Part 8 - Shaiva practices in general

Shaivism is a form of nondual spiritual practice and philosophy originating in India. Saivites believe that the entire creation is both an expression of conscious divinity and is non-different from that divinity which they call "Siva". Because he is simultaneously the created and the creator, Siva is both immanent and transcendent. This concept contrasts with many religious traditions in which God is seen as fundamentally different from the creation and transcendent, or "higher" than the creation. Saivism is a very deep, devotional and mystical denomination of Hinduism. It is considered to be the oldest of the Hindu denominations, with a long lineage of sages and saints who outlaid practices and paths have aimed at self-realization and the ultimate goal of moksa, liberation. As a very broad religion, Saivism encompasses philosophical systems, devotional rituals, legends, mysticism and varied yogic practices. It has both monistic and dualistic traditions. Major theological schools of Saivism include Kashmir Saivism, Saiva Siddhanta and Virasaivism. Saivites believe God transcends form, and devotees often worship Siva in the form of a lingam, symbolizing all universes. Lord Siva is also revered in Saivism as the anthropomorphic manifestation of Siva-Nataraja. It is a multiplicity of traditions, great and small. Some are orthodox and pious, while others are iconoclastic and even-like the Kalamukhas, Kapalikas and the Aghoris fiercely ascetic, eccentric or orgiastic. For some, Siva is the powerful, terrible, awesome destroyer, but for most he is love itself, compassionate and gentle. For nearly all of the millions of devotees of Siva's, Saivism is not, therefore, a school or philosophy; it defines their entire life. To them Saivism means love of Siva, and they simply follow the venerable traditions of their family and community. These men and women worship in the temples and mark life's passages by holy samskaras (sacraments). They go on pilgrimages, perform daily prayers, meditations and yogic disciplines. They sing holy hymns, share puranic folk narratives and recite scriptural verses. 37

For many pilgrims, the process of getting to their destination involves preliminary vows and fasting, intensive cooperative efforts among different families and groups, extensive traveling on foot, and the constant singing of devotional songs. Where a shrine is the focus, the devotee may circumambulate the buildings and wait in line for long hours just for a glimpse of the deity's image as security personnel move the crowds along. At auspicious bathing sites, pilgrims may have to wade through the crush of other devotees to dip into the sacred waters of a river or a tank. Worshipers engaged in special vows or in praying for the cure of a loved one may purchase shrine amulets to give to the god (which are circulated back to the shrine's shop) or purchase foodstuffs, sanctified by the god's presence, to take to friends and family. In short, the belief of Saiva siddhantins is basically on three distinct categories, which are Pati, Pasu and Pasa and these three concepts in practice is the besmearing the body or forehead with ashes, wearing a Rudraksa, uttering Pancaksara mantra, etc. The general practices are folding hands in the posture of namaskar in front of the lord, fasting on the day of lord Siva that is on Monday (Somavara), offering bilva leaves, Nagalinga flower, visiting places of holy shrine of Lord like Amarnath, Kasi, Ramesvaram, Jyotirlinga, etc., hearing the Siva Purana, Linga Purana and Siva lilas, honouring the Saiva ascetics as mentioned in the Periya Purana.