Preface

The Upaniṣads are mostly philosophical treatises and some are theological and mystical too. The etymology signifies sitting down near somebody, in order to listen or meditate and worship (Upa-ni-ṣad); so that it would express the idea of a session or assembly of pupils sitting down at a respectful distance to learn the secret doctrines a digest of the principles and mysteries contained in the Vedas. Some Indian philosophers derive the word from the root ‘sat’ in the sense of destruction; meaning thereby that the secret doctrine, fully apprehended, would destroy all passion and ignorance, leading to the ultimate knowledge.

Each Veda has some Upaniṣads attached to it. One hundred and eight Upaniṣads are enumerated in the Muktikopaniṣad, which is belonging to the tradition of the Yajurveda. Out of this 108 Upaniṣads 15 Upaniṣads are classified as Śaiva Upaniṣads. They are Akṣamālikā Upaniṣad, Atharvaśikhā Upaniṣad, Atharvaśira Upaniṣad, Kālāgnirudra Upaniṣad, Kaivalya Upaniṣad, Gaṇapati Upaniṣad, Jābāli Upaniṣad, Dakṣiṇāmūrti Upaniṣad, Pañcabrahma Upaniṣad, Bṛhajjābāla Upaniṣad, Bhasmajābāla Upaniṣad, Rudrahṛdaya Upaniṣad, Rudrākṣajābāla Upaniṣad, Śarabha Upaniṣad and Śvetāśvatara Upaniṣad.

Though, many studies are available in various angles, so far a critical study based on Śaiva Upaniṣads has not come to light. Hence, “A critical study of Śaiva Upaniṣads” has been made in this thesis. The comparison and contrast of ideas found in other relevant texts dealing with Śiva Cult, apart from the Śaiva Āgamās and Purāṇās are also made to suitably and interestingly present this thesis as a critical study.

The first chapter forms an introduction to Śiva as an ultimate God based on the tattvās which develop as Śiva Cult. It discusses the Vedic origin of Śiva and his popularity in the Purāṇās, the projection of Śiva as consciousness his worship in various countries in the form of Śiva, the philosophies related to Śiva Cult. The concept of worship of Śiva in the Upaniṣads and a gist of Śaiva Upaniṣads are also given.

The Second chapter analyses the esoteric significance of “OM” the Nāda Brahman as stated in the Śaiva Upaniṣads. This chapter also critically analyses the Oṃkāra as explained in other Scriptural texts also. The method of meditation on “Oṃkāra” the connotation of the term Praṇava, the meaning of terms Sarvavyāpi, Tāra, Sūkṣma,Vaidyuta, Parabrahman, Eka, Turya etc are discussed in this chapter.The manner of worship of praṇava as Śiva as stated in Various Śaiva Upaniṣads are critically compared with other texts like Yogaśāstra, Bhagavad Gītā, Śiva Gītā etc.

The third chapter based on Śaiva Upaniṣads discusses the greatness of Bhasma and Dhāraṇa and its preparation. The different names and kinds of Bhasma and the remedies given by Bhasmadhāraṇa are discussed. The comparison of Bhasma with fire and moon, Śiva and Śakti are also noted. The origin of Vibhūti, the method of preparation of holy ash, the bath of Bhasma, rules and mantras related to the application of Bhasma and the fruit of this knowledge etc are extensively dealt with in this chapter.

The fourth chapter presents a critical study of Rudrākṣa. This chapter deals with the classification of Rudrākṣa, the superior quality of Rudrākṣa, mantras to wear Rudrākṣa, purification and other rituals relating to Rudrākṣa, the importance of their one to fourteen faces etc are exhaustively discussed based on the Śaiva Upaniṣads and other scriptural texts.

The fifth chapter discusses the five forms of the Śiva based on the Pañcabrahma Upaniṣad. This chapter discusses the secret imparted by Maheśa and the five forms of Him namely Sadyojāta, Vāmadeva, Aghora, Tatpuruṣa, Īśāna, conceiving Parabrahman as the basis of dissolution, the Pañcabrahmavidyā; the realization of Parabrahman (Śiva) as the absolute consciousness, the attainment of Him in Daharākāśa. Besides the views of Āgama on the forms of the glory, the worship and the esoteric significance of Lord Śiva in the above five forms are also revealed in this Chapter.

The Sixth chapter discusses the reality of Brahman and justification is made to reach Śiva as the ultimate Brahman, the Supreme God. This chapter elucidates the nature of Brahman, the infinite wheel of universe imperishable God–the supreme Brahman. It analyses the analogy of Birds stated in the Upaniṣads, the role of Māyā, the fruit of worship of Brahman, attainment of wisdom the realization of the self and the attainment of Mokṣa through knowledge are all viewed with a critical acumen in this chapter.

The last chapter is the conclusion in which the findings of this study of Śaiva Upaniṣads are summed up.