Saivism

Saivism, also spelled Shaivism, is one of the major traditions within Hinduism that worships Lord Shiva as the Supreme Being. This ancient tradition emphasizes the worship of Shiva in various forms, including as the cosmic creator, preserver, and destroyer. Saivism includes a wide range of beliefs and practices, ranging from devotion (bhakti) to asceticism, meditation, and yoga. Saivites view Shiva as both immanent and transcendent, and the tradition is rich with philosophical schools such as the non-dualistic Kashmir Shaivism and the dualistic Shaiva Siddhanta. Saivism has a strong following in regions like South India, Nepal, and Sri Lanka.

Hindu Religion Saivism

Introduction

Saivism, also known as Shaivism, is one of the oldest and most prominent traditions within Hinduism, centered on the worship of Lord Shiva as the Supreme Being. It holds that Shiva is the ultimate reality, encompassing the roles of creator, preserver, and destroyer of the universe. Saivism is deeply rooted in devotional practices, asceticism, meditation, and yogic disciplines, offering a path to spiritual liberation (moksha) through the grace of Shiva. Philosophically, Saivism encompasses a wide range of beliefs, from the dualistic Shaiva Siddhanta to the non-dualistic Kashmir Shaivism. This tradition also has a rich spiritual and cultural heritage, with sacred texts like the Vedas, Agamas, and Puranas shaping its teachings. Saivism has a large following in regions like South India, Sri Lanka, Nepal, and other parts of Southeast Asia, and it continues to influence Hindu rituals, temple worship, and festivals like Maha Shivaratri.

Rudra in Vedic literature

The origin of Saivism may be traced to the conception of Rudra in the Rigveda. Rudra represented the malignant and destructive phenomena in nature, which destroyed the cattle and caused diseases to the people. His wrath was sought to be appeased by offerings and prayers, a specimen of which is given below.

(a) “O Rudra, harm not either great or small of us, harm not the growing boy, harm not the full-grown man.

(b) Slay not a sire among us, slay no mother here, and to our own dear bodies, Rudra, do no harm Harm us not, Rudra, in our seed and progeny; harm us not in the living nor in cows or steeds.

(c) Slay not our heroes in the fury of thy wrath. Bringing oblations evermore we call to thee.” (Rigveda I, 114)

Position of Rudra

‘Rudra, however, occupies a minor position in the Rigveda, though, like many other gods, he is occasionally described as possessing supreme power. It has been suggested that he represents the storm, ‘not the storm pure and simple, but rather its baleful side, in the destructive agency of lightning.

Three names and their meanings

The conception of Rudra is further developed in the Yajurveda, in the famous Satarudriya, where his benevolent characteristics are emphasised in addition to the malevolent ones. ‘When his wrathful nature is thoroughly appeased, he becomes Sambhu or benignant, Sankara or beneficent, and Siva or auspicious. These three names, which occur at the end of the Satarudriya, were destined to become famous at no distant date.

Supreme God in Atharvaveda

In the Atharvaveda, Rudra is looked upon as a supreme God, and the furthest point is reached when Svetasvatara Upanishad substituted this active personal God in the place of the impersonal Brahman of the Upanishads. It asserted that “there is only one Rudra—and they do not recognize another—who rules these worlds by his ruling powers, who is the inmost soul of all men, and, creating all beings, protects them.” “When there was simple darkness and no day or light, no entity or nonentity, Siva alone existed. He was the one unchangeable thing, and he was the bright light of the sun, and from him sprang all intelligence. His form is invisible. Nobody sees him with the eye. Those who see him, dwelling in the heart, by the heart and the internal consciousness, become immortal.” Lastly, “Siva, the God, the creator and destroyer, is said to be knowable by Bhava (faith, love, or the pure heart).”

Shiva as Supreme God

Shiva is the all-encompassing force of the universe—creator, preserver, and destroyer. He is often depicted in his form of Nataraja, the cosmic dancer, symbolizing the cycle of creation, preservation, and destruction.

Advaita and Dualist Philosophies

Shaivism has both non-dualistic (Advaita) and dualistic (Dvaita) interpretations. In Advaita Shaivism, the soul (Atman) and God (Shiva) are seen as one, while dualist schools view them as distinct.

Shakti

In some branches, such as Kashmir Shaivism, Shiva’s energy or feminine aspect, called Shakti, plays a central role. Shiva is inactive without Shakti, symbolizing the balance between consciousness and energy.

The Path of Liberation

Shaivism emphasizes the importance of personal devotion to Shiva, meditation, self-discipline, and following the guidance of a guru to attain spiritual liberation.

Key Scriptures

(a) Vedas and Agamas

Shaivism draws from ancient texts such as the Vedas and the Agamas (a set of scriptures that provide detailed instructions for worship and rituals).

(b) Tirukkural

In Tamil Shaivism, the Tirukkural, written by the saint Tiruvalluvar, is an important ethical text.

Schools of Shaivism

(a) Kashmir Shaivism

A non-dualistic school that emphasizes the unity of Shiva and the universe, with a strong focus on meditative practices.

(b) Pashupata Shaivism

One of the oldest Shaivite sects, focusing on ascetic practices and devotion.

(c) Veerashaivism (Lingayatism)

A reformist movement emphasizing monotheism, rejecting caste distinctions, and focusing on the worship of Shiva in the form of a linga.

Symbolism

(a) Lingam

A symbolic representation of Shiva, signifying the infinite and formless nature of the divine.

(b) Trident (Trishula)

Symbolizes Shiva’s control over the three aspects of existence—creation, preservation, and destruction.

(c) Nandi

The bull, Shiva’s mount, represents strength and faith.

The Saiva sects

The supreme God Rudra-Siva was at first the object of worship, not of a particular sect but of the Aryans in general, and this character it has retained down to the present day inspite of the rise of innumerable Saiva sects. The existence of the Saiva sects may be traced as early as the second century B.C. It is probable that a definite Saiva system or school was established, in imitation of the Bhagavata sect, by a person, called variously Lakulin, Lakutin, Lakulisa, and Nakulisa. The Saiva sects were generally known as, at first, Lakula, Pasupata, or Mahesvara after the name of their god or historical founder. Before the end of the period under review, however, four important schools arose: Viz. Pasupata, Saiva, Kapalika, and Kalamukha. The main activity of these sects falls into the next period and will be dealt with in another chapter.

Attracted foreigners

The Saivas, like the Buddhists and the Bhagavatas, attracted foreigners to their creed. Wema Kadphises, the Kushana conqueror of India, adopted the new religion, and the ‘Reverse’ of his coins depicts the figure of Siva, with a long trident, leaning on Nandi, or bull, behind him.

Image of Siva

It must be noted here that the image of Siva, as an object of worship, was soon replaced by Linga or Phallus. Many eminent scholars think that this element of phallic worship was borrowed from barbarian tribes. But it obtained a wide currency and almost completely ousted the likeness of Siva as an object of veneration.

Conclusion

Saivism stands as a profound and ancient tradition within Hinduism, offering a deep spiritual path centered on the worship and understanding of Lord Shiva. Its rich philosophical diversity, ranging from non-dualism to dualism, caters to a wide spectrum of spiritual seekers. Through devotion, meditation, asceticism, and temple rituals, Saivites aim to attain liberation and union with the divine. Saivism has left an indelible mark on the spiritual, cultural, and philosophical landscape of India and beyond, continuing to inspire millions of followers with its timeless teachings and practices.

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