Basis of advaita

Many scriptures and shastras are the foundations of Indian philosophy. These include the four Vedas, agamas, bhasyas [bhasyams], and commentaries of distinguished scholars of different thoughts, as also other literature from the various Indian languages. Every interpretation of this literature by different scholars or groups of scholars has led to a different school of philosophy. Each school has acceptedor refuted Vedas,agamas and / or bhasyams (wholly or partially).Each school of thought has defined its own formulations and viewpoints. The philosophy of Shaiva Siddhantais interpreting the Vedas and agamas while remaining unique due to its own self-interpretation in the light of Vedas and agamas .

The philosophy of Shaiva Siddhantahas accepted the existence of philosophical faiths struggling in confusion and grouped them with regard to the normative standards of Shaiva Siddhanta. The birds, animals and even flowers are either nocturnal beings able to act in darkness but not so in broad daylight, or diurnal beings active during day but discard working during night, like vampires, owls and bats. Umapati Shivam quotes Charuvaka and Buddhism as examples for former, and Shiva-Samavada and Bhedavada as examples for the latter.

Umapati Shivam explains that the philosophical faiths are based on the acceptance of general values of life and they are expressed in a systematic way.These faiths expound a way of life leading to realization of values. These faiths understand the spirit of the system of Shaiva Siddhanta but have some difficulties to completely understand theSiddhanta. Based on the understanding of Shaiva Siddhanta, he classifies them as (i) outer schools of faith which are in dark in understanding Shaiva Siddhanta (purachchamayam) and (ii) inner schools(agachchamayam)^[1] having illumination to understand the system. He says that the name ‘siddhanta’ follows from acceptance of the criterion of true and authentic revelation and ‘siddhantam ’ is the essence of ‘Shivagamas ’ which are the reliable testimony.^[2]

He is cautious to state that some schools are in the dark while siddhanta is the only philosophy well-illuminated. According to him, no school of philosophy may be termed as remaining in darkness. Shaiva Siddhanta holds that no philosophy shall emanate unless it is ignited and illumined. Hence all the knowledge is continuously emanating from its respective source and the difference is between a better illuminated mind and a less illuminated mind. Saint Thirujnana Sambandar also says that Buddhism and Jainism were also created by Lord Shiva. He did not criticize the good principles of these faiths. Hence it should not be construed that philosophies are dark or illuminated.^[3]

Hence it is meaningful to speak of faiths at certain levels in dark and others at various levels of illumination. Knowledge is manifested to a person according to his progress in spirituality and we have to concede a hierarchical arrangement of knowledge^[4] among various groups of people.Shivajnana Siddhiyar also says vide verse 263 that human beings have to to pass through numerous births before they are born as Shaiva Siddhantins. They resort to the outer faiths, the inner faiths, ashrama dharmas penances; they study the several sciences, Veda , puranas, upanisads before they become siddhantins. Even as siddhantins, they have to pass through the stages of Carya, kriya and yoga before they attain jnana whereby they reach Shiva. So it is clear that salvation is progressing by stages, not all at once.It is interesting to find that jnanaprakasar, one of the commentators of Siddhiyar takes a catholic view. He says that though, Shaiva Siddhanta is necessary for supreme release, the followers of other faiths also can achieve this end, because release depends on the ripening of mala which is an essential condition. The temporal sequence relating to faiths is not a condition of release.

The classification of “outer” and “inner” groups does not imply the doctrinal position but signifies the method of expounding an “unknown” thing. Shaiva Siddhanta accepts the general revelation of the Vedas and the specific revelation of agamas as authentic revelation and harmonizes the contents of the two on the basis of the criteria of personal experiences. It articulates itself through self-enquiry and thereby co-ordinates the truth of the Vedas and agamas .^[5] Twelve Tirumurais and fourteen shastras form the basis for the co-ordination of philosophical propositions of Shaiva Siddhanta.

The inner groups are in agreement with the existence of thirty-six tattvas enunciated in Vedas and Shivagamas .The other doctrines differing from this approach of Vedas and agamas are considered prima facie views (purva paksha).^[6]

Shaiva Siddhanta adopts the intellect consciousness of the self as pramana as described in Pauskara agama (pramana padalam) vide verse 12 of ShivajnanaSiddiyar and this pramana is called ‘cit-Shakti ’. This pramana is held to be a very necessary but sufficient condition to all knowledge. Shaiva Siddhanta adopts the intelligence energy of the self—atma cit shakti—as the “pramana ” for all other pramanas . All other systems of faith mention pramanas of perception, inference and testimony. Shaiva Siddhanta terms these as “Vyenjakas ’—manifestors of knowledge. The reason for this derivation is that, what is “pramana ” should not become “prameya ”. If perception etc., is taken as pramana in Shaiva Siddhanta, it is only due to “upacara prayoga ”—-secondary application of the term. Shaiva Siddhanta is of the firm opinion that the direct innate intuition of consciousness of the individual self can only be the means of knowledge. Hence Shaiva Siddhantais proved to be true rather than contradicted by systems at variance with it. This includes all means of knowledge claimed in other systems,giving space for the schools which oppose it.

The logic of other philosophical faiths and the contradictions thereof actually leads Shaiva Siddhanta to demonstrate itself to play the role of all-inclusive nature. Hence it includes the denials and refutations of its propositions and gives a solution thereof. So the systems of opposite views also become paradoxically the ones to illustrate the propositions of Shaiva Siddhanta. The interpretations of Vedas and agamas particularly of the mahavakyas differ from one acharya to the other. Hence these mahavakyas play an important role in the respective philosophy.

Footnotes and references:

[1]:

Purach chamayathavarkku irulai agachchamayath tholiyai—Sivaprakasam 7.

[2]:

Shivajnana Siddhiyar elaborates that other systems are also held to be primafacie true.
Vedanul, Shaivanulendrirande nulgal ,
Veruraikku nulivatrin virindha nulgal—Shivajnana-Siddhiyar-Supakkam 267.

[3]:

Vedanthat Thidhilporul konduraikkum nulshaivam…
… Shivaagamangal Siddhantamagum .—ibid.

[4]:

Umankan pola oliyum migairule
Yamankan kanadhavai .—Tiruvarutpayan 29.

[5]:

Vedhandhath thelivam Shaiva Siddhantatthiran .—Sivaprakasam 7.

[6]:

piranuldigazhpoorvam .—Shivajnana-Siddhiyar-Supakkam 267.