Saiva Siddhanta - Gurus

The first known guru of the Suddha, or “pure,” Saiva Siddhanta tradition was Maharishi Nandinatha of Kashmir (ca 250 BCE), recorded in Panini’s book of grammar as the teacher of Rishis Patanjali, Vyaghrapada and Vasishtha. The only surviving written work of Maharishi Nandinatha is the twenty-six Sanskrit verses, called the Nandikesvara Kasika, in which he carried forward the ancient teachings. Due to his monistic approach, Nandinatha is often considered by scholars as an exponent of the Advaita school.

The next prominent guru on record is Rishi Tirumular, a Siddha in the line of Nandinatha who came from the Valley of Kashmir to South India to propound the sacred teachings of the twenty-eight Saiva Ågamas. In his work the Tirumantiram, "Sacred Incantation," Tirumular put the vast writings of the Ågamas and the Suddha Siddhanta philosophy into the Tamil language for the first time.

Tirumular’s Suddha Saiva Siddhanta shares common distant roots with Mahasiddhayogi Gorakshanatha’s Siddha Siddhanta in that both are Natha teaching lineages. Tirumular’s lineage is known as the Nandinatha Sampradaya, while Gorakshanatha’s is called the Ådinatha Sampradaya.

Saiva Siddhanta - Saints and Ascetics

Saiva Siddhanta flowered in South India as a forceful bhakti movement infused with insights on siddha yoga. During the seventh to ninth centuries, saints Sambandar, Appar and Sundarar pilgrimaged from temple to temple, singing soulfully of Shiva’s greatness. They were instrumental in successfully defending Shaivism against the threats of Buddhism and Jainism. Soon thereafter, a king’s Prime Minister, Manikkavasagar, renounced a world of wealth and fame to seek and serve God. His heart-melting verses, called Tiruvasagam, are full of visionary experience, divine love and urgent striving for Truth. The songs of these four saints are part of the compendium known as Tirumurai, which along with the Vedas and Saiva Ågamas form the scriptural basis of Saiva Siddhanta in Tamil Nadu.

Saiva Siddhanta - Siddhas

Besides the saints, philosophers and ascetics, there were innumerable siddhas, “accomplished ones,” God-intoxicated men who roamed their way through the centuries as saints, gurus, inspired devotees or even despised outcasts. Saiva Siddhanta makes a special claim on them, but their presence and revelation cut across all schools, philosophies and lineages to keep the true spirit of Siva present on Earth. These siddhas provided the central source of power to spur the religion from age to age. The well-known names include Agastya, Bhogar, Tirumular and Gorakshanatha. They are revered by the Siddha Siddhantins, Kashmîr Saivites and even by the Nepalese branches of Buddhism.

Saiva Siddhanta - Saiva Siddhanta Teachings

Rishi Tirumular, like his satguru, Maharishi Nandinatha, propounded a monistic theism in which Shiva is both material and efficient cause, immanent and transcendent. Shiva creates souls and world through emanation from Himself, ultimately reabsorbing them in His oceanic Being, as water flows into water, fire into fire, ether into ether.

The Tirumantiram unfolds the way of Siddhanta as a progressive, four-fold path of charya, virtuous and moral living; kriya, temple worship; and yoga—internalized worship and union with Parā Shiva through the grace of the living satguru—which leads to the state of jñana and liberation. After liberation, the soul body continues to evolve until it fully merges with God—jîva becomes Shiva.

Affirming the monistic view of Saiva Siddhanta was Srikumara (ca 1056), stating in his commentary, Tatparyadîpika, on Bhoja Paramara’s works, that Pati, pasu and pasa are ultimately one, and that revelation declares that Shiva is one. He is the essence of everything. Srikumara maintained that Shiva is both the efficient and the material cause of the universe.

Saiva Siddhanta - The Spread of Saiva Siddhanta

In Central India, Saiva Siddhanta of the Sanskrit tradition was first institutionalized by Guhavasi Siddha (ca 675). The third successor in his line, Rudrasambhu, also known as Amardaka Tirthanatha, founded the Åmardaka monastic order (ca 775) in Andhra Pradesh. From this time, three monastic orders arose that were instrumental in Saiva Siddhanta’s diffusion throughout India. Along with the Åmardaka order (which identified with one of Saivism’s holiest cities, Ujjain) were the Mattamayura Order, in the capital of the Chalukya dynasty, near the Punjab, and the Madhumateya order of Central India. Each of these developed numerous sub-orders, as the Siddhanta monastics, full of missionary spirit, used the influence of their royal patrons to propagate the teachings in neighboring kingdoms, particularly in South India. From Mattamayura, they established monasteries in the regions now in Maharashtra, Karnataka, Andhra and Kerala (ca 800).

Of the many gurus and acharyas that followed, spreading Siddhanta through the whole of India, two siddhas, Sadyojyoti and Brihaspati of Central India (ca 850), are credited with the systematization of the theology in Sanskrit. Sadyojyoti, initiated by the Kashmir guru Ugrajyoti, propounded the Siddhanta philosophical views as found in the Raurava Ågama. He was succeeded by Ramakantha I, Srikantha, Narayanakantha and Ramakantha II, each of whom wrote numerous treatises on Saiva Siddhanta.

Later, King Bhoja Paramara of Gujarat (ca 1018) condensed the massive body of Siddhanta scriptural texts that preceded him into a one concise metaphysical treatise called Tattvaprakasa, considered a foremost Sanskrit scripture on Saiva Siddhanta.

Saiva Siddhanta was readily accepted wherever it spread in India and continued to blossom until the Islamic invasions, which virtually annihilated all traces of Siddhanta from North and Central India, limiting its open practice to the southern areas of the subcontinent.

Saiva Siddhanta - A New Siddhanta

It was in the twelfth century that Aghorasiva took up the task of amalgamating the Sanskrit Siddhanta tradition of the North with the Southern, Tamil Siddhanta. As the head of a branch monastery of the Åmardaka Order in Chidambaram, Aghorasiva gave a unique slant to Saiva Siddhanta theology, paving the way for a new pluralistic school. In strongly refuting any monist interpretations of Siddhanta, Aghorasiva brought a dramatic change in the understanding of the Godhead by classifying the first five principles, or tattvas (Nada, Bindu, Sadasiva, Èsvara and Suddhavidya), into the category of pasa (bonds), stating they were effects of a cause and inherently unconscious substances. This was clearly a departure from the traditional teaching in which these five were part of the divine nature of God. Aghorasiva thus inaugurated a new Siddhanta, divergent from the original monistic Saiva Siddhanta of the Himalayas.

Despite Aghorasiva’s pluralistic viewpoint of Siddhanta, he was successful in preserving the invaluable Sanskritic rituals of the ancient Ågamic tradition through his writings. To this day, Aghorasiva’s Siddhanta philosophy is followed by almost all of the hereditary Sivacharya temple priests, and his paddhati texts on the Ågamas have become the standard puja manuals. His Kriyakramadyotika is a vast work covering nearly all aspects of Saiva Siddhanta ritual, including dîksha, saµskaras, atmartha puja and installation of Deities.

Saiva Siddhanta - A Dualistic Development

In the thirteenth century, another important development occurred in Saiva Siddhanta when Meykandar wrote the twelve-verse Sivajñanabodham. This and subsequent works by other writers laid the foundation of the Meykandar Sampradaya, which propounds a pluralistic realism wherein God, souls and world are coexistent and without beginning. Siva is efficient but not material cause. They view the soul’s merging in Siva as salt in water, an eternal oneness that is also twoness. This school’s literature has so dominated scholarship that Saiva Siddhanta is often erroneously identified as exclusively pluralistic. In truth, there are two interpretations, one monistic and another dualistic, of which the former is the original philosophical premise found in pre-Meykandar scriptures, including the Upanishads.

Saiva Siddhanta - Saiva Siddhanta Today

Today Saiva Siddhanta has sixty million Tamil Saivites in South India and Sri Lanka. Prominent Siddhanta societies, temples and monasteries also exist in a number of other countries. The United States island of Kauai, in Hawaii, is home to the Saiva Siddhanta Church, an organization that promotes the union of worldwide Hindus, saivites and others, through a publication called Hinduism Today.