Works by Earlier Shaiva Siddhanta Teachers

The Vedas and agamas are generally accepted as authoritative scriptures. The suta samhita (Chandogya Upanishad) considers the relative importance of the Vedas and agamas and concludes that the Vedas represent a higher authority than the agamas and the latter are meant only for those who have made less progress.

The siddhantins do not accept this view and say that both of them are divinely inspired. Tirumular attaches equal importance to both of them in addition to explaining the different features of the two works. If the Vedic doctrines are interpreted in the light of the agamic principles, there is no difference between the two literatures.

There are twenty eight Shivagamas that are recognized by Shaiva Siddhanta. Kamika is considered as most important among them. The agama literature is available in Sanskrit. The devotional works of Shaiva saints are in Tamil. The earliest collected works of these saints are called Panniru Tirumurai—meaning twelve works formulated as an organized canonical literature.

The preceptors of Shaiva Siddhanta are classified into two groups: religious preceptors (samaya kuravar ) and spiritual preceptors (Santana Kuravar ). This may be compared with the classification of the Alwars and Acaryas in vaisnavism. Tirujnana Sambandhar, Tirunavukkarasar (also known as Appar), Sundarar and Manikkavacagar are the religious preceptors. The hymns of the first three are called Devaram, while those of Manikkavacagar are known as Tiruvacagam and Tirukkovaiyar. The works of these poets are also referred to as Tamil Vedas , as they resemble the Vedic hymns which are prayers and praises of admiration and gratitude offered to God. We must also note that the doctrine and postulates of Shaiva Siddhanta were developed from and supported by these devotional works and the Shivagamas .

The chief among the Meikanda Shastras is Shivajnana bodham by Meikandar. This is the basic text of Shaiva Siddhanta. This book is very short and concise conveying wide as well as deep thoughts. This work led his disciple Arulnandi Shivam to write Shivajnana Siddhiyar , a poetic commentary on Shivajnana bodham so that people could easily understand it. According to tradition, Maraijnana Sambandhar did not write any treatise. He taught the Meykanda Shastras to his disciple Umapati Shivam who, in turn, wrote eight important works in Shaiva Siddhanta which are known as the Siddhanta astakha . The eight works are Shivaprakasham, Tiruvarutpayan, Vina Venba, Nenju Vidu tudu, Kodikkavi, Pottrippahrodai, Unmai Neri-Vilakkam and Sankarpanirakaranam. The forerunners Meikandar, Arulnandi Shivam, Marajnana Sambandhar along with Umapati Shivam are called spiritual preceptors.

We do not have much information about Maraijnana Sambandhar. The tradition, the invocation made to him by his disciple Umapati Shivam and Umapati’s writings alone provide some material regarding his life. Maraijnana Sambandhar must have studied the Vedas , and this is clear from the epithet ‘Marai ’ given to him. He was born at Marudur and was initiated into Shaiva faith by Arulnandi-Shivam and this initiation took place in Kadandai. Maraijnana Sambandhar went to Chidambaram, worshipped Lord Nataraja and settled down at Tirukkalanjeri. Umapati Shivam became his disciple and understood Siddhanta doctrines from him. Maraijnana-Sambandharis referred to by Umapati Shivam as Sambandhanadan, Sambandha mamuni, Sambandha mamunivan, Maruda Sambandha, my Lord and in such worshipful praises. He also submits very humbly that it is Maraijnana Sambandhar who liberated him from the bonds.