SAIVA SIDDHANTA AND ADVAITA - Harish Damodaran (ebook offline reader TXT) 📗

CHAPTER 1
INTRODUCTION

Philosophy in India, through ages, enjoyed a very esteemed position as a master science and served as an inspiration for all other fields of study. Hence scholars used to call it as the mother of all subjects.
A unique feature of all the different schools of Indian philosophy is that, irrespective of being orthodox or heterodox, they always struggle to answer the problem of the bondage and the liberation. Both the philosophies; Advaita and Saiva Siddhanta are no exceptions. Together they accept the existence of the bondage that keeps the individual self away from the realization of the absolute self and strive to find the most probable way of breaking down the bonds for gaining the ultimate freedom.
The present study is a critical approach to compare the ways in which both the schools of Saiva Siddhanta and Advaita attempt to solve the vital problem of bondage and liberation.
It is really surprising that the scholars of both the philosophies have not paid much attention to this vast area of hidden treasures. In between the inevitable differences in the methods of approach by Saiva Siddhanta and Advaita, one can easily find out certain striking similarities too.
1.1 Objectives of the study
The philosophy of Saiva Siddhanta is not very popular in Kerala, at present. Therefore, the students of philosophy are not aware of this school of thought. This study is expected to satisfy the needs of a beginner in Saiva Siddhanta from Kerala.
Again, Kerala is the birth place of Sri Adi Sankaracharya, the main exponant of Advaita. However, the study of Advaita is ignored by the Kerala scholars; after the era of Sri Narayanagurn. This study is a humble approach to retrieve the ancient glory of Advaita in the philosophical circles of Kerala.
1.2 Review of Literature
For the completion of the study, a number of books were to be referred.
1.2.1 Review of Literature in Saiva Siddhanta
To study Saiva Siddhanta, Vedas, Agamas, Svethasvathara Upanisad, Tirumurais and Meikanda Sastras formed the primary sources. These books form what are called 'the Twelve Tirumurai', the first seven of which go by the name of atankan murai, which consists of Tevarams of Sanbanthar, Appar and Sundarar1. The Tevarams of Sambanthar go up to make the furst three Tirumurai, those of Appar the next three Tirumurai, while those of Sundarar the seventh one. The Tiruvacakam of Manikkavacakar is referred to as the eighth Tirumurai. The nineth one is a collection of poems called the Tiruvicaippa by the nine poets, viz., Tirumalikaittevar, Centanar, Karuvurttevar, Punturutti, Nampikatanampy, Kantaar Atittar, Venattatikal, Tiruvaliysmutanar, Purutottamanampy and Cetirayer together with another poem by name Tiruppallantu by the poet Centanar. Tirumular's Tirumantram is put in as the tenth Tirumurai. The eleventh one is made up of the poems of the twelve poets viz., Tiruvalavayutaiyar, Karaikkal Ammaiyar, Aiyatikal Katavarkon Nayanar, Ceraman Peruman Nayanar, Nakkira Teva Nayanar, Kallata Teva Nayanar, Ilamperuman Atikal, Atiravatikal, Pattinattuppillaiyaar and Nampiyantar Nampi. The Periyapuranam of Cekkilar is called the twelfth Tirumurai.
Tirujnana Sambanthar, the author of the first three Tirumurai, which consists of three hundred and eighty four patikams of eleven verses each for every patikam, is said to have lived in the seventh century A.D., during the period of Narasinha Pallavan the First. His hymns are the exuberance of love and joy and show the reflections of his innermost mind. His love of God is likened to that of a son towards his father; for he is said to follow the Satputtra Marga (the way in which a good son loves his father). His faith in God is supreme and he is sure that the Father will stand by His son's words.
Tirunavukkarasu is the author of the fourth, fifth and the sixth Tirumurai which contain altogether three hundred and twelve Patikams of about ten verses each for every patikam. He is a contemporary of Tirujnana Sambanthar. Tirunavukkarasu's poetry is one of feeling which is at its highest in his hours of trial; he sings with a passion and his poems bear the stamp of his persecuted but peaceful, cheerful and equanimous life within. His poems are noted for their simplicity, freshness and spontaneity.
Sundaramurthy, the author of the poems known as the seventh Tirumurai, which contains one hundred patikams is said to have lived in the latter part of the seventh and the early part of the eighth centuries during the reign of Narasinha Pallavan the Second. The path adopted by him is termed as the Sakha Marga (the way in which one loves his friend). True to the path he followed, he felt no compunction to ask Siva to do him service no many an occasion; and the Supreme One being the servant of servants, appeared to readily respond to his requests.
Manikkavacakar, the author of the eighth Tirumurai called by the name of Tiruvacakam, appears to have lived in the ninth century A.D., during the period of Varaguna Pandiyan the First. He is spoken of as having followed what is known as the Sanmarga (the true path). His poetry is the quintessence of religious feelings, expressed in the most simple unaffected language; and the simplicity and melody of his expression are of one accord with his inner spirit; he has a wonderful command of metre and there is music in his expressions. He is given up to introspection and self-searching; his verses are full of thought and reach the very limits of imagination.
Tirumular's Tirumantram recognised as the tenth Tirumurai deserves our special attention. It is important not because it has a high literary merit, which it never pretends to have, but since it contains a record of the spiritual experiences of a seer and a saint; it has puzzled and is puzzling many an intelligent reader; for it is full of riddles and the author tries to solve for us the riddle of existence by means of riddles.
Cekkilar, the author of the twelfth Tirumurai called Periya Puranam belongs to the middle of the twelve century A.D.; he it is that has built up the stories of the sixty three Nayanars (devotees of Siva) together with those of a few others around the nucleus handed him by Nampiyantar Nampi; he seems to have relied both on tradition and on the meagre references in the Tevarams for the make-up of the stories. It was at a time when even the Saivites looked up to Jivaka Cintamani and such other works for literary inspiration that Cekkilar appeared with his Periya Puranam; these works no doubt have a literary value.
The fourteen Meykanta Sastras are Tiruvuntiyar by Uyyavanta Tevanayanar, Tirukkalirruppatiyar by Uyyavanta Tevanayanar of Tirukkatavur, Siva Jnana Bodham by Meykanta Tevar, Siva Jnana Siddhiyar and Irupavirupahtu by Arunanti Sivacariyar, Unmai Vilakkam by Manavacakam-Katantar, Sivapprakasam, Tiruvarutpayan, Vina-venpa, Porrippahrotai, Kotikkavi and Nenccu-vitu-tutu by Uma pati Sivacariyar, Unmai-Neri-vilakkam by Tattva Natar of Cikali and Sankarpa Nirakaranam by Umapati Sivacariyar2.
The works of Dr. T.M.P. Mahadevan, Dr. Devasnapathi, Dr. V. Rathinasabapathi and J.M. Nallaswamy pillai were the secondary sources.
1.2.2 Review of Literature in Advaita
For the study of Advaita, Vedas, Upanisads, Brahma Sutra, Sutrabhashya, Sribhashya, Bhagavat Gita and Mandukya Karika were used as primary sources.
It is difficult to ascertain the time when the Brahma-sutras were written, but since they contain a refutation of almost all the other Indian systems, even of the Sunyavada Buddhism (of course according to Sankara's interpretation), they cannot have been written very early. It may not be far from the truth in supposing that they were written some time in the second century B.C. About the period 780 A.D3. Gaudapada revived the monistic teaching of the Upanisads by his commentary on the Mandukya Upanisad in verse called Mandukyakarika. His disciple Govinda was the teacher of Sankara (788-820 A.D.). Sankara's commentary on the Brahma-sutras is the root from which sprang forth a host of commentaries and studies on Vedantism of great originality, vigour and philosophic insight. Thus Anandagiri, a disciple of Sankara, wrote a commentary called Nyayanirnaya, and Govindananda wrote another commentary named Ratnaprabha. Vacaspati Misra wrote another commentary on it called the Bhamati. Amalananda wrote his Kalpataru on it, and Apayadiksita wrote his Kalpataruparimala on the Kalpataru. Another disciple of Sankara, Padmapada wrote a commentary on it known as Pancapadika. Another work of supreme importance is the Advaitasiddhi of Madhusudana Sarasvati4.
The works of experts like Dr. S. Radhakrishnan, Swami Vivekananda, Mridanandaswami, Osho Rajaneesh and Sir John Marshall were frequently referred as secondary sources.
1.3 Methodology
The dissertation has five chapters including the introduction as the first one.
The second chapter is a general study on both Saiva Siddhanta and Advaita.
The third chapter deals with the nature of bondage in Siddhanta and Advaita.
The fourth chapter deals with the concept of liberation in Saiva Siddhanta and Advaita.
The concluding chapter discusses the similarities and differences between Saiva Siddhanta and Advaita Philosophy.

CHAPTER 2
GENERAL STUDY

2.1. General study on Saiva Siddhanta
Saivism is a ¬general name used to denote¬¬¬ a number of schools that regard Lord Siva or Paramesvara as the supreme deity. Saivism is one of oldest schools of thought in the world. Even today, it is alive as an inspiring and inviting way of philosophizing and practiced as a religion by millions of people, not only in India, but all over the world. No other single religion, be it alive or extinct, in the entire world can boast of such an antiquity as Saivism owns.
From the hay days of the glorious Indus valley civilization onwards, we can trace strong and clear evidence of Siva worship. From the excavations of Harappa and Mohanjadaro, the archeologists have found the remains of phallic worship, bull worship etc. They have unearthed even a statue of a yogin, riding a bull and wearing garlands of snakes all around, that can be treated as the Lord Siva or his ancient prototype5.

Dr. Radhakrishnan confirms that in addition to the worship of the mother Goddess, the people of Mohanjadaro and Harapa must have adored Lord Pasupati (Lord Siva) also6. The unearthed figures of the Lord are seen as bearing the symbols and marks of Lord Siva. One of the statues of the Lord is seen as sitting in a Yogic posture on a deer throne and is having the elephant, bull, tiger and buffalo grouped around him. This figure has been there from nearly 3250 B.C (if not earlier). It is the date that the archeologists give to the Indus Valley civilization. The statue must have been made at a time when the civilization has reached its full flourish. Then it can be seen that the religion is much older than 3250 BC. How old is the Saiva religion is a question we cannot answer since we do not know when the Indus Valley Civilization began. It must be of more than 40 centuries of age.

Again, when we seek the philosophical background of Saivism, we have clear evidence from the ancient Indian texts, of a gradual, historical development of this great school of thought.
In the Yajurveda, there are 101 Sakhas or branches. Of these, the central Sakha is Bhodayana Sakha. This Sakha has seven kandas (parts). The central kanda constitutes Sata Rudreeyam. In its central Anuvaka occur the words “Namah SoMayacha Rudrayacha”. That is how the Saivites are justified when they claim that the very center of the Vedas deals with the divine syllables (panchakshara) “Na Ma Si Va Ya”7. In this light, we can safely assume that it is from the panchakshara appearing at the very heart of the Vedic literature that the whole system of Saivism dawns.
In the Vedic literature,