Six Schools of Shaivism

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Shaivism is one of four principal denominations of Hinduism, in which Shiva is revered as the Supreme Being. Through history Shaivism has developed a vast array of lineages and traditions, each with unique philosophic-cultural-linguistic characteristics. Six schools of Shaivism are traditionally recognized: Shaiva Siddhanta, Pashupata Shaivism, Kashmir Shaivism, Veerashaivism, Siddha Siddhanta and Shiva Advaita.

This formal and intellectual division is by no means a comprehensive description of Shaivism, nor is it the only possible list. In practice, there is much more to Shaivism than these divisions imply, and due to the variety of tradition that pervades all of Hinduism, not all Shaivites may specifically and knowingly subscribe to one of these philosophical traditions. For example, only a handful of Kashmir's millions of Shiva worshipers would formally associate themselves with the school called Kashmir Shaivism. Similarly, in the Indian state of Tamil Nadu, where there are over fifty million worshipers of Shiva, only a well-informed minority would knowingly subscribe to Shaiva Siddhanta.

1 History
2 Scriptural foundation
- 2.1 How Agamic philosophy is conveyed
3 Shaivism in practice
4 Philosophical summaries and areas of influence
5 References

[edit] History

There are wide gaps in the record, but it can be seen that the worship of Shiva is ancient, even predating recorded history, and has maintained continuity until the present. In the 8,000-year-old Indus Valley we find the famous seal of Shiva as Lord Pashupati. The seal shows Shiva seated in a yogic pose. In the Ramayana, dated astronomically at 3000 bce, Lord Rama worshiped Shiva, as did his rival Ravana. In the Mahabharata, dated at around 1400 bce or earlier we find again the worship of Shiva. Buddha in 624 bce was born into a Shaivite family, and records of his time talk of the Shaiva ascetics who wandered the hills looking much as they do today.

[edit] Scriptural foundation

The Shaiva Agamas form the scriptural foundation of all the schools of Shaivism. The system of philosophy set forth in the Agamas is common to a remarkable degree among all these schools of thought. These Agamas are theistic, that is, they all identify Shiva as the Supreme Lord, immanent and transcendent, capable of accepting worship as the personal Lord and of being directly experienced through the practice of meditation. This above all else is the connecting strand through all the schools.

Philosophically, the Agamic tradition includes the following principal doctrines, to which all of the individual schools and lineages within Shaivism adhere:

the five powers of Shiva: creation, preservation, destruction, revealing and concealing grace;
the three categories, Pati, pashu and pasha: God, souls and bonds;
the three bonds: anava, karma and maya;
the three-fold power of Shiva: iccha (desire), kriya (action) and jnana shakti (wisdom);
the thirty-six tattvas, or categories of existence, from the five elements to God;
the need for the satguru and initiation;
the power of mantra;
the four padas, stages of discipline: charya (good conduct), kriya (religious worship), yoga (serious inner striving, meditation, with Self Realization as the goal) and jnana (wisdom);

Monism, dualism and philosophies in-between are all conveyed in the Shaiva Agamas. The various schools based on Agamas similarly vary in philosophic stance. Kashmir Shaivite tradition says that Shiva revealed different philosophies for people of different understanding, so that each could advance on the spiritual path toward the recognition of the innate oneness of man and God.

Few worshipers of Shiva are now or were in the past familiar with the Agamas. Reading and writing were the domain of a few specially trained scribes, and today the Agamas remain mostly on the olai leaves upon which they have been transmitted for generations.

[edit] How Agamic philosophy is conveyed

Agamic philosophy and practices are conveyed to the common man through the following channels.

The Shaiva Puranas: These oral collections of stories about the Gods are interspersed with Agamic philosophy. For example, the Shiva Purana proclaims: "Shiva is the great atman (soul) because He is the atman of all, He is forever endowed with the great qualities. The devotee shall realize the identity of Shiva with himself: 'I am Shiva alone.'"

The Shaivite temple: The construction of the temples and the performance of the rituals are all set forth in the Agamas—in fact it is one of their main subjects. The priests follow manuals called paddhati, which are summaries of the instructions for worship contained in the Shaiva Agamas, specifically the shodasha upacharas, or sixteen acts of puja worship, such as offering of food, incense and water.

The songs and bhajanas of the saints: These, in their simplicity, carry powerful philosophic import.

The ongoing oral teachings of gurus, swamis, panditas, shastris, priests and elders.

[edit] Shaivism in practice

Such matters of agreement belie the fact that Shaivism is not a single, hierarchical system. Rather, it is a multiplicity of traditions, great and small. Some are orthodox and pious, while others are iconoclastic and even—like the Kapalikas and the Aghoris—fiercely ascetic, eccentric or orgiastic. For some, Shiva is the powerful, terrible, awesome destroyer, but for most He is love itself, compassionate and gentle. For nearly all of the millions of Shiva's devotees, Shaivism is not, therefore, a school or philosophy; it defines their entire life. To them Shaivism means love of Shiva, and they simply follow the venerable traditions of their family and community. These men and women worship in the temples and mark life's passages by holy samskaras (sacraments). They go on pilgrimages, perform daily prayers, meditations and yogic disciplines. They sing holy hymns, share Puranic folk narratives and recite scriptural verses.

[edit] Philosophical summaries and areas of influence

The following are concise philosophical summaries of the six schools of Shaivism, along with maps showing the primary areas of origin or present-day influence and concentration of each school in areas of the Indian subcontinent.

Shaiva Siddhanta: In Rishi Tirumular's monistic theism (ca -200), Shiva is material and efficient cause, immanent and transcendent. The soul, created by Shiva, is destined to merge in Him. In Meykandar's pluralistic realism (ca 1200), God, souls and world are beginningless and eternally coexistent. Shiva is efficient but not material cause. Highlighted are Andhra Pradesh, Tamil Nadu and Jaffna.

Pashupata Shaivism: This school, traced to Lakulisa (ca 200), is bhedadbheda, simultaneously monistic and theistic, emphasizing Shiva as supreme cause and personal ruler of soul and world. The liberated soul retains individuality in its state of complete union with God. Final merger is compared to stars disappearing in the sky. Noted areas of influence (clockwise) include Gujarat, Kashmir and Nepal.

Vira Shaivism: Made popular by Basavanna (1105-1167), this version of qualified nondualism, Shakti Vishishtadvaita, accepts both difference and nondifference between soul and God, like rays are to the sun. Shiva and the cosmic force are one, yet Shiva is beyond His creation, which is real, not illusory. God is efficient and material cause. Influential primarily in Karnataka.

Kashmir Shaivism: Codified by Vasugupta (ca 800), this abheda--intensely monistic school--known as Pratyabhijna Darshana, explains the creation of soul and world as God Shiva's shining forth in His dynamic first impulse. As the Self of all, Shiva is immanent and transcendent, a real but abstract creator-preserver-destroyer. Founded in Kashmir.

Shiva Advaita: This monistic theism, formulated by Srikantha (ca 1050), is called Shiva Vishishtadvaita. The soul does not ultimately become perfectly one with Brahman, but shares with the Supreme all excellent qualities. Appaya Dikshita (1554-1626) attempted to resolve this union in favor of an absolute identity—Shuddhadvaita. Its area of origin and influence covers most of Karnataka state.

Siddha Siddhanta: Expounded by Rishi Gorakshanatha (ca 950), this monistic theism is known as bhedabheda, embracing both transcendent Shiva Being and immanent Shiva Becoming. Shiva is efficient and material cause. The creation and final return of soul and cosmos to Shiva are likened to bubbles arising and returning to water. Influential in Nepal, Uttar Pradesh, Bihar and West Bengal.