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ou^d Him

all

efusing none.

ound no acceptance

rfdoiorfs'

Up

amongst the

^o^^^oSSo

the

very

here have gathered

who were weary

those

is

of earth,

fortunate

having

(1)

6 *ftg5r 3oC&
r^

The serpents,

whom

all

the world hates

and

~
(L)

Sister Nivedita

ihe web of Indian Life,

p 202,

come

denies,

them

His

in

Kailash, and

to

great heart

Mahadev

room

finds

for

(1)

and the

tired

0)

He

be&sts came-for

the refuge of animals- and

is

He

of these, a shabby old bull, that

rides

upon

e9ta>e5

(1)

it is

one

specially loves

and

g3o$e*oc

eso^Sr^oocS

And
come

th^

spirits

of

those

all

men and women who

turbulent and troublesome and

girls

of

who
who

are

grown up world,
so ugl>

as

one

that n.

things clumsily and

everything, though they mean

do

who

things

are

here, too,

the bad boys

queer,
it

were.

are

and

All the people

wants to see them; those

and upset
loudly,
no harm, and the poor

talk

ridden by one idea,

so that they never

can see straight, but always seem a little mad - such are
the souls on whom He alone has mercy. He is surrounded

by

them

them

to

demons

and

do His
(i)

they Jove and

errands

:&o'&_,

worship

He

Him.

and they are known

uses

&s Siva's

s^

creE?)eG

(1)

Sister

Mveciita

The Web

of Lidian

Life

p 202.

*Siva

embodies eternal India'

oJ

^oMcrcrc-ja eotftfCo|oKb
;

Ba
So-

oo^T

^*a*i* saWa

C,

R?

57

asaoa,

^aSc^

o-stf

ss-tftf^

ej

a,^

tftfi;

S&&3P05
^V
^*

m^

&

^4

sSce

IS

cCO

Oh

India

for get not that the

thou worshippest
Ascetic of

is

God

the Great

ascetics, the all-

renouncing Sankara.

Swami Vivekananda

5J*tf&t S>

Swami Vivekananda

The Vedanta

Kesari,
1957.

p 412.

12

India's message

is

the back of this

the

mesage

of

activistic
life

too.

contemplation and action.

the conception of Siva (3)

i^

not at

two-fold

and meditative... But the meditative India was

activistic

at

is

all

tfdb

activity,

Editor

Life

And

dual

comprises

of

aspect

both

both are symbolised in

?r?3 will remind you that

movement,

poise, absorption too

The

aspect.. .This

race,

it

is

life

contemplation,

(3)

The Vedanta

is

Kesari, 1957,

p 410.

It is

that

keep fhe

the earth (4)

world

disinfected.

the contemplative

They

are the salt

of

$
coo*

A
mystics

is

totally blind (4)

you
tuality

{5)

world without the

e5>S<s&>

find one national idea- spiri-

will

ju"!

5tfsSp5$tf^&

^Sc3&

tf^SXtfSbtf

a-

India

is

the world's ancestral

home of religious

consciousness (6)
I 87VoCJ5a*

Sa^tfeasS^^

Hindi

CO

imagination long ago detached

Rao

(4)

Dr. P. Nagaraja

(5)

Swami Vivekananda

itself

from the cycle

Introduction to Vedanta,

oi

p 67.

The Complete Works,

Vol. 2, p 370.
(6)

Sadhu T. L. Vaswami

The Vedanta

Kesari,

1930,

18.

seek

physical beauty., to
.

realms

its

fullest

satisfacton of subtler

"S

(7)

Sx

Her

That fire she holds alive todoy.

torch of spiritual

culture must dispel the darkness of materialistic civilizations (8)

tfo

only

sS^rlt^sicJSD

?$o^$oi)5),

materialism

is

not the

mattered to a nation. Spi-iiualis-m

a nation, India is proud of its spir.tualism

thing that

also ennobles

"

(9)

C^

tf^SxS

^djjo^^S^a

tftf

rs

Nivedita

The

(7)

Sister

(8)

Swami Atulananda

iV)

Pandit

Web

of Indian Life, p 194.

Yedanta Kesari, 1925 p 189.

The
Jawahar Lai Nehru
:

:"

Addres,

Congress

Legislature Party, Hyderabad, 20-7-1963

on

fourida-

spiritual

tions (10)

Man

is

not exhausted

complex of human
.an element which uses both, yet
mind, Tn the

level

body and
there

is

effort

to

personality,
is

neither (11)

"3

^ ^jj&j^odS.
read

by

^S

Man's never-eeasing

of the sphinx and raise himself above the

of the beast to a moral and spiritual hieght finds

the riddle

a stiiking ilustration in India (12)

(10) Pandit

Jawahar Lai Nehru

Address, Sardar

Patel College of Engineering,

(11)

Dr.

S.

Radhakrishna

Address,

Bombay, 20-8-1962.

Seminar

.on

Saints,
(12)

Dr.

S.

Radhakrishnan

2.

Indian Philosophy,
Vol. 2, p 766.

18

we must
the spiritual

from which we

blmdiness

home

of the

all

remove

to

suffer

(13)

and more intangible which

irore real

the true

also try

is

has been haunting the Indian

spirit,

race (14)

India has always pondered

on the great problems of

also

of

the

life

life,

not of

And

Eternal.

the

this life only,

outeome of these

meditations she offers to the world today*

"3

but

V 15)

fi

(13)

Dr.

S.

Radhakrishnaah

Address Ophthalmologists

Conference,
(14)

Dr.

S.

Radhakrishnan

New

Delhi, 5-12-1962,

Indian Philosophy,
Vol.

(15)

Swami Atuiananda

The Yedanta

2, p.

766.

Kesari,

1935,

p 243.

humanity would continue

<5fib5v

to

the risk of

face

<-**

becoming crippled,

spiritual

not totally

if

and does

nature can

the Greater Light or

Religion

human

life,

God

is

17

16

destroyed

our longing for

satisfy

ptfsip5

one of the

tf

jfjf&

spiritual necessities

which mankind can never

do

without

tfo

of
18

Religion

16.

Dr. RaJendra Prasad

Address, Seminar on

Science and Spirituality, Patna, 3-1-1963

Daruwala:

The Indian

17.

Rusi

18.

Dr. Arnold Toynbee: Statement

J.

Express,

New

8-7-1962

DeJii. 17-2-57

18

is

living reality

and

is

some of our physical

as

much a

necessities

part of our existence, as

on which the vital

Breath

depends 19

SotftfsSaoSb

higher
{tat

in

life

man

man

really

significance to
until

going and

lives

S/ftrao-^

ficant

xk tf>flG&tfo&D,

life.

man

it

is

religion keeps
in

this

the

higher life

19

rs-^tfgs&a

It

is

man

that has given

The physical universe remained insigniinterpreted

it.

That, is the uniqueness

of man 20

19

20.

Prof. Stiresh

Chandra Sen Gupta:

The Vedanta Kesari, 1929, p 98.
Dr. P. NagarajaRao; Introduction
of .Vedanta, p JO

19

20

tftfs

the firm conviction

spirit,

to

^0*0*

know whom
man

.innermost soul pf

is

21.

that the pure stainless

life eternal,

is

one with the

53-

God

has

become, so to speak,

2J.

I>r

^?.

22.

Rev. Dr. Ivor Watkins:

displaced

person 22

Radhakrishnan: Indian
Philosophy, Vol* 2, p 766.
The Indian

Express 4-9-1960.

21

The age of Beasts may be upoa

become an

Man

has

but stays a moral dwarf.

His hands grow strong, his heart

intellectual giant,

His brain has swollen.

is

us,

shrunken 23

SSotf oS5-osSrSsiD& 1869

AsSSg!boi6t).
progress
23.

in

The awesome

science have placed

results

mankind

Peter Howard: The' Indian Express,

in

of recent
a state

10-11-1953.

of

22

Now

alarm.

made

as never before,

our

to

conscience,

e>2So5T$g&2$

more and more

and

aS^SsSopo

OOB^tftfS

^cS^S^Sysa.
qualities

cannot'

intoxicated

by

technological

be

fever,

peaceful spirituality

But

improved

material

something
of the East 24

Dharma

is

wisdom 24

these lofty spiritual

suddenly

prowess

has

appeals are

our reason

and
to

the West,

hypnotised
learn

by
from the

15*3

something which

is

necessary

human

No hunun b6ing can

society into one.
be regarded as a complete human
being unless he establishes
communion in reality with himself ajid with his
Yellowto bind

24.

Dr.

Jem

Rostand: The Indian Express, 29-5-196Q.

Dharma is something which

human beings 25

beings.
in

it

\&

brings out the essence

due to whatever remains of the old'- faitho and

old culture 26

^07^5^0

ditf

S'b'g

Mere material prosperity alone willnot make human life

and meaningful. Therefore along with economic

rich

development
fostered.

ethical,

and

spiritual

values will Jiave to be

This alone will lead to the

full

development of

Dr. S. Radhakrishnant Address, The

Indian Express, 18-11-1962.
26. Sri C. Rajagopalachariar: Address, Bharatiya Vidya
25.

Bhavan',

Bombay,

25-12-1962.

human

recourses

and character 27

"l^osio

^d

ea

Light

there

will

is

spiritual

The

come again/ from

East 28

hardly any thing to show improvement in his

make up. Such widening gap can spell disaster.

spiritual

influence that has made,

nated from India,

&$
life 29

27.

the

Resolution:

emaespecially
give mankind a second lease of
acrfiasSaS
e*fi;S^83jag'SDadSbQ

would
tfsfrtt

The All

India Congress

Committee'

3-11-1965.
Influence of the East on
Religion of
Jaipur,

23.

Tyndall:

29. Dr. C.

The

K. Heber Newton, p 4
D. Deshmukh Address, Arebindo Society,
Jaipuj
:

25

c6--^
and revive that

believe that

SS

&

We can

spiritual heritage

national boundaries

re-enliven that culture

by rising above feelings of

once again ZO

iid&

Hinduism
common-wealth of systems and
a s>nthetic

represents

thousands of
gole 31

30.

31.

pcopU

culture

a fellowship

that

through different

takes

is

of faiths. It

hundreds

paths to

of

the same

&

U. Chan Hton: Address, The Mail, 13-1-1959.

Sri

H, M. Desai; Inia^e Worship, Prabuddha

Bharata, 19 S3, p 166.

28

both hemispheres

in

the role of the prime guru 32

but in realising

India played

>

syft$otf&>o

not believing, but

in

"3o<$o&

being and

becoming 33

was no abstraction of

attributes,

but a living

and knowable experience 34

In the

sun and the wind,

and the waving of the

awefiil yet

in

the

river's

forest tops, his

is

endless flow,
sensible

of an

gracious Presence 35

Btfotftf

32.

Raghavan: The expansion of Anc e it

The Vedanta Kesari, 1955, p 88.
Swami Vivekananda; The Complete Works,

Prof, V.

Indian Culture

33.

Vol.
34.

Prof.

35.

Prof.

l,p H.

K. M. Panikkaf- Religious Movements,

Triveni,

14.

R. Heber Newton: The Influence of the East

on Religion, p

10.

27

civilization
in

all

is

to

creation

The

basis, the root,

find out within,

the soul,

of Indian
the

self,

36

csd

36.

Swami Atularianda: The Vcdanta Kesari,

1935,

142.

28

"5

should illuminate
us realize in this

all

life,

the

which

a light

it is

dark corners

the ideals that are set

we

four being
up bcfor e hy

our thought and wisdom 37

s-^Ebs

^.

to

transform ourselves into

pet Cecily

freedom from

beings, enjoying

has follows from

it

bondage and the bliss

all

37

when phiUvsphy

bjg

-4
is

alive,

-OS

it

cannot be remote from the

ofthc people '?8

life

ato

has for

its

function

guidance cf action 38

wise

the

* attb

ordering of life

;11K

^^ ^^

hc.

'

37.

Dr. Surendranath
Das Gupta:

H
3S
-S.

s
Dr S.
Dr.

ritege

f India

* ,M t
Radbknshnon: Indian

The Cuhurai"
'

Vo1

'

3'

Jntm. p

24

Pl,i!osoplly ,

Vol.

2,

p 77D

28

^
human

imperfection

perfection

in

us 39

It

sharpens

and thus

the

consciousness of

deepens

sense

the

of

->

esd

39.

Dr,

S.

Radhakrishnan: Indian Philosophy,

Vol.

2,

p" 68

{-0

v.

.Believe

in

and

our

Indian faith. Be
and unashamed, and remember that
lake, Hindus have immeasurably more

India,

in

strong and hopeful

with

something to

to give

than any other people in the world 40

srtfic&tf

40.

JfSie&

Swami Vivekananda:

The Complete Works,

Vol.

5,

p 232

*?

es^dlo

KT

The influence of
they ars

more

profound

41

41.

Sri

familiarly

the

Agamas

known, on Indian

or Tantras, as
life

has been

aT

V, T. Srinivasa lyangar: The Outlines of

Hindu Philosophy, p 139-31

82

&&o

S5

JeS-

a)**jjs5;$cS

The

^Potjaao

"5

Hindu

living

religion of

to-

'ay

from Cape Comorin to the remotest corners of Tibet

essentially Tantric 41

cFgbp5

is

ef>tf<J

ro
r-'S

55555^^1

SStf^g

ftStf

SeTjo

J>S

^6^0 S

JDS

'iB g
Q__

tf

is

so

much under

tue

that his Bhashya is but a string of

few words thrown in here and ihere

42.

Sri

V. T. Srinivasa lyangar:

Agama

Agama

texts

to connect

The

influence

with

them

41

Outlines of Hindn

Philosophy, p 130-jl

_ etf&sSxea

arsSfi

<5&o5>o

33

Sitftf

^|

a-

AJtfsSo

eooO,

S5&.fe'p^siuc3

c-^

ga,

h
the practices of Saivism began to
develop variations,

and

this

stage.

led

to

the

of sub-s-;cts at a very
early

grov/th

There also grew up a

separate literature, highly

literature of the

esoteric in character, the

history of this growth

is

k^

Sri V.

42,

Prof.

The

lost in obscur'tjronly the theories

of the later age regarding

42.

Agamas.

it

have come down

to

us 42

2>c?o&cx>

sS&^oCSbeD^

S)

The Outlines of
Hindu Philosophy rP 130-31
The Cultural
K. A. Nilakantha Sastri

Srinivasa lyangar

Heritage of India Vol. 4, p 69

The Sadiva Agamas

are not

opposed to the Vedas 43

"a

Q
he sacrements

JCL^

While the Yagas and

si?.
'

were regulated by the Vadic

(Samstaras)

by a special set
Such
Agjtnas were also
Agamas*
recognised as forcing a part of the Vedas. Thus the
poius Hindu continued the performance of the Yagas and

texts,

the

of texts

also

temple worship

called

44.

as regulated

worshipped in the temples.

institutions in the

43,

\*

the

Sri

life

They became

nation

of the

44

"S

fraternal

K. Vaidyanacihan The Indian Express, 26-4-1964

Kunhan Raja Hindu Religion
and Hindu Customs, p 11

Prof. C.

is

Ihe two

Paths,

the Vadic

and

the

blending

Agamic

44

7,

es

tf

Prof.

K. A. Nilakantha
Sastri

incline*!

'

The Cultural

Heritage of India Vol.

p 69.

of
6'

F7

5y a

05

S7'gSSoco

whatever

be the origin of the Agamas, it is

they do not insist on sacrificial religion, but

may

personal

equate
in

religion

in

which Vishnu or Siva or Shakti

with the Highest Reality,

the Upanishads

clear that

support a

46

It has

also

support

wr&sizoo
scSsfojjafc>

46,,

Dr,

S.

Radhakrishnan: The Brahma Sutra,

is

p 67

Scrotf gPtftfoio

gg

Cp

CO

11

'i

Ihs development

of the Agaraa schools

gave a BU .JU
mpetus to Bhakti by
concentrating the aitwition on' one
Deva and this resulted in an
extreme
development of
Bhakti adevofcon
love, a

that expressed
complete self-surrender 41

itself in

'an

&

39

but are expressly Vaishnava,

or

Saiva,

or

cases,

but

Many

not

Probably in many
name of Upanishads

tone

the

Agamas themselves

are

included

recognised

in

the

called

Upanishads
108

(48)

'

Sjf Stf

"3 SsS,

48.

V. T.

Sri

their

under

Agamas

of the

though

Sakta in

"5 sJ,

Srinivasa

lyangar:

The Outlines of Hindu

Philosophy, p

129

The

contents

Here and

of the

there

Agamas

we meet

with

of un,qual value

are

snatches of high

philosophy,

subtle psychological analysis of ecstatic merjtal stit:s

valuable descriptions of centres of prana

the subtle

body 49

49

aaci lines

and

of farce in

sSsfcog^tf

C5^oi>'d'e3cp;

csdtf i3p

49.

Sri

V. T. Srinivasa lyangar: The Outlines of

Philosopiiy,

Hindu
P

132

41

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8>

*>tf;Jw

fa

aea

odSb

^acJ-cS^sSsb SofiSS)

BoSS

),

2)0-

28

50

50.

Prof. R. C.

Mazumdar

The

Cultural

Heritag, of

India, Vol, 4,

51.

44

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The Saiva philosophy is, in a Sense, typical of the

*?
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ej&'S&tf
range of Hindu .thought 51
ft--

'So'

SSfio^firtf
'

tftf asSaoSA

stf

'

(8.21)

49

tf o

es55)

50

oa

defects, (mala)

co

fom

beginningless free

is

the all-doer, the all-knower, removes from

the individual soul

the

Siva

Arm from

(here called

web of bonds that obscure

its

its

limitation)

nature,

52

aSas's'crrf.

He

existent postulate of

is

the

self

born,

the

freedom and purity and

the great teaching soul of things,

52. Sri V, T. Srinivasa

lyangar

light.

Pis function

ignoran and wherever knowledge

is

eternally

achieved.

is

He

is

to destroy

He

is

53

The Outlines of Hindu

Philosophy, p 152.

53.

Sister

Nivedita

The Web of Indian

Life,

p 203.

61

"3

So

A
the most ancient,

Yogm,

is

the

ascetic

third

Siva

aspect,

in the

with an eye in th3 middle of his

dressed in skulls,

Nandin,

his

and snakes. His mount

essential

symbol

is

linga

perhaps

posture of

and

forehead,

the white bull,

is

54

1.L4

54. Prof. Loius

Renou

The

Civilization of

Ancient India,
-

22,

52

co^c

^eT*

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(18. es)

"$<$>

LI9-;

14-40)

(1

sJ

# ^o

<^

foci

5*

i'

sSa

cSsn

(16.28)

Siva desires

thaf

should

all

know Him It is not

to know God, but it

merely the ambition of the soul

is the desire
of the Lord as well

55

o& ^S

(8,20)

Dr. S. Radhakrishnan

Indian philosophy, Vol. 2,

p 728,

00

Siva

through

full

is

successive aeons

the soul

and

the

to

so-jl

55. Dr. S.

his

God

to

^C5b

of grace
recieve

absorbing love.

the

and

is

waiting

recognition

personal

of

binds

tie

55

Radhakrishnan

Indian philosophy, Vol.

2.

728,

The divine human representation of Siva

is

on a grand conception. 56

56.

The Editor

The Veoanta Kesari. 1958, p

162.

based

65o dSi>S

Sfo

CP23*pS,

tfo

61

57.

Swami Sivaaanda Saraswati

Lord Siva and His

Worship, p 36.

are

They
monk, clothed
and alone 53

great
silent,

the

of flame,

hermit

is

picture

ashes,

symbols,

sometimes of

uppermost

of Siva,

the

The wood was borne

possesses an old

bull,

all

in

lost

a^otfo^fc

his

to

meditation,

work out

which

in

-a

afyea s&cS

Hindu mind began

of accessories and
idea

in

like

all sorts

sometimes

the

sometimes

mountain,

of

contributing to the complicated

Great

God

to

sacrifice

the

on which

58

on a

bull

Siva

he rides 53

oi

^,

so

He

bears

on

His

forehead

the

new

moon

u*^.
however,
luid a

Looking

one thing was ckar

blue throat

we

Sister Nlvedita

see

The w,

it

It

even

closer

was

the flame,

at

white,

when

b of Indian Life,

we
p

but

it

light

198-200.

80

match
Siva

and

in

order to bestow

arose

the following story

He
dilemma and their

and

fear,

blue

throat

smiled

of

the hollow

willing

to

die,

in

His

order to

SS*

Then

save

^^^DoS,

c^^
Q9^<&
^"3
Qo
have have been enough
^ oft

poison

Ke

put

fkw

drank

world

the

their

He

down

stooping

palm.

at

gently

His hand into the waves, and bade the

into

upon

58

it,

5S

6i63'tftfosSjS

nS&.

But that which

L.

to

destroy

all

created

was only enough to stain His throat, hence

eings.
le hears there a patch
of blue for ever 5'-)
3*3

58.

Sister Nivedita

59.

Sister Nivedita

The Web of Indian

The Web of Indian

Life,
Life,

p 198-200.
p 201.

81

He

Sometimes
of the Himalayas,

fication
is

made

to

fall

round among
at

last as

upon

His

the tangled

the Ganges ^9

is

entirely

when

as

personi-

Milky - Way
wander round and

head,

locks, '^and

the

from them

issue

e^T^S^ tf&d&&^
"go

To them

there

so strong and pure and

God, and
few

in

the

all

is

nothing

merciful

the

world

their

Great

in

as

books and poems of Hindus

which he

is

not referred to with

this-

are

worship 59
59. Sister Nivedita

The Web of Indian

Life,

very

passionate

p 202.

SpfiosSarfQ

art),

.^

The

worship of Siva, and Sakti may he

regarded
as the oldest form of
Indian theistic religion 60
5^?f_S

W.

Prof.

R.C. Mazumdar;

-fie

Cultural

Heritage ~oT"

India,

Vol

4,

32.

The
in

continues,

to be

fact,

what

from a remote period, the

Sambhu
of the

is

of them,
the

particularly

Vedas,

receive

declared by

Brahmanical

or

who

Siva as

their

Siva

appears to have been

Brahmans
religion of the

Manu

profess

of

it

to be the presiding deity

order and
those

worship

the

\\ho
tne

tutelary

the

greater

practice

of

study

deity,

we'-ir

the

the
his

nuiiiber
rites

of

Sastras,
insignia,

and worship the linga either in temples,

be example
of the Brahmans and the practice of the ages maintain
I

the veneration universally offered

to

the type of Siva 61

_,.
61. H. H. Wilson

Hindu

Religions,

,,

p 125

to

Stfe

Ji

No
a richer devotional

cult io the world has produced

literature,

with brilliance of imagination,

or

one

more

fervour of

instinct

and

feeling

graee of expression 62

Sf

- 18

e5g

Ss 3

62. Dr. Barnett

The Heart of

India,

-*

p 82

fif

86

So

5?.

1-1.4)

^t

"3

63*

Rao Bahadur H. Krishna

Sastri

gis

Introduction of the
Sivatatva Ratnakara.

67

Q
5

c?

a:$Btf;&G

o
ia.

^)

etfsrtf

Sosotf

oL&>

OJ

S5g

35

d& isrocfrS

The

^^

K?

cTiyoaosS,

devotion of the Saivas

is

more

virile

and masculine than that of the Vaishnavas 64

*S
-cs>

The towering
spires

to

of some of these majestic temples bear testimony

and beneficent influence of Saivism

the pervasive

which

is

one of those

formed the

lives

Hindu

of large

cults

sections,

have

that

not

only

Indian people, but also of -others such as the

of J^a. and Bali,
and

Champa

trans-

of

the

inhabitants

Combodia 65

ro

Dr.T.M.P.Mahadevan:Pr8buddha

&

,71

ti>

itftf

otfs&o

Bhudeb Mukerje

Indian Culture and

86

Its

Antiquity, p

13*

36' o
J

&c*og
o

Chemos

'l^

Stf3'&'2DS>

'

^a^o.

Khema
.

Adonais

Molock Morodock

'

Q.

Sabazeus

Langaba
.

68

Huitzlipochtii

66. Prof.

Bhudeb Mukerje

Indian Culture and

its

Antiquity, p 13.

>$

<?av sS&o

o)

otfsfcoo

c&r>

a-&o^for'aaa.

73

T>_o

67

31^0)000.

Thus Saivism flourished, with minor

differentiations

from Pre-Vedic times, and its exponents

the North as well as from the South 68

hailed

from

^e

(2. 16)

1
exercises

at

the minds
It

is

sSsia

the

67. Sri

present

day

elaborate

living

power over

of the Tamil

influential,

and

which

system

a marvellous

of the great majority

the most

68. Sri

The

c^o'^rsSa

peopb,

undoubtedl>

Chaman Lai
Hindu America, p 105.
Kumaraswami The Cultural Heritage of
:

India,

Vol

4.

p 98

the most intrinsically valuable

of

all

the

religions

India 69

2_

o-jSeofibJSjtfJD

So-

^oifi

"

"

Srini

^^1^5x000

^ngar

The Outlines of Hindu

Philosophy, p 151,

of

75

tfoStfo

#23

(1. 5J)

^oi

"

);

oo<&

H'JS^^.

tfoi

Si

6* ft

18

CSSOo

d$2tfo
ii

(8.42)

00^ 3&

a>tfo

v-

"^

^ s

~**

'
1

Sort

S>c?ofc$a

tf

"Sa

77

L^f j$$&>

&5ogo
'

(7.37)

Rudra, of the
great

two

forms.

Ive

faces,

Siva

and

is

foui

)earing a third eye

:he

ato

has

Vedas,

and powerful god

moon's

crescent,

thus

Siva.

represented

He
as

developed
is

into

worshipped
fair

man

the
in

with

arms, seated in profound thought,

on the fore head sunnomted by

and

matted

a horn like form, which

locks

contains

gajthertd

up

symbol

of

hangs round his

of skin of a tiger, a
and he puts on a garment
the

Ganga.

or an elephant.
bull

Nandi 70

necklace of skulls

He

is

36$

generally

C"-"-"-

"

accompanied

-f-*"^

neck,
deer,

by

hi*,

*,*.

Although as Rudra or Mahakala he is destroying and

he
is
(Siva Sankari
dissolving power,
ausped'ous
because the

distinction

reproduction power, he
the linga or phallus 70

implies
is

reproduction.

represented

by

his

As

the

symbol,

09

Mahamahopadhyaya Dr. Prasanna

Kumar Acharya
p I6i

Glories of India,

Sort

19

ic
i

'

(10L104)

COJ

ocxooti)

SbrroS

80
sStfj;

means

Linga
emblem, symbole.
entire universe

the

invisible

It

is

the refuge or repository of

the

71

for

Symbols

are

signs

of

the

visible

bymeans

expressing

or

sensuous

like

an

representation 72

The Lingam
It represents

in the
is

Brahmanda

in the

also

71.
72.
73.

is

the Brahnianda.
is

in the

Whatever that
Lingam.

form of Lord Siva,

the

form of Siva 73

is

contained

The whole world

The world
Sotfs&

is

egg,

is

Lingam

es>ocr$^8

The Editor: The Vedanta Kesari, 1957. p 415,

Swami Yatiswarananda : Prabuddha Bharata. 1954,
p 533.
Swami Sivananda Saraswati : Lord Siva and His
worship, p 206

ft)

According
derivative meaaing of Lingam,

of

all

it

signifies

to

the

the

source

74

74. Pandit C.

Munuswami Mudaliar

The Origin of

World, (Translation)

the

S3

d&tfb

'

(8.
V

<23

88

"Si*

(9.81)

Vb.

(8-30)

57

Stfjj

The Lingam,
better

after all

but a fragment cf stone,

is

images of Mahadeva are

go yonder, amidst the pressing

And

finer

still

forest....they

upright

will

sit,

these be,

even

in the shelter

like

or

come

A
mere a

symbol

of speech.
code 77

figure

expressed is

76. Sister Nivedita:

77. Prof.

is

into

retiring

stone

lingam,

rock,

lost

world without, in solitary meditation 76

symbol

The Web of Indian

Life,

bolt

the

)otfs&>

e^

is

the

to

a figure of
thought,

Far
and

monks.,*,

the

crowd,

when
this

of tree

who

those

and not
message

97.

V.A.Tyagarajan; TheVedanta Kesari, 1948,

p 87.

es

A
attempt

tq express the infinite in

The

C^S

terms of the finite 11

cannot

truth

symbol in an

be

when words are used even

woids, an
acute minds can always find a loophole
J

S5

77. Pi of.

78

expressed

in

by

Sankara,

for

attack 78

3'co

A. Tyagarajan

The Vedanta

Prof Douglas Grant Duff Ainslie

of

Kesari, 1948,
p 87.

The Science of Yoga

Swami Yogananda, p viii
:

asSStexcS

a mould, which
It

We

is

is

symbol

an

artist

abode of

the

think in symbols,

symbols,

we

learn

not an end in

in

itself.

It

is

like

prepares in order to cast out-

thought 79

we

act

symbols

in

symbols,

we

!ive

80

Stfgs&a.

79. Prof. V.

SO,

A^Tyagarajan: The Vedauta Kesari, 1948,

The Editor : The Vedanta

Kesari, 1957, 335.

P &

in

87

CHJ

&;j<^<D3

otf

/10)

b
Q

(7.11)

S^Sr-o

Sjcp

(8,

15

21
(9

15)

^.

89

SCoQc5o

2)5

S5^5

SiS

&o *"?

JDsrtftfoi

'^o
Cp

the worship

Sto
CO

of Siva lingam originated from the famous

82

hymn

in

Atbarva-Veda Samhita sung

Yupa-Stambha,

the

sacrificial

In

found of the

beginningless

Skambha, and
put

it

is

the

carry on

praise

of the

pest

hymn,

and

shown that

>\

stambha

endless
said

the

is

description

or

skamblia

is

of the eternal Brahman 81

in place

flames, the

that

in
l

Soma

its

Yagna

fire,

its

plant,

and

the

back the wood for

smoke,
ox
the

ashes,

that

Vedic

used

and
to

sacrifice,

gave place to the conception of the brightness of Siva's

body, his tawny matted-hair, his blue throat,

riding on the bull of the Shiva and so on 81

Just so,

81.

Yupa Skambha

gave

place in

Lingam, and was deified to the high

Siva-Sankara 81

time to the Siva

Devahood of

the

and the

Swami Vivekananda

The Complete Works, Vol. 4

p 357.

tfotfcio

$*oTtftfrsSsfa>

on* a

The
nation of the

Salagrama

Sila

as

phallic

expla-

smblem

was an imaginary invention and, fiom the

very beginning,
mark. The explanation of the 'Siva

beside the

Lingani

as

phallic

emblem was brought forward by

the

most

thoughtless 81

81

Swami Vivekananda

The Complete Works,

Vol.

4,

p 357.

94

d,

How

far the

worship of Linga is authorised

doubtful, but it is the main
purpose
of the several of the Puranas 82
3tfjiao3
I
b>

the Vedas,

is

perhaps the most ancient

in

India

which was chiefly,

elements,

42,

H.H

to

subsequently
i'f

object

of

the

ritual

not

and particularly to

Wilson

Hindu

Religions,

of

the

adopted
Vedas,

addressed- to

wholly,
fire

homage

82

p 139

the

There

modern times
in

the rites

in

testimony

ample

is

to the fact that the phallisni

almost every country in

Even today,

85

s-g^

orrtf^S

there has

the

connection

was prevalent

dim ages of

antiquity.

extinction

not been a total

of

countries

phallism from
and the Pacific Archipelago 83

with

like Japan, China, Indonesia

in

At one time

it

ran rampant

the aboriginal races of Africa and America and

among

exercised

a considerable influence upon their social and religious

customs, The Bible and some other sacred scriptures
found
of
inform us that in
phallus worship
,

yore,

days

particular favour with

Syria,

Asia -minor

83. Prof.

the

people

Babylon

and

of

Assyria,

other

Jude

countries

Bhudeb Mukerjee: Indian Culture and

Its

Antiquity, pJL.

88

irf

^),

In several

of

parts

gods under the names of

Khem

ancient

Egypt

various

(Kshema) Horus (Kara)

Sebek (Sivaka) Seb (Siva) Sarapis or

Seropbis (Sarvesa) or the same god under these different

Crisis

llswara)

denominations, used to be worshipped 83

es

Prof.

dip

&sa,

"Sldfo

Bhudeb Mukerjee: Indian Culture and

Its

Antiquity,

1.

87

tfb

*S6tfu>cDo8.

(Sivalinga)

These images are called

Sheila - nagin

by the local people. Phallism was prevalent

in Itally for

several centuries

csa

(SSSOotf)

83

&

tfr^Siao

SiOS^^).

sitob

sjotf 0^1,

These were exactly the places

where the
their

Roman

castles

83. Prof.

and

conquerers

of

settlements

83

Bhudeb Mukerjee

England

had

built

&

Indian Culture and Its

Antiquity,

1,

93

Bacchus

Siby

2?5b5

lline

'

In

were

worshipped

especially in

in

days

of

several

Mexico, Peru,

yore,

parts

the

Hyti

Phallic

of

emblems

America
Islands

Antiquity,

and
84
ate

p.

1,

89

tf

G>

sstfr^^o,

.fScs

cor*

ccoof63"

a
r?des"2o

cop

tfo

Phallus

100

MSoft,
.

85

Sort

e^

^S^:^5

those whose god

disturb

Sisna to

after

not to allow

to,

prayed

the

represented to have conquered the

is

city

is

the

killing

whose

those

god

is

of

riches

the

86

Sisna

Here evidently those whose god was Sisna

<"O

or phallus are meant as the enimies of the VecHc

Not-withstanding

own
some

all

that

is

belief is that persons

tribe

of

the

Prof.

Aryas

said about the matter,

here

aborigines

worshipped phallus 85

S5

of

rites

86

singers (7-24-5)

be

is

Indra

refered to

of

the

were

who

country,

&

Bhudeb Mukerjee

R.G. Bhandarkar

my

really

Indian Culture and Its

Antiquity,
86. Sir

86

17*

Collected Works, Vol. iv.

163-64

10]

Just then, as

the

elements from

^the

Rudra-Siva

cult

dwellers in forests

borrowed

and

several

stragglers in

out of the way, so it may have borrowed this

element of phallic worship ffom th$ Saiblrian tribes
with whom the Aryans came in contac&jh^ e
places

sr

t^&o&ofi

Tjo<53"

The

sterner

86. Sir R. G. Bhandarkar

and

more

repulsive

features

Collected Works, Vol. iv

? 163-64

102

Stf o

*J

of Siva as _wel as the extremely realistic phallic

which represent him

Hebrews 87

*jjSs&&

mind us

Jahve

of the

tr>d$a&

emblems

wft>

of

the

l^tfa^Si

eo

Ootf

tf&ea

or?

Is the

Sri

<$>
f

tf^

Siva linga a phallus?

V.T. Srinivasa lyangar

The Outlines of Hindu

Philosophy,

127,

J08

"

But

ttife

linga

may have been

in

origin no more than just a symbol

of Siva, as the Salagrama

is

of Vishnu 88

The Linga purana's

of the linga

version

of

the

due to Siva becoming a pillar

whose top and bottom could not be seen by
Brahma and Vishnu is also noteworthy 88
origin

'as

of fire

L.

88.

Prof K. A. Nilakantha

Sastri

The Cultural Heritage

of India, Vol. 4, p 67* 68.

104

87"

ertSsSb

Some
assert

&

O-tftfotfs&S

scholars have gone a step further and

that in the primitive uncivilized age,

of thinking was

still

immature,

man was

when power
incapable of

comprehending that there could be any work of creation;

apart from sexual relations. That is the reason
why
these scholars think that phallism
uncivilized

state

of society 89

had

r*otf&

its

origin in the

^o&<3beo

e^

o^p
In the opinion of these scholars,
i9

Prof.

Bhudeb Mukerjee

our

Indian Culture anp Its

Antiquity,

p 9-11-

or?a4Sc5 _

primitive ancestors, such

as

were mute and barbarous

106

a-tftfisfca

Brahma Manu Daksha

creatures

the

like

etc.,

Ourang

outang 89

these

if

stated above regarding the genesis

theories

were

true,

the

phenomenon of

have become more

prevalent

of phallism

worship would
amongst the barbarous
phallic

tribes

of the modern world, a conclusion which

at

warranted by facts 89

all

Mand what do we find here?

say

that phallism does

It

not at

uncivilized races of India, nor

to

indicate that

can

it

lust

for

it

be said that

89. Prof,

no

is

all
is

did so, in days

it

of

originated from

sexual gratification of

Bhndeb Mukerjee

its

exageration

prevail

there

is

among

not\

to

the

any

evidence

yore*

Neither

the

inordinate

uncivilized votaries 89

.ndian Culture and Its

Antiquity, p. 9.11.

JOB

es>a

hand,

in

Siva are found

to.

total

real
strict

renunciation

the other;

votaries

is

mistake but a grave blunder

these

of

earthly

look

at

not

only

serious

'90

lingas

aie

Anyhow

perhaps

the

are

the

they

materialistic 91

89. Prof.
90.
91.

of

abstinence,

&>&

pleasures 89

to

the

be characterised by a

and some times by

offensive

On

tfflojSosSa.

the majority of causes,

Bhudeb Mukerjee: fadian Culture

andfcs
?
Swami Sivananda Saraswati : Lord Siva
and His

-0. Editor:

TheV.da.UKe.ari,

,95^5."

least

least

107
+

""

'

s
I

does not
call

in

phallic

the

minds

association

the

of
at

a non- anthropomorphic,
the

supreme
them all 91

of

worshippers

To

all.

them,

an iconic

the

form

Siva

any

is

just

linga

or

symbol

of

though manifest in forms, transcends

spirit,

&> ttte&o a

tfsfcoeS*

Z6

&*&$

They are said by Europeans to be of phallic origin;

but if so Hindus are no more conscious of the fact
than

92.

we

of the similar

origin

Swami Yatiswarananda

93. Sister Nivedita

of

the

May

pole 93

The Cultural Heritage of

India P 437.
The Web of Indian Life, p J95.
:

tftf u

Jfj

esS

?j

C^dabSSx).

ss-S)

"S

S)jS5xeo.

108

S^O o^SiacS

S>

tfrtitf

cor

"ia*tfso,

c 5)

HJ

^sfctf

112

&croS

ro

118

Cb

Ootf

otf

Jb^fib

^^
"SoooA

ooactfti)

otf&aeo

55-

aSa.

eslSr?

115

118

Oo/fcfco

aoeo

fitf

wSSStf

o.
e>S)

;5io

13

tf

cap

Stfo^tf

^c: S5
(

OXP

OJ
'

Saivism
It

is

is

old

as

one of the cardinal aspects of Hinduism.

older 94
India and perhaps even
as

e9oeo->

flowers of
joS(g^

India's

go^^D

of Hindu

spirituality,

3otfc&&>c3D,

"^-5^ex)

The
ptfs$j

"I7*o5s5

Composed

-Sr>otfsS

civilization,

first

'8S'eb

the

dawn

morning

thrill

at

^AS

cu,

dfiaoB&^n
like

of humanity awakening

to

8
i

the larks
the

consciousness

of

greatness.

94, K, Vaidyanadhan

The Indian Express, 26-4-1964.

its

120

2 sbo.

5.

1.8)

L &|_CM

"So

83.
oJ
)

&

^o

sir*

(2.4.1.7)

'

(2-4

tf

J.

121

06^ tfjj^'

(2.4.1.10)
.

estfifo

'Sfc^tfo

^S

t)^>b

3 o"&

5^sito

(24.1.1.11)
(1.4.1.15)

(1.8,8.1)

(1.8.8.4;

(t.l?.S.l; 2.4.1.5.)

(4.1.

3 J;

LIB. 9.4),
TJ.o.fi),

122
SStfj

(5.3.9,2; 7.8.2.6; 7.3.7.5).

atfjaS&aaKjfr,

(8.4.8.10),

/nttSw&jdbrtSb
(6.8.13.4),

&_tf g

(7.3.J3.2).

(1.18.8,10),

es^cs-^^

fi*

.(7.3.3.5; 2.4.1.fl ; 7.8.18.1),

.

eaD^es-jia

'tftf

aej-SsoQeSSoS^a.

'

(1.19.38)

(1.18.91)

'

(1.18.8.6)

(1.18.8.5)

123

OOP

H).

(2.4.1.9 ;

"Bos!
ro

(2,4.1.8).
V

(2.4 .1.5)

(1.8.8.2)

'(1,16.9.1

\Zt

(1

8.4;

Ca^cy

S)

8.13*2)

eQdio,

^600.

125

fio,

(1.15 8.B. 1.15.7.5,

1.14.1.1,1.11,7.12.

2.8,0.1,

5.3.10.15,

8.3.8.2}

Ib
n^.

unknown
Veda for

S^cJ^^oo
to

rf&o^otldb,

the Vedas,

Rudra

Agni, and Maruts are

The name of Siva

is

used

his sons.

in

He

the
is

is

Riglauded

128

and songs, the best and

most bountiful of gods, the lord of
nourishment,
who grants prosperity, and welfare to cows
horses,
sheep, men and women, brives away diseases,
as the lord of 'the sacrifices

the

disperses

'

remmies and removes

sin

95

tf

tibi

&><

5$osSlld&>

a<$s&>;fc

&??

?*

127

Here

e>SOo,

agency of lightning seems

the

distmctive

to have been clearly in view 95

SxacS

a&go

ia'cS$x)cS>.

When,

tf

3*6

in

rf^S^tfsSbaS

consequence

3$^$

of

the

prayers or in the natural course of things, the cattle

go unharmed, Rudra is represented to be Pasupi, or
protector of the cattle
(l.ltt.

S>6

*&
(AsS
\

9.
)

Rudra was

men

thus believed to cause

recovered from them 96

).

diseases,

and

when

6bi

3-&eoo&

ii*

(1-18.9.8)

96. Sir R. G. Bhandarkar

Collected Works, Vol iv p 146

the Rig -Veda,

Rudra

is

raised to

supreme

In the
of the Rig

Veda, Rudra figures

appealed to for
benefaction 97 ecoSjjftcsS)

who

is

96. Sir R. G, Bhandarkar

97. Prof. T.M.'P.

Here even

as

warding

the
off

96

power

Rudra

hymns

God

highest
evil

in

and

for

iv

146

tS^Sj- JsS>4o5*

Collected Works, Vol

Mahadevan:

Prabuddha Bharata, 1953,

p 13 1*

$?ocytfjr
Coi (^>^o

appears

in

&
much more developed

98, Sir R. G. Bhandarkar

Collected Works, Vol

form

98

iv,

146-150.

e&esS5s>o

(1L
i

^c^co

OaidSaSJ

6.

5i<rfJ*c5a^^uoa

9)

35oCi^)

(13.

4.

18)

i^StfiSa^,

tfCbj5<&

6 &e3^j^

98. Sir R. G. Bhandarkar

sS

Collected Works, Vol.

iv,

p 146450*

532

98

^PE

Thus
and destructive God became, when he was
propetiated by men in a variety of ways, a benignant
God and attained to th* whole majesty of the godhead
the terrible

by the time of the Yajar-Veda and Atharva Veda, and

it is on this
majestic form of god that the theosophic
speculations of Swetaswatara

98. Sir R,

G. Bhandarkar

Upanishad are

based 98

Collected Works, Vol

iv,

P 146-150

99

The God Rudra

99.

Sir.

is

mentioned as early

G, Bhandarkar

as

Rig

Collected Works, Vol,

iv,

Veda
p 202

134

asaterrific

offerings.

goi whose wrath had

The

idea

Satarudriya where he

is
is

and as benevolent god.

known

as

Siva

to

be

appeared

by

further

in
the
developed
both
as
malevolent
represented

In

the

later

he

was

^eT

fci<3

aspect

100

6
fi

eoc &fc^

'^"S

^
ii'

IOO. Prof.

C.

Mazumdar

^i

ego

e^dSb

tf&SV

The Cultural Heritage of

India, Vol. 4. p 35'

135

Coi^tf

iC

187

f
ri

[1.1]
S*

.'

00^^

5bo|j?soc5
4

s5

[1.5]

So
rbtf

tfo^o

S5

[1.8]

138

'd$p

ff*

i*

(10.2)

'

(JO. 10)

(5.2)

189

O
'

'(8,1)

(8 8)

^
f

(89)

(8*10)

bo

(11.3)

asaoaa.

^
a

^^

tfo

^fcss

We may
that
assume, with a tolerable degree of certainty,
-with
identical
Rudra Siva was, or was assumed to be,
Indus
the great God of the pre-Aryan settlers of the
those
of
people into
and that the absorption

now

valley

the

Aryan

position

he came to occupy

society,

101

pre-eminent

ob|

Saivism has a
history going back

even further

most ancient

101. Prof.

still,

and

living

that

faiths

it

takes

it

place

in the world 102

as

the

^s

Cultural Heritage of
India, Vol. 4. p 36
Mohenjadaro and the Indian

R. C. Mazmndar

102. Sir John Marshall

Chalcolithic age or perhaps

the

to

The

Civilization, p vii

144

These

Iatter

do not seem to be indigenous to the Vedic religion 103

coj

3 to

103

s'sxo*

atfoaaovlto

K?

d!S*cSs

TV

b'

103. Dr. S. RadhakFishnan

The Legacy

of India

of

Garratt,

T,

p 257

Upanishads, the
spirituality

104-

flowers

first

of

awaking

^asS^co

<>>$

Upanistxads, where breathes

deep

Hindu

India's

Brtf&sfc

consciousness

104. Sri Rusi J. Daruwala

of

the

early

and

God

The ladiaa Express, 30-9-1962-

S 3-0 6

isSc*8oSx,eo

sCJb^S,

Q
8
?

St

?S

ftftfefcfca

*o&

SS

odSp

"3
o

^Sxoeo
ea

"Soo

Stfjj

(6)

estT^

sSCjj^ocS&

ieS

oiS^ft

^5oL^

(^2,9^

^B

"3

sSDOief

"

US

c
*>

acres
Q

f SS

SPCtfSfca

ft

Here,

it

is

Rudra who not only is declared the creator,

preserver and destroyer of rel'gious belief, but is even
Siva

or

identified

philosophy

with

the

Brahman or

the

Suprime Spirit of

105

(LI)
,

^S^Su

Lfj^

&$&)

"2o<s3

JOoJfi^SS-SSx) ?

105.

Dr. E. Roer

The Twelve Principal Upanishads,

Vol.

1,

255,

(8.1)

ess

(3.3),

'

(8.4),

(3.5)

b
10!!).

'

8(

150

"frtfjtf8i'

(4.10)

16)

^60^

ss

ioic

(^-^)

^6or?i

e,a
"

iS

uS

(5.2),

4
ft*

60
-

,70

[8.T]

tf

-&

^i

rf

3fop

(6 22)

3- S5

tf

Oorto* fB.91
J
L

?$

f;C?C^2boo

^
"I

coj'

dfizoSai^b

does not appear to

be composed in a sectarian spirit 106

1

06.

<$

SirR.G. Bhandarkar: Collected Works,

Vol. iv,

151

aa$&,
of Saivism and

We

have here

the further growth

o,

of

all

the elements

the

creed

107

'

(1.1)

(2 1)

(2.2),

Sft1ptfjj5&& [2 3],

(3 4),

107. Prof. K.

A. Nilakaatha

Sastri

The Cultural Heritage

4, p 64.

of India, Vol.

54

Ktf,

Sofe

O^ftofi ['.2],
SS

4s srS

Jrj

tftfS'S'

'S

&-frtf.<$tf

[4.2]

Ib

3^

eso<s>

'

fc

asaoaaa.
[5.3J.

[6.5],

S&JS.&5

uffa^oaxai

[Uj

srSbSraB
[6.B],

es

155

o-l*

s^

o<dfi

c&L

0515600,

*
53-

m
s'

[o]
'

[7]

[10],

'

[13].

[16]

[24]

[41]

^,98'

(37)

'

IS),
f

(21)

(2.2),
'

(**)

(3.8)

SioSb

5<3?

/1 2)

SJS^SPtf
*

(16)

'

(1)

[7]

[30]

So

.p>
oa_
L
o-SJ^
^

[2.35]
cSfitf^o
r

s55

rotfo

S5

645

sb^s

*SsSr^'cs&

Sbo,

(2)

(8.6)

169

sS5

as5s5ba3

tS^^^^^^b r^co^^^

53-

^8)

dSbQ;SS)sS&eo
o
^

1
sSsfeS
Q-^

"3 ^ToS).

^'

(W)

c?

180

[2],
"^

(8)-

SS'S

[1]
-$6*3

a*

ad

es^^tS^

[2]

[1]

fioL&tfO
^^OofVo'Jb

^Jjosi

[8.18]

[3.22]

[3.8]

181

'

(3.71)
,

(8.75)

[2 65]

(5.45)

-Se

e^
[3-52]

c5fc>sto;i$&

182

*tf
oJ

5tfc5boi5

CSrSlr ofic

&,

o
*&o

tr*e5o

63
3

^)^J5%^^
Q

tSc&tfo

'

[100]

^3*^69

S*^30II*

5^

[101]

'

(20)

s'

[8. 2]

StfjjS
'

[9.171
'

&5r"G

ST*

[9.18]

ess

'

[33]

(17)

183

3 "IS" if
o&easfcoo

ixsi
(2.18)

tfi

d&

"Jtfsfbc.^

&DO&O&,

12
I

(32)
'

(20)

(I)

(1)

'

[2]

cSSjjooooifiafl

5 s <S>.
I

sSsic

L.

In symbolic language of popular Hinduism,

Sakti
as

is

the

wife

the parents

and Sakti

as

of Siva, and both are looked

of the whole

universe.

mother

the father and

This idea
of

the

upon
Siva

universe

has inspired poets and philosophers, artists and mystics,

saints and devotees in India for hundreds of years 108

108.

Swami Ranganadhananda

Piabuddha Bbarata, 1959,

p 109.

168

His Parasakti
glory

Uma

lends veriety, colour, beauty,

and grandeur to Siva's

core of His be'ng,

the

of

His

the very

basis

very

and

form
essence

existence

109

is

His

of

Gs^a

the

very

nature,
sScrtf

eo-tfsfc..

109- Dr.

Roma

Chaudhuri

Prabuddha Bharata, 1960,

p 418.

1.13)

"3 o$SS,

67

ego

SbQcXio

estfc

188

ss-tf

170

"?

'tftf

3
"3

JSofib

^
.

e$od&rv,

171

sfrtfrr'S&ortbtol

isSsSa
L.

sr tftftf

coo*

What
allusions

is

the, inner

meaning

of

about Vishnu worshipping Siva

all

the

and

Saiva

all

the

Vaisunava allusions about Siva worshipping Vishnu? 110

Swami Sivananda Saraswati

Lord Siva and His

Worship, p

106.

172

o#crtf1*co

e>S

The

jj^ofl,

lower

Siva

must take Nairayana the Parapa'ra or Paramjyoti as his

superior. The lower Vishnu must take Siva, Paramjyoti
or Parapara as his superior.

Highest

higher

They are

higher Siva are identical.

the

The

Vishnu

inferior

to

and

Para

110

"8

fifi

SjJ^SfcoS)

&&*$&*

110. S\vami Sivananda Saraswati

Lord Siva and His

Worship, p 106.

173

sSdw^yp

r?3ctSbr

&&.

B
VsS

n-Do^JS

flrftf

i&^

"3

cs-Ji:

iT

<55i)

17B

1-1.1)

2.

ioi.A^a

(1.8)

176

'

(3.2)

'

(5.1)

'

(52)

'

(5.8)

*W

^S

'

(5,4)

'

(8.3)

177

Sd

^tfgsu*
*

[8 9]

[8 10]

.^p.5?. 1-1-2)

5\

(1.1.2)

d"^o

.vjo*&

IB

^698*

(1.1.2)

Airtsflo.

(1.1.2)

Stf*
*

(1.1.8)

(25

181*4)

in

'

5,400)

SJ

sr

Maya

ruling

^s^abrfacsfe,

is

the Absalute by the

Iswara

is

the

S^c&& S'So^

Iswara 111

Iswara

Atman

is

as seen

112.

Swami Vivekananda

113.

Swami Vivekananda

mind

as

tftfsSp^*

the highest posible reading

human

HI. Swami Vivekaaanda

Paramatman

of

112

or grasped by

mind

The Complete Works, Vol.

1H

7,

The Complete Works, Vol. 3

p o
The Complete Works, Vol. 7,

5?

tftf

!b
63

S3-

JO^c^Sio

181

L_

<*>

S'cD

-^s

fte

Sb

es&oo

182

FT

s-

iCDSi
L,

S7Q fcrasfrea,

3*6

oJ
tf

IS)

1U

S5S>cS cooot^ti),

SbS,

Q*.

es

JStfe

IclB

SCFO^

tPtfjJJSba

dtoS^S.

esg

^coa,

COP

(8)

187

'

(4)

(8)

i*

"3oiiS5a

(J5.22)

c-Setf
fc>

(2.9)

^itfiS

tfs&>tf

fibLjy^csasSft,

cS'c&rfsSacS
'

(9)

w^ou^.

(9.63^

sS

"db^o

(jS

138

o'

(83)

'

(5.1 6j

(10)

09

^5

'S)cLfts3<3S

tf

WSoET-dtfi

tf

(5.3)

(10.11)'

'

(12)

^8.20)

esadSc,

crji

esQ
crcSb'

(8.22)

188

es
*

(4.7)

ij'o'
(8.1),

'&

*asS>^sJ^

sSpo-^d'

'

4.2i),
'

S^fiS

Sos*tfo....

(12,28)

(1.3)

ea

(12.86)

180

tftfj

*c$f!rtfs

ejtoo

i!*$

181

I-

>

^ss-asSdrt

<j,

o#

&ex>

>

(7)

^)o

Brahma Vishnu and Rudra

Parames\\ara, the Self of

Even when

ever perfect.
the

destroyer of

the

not one

is

$)^a

he

all

is

world,

the

Trinity,

immutable

identified with

say

Lord,

the Supreme

beings,

Siva

other two,

is

of

the

because

at

Saivas,

the

and

Rudra,
he

time

is

superior to

the

pralaya he

alone stands uneffected and exists eternally

as

the

Supreme Being 114

114. Prof. T.

M.

P.

Mahadcvan Prabuddha Bbarata, 1953,

:

p 132.

192

sjfo

^^&
^srStfjjtf

sS^o

^j^ja,

<* g aSb

(15, Swanii

Sivanaada Saraswati

Lord Siva and His

Worshjp. P

115

106.

5Sj-

Stfe

SjC&sSsS:x,e)

53*.

1.3.25)

cy
i"S>^"3o,
U
l_

o.

es

o^es

zstffc

jy

Atfjto

195

3G$5ttOO&

coA,

bo

*?Sc?5s5o

198

Sfc-otf

197

L#
i

icr
3

Q
Si

The songs of Jnaneswar in the Maratha country,

hymns of the Alwars and the Saivite saints in the
South, the songs of Kabir, Mirabai, and more than
the

all,

the

religion

work of
of

India.

modern India

116. Dr.

Tulsidas,

finds

Even
its

have
today

created
it

is

in

the

mental nourishment 116

K. M. Panikkar

popular

those

Religious Movements,

that

&

Triveni,

\2.

198

belong to the period from the

to the nineth* centuries

fifth

117

&3X&&Q&

SPSojtfsS

JSTg^'So

D^e^co,

117. Dr. S.

Radhakrishnan

Indian Philosophy, Vol.

2,

p 723.

169

S$o|'3o&?o&

200

36
<;

"3

SbCfioo,
'

"So Co

They even

210

prepared to stake everything they had, including their

BS&a
lives; to please Siva and obtain His Grace 118

"S

118, Sri

K. Vaidyanadhan

The Indian Express, 26-4-1364

202

FT

o:S t

1. ^* 629
go "3
.

63

ST

"So

Sbtfo

203

204

tfoi

fiaorf,

205
Sf

tf5jo> f

5*

3*8-

SoSe^sSo

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00

207

"So

rpff.

600

SoSStfsSboS

S"

fT

5M

Se^o

Solo:

3D

203

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**

&*

SD

a-Atf

208

a SI,

tfo

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&>

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210

&

>

wdSa^tf

S'tfgsSao

rr-Sovia.

tftfaf

i^d
L-

L*5BOsio

S.

tf.

L.

es

212

o
*>

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Q

a-

as,
sr

tfjfi>

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213

oG,

2U

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63

9^ ^9

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O

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218

fioO,

63

Sea

217

Sil

'Soft,

'&

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tfg

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220

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God
literature

Siva

is

Tamilian contribution to Aryan

of the Post-Vedic period 119

Saiva- Siddhanta

this

mean

doesnot
to

that the

one

is

products cf the South Indian

ie,

of

the

choicest

Dravidian genius. But

Aryans and the Dravidians

different

ethnic stocks or that

belonged
either
of
both came into 'India from outside. Both were autoct-

honous
in

in

India

Aryans in the North and Dravidians

They were one people and developed an

the south.

interfused

and interblended culture which

is the Indian
Fiddhanfa and Vedanta are but branches
from a single stem 120

culture.

119. Sri

Saiva

K.C. Varadachasi: p rabuddha

Bharata,

120. Sri K. S.

Ramaswami

sastri

1954,,

Prabuddha Bharata,
1955, p 430.
'

121

R. G- Bhandarkar

Collected Works, Vol, iv

p 164

]t

not a smgfe cult, but a federation of aflied cults

is

whose
life

in

practices-

range from the serenest form of personalto the most repulsive excesses 122

the frith

25

?.

Prof,

K. A. Nilakantha

Sastri

The Cultural Heritage

of India, Vol4 5 P 63.

at

divided into

Question how
of Siva and how
far

causal dS*eiiely Ibelong to lh

far to the actions

ef H

bdag*

IWP

Uf

147

238

g
say

that

essentital

the

^^

*
TO

^^So^S^, We

former

doctrines

Saiva School are

owes its general

to the latter 124

canno*

structure

or

t*

The doctriaes of the

more moderate and rational
than the

Pasupata School 125

e9arayaa

124. Dr. S. Radhakrishnan

.125. Sir

R.G. Bhandarkar

Indian philosophy, Vol 2

v 922
:

Collected Works, Vol.

iv,

p' 180.

,-

126

a-

"l26~H. H. Wilson

Hindu

;&

fiotf3os9Jn>

Religions,

124.

Stf* 2>a*olf tPtffclfca

240

OJ

(7)

srgwg

241

349-67)

Whether
stood in the sense

this

that

its

statement

is

founder

to

was

be under-

human

of Siva,
being, afterwards recognis d as an incarnation
or whether it is a mere general statement, .... without

any

special individual

question somewhat

being

difficult

concerned
to

answer

with

is

it,

127

definitely

isfcSS

co

(22

^ir

G. Bhandarkar

Collected Works, Vol.

iv,
1

L.

p 165-66.

"3

242

1274-1298

tf.

971

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843

127

of

the

who

name

founded a

127. Sir R.

G. Bhandarkar

Collected Works, Vol.

iv,

p 165-66.

244

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A more important and a much earlier development

was a school of monistic Saivism in Kashmir, of which
the

literature

to us.
it

is

dating from the nineth century

How much

not easy to

older

it

may have been

determine.

There

are

came down

in its origin

elements

in

258

common between
and

philosophy,

South

of

those

the

Indian

Saivism.
the

they differ Perceptibly,

being Idealist and the

metaphysic 128 &&

South

Kashmir

of

dogmatics

Indian

Yet

Saivism
in

their

Kashmir School
pluralist

in

its

3oE>o#3:>:&

may
Saivism

also

is

Literary and

Java

and

lead

one to

ultimately

infer that

derived

South Indian

from

Kashmir

epigrapcic evidence from Scuth India and

other

Indian

colonies

of

the

East,

also

connects the origin and the spread of Saivism with the

march of Agastya from the North

128. Prof. K. A. Nilakantha Sastri

to

the

South

and

The Cultural Heritage

of India, Vol.

4,

p 77-78.

his further progress

fl

towards

the

Eastern

Lw

J >J3^

Sivananda Saraswati

Lord Siv

^?*

^Sfrea&tf

e9tf&s&oS$J|jfoS

71

gbo

'30

The Trika
doctrines
derived,

is

regarding Reality

from a wealth

of

are not constiuctions based

man

ordinary experiences of

because

philosophy,

spiritual

the

world

and

man

spiritual

experiences,

upon an

analysis

130

sJtfsSytf

of

its

are

and
the

i^otf,

(experience-concepts)
,

Its

greatest

exponants were

yogis

of

high

stature, 130

130. Prof, Arabinda Basu

The Cultural Heritage of India,

Vol 4, p 79-80.

253

eotf d

The Trika,

of a view

in short,

is

rational

exposition

moreof Reality obtained primarily through

130
thati-normal experience

^tf
and rational 131

L*fsfc>,

a system of Saivism more

humaa

sSdfa

Cultural

131. Sir

R.G. Bhandarkar

iv
Collected Works, Vol.

-g

cor

255

.tf.

5.

993-1015

1030

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cor

uF

CPSj
63

]82

183

&D

>

132. Dr* S.

13\

Sri

Piatyabhijna

Radhakrishnan

is

the

discipline

Indian Philosophy, Vol.

V. T. Srinivasa lyangar

2,

p 731.
The Outlines of Hindu
Philosophy, p 173

S'ljtf

prescribed by the school, which consists in the unbroken

recognition of man's essential identity with Siva and
the falsity

of everything else 134

isStffiga

&&

rjtfeasSa

ei$7^^rf

134. Sri

V.T. Srinivasa lyangar; The

Outlines of

Hindu

Philosophy, p 169.

258

S"i

eT

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9
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The Satva Siddhanta system

of Vedanta 135

'io-otfsSxSwS-

The attempt

is

the distilled essence

S^tflb

to call this system

'Siddhanta'

t
it Is
could perhaps
ps be referred to the intention that
the conclusive
ve truth of which the other sschools of

and thought are but Purvapaksha 136

religion

"So

^
Q
of Samsi

itself

styles
lifee

so in contrast to the other schools

Sfvadvaita, Pasupata, Mahavrata, Kapala

Bhairava and the rest 137

"lea

^a
is

more sublime

in the

'

*^Jrc>4
lofty

^O^sSsSa

Saiva cult 137

O^

Swami Sivananda

is all -

religious

that

side

is

it

to

a
the

pervading and immanent 137

Saraswati: Lord Siva and His

Worship, p 98.
Prabuddha Bharata, 1954,
p 394.
Swami Tapasyananda: The Vedanta Kesari, 1956,
p 22S

136. Sri K. C. Varadachari

137.

the

all

"3 s

monotheistic cult which elevates Siva in

Supreme Godhead, who

135.

stands for

Philosophically

taking up a position that

and pluralism 137

it

is

is

uncompromising realism,

midway between

^jSjj^sSbart

j^'S

has richly affileated

stream

of

monism

^cbeo

itself

sfctf

jsfc

with the great

Indian

philosophy expressed in Sanskrit

school are traced
language. The main tenets of this
to the great body of literature known as the Agamas 1?g
o* ^<>:

In no
literature with

religious

life

which

am

received a

137.

Swami Tapasyananda

138.

SriK.C. Varadachari

acquainted has the indiv'dual

delineation

more

frank

and

The Vedanta Kesari, 1956,

p 225.
Prabuddha Bharata, 1954,
p 394.

o-

tf

271

tooS'sia

more profound 139

$.

149

These

monotheistic

movements, the Vaishnava and Saiva inspired

need of a

who

single,

couldnot

rise

supreme personal
to

the

God

high levels

felt

the

by
by

those

of meditation on

the absolute, spread to South India, when they received

a great accession of strength, especially when opposed
to

Buddhism 141

^tfipSr^s&li

Dr

S.

Radhakrishnan

140

Sri R.

G, Bhandarkai

141

Sri V, T. Srinivasa lyangar

"ild&tfo

Indian Philosophy, Vol. 2,

p 727.

139

o*^Sgsio

Collected Works, Vol.

iv,

p 202.
;

The Outlines of Hindu

Philosophy, p ]26.

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42.

most

the

Dr.

S.

influential,

valuable of

and
all

Radhakrishnan

undoubtedly,
the religions of

most

the

India

Indian Philosophy, Vol.

142

2,

p 722.

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Indian Philosophy, Vol.

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It

was

as

spiritual
^

well

social institution, organised by Basava and presided

over by Allaraa Prabhu, a great saint 145
e>>

as

eso

^01^^

r^

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145. Sri

Kumaraswami

The Cultural Heritage of

India,

Vol. 4, p 99.

288

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this

history of India

1160 145
l.

institution,

so

important in the religious

A. D.

was founded by Basava about

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1180

SbsSrtf^fito

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a.

:.

148

147

145, Sri

Kumaraswami

146. Sri

Prabhu Shankar The Vedanta Kesari, 1957, p 155

R. G. Bhandarkar Collected Works, Vol. iv,

The Cultural Heritage of India,

Vol, 4, p 99.

140. Sri

189-

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148

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full

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full

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devotion, which they embody. Indeed, the Vachanas of

Basava, Mahadevi and Allama are some of the most

luminous utterances of the human

spirit

*5oS^ 5

149

rt

148. Sri

Kumaraswami

The Cultural Heritage of

India,

VcL
149. Sri V. Seetharamaiah

The Hindu, 26-10-l9i8

4, 99.

288

o
en

Basava

was a good reformer, a resolute and an independent

thinker. He had a rare combination of a powerful will
He was an idealist in
and a powerful intellect.
philosophy and a

in

realist

50. Prof. T. S. Rcighavan

his

out look upon

The Vedanta

life

150

Kesari, 1958,

155.

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