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"This Book is Published
With the Financial Assistance of
TIRUMALA TIRUPATI DEVASTHANAMSUnder their scheme
Aid to Publish Religious Books".
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a-
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(2'1)
He is the very
oul of gentleness, i efusing none. Up here have gathered
ou^d Him all those who were weary of earth, havingound no acceptance amongst the fortunate (1)
rfdoiorfs' ^o^^^oSSo 6F
*ftg5r1
3oC&r^
. The serpents, whom all the world hates and
(L) Sister Nivedita : ihe web of Indian Life, p 202,
~
denies, come to Kailash, and Mahadev finds room for
them in His great heart (1)
and the tired0)
be&sts came-for He is the refuge of animals- and it is one
of these, a shabby old bull, that He specially loves and
rides upon (1) e9ta>e5 eso^Sr^oocS g3o$e*oc
And here, too,
come th^ spirits of all those men and women who are
turbulent and troublesome and queer, the bad boys and
girls of grown up world, as it were. All the people
who are so ugl> that n. one wants to see them; those
who do things clumsily and talk loudly, and upset
everything, though they mean no harm, and the poor
things who are ridden by one idea, so that they never
can see straight, but always seem a little mad - such are
the souls on whom He alone has mercy. He is surrounded
by them and they Jove and worship Him. He uses
them to do His errands and they are known &s Siva's
demons (i) :&o'&_, s^creE?)eG
(1) Sister Mveciita : The Web of Lidian Life p 202.
*Siva
embodies eternal India'
oJ
^oMcrcrc-ja eotftfCo|oKb ^*a*i* saWa C,
; oo^T
*
Ba
So-
R?
57
asaoa, ^aSc^ M ^ o-stfej
ss-tftf^ a,^
tftfi;
S&&3P05^* ^V m^ ^4
o & sSce
3 IScCO
Oh India ! for get not that the Godthou worshippest is the Great
Ascetic of ascetics, the all-
renouncing Sankara.
Swami Vivekananda
L 5J*tf&t S>
Swami Vivekananda : The Vedanta Kesari,
1957. p 412.
12
India's message is two-fold -
activistic and meditative...But the meditative India was
at the back of this activistic aspect.. .This dual aspect
is the mesage of life too. Life comprises of both
contemplation and action. And both are symbolised in
the conception of Siva (3)
i^ ^ tfdb ?r?3 will remind you that life is
not at all activity, movement, race, it is contemplation,
poise, absorption too (3)
The Editor : The Vedanta Kesari, 1957, p 410.
It is the contemplative
that keep fhe world disinfected. They are the salt of
the earth (4) $
coo*
A world without the
mystics is totally blind (4) e5>S<s&>
you will find one national idea- spiri-
tuality {5) 5tfsSp5$tf^& ju"! ^Sc3& tf^SXtfSbtf
a-
India is the world's ancestral home of religious
consciousness (6)
I 87VoCJ5a* Sa^tfeasS^^ HindiCO
imagination long ago detached itself from the cycle oi
(4) Dr. P. Nagaraja Rao : Introduction to Vedanta, p 67.
(5) Swami Vivekananda : The Complete Works,Vol. 2, p 370.
(6) Sadhu T. L. Vaswami ; The Vedanta Kesari,
1930, p 18.
physical . beauty., to seek its fullest satisfacton of subtler
realms (7) "S
Sx o
J
That fire she holds alive todoy. Her torch of spiritual
culture must dispel the darkness of materialistic civiliza-
tions (8) e
tfo sS^rlt^sicJSD ?$o^$oi)5), materialism is not the
only thing that mattered to a nation. Spi-iiualis-m
also ennobles a nation, India is proud of its spir.tualism
(9)
"
C^ tf^SxS ^djjo^^S^a tftf
rs
(7) Sister Nivedita : The Web of Indian Life, p 194.
(8) Swami Atulananda : The Yedanta Kesari, 1925 p 189.
iV) Pandit Jawahar Lai Nehru :" Addres, Congress
Legislature Party, Hyderabad, 20-7-1963
tions (10)
Q
, on spiritual fourida-
Man is not exhausted by body and
mind, Tn the complex of human personality, there is
.an element which uses both, yet is neither (11)
h "3
^ ^jj&j^odS. ^S Man's never-eeasing effort to
read the riddle of the sphinx and raise himself above the
level of the beast to a moral and spiritual hieght finds
a stiiking ilustration in India (12)
(10) Pandit Jawahar Lai Nehru : Address, SardarPatel College of Engineering, Bombay, 20-8-1962.
(11) Dr. S. Radhakrishna : Address, A Seminar .on
Saints, g 2.
(12) Dr. S. Radhakrishnan : Indian Philosophy,Vol. 2, p 766.
18
we must also try to remove
the spiritual blmdiness from which we all suffer (13)
irore real and more intangible which is
the true home of the spirit, has been haunting the Indian
race (14)
India has always pondered
on the great problems of life, not of this life only, but
also of the life Eternal. And the outeome of these
meditations she offers to the world today* V15)
"3 fi
(13) Dr. S. Radhakrishnaah : Address Ophthalmologists
Conference, New Delhi, 5-12-1962,
(14) Dr. S. Radhakrishnan : Indian Philosophy,
Vol. 2, p. 766.
(15) Swami Atuiananda : The Yedanta Kesari,
1935, p 243.
<5fib5v humanity would continue to face the risk of<-**
becoming crippled, if not totally destroyed 16
spiritual nature can and does satisfy our longing for
the Greater Light or God 17 ptfsip5 tfjfjf&
tfo
Religion is one of the spiritual necessities of
human life, which mankind can never do without 18
Religion
16. Dr. RaJendra Prasad : Address, Seminar on
Science and Spirituality, Patna, 3-1-1963
17. Rusi J. Daruwala: The Indian Express, 8-7-1962
18. Dr. Arnold Toynbee: Statement New DeJii. 17-2-57
18
is living reality and is as much a part of our existence, as
some of our physical necessities on which the vital Breath
depends 19
SotftfsSaoSb xk tf>flG&tfo&D, religion keeps the
higher life in man going and it is in this higher life
{tat man really lives 19
S/ftrao-^ rs-^tfgs&a It is man that has given
significance to life. The physical universe remained insigni-ficant until man interpreted it. That, is the uniquenessof man 20
19 Prof. Stiresh Chandra Sen Gupta:
The Vedanta Kesari, 1929, p 98.20. Dr. P. NagarajaRao; Introduction of.Vedanta, p JO
19
20 tftfs ^0*0*
,the firm conviction that the pure stainless
spirit, to know whom is life eternal, is one with the
.innermost soul pf man 21. ^
53-
God has become, so to speak, a displaced person 22
2J. I>r ^?. Radhakrishnan: Indian
Philosophy, Vol* 2, p 766.
22. Rev. Dr. Ivor Watkins: The Indian
Express 4-9-1960.
21
The age of Beasts may be upoa us, Man hasa
become an intellectual giant, but stays a moral dwarf.
His brain has swollen. His hands grow strong, his heart
is shrunken 23
SSotf oS5-osSrSsiD& 1869
AsSSg!boi6t). The awesome results of recent
progress in science have placed mankind in a state of
23. Peter Howard: The' Indian Express, 10-11-1953.
22
alarm. Now as never before, more and more appeals are
made to our conscience, our reason and wisdom 24
e>2So5T$g&2$ aS^SsSopo OOB^tftfS
^cS^S^Sysa. But these lofty spiritual
qualities cannot' be improved suddenly - the West,intoxicated by material prowess and hypnotised bytechnological fever, has something to learn from the
peaceful spirituality of the East 24 15*3
Dharma is something which is necessary
to bind human society into one. No hunun b6ing canbe regarded as a complete human being unless he establishescommunion in reality with himself ajid with his Yellow-
24. Dr. Jem Rostand: The Indian Express, 29-5-196Q.
beings. Dharma is something which brings out the essence
in human beings 25
it \& due to whatever remains of the old'- faitho and
old culture 26 ditf
^07^5^0 S'b'g
Mere material prosperity alone willnot make human life
rich and meaningful. Therefore along with economic
development ethical, and spiritual values will Jiave to be
fostered. This alone will lead to the full development of
25. Dr. S. Radhakrishnant Address, TheIndian Express, 18-11-1962.
26. Sri C. Rajagopalachariar: Address, Bharatiya Vidya
Bhavan', Bombay, 25-12-1962.
human recourses and character 27 "l^osio ^ d
ea
h
.
Light will come again/ from the East 28
there is hardly any thing to show improvement in his
spiritual make up. Such widening gap can spell disaster.
The spiritual influence that has made, especially ema-nated from India, would give mankind a second lease oflife 29 &$ tfsfrtt acrfiasSaS
e*fi;S^83jag'SDadSbQ
27. Resolution: The All India Congress Committee'
Jaipur, 3-11-1965.23. Tyndall: The Influence of the East on Religion of
K. Heber Newton, p 429. Dr. C. D. Deshmukh : Address, Arebindo Society, Jaipuj
25
b SS , &
c6--^ I believe that We can re-enliven that culture
and revive that spiritual heritage by rising above feelings of
national boundaries once again ZO rjiid&
a
Hinduism is a
common-wealth of systems and a fellowship of faiths. It
represents a s>nthetic culture that takes hundreds of
thousands of pcopU through different paths to the same
gole 31 &
30. U. Chan Hton: Address, The Mail, 13-1-1959.
31. Sri H, M. Desai; Inia^e Worship, Prabuddha
Bharata, 19 S3, p 166.
28
in both hemispheres > India played
the role of the prime guru 32 syft$otf&>o "3o<$o&
, but in realising- not believing, but in being and
becoming 33
was no abstraction of attributes, but a living
and knowable experience 34
In the*
sun and the wind, in the river's endless flow,
and the waving of the forest tops, his is sensible of an
awefiil yet gracious Presence 35
Btfotftf
32. Prof, V. Raghavan: The expansion of Anc e it
Indian Culture The Vedanta Kesari, 1955, p 88.
33. Swami Vivekananda; The Complete Works,Vol. l,p H.
34. Prof. K. M. Panikkaf- Religious Movements,
Triveni, p 14.
35. Prof. R. Heber Newton: The Influence of the East
on Religion, p 10.
27
l The basis, the root, of Indian
civilization is to find out within, - the soul, the self,
in all creation 36
csd
36. Swami Atularianda: The Vcdanta Kesari, 1935, p 142.
28 "5
it is a light which weshould illuminate all the dark corners t four beingus realize in this life, the ideals that are set up bcfor e hyour thought and wisdom 37
,
s-^Ebs5^. to transform ourselves into pet Cecily wise
beings, enjoying freedom from all bondage and the blisshas follows from it 37
bjg when phiUvsphyis alive, it cannot be remote from the life ofthc people '?8-4 ato
-OS has for its function theordering of life ;11K , ,hc.
guidance cf action 38 *attb^^ ^^
37. Dr. Surendranath Das Gupta: The Cuhurai"
'
3S Dr s * ,MHtritege f India ' Vo1 ' 3 ' Jntm. p 24-S. Dr. S. Radbknshnon: Indian
Pl,i!osoplly ,
Vol. 2, p 77D
28Q ,
^ It sharpens the consciousness of
human imperfection and thus deepens the sense of
perfection in us 39 ->
esd
39. Dr, S. Radhakrishnan: Indian Philosophy,
Vol. 2, p" 68
{-0
v.
.Believe in India, and in our Indian faith. Be
strong and hopeful and unashamed, and remember that
with something to lake, Hindus have immeasurably more
to give than any other people in the world 40
srtfic&tfJfSie&
40. Swami Vivekananda: The Complete Works,Vol. 5, p 232
*?
*es^dlo
KT
The influence of the Agamas or Tantras, as
they ars more familiarly known, on Indian life has been
profound 41 aT
41. Sri V, T. Srinivasa lyangar: The Outlines of
Hindu Philosophy, p 139-31
82 S5 &&o ^Potjaao "5
JeS-a)**jjs5;$cS
The living Hindu religion of to-'ay
from Cape Comorin to the remotest corners of Tibet is
essentially Tantric 41 cFgbp5 ef>tf<J
ro
r-'S55555^^1 SStf^g ftStfJ>S SeTjo ^6^0 S
JDS
'iB gQ__
tf is so much under tue Agama influence
that his Bhashya is but a string of Agama texts with a
few words thrown in here and ihere to connect them 41
42. Sri V. T. Srinivasa lyangar: The Outlines of Hindn
Philosophy, p 130-jl
_ etf&sSxea 33
^ <5&o5>o Sitftf
arsS-fi^|
a-
AJtfsSo
eooO,
S5&.fe'p^siuc3 c-^ ga,
h
the practices of Saivism began to develop variations,
and this led to the grov/th of sub-s-;cts at a very early
stage. There also grew up a separate literature, highly
esoteric in character, the literature of the Agamas. The
history of this growth is lost in obscur'tjronly the theories
of the later age regarding it have come down to us 42
k^ 1
2>c?o&cx> sS&^oCSbeD^ S)
42. Sri V. T Srinivasa lyangar : The Outlines of
Hindu PhilosophyrP 130-31
42, Prof. K. A. Nilakantha Sastri : The Cultural
Heritage of India Vol. 4, p 69
5
The Sadiva Agamas are not opposed to the Vedas 43
"a
o JCL^ si?. While the Yagas andQ '
he sacrements (Samstaras) were regulated by the Vadic
texts, the temple worship \* as regulated by a special set
of texts called the Agamas* Such Agjtnas were also
recognised as forcing a part of the Vedas. Thus the
poius Hindu continued the performance of the Yagas and
also worshipped in the temples. They became fraternal
institutions in the life of the nation 44 "S $
43, Sri K. Vaidyanacihan : The Indian Express, 26-4-1964
44. Prof. C. Kunhan Raja : Hindu Religion
and Hindu Customs, p 11
is a blending ofIhe two Paths, the Vadic and the Agamic 44 7, 6'
es
tf incline*!
- Prof. K. A. Nilakantha Sastri; The Cultural
'
Heritage of India Vol. p 69.
F7
5y a
05g S7'gSSoco
what-ever may be the origin of the Agamas, it is clear that
they do not insist on sacrificial religion, but support a
personal religion in which Vishnu or Siva or Shakti is
equate I with the Highest Reality, It has also supportin the Upanishads 46 wr&sizoo
scSsfojjafc>
46,, Dr, S. Radhakrishnan: The Brahma Sutra, p 67
gg Scrotf gPtftfoio
Cp CO
'i11 &
Ihs development of the Agaraa schools gave a BU.JUmpetus to Bhakti by concentrating the aitwition on' oneDeva and this resulted in an extreme development ofBhakti adevofcon that expressed itself in 'anlove, a complete self-surrender 41
p
39
3
b
but are expressly Vaishnava,
or Saiva, or Sakta in their tone Probably in many
cases, but Agamas under the name of Upanishads
Many of the Agamas themselves are called Upanishads
though not included in the recognised 108 (48)
Sjf Stf "3 SsS, "5 sJ,
'
48. Sri V. T. Srinivasa lyangar: The Outlines of Hindu
Philosophy, p 129
The contents of the Agamas are of un,qual value 49
Here and there we meet with snatches of high philosophy,
subtle psychological analysis of ecstatic merjtal stit:s and
valuable descriptions of centres ofprana aaci lines of farce in
the subtle body 49sSsfcog^tf
. C5^oi>'d'e3cp;
csdtf i3p
49. Sri V. T. Srinivasa lyangar: The Outlines of Hindu
Philosopiiy, P 132
41
Asfc.ag.eco aea
8>
*>tf;Jw
fa
odSb ^ ^acJ-cS^sSsb SofiSS)
BoSS
), 2)0-
28
50
50. Prof. R. C. Mazumdar ; The Cultural Heritag, of
India, Vol, 4, P 51.
44
tf estf&sioe^ s&c&sb^
i ^^5
22) u$S
S^cr-o^tf
. J.[JiCjja,
2. s^, a. sJ<B G3P :-&>, 4. ^D, ". :o*cJi, 8. ^r ^, 7. i'g.f^ f~\ CJ "u
' *
8. tfotf, 9.L?
U. 5?f, 15.
19. >&y 20.
. 10-#$5". 11-tfS, 12.
, 21.
oibr' So
h
,18.
17. pd&>, 18.
,12. esfl "3. aso,
53-
48 e'Srsa - 13 tf
as$jfa*rfsfc*5b
I
esa s-^SS^, K^SP fl
_ 2300
32
Sbft,
sSsir-68
^g5o essrs
i^apoA cttd^oO',i
The Saiva philosophy is, in a Sense, typical of the
ntire range of Hindu .thought 51 ej&'S&tf *?ft--
'So'
e
'
tftfasSaoSA -
a stf
SSfio^firtf
'
(8.21)
49
es55)
tf o
50
oa i Siva is beginningless free fomO codefects, (mala) the all-doer, the all-knower, removes from
the individual soul (here called Arm from its limitation)
the web of bonds that obscure its nature,
52
aSas's'crrf. He is the self - born, the eternally
existent postulate of freedom and purity and light. He is
the great teaching soul of things, Pis function is to destroy
ignoran and wherever knowledge is achieved. He is 53
52. Sri V, T. Srinivasa lyangar : The Outlines of Hindu
Philosophy, p 152.
53. Sister Nivedita : The Web of Indian Life, p 203.
61
"3
So
A third aspect, perhaps
the most ancient, is the ascetic Siva in the posture of
Yogm, with an eye in th3 middle of his forehead, and
dressed in skulls, and snakes. His mount is the white bull,
Nandin, his essential symbol is linga 54
1.L4
54. Prof. Loius Renou : The Civilization of Ancient India,-
22,
52
ico^cL
*T)00 ^eT*(1
5)
(18. es)
"$<$>
LI9-;14-40)
sJ # ^o sSa
foci 5*
<^ cSsn(16.28)
i'
Siva desires thaf all should know Him It is not
merely the ambition of the soul to know God, but it
is the desire of the Lord as well 55 o& ^S
(8,20)
Dr. S. Radhakrishnan : Indian philosophy, Vol. 2,
p 728,
00 I ^C5b
Siva is full of grace and is waiting
through successive aeons to recieve the recognition of
the soul and his absorbing love. A personal tie binds
the so-jl to God 55
55. Dr. S. Radhakrishnan : Indian philosophy, Vol. 2.
p 728,
The divine human representation of Siva is based
on a grand conception. 56
56. The Editor . The Veoanta Kesari. 1958, p 162.
7
65o dSi>S
t CP23*pS,
Sfo
tfo
61
57. Swami Sivaaanda Saraswati : Lord Siva and His
Worship, p 36.
They are like -a
great monk, clothed in ashes, lost in his meditation,
silent, and alone 53 a^otfo^fc afyea s&cS
the Hindu mind began to work out all sorts
of accessories and symbols, in which sometimes the
idea of flame, sometimes of mountain, sometimes of
hermit is uppermost - all contributing to the complicated
picture of Siva, the Great God 58
The wood was borne to the sacrifice on a bull ; Siva
possesses an old bull, on which he rides 53
oi
^, so He bears on His forehead the new
moon
u*^. Looking closer at the flame,
however, one thing was ckar It was white, but it
luid a blue throat - we see it even when we light a
, Sister Nlvedita : The w, b of Indian Life, p 198-200.
80
match ! and in order to bestow a blue throat upon
Siva the following story arose 58
He smiled gently at their
dilemma and their fear, and stooping down He put
His hand into the waves, and bade the poison fkw
into the hollow of His palm. Then Ke drank it,
willing to die, in order to save the world 5S
SS* ^^^DoS, 6i63'tftfosSjS
^ oft ^"3 Q9^<& c^^ i nS&. But that whichQo L.
have have been enough to destroy all created
eings. was only enough to stain His throat, hence
le hears there a patch of blue for ever 5'-) 3*3
e
58. Sister Nivedita ; The Web of Indian Life, p 198-200.
59. Sister Nivedita : The Web of Indian Life, p 201.
81
Sometimes He is entirely a personi-
fication of the Himalayas, as when the Milky - Wayis made to fall upon His head, wander round and
round among the tangled locks, '^and issue from them
at last as the Ganges ^9 e^T^S^ tf&d&&^
"go
i ^U
o
To them there is nothing in the world
so strong and pure and all merciful as their Great
God, and the books and poems of Hindus are very
few in which he is not referred to with this- passionate
worship 59
59. Sister Nivedita : The Web of Indian Life, p 202.
SpfiosSarfQ
art), .^
The worship of Siva, and Sakti may he regardedas the oldest form of Indian theistic religion 60
5^?f_S
W. Prof. R.C. Mazumdar; -fie Cultural Heritage ~oT"India, Vol 4, p 32.
The worship of Siva
continues, in fact, to be what it appears to have been
from a remote period, the religion of the Brahmans
Sambhu is declared by Manu to be the presiding deity
of the Brahmanical order and the greater the nuiiiber
of them, particularly those \\ho practice the rites of
the Vedas, or who profess tne study of the Sastras,
receive Siva as their tutelary deity, we'-ir his insignia,
and worship the linga either in temples, I be exampleof the Brahmans and the practice of the ages maintain
the veneration universally offered to the type of Siva 61
_,. ,,
61. H. H. Wilson ; Hindu Religions, p 125
to Stfe Ji3
No cult io the world has produced
a richer devotional literature, or one more instinct
with brilliance of imagination, fervour of feeling and
graee of expression 62
Sf \ fif
- 18 ^ e5g
Ss3-*
62. Dr. Barnett : The Heart of India, p 82
86
So
5?.1-1.4)
^t
"3 gis
63* Rao Bahadur H. Krishna Sastri : Introduction of the
Sivatatva Ratnakara.
67
L Q
5
, c?
a:$Btf;&G
o
ia. ^)
etfsrtf Sosotf
oL&>OJ
S5g
35 d& isrocfrS ^^ cTiyoaosS,K?
The devotion of the Saivas is more virile
and masculine than that of the Vaishnavas 64 *S-cs>
The towering
spires of some of these majestic temples bear testimonyto the pervasive and beneficent influence of Saivismwhich is one of those Hindu cults that have trans-formed the lives of large sections, not only of theIndian people, but also of -others such as the inhabitantsof J^a. and Bali, Champa and Combodia 65
: &ro
Dr.T.M.P.Mahadevan:Pr8buddha
,71
ti> itftf otfs&o
. 86
Bhudeb Mukerje : Indian Culture and Its
Antiquity, p 13*
36' o &c*ogJ o
Chemos '
Stf3'&'2DS> 'l^ 1 - ^a^o.-.
OKhema
. Molock Morodock
Adonais '
Q. Sabazeus5
Langaba*
. 68
Huitzlipochtii
66. Prof. Bhudeb Mukerje : Indian Culture and its
Antiquity, p 13.
>$ <?av sS&o 73o) T>_o
c&r> otfsfcoo a-&o^for'aaa. 67
31^0)000.
5
Thus Saivism flourished, with minor differentiations
from Pre-Vedic times, and its exponents hailed from
the North as well as from the South 68 ^e
(2. 16)
1 sSsia c^o'^rsSa The living system which
exercises at the present day - a marvellous power over
the minds of the great majority of the Tamil peopb,It is the most elaborate influential, and undoubtedl>
67. Sri Chaman Lai : Hindu America, p 105.
68. Sri Kumaraswami : The Cultural Heritage of India,Vol 4. p 98
the most intrinsically valuable of all the religions of
India 69
2_ o-jSeofibJSjtfJD
So-^oifi ^^1^5x000
" T" Srini ^ngar : The Outlines of HinduPhilosophy, p 151,
tfoStfo #23
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6
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tf "Sa &5ogo
'
(7.37)
Rudra, of the Vedas, has thus developed into the
great and powerful god Siva. He is worshipped in
two forms. Siva is represented as a fair man with
Ive faces, and foui arms, seated in profound thought,
)earing a third eye on the fore head sunnomted by
:he moon's crescent, and matted locks gajthertd upato a horn like form, which contains a symbol of
the Ganga. A necklace of skulls hangs round his neck,
and he puts on a garment of skin of a tiger, a deer,
or an elephant.He is generally accompanied by hi*,
bull Nandi 70 36$ C"-"-"-" -f-*"^ *,*.
Although as Rudra or Mahakala he is destroying and
dissolving power, he is ausped'ous (Siva Sankari
because the distinction implies reproduction. As the
reproduction power, he is represented by his symbol,the linga or phallus 70
09
.
Mahamahopadhyaya Dr. Prasanna Kumar Acharya :
Glories of India, p I6i
Sort
COJ
19
ic
i
'
(10L104)
ocxooti)
80sStfj;
SbrroS
Linga means
emblem, symbole. It is the refuge or repository of the
entire universe 71
Symbols are signs for expressing
the invisible bymeans of the visible or sensuous
representation 72
The Lingam is like an egg,
It represents the Brahnianda. Whatever that is contained
in the Brahmanda is in the Lingam. The whole world
is in the form of Lord Siva, The world is Lingam
also is the form of Siva 73 Sotfs& es>ocr$^8
71. The Editor: The Vedanta Kesari, 1957. p 415,
72. Swami Yatiswarananda : Prabuddha Bharata. 1954,
p 533.
73. Swami Sivananda Saraswati : Lord Siva and His
worship, p 206
ft)
According to the
derivative meaaing of Lingam, it signifies the source
of all 74
74. Pandit C. Munuswami Mudaliar : The Origin of the
World, (Translation) P
S3
o
d&tfb
. <23
'
(8.V
88
"Si*(8-30)
57
(9.81)
Vb.
Stfjj
The Lingam, after all is but a fragment cf stone, Far
better images of Mahadeva are those who come and
go yonder, amidst the pressing crowd, the monks.,*,
And finer still will these be, when retiring into the
forest....they sit, even like this stone lingam, bolt
upright in the shelter of tree or rock, lost to the
world without, in solitary meditation 76 )otfs&> e^
A symbol is a figure of thought, and notmere a figure of speech. A symbol is a messageexpressed is code 77
76. Sister Nivedita: The Web of Indian Life, p 1 97.77. Prof. V.A.Tyagarajan; TheVedanta Kesari, 1948,
p 87.
es
A symbol in an
attempt tq express the infinite in terms of the finite 11
C^S The truth cannot be expressed in
woids, an J when words are used even by Sankara,acute minds can always find a loophole for attack 78
S5 3'co
, b
77. Pi of. V A. Tyagarajan : The Vedanta Kesari, 1948,
p 87.
78 Prof Douglas Grant Duff Ainslie : The Science of Yogaof Swami Yogananda, p viii
asSStexcS A symbol is not an end in itself. It is like
a mould, which an artist prepares in order to cast out-
It is the abode of thought 79
We think in symbols, we act in symbols, we !ive in
symbols, we learn in symbols 80
Stfgs&a.
79. Prof. V.A^Tyagarajan: The Vedauta Kesari, 1948,
SO, The Editor : The Vedanta Kesari, 1957, 335.P &
87
CHJ &;j<^<D3 otf
(7.11)
/10) ^
b
3 Q
S^Sr-o Sjcp1
(8,15
h
f
(921 \ ^.
15)
89
SCoQc5o
2)5
S5^5 f SiS
&o ?*"
9
JDsrtftfoi
O
'^o StoCp CO
the worship of Siva lingam originated from the famous
82
hymn in Atbarva-Veda Samhita sung in praise of the
Yupa-Stambha, the sacrificial pest il
>\
In that hymn, a description is
found of the beginningless and endless stambha or
Skambha, and it is shown that the said skamblia is
put in place of the eternal Brahman 81
the Yagna fire, its smoke, ashes, and
flames, the Soma plant, and the ox that used to
carry on its back the wood for the Vedic sacrifice,
gave place to the conception of the brightness of Siva's
body, his tawny matted-hair, his blue throat, and the
riding on the bull of the Shiva and so on 81
Just so, the Yupa Skambha gave place in
time to the Siva - Lingam, and was deified to the high
Devahood of Siva-Sankara 81
81. Swami Vivekananda : The Complete Works, Vol. 4
p 357.
tfotfcio
$*oTtftfrsSsfa>
on* a
The expla-nation of the Salagrama - Sila as a phallic smblemwas an imaginary invention and, fiom the very beginning,beside the mark. The explanation of the 'Siva Linganias a phallic emblem was brought forward by the mostthoughtless 81
81 Swami Vivekananda : The Complete Works, Vol. 4,
p 357.
94
d, How far the worship of Linga is authorised
b> the Vedas, is doubtful, but it is the main purposeof the several of the Puranas 82 3tfjiao3 I
perhaps the most ancient object of homage adoptedin India subsequently to the ritual of the Vedas,which was chiefly, i'f not wholly, addressed- to the
elements, and particularly to fire 82 % Q
42, H.H Wilson : Hindu Religions, p 139
orrtf^S s-g^85
There is ample testimony in
modern times to the fact that the phallisni was prevalent
in almost every country in the dim ages of antiquity.
Even today, there has not been a total extinction of
the rites in connection with phallism from countries
like Japan, China, Indonesia and the Pacific Archipelago 83
At one time it ran rampant among
the aboriginal races of Africa and America and exercised
a considerable influence upon their social and religious
customs, The Bible and some other sacred, scriptures
inform us that in days of yore, phallus worship found
particular favour with the people of Assyria, Jude ,
Syria, Asia -minor Babylon and other countries 3
83. Prof. Bhudeb Mukerjee: Indian Culture and Its
Antiquity, pJL.
88
irf
^), In several parts of ancient Egypt various
gods under the names of Khem (Kshema) Horus (Kara)
Crisis llswara) Sebek (Sivaka) Seb (Siva) Sarapis or
Seropbis (Sarvesa) or the same god under these different
denominations, used to be worshipped 83 &sa,
es dip "Sldfo
Prof. Bhudeb Mukerjee: Indian Culture and Its
Antiquity, P 1.
87
tfb *S6tfu>cDo8. These images are called Sheila - nagin
(Sivalinga) by the local people. Phallism was prevalent
in Itally for several centuries 83 & tfr^Siao
(SSSOotf)csa SiOS^^). sitob
sjotf 0^1,
. These were exactly the places
where the Roman conquerers of England had built
their castles and settlements 83 &
83. Prof. Bhudeb Mukerjee : Indian Culture and Its
Antiquity, P 1,
93
Bacchus 2?5b5
Siby lline'
In days of yore, Phallic emblemswere worshipped in several parts of America andespecially in Mexico, Peru, the Hyti Islands ate 84
Antiquity, p. 1,
tf 89G>
, sstfr^^o, .fScs cor*
ccoof63"
Phallus
a S
r?des"2o
cop
tfo
100
MSoft,
. 85
Sort
e^ ^S^:^5Indra is prayed to, not to allow
those whose god is Sisna to disturb the rites of the
singers (7-24-5) 86
be is represented to have conquered the riches of the
city after killing those whose god is Sisna 86
Here evidently those whose god was Sisna<"O
or phallus are meant as the enimies of the VecHc Aryas 86
Not-withstanding all that is said about the matter, myown belief is that persons here refered to were really
some tribe of the aborigines of the country, who
worshipped phallus 85 &
S5 Prof. Bhudeb Mukerjee : Indian Culture and Its
Antiquity, p 17*86. Sir R.G. Bhandarkar : Collected Works, Vol. iv.
P 163-64
10]
Just then, as the Rudra-Siva cult borrowed several
elements from ^the dwellers in forests and stragglers in
places out of the way, so it may have borrowed this
element of phallic worship ffom th$ Saiblrian tribes
with whom the Aryans came in contac&jh^ e
sr
t^&o&ofi
Tjo<53"
The sterner and more repulsive features
86. Sir R. G. Bhandarkar : Collected Works, Vol. iv
? 163-64
102 Stf o S*J
of Siva as _wel as the extremely realistic phallic emblems
which represent him r mind us of the Jahve of the
Hebrews 87*jjSs&& tr>d$a& wft> l^tfa^Si eo
Ootf
tf&ea
Is the Siva linga a phallus?
<$> .
or? f^ f
tf^
Sri V.T. Srinivasa lyangar : The Outlines of Hindu
Philosophy, p 127,
J08
"
But ttife linga,
may have been in origin no more than just a symbolof Siva, as the Salagrama is of Vishnu 88
The Linga purana's version of the
origin of the linga 'as due to Siva becoming a pillar
of fire whose top and bottom could not be seen byBrahma and Vishnu is also noteworthy 88
l
L.
88. Prof K. A. Nilakantha Sastri : The Cultural Heritage
of India, Vol. 4, p 67* 68.
104
87" ertSsSb & O-tftfotfs&S
Some scholars have gone a step further and
assert that in the primitive uncivilized age, when power
of thinking was still immature, man was incapable of
comprehending that there could be any work of creation;
apart from sexual relations. That is the reason whythese scholars think that phallism had its origin in the
uncivilized state of society 89 r*otf& ^o&<3beo e^
o^p
In the opinion of these scholars, our
i9 Prof. Bhudeb Mukerjee : Indian Culture anp Its
Antiquity, p 9-11-
or?a4Sc5 _ a-tftfisfca 106
primitive ancestors, such as Brahma Manu Daksha etc.,
I
were mute and barbarous creatures like the Ourang
outang 89
if these
theories stated above regarding the genesis of phallism
were true, the phenomenon of phallic worship would
have become more prevalent amongst the barbarous
tribes of the modern world, a conclusion which is not\
at all warranted by facts 89
M-and what do we find here? It is no exageration to
say that phallism does not at all prevail among the
uncivilized races of India, nor is there any evidence
to indicate that it did so, in days of yore* Neither
can it be said that it originated from the inordinate
lust for sexual gratification of its uncivilized votaries 89
89. Prof, Bhndeb Mukerjee ; .ndian Culture and Its
Antiquity, p. 9.11.
JOB
es>a tfflojSosSa. On the other;
hand, in the majority of causes, the real votaries of
Siva are found to. be characterised by a strictabstinence,
and some times by a total renunciation ofearthly
pleasures 89 &>&
mistake but a grave blunder '90
is not only a serious
these lingas aie perhaps the least
offensive to look at Anyhow they are the leastmaterialistic 91
89. Prof. Bhudeb Mukerjee: fadian Culture andfcs
90. Swami Sivananda Saraswati : Lord Siva and His?
91. -0. Editor: TheV.da.UKe.ari, ,95^5."
107+
Is
' ""
does not
call in the minds of the worshippers of Siva any
phallic association at all. To them, the linga is just
a non-anthropomorphic, an iconic form or symbol of
the supreme spirit, though manifest in forms, transcends
them all 91 &> ttte&o a tfsfcoeS* Z6 &*&$
They are said by Europeans to be of phallic origin;
but if so Hindus are no more conscious of the fact
than we of the similar origin of the May pole 93
92. Swami Yatiswarananda : The Cultural Heritage ofIndia P 437.
93. Sister Nivedita : The Web of Indian Life, p J95.
Jfj tftf u ?j
esS C^dabSSx).
ss-S)
"S S)jS5xeo.
S^O o^SiacS
. i
108
S>
tfrtitf
, "ia*tfso,
c 5)
cor
HJ
i
^sfctf
112 &croS
ro
118
Cb
Ootf
otf
Jb^fib ^^"SoooA
ooactfti)
otf&aeo 115
aSa. eslSr?
55-
118
^
Oo/fcfco
aoeo
fitf
wSSStf
o.e>S) ;5io
13 tf
Q
o cap 5
Stfo^tf
3
^c:( S53
OXP
OJ
'
Saivism is one of the cardinal aspects of Hinduism.
It is as old as India and perhaps even older 94
e9oeo->
? e "^-5^ex) The first
flowers of India's spirituality, "I7*o5s5 ptfs$jT'8S'eb
joS(g^ go^^D 3otfc&&>c3D, Composed at the dawn
of Hindu civilization, -Sr>otfsS ^AScu,
dfiaoB&^n8i
like the larks morning thrill
of humanity awakening to the consciousness of its
greatness.
94, K, Vaidyanadhan : The Indian Express, 26-4-1964.
120
2 sbo. 4 5.1.8)
L&|_CM b "So
83.
oJ *
) & sir* i
f
(2.4.1.7)^o
'
(2-4J.
)
tf S
121
06^ tfjj^' (2.4.1.10)
. estfifo
'Sfc^tfo ^S t)^>bf
3y
o"& 5^sito i
(24.1.1.11)
(1.4.1.15)
(1.8,8.1) y
(1.8.8.4;LIB.
9.4),
(t.l?.S.l; 2.4.1.5.) (4.1.3J; TJ.o.fi),
122SStfj
a
(5.3.9,2; 7.8.2.6;7.3.7.5).
(8.4.8.10), atfjaS&aaKjfr, /nttSw&jdbrtSb(6.8.13.4),
(7.3.J3.2). &_tfg
(1.18.8,10), es^cs-^^ .(7.3.3.5; 2.4.1.fl ;7.8.18.1),
fi*eaD^es-jia
.
aej-SsoQeSSoS^a. 'tftf
'
(1.19.38)
*
(1.18.91)
'
(1.18.8.6)
(1.18.8.5)
123
(2.4.1.9 ;
"Bos!ro
(2.4 .1.5)
(1.8.8.2)
- H).-
(2,4.1.8).V
'(1,16.9.1
OOP
\Zt
, eQdio, ^600.
(18 8.4;
Ca^cyS)
8.13*2)
125
fio,L
(1.15 8.B. 1.15.7.5, 1.14.1.1,1.11,7.12. 2.8,0.1, 5.3.10.15,
8.3.8.2}
Ib S^cJ^^oo rf&o^otldb, The name of Siva isn^.
unknown to the Vedas, Rudra is used in the Rig-
Veda for Agni, and Maruts are his sons. He is lauded
128
as the lord of 'the sacrifices and songs, the best and
the most bountiful of gods, the lord ofnourishment,
who grants prosperity, and welfare to cowshorses,
sheep, men and women, brives away diseases, disperses
remmies and removes sin 95'
tf
tibi &>< - &?? ?* 127L i
5$osSlld&> a<$s&>;fc e>SOo, Here the distmctive
agency of lightning seems to have been clearly in view 95
SxacS a&go tf 3*6 rf^S^tfsSbaS 3$^$
ia'cS$x)cS>. When, in consequence of the
prayers or in the natural course of things, the cattle
go unharmed, Rudra is represented to be Pasupi, or
protector of the cattle S>6 (AsS *&\
(l.ltt.9.
)
o
Rudra was thus believed to cause diseases, and when
men recovered from them 96 6bi
). 3-&eoo&
ii* (1-18.9.8)
96. Sir R. G. Bhandarkar : Collected Works, Vol iv p 146
. s Here even in
the Rig -Veda, Rudra is raised to supreme power 96
In the Rudra hymns
of the Rig Veda, Rudra figures as the highest God
who is appealed to for warding off evil and for
benefaction 97ecoSjjftcsS) tS^Sj- JsS>4o5*
96. Sir R. G, Bhandarkar : Collected Works, Vol iv p 146
97. Prof. T.M.'P. Mahadevan: Prabuddha Bharata, 1953,
p 13 1*
r
$?ocytfjr&
Coi (^>^o appears in a much more developed form 98
98, Sir R. G. Bhandarkar : Collected Works, Vol iv,
146-150.
o
e&esS5s>o
(1L6.
9)
i ^c^co OaidSaSJ 5i<rfJ*c5a^^uoa 35oCi^)(13.
4.18)
i^StfiSa^,tfCbj5<&
6x &e3^j^ sS
98. Sir R. G. Bhandarkar : Collected Works, Vol. iv,
p 146450*
532
98
i ^PE
Thus
the terrible and destructive God became, when he was
propetiated by men in a variety of ways, a benignantGod and attained to th* whole majesty of the godhead
by the time of the Yajar-Veda and Atharva Veda, andit is on this majestic form of god that the theosophic
speculations of Swetaswatara Upanishad are based 98
98. Sir R, G. Bhandarkar : Collected Works, Vol iv,
P 146-150
99 *
The God Rudra is mentioned as early as Rig - Veda
99. Sir. R G, Bhandarkar : Collected Works, Vol, iv, p 202
134
asaterrific goi whose wrath had to be appeared by
offerings. The idea is further developed in the
Satarudriya where he is represented both as malevolent
and as benevolent god. In the later aspect he was
known as Siva 100
s eoc&fc^
6fi
^eT fci<3
o '^"S ^ ^i ego I e^dSb
ii' tf&SV
IOO. Prof. R C. Mazumdar : The Cultural Heritage of
India, Vol. 4. p 35'
135
iC
Coi^tf
5 i
.
.
187
S*
00^^5bo|j?soc5
[1.5]
4s5
f
tfo^o
So S5
rbtf
.'[1.8]
ri
f
[1.1]
138
ff* i*(10.2)
(JO. 10)
'
'd$p U
(5.2)
189
O
'
'(8,1)
(8*10)
bo
*
(8 8)
^f
(89)
(11.3)
^ ^
asaoaa. * a .
, ^^
a
tfo
8
e ^fcss
We may
now assume, with a tolerable degree of certainty, that
Rudra Siva was, or was assumed to be, identical -with
the great God of the pre-Aryan settlers of the Indus
valley and that the absorption of those people into
the Aryan society, he came to occupy a pre-eminent
position 101 ob|
Saivism has a
history going back to the Chalcolithic age or perhaps
even further still, and that it takes it place as the
most ancient living faiths in the world 102 ^s
101. Prof. R. C. Mazmndar : The Cultural Heritage of
India, Vol. 4. p 36
102. Sir John Marshall : Mohenjadaro and the Indian
Civilization, p vii
144
These Iatter
do not seem to be indigenous to the Vedic religion 103
coj
3 to
s'sxo* 103
atfoaaovlto d!S*cSsTVb'
K? ^
103. Dr. S. RadhakFishnan : The Legacy of India : of G T,
Garratt, p 257
Upanishads, the first flowers of awaking India's
spirituality 104- Brtf&sfc
^asS^co <>>$
Upanistxads, where breathes the early and
deep Hindu consciousness of God
104. Sri Rusi J. Daruwala : The ladiaa Express, 30-9-1962-
S 3-06
isSc*8oSx,eo sCJb^S, "3 ^Sxoeou , o ea
"SooQ o
? St8
ftftfefcfca
?S *o& SS
a odSp
Stfjj
(6)estT^
sSCjj^ocS&
. "3
. oiS^ft ^5oL^ f
(^2,9^^B sSDOief
ieS
US o c acres SPCtfSfca
"
f SS*> Q ft
Here, it is
Siva or Rudra who not only is declared the creator,
preserver and destroyer of rel'gious belief, but is even
identified with the Brahman or the Suprime Spirit of
philosophy 105
(LI) Lfj^ "2o<s3 7
, ? ^S^Su &$&) JOoJfi^SS-SSx) ?
e
105. Dr. E. Roer ; The Twelve Principal Upanishads,Vol. 1, p 255,
(8.1)
ess S
b
(3.3),
(8.4),
'
(3.5)
10!!).
'
(8 -n
)
Q
150
"frtfjtf8i' (4.10)
16)
^60^ ss
*
(^-^) ioic
^6or?i e,auS
i
"
iS
ft*
,70
4
-
[8.T]
(5.2),
60
tf & ^i rf 3fop 3 S5 tf ?$ Oorto* fB.91-( Q- L J
(6 22)f;C?C^2boo
^
"I
coj'
b dfizoSai^b does not appear to
be composed in a sectarian spirit 106 <$
1 06. SirR.G. Bhandarkar: Collected Works,Vol. iv, p 151
aa$&, We have here all the elements
of Saivism and the further growth of the creed 107
o, 4
'
(1.1)
(2 1)
(2.2), Sft1ptfjj5&& [2 3],
(3 4),
107. Prof. K. A. Nilakaatha Sastri : The Cultural Heritage
of India, Vol. 4, p 64.
1 54 Ktf, Sofe
O^ftofi ['.2],'S
SS 4s srSJrj tftfS'S' ^ &-frtf.<$tf
[4.2]
3^ fc
Ib
. eso<s>'
asaoaaa.
[5.3J. uffa^oaxai [Uj[6.5],
S&JS.&5 srSbSraB[6.B],
a
es
155
: i
53-
ms'
[o]
o-l* s^ c&Lo<dfi
0515600,
*
'
[7]
[10],
[13].
'
[16]
[24]
[41]
^,98'(37)
(3.8)
SioSb 5<3?
'
(1)
[7]
n[30]
IS),
'
8f
(21)
(2.2),
'
(**) i
SJS^SPtff
/1 2)
*
(16)
.p>L oa_o-SJ^
^[2.35]
So
cSfitf^o
s55r
*SsSr^'cs& (8.6)e
rotfo S5 645 sb^s Sbo, (2)
169
sS5
as5s5ba3 tS^^^^^^b r^co^^^^8)
53- dSbQ;SS)sS&eo 1 sSsfeS c?^ o Q-^
"3 ^ToS). s
^' (W)
180
[2],
(8)-"^a
[1]SS'S
-$6*3a*ad es^^tS^
[2]
f
[1]
fioL&tfO [3.8]
^^OofVo'Jb ^Jjosi ^
[8.18]
f
[3.22]
[2 65]
181
'
(3.71)
,
f
(8.75)
f
(5.45)
-Se c5fc>sto;i$&
e^
[3-52]
182 *tfoJ o
5tfc5boi5 CSrSlr ofic &, *&o tr*e5o63
3 ^)^J5%^^ tSc&tfoQ J
'
[100]-
^3*^69 S*^30II*[101]
5^
'
(20)
s'[8. 2]
StfjjS
'
[9.171
ST*'
&5r"G
[9.18]ess
'
[33]
1
(17)
183
3 "IS" if
o&easfcoo
ixsi gd&
(2.18)"Jtfsfbc.^ &DO&O&,
I12
)tfi
(32)
'
(20)
* f
(I)
r
(1)
'
[2]
cSSjjooooifiafl
5s<S>.
I sSsicL.
A
In symbolic language of popular Hinduism,
Sakti is the wife of Siva, and both are looked upon
as the parents of the whole universe. This idea Siva
and Sakti as the father and mother of the universe
has inspired poets and philosophers, artists and mystics,
saints and devotees in India for hundreds of years 108
108. Swami Ranganadhananda : Piabuddha Bbarata, 1959,
p 109.
168
His Parasakti Uma lends veriety, colour, beauty,
glory and grandeur to Siva's form and is the very
core of His be'ng, the very essence of His nature,
the very basis of His existence 109 Gs^a sScrtf
eo-tfsfc..
109- Dr. Roma Chaudhuri : Prabuddha Bharata, 1960,
p 418.
1 67
1.13)
. "3 o$SS,
ego
. SbQcXio estfc
188
o
ss-tf
170
"?
'tftf 3
"3
JSofib
i
L
^
. e$od&rv,
171
isSsSa sfrtfrr'S&ortbtol sr tftftfL. ^ A o
Is
i
coo*
What is the, inner meaning of all the Saiva
allusions about Vishnu worshipping Siva and all the
Vaisunava allusions about Siva worshipping Vishnu? 110
I U Swami Sivananda Saraswati : Lord Siva and His
Worship, p 106.
172
o#crtf1*co t e>Sjj^ofl,
The lower Siva
must take Nairayana the Parapa'ra or Paramjyoti as his
superior. The lower Vishnu must take Siva, Paramjyoti
or Parapara as his superior. The higher Vishnu and
higher Siva are identical. They are inferior to Para
the Highest 110
"8
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110. S\vami Sivananda Saraswati : Lord Siva and His
Worship, p 106.
173
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ruling Maya is Iswara 111 S^c&& S'So^ tftfsSp^*
^s^abrfacsfe,Iswara is the highest posible reading of
the Absalute by the human mind 112
Iswara is the Atman as seen or grasped by mind 1H
HI. Swami Vivekaaanda : The Complete Works, Vol. 7,
112. Swami Vivekananda : The Complete Works, Vol. 3
p o /
113. Swami Vivekananda : The Complete Works, Vol. 7,
5?
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1 ^)o $)^a is not one of the Trinity,
Brahma Vishnu and Rudra ; he is the Supreme Lord,
Parames\\ara, the Self of all beings, immutable and
ever perfect. Even when Siva is identified with Rudra,
the destroyer of the world, say the Saivas, he is
superior to the other two, because at the time o
pralaya he alone stands uneffected and exists eternally
as the Supreme Being 114
114. Prof. T. M. P. Mahadcvan : Prabuddha Bbarata, 1953,
p 132.
192
sjfo ^^&^srStfjjtf ^j^ja, sS^o <*
gaSb f
. 115
(15, Swanii Sivanaada Saraswati : Lord Siva and His
Worshjp. P 106.
5Sj- 53*.1.3.25)
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cy
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The songs of Jnaneswar in the Maratha country,
the hymns of the Alwars and the Saivite saints in the
South, the songs of Kabir, Mirabai, and more than
all, the work of Tulsidas, have created the popular
religion of India. Even today it is in those that
modern India finds its mental nourishment 116 &
116. Dr. K. M. Panikkar : Religious Movements, Triveni,P \2.
198
belong to the period from the
fifth to the nineth* centuries 117 &3X&&Q& SPSojtfsS
| JSTg^'So
, D^e^co,
117. Dr. S. Radhakrishnan : Indian Philosophy, Vol. 2,
p 723.
169
S$o|'3o&?o&
200 36<;
; "3
SbCfioo,'
"So Com
. They even
210
prepared to stake everything they had, including their
lives; to please Siva and obtain His Grace 118 BS&a
"S
118, Sri K. Vaidyanadhan : The Indian Express, 26-4-1364
202
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God Siva is a Tamilian contribution to Aryan
literature of the Post-Vedic period 119
Saiva- Siddhanta is one of the choicest
products cf the South Indian ie, Dravidian genius. Butthis doesnot mean that the Aryans and the Dravidians
belonged to different ethnic stocks or that either of
both came into 'India from outside. Both were autoct-
honous in India Aryans in the North and Dravidiansin the south. They were one people and developed aninterfused and interblended culture which is the Indianculture. Saiva - Fiddhanfa and Vedanta are but branchesfrom a single stem 120
119. Sri K.C. Varadachasi: prabuddha Bharata, 1954,
Bharata,'
1955, p 430.
,
120. Sri K. S. Ramaswami sastri : Prabuddha Bharata,'
121
R. G- Bhandarkar : Collected Works, Vol, iv p 164
]t is not a smgfe cult, but a federation of aflied cults
whose practices- range from the serenest form of personal-
life in the frith to the most repulsive excesses 122
25
?. Prof, K. A. Nilakantha Sastri : The Cultural Heritageof India, Vol45 P 63.
at
divided into. , ^
^ ^
Question how far causal dS*eiiely Ibelong to lh IWP
of Siva and how far to the actions ef H bdag* Uf
147
238
*g ^^TO ^^So^S^, We canno*
say that the former owes its general structure oressentital doctrines to the latter 124 t*
The doctriaes of theSaiva School are more moderate and rational than thePasupata School 125
e9arayaa
124. Dr. S. Radhakrishnan : Indian philosophy, Vol 2v 922
.125. Sir R.G. Bhandarkar : Collected Works, Vol. iv,
p' 180.
,- , v ;&* fiotf3os9Jn>
. 126
a-
"l26~H. H. Wilson : Hindu Religions, P 124.
240 Stf* 2>a*olf tPtffclfcaOJ Q
4*
(7)
srgwg
241
349-67)
Whether this statement is to be under-
stood in the sense that its founder was a human
being, afterwards recognis d as an incarnation of Siva,
or whether it is a mere general statement, .... without
any special individual being concerned with it, is a
question somewhat difficult to answer definitely 127
isfcSS
co
(22
^ir R G. Bhandarkar : Collected Works, Vol. iv,*
1 L. C .
p 165-66.
242 "3
. tf. 971
1274-1298
!. <f. 843
127
of the name
who founded a
127. Sir R. G. Bhandarkar : Collected Works, Vol. iv,
p 165-66.
244
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A more important and a much earlier development
was a school of monistic Saivism in Kashmir, of which
the literature dating from the nineth century came down
to us. How much older it may have been in its origin
it is not easy to determine. There are elements in
258
common between the dogmatics of Kashmir Saivism
and those of South Indian Saivism. Yet in their
philosophy, they differ Perceptibly, the Kashmir School
being Idealist and the South Indian pluralist in its
metaphysic 128 &&
3oE>o#3:>:&
may lead one to infer that South Indian
Saivism is also ultimately derived from Kashmir
Literary and epigrapcic evidence from Scuth India and
Java and other Indian colonies of the East, also
connects the origin and the spread of Saivism with the
march of Agastya from the North to the South and
128. Prof. K. A. Nilakantha Sastri : The Cultural Heritageof India, Vol. 4, p 77-78.
his further progress towards the Eastern Lw^?*
fl J >J3^
Sivananda Saraswati : Lord Siv
e9tf&s&oS$J|jfoS ^Sfrea&tf 71
gbo
'30
The Trika is a spiritual philosophy, because its
doctrines regarding Reality the world and man are
derived, from a wealth of spiritual experiences, andare not constiuctions based upon an analysis of the
ordinary experiences of man 130 sJtfsSytf i^otf,
(experience-concepts)
, Its greatest exponants were yogis of high
stature, 130
130. Prof, Arabinda Basu : The Cultural Heritage of India,Vol 4, p 79-80.
253
eotfd The Trika, in short, is a rational exposition
of a view of Reality obtained primarily through more-
thati-normal experience 130 L*fsfc>,
^tf a system of Saivism more humaa
and rational 131 sSdfa
b
Cultural
131. Sir R.G. Bhandarkar : Collected Works, Vol. iv
-g
cor
255
.tf. 993-1015
1 5. ^ 1030
258
cor uF
CPSj63
]82
. 183
&D
> o
. Piatyabhijna is the discipline
132. Dr* S. Radhakrishnan : Indian Philosophy, Vol. 2,
p 731.13\ Sri V. T. Srinivasa lyangar : The Outlines of Hindu
Philosophy, p 173
S'ljtf i
prescribed by the school, which consists in the unbroken
recognition of man's essential identity with Siva and
the falsity of everything else 134 isStffiga &&
SrjtfeasSa
ei$7^^rf
134. Sri V.T. Srinivasa lyangar; The Outlines of Hindu
Philosophy, p 169.
258
S"i eT
too**9
fi-JSTb
260
es
d ccfib .
S^ofi, ^NS
281
&o<&.
oar*
^
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3-65
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263
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264
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68
sr
55 ^C^? "&D 0"
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:&e3oct5b>do
2b 1^2*I Q
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288
The Satva Siddhanta system is the distilled essence
of Vedanta 135 'io-otfsSxSwS- S^tflb
The attempt to call this system 'Siddhanta'
ps be referred to the intention t
ve truth of which the other s
religion and thought are but Purvapaksha 136
could perhaps be referred to the intention that it Is
the conclusive truth of which the other schools of
"So styles itself so in contrast to the other schoolsQ ^
of Samsi lifee Sfvadvaita, Pasupata, Mahavrata, Kapala
Bhairava and the rest 137
"lea
^ a stands for all that
is more sublime in the Saiva cult 137 "3 s
*^Jrc>43'
^O^sSsSa O^ the religious side it is a
lofty monotheistic cult which elevates Siva in to the
Supreme Godhead, who is all -pervading and immanent 137
135. Swami Sivananda Saraswati: Lord Siva and His
Worship, p 98.
136. Sri K. C. Varadachari : Prabuddha Bharata, 1954,
p 394.
137. Swami Tapasyananda: The Vedanta Kesari, 1956,
p 22S
Philosophically it is uncompromising realism,
taking up a position that is midway between monism
and pluralism 137^jSjj^sSbart
1
_ j^'S ^cbeo sfctfjsfc
has richly affileated itself with the great
stream of Indian philosophy expressed in Sanskrit
language. The main tenets of this school are traced
to the great body of literature known as the Agamas 1?g
o* ^<>:
In no
literature with which I am acquainted has the indiv'dual
religious life - received a delineation more frank and
137. Swami Tapasyananda : The Vedanta Kesari, 1956,
p 225.
138. SriK.C. Varadachari : Prabuddha Bharata, 1954,
p 394.
1 tf tooS'sia 271
Q o- Q
more profound 139
$. 149
These monotheistic
movements, the Vaishnava and Saiva inspired by the
need of a single, supreme personal God felt by those
who couldnot rise to the high levels of meditation on
the absolute, spread to South India, when they received
a great accession of strength, especially when opposed
to Buddhism 141 ^tfipSr^s&li o*^Sgsio "ild&tfo
139 Dr S. Radhakrishnan : Indian Philosophy, Vol. 2,
p 727.
140 Sri R. G, Bhandarkai : Collected Works, Vol. iv,
p 202.
141 Sri V, T. Srinivasa lyangar ; The Outlines of Hindu
Philosophy, p ]26.
272 j$tf.
StfoBS "3flu-63
isS
_the most
elaberate, influential, and undoubtedly, the most
intrinsically valuable of all the religions of India 142
1 42. Dr. S. Radhakrishnan : Indian Philosophy, Vol. 2,
p 722.
218
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1
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85-38}
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307
100
COT*
143. Dr. S. Radhakrishnan : Indian Philosophy, Vol. 2,
P 723.
"5 SS SOTotfsSa 27?Q Q
. 144
, esfi
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144. (S
7.
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It was spiritual as well^
as social institution, organised by Basava and presided
over by Allaraa Prabhu, a great saint 145 e>>
eso ^01^^r^ I
oiL
"S cS "3
145. Sri Kumaraswami : The Cultural Heritage of India,
Vol. 4, p 99.
288
r?t That this institution, so important in the religious
history of India was founded by Basava about A. D.
1160 145 $j*tf&d&
l
l. f. 1180
SbsSrtf^fito
Oa. 148
:. 147
145, Sri Kumaraswami : The Cultural Heritage of India,Vol, 4, p 99.
146. Sri Prabhu Shankar : The Vedanta Kesari, 1957, p 155140. Sri R. G. Bhandarkar : Collected Works, Vol. iv,
P 189-
I ti 1 sb 287
SStftf #$<;#&> Scr^fcfiooSb
Sb Oo?7d6^ S&tfsSa
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are full of life and wisdom and full of a burning
devotion, which they embody. Indeed, the Vachanas of
Basava, Mahadevi and Allama are some of the most
luminous utterances of the human spirit 149 *5oS^ 5 rt
b
148. Sri Kumaraswami : The Cultural Heritage of India,
VcL 4, 99.
149. Sri V. Seetharamaiah : The Hindu, 26-10-l9i8
288
o Basavaen
was a good reformer, a resolute and an independent
thinker. He had a rare combination of a powerful will
and a powerful intellect. He was an idealist in
philosophy and a realist in his out look upon life 150
50. Prof. T. S. Rcighavan : The Vedanta Kesari, 1958,
p 155.
1157 ^>ofi J167
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