Lord Shiva in the Shaivism.
2.1 The concept of pati.
According to the saiva siddhanta school, there are three everlasting co-existent realities. These three are:
1. “pati” (Pandey K.C, 1986, p.77.)
2. “pashu” (Pandey K.C, 1986,p.77.)
3. “pasha” (Pandey K.C,1986,p.77.)
Lord Shiva is the supreme lord and he is known as Pati. He is also the Lord of the souls. The lord is also defined as the supreme personality. The lord is worshipped and adorned by his devotees out of love and respect. Lord Shiva is not a mere concept, not a mere consciousness and also not just an abstraction, but something more above it. Therefore, Lord Shiva pervades the whole world. Likewise, the Lord has eight bodies and they are known as the ‘asta-murti’.
Moreover, Pati is said to be ‘saccidananda’. Only God alone is “sat” because He exists in His own right, and He does not depend on others. Rather, the soul and the universe are totally dependent on Him. “Cit” (Pandey K.C, 1986, p.76.) means that Pati is self-luminous. Finally, “Ananda” is unlimited happiness. It is because of His grace (Bholenath), that the souls are knowledgeable. Furthermore, the God is also described as being;
Transcendent
Immanent
According to Maikantha Shastra, there are three stages that are used to describe Pati. Additionally, the three stages are mentioned below;-
1. Rupa-sakala-apara
2. Ruparupa-nishkalasakala-parapara
3. Arupa-nishkala-para
That is ice, water and the water vapour which are three different states of the very one form. This means fully manifested, partly manifested and lastly unmanifested. Therefore, there are nine forms that are attributed to these categories;-
a) Shivam
b) Shakti
c) Nadam
d) Bindu
e) Sadashivam
f) Maheshvara
g) Rudra
h) Vishnu
i) Brahma
The forms that are mentioned above are said that they help man in the spiritual evolution.
According to the saiva siddhanta tradition, there are eight types of supreme attributes;-
1. Absolute self-control
2. Purity
3. Absolute freedom
4. Boundless grace
5. Self-existent
6. Self-happiness
7. Omniscience
8. Omnipotence
Here, Lord Shiva is described as the ‘mantra murti’. There are five mantras that are said to be the five faces of Lord Shiva. These five mantras (faces) are known as;-
a) “Ishana” (Pandey K.C, 1986, p.77-78.)
b) “Tat-purusha” (Pandey K.C, 1986, p.77-78.)
c) “Aghora” (Pandey K.C, 1986, p.77-78.)
d) “Vamadeva” (Pandey K.C, p.77-78.)
e) “Sadyojata” (Pandey K.C, p.77-78.)
Moreover, the Saiva siddhanta tradition argues that there are two states that are attributed to Lord Shiva. The two states are:-
Svarupa
Tatastha
The Lord is portrayed to be neither with a form nor without a form. He is also neither conscious nor unconscious. Furthermore, He is not a yogi nor a bhogi. Despite that, He is present in everything and He pervades everything. Still, He does not get affected by the materialistic things. The lord knows how to control the senses. It is also said that all the activities belong to Lord Shiva. The Lord has three powers;-
1. “knowledge” (Pandey K.C 1986, p.77-78.)
2. “will” (Pandey K.C 1986, p.77-78.)
3. “action” (Pandey K.C 1986, p.77-78.)
Besides, in order to acquire immediate knowledge from God, one must be very alert, he should meditate, listen and reflect. There are five cosmic functions that Shiva performs;-
1. Creation – It is the unity of the soul with the body.
2. Preservation- It is the maintenance of the world in order to experience the results of the actions.
3. Destruction- It is the change of body that give rest to the souls.
4. Obscuration – it means to hide the nature of the beings.
5. Grace – the souls attain eternal bliss.
The use of the above mentioned five-fold function is to give freedom to the bounded souls.
Lord Shiva is also known as Nataraja (the lord of Dance). The panch-kriya is also represented by Nataraja:-
a) Creation is represented by His upper hand in which He holds a Damru. From this damru, the primary sound is proceeded.
b) Preservation is represented by His lower right hand and He uses this hand to shower His blessings.
c) In His upper left hand, there is fire and this hand represents destruction.
d) Obscuration is represented by His right foot pressed on the prostrate who is ignorant.
e) His raised left foot and the lower left hand pointing at it represents the revealing grace or Shakti.
2.1(a) The Nature of Shakti.
Lord Shiva uses Shakti as the only means to create the world. However, the mundane egg of the world was created, when Goddess Shakti had energized the shuddha maya. Besides, it becomes one with itself with the different variations of Shiva like “Nada” (Pandey K.C 1986, p.93.). It is believed that, Shakti alone was existing before the creation. Just because of the free will to proliferate, it took the form of a mother and thus Brahma, Vishnu and Mahesha were created. She is also the consort of Lord Shiva and she is known as Mahadevi. Normally, Shakti is one but she incarnates Herself in different forms so that she can help the entire universe.
According to saiva siddhanta, it is said that Goddess Shakti has five aspects;
a) Shakti in its original form, is known as Parashakti.
b) When it turns towards the souls, it is Adi Shakti.
c) Iccha Shakti is when there is the desire to help the souls.
d) Kriya Shakti is when means and environment is provided.
e) Jnana Shakti means to notice the results of actions which the souls have to experience.
2.1(b) The symbols of Lord Shiva.
‘sivalinga’ is the symbol of Lord Shiva. It is believed to be another form of the ‘sadashiva’. There are sixty types of worship that are said to have been emerged from the ‘sivalinga’. They are known as ‘maheshvara’ but among them there are only twenty five that are accepted for the personal worship. The ‘sivalinga’ is considered to be the embodiment of the cosmic creation.
2.2 THE CONCEPT OF PASHU
Pashu is the individual self that is called as ksetrajna(the embodied soul). According to the Carvaka, it is neither an object of knowledge nor it is according to Nyayayikas, nor it is of the size of the body as according to the Jainas, nor it is momentary as according to Buddhism. Therefore, it is mentioned that God is pure and along with the souls, He creates the world.
It is believed that there are many souls and these souls are dependent on the Lord. In Tamil, “vyir” and “anma” are termed as pashu. However, the souls are considered to be transitory because of their “dual deed”. The soul is believed to be conscious, permanent etc. The supreme reality is the one who has the power to control the souls. By the grace of Lord Shiva, they can be enlightened.
Therefore, the souls are classified in three states;-
Kevalam
In this state, the soul is covered by the original impurity of darkness. Therefore, in this stage, the soul has no activity and it means that no knowledge is associated with it.
Sakalam
This state is more popular. The soul is associated with ‘kalai’ in order to be able to get released from the ‘anavam’. The souls are able to experience the universe that their reality is unknown. This second state deals with creation and it ends in dissolution. Thus, it can be concluded that slowly the purification of the soul is taking place. Lastly, the souls have to go through the cycle of birth and death, many times, in order to attain liberation. Because of the impurities, the souls are classified into the categories of;-
a) Vijnanakala- deals with tha anava mala.
b) Sakala- it contains all the three impurities.
c) Pralayakala- it contains both karma mala and anava mala.
Cuttam
The Lord helps the soul to be released from the concealing power of the anavam. According to their past karmas, the souls are associated with various created things. Thus, according to saiva-siddhanta, this is known as creation. However, in this stage, the ego does not exist. Before the salvation, the soul has to undergo many births and deaths. Saiva siddhanta gives us four stages;-
a) waking
b) dreaming
c) Dreamless sleep
d) Deep meditation
In every state, the soul gets purified and the concealing power of the anavam gets reduced. For the soul, the lord’s grace is very important. The lord educates the soul. Before attaining this stage, the soul exerts itself in three grades.
2.3 THE CONCEPT OF PASHA.
In simple words, Pasha is known as a bond. It is because of pasha that the true nature of the self is revealed. There are three steps:-
1. The description of the bondage.
2. The nature of the bondage.
3. The release from the bondage.
There are three ‘mala’ (Pandey K.C 1986, p.83.) that bind the soul. The three impurities are:-
1. “anava mala” (Pandey K.C 1986, p.83-84)
2. “maya mala” (Pandey K.C 1986, p. 83-84)
3. “karma mala” (Pandey K.C 1986, p.83-84)
Anava mala
The word ‘anava’ is derived from the Sanskrit root ‘anu’. This word means ‘dirt’. It is considered to be the main problem of the human being. Moreover, its function is to hide the real nature of knowledge and action which are actually present in the soul. However, it is said that anava is not the real nature of the self. Therefore, as a matter of fact, it cannot be ever-lasting. Likewise, anava is considered to be the primary cause of bondage. Ignorance, confusion, darkness are said to be the characteristics of the anava mala. Thus, the destruction of this very anava mala becomes the principle aim of liberation. “it covers the individual much as husk covers the rice seed or as the black substance covers the copper.” (Pandey K.C 1986, p.83.) The moment, an individual becomes a real, sincere and true devotee. Then automatically he will become free from the bondage. At last, by the immense grace of lord Shiva, it is observed that the anava mala will be removed.
Maya mala
“maya” (Pandey K.C 1986, p. 84.) is known as the embryo in which it is said the souls remain. This embryo is believed to be eternal and also all-pervasive. However, maya is defined as the material cause of the elements that are enumerated from kala to earth. Therefore, it is noticed that anava and maya may be compared to darkness and light. Indeed, maya is the means from which the soul reaps the fruits of its previous deeds. ‘As you sow, so shall you reap.’ Maya is described as being insentient, not like the God. Furthermore, the purpose of the effect of maya is to counter act the limiting influence of the anava on the soul. By the help of a spiritual and knowledgeable teacher, the impurities can be eliminated.
Karma mala
Here, karma is defined as being in the form of dharma and adharma. The souls that are said to be entangled in the bondage, have to perform various actions and after performing actions they have to weave the bondage for further karma. Surprisingly, it is mentioned that the ordinary “souls” (pandey k.c 1986, p.84.) are not really aware of the original nature of actions. Thus, as a result, the souls get trapped in the cycle of birth and deaths. They have to take many births. By nature, the soul is classified as being formless and pervasive. Being chained by the matter, in the embodied state. The soul is said to be neither formless nor all-pervasive. The soul gets trapped in the body in which it dwells. Therefore, karma is held responsible for a man’s destiny. If you have committed sins in the previous births, then you will have to pay it back in the next birth. But no one can escape from it. Everyone has to go through it. It is the law of karma. Whatever you do, it will come back to you. Karma is said to be “beginningless” (pandey k.c 1986, p.84.).
2.4 The concept of liberation.
What is liberation? Many people do not know about it as they are busy enjoying their lives as the Carvakas. According to the purushartha, salvation (moksha) is said to be the final goal of life. Liberation is said to be the infinite bliss. In which, there is no sadness and happiness. It is much more beyond that. Like it has already been mentioned in the earlier, anava is believed to be the sole cause of bondage. Therefore, attaining moksha means that it is the way by which the anavam will be eliminated. In this very state, the soul becomes one with the supreme one. Thus, it can be said that the soul will experience the supreme bliss. Furthermore, according to the saiva siddhanta tradition,it is believed that a person can attain moksha even when he is still alive. But for that to happen, the person must be really devoted, sincere and spiritual towards the lord. This kind of an individual is known as the jivan-mukta. This happens in very few cases.
Moreover, salvation is said to be of two types and they are:-
a) Para, which means higher.
b) Apara, which means lower.
In the higher liberation, it is believed that all the impurities (mala) are eliminated. In this state, the individual becomes one with the supreme lord.
In the lower liberation, the mala is viewed as being a little more matured.
To conclude, it can be said that if one wants to attain liberation then, first of all, all the impurities must be destroyed.
According to the saiva siddhanta tradition, salvation is not just freedom from various kinds of harms. But it is defined as the realisation of the soul that it cannot be separate from the lord. In liberation, there is peace between the lord and the soul. In Tamil, the word ‘vitu’ means salvation but on the other hand, in Sanskrit, it is known as ‘home’ (pandey k.c 1986, p.85.). Therefore, ‘vitu’ is defined as the soul returns back to the home or a return to peace with the Lord.
Thus, it is said that the devotees have to surrender themselves and their actions to lord shiva. They devotees have to meditate on the supreme lord. The mantra that will please lord shiva is ‘om namah shivaya’. And this mantra is really important and also precious. God is omnipotent, omniscient and omnipresent. Likewise, according to mythology, god must be worshipped in his various temples that are found across the world. In other words, it is believed that knowledge is accepted as the door to salvation which is the final goal of an individual’s life. It is jnana in which distinction of knower, knowledge and known are transcendent. Therefore, this is believed to be the only path to the supreme god.
From saiva siddhanta’s point of view, it is believed that through karma and bhakti, moksha (liberation) can be attained. In this context, there are four different ways that are mentioned below:-
1. CARIYAI
Cariyai involves different and several services in the temples, such as cooking, plucking of flowers, cleaning the temples etc.
This is known as the dasha marga.
2. KARIYAI
This is interpreted as the personal worship. It also includes the external worship of the supreme in His linga form, that is the shivalinga.
This is known as the sat-putra marga.
3. YOGAM
This state is popularly known as it includes the practice of yoga and it also includes meditation.
It is called as Sakha marga.
4. JNANAM
This is known as the direct way to moksha (liberation). It is also said to be the best among the others.
It is called the sat-marga.
Without forgetting, something is also mentioned about the lower status of salvation. It is known as:-
a) SALOKYA
This state means that an individual is in the range of the lord.
b) SAMIPYA
This means that a person is in the vicinity of the God.
c) SARUPYA
This is known as having the very same form as the God.
d) SAYUJYA
Lastly, it is the final salvation when the soul becomes one with the supreme God that is being one with Lord Shiva.
Eventually, in Moksha (liberation), it is believed that the soul becomes one with the supreme Lord. But one should bear it in mind that even if the soul unites with the Lord, the soul is not the God. Likewise, it is said that the God is the master and the soul is believed to be the servant. The soul is not of an equal status to the Lord. It is bound in the contemplation and also the enjoyment of the Supreme that is does not possess consciousness of its own separateness.