NOTES & REFERENCES

CHAPTER – I

1. A Religion which is not founded by any person called

Hindusim.

2. Dr. Seal emphasis the necessity and significance of

comparative studies of philosophy

3. SBh., 1.1.1.

4. V. Paranjothi, Saiva Siddhanta., p.15

5. Ibid.,

6. Thaiyumanavar states that the meaning of the term siddhanta

as the altimate goal

7. Animasen Gupta, Critical study of the Philosophy of

Ramanuja., p.68

8. Ibid., p.69

CHAPTER – II

1. Saram, Sanmargam, Samarasam, Saiva Darsanam,

Agamantam and suddhadvaitam are all synonyms of this

metaphysics which variously denote its supremacy as a

system of thought Quoted from: K.M. Balasubramaniam,

Saiva Siddhanatam – short survery, p.9

2. Nayanmars are sixty three in number, all their role and

character have been narrated in Periapuranam. Siddars are

god realized saints – Generally their number is 18.

3. The four great acaryas namely Meikanda Devar, Arulnandi

sivam, Maraijnana sambandar and Umapathi sivam are

considered as the four great santanacharyas of saivism. They

are called pura santanacaryas, as distinguished and

descended from the Aha santanacaryas who are Nandi Devar,

sant kumarar, satyajnana Darsinigal and Paranjothi – The last

of whom gave initiation to Meikandar. Quoted from K.M.

Balasubramaniam, Ibid., p.5

4. Siddalingaiah T.B. Origin and Development of saiva

siddhanta – upto 10th century, pp.50-51

5. J.M. Nallaswami pillai, Periyapuranam pp.125,126 v.3,4

6. K.Sivaraman, Saivism in philosophical perspectives,

pp.49,50

7. P.M.Nallaswami pillai, Op.cit., pp.126-128 v.6,7,12,14,9

Adikarana 1)

8. Ibid., p.129

9. Prof. K.Sivaraman, op.cit., p.68., Quoted from his reference p-

456. “Inii odungina-somgarathinalladu urpattiyillai” SJB 1.2

Note the use of the double-negative. This one of the most

cryptic of Meikandars propositions summing up, as it does the

purpot of theentire tarkapada of the Brahma Sutra.

10. Ibid., quoted p-456; this takes the form of the thesis of ‘pre-

Existent effect (satkaryavada) propounded against the

asatkarya-vada of the Buddhists.

11. Ibid., Quoted “Ulladarkkac cheyvomdrich cheyini inmaiyin SNP-

1.2

12. Ibid., Quoted; The argument thus stated involves cetain

metaphysical assumptions about the raison deter of these

processes of resolution and evolution to which the world

seems perpetually subject. By implication it also suggests the

free nature of the causal agent of the world and the mode in

which he may be conceived to exercise causal function,

consitent with his freedom. The assumptions are (i) Karma

and its ‘ripening’ for the sake of which there is dissolution, and

(ii) Anava and its ‘ripening’for which sake there is re-evolution.

13. Ibid., pp.70-71, Quoted; This is the method pursued in

supakkam in eluadating the concept of samhara-karanatva.

The arrangement of the points of view as suggested by

sivajnana yogin’s commentary on the text is followed in the

presentation.

14. Ibid., p.71

15. Sivajnana Siddhiar,v.1,2,3

16. K.Sivaraman, Op.cit., 12; Quoted Aghora saiva’s

commentary.

17. Saiva siddhanta points out that amoung the three sakties ,

kriya sakti is the only intellengent agent of the world creation.

18. Worldly changing process of saiva siddhanta is different from

Buddhism, Buddhism says that changing is natural but in

saiva siddhanta reason for the change is God.

19. Causal effency initiate change because cause has to be

transcendent

20. Arnnanthi says that evolution and involution are not the

spontaneous one but it is the will of God.

21. K.Sivaraman, Op.cit., p.90

22. Madhyamika karika,11.21

23. K.Sivaraman, Op.cit., p.91

24. Ibid., p.92

25. Ibid., p.96

26. Ibid., p.96

27. Mapadiam p.66

28. Ibid., p.66

29. Sankhya-karika 21, Sankhya-paravacana sutra, II,46

30. Dasgupta, History of Indian philosophy vol.I, p.245

31. Meykandar enunciates the principle of satkarya-vada always

in the key of resolution and re-emenation to kark it from the

snkhya version of it; the latter has no conception of spirit as

the ground of the resolution of the effect.

32. Mapadiam p.81; PB p.261.

33. K. Sivaraman., Op.cit., p.124

34. Ibid., p.174

35. The nimittakarana of the saivite is not identical with the

concept bearing the same name as understood by the Nyaya-

vaisesika, no more then his upadana-karana is identical with

the samavayikarana of the latter.

36. Supakkam 1.1; sivagara yogin’s commentary

37. The karana is present in the cause as moisture and also in the

effect as its sap. In the same way, siva is the sole cause in

the sense of being the ground of the world phenomena and

also present pervasively in the latter through His sakti.

38. Mapadiam., p.158.

39. “……….ponti vattatidaip pokka ninran aiyam poyal enpano”.

- Appar Tiruvaiyaru tirupadaiga varalaru 954

40. Oru vanotu orrutti onrenru

Uraithikam ulakamellam

Varumurai vantu ninra

Povatu atatate

Taruparan oruvan vendum

Tan mutal irumaki

Maruvitam anatimutta

Citturu manninre

Sivajnana siddhiyar, sutra, 1.1

41. “Otunikina cankarattinattaku urpattiyillai”

-Sivajnanabodham,

42. “Ullatarkue ceyvorinri ceyvinaiyin mayin”

-Sivajnanabodham, 1.2

43. Sivajnana siddhiyar. 118

44. K.Sivaraman, Op.cit, p.43

45. Vallavan vannikkiraiyitai varanam Nillena nirpitta nitriyul,

icandi Illena venta iraiyarar tammutal, Allum paka lum

aruluking rane - Tirumantiran,23.

46. Appar, Tevaram Tiruppazhnam – Tiruvirutham, 3.

47. “Ceyvinaiyum cenyvanum atanpayanum koduppanur”

-Periypuranam, 3645

48. Tiruvacagam, Nittal Vinnappam, vi 1.3;

49. Sivajnana siddhiyar; supakkam,III

50. Tiruvarutpayan, 53

51. V.Rathinasapapthy, Tirugnansambandar orauvu

- vol.II p.212

52. Tiruvarutpayan, 54

53. Ibid., verse 55

54. Ibid., verse 56

55. It is the meeting line of the day and night.

And it is neither of the two,but at the same time it is in the two.

56. Sivajnanabodam., Sutra-II

57. K. Gnanasoorian., The meaning of life in Saivite

Hinduism., p.47

58. Sivaprakasam, verse-1, pp.59-6359.

59. V.Davasenapathi, saiva siddhanta. P.272

60. K.Sivaraman, Op.cit., p.185

61. Ibid., p.185

62. Arunai vadivelu Mudaliar, Op.cit., p.105

63. Ibid., p.105-106

64. Jadunathi sinha, schools of saivism pp.105-106

65. K.Sivaraman, Op.cit., Quoted: Tamil citations parralled to the

upanishadic statements, suggestive of ‘nimittakarana

parinama’ are given in SN-17-lines 67-85, and interpreted

Ibid., 18 lines 75-90. Mapadiam also cites and discusses

similar citations under Brahma mudal karana vadam

pp.150-154.

66. Ibid., Quoted ; Appar : Nindra Tiruttandakam .1

67. Ibid., 6:94:5; God pervades all distinctions, that of subject and

object and also of the inter-subjective (‘nyagi nanagi)

68. Ibid., Quoted; Tiruvacakam p.138, tanoruvanume palavahi

etc.,

69. Ibid., Quoted ; karaikalammaiyar – Tiruvandati 20

70. Ibid., p.104

71. V.Devasenapathi, Op.cit., p.88

72. M. Arunachalam, out line of saivism p.83

73. Kurian Mathothu, The development of the concept of Trimurti in

Hinduism. (The dwarfish figure is also interpreted to be

suggestive of the supremacy of siva over Vishnu. One of the

incamation of Vishnu was in a dwarfish form)

74. M. Arunachalam, Op.cit., pp.83-84

75. Kurian Mathothu Op.cit., p.88, Ganges purifies everything.

This river is the essential instrument of ritual purification.

76. Ibid., Quoted from. J. Finegam p.177; J.Goda, Concept of

……….p.131.

77. M. Arunachalam, Op cit., pp.84,85

78. Kurian Mathothu , Op cit., pp.85,86

79. J.M. Nallasamy pillai – supakkam, Op.cit.,

80. Ibid., p.158

81. V. Paranjothi, Saiva siddhantam, p.51

82. Ibid., p.52

83. Arunai vadivelu Mudaliar; siddhanta Telivial, p.95

84. Tirumular tirumandiram

85. V.Paranjothi, Op.cit., Quoted; siddhiar v.5

86. Ibid.,

87. Ibid., Quoted, siddhiar 1. verse 61

88. Ibid., Quoted, siddhiar VIII verse 38

89. Ibid., Quoted, siddhiar II verse 2

90. V. Ponniah, Saiva Siddhanta Theory of knowledge, p.8

91. Arunai Vadivel Mudaliar, Op.cit., pp.116-117

92. Ibid., eight qualities are 1.Independent, immanent, omnipotent,

omniseient, omnipresence, pure, nirmalam and bliss.

93. K. Sivaraman, Op.cit., p.487.

94. Harold H.Titus, Living issues in philosophy, p.189

95. Sivajnana siddhiar supakkam, p.203

96. Ibid., p.203

97. Mapadiam, p.357

98. St.Appar, Namasivayapathigam-6

99. N.Murugesa Mudhliyar, Relevance of saiva siddhanta, p.9

100. K. Ganasoorian, The meaning of life in saivite Hinduism

p.47

101. V. Paranjothi, Op.cit., pp.56-57

102. Sivajnana siddhair ., III v.2

103. Sivajnana bhodham., III. Sec.3; Sivajnana siddhiar.,

IV.vv.7-8

104. Sivajnana siddhiar., III. V.3

105. V. Paranjothi, Op. cit., p.58

106. Ibid., p.58

107. Ibid., p.58

108. Siva prakasam., v.53

109. Sivajanan bhodham., III sec.7

110. Ibid., III sec.5

111. Sivajnana siddhiar III. Sec.6; & IV.V.6

112. V.A. Devasenapathi, Op.cit., p.217

113. Ibid., p.218

114. Ibid., p.232

115. Ibid., p.232

116. Saiva siddhantam (An Assessment by international scholars)

p.204

117. Ibid., p.209

118. K. Gnanasoorian, Op.cit., p.49

119. Quoted by. K. Kothandapani pillai, The theory of malas in

saiva siddhanta and modern science. In the Tiruppanandal

endowment lectures, collected lectures on saiva siddhanta,

p.94

120. Anava is the principle of absence of jnana

121. Umapathi, Sivaprakasam 3.2

122. Tiruvarutpayan define the chastity

123. K. Gnanasoorian, Op.cit., p.124

124. Ibid., p.124

125. Ibid., p.125

126. V.A. Devasenapathi, Op.cit., p.183

127. Ibid., p.183

128. Ibid., p.183

129. K.Gnanasoorian, Op.cit., p.124

130. V.A. Devasenapthi, Op.cit., p.192

131. Ibid., p.193

132. V. Paranjothi, Op.cit., p.66

133. Ibid., p.67

134. Ibid., p.68

135. Ibid., p.69

136. Ibid., p.69

137. Palvanam pillai, Sivajnana-bhodha-mapadiam, pp.152-153

138. Ibid., p.159

139. K.Subramanianpillai, Meykandarum sivajnana

Bhodhamum, p.65

140. Umapathi, Sivaprakasam, p. 43

141. Palvanam pillai, Op.cit., p.177

CHAPTER – III

1. World Hindu conference souvenir, p.151

2. H.V. Srinivasa murthy, Op.cit., p.73

3. T.M.P. Mahadevan, Outlines of Hinduism, p.150

4. V.R. Srisaila chakravarti, The philosophy of Sri

Ramanuja, p.10

5. Ibid., p.10

6. T.M.P. Mahadevam, Op.cit., p.15

7. H.V. Srinivasa murthy, Op.cit., pp.73-74; C.D. Sharma,

The Critical Survey of Indian Philosophy pp.508-509

8. T.M.P. Mahadevan, Op.cit., p.151

9. World Hindu conference souvenir, p.151

10. T.M.P.Mahadevan, Op.cit., p.152

11. Animasen Gupta, A critical study of the philosophy

of Ramanuja, p.64.12. J. Prasad, Vedartha

samgraha, p.60

13. Animasen Gupta, Op.cit., p.65

14. Ibid., p.159

15. Ibid., p.159

16. Ibid., p.160

17. Ibid., p.160

18. Ibid., p.161

19. SBh., 1.1.21, p.309

20. Ibid., 3.2.15, p.309

21. Ibid., p.1.1.1, p.133

22. Ibid., p.1.1.13, p.133

23. Animasen Gupta, Op.cit., p.165

24. Ibid., p.165

25. Ibid., p.165-166

26. Ibid., p.166

27. Ibid., p.166

28. Ibid., p.169

29. Ibid., p.170

30. H.V. Srinivasa murthy, Vaishnavism of Sankaradeva

and Ramanuja, p.84

31. Ibid., pp.84-85

32. SBh., 1.4.1. p.193

33. V.R. Srisaila chakravarti, The philosophy of Sri

Ramanuja, p.10

34. GBh., 15, pp.133-134

35. SBh., 1.1.1, p.2

36. Ibid., 1.1.1, pp.69-71

37. K.V. Srinivasamurthy, Op.cit., p.104 Quoted from

introduction to vedarthasamgraha, p.121

38. Ibid., Govindacarya, p.477

39. The passages referred to here are all from the Taitarya

Arnyaka 10, 1-3; 3.13. 2 and 10.11.1

40. SBh., 1.1.1. pp.69-71

41. Veds, para.6

42. SBh., 3.3.33, p.333

43. Veds, para.83

44. SBh., 1.1.21, p.138

45. T.M.P. Mahadevan, Op.cit., pp.192-193

45a. BG.,

46. Ibid., pp.193-194

47. SBh., 2.1.32 p.245

48. Veds, para.42

49. Veds, para. 17-18

50. Veds, para. 20

51. Kumarappa, Hindu conception of Deity, pp.232-236

52. SBh., 1.1.1, p.114

53. SBh., 1.1.1. pp.114-115

54. SBh., 1.1.1. p.116

55. SBh., 1.1.12, p.271

56. Animasen Gupta, Op.cit., p.100

57. Ibid., p.103

58. Ibid., p.103

59. Ibid., p.105

60. Ibid., p.106

61. Ibid., p.107

62. Tattvatraya – published by the chowkhamba Sanskrit

series, Benares, 1938, p.14

63. The soul by nature is not the doer of worldly action; it

because of its association with the gunas

64. Animasen Gupta, Op.cit., p.110

65. Ibid., pp.113-114

66. SBh., - edited and published by T.Srinivasa sarma,

Bombay, 1916, - 1.1.1.

67. SBh., vol.II – Anandarama Mudranalaya, Poona, 1940,

4.4.19

68. Tattvatraya-published by the chowkhamba Sanskrit

series, Benares, 1938, p.6

69. Yatindramatadipika –second edition – Anamadarama

Mudranalaya, Poona, 1934, pp.67-68, chap.VIII

70. Animasen Gupta, Op.cit., pp.101-102

71. Ibid., p.102

72. Ibid., p.78

73. Here, we should remember that although jiva is a visesana

of God and is also dependent on Him, still the soul is

eternal. All attributes of God, though dependent on Him

are eternal. This is because the relation that exists

between the support (asraya) and the supported (asrita)

is aprthaksiddhi.

74. Tattvatraya-published by the chawkhamba Sanskrit

series, Benaras, 1938. acit parakaranam, p.34

75. Animasen Gupta, Op.cit., p.79

76. Ibid., p.79

77. Ibid., pp.79-80

78. Ibid., p.80

79. Ibid., p.80

80. Tattvatraya –Tika, p.37

81. Animasen Gupta, Op.cit., p.82

82. Ibid., p.82

83. Ibid., p.83

84. SBh., 1.1.1

85. Chandokya upanisad, 6.8.6

86. SBh., 2.1.18

87. a) SBh., 2.1.25

(b) Taittiriya upanisad 6.2

( c) Chandokya 6.2.3

(d) Gita 9.10

88. Tattvatraya (acit prakaranam)

89. Animasen Gupa, Op.cit., p.86

90. Ibid., p.86

91. Ibid., p.87

92. Ibid., p.87

93. Ibid., p.87

94. Ibid., p.88

95. Ibid., p.88

96. SBh., 2.2.23

97. It has been admitted in the Tattvatraya that time can be

modified into hours, moments etc., Time is devoid of

knowledge. So, tamoguna rajaguna may be supposed

to exist in time.

98. Animasen Gupta, Op.cit., p.90

99. Ibid., p.91

100. SBh., 2.2.24

101. Animasen Gupta, Op.cit., p.92

102. Ibid., p.92

103. Ibid., pp.92-93

104. Ibid., p.93

105. Ibid., pp.115-116

106. Ibid., p.116

107. Vedartha samgraha, p.150 (Lazarus & Company)

108. Prakrti may help the bounded soul to some extent by

providing it with the internal organ; thorugh prakrti the

soul can able to realize himself and to attain liberartion.

CHAPTER – IV

1. S. Radhakrishnan, Brahmasutra – Introduction, p.21

2. V.A. Devasenapathi, Basic Concept of Saiva Siddhanta

Indian Philosophical Annual , Madras University 1980-81,

p.62.

3. There are four margeas to attain salvation acc.to saiva

siddhanta. Saint Appar followed dasamarga or

caryamarga through this marga he attains the saloka

stage.

4. Saivajnana siddhiar suppkkam., p.271

5. Ibid., p.272

6. Ibid., p.272

7. Ibid., p.274

8. V. Paranjothi, Op.cit., p.101

9. Animasen Gupta, Op.cit., p.128

10. Ibid., p.131

11.Veds., II Edn, pub. Dr. J.Prasad, Benares, 1624, p.152

12. Ibid., Comm. by Sudarsana Suri

13. SBh., Sruta Prakasikatika on Surta 1-1-1

14. SBh., Vol.II, 4-1-1

15. Ibid.,

16. BG (Ramanuja bhasyam) chapter- 4 Introduction.

17. SBh., ed. and pub.T. Srinivasacari, Bombay, 1916, 1-1-1

18. Ratindra Mahadipika-chapter -7, p.62

19. SBh., 4-4-4

20. Animasen Gupta, Op.cit., p.146

21. Yatindramatadipika - second edition, Anandarama

Mudranalaya, Poona, 1934, p.63

22. Sanskrit English Dictionary. By Apte (published under

the Au spices of Government of India) p.398

23. Animasen Gupta, Op. cit., p.148

24. Ibid., p.148

25. SBh., 3.3.57

26. Yatindramatadipika, second edition, Anandarama

Mudranalaya, Poona, 1934 – chap.7, p.64

27. Quoted by Ramanuja Commentary on slogka 27 Chapter

9. BG

28. Ibid., p.150

29. Gita – chap. 18-66. Ramanuja’s commentary. (published

by the Gita press, Gorakhpur)

30. Gita, 2.55 – Ramanujabhasyam.

31. Kausitaki upanisad; quoted in the sribhasya 4.3.3

32. SBh., 4.1.13, conclusion

33. Animasen Gupta, Op.cit., pp.138-139

34. Ibid., p.139

35. Ibid., p.139

36. The Vaishnava philosophers attach great value to divine

service. It is their belief that with a view to serving God,

a liberated soul does not hesitate to assume the form of

a star case. The fact that the liberated soul can

assume any form with a view to seving God is

supported by Yatindramatadipika. Ramanuja

himself has said that a liberated sould has the choice

to remain either embodied or otherwise.

(sribhasyam – 4.4.12)

37. Animasen Gupta, Op. cit., p.131

38. Ibid., pp.131-132

39. Knowledge that is capable of annulling.

40. SBh., 1.1.4 (Edited and published by T. Srinivasacari,

Bombay, 1916)

41. Chandokya upanisad, 6.14.2

42. Animasen Gupta, Op.cit., p.133.