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By K. Sivaraman

Saivism is likely one of the pervasive expressions of Indian spiritual tradition stretching to the dim prior of pre-history and surviving as a residing strength within the proposal and lifetime of hundreds of thousands of Hindus specifically in Southern India and northern Ceylon. the current paintings is scholarly reconstruction of Saivism in its attribute and classical from as Saiva Siddhanta, focusing quite often at the philosophical doctrine and proposing a conceptual research of its formative notions, difficulties and strategies. Anteceding the increase of the good structures of Vedanta together with that of Sankara, Saiva Siddhanta in its totally systematized shape as Mystical Theology within the 13th and fourteenth centuries represents a positive response to the theological, moral and aesthetic features of Vedanta as an entire. A sufferer research of this a lot ignored part of religo-philosophical improvement of India should still end up worthy for a extra balanced figuring out of Indian religiosity, supplying a corrective to the view entertained no longer with no justification that Indian non secular idea doesn't affirms the values of freedom, love and character. This methodical learn, appended with very exhaustive word list, bibliography and index and two-hundred pages of references and foot-notes is designed to satisfy the necessities of significant scholars of japanese non secular idea.

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Extra resources for Saivism in Philosophical Perspective: A Study of the Formative Concepts, Problems and Methods of Saiva Siddhanta

Sample text

Indeed it is identical with it. 33 All other terms of philosophy corresponding to pasn and pasa also find their place in the same context. The question of God is raised by the very structure of our ‘bounded’ existence which provides the orientation for theism. 34 Barring the last mentioned, namely the Aikya-vada Saiva, who is more typical of the Saiva group yet to be considered, but is ranked with these Tantric sys­ tems for a significant reason,35 all of them have their own exclusive latJiraszs norms of interpretation; the tantras do not involve a repudia­ tion of the general Vedic authority but are certainly not inspired in their philosophic contents by the Veda.

But personal revela­ tion is intuitive experience. Sruti is what is heard but anubhava is direct insight. The latter is a kind of seeing. Sruti — the Veda and the agama — is not strictly knowledge but the method of knowledge. It initiates knowledge but personal revelation is knowledge itself. Per­ sonal revelation as historically understood is a demonstration that bestowal of revelation is received only in the context of moksa, and also conversely that mokja occurs only within the context of a correlation of revelation.

This needs a careful analysis as it is decisive both histori­ cally and doctrinally, for the self-interpretation of the meaning of Saiva Siddhanta. Superficially viewed, this looks like erecting a conceptual and even an emotional wall between those who belong and those who do not belong. 2 Are some faiths in the dark and others only in the light ? The ‘light and darkness’ model and the implied rejection of rival systems as false and meaningless may suggest that Saiva Siddhanta accomplishes nothing more than a dogmatic re­ affirmation of its own principles.

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