SAIVA SIDDHANTHA

Saiva Siddhantha is an ancient darsana as old as the other six systems of Indian philosophy. Tamil saints Tirumoolar, Meykandadevar, Gnanasambander, Navukarasar, Sundarmoorthy and Manivachakar are great saivite saints.

Pathy, pasu and pasam are the three vital terms in Saiva siddhantha based on which the entire philosophy is woven. Pathy is the Ultimate Reality and Pasu and Pasam representing jeeva and ego are also given equal importance. Saiva siddhantha do not agree with the 'sunya vadam' of Buddhism. Soonya theory is something like one saying that his mother is a 'malady'!! According to Saiva siddhantam, "that which is not there, cannot appear; that which is there, cannot disappear". This universe is an appearance of that Reality in gross form and would ultimately dissolve in the subtle Reality. In the Being stage, Pathy is Paramasivan and in the Becoming He expresses as Parasakthy. This Universe is only a part of that Parasakthy which is known as Adhisakthy. This Adhisakthy while creating the Universe conceals the Ultimate Reality. Thus Brahman, Iswara, Maya and AdhiNarayana of Vedic philosophy are conceived as Pathy, Paramasiva, Parasakthy and Adhisakthy in Savia siddhandha..

This universe is jadam caused by maya (one of the constituents of pasam) and trinity gods with their consorts are allotted with different functions - creation, sustenance and dissolution.
Adhisakthy gives life to the Universe and leads Pasu bound by pasam, towards Pathy. As already explained Adhisakthy is a projection of Parasakthy and she is Iswari in the conduct of the universe as well as pasu. Of the five functions viz srishti, palanam, samharam, thirodhanam and anugraham of Adhisakthy, the first three are towards the Universe and the last two are towards pasu (jeeva).

With the anugraham of Adhisakthy, an individual gains Pasa gnanam (knowledge about the Universe) and Pasu Gnanam (tatwa gnanam). Once this tatwa gnanam is gained he feels identity with Adhisakthy and is able to view the Universe, as a witness (jeeva sakshi) and with arul gnanam of Para sakthy he merges with Pathy.

Pasu (jeevan) is 'chit' when it views Adhisakthy and 'achit' when it views the universe.As 'achit' it is bound by ego (one of the three constituents of pasam, the other two being karmam and maya). Pasu (jeevan) gets freed from Pasam (karmam, ego and maya) with the anugraham of Adhisakthy.

According to Saiva Siddhantha, jeevas (Pasu) are innumerable; some of them have the dominence of ego, some others have the dominence of karmam and both the categories are bound by gunas (constituent of maya). Thus Pasu is bound to pasa (anavam, karmam and maya) and our effort in life is to get freed from pasam.

Pasam: Anavam (ego), karmam and maya together constitute pasam. Pasam only make the pasu (jeeva) shrink as an atom ('anu') and so the name 'anavam' derived! Karmam and maya (maya is gunathriyam) vary from individual to individual. Maya (gunathriyam) and karmam (based on vasanas) indirectly help Pasu (jeevn) to get rid of ego and to wake up to its reality. Ultimately karma and maya also withdraw from jeeva (pasu) to enable the latter to merge with the source Pathy.

Regarding Free Will and fate, according to Saiva Siddhantha , fate is the primary reason and freewill is the secondary reason for one's progress. Fate is only the child of Free will! Ego, karmam and Gunas (maya) are anadhy. Ego pulls down man from God and through the Grace of Sakthy, his karmas and gunas are purified and he is freed from the clutches of ego. Karmam is categorised as manasam, vachikom and kayikom i.e. function through mind, speech and indriyas.. Karma is again categorised as sanchitham, agami and prarabdham. Prarabdha karmas' entrance is throguh adhyatmikom, adhibowdhikom and adhidaiveekom. (For e.g. in the act of seeing there are three factors, eyes, drisyam (scenes) and ligfht (sun) The first one is adhyatmikom, seconbd is adhibowdhikom and theird one is adhidaiveekom. In the same way the functions of hearing, smelling, tasting, feeling can be explained. There are sufferings caused by diseases, by external agencies like accidents, stabbing by other men, trouble from animals etc and thirdly caused by nature like flood, tornado etc which are respectively termed as adhyatmikom, adhibowdhikom and adhidaiveekom - and the sufferings together are termed tapathriyam.These sufferings are like medicines administered by a Doctor to a sick man. Man is sick on account of ego. To cure him from it, such strong medicines in the form of tapatriyams are needed.

Among prarabdha, agami and sanchitha karmas, agami i.e. accumulation of vasanas for future births is more than the prarabdham. The balance of prarabdha are carried over as sanchitha..Karmas performed with ego sense result in the accumulation of fresh vasanas as agami; but karmas performed with the thought of Sakthy become tapas and bring in mukthy.

There are terms like para, pasyanthi, madhyama and vaikari. The first one is nadam, second one is word, third one is sentence and fourth one is speech. All these help to acquire knowledge with vikalpam. Once we understand the meaning of the speech , we are blessed with tatwa gnanam which leads to arul gnanam which leads to nirvikalpam.