Saiva school of medicine

Saivism (Saiva): (Sanskrit) The religion followed by those who worship Siva as supreme God. Oldest of the four sects of Hinduism. The earliest historical evidence of Saivism is from the 8,000-year-old Indus Valley civilization in the form of the famous seal of Siva as Lord Pashupati, seated in a yogic pose. In the Ramayana, Lord Rama worshiped Siva, as did his rival Ravana. Buddha in 624 bce was born into a Saivite family, and records of his time speak of the Saiva ascetics who wandered the hills looking much as they do today.

There are many schools of Saivism, six of which are

-       Saiva Shiddhanta,

-       Pashupata Saivism,

-       Kashmir Saivism,

-       Vira Saivism,

-       Siddha Siddhanta and

-       Siva Advaita.

They are based firmly on the Vedas and Saiva Agamas, and thus have much in common, including the following principle doctrines:

1)    the five powers of Siva - creation, preservation, destruction, revealing and concealing grace;

2)    The three categories: Pati, pashu and pasha ("God, souls and bonds");

3)    the three bonds: anava, karma and maya;

4)    the three-fold power of Siva: ic�ha shakti, kriya shakti and jnana shakti;

5)    the thirty-six tattvas, or categories of existence;

6)    the need for initiation from a satguru;

7)    the power of mantra;

8)    8the four padas (stages): charya (selfless service), kriya (devotion), yoga (meditation), and jnana (illumination);

9)    the belief in the Panchakshara as the foremost mantra, and in rudraksha and vibhuti as sacred aids to faith;

10)               the beliefs in satguru (preceptor), Sivalinga (object of worship) and sangama (company of holy persons).

See: individual school entries, Saivism (Saivism six schools), Saiva.

(See also: Saivism , Hinduism, Body Mind and Soul)

Saiva Agamas: (Sanskrit) The sectarian revealed scriptures of the Saivas. Strongly theistic, they identify Siva as the Supreme Lord, immanent and transcendent. They are in two main divisions: the 64 Kashmir Saiva Agamas and the 28 Saiva Siddhanta Agamas. The latter group are the fundamental sectarian scriptures of Saiva Siddhanta. Of these, ten are of the Sivabheda division and are considered dualistic: 1) Kamika, 2) Yogaja, 3) Chintya, 4) Karana, 5) Ajita, 6) Dipta, 7) Sukshma, 8) Sahasraka, 9) Amshumat and 10) Suprabheda.

There are 18 in the Rudrabheda group, classed as dual-nondual: 11) Vijaya, 12) Nihshvasa, 13) Svayambhuva, 14) Anala, 15) Vira (Bhadra), 16) Raurava, 17) Makuta, 18) Vimala, 19) Chandrajnana (or Chandrahasa), 20) Mukhabimba (or Bimba), 21) Prodgita (or Udgita), 22) Lalita, 23) Siddha, 24) Santana, 25) Sarvokta (Narasimha), 26) Parameshvara, 27) Kirana and 28) Vatula (or Parahita).

Rishi Tirumular, in his Tirumantiram, refers to 28 Agamas and mentions nine by name. Eight of these - Karana, Kamika, Vira, Chintya, Vatula, Vimala, Suprabheda and Makuta - are in the above list of 28 furnished by the French Institute of Indology, Pondicherry. The ninth, Kalottara, is presently regarded as an Upagama, or secondary text, of Vatula. The Kamika is the Agama most widely followed in Tamil Saiva temples, because of the availability of Aghorasiva's manual-commentary (paddhati) on it. Vira Saivites especially refer to the Vatula and Vira Agamas.

The Saiva Agama scriptures, above all else, are the connecting strand through all the schools of Saivism. The Agamas themselves express that they are entirely consistent with the teachings of the Veda, that they contain the essence of the Veda, and must be studied with the same high degree of devotion.

See: Agamas, Vedas.

(See also: Saiva Agamas , Hinduism, Body Mind and Soul)

Appaya Dikshita: (Sanskrit) Philosophical genius of South India (1554-1626) who worked to reconcile Vaishnavism and Saivism, advancing the Siva Advaita school of Saivism by his writings, and bolstering other schools by his brilliant summations of their philosophies. He is best known for his commentaries on the teachings of Srikantha. Appaya Dikshita also created a manual of Saiva temple ritual still in use today. See: Siva Advaita.

(See also: Appaya Dikshita , Hinduism, Body Mind and Soul)

The term Hinduism is most elastic. It includes a number of sects and cults, allied, but different in many important points. Hinduism has, within its fold, various schools of Vedanta; Vaishnavism, Saivism, Saktism, etc. It has various cults and creeds. It is more a League of Religions than a single religion with a definite creed.

A map over the different sects and cults in Hinduism.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Hindu Sects: Hinduism - A Fellowship Of Faiths And A Federation Of Philosophies - about Hindu Sects and Cults

Siddha Siddhanta: (Sanskrit) Siddha Siddhanta, also called Gorakhnatha Saivism, is generally considered to have come in the lineage of the earlier ascetic orders of India. Its most well-known preceptor was Gorakshanatha (ca 1000) a disciple of Matsyendranatha, patron saint of Nepal, revered by certain esoteric Buddhist schools as well as by Hindus.

The school systematized and developed the practice of hatha yoga to a remarkable degree. Indeed, nearly all of what is today taught about hatha yoga comes from this school. Among its central texts are Hatha Yoga Pradipika by Svatmarama, Gheranda Samhita, Siva Samhita and Jnanamrita. Siddha Siddhanta theology embraces both transcendent Siva (being) and immanent Siva (becoming). Siva is both the efficient and material cause of the universe. Devotion is expressed through temple worship and pilgrimage, with the central focus on internal worship and kundalini yoga, with the goal of realizing Parasamvid, the supreme transcendent state of Siva.

Today there are perhaps 750,000 adherents of Siddha Siddhanta Saivism, who are often understood as Shaktas or advaita tantrics. The school fans out through India, but is most prominent in North India and Nepal. Devotees are called yogis, and stress is placed on world renunciation - even for householders. This sect is also most commonly known as Natha, the Gorakshapantha and Siddha Yogi Sampradaya. Other names include Adinatha Sampradaya, Nathamatha and Siddhamarga.

See: Gorakshanatha.

(See also: Siddha Siddhanta , Hinduism, Body Mind and Soul)

dvaitic (dvaita) Siddhanta: (Sanskrit) "Dualistic final conclusions."

Refers to schools of Saiva Siddhanta that postulate God, soul and world as three eternally distinct and separate realities. See: Pati-pashu-pasha, Saiva Siddhanta.

(See also: Dvaitic (dvaita) Siddhanta , Hinduism, Body Mind and Soul)

Sanskrit literature can be classified under six orthodox heads and four secular heads. The six orthodox sections form the authoritative scriptures of the Hindus. The four secular sections embody the later developments in classical Sanskrit literature.

The six scriptures are: Srutis, Smritis, Itihasas, Puranas, Agamas and Darsanas.

The four secular writings are: Subhashitas, Kavyas, Natakas and Alankaras.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Hindu Scriptures: A full overview of the Hindu and Vedic Scriptures

Advaita Siddhanta: (Sanskrit) "Nondual perfect conclusions." Saivite philosophy codified in the Agamas which has at its core the nondual (advaitic) identity of God, soul and world. This monistic-theistic philosophy, unlike the Shankara, or Smarta view, holds that maya (the principle of manifestation) is not an obstacle to God Realization, but God's own power and presence guiding the soul's evolution to perfection. While Advaita Vedanta stresses Upanishadic philosophy, Advaita Siddhanta adds to this a strong emphasis on internal and external worship, yoga sadhanas and tapas. Advaita Siddhanta is a term used in South India to distinguish Tirumular's school from the pluralistic Siddhanta of Meykandar and Aghorasiva. This unified Vedic-Agamic doctrine is also known as Shuddha Saiva Siddhanta. It is the philosophy of this contemporary Hindu catechism. See: Advaita Ishvaravada, dvaitaadvaita, monistic theism, Saiva Siddhanta.

(See also: Advaita Siddhanta , Hinduism, Body Mind and Soul)

Vedanta: (Sanskrit) "Ultimate wisdom" or "final

conclusions of the Vedas." Vedanta is the system of

thought embodied in the Upanishads (ca 1500-600 bce),

which give forth the ultimate conclusions of the Vedas.

Through history there developed numerous Vedanta

schools, ranging from pure dualism to absolute monism.

The first and original school is Advaita Ishvaravada,

"monistic theism" or panentheism, exemplified in the

Vedanta-Siddhanta of Rishi Tirumular (ca 250 bce) of the Nandinatha Sampradaya in his Tirumantiram, which is a

perfect summation of both the Vedas and the Agamas.

This is a dipolar reconciliation of monism and dualism

which, as philosopher-statesman Dr. S. Radhakrishnan

(18881975)

declared, best depicts the philosophy of the

Upanishads. After about 700 ce, many other schools

developed, each establishing itself through written

commentaries on the major Upanishads, the Bhagavad

Gita and the Brahma Sutras. The latter text, by

Badarayana (ca 400 bce), is the earliest known

systematization of Vedanta, but its extremely terse

aphorisms are philosophically illusive without

commentary. During the "scholastic era" (7001700),

three main variations of the original Vedanta were

developed: 1) Advaita Vedanta, or pure nondualism,

exemplified by Shankara (788820);

2) Vishishtadvaita

Vedanta, or qualified nondualism, most fully expressed by

Ramanuja (10171137);

and 3) Dvaita Vedanta,

expounded by Madhva (11971278).

Panentheism is embodied in those qualified nondual

Vedanta schools that accept the ultimate identity of

the soul and God. Examples are the Vishishtadvaita

of Bhaskara (ca 950), the Shuddha Advaita, "pure

nondualism," of Vallabha (ca 14751530)

and, to a

lesser degree, the Vishishtadvaita of Ramanuja.

In summary: Madhva, the dualist, conceives

Brahman to be the Personal God. In his philosophy,

the universe, souls and God are all separate from one

another and real. Ramanuja, the qualified nondualist,

also conceives Brahman to be the Personal God. In

his philosophy, God must not be considered apart

from the world and souls, for the three together form

a one whole. The world and souls are real as the

body of God, and the individual soul feels himself to

be part of God. Shankara, the strict advaitist,

conceives Brahman to be the Impersonal God, the

Absolute. Shankara does not deny the existence of

the Personal God, known as Ishvara, but declares

Ishvara to be equally as unreal as the universe and

the individuality of the soul. In truth, the only

Reality is the Absolute, and man is that Absolute. To

Rishi Tirumular, the panentheist, there is an eternal

oneness of God and man at the level of their inner Being, but a difference is acknowledged during the

evolution of the soul. Ultimately even this difference

merges in identity. Thus, there is perfectly

beginningless oneness and a temporary difference

which resolves itself in perfect identity.

Vedanta is one of the six classical philosophies (shad

darshanas) along with Nyaya, Vaisheshika, Sankhya,

Yoga and Mimamsa. Vedanta is also called Uttara

Mimamsa, "upper or later examination," as

distinguished from Purva Mimamsa, which

concerned itself solely with the earlier portions of the

Veda. Other important schools of Vedanta include

the Dvaitadvaita, "dual-nondualism,"of Nimbarka (ca

1150), and the Achintya Bhedabheda, "unthinkable

difference-nondifference," of Chaitanya (14851534).

See: acosmic pantheism, Advaita Isvaravada,

dvaita-advaita, monistic theism, Madhva,

panentheism, Ramanuja, Tirumantiram, Vallabha.

(See also: Vedanta , Hinduism, Body Mind and Soul)

Hindu Sects

Saivism, Vaishnavism and Shaktism are considered to be the major sects of Hinduism. Followers of Saivism worship Lord Siva as their chief deity and regard him as Iswara, the Supreme Brahman. They wear a mark of three horizontal stripes on their foreheads. Followers of Vaishnavism worship Lord Vishnu as the Supreme Creator and wear a U shaped mark on the forehead with a long stripe between the two arms of U. The followers of Shakti consider the Mother Goddess as the Universal Self and creator of all. 

Read more here: » Hindu Sects: Major Sects of Hinduism

A critical in-depth analysis of the differences and similarities between the New Age movement and the Vedic traditions by Henry Makow PhD

Read more here: » New Age Spirituality: New Age vs. Vedic tradition

Nine Questions About Hinduism

Prepared for the July 4th, 1990 meeting of the youth of the Hindu Temple of greater Chicago, by Gurudeva, Sivaya Subramuniyaswami

1) What is the Hindu definition of God-monotheistic or polytheistic?

2) Could you describe the process of reincarnation?

3) What is karma?

4) Why do Hindus regard the cow as sacred?

5) Are Hindus idol worshippers?

6) Is there a rule about Hindus eating meat?

7) Why do Hindu women wear the dot on the forehead?

8) Is the memorization of slokas and mantras essential to being a good Hindu?

9) How can we use scriptures and the Bhagavad Gita or religious books as a practical guide to growing up in the United States?

Read more here: » Hinduism: Nine Questions About Hinduism

Hinduism Lexicon on A

From aadheenam to axis.

Read more here: » Hinduism: Hinduism Lexicon on A

Hinduism Lexicon on B

From backbiting to buddhi chitta.

Read more here: » Hinduism: Hinduism Lexicon on B

Aghorasiva: (Sanskrit) A Saivite philosopher of South India who in the 12th century founded a Siddhanta school emphasizing dualistic passages of the Agamas and other early texts. The later Meykandar pluralistic philosophy is based partly on Aghorasiva's teachings. See: dvaitaadvaita, dvaita Siddhanta, Saiva Siddhanta.

(See also: Aghorasiva , Hinduism, Body Mind and Soul)

The Agamas : Another class of popular scriptures are the Agamas. The Agamas are theological treatises and practical manuals of divine worship. The Agamas include the Tantras, Mantras and Yantras. These are treatises explaining the external worship of God, in idols, temples, etc. All the Agamas treat of (i) Jnana or Knowledge, (ii) Yoga or Concentration, (iii) Kriya or Esoteric Ritual and (iv) Charya or Exoteric Worship.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Agamas: The Agamas in the Hindu Scriptures

ego: The external personality or sense of "I" and "mine." Broadly, individual identity. In Saiva Siddhanta and other schools, the ego is equated with the tattva of ahamkara, "Imaker," which bestows the sense of I-ness, individuality and separateness from God.

See: ahamkara, anava.

(See also: Ego , Hinduism, Body Mind and Soul)

bhakti yoga: n (Sanskrit) "Union through devotion." Bhakti yoga is the practice of devotional disciplines, worship, prayer, chanting and singing with the aim of awakening love in the heart and opening oneself to God's grace. Bhakti may be directed toward God, Gods or one's spiritual preceptor.

Bhakti yoga seeks communion and ever closer rapport with the Divine, developing qualities that make communion possible, such as love, selflessness and purity. Saint Sambandar described bhakti as religion's essence and the surest means to divine union and liberation. He advised heartfelt worship, unstinting devotion and complete surrender to God in humble, committed service. From the beginning practice of bhakti to advanced devotion, called prapatti, self-effacement is an intricate part of Hindu, even all Indian, culture.

Bhakti yoga is embodied in Patanjali's Yoga Darshana in the second limb, niyamas (observances), as devotion (Ishvarapranidhana). Bhakti yoga is practiced in many Hindu schools, and highly developed in Vaishnavism as a spiritual path in itself, leading to perfection and liberation. In Saiva Siddhanta, its cultivation is the primary focus during the kriya pada (stage of worship).

See: bhakti yoga, prapatti, sacrifice, surrender, yajna.

(See also: Bhakti yoga , Hinduism, Body Mind and Soul)

Kashmir Saivism: (Sanskrit) In this mildly theistic and intensely monistic school founded by Vasugupta around 850, Siva is immanent and transcendent. Purification and yoga are strongly emphasized.

Kashmir Saivism provides an extremely rich and detailed understanding of the human psyche, and a clear and distinct path of kundalini-siddha yoga to the goal of Self Realization. The Kashmir Saivite is not so much concerned with worshiping a personal God as he is with attaining the transcendental state of Siva consciousness. Sadhana leads to the assimilation of the object (world) in the subject (I) until the Self (Siva) stands revealed as one with the universe. The goal- liberation- is sustained recognition (pratyabhijna) of one's true Self as nothing but Siva.

There are three upaya, or stages of attainment of God consciousness: anavopaya (yoga), shaktopaya (spiritual discrimination), shambhavopaya (attainment through the guru's instruction) and anupaya, or "no means" (spontaneous realization without effort). Kashmir Saivite literature is in three broad divisions: Agama Shastras, Spanda Shastras and Pratyabhijna Shastras. Today various organizations promulgate the esoteric teachings. While the number of Kashmir Saivite formal followers is uncertain, the school remains an important influence in India.

See: Saivism, upaya.

(See also: Kashmir Saivism , Hinduism, Body Mind and Soul)

Vaishnavism (Vaishnava): (Sanskrit) "Way of Vishnu."

One of the four major religions, or denominations of

Hinduism, representing roughly half of the world's one

billion Hindus.

It gravitates around the worship of Lord

Vishnu as Personal God, His incarnations and their

consorts. The doctrine of avatara (He who descends),

especially important to Vaishnavism, teaches that

whenever adharma gains ascendency in the world, God

takes a human birth to reestablish "the way." There are

either 10, 22 or 34 avataras of Vishnu, according to

various scriptures. The most renowned avataras were

Rama and Krishna. The last to come will be Kalki, the

harbinger of a golden age on Earth.

Vaishnavism stresses

the personal aspect of God over the impersonal, and bhakti

(devotion) as the true path to salvation. The goal of

Vaishnavism is the attainment of mukti, defined as

blissful union with God's body, the loving recognition that

the soul is a part of Him, and eternal nearness to Him in

Vaikuntha, heaven. Foremost among Vaishnava scriptures

are the Vaishnava Agamas, Bhagavad Gita and Bhagavata

Purana. Among the earliest schools were the Pancharatras

and the Bhagavatas.

The five major contemporary schools

(founded between 1000 and 1500) are those of Ramanuja

(Sri Vaishnavism), Madhva, Nimbarka, Vallabha and

Chaitanya. Philosophically they range from Madhva's pure

dualism to Vallabha's lofty monistic vision.

(See also: Vaishnavism , Hinduism, Body Mind and Soul)