Saiva Siddhanta with Special Reference to Sivaprakasam (An Old and Rare Book)

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Prof. S. Gangadaran studied B.A. Philosophy securing the William Miller Gold Medal for I class I Rank and M.A. Philosophy I class II Rank in Madras University. He was awarded the Dr. Radhakrishnan prize, S. D. Sargunar, Mackenzie. Skinner and other prizes from the Madras Christians College for his proficiency in philosophy and Tamil.

After gatting M. Litt from Madras Unversity as Junior Research Fellow, he got his Ph.D. for his “studies in Jnanamrtam” under the guidance of Prof. K. Vajravelu Mudaliar. He got his diploma in Sanskrit and Certificate in German.

He worked as Assistant Professor in philosophy in Sri Vivekananda College. Madras during 1972-1974. He joined the Dept. of Saiva Siddhanta philosophy, Madurai Kamaraj University from its inception and is now Reader in the same Department. He was a visiting scholar in the center for the Study of world Religions , Harward University during 1985-1986 for two semesters. He conduted Saiva Siddhanta classes in Malaya Arulneri Tirukkottam. Kuala Lumpur during 1989. 1991 and participated in international and national conferences by presenting papers. He was conferred the title, “Saiva Siddhanta Semmal” by Thavatiru Kurprakkudi Adigalar.

The present publication “Saiva Siddhanta with special reference to Sivaprakasam” was the result of my investigations carried on by me under the guidance of Dr. V.A. Devasenapathi in the centre for advanced study in Philosophy University of Madras during the years April 1968-June 1972.

The Sivajnana Bodham written by Meykandar is the basic work. But is very short. The SIvajnana Siddhiyar, verse commentary on The Sivajnana Bodham is a rather lengthy work. The Sivaprakasam written by Umapathi Sivam is neither too short nor too long as it consists of only 100 verses. I want to bring out in this thesis three important points. Firstly, Umapati Sivam has defined the nature of God clearly in eight verses. Secondly, Umapati Sivam explains the nature of soul elaborately in eighty two verses-Thirdly, Umapati’s skill in explaining things in a few verses or in many verses can be clearly seen from this. Umapati’s effort to connect the Meykanda Sastras with the teaching of the Vedas forms the original contribution of Umapati Sivam and he explains the concept of advaita with this background in view. I have tried to bring out in simple English these factors clearly in my thesis.

It is a pleasure to express my sense of gratitude to one and all who have helped me in this task. I cannot adequately thank my esteemed Professor Dr. V.A. Devasena-pathi for his guidance at every stage of my endeavour. Whenever I felt any difficulty, he helped me with his suggestions. I remember with gratitude the late Prof. T.M.P. Mahadevan, Director of the centre and Dr. R. Balasubramaniam, Reader at the centre (presently chairman, Indian Council for Philosophical Research at Delhi) for their concern and encouragement.

His Holiness, the 23rd Guru Maha Sannidanam Seer Valar Seer Sivaprakasa Pandara Sannidi took special interest in me and in this work. He has been propogating Saivism through correspondence course in Tamilnadu and this gracious help is being appreciated by all people. His Holiness helped me financially to publish this work and I am obliged to His Holiness. Meyjnana Vallal Thiru. K. Vaidyanathan Director of the Tiruvavaduturai Adhinam contact classes is carrying out the wishes of His Holiness in an effective manner and is giving able and valuable instructions to all teachers teaching the Tiruvavaduturai Adhinam contact classes and I am grateful to Mr. K. Vaidyanathan and Mr. Sundaresan, P.A. to His Holiness for their concern and timely help. I am thankful to the Tirumalai Tirupati Devasthanam for their generous financial aid in bringing out this work. I am grateful to Dr. Thomas Thangaraj, Professor of world Christianity at Emory University who initiated me in the inter faith dialogue which helps me to understand the insights of Saiva Siddhanta.

Dr. C.E. Suriyamoorthy, Prof. and Head, of Solar Energy Science, M.K. University and his wife, my colligues Mrs. Dr. S.R. Gomathi come from reputed Saivite background and I am grateful to them for their counsel and advice. I thank my colligues Dr. Siddhalingiah and Dr. Anandaraj for their help. I am grateful to Rev. Robinson Levi, People Education Trust, Madurai and the rain-bow press for helping me in bringing out this publication. I thank my wife Mrs. D. Thilakavathi. M.A.B.T. and son G. Azhagan for their encouragement and support when I am engaged in publishing this work I am obliged to His Holiness Thavatiru Kunrakkudi Adigalar for including me in His band of devotees and inspiring me. Finally I pay my obeisance to Goddess Angayarkanni and Lord Sundarar for guiding me in the path of Saiva Siddhanta.

After securing a First Class I Rank in B.A. degree (Philosophy) and a First Class in M.A. Degree (Philosophy), Mr. Gangadharan joined the Research Department in Indian Philosophy, University of Madras for research in Sivaprakasam, a Saiva Siddhanta classic. He was awarded the Degree of Master of Letters (M.litt) for his thesis. Joining the Madurai Kamaraj University, Mr. Gangadharan continued his research in Saiva Siddhanta choosing Jnanamrtam, another classic in Saiva Siddhanta. He was awarded the Degree of Doctor of Philosophy (Ph.d) for his thesis on Jnanamrtam. An opportunity to study as visiting scholar in the Harvard University enabled Dr. Gangadharan to widen his perspective in philosophy and Religon.

The Present Publications “Saiva Siddhanta with special reference to SIvaprakasam” was originally submitted for the M.Litt. Degree. SIvaprakasam is based on the Sivajnanabodham and the sivajnana Siddhiyar, two basic texts in Saiva Siddhanta. Its author is Umapati Sivacarya credited by saiva Tradition with eight out of the fourteen major Tamil texts on Saiva Siddhanta. Sivaprakasam may be viewed as the svapaksa of Saiva siddhanta like the svapaksa of sivajnana siddhiyar. The parapaksa of Sivaprakasam is another work of Umapati sivacaryar known as sunkarpanirakaranam. In this work, mayavada and some schools of Saivism are arranged in such an order that each succeeding school refutes the previous school. Finally, Umapati refers to sivaprakasam so as to gain a total view of Saiva philosophy. The lesson implicit in this procedure is that saiva siddhanta must be studied by each generation in the context of its contemporary religious and philosophical trends.

I am confident that Dr. Gangadharan will continue, his studies enabling the readers of his works to view Saiva siddhanta as a living system, vibrant and responsive to contemporary needs and trends in philosophy and Religion. I wish all success to Dr. Gangadharan in his research Programme.

Among the religious faiths that have continued from remote antiquity to mould the thought and life and of the Hindus the most important are Saivism, Vaisnavism and Saktism of these Saivism dates back to Chalcolithic age and perhaps even further still. Saivism is one of the living religions of India. It is practiced by vast numbers of people. Its influence is to be seen not only in India, but also in Ceylon and other Asia countries. Though it is difficult to trace the origins of Saivism, we may say safely that Saivism is a happy blend of the two factors one Aryan and the other pre-Aryan. Saivism is not a single unit, but covers many faiths. We find different shades of thought and observance of different eligious rites among the schools of Saivism. They range from the idealistic monism of Kashmir Saivism to the Pluralistic realism of the Siddhanta. In this respect we may consider Saivism to be typical of the entire range of Hindu thought.

The term ‘Saiva Siddhanta’ denotes the kinship of this school with other schools of Saivism and also differentiates it from them. In being one of the Saiva systems, it is in agreement with those sects for whom the supreme Being is Lord Siva. It differs from other schools in that it has an epithet ‘Siddhanta’ which means ‘Accomplished End’. The other schools while having some common ground with Saiva Siddhanta as suggested above, are on the way to Truth, but have not reached it yet. This final end has been attained by Saiva Siddhanta which signifies the ‘Saivite Accomplished End’. There are two views regarding the origin of Saiva Siddhanta. According to some, Tamil culture alone is responsible for the emergence of Saiva Siddhanta. They maintain that the Sivajnana Bodham, the basic text of the school, is an original Tamil work and not a translation of the Rauravagama. Others maintain that Saiva Siddhanta is the result of both Tamil and Sanskrit cultures. It is to be noted that though the Sivajnana Bodham the first systematic text of the Siddhanta belongs to the thirteenth century we may find Saiva Siddhanta concepts and doctrines in earlier philosophical works like the Tiruvundiyar and Tirukkalirruppadiyar as well as in the Tevaram and Tiruvacagam which are the works of Saiva Saints. Traces of Saivism can be found even in the classical Sangam literature, belonging to the early centuries of the Christian era. For example, the invocatory song of the Ainkuru nuru observes).

‘The universe demonstrable as of three kinds, (he, she and it) has sprung under the shade of the two feet of the one whose form is shared in halves by His jewel-bedecked consort (Sakti) of the azure hue.’ Though differences of opinion regarding the origin of Saiva Siddhanta may be possible, this much is agreed upon by both sides that Saiva Siddhanta bears the distinctive marks of the Tamil genius.

The Vedas and the Agamas are generally accepted as authoritative scriptures. It may be mentioned that the Suta Samhita considers the relative importance of the Vedas and the Agamas and concludes that the Vedas represent a higher authority than the Agamas and that the latter are meant only for those who have made less progress.

The siddhantin does not accept this view and says that both of them are divinely inspired. Tirumular, attaching equal value to the two sources, explains the different features of the two works. He draws attention to the practical value of the Agamas for our spiritual life, while recognizing the theoretical importance of both. If the Vedic doctrines are interpreted in the light of the Agamic principles, there is no difference between the two literatures the Vedas and the Agamas.

Twenty eight Saivagamas are recognized by the Siddhantin. The chief among these is the Kamika. Among the Tamil sources, the devotional works of the Saiva Saints collectively called as the Panniru Tirumurai and the doctrinal exposition in the fourteen works known as the Meykanda Sastras are considered most the authoritative.

The preceptors of Saiva Siddhanta are classified into two groups: religious preceptors (Samaya Kuravar) and Spiritual preceptors (Santana Kuravar). This may be compared with the classification of the Alwars and Acaryas in Vaisnavism Tirujnana Sambandhar, Tirunavukkarasar also known as Appar, Sundarar and Manickavacagar are the religious preceptors. The hymns of the first three are called the Tevaram, while those of the fourth are known as the Tiruvacavam. The works of these poets are also referred to as the Tamil Vedas; for they resemble the Vedic hymns which are praises and prayers offered to God. We must also note the point that the doctrinal position of Saiva Siddhanta was developed from and supported by these devotional works and the Saivagamas.

The chief among the Meykanda Sastras is the Sivajnana Bodham written by Meykandar. This is the basic text of Saiva Siddhanta. This book is terse and his disciple Arunlnandi Sivam wrote a verse commentary on it so that people could easily understand it. According to tradition, the disciple of Arulnandi, Maraijnana Sambandhar did not write any treatise. He taught the Meykanda Sastras to his disciple Umapati Sivam who wrote eight important works in Saiva Siddhanta which are called as the Siddhanta astakha. The eight works are Sivaprakasam, Tiruvarutpayan, Vina Venba, Nenju Vidu tudu, Kodikkavi, Porripahrodai, Unmai Neri Vilakkam and Sankarpanirakaranam. The four preceptors i e. Meykandar, Arul nandi Sivam, Maraijnana Sambandhar and Umapati Sivam are called spiritual preceptors.

We do not have much information about Maraijnana Sambandhar The Tradition, the invocation made to him by his disciple Umapati Sivam and Umapati’s writings alone provide some material regarding his life. Maraijnana Sambandhar must have studied the Vedas, and this is clear from the epithet ‘Marai’ given to him. He was born at Marudur and was initiated into Saiva faith by Arunlnandi and this initiation took place in kadandai Maraijnyna Sambandhar came to the world for perpetuating the descent of spiritual wisdom on earth and for the popularization of the many sided Sama Vedas and that of the line of the great Parasara. Maraijnana Sambandahr went to Cidambaram, worshipped Lord Nataraja and settled down at Tirukkalanjeri. Umapathi become a disciple and received the saving knowledge from him. Maraijnana Samandhar who attained release at Tirukkalanjeri, was referred to by Umapati Sivam, besides the usual name itself, as Sambandhanadan, Sambandha mamuni, , my Lord, Sambandha mamunivan who liberated me from the bonds and Maruda Sambandha.