Siva Agamas

SIVA AGAMAS
AND THEIR RELATIONSHIP TO VEDAS

by
Thiru A. SHANMUGHA MUDALIAR, M.A.
Retd. Professor in Sanskrit, Pachiappa's College, Madras

PUBLISHED BY SRI KAPALEESWARAR TEMPLE

MYLAPORE, MADRAS – 600 004
1972

Printed at the M L J Press Private Ltd. Madras – 600 004

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 Siva Agamas

FOREWORD
I am glad the Sri Kapaliswarar Devasthanam, Mylapore, Madras, has come forward to
publish these lectures on Saiva Agamas and I gladly accede to their request to write a Foreword
to this publication.

Saiva Agama has been very little worked upon and whatever material is made available
is useful. What is given in these pages by my friend, Sri A. Shanmugha Mudaliar, Retired
Professor of Sanskrit of the Pachaiyappa's College, Madras, represents his lectures in the
University of Madras, under the Prof. L. Venkataratnam Endowment, delivered in 1965. The
author rightly emphasises first, the influence of Sanskrit and its close relation with Tamil,
particularly in respect of Saiva Siddhanta and then, the equal importance of the Agama and the
Veda, both of which are emanations from Siva. The extent of the Saiva Agama literature, the
nature of the subject - matter of the Agama texts, the Carya, Kriya, Yoga and Jnana sections
of the Agama, covering personal conduct and worship of Siva of the initiated Saiva, temple
construction, consecration and worship, and the religion and philosophy of Saivism are all dealt
with by the author in outline in the brief compass of thirty - four pages.

There is a great deal that the Saiva Devasthanams could do for the publication of Saiva
Agamas and Nibandhas. As the Agamas are encyclopaedic in their treatment, their publication
will have not only immediate value to the temples and their upkeep but also varied cultural
interest. Whatever the prevalent opinion on religion and belief in God and temples, actual
experience shows that there is an increased tempo in worship in temples by the public.

The author and the Kapaliswarar Devasthanam have done a piece of service to those
worshippers who want to know something of the sacred texts on which temple - worship is
based.
Dr. V. RAGHAVAN.
6-1-1972,
Madras.

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 Siva Agamas

PREFACE
This book contains. lectures delivered by Professor A. Shanmugha Mudaliar in the year
1965 in the University of Madras under Professor L. Venkataratnam Endowment Lectures. The
scope of this work is extremely modest.

“The Saiva Siddhanta System is the most elaborate, influential and undoubtedly the
most intrinsically valuable of all the religions of India. It is peculiarly the South Indian and
Tamil religion”. Thus observes that great Western scholar, whose epitaph bears the terse but
significant line,“STUDENT OF TAMIL”, Dr. G.U. Pope.

Saivism is the old pre - historic religion of South India, essentially existing from pre -
aryan times and holds sway over the hearts of the Tamil people, and this system is proudly
cherished as our richest heritage, a rare legacy handed down by seers and sages who
experienced bliss in this very earth. The primary sources of Saivism are the 28 Sivagamas.

Vedas have also been regarded as the source of all Indian wisdom if they are interpreted
in a very wide sense and they are considered as the fountain - head of all religion and
philosophy. Saint Thirumular, author of “ THIRU – MANDHIRAM” says the Agama, as much
as the Veda, is truly the work of God; the one (Veda) is general and the other (Agama) special;
though some consider these words of the Lord, the two antas to be different, for the great no
difference exists. The entire spectrum of Vedas and Agamas is very well represented in his
inspiring speeches. It aims at giving an overall idea that there is no difference between the
Vedas and Agamas. A task like this is, indeed, difficult to perform. The author is therefore to
be congratulated.

We are glad to send this small book on its journey among lovers of Saiva Siddhanta.
We hope it deserves the welcome of all those interested in the spread of knowledge. We wish
to express our sense of gratitude to the author.

Our heartfelt thanks are due to Dr. V. Raghavan, M.A., Ph. D., for his ready
condescension in favouring us with a brilliant Foreword to this book. We shall be failing in our
duty if we do not acknowledge the Hindu Religious and Charitable Endowments (Admn.)
Dept., for having sanctioned to bring out the publication. We owe our thanks to M.L.J. Press
for their excellent and timely work.

K. Ayya Subramania Mudaliar

Chairman, Board of Trustees.
T. Nagarajan, B.Sc.,
Executive Officer.
C. Selvanataraja Mudaliar
T. Balakrishnan
S. Jayaraman
R. Kothandaraman
Trustees.

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 Siva Agamas

PROFESSOR L. VENKATARATNAM, ENDOWMENT

LECTURES OF THE MADRAS UNIVERSITY, 1964-65
Delivered by
PROFESSOR A. SHANMUKHA MUDALIAR ON 29-3-1965 AND 31-3-65.

SAIVA AGAMAS AND THEIR RELATIONSHIP TO VEDAS.

Our India is the most ancient civilised country among the different parts of the world.
It has been the main fountain - spring from which have flown all branches of culture - Religion,
Philosophy, Literature, Sciences and Fine Arts. It will be but appropriate to quote here some
sentences from Max Muller's address to I.C.S. candidates at Cambridge in the last century.

“What I wish to show to you, I mean more especially the candidates for Indian Civil
Service, is that this India of a thousand or two thousand or three thousand years ago, aye ! the
India of today also if only you know where to look for it, is full of problems, the solution of
which concerns all of s, even us in this Europe of the 19th Century.

If you have acquired any special taste here in England, you will find plenty to satisfy
them in India and whoever has learnt to take an interest in any of the great problems that occupy
the best thinkers and workers at home, need certainly not be afraid of India proving to him an
intellectual exile.

If you care for geology, there is work for you from the Himalayas to Ceylon.

If you are fond of botony, there is flora rich enough for many Hookers.

If you are a Zoologist, think of Haeckel, who is just now rushing through Indian Forests
and dredging in Indian seas and to whom his stay in India is like the realisation of the brightest
dream of his life.

If you are interested in Ethnology, why! India is like a living ethnological museum.

If you are fond of archaeology, if you have ever assisted at the opening of a barrow in
England and know the delight of finding a fibula or a knife or a flint in a heap of rubbish, read
only general Cunningham's Annual Reports of the Archaeological Survey of India and you will
be impatient for the time when you can take your spade and bring to light the Vihārās or
colleges built by the Buddhist monarchs of India.

The study of Mythology has assumed an entirely new character, chiefly owing to the
light that has been thrown in it by the ancient Vedic Mythology of India.

Even the study of fables owes its new life to India, from whence the various migrations
of fables have been traced at various times and through various channels from east to west. We
may go back into antiquity and still find strange coincindences between the legends of India
and the legends of the West without as yet being able to say how they travelled whether from
east to west or from west to east.

Is there any country in which some of the most important problems of the science of
language, say only the growth and decay of dialects or the possible mixture of languages, with

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 Siva Agamas

regard not only to words but to grammatical elements also, can be studied to greater advantage
than among the Aryan, the Dravidan inhabitants of India?”

Before I begin the subject, I shall just say a few words about the language of India since
the Sanskrit Agamas have to be studied being supplemented by Tamil books. No doubt our
country is multilingual and we learn that scholars studied almost all the languages. Cf.
Thirumular's definition of a Pandit

பண்டிதராவார் பதினெட்டு பாடையுங்

கண்ைவர் கூறுவர் கருத்தறிவானரன்க
பண்டிதர் தங்கள் பதினெட்டு பாடையு
மண்ட முதலரனறஞ் ச ொன்னவொறற.

There can be no doubt whatsoever with regard to the fact that Sanskrit and Tamil are
the most ancient languages. Both Sanskrit and Tamil are believed to be divine in origin. The
Agamas mention that word and sense are inseperable and interrelated. Both the language
(Sabda Prapanca) and the world (Artha Prapanca) emanate from Godhood. From Para (God)
emanates the Nāda - the sound, which is actuated by Bindu (Energy). By this action is born the
group of Jiväksharas - (vowels) and their body is the group of consonants. Cf. Kāmika Agama.

वाग्रपू ो वाचकः प्रोक्तो, वाच्यस्त्वर्ाा्मको स्तमतृ ः ।

वाच्यवाचकयोश्चैव तादा््यं कचचचदष्यते ॥
नादो मन्त्र इचत प्रोक्तरस नादो जायते परात् ।
नादाद् चिन्त्दुस्तसमुद्भूतो चिन्त्दोराद्यस्तस्तवरो भवेत् ॥
तस्तमात् स्तवरद्वयं द्वौ द्वौ तेषां भेदास्त्रयोदश ।
स्तवराः षोडश जीवाखयाः कादयो देहवन्त्मताः ॥
सङ््खया तेषां चतुचस्त्रश ं त्त एव व्यञ्जनाचन तु ।
प्राणोपाचिचवभेदेन व्याप्तं तैरेव सवातः ।
तैरेव रचचतं शाखं परापरचवभेचदतम् ॥
வாக்³ரூபபா வாசக꞉ ப்பராக்பதா, வாச்யஸ்த்வர்தா²த்மபகா ஸ்ம்ருத꞉ ।
வாச்யவாசகபயாஶ்டசவ தாதா³த்ம்யம் கசிதி³ஷ்யபத ॥
நாபதா³ மந்த்ர இதி ப்பராக்தரஸ நாபதா³ ஜாயபத பராத் ।
நாதா³த்³ பி³ந்து³ஸ்ஸமுத்³பூ⁴பதா பி³ந்பதா³ராத்³யஸ்ஸ்வபரா ப⁴பவத் ॥
தஸ்மாத் ஸ்வரத்³வயம் த்³னவௌ த்³னவௌ பதஷாம் பப⁴தா³ஸ்த்ரபயாத³ஶ ।
ஸ்வரா꞉ பஷாை³ஶ ஜீவாக்²யா꞉ காத³பயா பத³ஹவன்மதா꞉ ॥
ஸங்க்²யா பதஷாம் சதுஸ்த்ரிம்ஶத்த ஏவ வ்யஞ்ஜொெி து ।
ப்ரா பாதி⁴விபப⁴பத³ெ வ்யாப்தம் டதபரவ ஸர்வத꞉ ।
டதபரவ ரசிதம் ஶாக²ம் பராபரவிபப⁴தி³தம் ॥

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 Siva Agamas

Sanskrit grammer of Panini begins by enumerating the Sanskrit alphabet in 14

aphorisms called. Maheswarasūtras; about the origin. of which Nandikeswara Kārikā says thus:

नृत्तावसाने नटराजराजो ननाद ढककां नवपञ्चवारम् ।

उद्धताुकामस्तसनकाचदचमद्धानेतचद्वमशे चशवसरू जालम ॥
Dandi says संस्तकृतं नाम देवो वागन्त्वाखयाता महचषा चभः ।
ந்ருத்தாவஸாபெ நைராஜராபஜா நநாத³ ை⁴க்காம் நவபஞ்சவாரம் ।
உத்³த⁴ர்துகாமஸ்ஸெகாதி³மித்³தா⁴பெதத்³விமர்பஶ ஶிவஸூத்ரஜாலம ॥
ஸம்ஸ்க்ருதம் நாம பத³பவா வாக³ன்வாக்²யாதா மஹர்ஷிபி⁴꞉ ।

Sanskrit is divine language handed over to posterity by sages. The most ancient Tamil
grammer Tolkāppiyam has a section about the changes that take place when Sanskrit letters are
adopted in Tamil. Of vowels, ऋ, ऋ, ऌ and ऌ are not in Tamil and of consonants, the first
and fifth of the varagās य, र, ल, व and ळ fifteen in all, are Tamil letters. The rest are peculiar
to Sanskrit, but used in Tamil by being converted into any one of the Tamil letter sounds.

ऋ becomes changed into இ or ரு as ऋषभं into இடபம் and ऋषि as இருடி, the
three intermediate consonants of the five vargas into their respective primaries, ज in o ய, श
into ச எ ய ष into எ ட, स into ள த, ह into அ ள க, क्ष into க் க, ending ई into இ
and ending आ into ஐ.

The Dirgha, Guna, Vrddhi Sandhi Rules in Sanskrit are adopted in Tamil. Thus this
ancient Tamil Grammer shows clearly that Sanskrit was not only known and learnt but was
also adopted in Tamil language with grammatical modifications. From an impartial
comparative study of ancient Tamil Literature, it can be proved incontrovertibly, that most of
the Tamil authors were scholars in Sanskrit also. The Tamil Kalika Khanda of Skända Purana
reads as குடமுனிக்கு வலியுறுத்தார் ககால்லலற்று பாகர்; the Upadesa Kanda also says
திராவிடகெனப் கபயரிய ொபாடடக்கு இலக்கணஞ் சிவபிரான் அகத்தியுனார்க்கு
அருளிச் சசய்தான், and Iraiyanar's Kalaviyal Urai asserts, thus: அகத்திய லராடு த ச்
சங்கெிருத்தி தெிழாராய்த்தார்.

All these establish that Tamil Grammar was taught to Agasthiya by Siva and His
Kumara. There are innumerable devotional hymns in Thevara etc. which call Sanskrit and
Tamil as two eyes. Sanskrit and Tamil from the origin have been growing hand in hand being
complementary to each other. I have to speak on this aspect of language, since the subject
which I am going to deal with, is mostly pertaining to the Tamilians. Though the Agāmas are
in Sanskrit and their philosophy has been promulgated in ancient Sanskrit works, most of them
are not known; nor available and even if available not easily understandable unless the tradition
and the way of interpretation are known. But this tradition has been kept alive in Tamil
language in Tirumular's Thirumandiram, fourteen Saiva Siddhantha Sastras, many Kattalais
and commentaries, besides stotras replenished with Agamaic principles. A good knowledge in
Sanskrit and Tamil is necessary to have complete grasp of the various aspects of the Agamas.

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 Siva Agamas

Coming to the subject, Agamas are a branch of religious and philosphic literature of
very ancient age. All references in religious and philosophical texts trace their original
authority to both the Vedas and Agamas by the common appellate Sṛti i.e., revelations. These
are accepted as Apta or Sabda Pramāṇam, one of the most important modes of proof in
determining that, which is not perceptible by the other Pramānas like Pralyaksha and Anumāna.
Even we, the highly evolved animate beings, are not able to know wherefrom we have come
and whither we go after death, even after such advanced development of science. Medicine
cannot prevent our death. Birth too is not in our hands. We are not born out of our own free
will, nor are our parents, of whom we are born, the real makers of our body or life. A parent
who wants a son gets a daughter or vice versa. One who wants to practise birth - control is the
father of many a child. One who yearns to have a child is not blessed with one. From these, it
is crystal - clear that our parents are not our creators. That is what the Veda says य ई चकार न
सोऽस्तय तत्त्वं वेद (ய ஈ சகார ந பஸா(அ)ஸ்ய தத்த்வம் பவத³) He who impregnated
does not know its truth. Leave aside our past and future. What about our present life? Our
knowledge is so limited, erroneous and beset with dangerous consequences. Unless we depend
on some good guidance, we mistake the body for our soul and spend our entire life for the sake
of this body which is going to perish sooner or later. We little bestow our attention to our
precious soul. A poet says

पचततः पशरु चप कूपे चनःसतु चरणचालनं कुरुते ।

चिक् ्वां चचत्त भवाब्िेररच्छामचप नो चिभचषा चनःसताुम ॥
பதித꞉ பஶுரபி கூபப நி꞉ஸது சரணசாலெம் குருபத ।
தி⁴க் த்வாம் சித்த ப⁴வாப்³பத⁴ரிச்சா²மபி பநா பி³ப⁴ர்ஷி நி꞉ஸர்தும ॥

See how beautifully and emphatically Sankaracharya appeals to fellow-men in his

Bhajagovindam.

िालस्ततावत् क्रीडासक्तस्ततरुणस्ततावत तरुणीरक्तः ।

वृद्धस्ततावचश्चन्त्तामग्नः परे ब्रह्मचण कोऽचप न लग्नः ॥
कस्त्वं कोऽहं कुत आयातः का मे जननी को मे तातः ।
इचत पररभावय सवामसारं चवश्वं ्यक्वा स्तवप्नचवचारं भजगोचवन्त्दम् ॥
பா³லஸ்தாவத் க்ரீைா³ஸக்தஸ்தருணஸ்தாவத தருண ீரக்த꞉ ।
வ்ருத்³த⁴ஸ்தாவஶ்சிந்தாமக்³ெ꞉ பபர ப்³ரஹ்மணி பகா(அ)பி ந லக்³ெ꞉ ॥
கஸ்த்வம் பகா(அ)ஹம் குத ஆயாத꞉ கா பம ஜெெ ீ பகா பம தாத꞉ ।
இதி பரிபா⁴வய ஸர்வமஸாரம் விஶ்வம் த்யக்த்வா ஸ்வப்ெவிசாரம்
ப⁴ஜபகா³விந்த³ம் ॥

To men who long to have true knowledge and get liberated from this vicious cycle of
birth and death, the Vedas and Agamas are intended.

Vedas are accepted by not only our countrymen but even by foreign indologists as the
most ancient literature known to the literary world. Max Miller says “They (Vedas) are to us
unique and priceless guides in opening before our eyes tombs of thought, richer in relics than
the royal tombs of Egypt and more ancient and primitive in thought than the oldest hymns of
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 Siva Agamas

Babylonian or Acadanian poets. Whatever may be the date of the Vedic hymns, whether 1500
or 15000 B.C. they have their own unique place and stand by themselves in the literatures of
the world. They will always retain their peculiar value far superior to the oldest chronicles, far
superior to the most ancient inscriptions, for every verse, nay! every word in them, is an
authentic document in the history of the gratest empire - the empire of the human mind as
established in India in the second millennium B.C.” According to tradition, the mimāmsakas
assert that the Vedas arc Apaurusheya and Nitya. According to the Vedanta school, the Vedas
are the revelations of the Supreme god at the begining of creation. Those revelations were heard
by competents ages and passed on orally to posterity.

यो ब्रह्माणं चवदिाचत पवू ं यो वै वेदांश्व प्रचहणोचत तस्तमै and

यगु ान्त्तेऽन्त्तचहातान् वेदान्त्सेचतहासान् महषायः ।
लेचभरे तपसा पूवामनुज्ञातास्तस्तवयंभुना ॥
பயா ப்³ரஹ்மாணம் வித³தா⁴தி பூர்வம் பயா டவ
பவதா³ம்ஶ்வ ப்ரஹி தி தஸ்டம
யுகா³ந்பத(அ)ந்தர்ஹிதான் பவதா³ன்பஸதிஹாஸான் மஹர்ஷய꞉ ।
பலபி⁴பர தபஸா பூர்வமனுஜ்ஞாதாஸ்ஸ்வயம்பு⁴ொ ॥

The ancient Tamil Literature has abundent references to Vedas. I shall just quote a few:

நிடறனமாழி மாந்தர் ஆடணயிற் கிளந்த

மடற னமாழி தாபெ மந்திரனமன்ப (னதால்காப்பியம்)

"ஓதிய பவதத்னதாளியுறி ெல்லது பபாதார்''

“நான்மடற மரபிற்றிமுடற னயாருபால்
முத்தீச் னசல்வத்து நான் மடறமுற்றி (சிலப்பதிகாரம்)
"நரம்புறு னதன்விளிநவின்ற நான்மடற"
"மாமலர்த் னதரியலான் மணிமிைற் றிடைக்கிைந்த
சாமகீ த மற்றுனமான்று சாமி நன்கு பாடி ள்” (சீவக சிந்தாமணி)

"சார்பிற் ன் வாரண பவதத்

தாதி யந்தமில்டலயது னநறினயனும்” (மணிபமக ).

"நாத்திகமல்லது னசால்ல யாயின் மு ய்பயந்த

சாத்திரமாவது பவதமன்பறா வதுதான் சுயம்பு” (நீ லபகசி)

“பவதத்டத விட்ை அறமில் பவதத்தின்,

ஒதத்தகு மறனமல்லாமுள தர்க்க,
வாதத்டதவிட்டு மதிஞர் வளமுற்ற,
பவதத்டத பயாதிபய வடு
ீ னபற் ர்கபள" (திருமந்திரம்)

Along with the Vedas, tradition claims the Āgamas also as having emanated from the
same god as the derivative meaning of the word itself denotes. I shall just quote what Puranas

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 Siva Agamas

say about the Agamas. The Sūta Samhitã claims that the Puranas of Vyasa are as authoritative
as Āgamas produced by Siva.

अष्टादशपरु ाणानां कताा स्यवतीसतु ः ।

काचमकाचदप्रभेदस्तय यर्ा देवो महेश्वरः ॥
அஷ்ைாத³ஶபுரா ம் கர்தா ஸத்யவதீஸுத꞉ ।
காமிகாதி³ப்ரபப⁴த³ஸ்ய யதா² பத³பவா மபஹஶ்வர꞉ ॥

Sankara Samhita says that Vedas are in the middle of the mouth, the Akshras in the
teeth, and the Agamas in the tongue of Siva.

आस्तयमध्ये चस्तर्ता वेदा देवदेवस्तय भूसुराः ।

अक्षराचण तु दन्त्तेषु चजह्वायां तु चशवागमाः ॥
ஆஸ்யமத்⁴பய ஸ்தி²தா பவதா³ பத³வபத³வஸ்ய பூ⁴ஸுரா꞉ ।
அக்ஷராணி து த³ந்பதஷு ஜிஹ்வாயாம் து ஶிவாக³மா꞉ ॥

Kūrma Purāna says:

चनचमात चह मया पवू ा श्रौतं पाशपु तं शभ ु म् ।

गुह्याद्गुह्यतमं सूक्ष्मं वेदसारं चवमुक्तये ॥
वेदाभ्यासरतो चवद्वान ध्यायेत् पशपु चतं चशवम ।
एष पाशपु तो योगरसेवनीयो मुमुक्षचु भः ॥
நிர்மித ஹி மயா பூர்வ ஶ்னரௌதம் பாஶுபதம் ஶுப⁴ம் ।
கு³ஹ்யாத்³கு³ஹ்யதமம் ஸூக்ஷ்மம் பவத³ஸாரம் விமுக்தபய ॥
பவதா³ப்⁴யாஸரபதா வித்³வாெ த்⁴யாபயத் பஶுபதிம் ஶிவம ।
ஏஷ பாஶுபபதா பயாக³ரபஸவெ ீபயா முமுக்ஷுபி⁴꞉ ॥

Haradatta in the Sṛtisūkttimālā points out the purpose of the Vedas and the Agamas in

वेदः प्रमाणचमचत सचं गरमाण एव

चदव्यं तवागममवैचत जनः प्रमाणम् ।
्वद्धयानवाकयचवषयौपचयकै ः पदार्ाः,
आचूडमा कचलतचवग्रहमाचमूलात् ॥
பவத³꞉ ப்ரமாணமிதி ஸங்கி³ரமாண ஏவ
தி³வ்யம் தவாக³மமடவதி ஜெ꞉ ப்ரமாணம் ।
த்வத்³த⁴யாெவாக்யவிஷனயௌபயிடக꞉ பதா³ர்த²꞉,
ஆசூை³மா கலிதவிக்³ரஹமாசமூலாத் ॥

Agamas are of various groups presenting the supremacy of Siva, Sakti, or Vishnu. The
two prominent Agamas, of Vishnu are Pancarātra and Vaikhānasa. The Agamas pertaining to
9
 Siva Agamas

Sakti are numerous, the most important of which are Kulärnava, Tāntrarāja, Kämakalāvilasa,
Kālívilasa, Mahā Nirvana etc. Of the Saiva agamas there are two branches - one in South India
and another in Kashmir. Siva is said to be the author of the Siva Sutras, the original work of
Advaita Saivisim - peculiar to Kashmir. This tradition has been handed over to posterity by
Vasu Gupta and Somananda. Very little is known about Vasu Gupta. He is said to have
discovered on a rock in a peak of mount Mahadeva certain Sutras which were inscribed on it.
He came to know of its location, by Siva who appeared to him in a dream and by His grace
understood the meaning of the sutras and wrote the Spandāmrta. Somānanda gives us an
account of his lineage. From that, we learn that Siva as Srikantha commanded Sage Durvasas
to teach anew the Siva Agamas. Durvasas accordingly produced by his mind Tryambaka and
taught it to him. In the same way each taught the tradition to his mind - born son upto the 15th
generation. The fifteenth married a brahmin girl and got a son named Sangamaditya. He
wandered from place to place and finally settled in Kashmir. From him, came this lineage of
Varshāditya, Arunāditya Ananda and Somānanda. Kallata and Somānanda seem to be pupils
of Vasu Gupta. Kallata is the author of Spanda. Kārikas, Spanda Vṛtti, Tattvärtha Cintamani
and Maduvāhinii. Somānanda wrote Siva Dṛshti. His pupil Utpalācārya wrote Pratyabhijnā
Kārikas. Utpala's son and pupil is Lakshmana. His pupil is the great Abhinavagupta Acharya
the commentator of Bharatā's Natya Sastra and Ananda Vardhanās Dhvanyātloka. His works
on Kashmir saivism are Tantrāloka, Tantra Sāra, Pratyabhijnā Vimarśini, Pratyaabhijna Vṛtti,
Vimarsini etc. His pupil Kshēmarjā ja wrote Siva Sūtra Vimarsini, Pratyabhinja Hṛdaya,
Spanda Sandoha etc. All these authors seem to have flourished in the ninth century.

Taking the branch followed in South India, according to tradition presented in the books
themselves, the agamas otherwise called as Tantras, Mantras and Siddhānta are of two forms
namely Avabōdha Rūpa and Sabda Rūpa. The former is the eternal Siva Jnāna which is in Para
Siva - who is free from Mala, who has no Ādyanta, who is self luminous and who is grace
incanate. The latter is the revelation of the same Jnana in the form of the Sapda through śiṣya
paramparā. The formless Paraśiva on account of grace to liberate the souls from Malas,
assumes the form of Sadasiva with fivc faces called Iśāna, Tatpuruşa, Aghōra, Vāmadeva and
Sadyojāta. Through the Iśana, he reveals the 28 Agamas namely:

कारणं काचमकं चचन्त््यमचजतं योगजं तर्ा ।

सहस्रं सूक्ष्मदीप्तौ च सप्रु भेदोंऽशुमान् भवेत् ॥
चनःश्वासं चवजयश्चैव स्तवायंभुवमर्ानलम् ।
चवमलं मकुटं चैव वीरच रौरवं तर्ा ॥
चन्त्रज्ञान चि्िं च लचलतं प्रोद्गीतं तर्ा ।
सन्त्तानं चसद्धशावोक्तं पारमैश्वयामुच्यत ॥
वातुलं चकरणञ्चैव अष्टाचवंशचतसख ं यया ॥
காரணம் காமிகம் சிந்த்யமஜிதம் பயாக³ஜம் ததா² ।
ஸஹஸ்ரம் ஸூக்ஷ்மதீ³ப்னதௌ ச ஸுப்ரபப⁴பதா³ம்(அ)ஶுமான் ப⁴பவத் ॥
நி꞉ஶ்வாஸம் விஜயஶ்டசவ ஸ்வாயம்பு⁴வமதா²ெலம் ।
விமலம் மகுைம் டசவ வரச
ீ னரௌரவம் ததா² ॥
சந்த்³ரஜ்ஞாெ பி³ம்ப³ம் ச லலிதம் ப்பராத்³கீ ³தம் ததா² ।
ஸந்தாெம் ஸித்³த⁴ஶார்பவாக்தம் பாரடமஶ்வர்யமுச்யத ॥

10
 Siva Agamas

வாதுலம் கிரணஞ்டசவ அஷ்ைாவிம்ஶதிஸங்க்²யயா ॥

and 207 Upāgamas. Most of these books are known only by reference and quotations. Some
books which have been printed in Grantha Script about half a century back are not available.
Some have been re - printed. The quint - essence of all these books is found in the tamil
Thirumandiram of Saint Thirumoolar. His life is presented by Sekhizar in the Thiruthondar
Puranam. According to that, there was a shepherd Moola by name, who used to graze the cattle
with kindness. One day while grazing, he suddenly died and the cattle stood around him with
immense grief. At that time a Siddha who flew in the sky saw the grief of the cattle and so he
left his body somewhere and entered into the corpse of Moola only to please the cattle. The
next day, when he wanted to re - enter into his own body, it was not to be found. He understood
the divine order that he should remain in the mortal world and write in Tamil the gist of Siva
Agamas. He did so and then reached Goodhood. In the Thirumanthiram, he himself says that
he inherited this knowledge from the sisyaparamarā of Nandi. He also says that proficiency in
both languages - Sanskrit and Tamil is necessary to know God.

மாரியுங் பகாடையும் வார்பெி தூங்கநின்

பறரியு நின்றங்கி க்கின்ற காலத்து
வாரியமுந்தமிழும் முைபெ னசாலிக்
காரிடகயார்க் குங்கரு னசய்தாபெ.
அவிழ்க்கின்றவாறு மதுகிட்டு மாறுஞ்
சிமிட்ை ப் பட்டுயிர் பபாகின்றவாறுந்
தமிழ்ச்னசால் வைனசால்னலனு மிவ்விரண்டு
முணர்த்து பவ யுணரலுமாபம.

There are innumerable works in Sanskrit and Tamil, both on the religious and
philosophical teachings of the Agamas. Siväghra Yogi's Bhashya on the Sivagnana Bodha
Kārikas and Umāpathi Sivacharya's Bhashya on Paushkara Āgama, Asthaprakaranas compri-
sing Tattvaprakaśikā, Tattvasangraha, Tattvatrayanirṇaya, BhogaKārika, Paramokshanirāsa
and Ratnatraya in Sanskrit are the most important of the works. There are 14 works in Tamil
which form the basis of Saiva Siddhantha. They are Tiruvundiyar and Thirukalirruppadiyar of
Uyyavanda Devanar, Siva Gnana Bodham of Meykanda Devar, Sivagnana Siddhiar and Iruba
Irubathu of Arunandi Sivachariar, Unmai Vilakkam of Manavasakam Kadanthar,
Sivaprakasam, Vinā Venbā, Porirri Pahrodai, Kodikkavi, Nenju Vidu Thuthu, Unmai Neri
Vilakkam and Sankarpa Nirākaranam of Umapathi Sivachariar. It will be interesting to note
that Umapathi Sivachariar is the author of the great Paushkara Vṛtti in Sanskrit as well as 8 of
the 14 Tamil siddantha sastras. Sivagha Yogi the Bhashyakara of the Sanskrit Sivajnana Bodha
is one of the oldest Tamil Commentators of Sivajnana siddhiyar. Madhava Sivajnana Yogi a
great Sanskrit and Tamil Scholar, who has translated into Tamil Annambattiyam and
Haradatta’s Páncharathna Malikā is the Author of the great Tamil Bhashya to Maigandar's
Sivagnana Bodham which is the only work of the Bhasya style in Tamil.

I am not entering into the discussion whether Sanskrit Agamas are the Original from
which the Tamil works came or vice versa. The tradition is that Sanskrit Agamas are the
Original. Madhava Sivajnana Yogi has said in his Bhashya that Meykantar's Sivajnana Bodha
is based on Raurava Agama. But modern critics owing to various reasons, other than literary,
do not accept it. I leave it for impartial critics to draw their own judgment.

11
 Siva Agamas

I am not also going to bother myself with regard to the date of the Agamas. Critics with
a bias will certainly ascribe a late date for them. Anyhow the Agamas must be earlier than the
South Indian Temples, since they are constructed as per rules prescribed in the Agamas and the
worship in the temples is also carried on from their inception acording to the Agamas.
Archaeologists, Epigraphists, Historians may be able to show the antiquity of the temples. The
inscriptions on the walls of the temples may disclose the dates. But these too are not correct;
because many of these temples were renovated at various periods. The exavations as from
Mohanjadharo and elsewhere will prove that there were temples, Sivalingas, and idols which
have become dilapidated and immersed in the bosom of the earth. It is humanly impossible to
discover from the depth of the earth the oldest relics of idols and archeological sculptures. The
mythologies of the temples narrate the installation and consecration of the chief idols in the
temples. If those stories are to be considered historical, the date will be the beginning of
Kaliyuga, nay even earlier. Valmiki's Ramayana, Bhasa's Pratima Nataka indicate the existence
of the temples before their periods, that is 10th century B.C. Some how or other, we have been
attaching too much importance to the old. But times have changed now and we become more
critical. Even Kalidasa of the First Century B.C., said पुराणचम्येव न सािु सवाम्
(புராணமித்பயவ ந ஸாது⁴ ஸர்வம்) though in a different context. Many a quarrel may
be avoided if undue importance is not attached on the relative antiquity posterity.

Now, I shall take up the subject - matter of the Agamas. Agamas are so called because
they have come from god. The other name for Agamas is Tantra which is thus defined.

तनोचत चवपुलानर्ाान् तन्त्रमन्त्रसमचन्त्वतान् ।

राणश्च कुरुते पस
ुं ां तेन तन्त्रचमचत स्तमतृ म् ॥
தபொதி விபுலாெர்தா²ன் தந்த்ரமந்த்ரஸமன்விதான் ।
த்ராணஶ்ச குருபத பும்ஸாம் பதெ தந்த்ரமிதி ஸ்ம்ருதம் ॥

Since these expatiate on the great characteristics of the Tatvas or Principles of the
Universe and Mantras or Hymns and thereby protect the people, these are called Tantras from
the root Tan = to spread and tra = to protect. These are also called Mantra Sastra and Mantra is
also defined thus.

मननं सवावेचद्वं राणं संसारसागरात् ।

मननराणिचम्वात् मन्त्रचम्यचभिीयते ॥
மெெம் ஸர்வபவதி³த்வம் த்ராணம் ஸம்ஸாரஸாக³ராத் ।
மெெத்ராணத⁴மித்வாத் மந்த்ரமித்யபி⁴தீ⁴யபத ॥

Manana consists of 2 roots man = to think and trā = to protect. Thereby Mantra consists
of Mananam i.e., cognition and meditation and Trānam protection from the cycle of birth and
death. The Agamas treat about various topics - chief of which are Town planning, Architecture
of temples, Astronomy, Geology, Laying out of gardens, Digging up tanks, Ichonography,
Installation and consecration of idols, Daily worship, Special weekly, fortnightly, monthly and
annual festivals, Modes of worship in public temples, Daily routine of work to be done by
individuals for themselves and for society, Character building, Discipline for concentration and
meditation, Religion and Philosophy, etc.

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 Siva Agamas

First I shall take up Town Planning. The Agamas say that a proper time is to be chosen
for any work to be done. This subject is elaborately dealt with in Chapter called Kāla Vidhana.
Here we find that “Uttarayana except Māgha (Masi) Month, Karthika and Tulā (Ippasi) months
of Dakshinyana are suited for quick conclusion of work taken. Suklapaksha (Lunar fortnight)
is good. First seven days of dark fortnight are tolerable. Of Tithis, Prathama, Dvitiya, Navami,
Paurnami, Şaşti of Krishna paksha and Amavasya are not suited for beginning a work. Asvini,
Rohini, Mirgaseersha, Punarvasu, Uttira, Hasta, Swathi, Anuradha, Uthirashadã, and Uttira
Phalguni are stars favourable for secular work. Ārdrā, Pūra, Visākhā, Pūrvāshada, Satabhishak,
Purvasatadhārā are stars suitable for religious work. All days except Tuesday, Saturday and
Sunday are good for any work. House should not be built during Sūryāstangata. No auspicious
thing should be done wher Guru is Astangata. No installation of idol should be done when
Sukra is Astangata. In this way many details are given with regard to the selection of proper
time for doing secular and religious deeds. A thing that is done in proper time is successful.
Hence probably the English Proverb “well begun is half done”. Another chapter designated as
Nimitta Pariksha Vidhi indicates by good and bad omens - the future. A knowledge of this will
safeguard one before beginning a thing. Chapter named Bhūpariksha Vidhi speaks about 12
varieties of earth, their characteristics and what is suited for which purpose. The modes of test
of the earth are also defined. This is very useful for students of Geology. The next chapter is
Pravesa Bali which defines what puja is to be done when entering a site for construction. This
is generally known as Vāstu Sānti, which is intended to drive away the evil spirits that may be
in that place. Bhūkarshana Vidhi lays down that the plot must be tilled and cultivation done
and the crops must be left to be eaten by the bulls. The bulls selected for tilling must be strong
and free from any defects. No obstacle should take place while tilling, like the plough being
caught in stone or the ropes of the bulls breaking asunder. Such a thing is indicative that the
site is not auspicious. The bulls, cows and calves must remain on the site at least for three
nights, saturating the site with their dungs, urine etc. Mānōpakarana Vidhi defines the
preparation of the scales and the materials necessary for measuring. Pada Vinyāsa Patala speaks
about the distribution of the site allocating different gods, stars etc., as presiding over them,
generally known as Ayādi. Many other rituals are prescribed before the actual starting of the
construction. Twelve varieties of laying out streets in the village are defined in Danḍikā vidhi
patala. Gramādhi Deva'ā Sthana Patala locates the places in a village where temples of different
deities are to be built. Siva's temple in the middle, Vishnu's in the west - Ganesa's in the south
- west, north or north - west, Durga's in south etc., Some chapters speak about the extent of the
houses. No house should project in the streets. There are many chapters which give plans of
houses of different designs. One chapter allocates accommodation to different communities in
different places. The place where scholarly Brahmins live in the proximity of the temples is
Agrahāra. Ordinary Brahmins and other communities live in grāma. Gramathikārīs with their
servants live in Kutikam. Nagara is the place where persons of all communities live and carry
on trade. Paṭṭaṇa is on the sea shore where all the communities and the foreigners live and carry
on trade. Vassal kings live in Sibiram. Elephentry and Cavalry are stationed in Senāsthāna.
Maṭha gives boarding and lodging to Sanvasins and guests. Astrologer, clerk, physician, barber,
druggist, remover of of poision, artisan and priest are said to be the eight limbs of a village and
they live in the surroundings. These twelve - Vaisya, Kulāla, Nāpita, Pushpajīvi, Vāditrajīvī,
Prāni Jīvī, Chakra Jīvī, Vaidèhaka, Tantuvāya, Karmakara, Rajaka and Canḍāla are subsidiary
to the Angas and they have to live still outside. All these chapters speak about the selection of
the place, making it fit by laying out of the streets, setting apart places for residences of various
communities and for different temples. This distribution is for removing conjestion and for
hygenic purpose.

13
 Siva Agamas

Next I take up the Architecture of the temples. Elaborate details with regard to the
extent, division into various prākāras, garbagṛha, Ardhamandapa, Mahamandapam, sub -
shrines, vimānas etc. are given. Vṛtta, Caturaśra, Shaṭkōṇa, Ashtakona, gopṛshtha,
Hastiprshtha, Rāja gopura are some important varieties in style of tower. Ēkadala, Šāntika,
Pausṭika, Adbhuta are some varieties by measurement. The entrance of gopura consists of
various stages of architecture from the floor to the top viz., Upapita, Adhishtana, Pada, Varga-
Prasthala, and Stupi. All sorts of constructions which we see in the different temples are
mentioned in this portion of the Agamas. Separate books in Sanskriti and Tamil exist in this
subject alone. The Stapathis are the class of people who possess a knowledge of these by
heridity. But modern archacologists who are not versed in old tradition ascribe new names and
periods for the various kinds of constructions as if founded by Pallavas or Cholas etc. The fact
is that they have chosen from the Agamas different varieties for constriction according to their
fancy.

Next I take up Iconography. We have in our country two types of idols one of stone and
another of panchaloha generally called as Bronze. Varietes of stone are mentioned and the
method of selecting suitable stone is also given. The five metals gold, silver, copper, lead and
iron in a certain proportion are molten into an alloy with which the bronze images are cast. In
Siva temples the main idol is Siva Linga and his consort is next in importance. Next in order
are Surya, Vinayaka, Subrahmanya and Bhairava. Many other, parivara devatās and Nava
Grahas are also mentioned. Images of 63 saints and Santanacāryas are had in big temples.
Different forms of god Siva are enumerated as 64. These are called as Ashtashta Mūrtas.
Individual temples have idols representing their mythology. Madura has sculpture of the 64
leelas performed by god Sundareswara in Madura, narrated in the Halasya Mahatmya in
Sanskrit and Thiruvilaiyadał puranam in Tamil and the famous Kavya Siva Lilarlava of
Neelakanta Dikshta. All these idols are representing one god Siva alone, with his indivisible
Sakthi as goddess. Different activities of the same god are presented in these idols. They are
all symbolical and allegorical. This aspect I shall elaborate in my next lecture along with other
topics which will come under religion and philosophy of the Agamas.

One more topic that I want to present before you today is the relationship of the Agamas
with Vedas. At the outset I have pointed out that according to tradition Vedas and Agamas
emanate from the same god and are considered as Āpta, Şabda or Agama Pramāna by the
Astikas. Both are revelations to the people of things that can't be known by physical knowledge
nor even by science. Even western scholars and scientists have accepted after long and laborius
researches the existence of a power called god who cannot be seen in the labora tory. Even the
soul is not traceable. Sir James Jeenes says in his “Mysterious universe” – “Is a living cell
merely a group of ordinary atoms arranged in some non - ordinary way or is it something
more?” Is it mrely atoms or is it atoms plus life? Or to put it in another way, could a sufficiently
skilled chemist create life out of the necessary atoms as a boy can create a machine out of
Maccano?”. So, both Vedas, and Agamas are intended for seekers of mystical truth. While
Vedas are restricted to the three varnas, Agamas are open to all. Vedas consist of three parts -
the Stotras, Brahmanas and Aranyakas which speak about the rituals and sacrifices and
Upanishads which are philosophic discourses. Likewise, the Agamas consist of four divisions
viz Caryā, Kriyā, Yoga and Jñāna. In the first 3, we have all the modes of individual and group
rituals - secular and religious to be practised by believers in religion. Carya and the Smṛtis are
almost of the same character presenting the daily routines, the Samkaras etc. In addtion to the
Upanayana of the Vaidikas, we have here the Diksha which is of three degrees viz., Samaya,
Viśesha, and Nirvāṇa. Just as Upanayana is expected to lead the people towards philosophical
pursuit so also Dikshā initiates the people into divine mysteries step by step. Kriyā refers to

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 Siva Agamas

Siva Pooja including Agri Karya. Yoga refers to meditation corresponding to Patanjali's Yoga
system. The Jñānapada is equivalent to the Upanishads. But in the Agamas we don't have the
strotras corresponding to the Samhitas of the Vedas. That is because, these hymns are taken as
Part of the Agamas to be used at occasions prescribed. Bhasma and Rudraksha which are the
most important in Saivism are spoken of in the Upanishads - Bhasmajabālopanishad and
Rudrākhajabalopanishad. But there may seem to be one apparent difference between the vedas
and the agamas. While vedas pray to many gods, the agamas proclaim that Siva is the only god
that exists. Actually, there is no difference because the vedas according to traditional
interpretation are not speaking of many gods. The various gods like Indra, Agni, Varuna, Yama,
Kubera, Vishnu, Rudra, Ushas, Pūshā, Soma, Rātri, Dhyāvāprtnvi etc., are only limbs of the
Supreme God Siva who is the Central figure in the Vedas in the Sri Rudra of Yajus. The vedas
themselves declare that god is one and having no second एकमेव अचद्वतीयम (ஏகபமவ
அத்³விதீயம)

That god is substantiated as Siva at many places - to mention a few here -

ईशावास्तयचमदं सवाम् ॥
यः परः स महेश्वरः ॥
सवो वै रुरः ॥
अच्िकापतये उमापतये ।
यो वै रुरस्तस भगवान् भूभावु स्तसुवः ॥
चवश्वरूपाय वै नमः ॥
तस्तमै नमस्ततस्तमै ्वा जष्टु ं चनयनु चमम यस्तमै नमस्ततचच्छरः ।
हराय कृशाय शवााय चशवाय भवाय महादेवाय उग्राय ॥
पशुपतये रुराय शङ््करायेशानाय स्तवाहा ॥
चशव एको ध्येयचशशवङ््करस्तसवामन्त्यत् परर्यमय ॥
यदा चमावदाकाशं वेष्टचयष्यचन्त्त मानवाः ।
तदा चशवमचवज्ञाय दुःखस्तयान्त्तो भचवष्यचत
ஈஶாவாஸ்யமித³ம் ஸர்வம் ॥
ய꞉ பர꞉ ஸ மபஹஶ்வர꞉ ॥
ஸர்பவா டவ ருத்³ர꞉ ॥
அம்பி³காபதபய உமாபதபய ।
பயா டவ ருத்³ரஸ்ஸ ப⁴க³வான் பூ⁴ர்பு⁴வஸ்ஸுவ꞉ ॥
விஶ்வரூபாய டவ நம꞉ ॥
தஸ்டம நமஸ்தஸ்டம த்வா ஜுஷ்ைம் நியுெஜ்மி யஸ்டம நமஸ்தச்சி²ர꞉ ।
ஹராய க்ருஶாய ஶர்வாய ஶிவாய ப⁴வாய மஹாபத³வாய உக்³ராய ॥
பஶுபதபய ருத்³ராய ஶங்கராபயஶாொய ஸ்வாஹா ॥
ஶிவ ஏபகா த்⁴பயயஶ்ஶிவங்கரஸ்ஸர்வமன்யத் பரித்யஜ்ய ॥
யதா³ சர்மவதா³காஶம் பவஷ்ையிஷ்யந்தி மாெவா꞉ ।

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 Siva Agamas

ததா³ ஶிவமவிஜ்ஞாய து³꞉க²ஸ்யாந்பதா ப⁴விஷ்யதி

and above all, the Bharga Sabda in the Gayatri refers to Siva. So, god Siva is the soul of the
Vedas and the other gods are personifications of the five elements; sun and moon marking time,
and soul- these eight - constituting the body of Siva. All the Nandi slokas of Kalidasa point out
this aspect. Srikantā Sivacarya declares “ I do not find difference between the Vedas and
Agamas. Veda also is Sivagama”

वयं तु वेदचशवागमयोभेदं न पशयामः, वेदोऽचप चशवागमः ॥ Cf.

வயம் து பவத³ஶிவாக³மபயார்பப⁴த³ம் ந பஶ்யாம꞉, பவபதா³(அ)பி ஶிவாக³ம꞉ ॥

பவதபமாைா கமம் னமய்யா மிடறவனு

பலாதும் னபாதுவுஞ் சிறப்பு னமன்றுன்னுக
நாதனுடரயிடவ நாடிலிரண்ைந்தம்
பபதம னதன்ெிற் னபரிபயார்க்கபபதபம.

SAIVA AGAMAS — THEIR RELIGION AND PHILOSOPHY.

In the previous lecture, I spoke about the Saiva Agamas, their subject - matter and their
relationship to the Vedas. Today's subject is about the religion and philosophy of the Saiva
Agamas. As I have already pointed out, the Agamas are the revelations of god Siva through his
Urdhvamuкha. The Vedas themselves admit that Iśāna face is the source of all branches of
knowledge.

ईशानस्तसवाचवद्यानाम्
ஈஶாெஸ்ஸர்வவித்³யா ம்
The Kamika Agama says thus:

आदावभचू द्विा ज्ञानमचिकारप्रभेदतः ।

पराऽपरचवभेदेन पचतपश्वर्ादशाकः ॥
चशवप्रकाशकं ज्ञानं चशवज्ञानं परं स्तमतृ म् ।
वेदाद्यमपरं ज्ञानं पशपु ाशार्ादशाकम् ॥
यर्ा चवलक्षणं चक्षःु क्षपायां नचृ वडालयोः ।
तन्त्रं पाशपु तं चान्त्यं पुराणं िमाशास्त्रकम् ॥
इचतहासं षडङ््गं च ऋग्यजुस्तसामसंज्ञकम् ।
अर्वाणं तर्ा िौद्धं चाहातं मतमेव च ॥
ऊध्वा श्रोतोऽक्षपाच्छाखादपरं मतमेव च ।
काचमकाचद चशवज्ञानं मूिाा भगवतस्तसदा ॥

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 Siva Agamas

इतराचण महेशस्तय हृ्कण्ठाद्य ङ््गकचन वै ।

पूवा - क्षतया ताचन कचर्तानीह श्भुना ॥
हेयोपादेयवस्ततूनां चनणाये परमार्ातः ।
त्सवामिरीकृ्य शैव चसद्धान्त्त ईररतः ॥
ஆதா³வபூ⁴த்³விதா⁴ ஜ்ஞாெமதி⁴காரப்ரபப⁴த³த꞉ ।
பரா(அ)பரவிபப⁴பத³ெ பதிபஶ்வர்த²த³ர்ஶக꞉ ॥
ஶிவப்ரகாஶகம் ஜ்ஞாெம் ஶிவஜ்ஞாெம் பரம் ஸ்ம்ருதம் ।
பவதா³த்³யமபரம் ஜ்ஞாெம் பஶுபாஶார்த²த³ர்ஶகம் ॥
யதா² விலக்ஷணம் சக்ஷு꞉ க்ஷபாயாம் ந்ருவிைா³லபயா꞉ ।
தந்த்ரம் பாஶுபதம் சான்யம் புராணம் த⁴ர்மஶாஸ்த்ரகம் ॥
இதிஹாஸம் ஷை³ங்க³ம் ச ருக்³யஜுஸ்ஸாமஸஞ்ஜ்ஞகம் ।
அத²ர்வணம் ததா² னபௌ³த்³த⁴ம் சார்ஹதம் மதபமவ ச ॥
ஊர்த்⁴வ ஶ்பராபதா(அ)க்ஷபாச்சா²கா²த³பரம் மதபமவ ச ।
காமிகாதி³ ஶிவஜ்ஞாெம் மூர்தா⁴ ப⁴க³வதஸ்ஸதா³ ॥
இதராணி மபஹஶஸ்ய ஹ்ருத்கண்ைா²த்³ய ங்க³கெி டவ ।
பூர்வ - க்ஷதயா தாெி கதி²தாெ ீஹ ஶம்பு⁴ொ ॥
பஹபயாபாபத³யவஸ்தூொம் நிர்ணபய பரமார்த²த꞉ ।
தத்ஸர்வமத⁴ரீக்ருத்ய டஶவ ஸித்³தா⁴ந்த ஈரித꞉ ॥

Knowledge is of two kinds-- Apara (lower) and Para (higher). The Sastras which deal
with Paśu (soul) and Pāsa (Bondage) are lower; while that which speaks about god is higher.
The difference between these 2 is like the eye - sight of man and cat in night. But both have
been revealed by the same god according to the intellect of the people, just as various syllabi
are prescribed by educational authorities so as to suit various grades of students from the infant
to the post - graduate. The pupil of the elementary school cannot at all understand advanced
subject and there is no use of teaching it to him. By degree the boy has to develop his intellect.
Similarly though all sastras have been produced by the same god, all are not of the same
standard. From the Carvaka (the materialist) to the Vedanta Siddantha, we have an ascending
ladder. The lower one is considered as Purva Paksha, while the higher one becomes the
Siddhānta. Corresponding to the states of philosophical outlook, the religious practices also
vary.

Yajna or sacrifice was considered as the most important part of religious worship,
according to vedas. Most of the religious practices are common to vedas and agamas; while
certain things are peculiar to Saivism. I shall first mention a few of the common things. The
rituals of the Agamas are arranged in two Paddhatis by Aghora Sivacārya and Somasambhu
sivacāra. The vedic rituals are prescribed in the Kalpas, Gṛhya and Srauta Sutras. The Saiva
Paddhatis speak of 16 auspicious rituals from the conception of a jeeva till his marriage which
are to be performed in prescribed modes and with Pancabṛmha and sadanga mantras. They are
Ṛtusangamana (first menstruation of a girl), Garbhādhāna (conception), Pumsavana (making
the embrio a male one), Simantha (Protection of the pregnant women), Jātakarma (ceremony
at the birth of a chird), Karna Vedana (ear-boring), Utthāparna (purification of the lying - in -
chamber), Nāmakarana (naming of the child), Upanishkarmana (taking the child out of the
house for the first time), Annāprasana (feeding of the child), Pindavardhana (nourishment of
the child), Kshaura Karma (tonsure), Upanayana (sacred thread), Kandopakaraṇa and
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Kandamochana (bachelorship), Samavartana (return from Gurukula and Vivāha (marriage).

The same are found in the Vaidika Anusthana also with veda mantras. Both the Agamas and
Vedas ordain that these should be performed and thereby happiness in this world and the other
is secured. Non - performance is punishable.

श्रचु तस्तम्ृ यचु दतं िमामनचु तष्ठन् चह मानवः ।

इह कीचता मवाप्नोचत प्रे्य चानुत्तमं सुखम् ॥
ஶ்ருதிஸ்ம்ருத்யுதி³தம் த⁴ர்மமனுதிஷ்ை²ன் ஹி மாெவ꞉ ।
இஹ கீ ர்தி மவாப்பொதி ப்பரத்ய சானுத்தமம் ஸுக²ம் ॥

The mantras and the rituals that are used in all these may seem to be a waste to the non
- believer and perhaps it may not be possible to prove their efficacy scientifically and rationally.
But by practice and by pratyakysha pramāna, we can see that those who have been performing
these, according to rules are healthy and prosperous, whereas the same is not assured to others.
Whatever else may be the reason, undoubtedly there is a psychological influence which cannot
be overlooked.

Then we have a list of daily duties from waking up, till going to sleep, which go by the
name of Ahnikās. These too are common to vedas and agamas.

As to the special form of worship we find that there is difference between the vedic
follower and the saivas. Panca Yajnas are ordained by the Smitis. Thus

ऋचषयज्ञं देवयज्ञं भूतयज्ञं च सवादा ।

नयृ ज्ञं चपतयृ ज्ञं च यर्ाशचक्त न हापयेत् ॥
ருஷியஜ்ஞம் பத³வயஜ்ஞம் பூ⁴தயஜ்ஞம் ச ஸர்வதா³ ।
ந்ருயஜ்ஞம் பித்ருயஜ்ஞம் ச யதா²ஶக்தி ந ஹாபபயத் ॥

But we dont's find Siva Puja as a part of daily obligatory duty. The Agamas insist that
Siva Pooja is to be done by those who have been initiated with Diksha. Homa with Samhita
Mantras is prescribed at the end of Siva puja.

Siva Puja is elaborate with different Angas. By Diksha from the Acharya, the Sishya
gets the Right to do Siva Puja and learns the mantras and methods of worship. Mantras with
Bija Aksharas and endings, Mudras - symbols made by the folding and intermixing of fingers
in various ways, Asanas or poses of sitting etc. are to be learnt from the guru. The Siva Puja is
two fold Atmartha and Parārtha. The former is that worship which is done by individuals at
home for their own benefit. The latter is the worship that is done in public temples for public
prosperity. Atmarthapuja can be performed in 6 places. Thus:

क्षचणके चलचलङ््गे च स्तर्चण्डले मण्डलेऽचप च ।

कौतुके भचक्तचचरे वा आ्मार्ााचनमारभेत् ॥
க்ஷணிபக சலலிங்பக³ ச ஸ்த²ண்டி³பல மண்ை³பல(அ)பி ச ।
னகௌதுபக ப⁴க்திசித்பர வா ஆத்மார்தா²செமாரபப⁴த் ॥

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 Siva Agamas

The worshipper after taking his bath and wearing freshly - washed clothes is to perform
the Saiva Anusthana and the Panchakshara and Siva Gayatri Japa. Then the Siva Puja is to be
done in the following order. Puja to Surya, Dvaradevas and Nandi, purification of the place
and materials, Ātma pooja i.e., Conversion of the self into God by सोऽहं भावना
பஸா(அ)ஹம் பா⁴வ Consecreation of God in Kumbha with homa, Consecreation of
Linga and the parivára mūrtas by Āváhanās etc., by showing particular mudras uttering
mantram and meditating on their meaning, Abhisheka, Alankara, Shadadhganyāsa i.e. allocat-
ting varnas padas, mantras, tatvas, kalās and bhuvanas in the different limbs of god, Naivedya,
Archana, Dipārādhana, Upachara, Stotra, Pārāyana, Agnikarya, Aikiknrana, Chandeswerār
pana, and Nyasa of Linga with Parivaras in the Petaka.

One peculiarity in Siva Puja is this. While Siva in his natural form is beyond the
conception of human being and knowledge of Him can be had only by Jnana and by His grace,
there are 64 assumed forms of Siva called Sakala Rūpa. Of these all except the first three
namely Linga, Lingodbhava and Mukhalinga, are of human form with extra hands and legs and
with various kinds of weapons and mudras in their hands. Some of these are presenting the
mythological stories which are themselves allegorical. Some of these are fearful forms, which
are found only in the sculptures of temples, but not worshipped at home. Some of the calm
murtas are worshipped and this is called Vigraha Ārādhana. The beginners of worship have to
start with Idol worship, as they cannot concentrate on the abstract aspect of godhood, which is
possible only in advanced stage of yoga. In between these two, is the Siva Linga which is
rupārupā. i.e., a mixture of form and formless. There is some form visible but not having
Karacarānadyangas, like a human being. Having some symbol before the eyes, the mind is
trained to think of metaphorical and mantra śarira in that Sivalinga. That is why in the limbs of
the Siva Puja we find all the animate and inanimate principle attributed to the Siva Linga from
its pitha to its head. When I deal with the Saiva philosophy I shall enumerate on these tatvas.
As regards the other murtās also, they are not only representations of mythological adventures
of Siva; but also symbolical interpretation of various truths. To define each of these is not
possible in the scope of this lecture. But I shall for instance point out the form of Sadā Nṛtta
Murtā usually known as Naṭarāja. This mūrta is symbolising the Panchakṛtya or Cosmic
principles consisting of creation, protection, dissolution, concealment and grace. The ḍakkā
(small drum) that is in his raised right hand represents creation. The rotation of the drum
produces sound. Rotation is Sakthi or Energy which produces the Nadatatva, from which is
born the Sabdaprapanca as well as Arthaprapanca. The syllable अ (அ) is the first of the
alphabet which symbolises creation. It is the first of the three syllables that constitute the
Pranava wherein Akāra represents creation, ukāra protection, and makāra dissolution. The
Ahbayahasta represents protection. The Agni in the raised left hand represents dissolution, as
fire is capable of dissolving any substance. The right foot that tramples the Apasmāra, called
Muyalakam in Tamil, is concealment. The raised left foot, which is pointed out by the left hand,
is grace. Kuncitapāda or தூக்கிய திருவடி is sought after by all devotees for liberation. This
interpretation is summed up in the following verse from'UNMAI VILAKKAM'

பதாற்றந் துடியதெிற் யுந்திதியடமப்பிற்

சாற்றியிடு மங்கியிபல சங்காரம் - ஊற்றமா
ஊன்று மலர்ப்பாதத்திலுற்றதிபராதம் முத்தி
நான்ற மலர்ப்பதத்பத, நாடு.

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 Siva Agamas

This cosmic dance takes place in Chidakasa or Chidambara i.e. Spiritual ether. It has
been found out long ago by the Naiyayayika, that ether is the seat of sound. Lord Națarāja is
always dancing in the Daharākāśa,. Vedas also proclaim thus.

अर् यचददमचस्तमन् ब्रह्मपुरे दहरं पुण्डरीकं वेशम दहरोऽचस्तमन्त्नन्त्तराकाश-

स्ततचस्तमन यदन्त्तस्ततदन्त्वेष्टव्यं तद्वाव चवचजज्ञाचसतव्यम् ॥
அத² யதி³த³மஸ்மின் ப்³ரஹ்மபுபர த³ஹரம் புண்ை³ரீகம் பவஶ்ம த³ஹபரா
(அ)ஸ்மின்ெந்தராகாஶ-
ஸ்தஸ்மிெ யத³ந்தஸ்தத³ன்பவஷ்ைவ்யம் தத்³வாவ விஜிஜ்ஞாஸிதவ்யம் ॥
(Chandogya 8-1)

दहरं चवपापं परवेशमभतू ं य्पुण्डरीकं परु मध्य संस्तर्म् ।

तराचप दहं गहनं चवशोकं तचस्तमन् यदन्त्तस्ततदुपाचसतव्यम् ॥
த³ஹரம் விபாபம் பரபவஶ்மபூ⁴தம் யத்புண்ை³ரீகம் புரமத்⁴ய ஸம்ஸ்த²ம் ।
தத்ராபி த³ஹம் க³ஹெம் விபஶாகம் தஸ்மின் யத³ந்தஸ்தது³பாஸிதவ்யம் ॥
(Nārayaoparished)

हृ्पुण्डरीकं चवरजं चवशुद्धं चवचचन्त्स्तय मध्ये चवशदं चवशोकम् ।

अचचन्त््यमव्यक्तमनन्त्तरूपं चशवं प्रशान्त्तममतृ ं ब्रह्मयोचनम् ॥
तमाचदमध्यान्त्तचवहीनमेकं चवभुं चचदानंदमरूपमद्भुतम् ॥
उमासहायं परमेश्वरं प्रभुं चरलोचनं नीलकण्ठं प्रशान्त्तम् ॥
ध्या्वा मुचनगाच्छचत भतू योचनं समस्ततसाचक्षं तमसः परस्ततात् ॥
ஹ்ருத்புண்ை³ரீகம் விரஜம் விஶுத்³த⁴ம் விசின்ஸ்ய மத்⁴பய விஶத³ம் விபஶாகம்।
அசிந்த்யமவ்யக்தமெந்தரூபம் ஶிவம் ப்ரஶாந்தமம்ருதம் ப்³ரஹ்மபயாெிம் ॥
தமாதி³மத்⁴யாந்தவிஹீெபமகம் விபு⁴ம் சிதா³ெந்த³மரூபமத்³பு⁴தம் ॥
உமாஸஹாயம் பரபமஶ்வரம் ப்ரபு⁴ம் த்ரிபலாசெம் நீ லகண்ை²ம் ப்ரஶாந்தம் ॥
த்⁴யாத்வா முநிர்க³ச்ச²தி பூ⁴தபயாெிம் ஸமஸ்தஸாக்ஷிம் தமஸ꞉ பரஸ்தாத் ॥
(Kaivalya 1-6)

That is why Chidambara Kshetra is called the Heart of our country and the Chidambara
Rahasya which is pointed out is Chicākāśa. Goddess Sivakāmi looks with wonder and devotion
at the dance and through her Karunākaṭāksha graces the devotees, just as a mother pleads on
behalf of her children to the father who may be a disciplinarian. Cf, Kalidasa's line in the
Meghasandesa -

शान्त्तोद्वेगचस्ततचमतनयनं दृष्टभचक्तभावान्त्या ।
ஶாந்பதாத்³பவக³ஸ்திமிதநயெம் த்³ருஷ்ைப⁴க்திர்ப⁴வான்யா ।

After Atmärthapūja, the Saiva is expected to go to the public temple and offer worship
there. One form of worship or service consists of sweeping and washing of the precincts of the
temple, planting and nourishing plants, plucking of flowers, knitting of garlands, burning of

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 Siva Agamas

incense, litting lamps with ghee, singing devotional songs and offering materials of worship
etc.

Another form is worship of the temple and the deities. After washing hands and feet,
and sipping water thrice, looking at the Gōpura with devotion as Sthūla Linga, the devotee has
to enter the Dvāra uttering Siva Nāma, offer namaskara to Balipeetha, Dhwaja Stamba and
Rishabhadeva, prostrate with Aṣṭānga, go around the temple at least 3 times, offer namaskāra
to Dwarapalakas, Nandi Deva, Vighneswara in order, have arcana done through the Sivacarya
to both Siva Linga and Ambika, then offer Namaskāra to Naṭaiāja, Dakshinamoorthy,
Somāskanda, Subrahmanya and Saivacaryas and finally reach the Sannidhi of Candèswara,
offer to him the Nirmalya, clap the hands thrice, continue the pradakshina, stand before the
Rshba and see Sivalinga through the horns of Ṛshaba, then prostrate before the Balipeetha, sit
and meditate the Panchakshara and Aghora Mantra.

From entering the temple till leaving it, the mind must be concentrated only on god. No
talking, no diversion, no eating, drinking, chewing, spitting etc., should be done. Then only,
there will be the calm serenity in the temple which would facilitate concentration, making the
term Ālaya significant, since the word means drawing the mind from all-around and
concentrating on God.

Before I continue with other religious duties, at this context, I shall just point out the
structure of the temple and its philosphical interpretation. A temple has got Garbha gṛha, Ardha
Mandapa Mahāmandapa, Snäna Mandapa, Alankāra Mandapa and Sabhā Mandapa. These six
represent the Shaḍhadhāras viz., Muladhara, Svādhishṭhāna, Manipūraka, Auāhata, Viśuddhi
and Ājnā, in the human body. Mandapa of thousand pillars represents the Sahasrārakamala in
the head called Ummani Sakti. The tirtha by the side of the Mandapa is Candrapushkarani in
the brain. There are five prākaras in a temple. The first represents the Sthula Deha of Annamaya
Kośa, the second prānās and Karmèndriyas of Prānamaya Kośa, the third Manas and
Karmendriays of Manōmaya Kośa, the fourth Buddhi and Jnanendriya of Vijnāyamaya Kośa,
the fifth Prāna and Sushupti of Anandamaya Kośa. The door that hides Sivalinga is Avidya
causing Kopa, Rāga, Dvesha and Ahankara When the door is opened, there is Siva Darśaña.
When Avidyā is destroyed, the joy of liberation is realised. There are five Sabhas in a temple.
Rāja Sabha represents Annaamaya Kośa, Deva Sabha - Prānamaya Kośa, Nṛttasabhā
Manomaya Kośa, Kanakasabhā - Vijñānamaya Kośa and Cit Sabha - Anandamaya Kośa. The
Sthupi is Hṛdaya kamala, the Bottom is Pṛthivi, the Nāla above it, is 23 tattvas, the thorns in
the Nāla 72 Bhuvanas, the eight petals the eight tattvas, 64 Kesaras the 2 tattvas - Iswara and
Sādasiva, the bottom of the budMāyā, the form of the bud Sakti Tattva, the 51 seeds in the bud
Siva Tattva and Kalaśs Sakti. In the midst of this Hṛdayakamala resides God Siva.

Yogins find in the human body the Temple thus. Bramharandhra Kapāla Dvāra is the
upper Gōpura Dvāra. The ends of the toes and of the middle fingers, escretive dvāras are
Dhakshina Gopura Dvāra, Brūmadhya is Antarala Gopura Dvāra. The navel is the Balipeeta.
Hṛdaya is the Dvijasthambha. Kantha is Nandi.

The Dhvajastambha represents the Sushshmanadhi of the human body which stands
erect by practising by Prānāmaya and thereby controlling the mind and the Indriyas and
realising Paraśiva.

The Siva Linga in the Garbha Gṛha is the Supreme God. Lingam consists of two roots
'li' = to contract and 'Gam' = to appear. Thereby Linga represents the supreme god in whom the

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 Siva Agamas

whole animate and ininamate universe remains concealed, and from whom it emanates. To
remind us of the supreme powers of god, Linga is but a symbol. Yogins realise in Anahata -
Svayambhu linga, in Manipuraka - Urdha-mukha linga, and in Ājñā - Mahālinga.

Linga, Nandi and Balipeeta are Pati, Paśu ana Pāśa'- all the three of which exist always
and are having the relationship of व्याचप्तव्यापकव्याप्यम् வ்யாப்திவ்யாபகவ்யாப்யம் as
the sea- the space, the water and the salt in it.

There are other religious rituals connected with Apara Kriyā i.e. obsequies like
Antyesthi, Sraddha etc. which are all for the uplift of the departed souls.

There are inumerable vratas or fasts based on Vāra, Tithi, Nakshatra etc., the rules for
practising which are dealt with elaborately. Kshetra Yatra or pilgrimage is considered very
sacred. There are Pasu Dharmas which will come under social service, like construction of
choultries, planting of trees on the road side, offering of food, drink, clothes and medicine
freely to the needy, imparting education, religious propaganda, satkálashepams, bhajana,
námasankeerthnam in goshti, etc., Above all, emphasis is made in the Agamas on character -
restraint of the senses, sattvic food, abstention from uttering false - hood, stealing, lust, anger
etc. Any worship without character is worth nothing.

Having so far dealt with the religious aspect of the Agamas, I shall now take up the
Jnānapāda which is the Saiva Siddhanta Philosphy. All the Agamas accept three eternal
categories Pati, Paśu and Pāśa, God, Soul and Matter. Pati or God has two fold aspects.
Swarupua (real) and Tatastha (assumed). The former has neither begining nor end i.e., Nitya,
permeates the entire animate and inaminate i.e., Vibhu, possesses wonderful energy to create
in a particular order or simultaneously all elements Vichitrasaktimatvam. Since the created
world is seen as a composition and inaminate world cannot create itself and since the souls
individually or collectively cannot create this world, it is to be inferred that the maker of this
universe is God. That is what the first Kārika of the Siva - jnanabodha in Raurava Agama and
the Tamil Sivajnanabodam says:

स्त्रीपुन्त्नपुंसकाचद्वामजगतः कायादशानात ।
अचस्तत को स ह्वैतत् सज ृ ्यस्तमा्प्रभुहारः ॥
ஸ்த்ரீபுந்நபும்ஸகாதி³த்வாஜ்ஜக³த꞉ கார்யத³ர்ஶொத ।
அஸ்தி பகா ஸ ஹத்டவதத் ஸ்ருஜத்யஸ்மாத்ப்ரபு⁴ர்ஹர꞉ ॥

அவெவளது னவனுமடவ மூவிடெடமயின்

பதாற்றியதிதிபய னயாடுங்கி மலத்து ளதாம்
அந்தமாதி னயன்மொர் புலவர்.

अर्ोपलभ्य देहाचदवस्ततु काया्विमाकम् ।

कताारमस्तय जानीमो चवचशष्टमनुमानतः ॥
அபதா²பலப்⁴ய பத³ஹாதி³வஸ்து கார்யத்வத⁴ர்மகம் ।
கர்தாரமஸ்ய ஜாெ ீபமா விஶிஷ்ைமனுமாெத꞉ ॥

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 Siva Agamas

Seeing that the body is a composition, we are able to assume a peculiar creator of this,
by inference. Now comes the question whether the creator of this world is one or many. The
Saiva Agamas say that god is only one as presented in the vadic passages like

एको रुरो न चद्वतीयाय तस्तर्ुः (Yajus and Swetaswataropanishad 3-2).

ஏபகா ருத்³பரா ந த்³விதீயாய தஸ்து²꞉

सदेव सो्येदमग्र आसीत् । एकमेवाचद्वतीयम् ॥ (Chandopyopanishad).

ஸபத³வ பஸாம்பயத³மக்³ர ஆஸீத் । ஏகபமவாத்³விதீயம் ॥

In both these, there is negative participle. This Nañ has got 6 senses

त्सादृशयमभावश्च तदन्त्य्वं तदल्पता ।

अप्राशस्त्यं चनरोिन ननर्ााः षट् प्रकीचताताः ॥
தத்ஸாத்³ருஶ்யமபா⁴வஶ்ச தத³ன்யத்வம் தத³ல்பதா ।
அப்ராஶஸ்த்யம் நிபராத⁴ெ நெர்தா²꞉ ஷட் ப்ரகீ ர்திதா꞉ ॥

The Agamas take Sādṛśya sense not Abhava and Anyatva as Sankara and Madhva take
respectively. According to Grammer and Practice, a negative participle with a numeral does
not give the sense of Abhāva and Anyatva : For instance if one says “I have not two mangoes”,
it does not at all asert “I have one mango only” but it may also mean “I have three or more.”
Further, if there is one entity only, according to the Vedāntis, why should that god say Ekameva
and to whom has he to say that? So these Vedic and Upanishidik passages declare that god is
one who reveals the sṛtis (Vedas) to the Jivātmas. Another differentiating feature of god as
presented in the agamas is his relationship with souls and matter. The soul is related to the body
in an Abheda manner. The soul answers to the name of the body. But yet the soul and the body
are two different entities. The soul cannot become the body: nor the body the soul. Similarly,
God is related in an Abheda manner with the soul. But the two are different entities. While the
soul cannot remain separated from the body: God can exist alone without the soul. God and
soul both are Cetanās. The relationship between God and soul is further illustrated as that
between sound and its tune, fruit and its flavour i.e., Guna and Guni or Vyāpaka and Vyāpya.
These three kinds of relationship Abheda, Bheda and Bhedabheda are illustrated in one
example.

लाक्षाचिष्ठ चशलाचण ू ा यर्ा तन्त्मयतां गतम ।

तर्ा स्तवा्मचन दृष्ट्वेशं वदा्येवं जगन्त्मयम ॥
லாக்ஷாஶ்லிஷ்ை² ஶிலாசூர்ண யதா² தன்மயதாம் க³தம ।
ததா² ஸ்வாத்மெி த்³ருஷ்ட்பவஶம் வதா³ம்பயவம் ஜக³ன்மயம ॥

Particles of sand mixed with nolten lack seem to be one Bhedābhēda by relationship;
but the two are Bheda different substances. But by mixture they are one Abheda. This
characteric of god was understood by devotees, the Samayācāryas who sang the Devaram and
Thiruvachakam.

எட்டுத் திடசதா ய், லவ ய், உட னிடம் வழிெிழடலலய.

ீ

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 Siva Agamas

Siva is having Mantra Sarīra and he is having five faces Iśāna, Tatpurusha, Aghora,
Vämadeva and Sadyojāta. Mṛgendra defines Iśāna thus:

ईष्टे येन जगत् सवं गण ु ेनोपररवचताना ।

स मि ू ासमदेश्वान्त्मि
ृ ानावयवस्ततनोः ॥
ஈஷ்பை பயெ ஜக³த் ஸர்வம் கு³பண பரிவர்தி ।
ஸ மூர்த⁴ஸமபத³ஶத்வான்ம்ருதா⁴ வயவஸ்த ꞉॥

As he lords over the Universe and is capable of protecting all by his Isana Mantra, he
is placed at the head of all. Matanga derives thus:

मि
ू ाा वै परमा काष्ठा तचैवेचश्वमद्भुतम् ।
ईशानीचभस्ततदु्र्ाचभरणूनां िलमादरात् ॥
चवचनष्कृ्य मलात् तूणं योजय्यमले पदे ।
यतस्ततस्तमात् स भगवानीशमूिेचत चोच्यते ॥
மூர்தா⁴ டவ பரமா காஷ்ைா² தடசபவஶித்வமத்³பு⁴தம் ।
ஈஶாெ ீபி⁴ஸ்தது³த்தா²பி⁴ரணூொம் ப³லமாத³ராத் ॥
விநிஷ்க்ருத்ய மலாத் தூர்ணம் பயாஜயத்யமபல பபத³ ।
யதஸ்தஸ்மாத் ஸ ப⁴க³வாெ ீஶமூர்பத⁴தி பசாச்யபத ॥

Murrdha is the highest limit, and that has got wonderful lordship. With the powers īśānī
etc that arise from it, since he frees the souls from malas impurities and uplifts them to a pure
state, he is called Iśānamurdhā.

Tatpurusha is thus explained by Mṛgendra

तस्तय तस्तय तनयु ाा पस्तू तस्तयामषु चत येन सः ।

त्राणाद्व्यञ्जनाच्चाचप स त्पुरुषवकरकः ॥
தஸ்ய தஸ்ய தனுர்யா பூஸ்தஸ்யாமுஷதி பயெ ஸ꞉ ।
தத்த்ரா த்³வ்யஞ்ஜொச்சாபி ஸ தத்புருஷவக்த்ரக꞉ ॥

As he resides in the bodies of Deva, Manushya etc, as Adhishṭhātā and as he removes

their fear of birth and death and protects them, he is called Tatpurushavaktra. Matanga
elaborates it thus:

वकरं तेजोमयं तस्तय येनोद्गीणाास्तसमन्त्ततः ।

ज्ञानाचग्नचवप्रषु स्ततीराः पूरयन्त््यचखलं जगत् ॥
வக்த்ரம் பதபஜாமயம் தஸ்ய பய த்³கீ ³ர்ணாஸ்ஸமந்தத꞉ ।
ஜ்ஞாநாக்³ெிவிப்ருஷஸ்தீத்ரா꞉ பூரயந்த்யகி²லம் ஜக³த் ॥

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 Siva Agamas

His face is illumination of knowledge. Sparks from it fill up the entire universe.

पुंशन्त्द : पवने प्रोक्तः पुना्यचस्तमंश्चराचरे ।

अज्ञानचनचयं पुंसां तस्तमान पुं स उदाहृतः ॥
பும்ஶந்த³ : பவபெ ப்பராக்த꞉ புொத்யஸ்மிம்ஶ்சராசபர ।
அஜ்ஞாெெிசயம் பும்ஸாம் தஸ்மாெ பும் ஸ உதா³ஹ்ருத꞉ ॥

Since he purifies the animate and inanitate world from their ignorance he is called
Pumam.

चलच्छचक्तमयं वकरं तच्च सवागतं चवभोः ।

पमु ान् वकरे यस्तमात् तस्तमात् पवुं कर इष्यते ॥
சலச்ச²க்திமயம் வக்த்ரம் தச்ச ஸர்வக³தம் விபபா⁴꞉ ।
புமான் வக்த்பர யஸ்மாத் தஸ்மாத் பும்வக்த்ர இஷ்யபத ॥

His face is full of power that moves and envelopes everything. Since that illuminating
energy is in the face, it is called Tat - Purusa - Vaktra

Aghōra Hṛdaya is interpreted by Migendra thus :

हृदयं िोिपयाायस्तसोऽस्तयाघोरचशशवो यतः ।

पररग्रहस्तय घोर्वात् घोरोचक्तरुपचारतः ॥
ஹ்ருத³யம் பபா³த⁴பர்யாயஸ்பஸா(அ)ஸ்யாபகா⁴ரஶ்ஶிபவா யத꞉ ।
பரிக்³ரஹஸ்ய பகா⁴ரத்வாத் பகா⁴பராக்திருபசாரத꞉ ॥

Hrdaya means wisdom, and that is not fearful but śānta, but his parigraha śakti
connected with Asuddhadhwa is fearful.

Vamadevaguhya is explained in this manner by Mrgendra.

वामचरवगो वाम्वारहस्तयश्च स्तवभावतः ।

वामन्त्िाम च यस्तयासौ देवः स्तयाद्वामगह्य
ु कः ॥
வாமத்ரிவர்பகா³ வாமத்வாத்³ரஹஸ்யஶ்ச ஸ்வபா⁴வத꞉ ।
வாமந்தா⁴ம ச யஸ்யானஸௌ பத³வ꞉ ஸ்யாத்³வாமகு³ஹ்யக꞉ ॥

Dharma, Artha and Kāma these three are of a lower order – Vama; Dev means
brilliance, Guhya - means secret. Siva’s brilliance which makes the soul enjoy the three vargas
according to Karma is called Vāma Deva and by nature it is secret.

Sadyōjāta is defined thus in Mṛgendra-

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 Siva Agamas

सद्योऽणूनां मूतायस्तसभं वचन्त्त

यस्तयेच्छातस्ततेन सद्योऽचभिानः ।
सद्यो मूचतायों चगनां वा चवित्ते
सद्योमचू ताः कृ्यशैघ्रयान्त्नमतू ेः ॥
ஸத்³பயா(அ)ணூ ம் மூர்தயஸ்ஸம்ப⁴வந்தி
யஸ்பயச்சா²தஸ்பதெ ஸத்³பயா(அ)பி⁴தா⁴ெ꞉ ।
ஸத்³பயா மூர்திபயாம் கி³ொம் வா வித⁴த்பத
ஸத்³பயாமூர்தி꞉ க்ருத்யடஶக்⁴ரயான்ெமூர்பத꞉ ॥

Since he endows quickly bodies to the souls and mantra Sariras to yogis, he is called as
Sadyōjāta since he acts quickly; not since he takes forms.

एवं मन्त्रास्ततु पचैते यैचनािद्धतनुचशशवः ।

घचटतं पञ्चचभस्ततस्तय शरीरममलं शभ ु म् ॥
ஏவம் மந்த்ராஸ்து படசபத டயர்நிப³த்³த⁴தனுஶ்ஶிவ꞉ ।
க⁴டிதம் பஞ்சபி⁴ஸ்தஸ்ய ஶரீரமமலம் ஶுப⁴ம் ॥

These are the five mantras which constitute the pure body of Pati. Just as one who has
to do a work requires adjustment for it, so also God is endowed with natural Karaṇa which is
his own indivisible Sakti.

शक्तयोऽस्तय जगत् कृ्स्तनं शचक्तमांस्ततु महेश्वरः ।

शचक्तस्ततु शचक्तमरपाद्वयचतरेकं न वाञ्छचत ॥
तादा््यमनयोचना्यं वचिदाहकयोररव ।
शचक्तशचक्तमतोयास्तमादभेदस्तसवादा चस्तर्त ॥
ஶக்தபயா(அ)ஸ்ய ஜக³த் க்ருத்ஸ்ெம் ஶக்திமாம்ஸ்து மபஹஶ்வர꞉ ।
ஶக்திஸ்து ஶக்திமத்³ரபாத்³வயதிபரகம் ந வாஞ்ச²தி ॥
தாதா³த்ம்யமெபயார்நித்யம் வஹ்ெிதா³ஹகபயாரிவ ।
ஶக்திஶக்திமபதார்யஸ்மாத³பப⁴த³ஸ்ஸர்வதா³ ஸ்தி²த ॥

The entire universe is His power or energy. Maheswara is the possessor of energy.
Energy is not a discontinuance of Siva. Siva and Sakti are united as fire and heat. When god is
remaining inactive with self lumination, he is Siva, like sun. When God looks around and
becomes related with soul, he is Sakti by Tādātmya. He has Abhēda with soul, as soul is with
the body. He has Bheda from the Soul as eye and sight, and he is Bhedabheda as Atmabodha
and eyesight. His sakti or energy, though one, is manifold and attains different names according
to the characteristics and functions. The single fire assumes different names by its
characteristics like heating or cooking or burning or illuminating etc.

For the sake of liberating the souls who are under the influence of three kinds of Pāśas,
God by his Sakti endows to the souls तनुकरणभुवनभोग தனுகரணபு⁴வெபபா⁴க³ by

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 Siva Agamas

Pancakrtya which is carried on by His indivisible Sakti. This Sakti is otherwise called
Kundalini or Tirōdhāna or Suddhamāyā. It is defined thus:

लय चदव्यावृचत्तयार शद्ध
ु ाध्वा यतोऽजचन ।
सा तु कुण्डचलनी श्भोचना्याचिष्ठेयरूचपणी ॥
லய தி³வ்யாவ்ருத்திர்யத்ர ஶுத்³தா⁴த்⁴வா யபதா(அ)ஜெி ।
ஸா து குண்ை³லிெ ீ ஶம்பபா⁴ர்நித்யாதி⁴ஷ்பை²யரூபிண ீ ॥

That is called Kundalini or Suddha Māyā. It is Adhishthāna of Siva in which Laya,

Bhoga, and Adhikara of Siva exist and from which Suddhādhvā is evolved From Suddhāmayā
or Ūrduvamāyā there is the evolution of five Siva Tattvas called Siva, Sakti, Sādākya, Iswara
and Suddha Vidyā From Adhomāyā is the evoluion of Vidyā Tattvas viz., Kāla, Niyati, Kalā,
Vidya, Raga and Purusha, From Prakṛtimāyā is the evolution of 24 Atmatattvas viz., Guņa,
Buddhi, Ahankara, Manas, Karna, Tvak, Cakshus, Rasanā, Ghrāna, Vāk Pāda, Pāni, Pāyu,
Upastha, Sabda, Sparśa, Rūpa, Rasa, Gandha, Ākāsa, Vāyu, Tejas, Ap, and Prthvi.

The method of evolution and the charactertiscs of all these 36 tattvas are defined
elaborately in different pathalas. I shall just indicate very briefly. The universe which always
exists is dissolved into subtle form, during Mahāsamhāra Kāla. Then it is to be reproduced by
Paraśiva from Himself. For that purpose He aspects the Suddhamāyā through his Jñanaśakti;
then there is Kshoba in the Suddamāyā. That Bhāga which is perceived by Jñānaśakti alone is
Sivatattva or Laya or Nishkala or Saktimän or Nada. When Para Siva aspects the Sudda Māyā
which is Kriyā Sakti, Suddamāyā is actuated and then it is called Sakti Tattva or Sthūla Laya
or Sthula Nishkala or Bindu. God then assumes Bhoga Avasthā and aspects with special
intention the Kriyā Sakti, with His Jñāna - Sakti. Then the third stage of evolution takes place
in Suddamāyā which is Unmukhi to create. This is called Sadāsiva Tattva or Udyukta or Bhoga
or Sakalanishkala. Now God takes the Adhikāra Avasthā and uses His Kriyā Sakti for Pravṛtti.
This fourth stage of Suddha Māyā is Iswara Tattva or Sukshma Adhikāra or Sūkshma Pravṛttti
and Sakala. Next, God gets Sthūla Adhikāra Avastha and employs Jñanaśakti for Pravṛtti. This
fifth stage of Suddamāyā is Suddha Vidya Tattva or Sthūla Iśwara or Sthūla Adhikāra or Sthūla
Pravṛtti or Sthūla Sakala. These five evolutions are neither Vivartana nor Parināma but Vṛddhi.
These five find a place in the Upanisads also. Compare for instance the following line from
Brhadjalopanishad.

चशवं शचक्तं च सादाखयमीश्वरं चवद्याखयमेव च । (4 - 19)

ஶிவம் ஶக்திம் ச ஸாதா³க்²யமீ ஶ்வரம் வித்³யாக்²யபமவ ச ।

Aśuddhamāyā is eternal, formless, single, the seed of the Universe and the Parigraha
sakti of Siva and gives to souls Bhuvana, Bhoga, Tanu and Karaņa. Kāla is the time which is
three fold past, present and future. Niyati is regulation - that is making the souls realise the
consequences of their own deeds. Kalā is removing a little of the Mala that permeates the souls,
so as to make them enjoy. Vidyā is the means of imparting a little Jñāna to the soul as to use
Manas, Buddhi and Ahankāra Tattvas. Rāga is kindling up of the Icchã of Souls towards bhoga.
Purusha is that which has got the above five as its cloack, i.e., Pancakancuka in order to
experience the Pancakleśas of Prakṛti Māyā. These seven Vidyā Tattvas are referred to in the
line of Svetasvataropanishad

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 Siva Agamas

कालस्तवभावो चनयचतयादृच्छाभूताचन योचनः पुरुष इचत चचन्त््यम् ।

காலஸ்வபா⁴பவா நியதிர்யத்³ருச்சா²பூ⁴தாெி பயாெி꞉ புருஷ இதி சிந்த்யம் ।

The remaining twenty - four Tattvas are evolved from Mūlaprakṛti, Prakṛti māyā or
Pradhāna or Avyakta. This itself is evolved from Kalā Tattva and actuated by Srikantha Rudra.
This is the Mūla Kāraṇa for Bhogya Tattva Prapanca. Guņa Tattva is evolved from Avyakta
and herein Sattva, Rajas and Tamas become Vyakta.

Buddhi Tattva comes from Guna and enables the souls to determine the special
characteristics of objects presented generally through Vidya - Tattva. Ahankara Tattva is that
which causes the Ahankara and Mamakara in the souls. Manas Tattva is born of Taijasa Ahan-
kara and enables the souls to think, doubt, and determine the objects. The next five are
Jñānēndriyas born of Sāttvika Ahankāra. Karna is ear which enables to hear sound from Ākāśa.
Tvak - skin enables to realise touch from Vayu. Cakshus - eye enables to see forms from Agni.
Rasana - tongue enables to taste flavour from Ap.Ghrāņa - nose enables to inhale the fragrance
from Pṛthvi. The next five are Karmendriyas born of Rā asa Ahankara. Vāk is the Organ which
enables speaking. Pāda is the Organ which enables movement. Pāni is the Organ which enables
giving, taking etc., Payu is the Organ which enables excretion. Upastha is the Organ which
produces joy. The next five are Tanmātrās, i.e., subtle elements from which the gross elements
develop, born of Tāmasa Ahankāra. Sabda, Sparśa, Rūpa, Rasa, and Gandha are the Subtle
characteris tics of Ākāśa Väyu Agni, Ap and Privi respectively.

The last five are the Bhūtas or Gross elements. Ākāśa is the Gross Form of Sabda which
gives space for movemet of all beings and in which all kinds of sound exist. Vayu develops
from Sparśa and possesses the two qualities Sabda and Sparsa, has the action of movement
outside and also in ten varieties within the body. Tējas is developed from Rūpa, possesses
Sabda, sparsa, and rupa enables Pāka etc., sacrifices and digestive faculty in the stomach. Ap
is developed from Rasa possesses Sabda, Sparśa, Rūpa and Rasa and enables life. Prthvi is
developed from Gandha possesses Sabda, Sparsa, Rūpa, Rasa and Gandha and enables firm
stay. The sänkhyas and the Vedantins say that these Pancabhutas come one from the other
which is not accepted by the Agamas.

In this manner, god endows to the souls, bound by the three malas, Tanukaraṇabhuvana
bhoga so as to free them from bondage. The reproduction is to make the souls eat the fruits of
their own Karma. The Samhāra is to give rest to the Karanas, so that they can continue the
work refreshed. The Sahajamala in the souls is being washed out birth after birth and finally
when the souls become Pakva ripe, God by his grace purifies the souls and makes them one
with him.

Next I take the Paśu or Anu or souls as defined by the Agamas. The existence of souls
is proved thus:

नेचततो ममतोरेकादक्षोपरचतिोितः ।
स्तवापे चनयोगतो िोिे िोद्धृ्वादर्यणुस्ततनौ ॥
பநதிபதா மமபதாத்³பரகாத³பக்ஷாபரதிபபா³த⁴த꞉ ।
ஸ்வாபப நிர்பயாக³பதா பபா³பத⁴ பபா³த்³த்⁴ருத்வாத³ரத்யணுஸ்தனெௌ ॥

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 Siva Agamas

Since everything else is negated as not Ātmā, since we talk of body as our body, since
the soul perceives and enjoys through all the Pancendriyas, since there is recollection of what
was dreamt during the non-functioning of the senses, since there is no feeling of joy or sorrow
during the sleep, and since it is able to know by being shown, there is Ātmā in this body. By
this inference Ātmā or Pasu is established as other than god and matter.

आ्माऽन्त्तःकरणादन्त्योष्यचन्त्वतो मचन्त्रभूपवत् ।
अवस्तर्ापञ्चकस्तर्स्तयान्त्मलरुद्धस्तवदृचककयः ॥
ஆத்மா(அ)ந்த꞉கரணாத³ன்பயாஷ்யன்விபதா மந்த்ரிபூ⁴பவத் ।
அவஸ்தா²பஞ்சகஸ்த²ஸ்யான்மலருத்³த⁴ஸ்வத்³ருக்கிய꞉ ॥

The Atma has his Jñāna - Kriyā concealed by Mala, is different from Antahkaraṇa: but
yet like a king assisted by the ministers, with the help of Antahkaranas experiences the five
states viz., Jāgara, Swapna, Sushupti, Turiya and Turīyātīta.

The world is Jada and so, no use of it to itself. God has infinite knowledge, power and
joy and he is not in need of anything and so, he has no benifit of the world. So, for whom is
this world intended? Surely, it is for the Atmā.

Similarly, Vedas and Agamas are produced by god himself, not for his own purpose.
The inanimate world, can make no use of it. So for whom are these revelations? God and world,
Vedas and Agamas are intended only for Ātmās, who possess a little knowledge which requires
kindling and who take part in the world, and make use of the world. Various plants function by
nature, not knowing what they are doing. The Atmas are not doing things blindly. So it is clear
that they are not Jadas; but they possess some animate power, which western scientists call as
Neo Vitalism. Atma can be only inferred as fragrance in flower. But we know that fragrance
and flower are different, and yet fragrance cannot remain without flower. Similarly, Atmā and
Sarira are different. But Atma cannot remain without Sarira. Atmã is like Electricity. We can
only explain how and what we can do with electricity; but we can't show electricity. Likewise,
we can only explain the energy and activity of the Atma but can't show the Atma. Another
feature of the Atmå is like that of the eye. The eye in light is able to see things. But in darkness
it becomes dark, and is not able to see things. Similarly Ātmã when allied with God can see
god and when allied with Pāśa becomes tied to it. Atma is like crystal also. The crystal gets the
colour of any object that is beneath it when the light of the Sun falls on it from side; but when
the light falls directly on it from above the crystal retains its own nature and is not influenced
by the colour of the object beneath. So also Atmā is attached to Pāśa, when Siva's grace is far
from it. But when Siva's grace falls directly, the Atma is not at all affected by Pasa.

Ātmās or anus are minute like a Cow's hair split into one by lakh. Atmās are
innumerable. They are of the same form in which they live whether Andaja, Swētaja, Udbhija
and Jarayuja - C.P. Thiruvachakam

புல்லாகிப் பூைாய் புழுவாய் மரமாகிப்

பல்விருகமாகிப் பறடவயாய்ப் பாம்பாகிக்
கல்லாய் மெிதராய்ப் பபயாய்க் கணங்களாய்
வல்லசுரராகி முெிவராய்த் பதவராய்ச்
னசல்லா நின்ற வித்தாவர ஜங்கமத்துள்

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 Siva Agamas

எல்லாப் பிறப்பும் பிறந்தி த்பதன்.

According to the bodies, the souls possess senses from one to six. All these souls in this
earthly world are called Sakalas Those in heaven. are Pralayākalas and Vijñānakalas. Sakalas
are those Atmas bound by all the three paśas; Pralayākālas by two viz., Anava and Maya and
Vijnanakalas by Anava only.

The Atmās which are bound by nature with these Malas are to be freed from their
effects. It is for this purpose, they are endowed by god with Karanas. By doing the thing
enjoined in the Agamas gradually in some births the souls become ripe and then god by his
grace liberates them.

Next, I define the Malas as presented in the Agamas. The various names of Anava -
Mala are enumerated thus.

पश्ु व पशनु ीहार मृ्यमु ृच्छोमलाञ्जनैः ।

अचवद्या ss वचृ तरुक्ताचन पापमलू क्षयाचदचभः ॥
பஶுத்வ பஶுெ ீஹார ம்ருத்யும்ருச்பசா²மலாஞ்ஜடெ꞉ ।
அவித்³யா ss வ்ருதிருக்தாெி பாபமூலக்ஷயாதி³பி⁴꞉ ॥

Their characteristics and divisions are presented in the following.

तदेकं सवाभूतानामनाचदचनचवडं महत् ।

प्र्या्मस्तर्स्तस्तव कालान्त्तापाचयशचक्तसमूहात ॥
தபத³கம் ஸர்வபூ⁴தாநாமநாதி³ெிவிை³ம் மஹத் ।
ப்ரத்யாத்மஸ்த²ஸ்ஸ்வ காலாந்தாபாயிஶக்திஸமூஹாத ॥

This Mala is one, binding all souls, having no beginning, dense, incapable of separation,
but having various degrees of powers which perish individually in Atmäs, as they get
Paripakva. It is according to the degree of the bondage, that god gives diferrent bodies to the
souls. And having got Karanas, the souls have to experience misery in this world.

यर्ा क्षाराचदना वैद्यस्ततनु चष न रोचगणाम् ।

कोटाचवष्टार्ादाचय्वाद्ुःखहेतुः प्रतीयते ॥
யதா² க்ஷாராதி³ொ டவத்³யஸ்துெஷி ந பராகி³ணாம் ।
பகாைாவிஷ்ைார்த²தா³யித்வாத்³து³꞉க²பஹது꞉ ப்ரதீயபத ॥

Just as the Physician, although causing pain by the application of irritating medicine to
the wound, conduces at the end for its cure, so also God has to cure the soul from this disease
of Anava. Another Bondage is the Karma - the fruit of the Actions of the soul which becomes
three - fold Prarabda, Sancita and Ägāmi. Prarabdha is that portion of Karma which is set apart
by Kāla and Niyathi Tattvas for each soul to be experienced in a particular birth. This is what
is called fate which nobody can conquer. Sancita is the accumulation of the fruit of actions of
different births. Agāmi is the Rāga and Dvesha that are created in the minds of souls when

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 Siva Agamas

experiencing prabradha, which itself is the seed for further Karma. The third bondage is the
Māyā - Mala. It is thus defined:

तदेकमचशवं िीजं जगतचश्चरशचक्तमत् ।

सहकायाचिकारान्त्तसरं ोचिव्याप्यनश्वरम् ॥
தபத³கமஶிவம் பீ³ஜம் ஜக³தஶ்சித்ரஶக்திமத் ।
ஸஹகார்யதி⁴காராந்தஸம்பராதி⁴வ்யாப்யெஶ்வரம் ॥

It is one, the Parigraha Sakthi of Siva, the material cause of the Jagat, yet countless in
aspect, Vyāpaka and obscuring the souls from knowing the true nature of both what is
experienced and the experiencer himself. This māyā of the Āgamas is real and eternal being
Parigrasakti of the Eternal Siva. While Siva in his real inactive state is pure, cètana, in his active
state through Māyā, the Parigraha Sakthi - becomes the Upādānakārana, of the Acetana
Prapanca also.

Now having shown briefly the characteristics of Pati, Paśu and Pāśa, I have to point out
what Agamas say about the means of salvation. As I have already pointed out, the souls, which
are Cetanas with limited knowledge but confined by Sahaja - Mala called Anava as rust in iron
and copper, are endowed by god the Sarīra according to the degree of Pāśa in individual souls.
This mala in the soul cannot be washed out in a single birth and so to wash the dirt gradually
another dirt of the body is given. But while washing the Mala the souls add to the impurity by
Karma Mala, which further involves in frequent births. The Agamas have given the religious
duties Carya, Kriyā and Yoga and by practicing them gradually, step by step, the Mala is being
a little washed out and true knowledge dawns. And it is at this juncture there is Mala Paripäka
and god reveals Himself directly to Vijnanakalas; as murthas to pralayākalas, and as human
Gurumurtis to Sakalas and by Diksha liberates them from Mala-Traya. Liberation of the soul
is reaching the Advaita Bhāva with God. Soul being always incapable of remaining alone
becomes one with the body in the baddha state and when liberated becomes one with God. This
is the secret - the silent commentary of the Cinmudrā of the God Dakshinamurthy. The fore -
finger represents Paśu. The fore - finger is naturally connected with the other three fingers
which represent the three malas. The thumb, which is aloof but capable of being connected
with the other fingers represents God. The fore - finger detaching itself from the three fingers
and bending to be connected with the thumb, which also comes down, the two are united into
one circle; that is the advaita relationship of God and Soul.

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