139

JNANAMIRTHAM,

Jnanamlrtham/ by Vagisa Pandita is an Interesting

work on Salva cannon, which was in probabllty wrlttwi In the
middle of 12th century A.D#

M G IS A ,

Vagisa Pandita, iiriio originally was a resident of

Kodanbakkam, a part of the present Madras city learnt at the
feet of a master Paramananda Mmii also called Arulnandi and
then went to Thiruvorriyur (now a suburb of Madras) and became
an exponent of Salva doctrine."^

In the Siva temple of Thiruvorriyur, a matha was

established by a Chaturanana Pandita In the 10th century A . D , ,
which became an Important seat of learning. At the instance
of one of the Chaturanana Pandltas, the present structure of
the temple was rebuilt of stone by the Chola Emperor, Rajendra
in 11th century.

MGISA^^_OMASIDDHANTI W>

An inscription in the temple dated in the reign of

the Chola ruler, Rajadhiraja I I , (crica 117S AD) gives an
interesting information. During the Pangunl festival in the
temple, the emperor himself was present on the sixth day of
the festival. The deity Padampakka deva was taken out in
procession and stationed under the Mahlsa tree. At that time,
Aludainambi Sripurana was expounded. Along with the Chola
ruler, Chaturanana Pandita and Vagisa Pandita were present on
that occasion. The signator's to an endowment recorded in
the Inscription In the same temple, Include Chaturana Pandita
and Vagisa Pandita, the exponent of Somaslddhanta^' We will
discuss Somaslddhanta elsewhere, but suffice it to say that
this Vagisa Pandita Is held Identical with the author of
Jnanamirtham.
 140
H* Is said to have later vent to Thiruvallswaram
and became the head of the Golaki matha. Inscriptions in
the temple, refer to his successors as belonging to the
Santana of the Jnanamirtha Acarya of Golaki matha. 'From the
above identification we may conclude that Vaglsa was a
follower of the Somasiddhanta school of which he became a
great exponent. His tittle Pandlta also suggests the same.
We therefore conclude that this work Jnanamirtha Is an
exposition of the Somasiddhanta school and not the Saiva
Siddhanta school* I t is perhaps the reason why this good
work has not been Included among the 14 Saiva Siddhanta texts.
In the succeeding paragraphs we nay examine the concept of
Sakti according to this tejrt.

EIGHT SECTIONS.

The work has been divided into eight sections

by later commentators under the following headings,
1) Samyak Jnana^ 2) Saayak darsana^ 3) Pasabandha,
4) Dehantara^ 5) Pasa anadi. 6) Pasa cheda^ 7) Pati
Unmaiy and 8) Pasa moeana>

The Invocatory verse is dedicated to Siva as

Ardhanarl* Sakti is said to be emerald-green in colour,
and is grace Incarnate* She is the very abode of dharma
aravol and her very personality is revealed In her captivating
smile*

The work also has a verse dedicated to Saraswatl,

lAo is described as Adlnavaki> the prlmordeal Goddess. She Is
seated on a white lotus, adored by the pair of Klnnaras, vlpras
and divine damsels* Her adorers renounced even svargabhoga
and other pleasures as Kama sukha (earnal desires)* She by her
illtminating grace, dispels their ignorance and bestows bliss*

It Is Interesting to see Saraswatl being praised as

 141
the Primordeal Goddess, Adtaayakl. In a Salva text« We have
seen that Mahalakshmi| Mahadevi and Maha Sarasvatl were consi­
dered the msuilfestations of the same 3akti, in Devi Bhagavata.
This verse reflects that idea by the term Adinavakl.

In section on Patiniscaya, the greatness of Siva is

enunciated wherein he is called the Lord of S r i, Sarasvati and
Kali (vlrva aadhu) ^ i c h again shows the devi bhagavata cult
of Maha K a liy Maha Sarasvati and Maha Lakshmi> Three mayas
namely Suddhamayay Asuddhanava and Prakritimava are recognised,
These are also called BlndUy Mohini and Man.

S B ism .
By the Sankalpa of Sakti, inherent in Siva, the
universe comes into being in Hindu avastha^ Suddhamaya is in
sentient; Srishti is of two kinds; Sankalpa Srisflti and
karana srishti^ Parasiva activates Bindu by his meare will
(Sankalpa) and not by any seperate act* (This is also given
in Paushkara as

Paramasiva In v^om the merciful Sakti inheres, is the creato*

of this universe. He can be visualised only by knowledge* He
resides in all perceptible objects but beyond perception. He
is beyond forms and is not the direct agent of the five action
but does the five acts through his Icca Sakti# Siva is
nishkala. Sadasiva is Nlshka' a sakala and Mahesvara is gakalA»
Paramasiva, though creates the entire universe through his
Sakti, is unaffected himself, like the stm which makes the lotus
flowers to blossom but is unaffected by its action* It is only
when the individtial soul enters the body and enjoys the pains
and pleasures, the mala will be removed and it is for this
reason the inseperable eka sakti, of Paramasiva, binds and
releases the individual soul by her creation (405)*
 142
SIVA SAKTI,

Siva Saktl, is tmparalleled, self luminoary;

Omnipresenti by itself tmaffected or unchanged, Nitya, not
covered by any other object. It by itself has nojt likes
or dislikes* This is the Svarupa lakshana of this Sakti#
(4 0 6 ). Siva Saktl has two aspects Kriya and Jnana, through
Jnanasakti it visualises and activates through kriya saktl*

Mahamaya is the upadhana cause of the five elements,

she unites with the Bindu and remains in the pancakrltyas and
is devoid of any other desire; without a beginnlmg middle or
end, remains as illuminating light everywhere; without any
binding remains as the very end of all padarthas culminating
at the nada.

PARASAKtl*

The Parasakti, in the company of Siva, enters the

Bindu alias Suddhamaya and by producing the four vaks (speeches)
vaikari, Madhyama, Baisanti and Sukshma, actuates the Bindu
at the time of creation*

Sakti, the aspect of Siva is one and the same but

by its varied functions it is called by various names* Kriya
Sakti, without seperation from Siva, though is without action,
actuates the universe says the treatises* Krlyasakti Is a jata,
devoid of knowledge. It is the Jnana Sakti of Siva, that
bestows bhoga and moksha to the individual soul, through Kriya
Sakti*

Sakti nioata is another important concept of the

Saiva school* This is explained in the following way* When
suddenly a stone falls in the midst of people, they are shaken
and hurriedly resort to safer places, so also at the appropriate
time Siva makes his Sakti fall on the individual soul, who
attains the lotus feet of the Jnancharya realising the useless­
ness of the samsara* By Sakti nipata, the individual soul will
get diksha*
 143

T ^ .N :

1, Jnanamirtham with commentory, E d , Avval S , DuralEnirRmy pilloi«

Annamalal U a i T e r s i t y , 1954«

2, History o fT o c iH Literature (Tamil) b y U * Arunachalam,

12th Centiry. Madras, 1973,

Page 725.

3, S ,1 .1 * Volume V (1358)
 THIRUVUNDIYAR.

THE ATJTHCffi

The Tamil tradition has grouped fourteen Sastric

texts in Tamil as representing the Salva Siddhanta cannon
among \^ich Meikandadeva's Sivagnanabodham is considered the
basic treatise of this aohool* Heikandadeva Is assigned to
13th century However there are two works written earlier
to this period vhich are also included In this fourteen texts
and they are 1) Thlruvundivar ^bv ThiriivisalTir Uyyavandadeva
and the 2) Thirukkalirrupadlyar by Thirukkadavtar TJyyavandadeva*
Recorded tradition assigns the composition of the works to
Saka 1070 (1148 AD) and to Saka 1100 (1178) respectively.^

UNTIYAR

TJntiyar ( ’ Tkiru* is an auspicious prefix) consisting

of 45 verses, in the poetic convention of a sport, recalling
the flight of butterflies. The last verse of the composition
gives the name of the author as Uyyavantan. It Is placed at
the head of the fourteen Siddhanta texts* It is so close to
Thlrunandlram In Its exposition and content, we are tempted
to hold this as a text, belonging to Thirumandiram school,
Trfiich we have Identified with the Natha school of the North*
This is equally corroborated by the tradition which state
TJyyavantadeva came originally fro* Northern India and after
preaching this doctrine at Thlruvlsalur, attained Salvation,
I f Thlruvlsalur TJyyavantadeva was realy a northerner (which
some scholars dispute) his mastery over Tamil language is
remarkable which bespeaks of the missionary zeal of these great
saints*

Since this Is a short work, the references to Saktl

cult are meagre. However the author refers to Siva as Afabikai
bhaga>
 145
THE DOCTRIWB

The Lord Is akala but manifest* himself as sakala

for the benefit of the llvln^^ beings* The ashtanga path
will lead to liberation (24)* By control'’ Ing the prana and
changing Its directions one gets the ability to realise ( 2 2 )i ^
By raising Ktmdallnl (called the lying old lady) one attains
bliss ( 1 4 ) / A sotmd resembling the glngllng sotind of anklets,
that would be heard will lead to the realisation of the Dancing
God (17)*^ One is led to niradhara from adhara by following
this path

MAITHUNA AND MAPflH

In addition to the above concepts, Thlruvuntlyar

also refers to two important acts of the sadhaka* The first
one relates to ^althuna ( slrrinba) which will Itself lead to
great b liss.

(iTfe-*? U0. 33*

It also refers to drinking Intoxicating llcquors.

However the author mentions these two forms of

observances In their esoteric sense and not in their ordinary
sense* In fact, the author says that it is only the fools,
who will take to these ordinary or lower course without
realising their real estorlc meanings; for example drinking
does not mean the drinking of ordinary licquor but the llcquor
of knowledge* He calls the followers of lowerpaths as
( «[jL.C() !jtjsr i,:.' ) human beings*

NATHA

Another Important aspect, is the reference to the

 14b
supreme Lord as Natha* The God, the ruler of our souls^ Is
one (Eka) and many aneka^ vho becomes Natha.

This reference to Natha, would confirm our view

that this work was also Influenced by the Natha tradition#
Though we have references to Saktl and its worship, they are
not of the Vama but of the Dakshlna school*

However it Is clear from this work that the Vaiaa

school with an emphasis on malthuna and madhu was also known
to the author who despised the practices*
~ hW - 147

1* Tiruveindiy ar - Uaikauda Sattiram.

Published by Dh£a:mapiiram Mutt, 1942.

2, Hiatoiy of Tamil Literature (Tainil) I2tn C e n .ir y

u j M , Arunachalam, Madras, 1973.

Poge 7l4,

3, T in m n d ly ar* T, 24,

4. IM d . V. 22.

5, Ib ltl. V. 14.

6. Ib id . T. 17.

7. Ib id . V. 18.
 148
THIRTJKKALTRRTJPPADIYAR >

THE AUTHOR.

Thlrukkallrrappadlyar* by Uyyavandadeva of
Thlrukkadavur, Is the second Slddhanta work constituting the
14 works in Tamil* This work is almost an elaboration of
Thlruvundiy^r discussed earlier. The author of this work,
Uyyavandadeva, is said to have been a discipile of one
Aludaiyadeva who was himself a disciple of the author of
Thiruvundiyar, The authors of both the texts Thiruvundiyar
and Its elaboration Thinu.aj.irrupt/adiyar, both the same name
Uyyavandadeva the elder hailing from Thiruvlsalur and the
younger from Thirukkadavur* The teachings of the former was
transmitted to the later, through a disciple^ This tradition
is based on one of the verses in Thirukkalirruppadlyar
(verse 9 5 ), The verse specifically states that the author of
the Kalirruppadiyar was inspired by the Sivayogl of Thiruvisalur,
Probably the author of Kalirruppadiyar was a direct disciple
of Thlruvisalur Uyyavandadeva* There is only 30 uears between
the composition of the first and the second work* Whatever
it may be, it is significant that Unti^ar was elaborated
within 30 years by one of the disciples,

THE DOCT^JNE,

As mentioned earlier, Kalirruppadiyar is only an

elaboration of Untiyar, Its outlook and concepts are identical*
The following concepts of this work may be briefly mentioned*

” Sakti and Siva known as Ammalappar, are the parents

of the Universe. Good Slvadharma will lead one to Slvayoga
^ i c h in turn will lead to Sivagnana as a resiilt of which the
anava (ahamkara) will be destroyed and Siva will manifest himself.

The five syllables, Pancakshara, will help one to

 149
realise Aamftiappa (Primordial parents), external sounds
are abandoned internal sounds of the anklet will be heard#
The real knowledge is like the seed and the Inherent sprout
in it . Of all the Yogas nothing is superior to Bivayoga*
All the other Yogas are only despicable yogas Avayoga (74)*
For the Yogins, physical pleasures are real great bliss (76)»v
The Lord activates the universe, through Sak ti^(78). The Lord
is golden in colotur, triille Ambika is red in colour* Whatever
the colour taken by Siva, the Lord also assumes the same colour
( 7 9 ) He unites with his consort and also becomes part of her
and stands at the head of all with her and also resides In the
Nadanta of the consort'^(80), I am a devotee of the Nayaka
(Siva) Nayaki and Nandi^(98),

The work consisting of 100 verses begins with Ammai

(Universal motherhood) and emphasises the universal parantage of
Siva and Sakti, Thus it is essentially a Saiva doctrine*
However foremost Importance its given to Sakti, as Siva functions
only through her*
 151
SIVAGNANABODHAM.

With the advent of Meykandadava, th« author of

Slvagnanabodha^ln Tamil, we enter Into a grand period of Salva
doctrines. It is for the first time that Salva Slddhanta
doct Ine Is reasoned out In terms of logic, and the existence
of the Supreme Being, the Indlvldxial souls, the bondage their
Inter relationship and the path ef realisation are coherently
established in the true sastrlc discipline* The exposition
of Meykandadeva was so b rillian t, that all those who succeeded
him, refer to him as their Jnanaguru, and the Salva Slddhanta
doctrine Itself came to be called Mevkanda Sastra. Mey**^anda
was followed by great exponents of his doctrine, the writings
of lAiom now constitute the Meykanda Sastra. All together 14
works have been included in this canon, which includes also
the Thlruvuntlyar and Thirukkalirruppadiar which were composed
earlier.

MEYKANDAR-LIFE

Meykandadeva was born of a Vellala family at

Pennagadam In Tamllnadu and was brought up at his mother*s
place, Vennainallur and hence case to be called Vennalnallur
Meykandadeva* A certain Sakalagama Pandlta who was his family
guru, became his disciple and assumed the name Arulnandi*
Meykandar Is said to have received intiatlon at the hands of
one Paranjyotl Muni*

An inscription in the Siva temple at Thlruvannamalal,

dated in the reign of the Chola rtiler, Rajaraja I I I , (1232)
refers to a Meykandadeva of Vennainallur who dug a tank, and
erected a Siva temple after his name* Scholars have identified
this Meykandadeva with the author of the Sivagnanabodha. ^

SlVAGNANABaDHAM-_TAWIL

The Sivagnanabodha, consists of twelve sutras in

 152
Tamil outlining the Saiva doctrine* There is a Vrtti on
these sutras, consisting of prose elucidation interspersed
with some verses, also in Tamil cited as examples* The
citations are in the form of Karikas (Udaharanas)^ Thus we
have Sutrasf Karikas and V rtti^ in the true sastric tradition.
According to accepted traditions the Sutras, Karimas and
Vrttis were all written by t«e sane author Meykandadeva,

SIVAGNAHABODJIAM S_ANSKRIT.

There are also available, 12 sutras called

Sivagnanabodham, in sanskrit language* It is held by some that
the Tamil work by Meykandadeva, was a translation into Tamil,
of the Sanskrit work* The Sanskrit work has been commented
upon by one Sadasiva about 1500 AD* A certain Sivagnanaswamy,
who c<M&mented on Tamil Slvagnanabodham, in 13th century holds
that the Tamil Slvagnanabodham was a translation of the
Sanskrit text >^ich forms a part of Rauravagama* However this
tradition is discounted by modern traditional scholars, who
hold the Tamil work as an original writing for 1) In the
available manuscripts of Rauravagama, these sutras are not
to be seen, and 2) the sutras do not fit In with the general
trend of the Agamas. As such it is held that the two works
are different* It must be admitted that the 12 sanskrit sutras,
constituting the Sivagnana are crisp, but the Tamil sutras
are more pregnant with meaning and concepts* t%idoubtedly the
Tamil work is the greatest and first work in Tamil, placing
Saiva Siddhanta on a rational footing* Secondly all the
subsequent works on the subject are based on the Tamil work
only and not on the Sanskrit work. So we are led to conclude,
that though the form of expression as Sutra, Kariica and Vrtti
is based on Sanskrit tradition, the work is an original contri­
bution in Tamil*

SAKTI AS m k C K .

As this is an original and main contribution on the

Saiva doctrine we have to examine the ctMicept of Sakti in this
work. Most s t r i 'l * g ^ we have very little said of Sakti in this
 153
work. Th« sutras carry no reference at all to Saktl* One
of th« karikas refer to Saktl as the grace of Lord, Siva»

”AruI im dM laarku ^ S i^tl aarji**

This Is the only solitary reference to Sakti in this whole

text, though all the later works of the school have treated
the role of Sakti elaborately^* However the word a.1na in the
second sutra, stands for Chid*«3akti according to commentators*
The word aina is used both in the sanskrit\nd Tamil sutras.

.^vfrOfiffttjrrJ

Qun-«0ivcr-y L;rr^uj

^i,SLi3S}

Sjcr3/D. ‘S * . 2

The Lord exists in the universe as Its form and

life as Visvatma and yet remains beyoad t%e universe Visvatitaf
and th ro u ^ his Sakti (refered to as a.ina in the sutra)
orders the individual soul to be born and dead according to
its own actions, says Pandipperumal, the earliest commentator
on Sivagnana 3utra« The Karika on the same sutra is elucidated
by Pandipperumal thus; There are three malas called anava^
Maya and Karma« They are beginningless* The Lord is Omnescient.
The individual soul possesses only a limited knowledge# The
Lord ^ 0 creates the universe doesn't change.
 154
CHIT 8AKTI.

The Chit Saktl o f the Lord Is manifold In nature*

In that sense the Lord I f spoken of as a Lord of pleasure and
office^ and becomes the possesser of Icca, Jnana and Kri/a*

Maya Is of two kinds as suddhaaava and asuddhamava.

The^ are like the two sides of a mlrroi* From suddhamavai the
following five principles namely Suddhavldya, Is vara,, Sadakhya.
Sakti and Siva appear. Also from the same appear, the four
Sukhsma. Zaszffitl, Madhyaaa and Valkharl.

When Suddhamaya regains as pure knowledge, it is

called Siva; when it stands as Kriya it is called Sakti; when
Jnana and Kriya on equal footing. It is called Sadasiva* When
there is more of Jnana and less of Kriya It Is called Rudra
and \^en Kriya remains more than Jnana it is called Mahesa*
Rudra is also called Suddha Vidya*

These five manifestations as vldya, Isvara, Sadakhya,

Sakti and Sadaslva are Suddha Tattvas and are considered the
Independent ( Svatantra) forms of Siva*

The words ”induvln mavavai ahi** denotes t at

Suddhamaya and Asuddhamava are not two different entities*

The entitles from Kala to Prthvi appear fro* asuddha

StoZa-

From Maya •manate, Kala. filiati,*

Raga and Purushai along with Maya the^ are seven in number*
Prom kala emanate mulaprakritl* From the mulaprakrlti. the
three gunas^ Satva^ Rajas and Tamas appear* From this
unmanifested Mulaprakriti appear Citta and Buddhl*

The words Avyakta. Mulaprakriti and Mahat are synonyms.

 155
Froffl Buddhlf emanates Afaankara and from ahankara
lnana« From Afaankara^ appear Jnanendrayas and Kartaenudrlvas>

The commentator Slvagnanayogl^ gives the following

points of Interest on the same sutras» When the Supreme principle
remains as pure consciousness, without an^ reference to external
objects it Is called Slva« But t^en it manifests as an
Illuminating light for the external aspects, It is called
Sakti« The same coamentator holds the word a.1na as a synonym
of Chit Sakti of Para Siva* Thus the word a.1na In the sutra,
stands for Chit Saktl which Is considered an inherent samavava
?akti of the Supreme*

As mentioned etrlier, the Karlka on the fifth sutra,

refers to arul saktl, merciful energy of the supreme*

t/iLrrti

fil£r-'13ufrS

In order to remove the individuality ( pasutva) of the soul,

and to bestow Sivatva, Siva bestows grace and that grace Is
called Saktl* There Is no Siva without grace (Sakti) and
there is no grace without Siva* Siva doesn*t act himself but
activates throc^gh his Sakti, by meare will force Sankalpa
srshtl.

It w ould be interesting to compare the Sakta

principle at this stage* "The Sakta Sastra being a practical
Sadhana Sastra, views the matter fro our, that Is the Jlva
stEind point* To us the universe and ourselves are real*
And Isvara the creator is real* Therefore there is a creation
and Siva as Sakti creates by evolving Into the universe and
then appearing as all jlvas".^ It would be clear, that the
hli^est philosophical truths, accepted by the Saktas are not
different from those held by Salva Slddhantins*
 156

1* Slrflgnanabodaffl« ~ Moilcoida sattiram*

Published bgr Dharm apuiam M utt• 1942«

2. S , X * I . Volume V I I I . N o. 74,

3, H isto ry o f Taciil L ite r a tu re (TtunllJ hy M . Arun ichfilam,

1 3th C entury M adras, 1970. h ** 2 5 8 .

4, Sutra 2 ,

5. S a k t a o n d S o k t i by S i r Jo hn . Wood r o ffe . Page 2 ? 9 .

 15'i
mAJNANA_SIDDHIYAR>

ARULNANDI

Next to Slvajnanabodham of Meykandar, the most

iMDortant work on Saivasiddhanta is Sivajnana Siddhi^ by
Arulnandi Sivacharya. Arulnandl Sivam, was a great scholar
in Agamas and was called Sakalagama Panditar, He was the
family teacher of Meykandar* In fact, Meyka»dar*s father
Kalappalar held Sakalagama Pandita in great veneration*
But soon Sakalagama Pandita recognised the greatness of
Meykandar and became his disciple* He is said to have
received 5iv_a"d_lksha at the hands of Meykandar* This is a
noteworthy instance of a Bra min Achar^a, Arulnandi, taking
intiation at the hands of Meykandar, a Vellala (Sudra)«
Saiva siddhantins have not only preached equality of castes
but have shown the way in their om lives* Arulnandi lived
in 13th century*

Arulnandi Sivam, pays respectful homage to Meykandar

in his own works, two of which Sivajnana Siddhi and Irupa
Irupadu have survived, Sivajnana Siddhi is Arulnandi*9
magnum opus* In excellant poetic form, he has elaborated the
system of Meykandadeva in over six hTjndred verses*

PARAPAKSHA AND SVAPAKSHA

Sivajnana Siddhi is in two parts as Paraoaksha and

Svapaksha^ In Parapaksha. 14 systems of Indian philosophies
(Lokavata^ Sautrantika. Yogachara. Madhvamlka. Vaibhas_hi_ka*
Nigrandha. A.Uvaka, BhattacharyA. Prabhakara^ Sabda_ Brahma-
-vadaf Mavavada. Bhaskavly_a. Nlrlsvara g.ftrtKbJca and £.^near^ tra)
are examined; their views quoted amd rejected on logical
grounds. It is an ocean of information on doctrines of
various faiths as understood in Tamil land then* However
 15S
there is no reference in this to Vamacharlns.

After detailing instruments of knowledge according

to the siddhanta school, the doctrine of Saiva Siddhanta is
expounded in Supaksha in clear terms# It is a brilliant
vork and is the mainstay of Siddhanta school to this day.
As Arulnandi was a contemporary of Meykandadeva, he may be
taken to reflect the true views of his Master,

COMMENTARIES

Sivajnana Siddhi has been commented upon by many

scholars from very early times; Maraijnana Sambandar,
Sivagnaxogi ? and Sivajnanayogi are the well known commenta**
-tors on this work. We draw mainly from Sivagrayogi, ^ o s e
commentary is not onl^ elaborate but cites innumerable
Sanskrit, Agamic and other texts ^ i c h are valuable for
contemporary studies*

^ Though this work of Sivajnana Siddhi is essentially

a Saiva doctrine, we are discussing it here at some length
as it gives elaborately the concept of Sakti in this school.
Our studies are confined to the Supreme principle, the manifes­
tation of Sakti, in various aspects, the nature of the
Sadhakas, the similarities between this school, and the Sakta
school of the north discussed by Sir Jhon Woodroffe.

Resides Sivajnana Siddhi, Arulnandi l.as composed

another work *Irupa Iruoadu* \^ich also details the Siddhanta
concepts* As we are discussing the Sakti concept at length
from Siddhiyar, there is no necessity to examine the second
work by the same author, for there is no new material that
calls our attention.

On account of its popularity Sivajnana Siddhi, is

often referred to by the commentators as <Siddhiyar.* »
 159

Sivajnana Siddhlyar begins with an invocation to

Siva, in \jhich is condensed the Saiva Siddhanta doctrine*
According to the ccmimentator, Siva is invoked in this verse
by both, his Svarupa and Tatastha lakshanas#

TH£__GRSAT DANCER

"Siva is limitless light of consciousness and

mercy, without a beginning, middle or end. He has in him­
self Saktl, the Mother of this entire universe, as a part*
He is the Lord of the Devas* This Parasiva, wearing a
crescent moon, and with his matted locks of hair whirling
around, dances in the ambala» Placing our head on his lotus
feet let us remain with infinite love ever growing in us'*#

According to the commentator Sivagra^ogi, Siva is

beyond creation, sustenance and destruction. He is not bound
by space or time. He is one pure, all pervading, self
effulgent, consciousness and bliss* This is his Swarupa
lakshana*

As Tatastha, he is called by three names as Sakta.

Udvukta and Pravritta. These are distinctions recognised by
the manifestation of the Sakti and do not refer to different
entities* In order to bestow grace to the individual soul,
He becomes Sakta, i . e . manifests with ‘Jnana Sakti, which is
one of his five Saktis# 80 he is called Jnanam\irti«

The undifferentiated Adi Sakti of Siva is the

material cause of this universe. Siva actuates SuddhamayA
through his five Saktis, and in this aspect is called
Udvukta or Sadaslva.

From this aspect the five Sadakyas emanate

 160
1. Siva Sadakhya 4 , Kartr Sadakhya
2. Amurti Sadakhya 5, Karma Sadakhya
3* Murti Sadakhya

These are considered Niskalas.

From Bindu the following five emanate.

1. ISana 4 , Siva
2. Isvara 6* Sadasiva
3# Brahma

These are called Sakala*

In these Sakala and Nishkala forms, the gross act is

performed by Suddhamava^ The Subtle act in Suddhamaya is
performed by Sakta* The pravrtta aspect is the cosmic dance
of Siva, in ChlLSabha vrtiich is panc_a ^rltya.

SIVASAKTX

The second invocatoiy verse is dedicated to Siva-

sakti. In this versei^ many aspects of the tiniversal Sakti,
through which the creation takes place, is indicated to*

Sakti is the insepera’ le , undifferentiated power of

Siva ( samavava Sakti). She resides in Paramesvara as heat in
firej But out of boundless mercy,she manifests herself in
five forms to perform the five acts (panea kri_ty&)» The
tfolloving are her five for«st

Im Parasakti* 4* Jnana Sakti and

2 , Adisakti 5* Kriya Sakti
3* Icca Sakti

SIVA SRISHTI
 161
Parasakti manifests herself as one thousandth part
of Parainesvara. She bestows grace on ripe individual souls*
From Parasakti^ appears Adi Sakti as one thousandth part,
and she provides objective pleasures, vlshava sukh^ to
individual souls, removes the Anavamala from them.

Icca Sakti emanates from Adi Sakti, (one thousandth

part) as a desire to create the universe* Jnana Sakti is the
Creator, (appearing as one thousandth part of Icca Sakti),
vho analysis the actions and the corresponding bodies, senses,
worlds, and pleasures for the individual soul. The actual
creation, Sirshti, is performed by Kriya Sakti, ^ o is one
thousandth part of Jnana Sakti.

This process of the appearance of the five Saktis,

is Called Sivasrlsti« These five Siva Sakti*s are formless
manifestations, nishkalas and are distinguished not by their
differential nature, but by their actions.

Jnanasakti acts as the Imperceptible and at the

same time illuminating knowledge to Sakta* (We have seen
three different manifestation's of Parasiva as Sajcta,
Udava^ta and Pravrtth.)

Sakta is formless, (Mishkala); Udyukta is with and

without form ( Sakaia shkala); and Pravritta with forms
CSakala)» From the five Saktis emanates Udyukta, who is also
known as Sadasiva. From each Sakti appears a corresponding
form called Sadakhyas (as one tenth of the corresponding Sakti)

From Parasakti appears Siva Sadakhyas

Adisakti - Amurta Sadakhya

Icca Sakti i Murta Sadakhya
Jnana Sakti - K^rtr Sadakhya
Kriya Sakti - Karma Sadakhya
 162

Because of these five forms, He Is called Sadaslva*

Mahesvara emanates from this Sadasiva as one

thousandth part, through krlya sakti. He creates the 26
forms of Siva as an act of Suddhamaya. He is Pravritta. He
is also called Anantesvara.

The Sakti hereby becomes bhoga saktis, like Manon^

-mani to Sadasiva and other forms,

THE MOTHBR

This Primordeal Mother creates innumerable souls,

riper their majlfi and bestows supreme bliss. For such indivi-
-dual souls, she removes the cycle of births and deaths. She
remains and appears as undifferentiated illuminating light in
the universal father Siva, to the individual souls, from v^om
the maj.as have vanished.

According to Saiva Siddhanta, through the souls are

eternal, Siva and Sakti are spoken of as parents for the
following reason. A.t the time of great deluge the individual
soul remains as a pure J^nava without even the slightest
knowledge of its existence. It remains as if it is non-
existant. From this stage of apparent non-existence, the
Supreme Sakti unveils its ignorance a little and make the soul
realise its existence. Pt is in this sense She is called the
mother and as she is inseperable from Siva, He is called the
father of the universe.

This concept that Siva is the creator of the

Individual soul is recognised t ill the final realisation of
the individual soul, vrfiich becomes Siva svarupa at the time
of final emancipation.

Dr. Devasenapathi in his brilliant work *Saiva

Siddhanta* refer* to these concepts as follows.
 163

”Parasakti is one viewed in a general way as the

Included Intelligence# According to differente in activity
it becomes differentiated into three, effective eriergy
congnitive energy and conative energy. These, again, are
differentiated into many according to the differences among
their respective activities# Affective energy Is the Lord's
grace involved in removing the mala of the souls and granting
them the attainment of salvation; congnitive energy is his
knowledge of the ways by which he can do what he desires to
do; and conative energy is what he wills to do and does
accordingly”*

*^Where Siva and Sakti unite we have Sadasiva tattva.

They both imite joyfully and cause the origination of the
intelligent and inert universe. Nevertheless Siva is a
celebate and Sakti is a Virgin" ^ (107-108).

VALIDITY OF VEDAS AND AGAMAS

The Saiva Siddhanta recognise the validity of both

Vedas and Agamas# They are valid because they emanate from
Siva. The word Aeama is split into sjid ma; a represents
Slvajnana, £& represents mokshasadhana and ma stands for the
destruction of mala# These are again differnciated Into three
as Tantrakala.. MantxakalA and IIiiade_5akala» The Tantrakala.
stands for such acts as agnishtoma. ^Sivapu.la* etc.

We consider this statement vary significant. It is

clear, the Tantric rituals (agamic), were modelled on, i f not
evolved from, vedic sacrificial rites. It would be shown
later that the construction of temples for deities also sought
to give a permanence to these rituals in a visual form*

The Mantrakala stands for upasana raarga# That is

 164

controlling the mind and other senses and by medldatlng on the

nvasay chand&s, adhldavatay M.1a and sakti of the Lord,
one choses. Mantra means that \^ich protects the man, who
medidates, (It might represent vedic mantra or Agamic mantra)*

The UDadesakala is that which teaches the Sivampft

of Siva, the individual soul and the bondage. Agamas are
divided into four sections as carya , Krlva yoga and Jnanapadas.
Saiia and Hily^u^dag. are included in TantrakalA; yosapada
in mantrakala and Jnanaoada in upadesa kala*

It seems to us that the division of Agamas into four

padas as caryaj kriya^ yoga and inanaoada^ are artificial
brought into force on anology with the four vedas. The carva
and krlva are such divisions that the commentators have to
defend the divisions rather feebly. According to the Siddhantins
Vedas are eternal because they are the wor' of Siva and be-
-cause they are the work of Siva and because the persist
upto the deluge. 3

VEDABHAHYAS

Sivagra^ogin, the commentator raises an interesting

question. Since the Vedas and Agamas are Valid according to
Siddhantins, as these were brought into existence by Siva
himself, would they not be compelled to accept such agamic
schools like vama^ Kalamukha and even Bauddha?^H ere Sivagra-
yogi has preserved a tradition for us. The tradition is that
all these texts (Vama^ Kalamukha e tc .) were undoubtedly
brought into existence by Siva* But they are meant for those
\riio do not accept the authority of Vedas and also for
deluding the asuras. This seems to be the stand taken by
agamas like Kamika \riiich tell that these Varna. Kalamukha
etc. are considered Vedabhayas and are therefore invalid.
 165
Here w© see clearly an attempt by the followers of
the Agamic school to identify themselves with the Vedlc
school iind reject the pure Tantric schools like Vamaj
llalamukh^ etc. as invalid. In this commentary Vama pasupata,
Lakula and Bhalrava are called Vedabahyas* The commentator
completes his identity with Vedic school by saying that
prohibition to Tantric rites mentioned in smrtis like
Man.usgirtl and others, relate only to the non Vedic schools*

The chit Saktl of Siva enters the Blndu i^ich is

Suddhamaya, as a result of which Nada emanates^ kara
emanates thus. The inseperable Sakti offor' which generated
this soTind, is ailed vogamava* From this Bindu will emanate;
Apara blndu which will manifest in oruer as Sukshma^ Pasvantii
and ValkbarA.

Ambika Sakti appears at the bottom of Bindu Saktl

actuated by Siva^s Icca^ From Her, other saktis called Vama.
Jveshta and Raudra^ emanate# Vama will remain like a coiled
sleeping serpa»tj Jyeshta like a stick and Raudri like a
horn with two branches*

**Maya taking on a lower form assumes the forms of

sixteen Saktls.

1, Jaya 9* Indika
2* Viiiya 10* Dipika
3 , Ajlta 11* Rochlka
4m Parajlta 12, Mocika
6 . Nlvlrtl 13. Vyomarupa
6* Pratishta 14, Ananta
7m Vidya 15. Anantha
8. Santl 16* Anasrta

These Saktis will pervade the entire universe from

 166
3iyatatv& to £rthvl tattvasa From these Saktis the fifty
letters commencing from *a* are produced. Without the Saktl,
which is the form of letters, which is gracious, which Is of
the forms of sounds and meanings, there is neither the world
of names nor the world of forms^(-e^ stp« 4 5 )»

BINDU^ MOHINI & MAHAT

Bindu is the instrumental cause (uoadana karana)

of Suddha adhiva* Mohini is the instrumental cause of the
ml_sra adhj?^ and Mahat is the instrumental cause of Aguddha
adhva^ Slvagrayogins gives the views of other schools*
Among the other schools Slvadvaltay Vamadvaita^ Slvadvaitis
holds Isvara as the u p adana karana of the universe.

Here we have a distinction between the Vama school

and Saiva Siddhanta school. The distinction between Suddha
mava and Asuddha mava have been accepted for the following
reason for purpose of universal creation. Saiva siddhantins
accepts Vijjnana kala. He has body, senses etc. The body
senses of this Vljnana kala cannot emanate from asuddha mava
■fcrtiich is responsible for the lower regions. So Suddha Bindu
is considered tho upadana of the suddhamava.

While the Vama margins holds Chit Saktl as UD_adam

causeT Siddhantins hold Bindu as the cause; this shows Bindu
is different from Chit Saktl in Siddhanta doctrine. Bindu
is also called Yoga mava^in which the Chit Saktl enters and
activates.

Regarding Chit Sakti, Sir John Woodroffee has the

follovring to say ”Thls pure consciousness or cit is the
Para’atma nirguna Siva, who is Being Consciousness Bliss
( Sachchidananda) . That ^ i c h is the nature of Paramatma never
changes not with standing the creative ideation (Srishtl
Kalpara) which is the manifestation of Saktl as gh_it S^ktJ.
 16

and Maya Saktl,, It is this letter Sakti vdiich according to

Sakta tantra evolves", This is at variance with the commenta­
tors view of Varna school. According to the canmentator, Chit
Sakti is the upadana cause \^ile according to Woodroffe, it is
the Maya Sakti which is different from Chit Sakti, that is the
upadana cause of the universe*

VAlkari sound can be heard by others# It appears as

an audible soiind being In association with udava^ It appears
in Buddhi as sound and word in association with prana vavu
and is the meaning of woru uttered,

Madhvama is different from Vaikarl; it cannot be

heard by others. It is also not formed by letters and their
combination; nor is It in association with pranavayu* It Is
an internal sound. It is in association with mild breathing,

Salsanti (Pasyanti) is that sound ^ i c h contains

the fifty one syllable. It is also an illtanlnatlve entity
and is the cause for the production of the Madhyama Vak, It
remains with pranavavu.

Sukshma is a subtle, internal, illuminating know­

ledge sound, from which the other three sounds emanate. All
sounds also dissolve at the end in this sukshma. It does
not dissolve with other three sounds, but disappears only
with the anavamala of the individual souls.

The individual souls do not recognise easily their

selfs as different from this Sukshma vak. The souls which
have perfor»ed Kalasodhana or the benediction of guru, will
alone be able to distinguish this vak from their individual
souls.

While discussing Slvagnana Godham, we have seen

 168

that grace is considered the Sakti of Isvara and that It does

not exist without Siva. Sivajnana Siddhiyar echoes the same
idea in dealing with the fifth sutra#

Ji.-iA iiisoiw

u){j4S(sr VJ/T1I 4
a .-r^.3/T oL.-^ ^jiiiluuSi *Si.^L^

GufTw
- 2G 3 .

Grace is the Sakti of Siva* There is no Siva

without this Sakti and there is no Sakti without Siva. Siva
will dispel the power of ignorance of the ripe individual
so\2l and bestow grace through his Sakti.

THE ROLE OF GPHU

The role of Guru (the teacher} in the spiritual

evolution of the individual soul is clearly emphasised by
Sir Jhon Woodroffe in his Sakti and Sakta*^ '*Untll a
Sadhaka is a siddha all sadhana is or should be under taken
with authority and under the direction of a guru or spiritual
teacher and Director. There is In reality but one guru and
that is the Lord (Isvara) Himself. He is the supreme guru
as also his Devi his power, one with himself. But he acts
through man and human means. The ordinary human guru is but
the manifestation on earth of the Adinatha, Mahakala and
Mahakali, the supreme guru residing in K a ila sa .” This is
of course in the tradition of smritis, as Manu, The Saiva
Siddhanta also lays great emphasis on the role of Gtiru*
"Siva comes in the form of the preceptor and performs
diksha” *^ (Saiva Siddhanta - P«. 241).
 16 &

tj£fi)rru O^rrAjiu
O^/rtc/jlL urflujjK&fT^ £.i.J>f • jt5e-fr o cr5®J
^nr0 fSSoj a0£un-iS pcj /3--^
8 . 28.
The following translation of the commentary on this
verse, from Devasenapathis " Saiva Siddhanta** clearly enun­
ciate the role of Guru and the process of realisation,

“Slvagra yogin speaks of Krlva^ Jnana and Sambhava

diksha* By Kri^ra dlksha. the bondage of Karma is removed.
Jnana diksha is performed by contemplation done with Chit
S&mbhava aiJ^sh& is done with Chlt-Sakti alone. In
this way adhvas are purified. What is meant by purification
of adhvas? Karma in the six adhvas are destroyed, Maya is
removed; the obst-.*ction of anava is also removed. By
grades of diksha, tattvas are removed one by one and the soul
is restored to its real nature consisting in pervasivesness
and omniscience,

CASTE AND SEX

The Saiva Siddhantins like the Saktas are more

catholic in approach, so far as caste and sex are concerned*
All persons irrespective of caste or sex or eligible for
following the Siddhanta school. However there should be a
genuine desire on the part of the individual to attain
Sivagnana, They should not consume prohibited food ordrinks.
They should have taken Siva diksha, at the hands of a
competent guru. Even in the case of the twice b o m s , they
must satisfy these req^xirements and can not become Sivajnanins,
mearly by virtue of their birth,
 170
The Sakta tantras do not place any restriction of
caste or sex on Its followers* ’’The Tantra Sastra makes no
caste distinction as regards worship, in the sense that it may
not challenge the exclusive right of the twice born to
Vaidic rites, it provides other and similar rites for the
Sudra. Thus there is toth a Vaidic and Tantric gavatri and
Sandhya, and there are rites available for worshippers of
all castes* Even the lowest candala, if otherwise fit
receive the Tantric intiation suid be a member of a cakra or
circle of worship. According to Tantra Sastra a woman may
not only receive Mantra but may as a guru intiate and give
I f , "

PATH OF JNANA

Though the Siddhantins accepts the four fold path

as carya^ kriva^ voea and Jr.ana^ he concludes that final
emancipation is possible only through Jnana marga> The
Carya, kriya and yoga paths lead one to Jnana marga and do
not by themselves bestow release (Sutra-8). This Jnana is
bestowed through the form of guru by th« Lord himself*

this clearly indicates, that as a result of intense

disputation and dialogue^ the various schools have drifted
away from Bhakti m a r which was the most dominent form of
expression from 6th to 9th cent^lry A .D . The impact is mainly
due to the masterby exposition of Jnana marga by the Advaita
teacher Sankara. His brilliance and masterly exposition,
forced all the other schools of south Indian philosophies to
resort to dialectics in preference to Bhakti. That is what
we see as a new movement in Saiva school. The days of the
devotional hymns are no more. Even the emphasis on yoga one
iritness, In Thirumandiram has been abandoned. Many ideas of
those earlier movements have been integratediy but the superio­
rity of the Jnana is emphasised.
 171
SEX

The Siddhantin is not averse to sexual pleasures*

He only tried to sublimate it by the story of Karaadahana.
"When the Lord was in yogic medidation, the celestials began
to pine for sexual pleasures although Manmatha was present
Vishnu desiring to alleviate their distress, sent his son
Manmatha, to Influence Siva. Enraged by his interference
with his medidation, Siva burned Manmatha to ashes. However
taking pity on the souls, Siva wedded the daughter of
Himalayas and thereby caused great happiness to souls” .

"Though Manmatha was present he was unable to

stimulate sexual urge. It has to be sanctified by the Lords
personal example, so to speak. We find here a healthy atti-
-tude to the problem of sex. The play and gratification of
sexual instinct are not frowned upon. Nor is there any over
emphasis on sex because release through medidation becoi|es
equally obligatory".

BINDUf MOHINIy MAHIT

Siddhiyar accepts three entities i e . , Bindu. Mohini

and Man (Mahat^ as the material cause of the universe* Among
them Bindu is the supreme entity, in ^lich Siva Sakti
emanates. Only the Mahamaya is the promordeal natural cause.
The space actuated by her is called orakaga^ Mohaka^ and
Anjaka. The same are called Suddha. Suddha suddha and
Asuddha. Bindu, Mohini and Man (Mahat) are synonyms of the
same words. The universe that emanated from Bindu is called
santatmaka^ the one from Mohini is called ghoratmaka and the
one that emanated from Mahat is .ladatmaka. The primordeal
material cause is Kundalinl also called Mahamava "says
Sivagrayogin.^^ Sakti coiled roimd Siva making one point with
it is kundalini Sakti/"^ (Serpant power 35)
 172
VAIDIKAS CURSH3

Sivagrayogin has the following to say on Sivagamas*

The Vedas do not mention anything about the worship of images
from selection to installation, and from festival to the end#
They do not also mention the objections raised by and the
answers to the schools like Caruvakas. Sivagamas deal with
what had not been Included in Vedas, besides the subtle
meanings enunciatec by Vedanta, As such there is no
difference between Vedas and Agamas. Treatises other than
Vedas and Sivagamas are not valid. That this is the view
of the Sivagaana siddhiyar is clear from the following erse
vrtiere he catagorically states so.

Qi jr o)«£i}

•SfTr ijjr S O u n ^ wn'a

;5urr
,'p5a) Ou/T^. u ejij-:; * li_5 jr o
^ ^ It) jif ^
J/r -3*ii .IT ,
(C-15).

There has been some stiff opposition from some

sects to accept Saivagamas as Vaidic in nature* The
scholars of the period were also aware that the Vedas do not
speak of image wors.-ip as a form of Devata aradhana* So
Arulnandi defends the Vaidic nature of Agaunaa*

Sivagra^ogins cites an interesting tradition of

h
the non Vedic origin of Tantric worship (■prW)» *Tautric
wors'ips are spoken ill off in puranas. Further some
Brahmins were cursed by sages like Durvasa, Dadici,
Gautama, Kanva, Brgu and Upamanyu, They approached Vishnu
and Siva and prated for their lively-hood. In order that
these Brahmins cursed by Brahma sapa, will get their lively-
 173

-hood, and the Asuras will "be deluded, Agamas were created*
Dravida rulers like Sandilya and Chitra»a-:a went to hell by
following Tantric rites” * Sivagnayogin explains this
tradition as refering to non Vedic Tantric school and not
to the Tantric schools following the edas*

This tradition is again an indication of the non

edic origin of the Agamas* That Dravida kings went to hell
by following the Tantric rites might indicate that either
the Tantric cult had its origin in Dravida desa, or it was
widely prevelant in that region* The association of Brahmins
is an Indication of the inter mixing of the Vedic with
non-vedic schools*
T ’ - N: 1 7 ,^

1, Sivagnanaaiddhiyar. - Maikanda S a t M r a m ,

Published h y Dhnrraapuram Mutt. 1942,

2. Sr.ira Siddhanda D r , 0 ev a aena p atly.

Madras* 1974^

3. Ibid , Pnge 41.

4. Ibid, Page 78.

5. Ibid . Page 45.

6. Ibid. Pa^ 82.

7. S a k t i aad S a k t a by S i r John Wood r o f f e .

8. Ibi*. Page 524*

9. S aiTa 3 iddh out a, F age 2 4 1.

10. Ibid, Page 47.

a. tc d J tc . Qj ^j u L ' P-53S 19.

SoM lct ■t=

/a .
I 3 5 3 G-^n-vvvva^/vx^rta/i^ -'P' '9 ^ .

lif S i/c | < u W : (? ^ K ^

l5". p*76-
 p-
7o

SIVAPBAKASA AND SANKALPA NIRAKARAKA.

TJMAPATI SIVAM.

N«xt to Arulnandi, Umapatl Siva of Korravankudl,

was the greatest exponent of Salva Slddhanta doctrine*
TJmapati Sivam was a prolific writer both in Tamil and Sanskrit.
As Many as eight of his Tamil works are included in the
(14 works) of the Slddhanta canon, popularly called Meykanda
Sastras* The eight Tamil works of T^apatl Sivam, are
^yaprak_a_samy* njrakarana,. Thiru Arulpayan,. Ylna
venba (question and anwwers), Porri Pahrodal^ Kodikkaviy
Nen.luvldudutu (heart-messenger) and Unmalneri vllakkam
(the definition of true path).

Besides these Sastrlc works, Uinapati is attributed

with a few outstanding puranic works in Tamil* One called
Koyllpuranam is on the Chidambaram temple, and the second is
on the discovery of the Devaram hymns In the temple of
Chidambaram by Ha^araja Chola. The work Is called Thirumural
Konda Puranam. The third is Sekkllar Puranam, the life of
Sekkilar, the brilliant author of Perlyapuranam.

Of Umapatl Sivam*s outstanding works In sanskrlt

are Paushkara Bhashva and Sataratna Saneraha* While the former
is a commentary on paushkara agama^ one of the TTpagamas, the
later consists of 100 verses collected from various Agamas
like Svavambuva^ Nlsvasa, Devi vamala, Devi Kalottara etc#
Umapatl is second in dlscend, as an acharya from Arulnandl*
His Sankaloa nirakarana was completed in Saka 1235 (1313 AD).

— r§ sfjfir.ii urrtiScr^ 2 5 ^ 2 ? )
 176
This is one of the rare works for ^ I c h w© have a contemoorary
reference to the date of Its composition by the author himself.

SIVAPRAKASA

Sivaprakasa consists of one hiindred verses,

giving the outline of Slddhanta doctrine as expounded by
Meykandadeva and elaborated by Arulnandi* The nature of the
Lord, his manifesting Saktl, the bondage and the path leading
to its removal are thus detailed*

The work begins with an Invocation to cosmic dancer

followed by salutations to Sivakami, the consort of the Dancer,

NATARAJA

**0n our head and heart we shall entertain and cherish

the beautiful lotus feet of him, ^ o is the source of the
Primordeal rising light, i^ose form is grace and wisdcsn, whose
spreading tresses are the seat of honeyed flowers of Konrai,
the crescent moon, the river ganga, and the glistering serpent
and who with intent to lift us from the endless chain of births,
dances in the cc»mon hall of all souls to the applauding tunes
of angles, of feasting eye of mother Uia the protector of all
the world” . This translation however does not do Justice to
the original which has more to convey# It is a tradltiwi to
write the invocatory verse in such a way as to reflect the
entire measage of the book in a nut shell* Following this
practice, Umapatl Sivam salutes Nataraja, the cosmic dancer,
\rtio represents the Supreme Lord.

He is ever shining, self effulgent, nirmalaswarupa

Para*aslva. He is Merc^ and Jnana incarnate. Through his
grace, he manifests as Icca, Jnana and Krlya Saktis, Uma
the mother of the universe witnesses the dance. Umapara esvari
is the material cause of the universe, according to Slddhanta
doctri»e* As such she Is spoken of as the Mother of the
universe* Siva's dance is Intended to remove the cycle of
births and deaths* The dance of Siva represents Pancakrityaa
the five acts. Siddhlyar gives the following verse.
 177

Ounl7.i.ff ^jfTar* -10171(1;;^!!. ^rrnrusfra

arojQj/r £.i4rT.*5L.Q«S£0fr5 ^13 u(Lfj.l\3

0^rry)««Gwfr(f, /s/t l * ^Fiq.uuy.j;.'!^**,'^

SIVAKAMI

The second verse extolling the greatness of

Slvakaail is important as It directly enumerates the concept
of Saktl#

utrrr usip- m ^ utrsi

u(TQfTa^ Mcntu ucrQunm ^u/l

?Jis5«ri2(a cj>3 0 /rrj -Ihr^.trr sr* .J

yj^^U(a qatsadurr <s^m unlb^i

c^ufT ^/Tara*(^ Oa .1 Qitjn-aisjaj

oSusuiBn' flo g/rcuj

i^rr^ssi^ Ojsl ifir1i3CTj|wn'L5 *rr

i^^ZcsiLf^L urrpant^ 0#ar3 j)fljuufri5. ^

She Is all pervasive Paraparai* Partpuma parasakti. She

Herself manifests as Adisakti also knovn as Tirodha Sakti.
This Supreme Sakti, manifests herself as Icca, Jnana and Kriya
of the Lord and also the all mercifxil power that gives final
emancipation (the last refers to Parasakti aspect)* She also
activates Suddha and Asuddha Mavas, each forming its n s own
tanUf karana. Bhuvana and bhoga (body, senses, world and
pleasures). Yet she remains aloof, unstinted by their activi­
ties. She remains as a vimalarupi (pura). She also forms
the seed of the five acts panca krityas. This Supreme
Sakti witnesses the dance in the ambala for removing the
misseries of this universe# We salute this cosmic mother*
 178
It may be seen that all the Slddhantie a concepts,
•specially vith reference to the Saktl are vividly picturised
this invocatory verse*

The same concepts especially with reference to

the nature of supreme, and the Sakti, are given in almost the
same vein in the two verses under the first sutra> It is
needless to give their t-.anslation, but the verses are so
fin e , we give them below*

uo) njfrcnesiQa* u

U;^L.'«-un’ S Ui1u(fQa

coifin’ O iu«9)t Ij .'5*^

. (JfT r ©cv? a/r

lurraj.’ luar’iS^

0 ifoiSIn1,^rr O^?j«;1iorr * I Ouri^^rruj

GarrGp', ^

<^rr<x!

fSm/p .^cnm d'atoa GiooS

f5/TL':^a) urr.i

ucu .J* in',:?

»£/i*sa^2fi) urr®ttj G ldJ *:

Q ^(i, IJafCi-OT £# ^jjsp-cr ^afflrCJurr-r'

 17.9
It Is Interesting to see that Suddhamavft is
here refered to as putlla^ The commentator, Sivaprakasar
of Madurai, takes it as a synonym of Mahajnava.

SANKALPA NIRAKARANA>

The other work Saakalpa nlrakarana by IMapati

Sivam, is essentially a work of disputation of the other schools
we have already stated that this work was coaposed in 1313 AD*
In this work, Mayavada^ Aikaavadai Pashanavada^ Bhcdavaday
Sivasajnavadat Samkrantavada^ Isvara Avikaravada^ Nlmittakarana
Parlnamavada and SalvavadaT are examined and refuted* The
school tU<ti *atel^ expounded is tailed Siddhanta Salva* This
is a very important work, vrtilch gives the various schools
that existed in Tamil country before 14th century A*D, Pro*
the point of the present study it is interesting in another
way* Though it mentions many sub-schools, with in the Salva
faith , it does not refer to the vama school* It seems to
suggest that the Sakta school, did not have a seperate
existence, but was Integrated into the Saiva faith itself*

SATA RATWA SANGRAHA.

Umapatl adopted a novel method of collecting

a total of one himdred verses from various Agamas, and weaving
into a fine book that would outline the Siddhanta doctrine
in a cogent way. The Agamas thus represented are;*-

1« Devi Kalottara
2* Devyamala
3* Kalottara
4* Vlragama
5* Matanga
6* Mrgendra
7, Nlsvasa
8* Paiskhya
9. Sarvajnanottara
10* Svayambhuba and
11* Visvasarottara.
 o
This wor’ has been commentated by an anonymous author.
Originally published in the Tantric texts series, by Pancanana
Sastri, it has recently been published with an English
translation by Prof. P*Thiru3nanasambanadam, In the Madras
University series, (1973),

Since a number of Agamic texts, that were in

existent before 13th century A.D^ are quoted by tJfapati, we
examine breefly the work with special reference to Sakti,

”In order to enable the soul to be liberated from

the triple bonds of Anava^ Maya and Karma and to realise
Siva-hood inherent in him, knowledge flows from Siva (2 P,2)
According to the commentator the Sivajnana is identical
with Siva Sakti ii^ich comprehends also his will that bestows
grace on the ripe soul. This Siva Sakti has a positive and
a negative aspect i . e . bestowal of grace and destruction of
the bonds and this plays a role of Jnana in leading to b liss,

*This Jnana is of two kinds, the higher and the

lower. The higher knowledge is called Avabodha^and the lower,
the great Sastra*

The Subdivisions of Avabodha may be indicated thus

Avabodha (Sivasaktl)
(Supreme knowledge)
r----- ----------------- -r
I
! f
1 t
Saaavayavartini Patigrahavartini
(inherent knowledge) (assumptive knowledge)

f.......... [
Bodha Kriya
(Cognitive (Kinetic
aspect) aspect)

[................ \
anugraha trobhava

(Fl«r mt _________________
 181
*The locus of action of the Pati is in the form of his
lustrous potency’ ^1

*That Sakti is supreme, subtle, all pervasiva, and nectarine.

It is free from any bond, traniquil and n<m different from
God Intensely eager to help the soul; this eternal Sakti is
graceful; its description as a form is cail^ figeritive*.
The means is none other than Sakti, \diich being associated
with the Supreme consciousness (Siva) cannot be an entity
lacking conciousnass#

'That Sakti of Mahesvara is quite an auspicious one that

bestows grace on everyone. Yet it is called pasa in a seGon^
dary sense# ^

*This Sakti of Siva brings about a transformation in the

nature of the several Saktis of anava xmtil that power is
exhausted and when by its light comparable to the light of
the sun, it brings about enlightment to the soul then it
is called benebolent**

Vagisvari is the basic material-cause of the tattvas in the

Suddha adhva //

The commentator says Paushkara Agama describes Vagisvari as

Paravidya as distinct frcm Maya* Which is identified with
Nescience* Several synonyme of Mahamaya occur in the agamas
and they are recounted in Nadakari a« Among them we find
Nada. Paraaa maneala. Mallnl Mahamaya^ Anahat^ b l n d a .
Aghosha xak, Brahga Kundallnl t^t.t.avA, H d z a
 1S2
Th# Kundalinl (Mahamava) Saktl functions In
accordance with the Maya and Karma in the world of the pure
(Suddhadhe) and forms the source of the Tattvas Hada^ blndu
etc. (Visvasarottaha)

"This Sakti is to be distinguished from the Supreme Sakti

which is inherent in and inseperable from Lord Siva* The
Kundalinl Sakti is a step below that Sakti* It acts in
conformity with Maya and Karma^ in the form of Kalas like
Nivriths and serves as the ultimate source of the tattvas
like earth* It is also in the form of the power of the world
vak sakti in conformity with karma. The SaivaJ»ana Swami
explains this Sakti as samething which is coiled like a
serpent existing severally in every soul in the form of
Nada, its own evolute though it is really one.

The first tattva that arises from Kundalini is

the Nada otherwise called Nada* The next stage is bindu^
otherwise called Sakti tattva* The next one is Sadhakhva
followed by Isa which in turn is followed by vldva Tattva^
These five constitute the five higher tattvas.

The vidya tattva coranrehends the over lord of

that tattva, the seven queens of vidya, namely Bhrguni
Brahma vetali, Sthanumati, Ambika, Rupini, Nandini and Jvala
(commentary).

"That Supreme and pure potency inhering in Siva

is in reality onl^ one. It is inseperable frcMB Sambhu as
heat is from fire . It is the connecting link between the
soul and Siva. Yet Swapna has two fold aspect the higher and
the lower"*
 18b

;V 3 ^ ' ^ T T ^

W© hav# shown these agamic citations at length,

only to show, that developing ideas with reference to Sakti
were steadelj and deliberately assimilated into the Saiva
Siddhanta school and the claim that they belong to one
particular school of thought may have to be rejected^
 184

1* 3ankalpa-niiNi|:araiia - M aikinda Sattirjim,

published by DheibiapiirDm M utt, 1942,

2, 3 I t app rah as no, - E n g l is h tr a n s la tio n by K , S u b r m a n y a

P i l l a i , DhtsnoT.pumii. 1945.

3, Ib id . V. 2.

4, Ib id . T. 13.

5, Ib id , V, 14,

6, Sankalp(wnirakca:ana «• U a ik o id a 3 att ir on, P &ge« 299*

7, S a ta r a tn a S an grah a - E n g l i s h t r fm s M io n by p ro fe s s o r.

F , Thirugnan as&oi>andaQU

Madr os U n iv e r s ity. 1073,

8, X b id , Page 3,

9, Ib id , Page 9,

to. Ib id . Page 12,

11, Ib id , Page 24,

 185
J NAI^A>VARNAVIL AKKAM.

There is an interesting work, Jnanavarnavilakkam. *

composed by Giiru Jnana Sambandar, the first pontif of the
Dharmapiiram mutt. The work running to several hundred verses,
has not however survived. Only a few verses are now available.
But this has an excellant commentary by Velliambalavana Tambiran
Swami who was an erudite scholar, both in Tamil and Sanskrit,
He gives the numbers of the original verses and elaborates
their content* The commentary is such an excellant and
elaborate treatise it is called a Mahabhashva. The commentator
went to Penares and learned at the feet of Kumaraguruparar
both Sanskrit and Tamil treatises. As we know that Kumara-
gurupara was a contempcrary of Thirumalai Kayak of Madura,
the author of the commentary lived in 17th centur> A.D.
Guruj.aa:-.asambandar the author of the original text lived in
16th century A.D.

As mentioned earlier the commentator was a

remarkable scholar, who cites from more than one hundred texts
in his works. The works cited are both in Tamil and Sanskrit,
a good number of which have not survived. All that we have
are the citations in this commentary. He quotes profusely
from almost all the major Agamas like Kamika, Karana, Cintya,
Raurava e t c ., besides a number of other works. He cites many
Siddhanta texts like.

1. Siddhanta Samuccava. 6. Jnana ratnavall.

2. Si(^dhanta dlplka. 7. Jnanasiddhi.
3. Siddhanta rahasya. 8. Jnana^.ta narlbhasha.
4. Siddhanta bodha. 9 . Jnanachara.
5. Sarva Siddhanta Viveka.l O . Jnana diksha orakasifi.a.

Besides, a few samhita texts like Va.iu samhita^ Bhima samhita^

Suta samhita e t c ., and a few sthalaouranas are also prominently
mentioned among which are Chidambara Mahatmva. Svetaranya
 186
Mahatmva and Vxlddhaglrl mahatmva* Among the Tamil works,
Ta.ttvamy±a.) Earlpurnaslddhl. and the wor*. of Niramayadeva are
rare texts referod to.

This commentary is one of the most valuable works

Tirfiich gives the philosoDhy of various schools of Indian sects
citing their original texts, that existed before 17th century
A.B* All the sects cited are not necessarily South Indian in
character. As mentioned earlier the commentator spent
considerable period of his life in Benares, studying the texts
there. Hence the citations must be considered all Indian in
character with perhaps an emphasis on philosophies that were
more popularly, studied in Benares in the 17th century A.D.

The lig*'*t this commentary throws on the Sakti cult

is so bright that we are tempted to discuss it here rather in
detail.

The Vama school is called Sambhava Sastra while

the Bhairava Sastra is called Dakshina school. The Yamala
Sastra is considered a mixed school, dealing mainly with the
worship of Saptamatas*

Vamam h i Sambhavam Sastra-n Dakshlnam Bhalravatmakam ^

Mlsram Yamalam i t i uktam Saotamatr pradhanakam.

The vamala is also said to relate to Navasakti vldhi.

Nine books of the ya*uaj.a school are mentioned.^

They arei-

1* Paratatvaraga 5. Kalagamm
2. P^ra^agamam 6. Deva nrasadam
3 . Slvagamam 7 . Paratantravataram
4. Saktvagama-. 8. Sivapu.iasaram and
9, Sivasadakhvaprasadam.
 187
The philosophy expounded by these nine agamas are also nine
fo ld .^ They ares-

1. Vama 6. Advaitavaraa
2. Mantravada 7. Ovaitavama
3. Yantravada 8. I'lisravama and
4. Aushadavada 9. Vamasiddhanta-
5. Karmavada

The Vama and Bhalrava sects are considered the inner schools
of the Saiva faith. The nine sub-sects among the Vama school
are outlined in the text as follows*

VAMA SCHOOL;

The Vama sect considers Paramesvari Saktl as the

Supreme who causes the Sakti Brahui and Vaishnavi to create
and protect the universe. In which ever form the Sakti
manifests she assumes that name. Brahma, Vishnu, Rudra,
Vidyesas, Ganesvaras grhas, mothers, the stars, the planetary
oositions and all other beings are Sakti*s and reside in
Sakti. It is only by her oowex- and energy, these beings
stay in their positions, have Sakti as their soul, assume
forms and act.

Sakti sam.inas iu ^ Sarve

bhavantl tadadhlshtltas ^

The world is pervaded by Sakti; The world emanates from

Siva Sakti Is the Supreme Siva.

^^agat Saktimayam Vy.aptftnff

Jaeat ^aktlmavam 3ivam
Jagat utpadyate
SaOctis tii Para->.a Silvas io

Just as the sun cannot shine without the rays, so also Siva
doesn*t exist without Sakti. Siva is Dharmi and Sakti Is
 188
Dharmi. The commentator quotes a number of verses from
Ambastuti, which Is a very fin® collection of stotra on Devi.
Obviously this poem seeras to have been very pooular among
the Saktas then. One of the verses says, "Devi, some adore
you as Vidva. others as aabaram and others as ananda^ and
yet others as Mava, but we adore thee as the verytM teacher
of boundless mercy'*.

Vldvam Tjaram k a t ic it ambaram amba keolt

Anandam eva k ecit k a t ic it ca mavam
Tvam visvam Ahur anare vavam Amanamaha
Dakshad aT)ara Karunam guriimurtim eva> ^
(Ambastuti-27)*

KANTRAVADA:^
The second sect among the Vamins, layed emphasis
oh repetition of mantras like svaha, svakha y vaushat. vashat,
Hicnnat etc. This sect considerable these mantr-as as the form
of Sakti Sakti svaruua. The release or final emanapation is
achieved according to this school by Mantropasana and so they
are called Mantra Varmins.

YANTRAVAHI: V
The third sub-sect is called Yantravani who adore
vantras as given by the Vamatantras and believe that final
amancipation is achieved through the worship of Yantras^
mystical diagrams. The follower's of this school belfcfeve that
without Yeintras nothing can be achieved by the repetition of
mantras. The Yantras confer all the desired results. All the
siddhis like, Anima^ Mahima^ garima^ laghim.a. Is a t m . VasltvaT
Pra-oti^ Prakaru.la and other various like Mohana, "Karshana,
TJccatana, Sthambhana, Marana, Vidveshana, Bhedana and enjoyment
in the other worlds are obtained by the worship of Yantras,
They are all the forms of Sakti and therefore the worship of
Yantras are the best way to which the mantras are only the
angas.
 oakshat ?aktl svampam t^t 189
Yantram eva atra S e w a t e
Tadangatvena **antiadl
rieva tulvam ca Bammatam

ATJSHADAVAMI:

The fourth sect among the f^aktas consicler the

adoration of aushadha^, (medicines) as given by the Tantras
will lead on« to final bliss. All these, lil^e Kavakalp^
observed for a specified period, are all forms of Sakti which
will destroy even the cycle of birth. By this process one
obtains a shining body and even powers to move through the
air. The followe-.s of this school do not believe in the
efficiancy of either of mantras or Yantras*

KARKAVAMI;

Karma Vamies are the other sects who believed that

everything on earth is destined and no useful purpose will be
served by following the paths of Yantra^ Mantra etc. This
school seems to be an absolutely a pessimestic school,
prescribing nothing except that the knowledge of this in
effaciable destiny would ultimate bestow release.

A5VAITAVAMI;

The advaitavamins, consider Sakti as the one

indivisable absolute, and the entire universe is an apparent
manifestation and not a reality. The entities like Karma,
Maya, the individual, the lord, Pasu, the bondage do not
have any seperate existence apart from Sakti. The followers
of this school believe, that the final amancipation comes
through knowledge. The belief that unless the past action
is completely exhausted no release from bondage can be
obtained, arise out of ignorance. It is possible to attain
release through Jnana.
 19b
Advaltavanil Pakshe tu Sarvam Sakti Vivartakam
Tata Tiakt± Vly_artei.a Vina Kinllj^ d£,3_y.atg.. ^^

DVAITAVAMI;

The dvaltavamins^ accept three entities as 3aktl^

ti.*e indivtidual and the bondage. The individual soul, like
Sakti is omniniscient but due to its association with the
beginningless mala^ remains an ignorant. Being initiated
by a conmetent teacher and observing the path taught by the
Sakta Tantra, one will attain knowledge which will lead on
to final emancipation. One may attain the same by observing
either the carya, jOga or the kriya raarga of the Sakta school,
may also attain moksha. The kriya would consist of doing
DU..a5 to various manifestations of Sakti or the Sakti Herself.
In the realised state, the individual soul shines like Sak:ti,
as a ^^arva.ina> This sub-sect is called dvaita vama siddhanta>

MISRAVAMI;

The Misravnmins adore Sakti through licquor and

jieat and do puja, homa or Japa. Siva, his body, the conceal­
ment of knowledge, his soul e tc ., are all nothing but Sakti,
The three entities like Sakti^ pasu and n^sa, though are
independent ones, yet unite and in the final stage of release
become Saktvatmakas. Neither do they stand seperate from
Sakti nor do they become equal to Sakti but become 3aktvatmaka>

SIDPHANTAVAMi!

The Vama Siddhanting accept the three entities

Sakti, pasu and pasa. Following the eight agamas like Vama,
one should accept the instruments of knowledge like perceptio:_.
The one Sakti pervades all the entities* By adoring the Sakti
with the strerigth of good path, and according to the discend
of Sakti nitiata. through Sambhavi diksha one attains Muktl.
The good path consits of worshipping that Para;«esvari through
knowledge or Yoga or through the adoration of various manifes­
tations of Sakti*
 191
All these are considered the Parinamavada of the
Saktl schools. The Sakti is the creator of the universe.
She assumes thousands of forms "beginning from Parasakti and
ending with Kriyasakti. By tliC modification of the Sakti
the entire sentient and unsentient beings of the universe
come into being.

MkAlraya. Jagat £ar_tr_l ^ nunah sy_at S_ahasrasah,

oamarabhva Parasakteh Krlva saktvanta Phetadah^
laAxm a iiarJLmanena Jagatsarvam. carsLcara.^,
I0
Yadasti sarvam tad 3aktl murtirunam tada Jagat.

This summary of various sub-sects of the Varna

philosophies are fro.n a work called Sarva Siddhanta Vlveka.
It is to be noted that the commentator cites a fiew lines
from the original Jnana varnana vilakkam to which be gives
the references fro.-n Sarvasiddhanta Vivek^* So it is evident
that even at the time of the original text, these sub-sects
among the Varna school were l_now?i* It is not known vrtiether
the author of the original text, Gurujnanasambanda, knew the
Sarva Siddhanta Viveka.

The commentator gives an interesting verse which

defines a Sakta as one carrying sula^ kapala^ and katvanga^
and wearing ori-a-nents made of conch shell and bones, and
drinking liquor and eating meat,

Sankastibhushanai Yukta^ Madhva Kamsam tu Gevitam

Sul am Kanalam Katvangam itvetaA 3akta Jiakshanaylm.
V.N:_
1, JnanFvaran a^ilalaram - V o l. I & I I - Published

O h am c^uran Adiilnam Mutt, 1957*

2. Ibid.. Page 50

3. Ibid. Pago 8

4. Ibid. Page 9

5. Ibid, Page 10

6. Ibid. Pa^e 10

7. Ibid. Pape 12

8. Ibid. Page 12

9. Ibid. page 13

10. Ibid. pa^ 13

n. Ibid. Pace 15

Ibid, Page 17

|3. Ibid. Page 20