PART-1: HISTORICAL ASPECTS

AGAMAS IN SAIVA SCHOOLS:

I have briefly gone through the various phase evolution of the agama-siddhantha system.  It’s relationship with other schools.              I have also mentioned the background political conditions that promoted and preserved agama traditions.

The agamas form the important earliest phase of the development of Saiva siddhantham. The origin of agamas is obscure. The term agama means “from the person”[i]. The tradition says agamas came from the lord Siva himself. Early agamas were written in 4-5^TH  centuries CE in Sanskrit. The agamas do not contain the messages of Vedas and it contains materials outside the realm of Vedas[ii]. The agamas are divided into four sections

1. Sariya

2. Kiriya

3. Yoga

4. Gnana

The Siva agamas are 28 and the sub chapters (upa-agamas) would amount to about250 texts. There are vaisnava agamas and saktha agamas too. The central theme in agamas is the temple and the disciplines related to worship. The agamas emphasize on the self (cith).  They are the precursors of the siddhantha philosophy.

The agamas are believed by certain scholars to have antedated the Vedas too. They may even have come from Sumerian temple worship practices or from the Indus valley civilization’s yogic practices.[iii]-[iv]

The Siva agamas however are available- in part- in Sanskrit only. Early agama was “gamikam”.  Thirumoolar has taken nine important agamas for his work SADHASIVA AGAMA in Tamil. (சதாசிவாகமம்)This book is the most important and the earliest version of Tamil agama tradition. Hence it is revered as the THIRUMANDHIRAM.(திருமந்திரம்)[v]-[vi]

As per agama tradition the early Saiva philosophy was declared by Siva himself in the dhakshinamoorthy form. It was told to Nandi dhevar by Siva in mount kailash. From him it was taught to Sanathkamarar, Sathyagnana dharisini and to Paranjyothi munivar.

Hence we can deduce that these four  have written the earliest Siva agamas in Sanskrit. These four saints are called dheva tradition as they have been with Siva himself. It is to be noted that the dhakshinamoorthy concept was there in sangam literature too.

The agama tradition hence is believed to have a closer relationship with Tamil and Tamils. Some scholars affirm this school is originally a southern tradition independent of the Vedic schools[vii]. It is also possible that agama schools and Veda schools schools mutually benefited each other till the 5^th century CE.

There is one collection of books called “ashta prakaranams”

(அஷ்டப்பிரகரணம்) written by Boja dhevar, Sathyajyothi, Sreekandar and Parama kandar. This book contains the gnana kanda of agamas[viii]. They were written in 8-9^th century. Other books written on the gnana kanda are sidhantha saravali(சித்தாந்த சாராவளி) in Sanskrit, Thugalaru bodham and Ozhivil odukkam (துகளறுபோதம், ஒழிவில் ஒடுக்கம்)in Tamil.

Gnanamirdham is a text written by vagees munivar. It belong to the 1250s. it however belongs to the northindian tradition called GOKAZHI SANDHANAM( goga-kalli). It was centred around the modern day Bhopal region( bhoj-pala).

The king bhoja deva was patronizing saiva siddhantha texts in this region in central india.  It appears saiva agama texts consolidated during the gupta period in northern india( 300AD-600AD :golden age of Hinduism in northern india)........hhoohowever the ..

 

later as per some theorists like avvai doraisami pillai. But this trend was between 300 AD  and 1200AD.  During these period tamil country did not have significant siddhantha works.

 It was possible there was a conflict between agama pattern and vedic pattern of saivism. One story in periya puranam depicts the conflict. The Meiporul nayanar story among the 63 nayanmars shows how Muthanadhan kills him in The agama pattern of saivism and its gnana portion became saivasiddhantham the pretext of teaching an agama book.

The Tamil tradition does not have all the agamas now. The agamas may have perished during the “Jain phase” of tamilagam[ix]. The sivachariyas of tamilnadu carried the information by heart and preserved the concepts in Sanskrit and Tamil.  They are called “adhi saivars”[x].

The fall of Jainism (in 5^TH CE) has led to the development of bakthi literature in Tamil and the thirumurai phase of saivam in the Tamil speaking regions[xi].

 The next phase in the development of saivam in tamilagam was in 13^th century AD. This phase traditionally been with Meykandar and his followers like Arulnandhi, Maraignana sambandhar and Umapathisivachriyar. (மெய்கண்டார்,அருள்நந்தி, மறைஞானசம்பந்தம், உமாபதிசிவம்)

They have written the 14 sandhana texts. These times were politically volatile in north India. South India offered a peaceful recluse for Hindu philosophers and saivism had the advantage to continue and flourish[xii].

This was followed by the establishment of the adheenams from thiru-avaduthurai first. Eighteen such adheenams were established.  They were the medieval universities in south India.

Many new books were written under their patronage. They continue to function to this date. They call themselves as Nandi marabu(tradition) recalling the thirunandhi dhevar who learnt agamas from lord Siva from mount Kailas. Hence they are known as thiru kaiyilaya parambarai(genealogy)(திருக்கயிலாய பரம்பரை).

 

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[i] Agama (Sanskrit आगम) is derived from the verb root गम (gam) meaning "to go" and the preposition आ (aa) meaning "toward" and refers to scriptures "that which has come down".It also means "a traditional doctrine, or system which commands faith".The Agamas are a collection of Sanskrit, Tamil and Grantha scriptures chiefly constituting the methods of temple construction and creation of idols, worship means of deities, philosophical doctrines, meditative practices, attainment of sixfold desires and four kinds of yoga.The Agamic religions are also called Tantrism.

[ii] Mudumby Narasimhachary (Ed) (1976). Āgamaprāmāṇya of Yāmunācārya, Issue 160 of Gaekwad's Oriental Series. Oriental Institute, Maharaja Sayajirao University of Baroda.

[iii] Thomas McEvilley (2002). The shape of ancient thought: comparative studies in Greek and Indian philosophies. Allworth Communications, Inc.. p. 284.

[iv] The Dravidian animal cult practices are thought to be of West-Asian Elamite origin. Scholars hold, that animal worship of buffaloes and serpents are clearly attested in the ancient Elamite religious system. There is also a scholarship, who think, that the Elamites and Dravidians share a common language family and culture of an agricultural society, spanning from Elam to the Dravidian Indus Valley Civilization (IVC). This theory is being gradually accepted by linguists however Dravidologists still look for more evidence. The IVC culture shared also many features with the ancient Sumerian society. Representations of the legend of Gilgamesh and the similarities of priestly practices indicate a common origin to the extent, that the culture is also been called "Sumero-Dravidian". Several scholars have attempted to show a direct linguistic relationship between them, while general agreement hasn't been established yet

[v] "நந்தி அருளாலே மூலனை நாடிப்பின்
நந்திஅரு ளாலே சதாசிவ னாயினேன்
நந்தி அருளால்மெய்ஞ் ஞானத்துள் நண்ணினேன்
நந்தி அருளாலே நானிருந் தேனே."

என்பதே சிலர் இதன்கண் காணப்படும் 'மூலன்' என்பது சிவபெருமானையும் குறிக்கலாம் எனக் கூறுகின்றனர். ஒரு பாட்டுக்குப் பொருள் கொள்ளுங்கால் பற்பல சூழ்வுகளையும் கருத்துட்கொண்டே பொருள் கொள்ளுதல் வேண்டும். இங்கு 'நந்தியருளாலே' என்னும் ஏதுவால் 'மூலன்' என்னும் சொல் நந்தியல்லாத பிறன் என்றே பொருள்படும். மேலும் பின் 'சதாசிவனாயினேன்' என்பதனால் தமிழாகமம் செப்பும் தூய நிலையினை அருளால் அடைந்தார் என்பதாம். இந்நிலையே சதாசிவக்கடவுள் ஆகமம் திருவாய் மலர்ந்தருளினாரென்பதனை நினைவூட்டுவதாகும். மேலும் 'மெய்ஞ்ஞானத்துள் நண்ணினேன்' என்பதனால் செந்தமிழாகமம் திருவாய் மலர்ந்தருளும் செவ்வி வாய்க்கப்பெற்றனர் என்பதாகும். 'நானிருந்தேன்' என்பதனால் தனித் தமிழாகமமாகிய இத்திருமந்திர மாலையைப் பாடியருளிப் பல்லாண்டு நல்லாராய் வீற்றிருந்தருளினரென்பதாம்.நம்பிரான்மூலர்க்குத் தொன்மைத் திருப்பெயர் 'சுந்தரன்' என்பதாகும். அது 'வந்தமடமேழு' என்னும் திருப்பாட்டில் 'சுந்தரன் ஆகமச் சொன்மொழிந் தானே' என ஓதப்படுதலால் உணரலாம். 'நாதன்' என்னும் திருப்பெயர் நந்தி திருவருளால் பெற்றதாகும். அது 'நந்தியருளாலே நாதனாம் பேர்பெற்றோம்' என்னும் திருப்பாட்டானுணரலாம்.

[vi] திருமந்திரம். தற்சிறப்புப்பாயிரம், திருமுலர் தம் வரலாறு கூறுதல்

[vii] Vedas and Saiva Religion:K.:Ganesalingam,saiva siddhantha scholar, meykandar adheenam, London.

Vedas are considered as the source book of culture of the Aryans and direct revelations from God.  They are also considered by certain schools of thought, like Poorva Mimamsa, as pre–existent and apaurusa, not the work of any person, either human or divine. The original Vedas, whether revealed by God or was pre-existent, had gone into oblivion and not known to anyone now. With no knowledge of them, many are speaking of Vedas as eternal, sanadhana dharma, ultimate truth, originated many yugas earlier etc, etc. They also consider Vedas as superior to other literatures like Agamas and Thirumurais, and Sanskrit in which they are available as superior to any other language.Vedas which are available now are literatures which came during a long period of time before the Common Era. This is the view of all the scholars. Most scholars assume the earlier limit of the Vedic period as 1200-1500 BCE and the later limit as 500 BCE. These Vedas were said to have been collected and classified by Vyasa as Rig, Yajur, Sama and Athatva Vedas. Each of these Vedas is divided into four parts as Mantra or Samhita, Brahmana, Aranyaka and Upanishad. Mantra and Brahmana parts come under Karma kanda (relating to rituals); Aranyaka comes under Upasana Kanda (relating to meditation) and Upanishad comes under Jnana kanda (relating to Supreme knowledge). Main purpose of Karma kanda and Upasana kanda is attainment of material gains. Main form of worship in it is sacrificial rites (velvi) intended to gain favour from various Gods like Indra, Agni etc, which were thought to be associated with natural calamities and occurrences. Jnana kanda (Upanishad) is the only part intended to gain supreme knowledge and spiritual evolution. Because of this, Upanishad gains importance in realizing the Divine.

Many Vedic views are not clear and contradict each other. This is expected as Vedic literatures were given out by various people at various times over a long period of time. They were preserved through oral transmission over thousands of years. Comparatively Upanishads have better clarity and few contradictions. However scholars are of opinion that even Upanishads are difficult to understand. Following words of Prof Hiriyanna, a well known scholar on Indian philosophy, testifies to it.  ‘There are great, almost insurmountable, difficulties in deciding what exactly is the teaching of the Upanishads in certain important respects. This accounts for the emergence in later times of diverse schools of Vedanta, all of which claim to propound the Upanishadic teaching’. – (‘The essentials of Indian Philosophy’, M. Hiriyanna, Motilal Banrsida publishers Pvte Ltd, Delhi, 19995).While this is the case with Upanishads, just imagine the confusions and contradictions which would be prevailing in Vedas. Speaking of its superior position, therefore, becomes utterly deplorable.Still, many Indian religions give higher place to Vedas and consider them as their authority. Saiva religion also considers them as its authority to the extent they are not contradicting Saiva agamas. The Saiva luminary Arumuga Navalar, in his note (soosanam) to his Periyapuranam publication explains it clearly, and gives a higher position to Agamas. His word are as follows:

‘வேதம் முதலிய சகல சாத்திரங்களும் சிவாகமத்திற்கு விரோதமல்லாத வழியே

பிரமாணங்களாகும்’.‘Vedas and all other sastras are authorities to Saiva religion only in the way they do not contradict Saiva Agamas’. Compared to Vedas, Agamas are clearer and form the bedrock of Saiva practice and philosophy. This may be the reason for Thirumoolar to say that Vedas are of general significance and Agamas of special significance to Saiva religion.‘வேதமோ டாகமம் மெய்யாம் இறைவன் நூல் 

ஓதும் பொதுவும் சிறப்பும் என்றுள’.‘Vethamodu agamam meiyaam iraivan nool

Othum pothuvum enrula’‘Vedas and Agamas are truly divine texts. They are of general significance and special significance’. The Tamil word ‘iraivan nool’ may be interpreted to mean ‘book of God’, ‘book about God’ or ‘book given by God’. Whatever meaning is taken, it is clearly seen that Agamas are given a higher place than Vedas by Thirumoolar.  The view that Vedas are words of God is seen in some places in Thirumurais and Meykanda Saaththira books which are the authoritative devotional and philosophical texts of Saiva religion. Following lines are examples.

‘மறை நான்கும் விரித்துகந்தீர்’ - சுந்தரர் தேவாரம்.‘You rejoiced detailing the four Vedas’ – Sundarar     ‘ வேத மெய்ந்நூல் சொன்னவனே’ – திருவாசகம் Oh, The One who revealed the book of Vedic truth’ – Sundarar.‘மறைகள் ஈசன் சொல்’ - சிவஞானசித்தியார்

‘Vedas are words of Siva’ – Sivagnana Siddhiyar.The word ‘Veda’ has ‘Vid’ as its root. It means knowledge. Veda means book of knowledge. Any book of knowledge is Veda. Devotional books and philosophical texts are Vedas. The Saiva Saint Appar adikal says that God stands as devotional and philosophical texts. (‘தோத்திரமும் சாத்திரமும் ஆனார் தாமே….’). He also says that He became Sanskrit and Tamil (‘வடமொழியும் தென்தமிழும் …. ஆயினான் காண்’). Another Saiva Saint Sekizhar calls the devotional works of Thevaram as Thamizh Vetham (Tamil Veda). Aruaga Navalar, in his book ‘Saiva Vinavidai’, Book.1, says that Thevaram and Thiruvasagam are Thamizh Vedam, and those who chant them with love would enjoy eternal bliss under the feet of Lord Siva. Vaishnavaites call their Divya prabandham as ‘Senhamizh Vetham’ and ‘Dravida Vedam’. Even the words of knowledge of ordinary humans are Vedas. All such words and texts have their origin in God Siva who is wisdom personified.  The ancient Tamil work Tholkapiyam says that God gave the first book of knowledge. (‘விளங்கிய அறிவின் முனைவன் கண்டது முதல் நூலாகும்’.). So, when the saints speak of God giving out Vedas, it should be understood that He gave knowledge. The Tamil word ‘marai’ for Veda also has to be taken with the same meaning and import.According to puranas God sat as Guru and gave the four Vedas first to the four Saints, Sanagar, Sananthanar, Sananthanar and Sanartkumarar. Manickavsagar says that He first gave the four virtues of Aram, Porul, Inpam and Veedu to the four saints in his Thiruvasagam.

‘அருந்தவர்க்கு ஆலின்கீழ் அறம்முதலா நான்கினையும்

இருந்தவருக் கருளும்அது எனக்கறிய  இயம்பேடி’‘Explain to me the Grace He showed in teaching under Aal (banyan tree) the four virtues of aram etc to the saints of rare goodness’.These four virtues, purusarthas, in Sanskrit, are dharma (righteousness), ‘artha’(wealth), ‘kama’ (sensual enjoyment) and ‘moksa’ (liberation). These are objectives worthy of human persuiits. Thus, for Manickavasagar these four virtues are the four Vedas.It may, therefore, be understood that from God all things, knowledge, virtue, language, etc originated and given to the world through the four saints for the existence and evolution of world. God remaining as Vedas, Agamas etc, and chanting them should be seen this way and understood. If understood properly, Veda or Agama or any other scripture would not be considered as superior to another. The statements of the Saints in Saiva religion have not spoken of the superiority of Vedas or Sanskrit. Yet some claim superiority of Vedas and Sanskrit, and lamentably many Saivites consume it with no hesitation.  Even our actions, good and bad, and our bondage and liberation, are seen by the saints as having originated from God. Manickavasgar says that God does good and bad.

‘நன்றே செய்வாய், பிழை செய்வாய்’.‘You do good, You do bad’. ‘பந்தமும் வீடும் படைப்போன் காண்க’ See, He creates bondage and liberation’.He also ays that God binds us with Punniyam and bavam (“அறம் பாவம் என்னும் அருங்கயிற்றால் கட்டி”). Going by the direct meaning it may be understood as God also does evil to us, keeps us under bondage, and binds us with bavam (evil). If understood properly these words have different meanings. (Detailed explanation is omitted as it may go lengthy). Similarly if the Thirumurai lines under reference are understood properly, we will not speak of the superiority of Vedas. Vedas gain importance as they are the earliest texts of knowledge.It is said that the Saiva saint Rudrapasupathy Nayanar chanted the sacred line of Sri Rudram in Veda and attained liberation. This is often quoted to claim superiority of Vedas. Of the many Nayanmars, he was the only one who attained liberation this way. Chanting any sacred sentence in any scripture relating to the Divine will give its benefit. It should be done with love and devotion to God. Not only chanting mantra, any act with love and devotion helps to reach God. Sakiya Nayanar threw stones at Siva. Kannappar fed meat to Siva. Appar did service in the way of Siva. Sundarar spoke ill of Siva. Still, they moved towards Divine because of the intense love and devotion to Siva shown by them. So chanting of Sri Rudram by Rudrapasupathy Nayanar does not qualify Vedas to gain superiority over other scriptures. The Saiva Luminary Arumuga Navalar gives high place to Vedas. However in his preface to Periyapuranam publication, he says that liberation can be achieved only through Saiva Siddhanta and not through Vedas. His words are as follows: 

"இதுகாறும் கூறியவற்றால் சைவசித்தாந்தத்தைத் தவிர பரமுத்தி சித்தியாது என்பதும், அப்பரமுத்திக்கு சாதனம் சிவஞானமே என்பதும் அச்சிவஞானத்தை பயப்பன சரியை முதலிய மூன்றுமே என்பதும், வேதத்துள் விதித்த வேள்விகள் முதலியன எல்லாம் அநித்தியமான காமியங்களை பயப்பன என்பதும் பெறப்பட்டன. வேள்வி  முதலியன  ஞானத்தை பயவாமை மாத்திரையே அன்றி தீவினைபோல் அது நிகழவொட்டாது தடை செய்து நிற்றலும் உடையனவேயாம்" -(திருத்தொண்டர் புராணம் – உபோற்காதம்).

‘From what is said till now, it is understood that liberation to divine cannot be realised except through Saiva Siddhanta, the means for it is Sivagnanam (wisdom of Siva), Sivagnanam can be obtained through the three exercises of sariyai etc., and the Velvi (sacrificial ritual) etc., prescribed in Vedas, give only temporary earthly benefits. Velvi etc, not only do not grant gnanam, but also remain as obstacle to receive it’. – (Thiruththondar Puranam – Introduction)As seen, liberation to the divine cannot be achieved through the way of Vedas. However, Siddhnata Saivam (Saivism) is sometimes called Vaidhika Saivam (Saivism) and it may create confusion. (Vaidhikam - Vedic religion; that which is sanctioned by Vedas). Arumuga Navalar clears this confusion by giving his views on it by quoting the following passage from Kamiga Agama. ‘சைவமே வைதிகம் எனப்படும். வைதிகமே சைவம் எனவும்படும். சைவமானது வைதீகத்தில் அடங்கியும் அடங்காமலும் இருக்கும். வைதீகமும் சைவத்தில் தாழ்ந்தது. முனிவரே, அற்றாயினும் சைவம் வேதப் பொருளோடு ஒற்றுமையாய் இருத்தலால் வைதீகம் என்றும் வேதசாரம் என்றும் கூறப்படும். சிவப்பிரகாசமாகிய சிவஞானம் பரஞானமாம். பசுபதார்த்த போதமாகிய வேதம் முதலியன் அபரஞானமாம்’ - (திருத்தொண்டர் புராணம் - சூசனம்) ‘Saivam is also called Vaidhikam. Vaidhikam is also called Saivam. Saivam is within Vaidhikam and Vaidhikam is within Saivam. Also Vaidhikam is inferior to Saivam. Oh! Munivar, nevertheless as Saivam is associated with the Vedic essence it is called Vaidhikam and Vedasaaram (essence of Veda). Sivagnanam which shines as Siva is Paragnanam. Vedas which give knowledge of earthly needs of the soul are Aparagnanam. – (Thiruththondar Puranam – Introduction).  Thus Navalar has indicated that the Vedic rituals, apart from not giving gnanam (knowledge), also prevent it as an obstacle. He has clearly stated that Vaidhikam is inferior to Saivism, and liberation is possible only through Siddhanta Saivam. Following words of Thirumoolar compliment this view. ‘தற்பரம் கண்டுளோர் சைவசித்தாந்தரே’.‘Saiva Siddhantists have seen God Siva’. www.saivaworld.org retrieved on 25.2.2013.

-ganesalingam

[viii] Alexis Sanderson, “The Date of Sadyojyotis and Brhaspati.” In Cracow Indological Studies  (2006), pp.39–91.

[ix]  The term was based on the Jain sangham at Madurai:There was a permanent Jaina assembly called a Sangha established about 604 A.D. in Madurai. It seems likely that this assembly was the model upon which tradition fabricated the Sangam legend.  "The Milieu of the Ancient Tamil Poems, Prof. George Hart". Web.archive.org. 1997-07-09. Retrieved 2013-02-11. According to George L. Hart, who holds the endowed Chair in Tamil Studies by University of California, Berkeley, has written that the legend of the Tamil Sangams or "literary assemblies

[x] SOTRAMIZH ODHUVAR –RAJASEKARAN PILLAI, POOMPUHAR

[xi] Dominic Goodall, The Parākhyatantra. A Scripture of the Śaiva Siddhānta, Pondicherry, French Institute of Pondicherry and Ecole française d'Extrême-Orient, 2004, pp.xxix-xxxiv.

[xii] Zvelebil, Kamil (1974). A History of Indian literature Vol.10 (Tamil Literature). Otto Harrasowitz. ISBN 3-447-01582-9