Religions got instituted only for the purpose of humanizing
the humans. They help people to understand the real purpose of
birth. It not only humanizes but takes the human to the level of
godliness. The growth of philosophical inclination and self inquiry
alone will make any country prosperous and annihilate chaotic
situations. The growth will persuade a human to accept happiness
and sorrow equally. This will lead to see God in all souls. The
gates of the path of love get opened.
The Tamils ever understood that the principle of love is the
way of life. They declared "Anbe Sivam". Consequently, Saiva
Siddhanta based on love of Siva, was the forerunner of all
philosophical faiths. The worship of Siva from time immemorial
is exhibited in the Harappa and Mohanjadaro excavations.
It is sure that the book by Thiru Ananthanarayanan can be
included on books for historical study. The author has elaborated
on Siva, presently (Saiva Siddhanta), once called Rudra (Vedic
period). It is to be noted that such an elaboration is studded with
dates and years. The author has detailed on Siva called by other
names in the days of Sangam literature, in the literary works of
the first three Saiva saints in bhakti literature and transformed
into Siva in the twelfth century (Saiva Siddhanta).
Extending the research to the days of Kulothunga Chola-
III, the time of demolishing caves and the atrocities of valangai
and idangai groups might have presented an added picture
encompassing the Siddhas.
A slight modification by way of transferring the fourth chapter
to the fifth chapter and vice versa might have provided a full
pledged historical research. However, in the line of books on Saiva
Siddhanta, this book necessarily finds a place and it is a joy for
every Tamil to own this book for full reading.
As a research associate I know the author who was basically
a great humanist. He served the society at his utmost sincerity
and extended his helping hand for those who were in need by
making surroundings always happy with calm and peace. By heart
he was personified the character of kindness and benevolence.
These combined chastity led the author to study the sublime of
humanity presented in the doctrine of Saiva Siddhantha. This may
be reason for Almighty to pluck the ripped fruit from this world
during his study time itself. More over he was destined to me as
my brother for which I accept and revere him great for ever. As
far as to say the exact identity of my brother has been achieved
as a Loadstar for the furlorn sailors in the ocean of our life. This
thought provoked me to arrange the materials collected by my
brother into chapters and obeyed that it is my prime duty to publish
the book in my own accord.
For this Dr. N. Baskaran the former professor of Saiva
Siddhantha who guided him for higher studies helped me and
encouraged me to do this work. I bestow my sincere thanks to
Here I dedicate this work to my brother himself who
attained the Lotus Feet of Almighty.
The etymological meaning of the word 'Philosophy' is 'love
of learning'. It signifies a natural urge in human beings to know
themselves and the world in which they 'live and move and have
their being'. Western philosophy has remained more or less true
to the etymological meaning of 'Philosophy'. It is being essentially
an intellectual quest for truth where as the Indian Philosophy
has intensely religious and spiritual and has always emphasized
the need of practical realization of truth. 'See the self' is the key
note of most of the schools of Indian Philosophy. So all the
philosophical systems of Indian Philosophy are closely associated
with religion except carvaka system. Generally all the schools of
Indian Philosophy are classified or grouped into two divisions viz;
orthodox and heterodox. Accordingly the schools which
accepted the Vedas as Pramanas are included in the category
of orthodox and those schools which opposed Vedic doctrines
are called heterodox.
Indian tradition relies on only one Ultimate Reality and gives
six different interpretations of that Reality. These interpretations
are called Shad Darsanas or "six insights". These six darsanas
constitute the classic philosophical systems of India. They are
Nyaya, Vaisesika, Samkhya, Yoga, Mimamsa, and Vedanta. They
have many characteristics in common, grown out of the
Upanisads. All the philosophical systems accepted shad Darsanas
as supreme authority. Saivism is one of the ancient cults in
India, and its antiquity can be traced even from the pre historic
period of Man and developed into multifarious branches in the
course of time. Though all the branches of Saiva cult are accepting
Siva the Supreme God Head, each of them differed in minor
Saivism in general can be classified as Northern School of
Saivism and Southern School of Saivism. The Northern School of
Saivism is mainly referred to Kashmir Saivam based on Sivaqarnas
and Siva Sutras of Vasu Gupta who was the founder of this
system. Southern School of Saivism is known as Saiva Siddhanta
in Tamil Nadu which is based on Thirumurais, and Saivaagamas.
The system was systematised in the beginning of the thirteenth
century by the Santanacaryas such as Meykanda Deva Nayanar
and others. Their works are classified as Meykanta Sastras.
They are fourteen in Numbers written from 12th century to 14&
century. Scholars like Das Gupta designated the Saiva Siddhanta
as the school of Southern Saivism or Agamic Saivism since its
emphasis is mainly on Agamas rather than Vedas. Saiva Siddhanta
is one such philosophy based on Saiva religion. Though different
number of Saiva Cults are there, Saiva Siddhanta is alone proved
its philosophical thoughts with logical reasoning and its 'Sastras'
fully justifies how the Saiva Siddhanta differs from other branches
of Saivism. The exact thought of the Saiva Siddhanta is discussed
The Panniru Thirumurais are the main source of the
concept 'Pati' 'Pasu' and 'Pasam' The Philosophical cannons of
Saiva Siddhanta such as Sivagnana Bodham and other
Meykanda Sastras are the essence of Thirumurai which justify
the concepts and elucidate the Siddhanta Philosophy.
The chronological record of the origin and development in
regard to Saivism, a compiled formation of the history of Saivism
is still not clear. It is available as a separate distribution in the
different disciplines of the study as origin, the development and
the gradual advancement with variations and so on. As an
outline of the study, an effort is made here to bring them together
in a single sphere into a corpus of work as Saiva Siddhanta.
**Contents and Sample Pages**
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