicious and connotes the Immutable consciousness-Bliss.  In the religious philosophy of Saiva-Siddhanta the Absolute of philosophy and the God of religion, whom we adore and worship, are one and the same.

Antiquity:

    It is useful to note that all religions begin with certain beliefs, forms of worship and prayers, develop into culture and finally takes the form of religious philosophy.  The worship of Siva is one of the oldest practices of men and mostly widespread in India and elsewhere.  Saint Manikka vacakar, in Tiruvempavai addresses Lord Siva in the words, 'Ancient among the past existing are the ancient world, characterised by the newness of the newest simultaneously'.  This shows that the religious philosophy symbolised by Siva, is a perennial one and syncretic.

    In regard to the antiquity of the religious thought two quotations may be given.  Dr. S. Radhakrishnan in an essay on religion writes,'Among the relics of Indus civilization are found figures which are the proto-types of Siva suggesting that he who explores his inward nature and integrates it is the ideal man'.  He continues to say, 'This image has haunted the spiritual landscape of this country(India) from early times till today'.  Dr. Mantrini Prasad of the Himachal Pradesh University, in a review of a book on 'Kashmir Saivism'writes as follows: 'Indian philosophy reaches the summum bonum for mankind through yoga discipline, which has been patronised by the saivite school of philosophy ever since the days of Indus Valley civilization: Saiva philosophy flourished in the south, the east and the north with equal zeal and vigour'.  These observations point to the conclusion that Saivism is the oldest extant religion and it has made significant contribution to the yoga culture.

Historical background in the South
    Saiva-Siddhanta which is mostly widespread in Tamil Nadu should be distinguished from the other phases of Saivism such as Kashmir Saivam and Vira Saivam which are monistic in conception.  Saiva-Siddhanta as developed and perfected in the South is theistic, realistic and pluralistic in character.  While some thinkers base the unity of the universe by stressing on the identity of the various factors, the Saiva-Siddhantins do the thing by organisation, resorting to the scientific attitude.  Saiva-Siddhanta is qualified by the expression, 'Suddadvaita'.  It means that it interprets advaita as it is; without any qualifying adjunct such as kevala or visista; nor is it bedhavada.  Non-separableness is attributed to the primal Being which causes changes while yet remaining unchanging and unchangeable.

    The term Siva is conspicuous by its absence in the ancient Tamil literature. But still there is no doubt about the form or identity of the deity who had been held as the primal Being by the people of Tamil land.  In Tolkappiyam the topic of Kadu vazhttu refers to the invocation of Lord Siva as the deity presiding over the cremation ground, which represents the primal Being who is the excess of the changing world.  The first stanza in Kali-t-tokai that speaks of Lord Siva as remaining alone with His spouse after involving all the worlds should be considered to illustrate the topic of Kadu Vazhttu of Kanchi-t-tinai of Tolkappiyam. This is also evident from the references found in Sangam literature to the Lord of three eyes and his temple.  There is also reference to Siva in the twin epics that have followed the Sangam literature.  In Cilappadikaram, Ilanko adikal refers to Siva as the Great one with form unborn (pirava yakkai-p-periyon).  This distinguishes Him from the individual selves which have organisms born as per their two deeds, merits and demerits.  From the words of the Saiva vadi of Manimekalai in the town of Vanci we hear almost all the attributes of Siva, which a modern Saivite would like to ascribe to Him.  But still it will be true to History to remember that the Saivities of South India have followed the orthodox tradition while pursuing the theory and practice of their religion.

    The ancient people had collected their scriptural works and called the collection Vedas.  All those that held the vedas authoritative were called orthodox or vaidiks, and those that did not accept them as the source of truth were called heterodox or avaidiks.  The Saiva Siddantis claimed and had been accepted to be orthodox.  Hence their responsibility was more than ordinary: they had to establish themselves as the true representatives of the vedik thoughts and at the same time they had to fulfil the requirements of the conditions for growth and progress and adhere to the scientific truths that are being revealed in course of time.

    This modernism is fulfilled by them by giving suitable interpretations to the established scriptural dicta.  This is done by this school of thought by establishing the postulate that the God-given scripture is of two kinds, general and special.

    Saint Tirumular say, 'The Vedas and Sivagamas are the true scriptures divinely bestowed upon man; and they are respectively general and special.  Some may attribute difference between their conclusions; but for the great they are identical.'

    This fundamental principle of unity between diverse scriptures has also been stressed by the religious teacher Sambandar of the 7th century, Srikantha of the 11th century(or of earlier era) and Sekkizhar of the twelfth century.  The date of  Tirumular may be taken to be not later than the 5th century.  This has been followed by Meykandar, Arulnandi and others of this persuasion in later times.

    This broad based nature of Saiva Siddhanta is evident also in the fact that for it, not only the inherited authority of the inspired utterings, but also the intellectual authority of perception and inference is of equal value.  Among the inherited authorities the school of thought does not see any difference between Sanskrit and  Tamil sources.  Perhaps Tamil sources are more definite and clearer.   

    It is to be noted that the religious philosophy of Saiva Siddhanta, though confined to India, has no single founder except the 'Divinity that shape our ends'.  It does not depend for its validity or distinct features on the religious or spiritual experience of any single individual.  The system has grown from very early times and derives its authority from the intuitions and experiences of countless saints, sages and seers through out the ages.  It got perfected, adjusting itself to the needs of the times and continues to be a living force.  It influences and shapes the lives of men  of its persuasion as culture and civilization advance.  In fact, all systems of thought are in a way interpretations of the rich inherited traditional wisdom in accordance with the contemporary science.

    It should be stressed that the Saiva Siddhanta system has for its source material the classic works both in Sanskrit and Tamil.  The Vedas, the Upanisads and the Sivagamas in Sanskrit, Sangam literature, Tirukkural and such other works in Tamil bear marks of its influence and contain most of its concepts.  But the scope, depth and the essential and distinguishing features of the system are to be defined with reference to two sets of scriptural tests in Tamil.  They are the twelve sacred books known as Tirumuraikal and the fourteen canonised philosophical treatises called the Saiva Siddhanta Sastras.  For the Temple construction and its worship Sivagamas are followed.

    For a logical presentation of the system of Philosophy, one may refer to Siva jnana Bodham and its secondary Sivajnana Siddhi.  Its derivative Sivaprakasam may also be referred to, to know the main principles of the religious philosophy.

    The commentary on Sivajnana Bodham in Tamil  by Sivajnana Munivar of the 18th century is a standard work.  It is a critical work embracing all the standard views of religious philosophy in India and enabling the student to arrive at the correct views of the Saiva Siddhanta Philosophy.

    To know the substance of the philosophic system and the scheme of religious life prescribed in it, two short and succinct works of the fourteen sastras in Tamil, maybe read with advantage.  The first is Tiruvarutpayan, a work of ten chapters of ten couplets each  and the other is Unmai Vilakkam of 54 stanzas of veenba metre.  The second is catechymsal in form.

Historical background of the Tamil treatise Sivajnana Bodham

    When over emphasis came to be laid on Sanskrit works with the various commentaries on the Brahma sutras, Meykandar of the early 13th century came on the scene like the rising Sun.  He produced the basic work on Saiva Siddhanta known as Sivajnana Bodham of 12 aphorisms of 40 lines.  He pioneered the holy line of the preceptors called the Saiva Santana acaryas who produced great philosophic works in Tamil by way of elucidation of Sivajnana Bodham and preserved the traditional religious practices.  The fourth among them Saint Umapati, the author of Sivaprakacam and Tiruvarutpayn was also a Sanskrit writer.  He has written a commentary on Pauskara, an Upagama.  He has also collected about 100 Sanskrit slokas of Agamas and arranged them into an authorative work on Saiva Siddhanta.  The work is called Sataratna Sangraha.

    We are mainly interested in Meykandar who turned the minds of the scholars from dispute about words to dicernment of things.  He has followed the footsteps of the Tamil teachers while adhering to the Sanskrit tradition.  Sivajnana Bodham was preceded by two Tamil works on Saiva Siddhanta.  They are Tiruvundiyar and Tirukkalirrupadiyar of the 12th century.  These two works mostly refer to the Tamil scriptures and were designed to enlighten the disciple on the special or true nature of the three categories God, Self and the principles of bondage.