V ED A N T A

AND
A D V A ITA SAIVGAM A OF KASHMIR
A COMPARATIVE STU D Y

Dr J a id e v a S in g h

T H E R A M A K R IS H N A M IS S IO N IN S T IT U T E
OF CULTURE
Gol Park, C alcutta 700 029
VEDNTA
AND
ADVAITA SAIVGAMA OF KASHMIR
A COMPARATIVE STUDY

D r J a i d e v a S in g h

T H E R A M A K R ISH N A M ISSIO N IN S T IT U T E
OF CULTURE
Gol Park, C alcutta 700 029
 Published by
Swami L o kesw aran and a, Secretary
T he Ram akrishna Mission Institute of C ulture
Gol Park, C alcutta 700 029

Copyright 1985

Price : Rs 5/-

( Text of Banka Bihari-Heinangini Pal Lectures, 1984 )

Printed In India by Srcc Saraswaty Press Ltd.

(A West Bengal Government Undertaking)
32 Acharya Prafulla Chandra Roy R o a d , Calcutta 700 009
 F orew ord

D r Jaidcva Singh is a much respected nam e as an

exponent of Indian philosophy and Indian music. His
contributions in these fields arc rich and varied. But,
above all, he is a lovable person. A stranger may talk
to him for hours without for a m oment suspecting th at
he is talking to a great scholar. Simple and modest in
his habits, kind and generous, he is a true representative
of the old-time Indian scholars.
Sometime in December 1984, D r Singh gave three
Banka Bihari-Hemangini Pal memorial lectures a t the
Institute, one devoted to Vedanta in general and the
other two devoted to the Para-Advaita Philosophy of
Saivagama in particular. These lectures were highly
appreciated by the audiences. I t was then felt th at it
would be a good idea to publish these lectures for the
benefit of the larger public. Hence this booklet.
M r Jagadisw ar Pal, son of the late Banka Bihari an d
Hcmangini Pal, has paid for the printing of this booklet.
He has also funded the memorial lectures which D r Singh
gave.

The Ram akrishna Mission

Institute of Culture
Gol Park, Calcutta 700 029
20 August 1985 Sw a m i L o k esw a r a n a n d a
 THE PHILOSOPHY OF VEDANTA

An unfortunate fact about V edanta is that it is generally

considered to be synonymous with Sankaras philosophy.
Advaita or V edanta has come to mean the philosophy
as propounded by Sankara.
T he prasthana-traya, viz. the Upanisads, the Brahmasu-
tras, and the G ita, have been interpreted by each acdrya
in the light of his own sectarian views. Each has tried to
draw support from these sources for his own sect and has
read into them thoughts of his Own system.
H ere we shall try to go to the original source
an d see w hat truth it yields to us. All have adm itted that
it is the Upanisads which constitute V edanta. Vedanto
nama Upanx^ad> is the dictum th at is respected by all.
Even Sarlraka sutras are considered to be merely an
adjunct.
So in the interpretation of the philosophy of V edanta,
we shall take our stand entirely on the Upanisads. T he
Upanisads are known as Brahma-vidya.
They expound only Brahm an and Atman. T hree phases
can be noticed in the Upanisads. T he first phase is an
attem pt to discover the world-ground. The second phase
is to discover the essence of the hum an being. T he third
phase is to discover the relation of the world to the
world-ground and the relation of the essence of m an to the
world-ground.
The World-Ground: M any questions were posed by the
thinkers of the Upanisads regarding the world-ground.
Is salila or cosmic w ater the origin of the world or is it
 VEDANTA AND ADVAITA AIVAGAMA

dkdsa or is it vdyu or tejas, i.e. fire ? T he intuitive dis

covery of the Rsis was that it is Brahman.
Then the question a ro se : cW hat is the nature or
svarupa of B rahm an? Another question was : W hat is
the relation of the manifested universe to B rahm an?
So far as the essence of hum an being was concerned,
the intuitive discovery of the Rsis was that is Atman*.
In this connection again the natural question was: W hat
is the relation of the A tm an to B rahm an?* So it is under
four headings that we shall try to understand the philo
sophy of V edanta, viz. (1) T he svarupa or nature of
Brahm an, (2) T he essence of the hum an being, (3) T he
relation of the essence of the hum an being to B rahm an,
(4) The relation of the world to Brahm an.

(1) T he Svarupa o f B rah m an

The Negative Approach :
There have been two approaches to the realization of
the nature of B rahm anone negative, the other positive.
T he negative approach m aintains that the nature of
B rahm an is indeterminate. I t is known as the neti neti
approach. Brahm an is not this, not that*. I t is only in
negative terms th at we can speak about Brahm an.
T he Taittirlya Upanisad says,
Brahm an is that wherefrom words turn back, together
with the mind, not having attained (it), zftft
sra ra W [ I
K atha says, (2. 14), I t is ap art
from w hat has been, and w hat is to be .
I t is nirvisefanot any particular, not qualified,
nirvikalpa, indeterminate, nirupadhi, unconditioned,

2
 T H E PHILO SOPHY OF VEDANTA

mradjana, without stain and indefinable, nifkala, without

parts.
Since it is beyond speech and thought, it is trans
cendent. In the words of M andukya Upanisad, it is
i.e. it is u n
seen, it is that with which there can be no dealing;
it is ungraspable; it lias no distinctive mark; it is un
thinkable; it cannot be designated; it is advaita, without
a second (M andukya 7).
M atter is not ultim ate reality; prana is not ultim ate
reality; neither manas nor vijndna is ultim ate reality.
By negative approach, the Upanisads discovered that
Reality is beyond the senses and thought. One can easily
sec th at it is beyond the senses, but how is it beyond
thought also? T here are two reasons for saying that it is
beyond thought also. Firstly, thought or vikalpa always
sunders Reality into two anim al and not-animal,
cap and not-cap, white and not-white-separates its
objectanimal, cap, white, etc. from the not-animal,
not-cap, not-whitc, etc.and affirms it. It is, by its
very nature, discursive, marked by analytical reasoning.
Secondly, thought is relational by nature, th at is to
say, thought has always a subject-objcct duality, nay,
even triad, viz. knowcr, known, and knowledge. Reality
is, however, unity of existence.
Thought, therefore, has to commit suicide in order to
have an experience of Reality. T hought is mediate
knowledge. There can be only an immediate experience
aparok^anubhuli of Reality. By spiritual praxis or sadhana,
the Rsis of the Upanisads became integrated to Turiya,
the met-cmpirical Reality. Thus they developed prajnd
in its highest sense, an d had an experience of ananda or

3
 VEDANTA AND ADVAITA SAIVGAMA

bliss in which knower, knowledge, and known become

one.
As the Ka^hopanisad puts it: Tqf
(TO I. 2. 12). By being united through
the yoga pertaining to the Supreme Spirit, an d having
comprehended the Divine, one leaves joy an d sorrow
behind (and has the experience of bliss).

(b) The Positive Approach :

H aving realized Brahm an in immediate experience,
the Upanisads also speak about Reality in positive terms.
T he negative terms about Brahm an in the Upanisads
pertain generally to the nirguna or transcendent aspect
an d usually refer to Brahm an in the neuter gender.
T he positive terms refer to B rahm an in the saguna aspect
or in the aspect of manifestation where Brahm an is
treated as deva and is referred to usually in masculine
gender.
T he three basic positive terms are sat, c/7, ananda.
They are not to be treated separately. They belong to
the Divine simultaneously. These have to be described
separately owing to the limitation of language.
T he seers speak of H im in a double trilogy. Subjectively,
H e is sat, c/7, anandaexistence, consciousness, and bliss.
Objectively, He is satyam, jiidnam, anantam truth,
knowledge, and infinity.
H e is sat or existence par excellence, for H e exists by
Himself. H e is svayambhu, the Self-existent one. All things
owe their existence to Him. Nothing exists outside Him .
Space, time, causality arc, to borrow a term from the
Germ an philosopher K ant, categories through which H e
manifests Himself as phenomena.

4
 T H E PH ILO SO PH Y OF VEDANTA

is in the Imperishable th at vast expanse

of ether and space is contained; it is across H im that space
is woven, w arp and woof. (Brhad. I l l 8 , 11).
Tim e also owes its existence to Him.
r js m 3T *nirr f r i m
^TRTT H ^E nr Brhad., II I. 8 . 9.
Verily, Gargi, a t the com m and of th at Imperishable
One, the moments, the hours, the days, the nights, the
fortnights, the months, the seasons, and the years stand
in their position.
H e is the Absolute Existence, Consciousness, an d Bliss.
Consciousness an d Bliss are not the attributes of existence,
b ut its very nature. W e have to use three words separately
owing to the limitation of language. In reality, the
Absolute existence is not simply existence but conscious
and blissful existence.
Objectively, Brahm an is Satyam. Satyam is sat or
existence viewed objectively. He exists by Himself. His
existence does not depend on anything outside Himself.
Therefore, He is Satyam, Absolute Reality.
Jn an am is direct knowledge. Jnanarii is consciousness
viewed objectively. He is Anantam . A nantam is Bliss
viewed objectively. I t includes three ideas, viz. im m orta
lity, universality, freedom. Brahm an is transcendent to
time, and therefore connotes immortality. H e is transcen
dent to space and therefore connotes universality. He is
transcendent to causality and therefore connotes
freedom.
T he Muncjaka Upanisad gives an excellent description
of saguna Brahman:
<o OC\ N c\
1.1.6. T he wise regard Him as eternal, all-pervading,

5
 VEDANTA AND ADVAITA AIVAGAMA

omnipresent, exccdingly subtle, imperishable, the source

of beings.
These few quotations are enough to show the double
aspect of Brahm an, nirguna aspect about which we can
speak only in negative terms, which serves as the back
ground of Saguna Brahm an, and the Saguna Brahm an,
the dynamic, creative Brahm an known as Sacchida-
nanda.

(2) T h e E ssen ce o f th e H u m an B ein g

This has been considered firstly from the analytical
point of view, from the point of view of the kosas> viz.
annamaya kosa, prdnamaya kosa, manomaya koJa, vijiia-
namaya kosa, and anandamaya kosa.
T h e annamaya kosa is the bodily organism; the prdnamaya
kola is the vital vehicle, the manomaya kosa, the vijilanamaya
kosa and the anandamaya kosa arc the psychic vehicles. These
are vehicles of the Self. They cannot be called the Self.
T he manomaya kola, the vijilanamaya kosa, and the ananda-
maya kosa m ay a t best constitute the psychological self or
soul, but they cannot constitute the metaphysical Self, for
they arc all subject to change, whereas the metaphysical
Self is, ex-hypothesi, beyond change.
How is the metaphysical self or atm a to be discovered ?
This can be discovered only by examining the states of
the self, viz. the waking state, the dream state, and the
deep sleep state. In the waking state, the senses, both
jndnendriyas, and karmendriyas are active. Among jnanen-
driyas is included the manas also.
In the dream state, the other indriyas become inactive,
bu t manas is quite active, and it assumes the functions of
the other indriyas or senses. In the dream state, it is not

6
 T H E PH ILO SO PH Y OF VEDANTA

only the reproductive imagination th at is a t work, b ut

also constructive im agination th at is prom inent. I t
fashions or fabricates all kinds of new and odd experiences.
In the third or deep sleep state called sufupti, both
matias an d indriyas or senses become quiescent and there
is complete cessation of empirical consciousness. All
objects disappear an d even the contrast of the subject with
the object is no longer there.
T here is some sort of consciousness as is evident from
the sense of personal identity connecting the states before
an d after sleep.
This state is free from all desire and is, therefore, one of
unalloyed bliss.
In the turiya or fourth state reigns the Saksi-caitanya
or witnessing consciousness which never ceases. Even in
deep sleep state when the norm al, empirical consciousness
is completely obliterated, the turiya is present as conscious
ness which witnesses all the three states. This is the
m etaphysical Self or Atma or the true Self of m an. This
is his essential nature par excellence.

(3) T he R ela tio n o f th e E ssen ce o f th e H u m an

B ein g to B rahm an
The question th at now arises is W hat is this Atm a ?
W hat is its nature? In w hat way is it related to Brahm an,
the metaphysical Reality ?
I t is obvious th at there arc two m ain questions
connected with the concept of Atm aviz. ( 1) W hat is its
essential nature? (2) How is it related to B rahm an?
W e shall take up firstly the first questionW hat is the
essential nature of Atma ? T he first point in answer to this
question is that Atma is caitanya or pure consciousness,

7
 VEDANTA AND ADVA1TA AIVGAMA

consciousness not depending on the senses, prana, manas,

buddhiy or ahamkara. Atm a illumines these, they do not
illumine it.
T he second point is that it is nityodita. I t is ever active. It
never takes a holiday. I t is ever-present prakasa or spiritual
light. Even darkness is known through the light of Atma.
T he third point is th at it is Saksi or witness to all th at
we do, feel, or think. I t is the ratio essendi of the empirical
self or our norm al consciousness. I t is the witness even
to our deep sleep state.
T he fourth point is th at it is the eternal subject which
can never be reduced to an object, the eternal knower
th a t can never be reduced to the state of the known. I t
is the dra$ta of all drsya, th cjfiata of all jiieya, the pramatd
o f all praimya.
Therefore, it cannot be known as an object. 1%?rRTR
^ f^nifaTcrBy w hat can be the knower
o f all knowledge be know n? W hen one tries to know him
as an object, one finds, to his utter chagrin, th at even the
attem pt to know him as an object is not possible without
his appearing as the knower. So the essential feature of
the metaphysical Self is that it is only dra$la, never
drsya, always jnata, never jiieya.
W e have seen th at the so-called psychological self or
em pirical self is only a mind-body complex. I t goes to
sleep during su$upti or sound, dreamless sleep. Therefore,
this is not our true self. O ur true self is the metaphysical
Self which abides as a witnessing consciousness even in
dreamless sleep.
As regards the relation of A tm a to Brahm an,
the M undaka Upanisad says categorically that all beings
come from B rah m an:

8
 T H E PHILOSOPHY OF VEDANTA

W qTTOR f^ F T T : ^T9T: ^ q r: I
<ftt srcrcrc fefroT: ^trt : 5nmr% t o TOrrfr n
^nn
As, from a well-blazing fire, sparks of like form
issue forth by the thousands, even so, my friend, the
jivas are produced from the Imperishable an d also go
there.
T he following quotation from the Aitarcya Upanisad
is even more pronounced:
iffaTT fTOPTTOT STTT I *PTT fTOTOffl* 313^1
By cleaving asunder the suture of the skull, he entered
by th at door. This is the door, nam ed the suture of the
skull .
So, Atm is Brahm an Himself in the hum an body. In
fact, Brahm an and Atm a are synonymous in the
Upanisads. This is clear from the four mahvkyas (great
statements) of the Upanisads, viz. 1. ^TTS^, T h a t am
I 5, 2. drdHfa, T h at thou a rt, 3. s m rT O V^T., This
A tm is B rahm an, 4. T am Brahman*.
I t should be clearly borne in mind that jiva is not
A tm . Jv a is the psychological or empirical Self. Atm
is the met-empiricai or metaphysical self. Jv a is Atm
reflected in or conditioned by biiddhi. Atm is also called
Purusa, not in the popular sense of a hum an being, but
in hermeneutic sense, puri sele iti puru^ah\ i.e. Brahm an,
who abides in the pura or city of the body. T he hum an
body is known as Brahmapura, the tabernacle of God.
Brahm an is cidakas'a, Atm is clnrmlra, Jiva is ciddbhasa.
T h e destiny of the Jiva is to become Brahm an. As the
P rana U panisad puts it: WTT TO: FPTOnTT: W gt
<mr i

9
 VEDANTA AND ADVAITA &AIVAGAMA

'Tf'CS^f^rr: ^ W W r: 5 W MMTW ^ P f T , fW T
fTRTT $W s frs# I g tfisw rs^ m '<R^r I
vi. 5.
As the rivers that flow towards the ocean, liaving reached
it, disappear; their nam e and form are destroyed an d they
arc designated the ocean, even so of this spectator, these
sixteen parts (5 organs of sense+ 5 organs of action -\-
manas+ 5 lanmdtras) that te n d . towards the Pum$ay
on reaching the Purina, disappear; their nam e and form
are destroyed and they are designated simply Purtt$a~
T h at one continues partless and im m ortal.
T h e empirical self and the metaphysical Self dwell in
the same body.
W hen the jlv a recognizes the metaphysical Self, h e
is freed from sorrow. As the M undaka Upanisad puts it:
T ^otpt ref qRqM^ra* i
eNfftrq-: faopT ST%, ^T^ft 11
snrrir P m : s p f i w sffrefa ^ r rw : i

Two beautiful birds, fast bound companions, clasp close

the same tree. O f diosc two, the one eats sweet fruit.
T he other looks on without eating. On the same tree,
the is sunken and deluded, grieves because of im po
tence. W hen he secs the other, the Lord, contented, an d
realizes His greatness, lie is freed from sorrow.
T he psychological self loses the sense of autonom y an d
lordship and is therefore prey to sorrow. W hen he
recognizes the metaphysical Self who is always contented
as his real Self, lie becomes freed from sorrow.
T he question is how is it th at Brahm an entering the

10
 T H E PH ILO SO PH Y OF VEDANTA

body becomes deluded an d considers his psycho-physical

condition as his real Self.
T he answer is it is due to avidya\ due to the forgetful
ness of his true Self. It is a limitation imposed by
B rahm an upon Himself. He becomes a voluntary exile
in order to realize better the sweetness of home.

(4) T he R ela tio n o f th e W orld to B rahm an.

T he Upanisads declare categorically that B rahm an is
the origin, and end of the world. As the Chandogya
U panisad puts it, sT^T, cT^TPT (3, 14, 1). All
this is verily Brahm an. Brahm an is th at from which
everything proceeds, that in which every tiling breathes,
B rahm an is that in which everything is finally dissolved.
Taittiriya Upanisad says: 3T V fifa SfTdTpT,
STRTTfr sfcrfrT, I
From Brahm an arc all beings born, and having been
born, it is through H im that they are alive, and He it is to
whom all beings return and in whom they are ultimately
dissolved.
M andukya says: trq- SHMrawV WHR I
B rahm an is the origin of all beings; all beings proceed
from H im and arc dissolved in H im .
There appear to be three moments in manifestation.
First of all there is sisrk$a3 the Will to manifest
^THT M ay I be m any ! T he second mom ent is the
appearance of cosmic m atter. T he third mom ent is the
entrance or immanence of Brahm an in manifestation
cRTN C <> O >I
Finally, the Upanisads speak of realization of B rahm an
by'm eans of Sadhana.

11
 VEDANTA AND ADV A IT A &ATVGAMA

They emphasize sraddha or faith, purity or purgation,

introversion, and meditation. Two methods of m edita
tion have been m ainly recommended. The first is the
m editation on Om. O m consisting of three phonemes,
viz. a, u, m, and the ardhamdlrd after m arc the true
representative of Brahm an who appears as gross manife
station in the form of Viral a, as the prim al manifestation
in the Isvara, as the absolute in the form of Brahman.
T he other meditation is on the heart-centrc. I t is known
as D ahara-V idya, recommended by the Chandogya
Upanisad:

^1111
W hat is here in this city of B rahm an is an abode, a small
lotus-flower. Witliin that is a small space. T h a t should be
searched out, th at is w hat one should desire to under
stand.
This is a description not of the physical heart b u t o f
the mystic heart. One has to m editate on it. This leads
to the transformation of the empirical m ind into the
Divine.

12
 II
THE PARA ADVAITA PHILOSOPHY
OF SAIVAGAMA

I t is a religio-philosophical system which is elaborated

mostly in the Pratyabhijna darsana.
Pratyabhijna is so called because the m ain emphasis
in this philosophy is on the re-cognition of Self.
Siva voluntarily adopts Self-veiling by His tirodhana
sakti an d becomes a jiva. T h e problem for the jiva is to
recognize his Self as Siva.
T he Pratyabhijfta philosophy first gives a description
of ultim ate Reality, shows how it descends to the level
of the jiva or empirical individual and how the jiva can
recognize himself as Siva and become liberated.
T h e main principles of this philosophy may be described
under the following heads:

1. U ltim a te R ea lity
Most of the systems of Indian Philosophy recognize
ultim ate Reality as simply prakdsa, as self-luminous
Light or sva-prakasa which illumines everything in the
world. But Saiva Pliilosophy maintains th at para samvit
or, Cit or ultim ate Reality is not simply prakdsa; it is
prakdia-vimariamaya. I t is not simply spiritual Light
bu t also creative Energy. Vimarsa is reviewing Energy
of Siva, His kartrlva sakti. I t is like a m irror in
which Siva secs His glory, His creative power, His
beauty.

13
 VEDANTA AND ADVAITA AIVGAMA

So there are two aspects of itconsciousness an d activity.

Vimarsa is the conscious activity of the Self.
As K sem araja puts it in his ParapraveSika Vimarsa
is akrtrimaham iti visphuranam. It is the non-relational,
immediate awareness of I. Vimarsa is the Self-surveying
of Self.
I f ultim ate R eality were simply prakasa> an d not also
vimarsa, it would be powerless and inert. In the words of
Ksem araja, Tadi nirvimarsah sydt, anisvaro jadasca prasajyeta.
The awareness of cit as cidrupini sakti is vimarsa. T here
fore vimarsa has been described by Ksem araja as para
Jakti, pardvaky svatantrya, aisvarya, kartrlvay sphurattdy sara,
hrdayay spanda.
T he all-inclusive Universal consciousness is also called
Anuttara, the Highest Reality, the Absolute Cit or the
Absolute Self, the changeless principle of all changes.
Siva an d Sakti are not different. It is the same Absolute
which from one point of view is Siva, from another Sakti.
From the point o f view of prakdsOy Siva is visvottirna or
transcendent to the universe. From the point of view of
vimarsa or iaktiy he is visvamaya or im m anent in the universe.
I t is because of svatantrya sakti, His autonom y, that
P aram a Siva appears both as cxperient and object
of experience. This appearance or dbhdsa of P aram a Siva
is not parinama or transformation, not vikdra or change. I t
is simply the expression of His svatantrya, His unim peded
sovereignty.
Caitanyam in this system does not m ean simply consci
ousness. I t means awareness of a cetana or conscious
Reality th at has the absolute freedom of knowledge and
activity. I t is caitanya which is the nature of Reality.
Its essential nature is cit (consciousness) an d ananda

14
 T H E PH ILO SO PH Y OF &AJVAGAMA

or bliss. I t expresses itself in icchd or will, jndna or

knowledge, an d kriyd or activity.

2. S vatan tryavad a
T he Absolute in this system is known as Cit or Parama
Siva or Mahesvara or Anuttara.
I t is called M ahesvara because o f its absolute
sovereignty of willsvatantratd or svdtantrya. Svdtantrya is
the svabhava or own-being of the Absolute. I t is this
sovereign Free Will that brings about the objectification
of the ideation of the Absolute. I t is free as it does not
depend on anything else outside itself.
I t is beyond space, time, causality, etc., for they owe
their own existence to it.

faf?r: to iw w u n fe rr i
N5 TOTT?*PT: n
Isvara Pr. I, pp. 203-4

T he Divine Power is known as citi. Its essence is

Self-consciousness. I t is known as P ara Vak, the Supreme
W ord. I t is by its own nature ever-present. It is svdtantrya,
the m ain power of the Supreme Self.
P ara Vak, VimarSa, AiSvarya, etc. are only synonyms
o f svdtantrya.

m T STOFTT sffadT II

Citi or power of consciousness is the creative flash of

light, the Highest Being, free from the determ ination of
space and time. In brief, this free sovereign Will m ay be
said to be the very heart of the Supreme.

15
 VEDANTA AND ADVAITA AIVGAMA

Svdianntrya connotes unim peded activity of the Divine

Will.
m TTR* STfrOTcT:
Svatantrya means being able to do according to ones
will, the unrestrained expression of the Divine Will.
Svatantrya-vada or the doctrine of the free expression
of the Divine Will has been beautifully expressed by
A b h in av a g u p ta:

^rd^rr^cr <Jrd-^+tia<^d^r w r^ rrfe '-

^ ^rid,(r:^ra,rr f*r
^ ifc w r w rw ^ m
FTRr^TPL srfaftfer: i
Therefore the Lord, Param a Siva (the Absolute
Reality), whose being is consciousness of the nature of
PrakaSa and VimarSa, who, as the undeniable, ever
present Reality, appears as subject from R udra down to
immovable entities, as objects like blue, pleasure, etc.,
which appear as if separate, though in essence they are
not separate, through the glorious might of Svatantrya
(Free Will) which is inseparable from Samvit (universal
consciousness) and which does not conceal in any way the
nature of the Supreme. This is the exposition
of Svatantrya-vada (the doctrine of Svatantrya).

3. X b hasavad a
From the point of view of the creativity of the Divine,
this system is known as svatantryavada; from the point of
view of manifestation, it is known as dbhdsavada.
In the U ltim ate Reality, the entire objective world

16
 T H E PH ILO SO PHY OF AIVAGAMA

lies as an undifferentiated mass identically with the

ideation of Param a Siva, just as the varied plum age of
the peacock with all its rich colour lies in an undifferen
tiated mass in the plasma of its egg.
This is known as the analogy of the plasma of the
peacocks egg (mayuranda-rasa-nydya) in Saiva Philosophy.
T he underlying principle of all manifestation is cit or
the Universal Consciousness. T he entire manifestation of
subjects and objects together with the means of knowledge
lies en masse in the consciousness of the Divine. Manifesta
tion only means appearance of th at reality as objects to
the empirical subjects. Everything w hether subject or
object is an dbhasa of the universal consciousness. T he
word dbhasa is a component of two factors, d and bhasa.
A means if at, i.e. sankocena or in a limited way, and
bhdsah means bhdsanam or prakdsana, i.e. appearance.
So dbhasa means manifestation or appearance in a limited,
polarized way.
Everything in existence is a configuration of dbhasas.
T his system uses the analogy of a m irror to explain these
dbhasas.

?TrqVif ^ cRftsft* ^ lid II

Param arthasara, 12-13.

Ju st as in a clear mirror, varied images of city, village,

etc. appear as different from one another and from the
mirror, though they are non-different from the mirror,
even so the world, though non-different from purest cons

17
 VEDANTA AND ADVAITA SAIVGAMA

ciousness of Param a Bhairava (Siva), appears as different

both in respect of its varied objects and that universal
consciousness. Ju st as reflection in a m irror is not some
thing different from the mirror, b u t appears as different,
even so dbliasas are not different from Siva and yet app ear
as different.5*
Two exceptions have, however, to be noted in this
analogy. In the case of the m irror, there is an external
object that is reflected, but in the case of M ahesvara, it is
His own ideation that is reflected as the universe. In the
case of the mirror, there is an external light owing to
which reflection is possible; in the case of the Universal
consciousness, it is its own light that brings about the
reflection.
Secondly, the m irror being non-conscious does not
know the reflections within itself, b ut the Universal cons
ciousness knows its own ideation.
Abhasas are simply the ideation of the Universal
consciousness appearing as external to the empirical
subjects. They arc only external projections of the ideation
of the Divine.

Is. Pr. 5, 7.
The Divine being whose essence is Cit makes the
collection of objects th at are internally contained app ear
outside by His Will w ithout any external material even as
a Yogi (makes his m ental object appear outside by his
mere will).
T he Divine being does not create like a pot-m aker
shaping clay into pots. H e simply manifests outside w hat

18
 T H E PH ILO SO PH Y OF SAI V GAMA

is contained within Him. Sr$fi is derived from the root

srj which means to let go, to project.
Things which are identical with the Divine Beings
knowledge or jana appear by His Will as jeya or
objects. Things which are identical with His Self or I
ap pear as this or the universe.
It is the Universal consciousness itself th at appears in
the form of subjects and objects. Therefore, this
appearance cannot be called false. This appearance,
however, makes no difference to the fullness or perfection
of the Universal consciousness.
Svtantryavda of this philosophy stands in contradic
tion to vivartavada, and abhasavdda to parimmavdda.

4. Sadadhv
T he activity of para sakti is described also from another
point of view. It manifests initially as para vdk. T he whole
universe consisting of subjective and objective order is a
proliferation of para vdk under six forms known as fadadhva
which means six courses.
T hree of them arc under the vacaka aspect which means
the subjective or grahaka aspect of manifestation, and the
other three are under the vacya or the objective aspect.
At the level of para vdk, vacaka and vacya, i.e. the word
and the referent, are in an indistinguishable unity.
T he first adhva or step of this differentiations is the
polarity of varna and kald.
Varna, a t this stage, does not mean letter, or colour,
or class. Varna means the characteristic measurc-index
of the function-form associated with the object. Varna
is the function-form; kald is the predicable.
This adhva is known as para or supreme or abheda, for

19
 VEDANTA AND ADVAITA &ATVGAMA

a t this stage, there is no difference between a varna and

kala.
T he next adhva or step in the creative descent is the
polarity of mantra and lattva. This level of creativity is
known as parapara or bheddbheda or sukfma. Mantra is the
basic formula of tatlva; tatlva is the principle or source and
origin of the subtle structural forms.
T he third or final polarity is th at of pada and bhuvana.
This level of manifestation is known as apara or blieda
o r stlulla (total difference between the vacaka and vacya).
Bhuvana is the universe as it appears to apprehending
centres. Pada is the actual formulation of that universe
by mind-rcaction and speech.
The $adadhva m ay be arranged in the following tabular
form:

Vacaka Vacya or artha

T h e subjective order The objective order

or or
T h e temporal order T he spatial order
or or
T h e phonetic manifestation T he cosmogonic manifesta
tion
1. T he para or abheda level K ala
V arna
2. Parapara or bheddbheda T attva
M antra
3. Apara or bheda or sthilla Bhuvana
Pada

V arnadhva is of the nature of pramd. I t is the resting

20
 T H E PH ILO SO PH Y OF AIVAGAMA

place o f pramya (object), pramdna (means of knowledge),

a n d pramata (experient).
Varna is of two kindsnon-maylya and maylya, i.e.
m etem pircal and empirical. T he Vdcaka-sakti of non-
mdylya varnas is inherent in the maylya varnas even as
power of burning is inherent in fire.

5. M a n ifesta tio n or th e W orld -p rocess

U ltim ate reality is consciousness which has infinite
powers and contains in a potential form all th at is likely
to be.
I t is the svabhava or nature of ultim ate reality to m ani
fest. If ultim ate reality did not manifest, it would no
longer be consciousness or self, bu t some tiling like an
object or not-self.
As A bhinavagupta puts it:

I f the Highest R eality did not manifest infinite

variety b u t rem ained cooped up within its solid singleness,
it would be neither the Highest Power nor consciousness,
b u t something like a ja r .
Parama Siva or Anuttara is prakdsa-vimarsamaya or Siva-
sakli . T he vimarsa is svdlanlrya or spanda-sakli, a dynamic,
creative power of Siva. T he vimarsa or sakli contains all
th a t is to be.

<t*tt u
Paratnsika, 24
As the great banyan tree lies only in the form of

21
 VEDANTA AND ADV AITA AIVGAM a

potency in the seed, even so the entire universe with all

the mobile and iiiimobilc beings lies as a potency in the
heart of the supreme.
T he Sakti of the supreme is called citi. Citi means the
activity of cognizing. It is also known as para sakti. This
expresses itself in the following main powers:
Cit: the power of self-revelation. In this aspect, the
supreme is known as siva.
Ananda: This means absolute bliss. In this aspect, the
absolute is known as sakti.
Cit and ananda are the very svarupa or nature of the
supreme.
Iccha: T he will to do this or that. In this aspect the
absolute is known as sadasiva.
Jndna or the power of knowing. In this aspect, H e is
known as Isvara.
K riyd: the power of assuming any and every form
(Sarvakarayogitvam kriyas'aktih): In tills aspect, he is
known as Suddha-vidya.
Manifestation may be considered under the following
heads:
I. The T attvas of Universal Experience : i-v
(i) Siva-tatlva is the initial creative movement of
Param aiiva.
(ii) Sakti-lattva is the Energy of Siva. Sakti is the
Principle of negation. She negates the this* or the
objective side of experience.
In cit, the T and this are in an indistinguishable
unity. Sakti polarizes consciousness into aham and idam
I an d this. Sakti, however, is nothing separate from Siva.
She is His aham vimarsa or I-consciousncss, His un-

22
 T H E PH ILO SO PH Y OF AIVAGAMA

mukhald or intcntncss to create. As M aheSvarananda puts

it beautifully in M ahartham anjari:
sr 5TT5 'w i
yiPwwHH: u
He (i.e. Siva) Himself full of joy enhanced by die
honey of the three corners of his heart, viz. Iccha, Jn an a,
an d Kriya, raising up His face to gaze a t His own splen
dour is called Sakti.
Sakti is the active or kinetic aspect of consciousness.
Ju s t as an artist pours out his delight in a poem, picture,
or song, even so the supreme pours out His delight
in manifestation. Kscm araja gives expression to the
same idea in the following words:
Sakti thrown
up by delight lets Herself go forth into manifestation.
In Sakti-tattva, ananda aspect of the supreme is pre
dom inant. Siva and Sakti-tattva can never be disjoined.
Strictly speaking, siva-Sakti-tattva is not an em anation
or db/iasa, but the seed of all em anation.

(iii) Saddiiva or Sadakhya Tatlva:

T he Will to affirm the this side of experience is known
as saddsiva or sadakhya-tatlva. In sadaSiva, Iccha or Will
is predom inant.
T he experience of this stage is I am tnis, b u t the 4 this
is only a hazy (asphuta) experience. T he predom inant
side is still I . T he ideal universe is experienced as an
indistinct something in the depth of consciousness. T he
emphasis is on the I side of experience. T he this or the
universe is like a hazy idea of the picture th at an artist
has a t the initial stage of his creation.

23
 VEDANTA AND ADVAITA ^AIVGAMA

Sadasiva-tattva is the first abhasa or manifestation.

Consciousness a t this stage is perceptible to itself.
(iv) lkara. or A isvarya Tatlva:
T he next stage of Divine experience is that where
Id a m or the this side of the total experience becomes
a little more defined (sphufa). This is known as Isvara-
tattva.
At this stage, the objective side of experience is a little
more defined. Therefore, Jnana-sakli is predom inant.
The experience of Sadasiva is, T am this*. T he
experience of Isvara is 'This am I \
(v) Sadvidyd- or Suddhavidya-Tattva:
In the Suddhavidya-taltva, the T and the this* side
of experience are equally balanced like the two pans of
an evenly held balance (sama-dhrla-luldputa-nyayena). A t
this stage, Kriyasakti is predominant. The T and this
are recognized in this state with such equal clarity th at
while both T* an d this arc still identified, they can be
clearly disanguished in thought.
T he experience of this stage may be called diversity in
unity. In Siva-tattva, there is the I-expcricncc; in Sada-
Siva, there is the I-this experience; in Isvara-tattva, there
is this-I experience. In Suddhavidya, there is equal
emphasis on both.
U p to tills stage, all experience is ideal, i.e. in the form
of an idea. Hence, it is called the pure order, or Suddha
adhvd, i.e. a manifestation in which the svarupa or real
nature of the Divine is not yet veiled.
II. The T at tvas of Individual Experience: vi-xi
Maya and the five kahcukas
(vi) Now Maya-tattva begins its play. From this stage

24
 T H E PH ILO SO PH Y OF ATVGAMA

onwards, there is Auddhdhv or order in which the

real nature of the Divine is concealed. All this happens
because of M y and her katlcukas. M y is derived from
the root cm a which means to measure out. T h a t which
makes experience measurable, i.e. limited, and severs
this 5 from I 5 and I 5 from this 5 and excludes tilings
from one another is M y.
U p to suddhavidy, the experience was universal. T he
this 5 m eant all-tliis5 the total universe. U nder the
operation of M y this5 means merely different from
everything else.
From now starts sankoca or limitation. M y draws a
veil over the self owing to wliich one forgets one5s real
nature, and thus M y generates a sense of difference.
(vii-xi) The products of M y are the five katlcukas or
coverings. We m ay notice them briefly.
KalThis reduces the sarvakartrtva (universal
authorship) of the universal consciousness an d brings
about lim itation in respect of authorship or efficacy.
VidyaThis reduces the omniscience (sarvajnatva)
of the universal consciousness and brings about limitation
in respect of knowledge.
RdgaThis reduces the all-satisfaction (prnatva) of
the universal an d brings about desire for this or that.
KlaThis reduces the eternity (nilyatva) of the
universal and brings about limitation in respect of time,
i.e. division of past, present, and future.
NiyatiThis reduces the freedom and pervasiveness
(svatanlrat and vypakatva) of the universal, and brings
about limitation in respect of cause and effect.
I t is interesting to note th a t Trika philosophy had
anticipated the Germ an philosopher, K ant, in the analysis

25
 VEDANTA AND ADVAITA AIVGAMA

of experience. K a n t m aintained tliat experience consists

o f synthetic judgem ents which are characterized by
necessity and universality. Necessity and universality are
not products of experience. They are a priori, i.e. prior
to experience. Senses provide only the data of experience,
bu t understanding imposes its own laws on the d ata of
experience to transform them into syndictic, harmonious
whole of knowledge. K ant called these laws categories.
These arc inherent in the very constitution of mind.
K an t m aintains that all our experiences arc determ ined
by space and time. Trika philosophy also m aintains th at
all our experiences arc limited by kdla and niyaii.
The very word M aya means that power by which
experience is measured in a particular way.
K a n ts category of relation is included in Niyati. His
categories of quantity, quality, and modality come under
the kancuka-vidyd. K ala and R aga have no parallel in
K a n ts system.

I I I . T he Tattvas of the Limited In d iv id u al: xii-xiii

(xii) Purufa : Siva through M ayasakti which limits his
power of knowledge and activity becomes Purusa. Purusa
means every sentient being.
(xiii) Prakrli: W hile Purusa is the subjective manifes
tation of Siva, Prakrti is the objective manifestation.
Prakrti has three gunas or genetic constituents, viz. saliva,
rajas, and lamas.

IV . T he Tattvas of M ental O peration : xiv-xvi

Buddhiy Ahamdkra, and Manas
Prakrti differentiates into anlahkarana (the psychic
apparatus), indriyas (senses), and bhulas (m atter).

26
 T IIE PH ILO SO PH Y OF SAIVAGAMA

A ntahkarana means the psychic apparatus of the

individual. I t consists of the tattvas buddhi, ahariikara,
an d manas.
(xiv) Bitddhi is the ascertaining intelligence. T he
objects d iat arc reflected in bitddhi are of two kinds (a)
external, e.g. a ja r which is perceived through the eye,
(b) internal the images built out of the satiiskaras (the
impressions left behind on the mind).
(xv) Ahamkdra. This is the product of buddhi. I t is the
I-m aking principle and the power of self-appropriation.
(xvi) Manas. I t is the product of ahamkdra. I t
co-operatcs with the senses in building up perceptions,
and by itself, it builds images and concepts.

V -V II. T he T attvas of Sensible Experience : xvii-xxxi

(xvii-xxi) The five powers of sensc-percepdon or
jnanendriyas which arc products of ahamkdra.
(xxii-xxvi) T he five karmendriyas or powers of acdon
which arc also products of ahamkdra.
(xxvii-xxxi) T he five tanmdlras or prim ary elements of
perception which are also products of ahamkdra.

V III. T he T attvas of M ateriality : xxxii-xxxvi

T he five Bhutas.
T he five gross elements or the pailca mahdbhidas arc the
products of the five tanmdlras.

The Individual Self or Jiva

Cailanya or Siva forms the very core of the being of each
individual. It is the real Self.
T he physical body of the individual consists of the
pahca mahabhutas or the five gross elements.

27
 VEDANTA AND ADVAITA 6A l VA GAMA

There is also prdna-sakti working in liim.

T he buddhi, ahanikdra, an d manas with the five tanmatras
constitute the purya$taka or the subtle body of the indivi
dual.
In each individual, there is kuncjalinl which is a form
of Sakti and lies in three and a h alf folds a t die base of
the spine.
Each individual has an experience of three states of
consciousness, viz. waking, dream , and deep sleep.
T here is, however, a fourth state of consciousness,
known as turiya. I t is pure cidanandaconsciousness
and bliss of which the individual is normally not
aware.

6. B ondage
T he bondage of the individual is due to innate
ignorance or anava mala. I t is the prim ary limiting condi
tion which reduces the individual to an aim or limited
creature. I t comes about by the limitation o f the iccha-
iakti of the Supreme.
In association with asuddha adlwdy he becomes further
limited by maylya and karma mala. M aylya m ala is the
limited condition brought about by maya. I t is bhitina
vedya prathd which brings about the consciousness of
difference. This comes about by the limitation of jnana-
sakti of the Supreme.
Anava m ala leads to K arm am ala, e.g. good or evil
actions. This leads to maylya m ala which brings about
the experience of pleasure, pain, birth, and death due to
the vasanas or habit-cnergics of good and evil actions.
I t is the force of the vasanas that carries the jivas from one
life to another.

28
 T H E PH ILO SO PH Y OF ATVAGAMA

7. L ib era tio n
Liberation, according to the system, means pratyabhijfta
o r recognition of ones true nature which means akrtrima-
ahain-vimarsa, the original, pure I-consciousncss. T he pure
I-consciousness is immediate, non-relational awareness.
T o be integrated to the divine I is liberation.
As A bhinavagupta puts it:
jfteft ?rnT ^ F * r: f f r n T an tra I, p. 192.
Moksa or liberation is nothing else but the awareness
o f ones true nature.
T h e highest attainm ent, however, is that of Siva-
consciousness in which the entire universe appears as I
o r Siva.

Updyas:
I t is not simply by intellectual understanding that one
gains awareness of true I-consciousncss.
T here lias to be Sakli-palathe descent of Divine Sakti
o r anugraka or grace.
In order to earn grace, one has to undergo spiritual
discipline. Tliis is known as updya or yoga.
T h e updyas are divided under four heads, viz.
(I) A nupaya, (II) Sam bhavopaya, (III) Saktopaya,
a n d (IV) Anavopaya.

I. Auupdya
T he prefix as in anupaya means slight. When,
through extreme saktipata, the aspirant realizes the Self
a n d gets absorbed in the divine consciousness without
an y particular effort simply by once hearing a word from
the guru, one is said to have attained Self-realization
through anupaya.

29
 VEDANTA AND ADVAITA SAIVACAMA

II. Sambhavopaya
This is also known as icchopaya, abhedopaya, avikal-
paka or nirvikalpa yoga.
I t is called icchopaya, because it comes about by a
mere orientation of the Will. I t is called abhedopaya, be
cause it brings about a complete identification of T a n d
cS iv a\ I t is called nirvikalpa upaya, for the mystic experi
ence of the union of jlva and Siva occurs when there is
complete cessation of all thought-constructs.
Sam bhava yoga is that ( 1) in which there is a sudden
flash of the I-consciousness of Siva (2 ) in which all idea
tion ceases completely (3) which occurs to those whose
entire consciousness is in the inner Bliairava principle.

I I I. Sdktopaya
In Sam bhava upaya, one has to resort to Sam bhu as
prakasa. T h a t is why it is called Sambhavopaya.
In Saklopaya, one has to resort to cit-sakti or vimarsa-
sakli for realization. Therefore, this is called Saktopaya.
Sdktopdya is also known as jndnopaya, bhavanopdya, mantro-
paya.
Saklopdya consists mostly in Manlra-sakti, Satlarka,
Bhdvana, and Suddha-vidyd.

Manlra-sakli
Since vikalpa or though t-cons true t is the very n ature
of mind, it cannot become completely vikalpa-free. T here
fore, die best way is to catch hold of one suddha vikalpay
viz. I am Siva, and rum inate over it through mantra.
W hat is mantra ? Mantra is not simply a conglomeration
of letters recorded in a book. It is, really speaking,
awareness a t a higher level of m ind of the veiled atmasakti,

30
 T H E PH ILO SO PH Y OF iSAIVAGAMA

the energy of the mct-empirical I-consciousness which is

divine.
As Ksem araja puts it in his com m entary on the first
sutra of the second section of Siva-sutras:

T he m ind of the devotee intent on intensive awareness

o f the deity inherent in the mantra acquires identity with
th a t deity an d thus becomes th at itself.

^ T u rn :
^TfR; i m t f^ n w r ^ i
T h a t which is unlimited consciousness transcending
all limited expressions of Reality from the earth right
up to Siva category, th at alone is tlie highest R eality;
tliat am I. Therefore, I am both transcendent to and
im m anent in the universe.
T h e pracdce of this Suddlia vikalpa is saktopaya. Sakti
assumes the form of mantra. Since I-consciousncss is the
sakti of Siva, pondering over that Sakti is saktopaya which
brings about the absorption of the individual Self in the
Divine Self of Siva.

Sat-tarka
A bout sat-tarka, Abhinavagupta says in T antrasara
(p. 23) ^ SrTf ltd* i.e. Sat-
tarka is the reflection th at re-inforces continuity of ideas
sim ilar to the Suddha vikalpa. Sat-tarka leads to bHavana.
Bhavana is creative contemplation.

31
 VEDANTA AND ADVAITA SAIVGAMA

Bhdvana
A bhinavagupta defines bhdvana in the following words
m ^ fc iF d ^TTsqgr ?PTT I
c<Bhdvana is th at contemplation which enforces clarity
of a thing which though real and existent appeared as
non-existent and unreal previously owing to obscurity.
Constructive imagination plays an im portant role in
bhdvana.

Suddha- Vxdya
Bhavana leads to Suddha-vidya. This makes manifest
the light of supreme I-consciousness. W ith the appearance
of suddhavidya, jiieya or object of knowledge appears as a
form of jnana (knowledge). Jrlana terminates in the jiidta
or the knower. Finally, this is displaced by the trans
cendental I-consciousncss in which the distinction between
the jnald, jiiana, and jneya totally disappears.

IV . Anavopaya
For those who are not competent to practise Saktopaya,
there is anavopaya. Axxu means the psychological self,
the mind-body complex. I t is because this discipline
starts from the mind-body complex that it is known as
anavopaya. I t is also called kriyopaya and bhedopaya.
These upayas arc not watertight compartments. Gener
ally, one passes into the other.
Usually, the support of the citta of the individual
practising anavopaya is either his ( 1) buddhiy (2 ) gross
prdna, (3) subtle prana known as varna, (4) the body and
the disposition of its organs in particular ways, known as
karanay or (5) some external object known as sthana-
kalpana.

32
 T IIE PHILO SO PH Y O F &UVAGAMA

Abliinavagupta has devoted three parts of his Tantra-

loka in describing all these practices. I t is not possible
to describe all these practices in a pap er like this. W e
shall describe only varnayoga which is very im portant and
which was practised by most of the aspirants in India.
Varnayoga is concerned with the uccara of the general
prana. Abliinavagupta says:
'cKl I ^ I
11
(Tantraloka V. 131)
From the uccara of this general prana, there vibrates
an imperceptible, inardculate sound which is known as
varna.
This goes on naturally and continuously in every living
creature. Svacchanda T an tra says:

o <o fe w : n
No one sounds it voluntarily, nor can any one prevent
its being sounded. T he deity abiding in tlic heart of living
creatures sounds it himself.
Abhinavagupta says about it:
c^rt ^ R ic w r ^ t: i
II (Tan. 6, 216)
There is one varna which is nada in whicli lie all the
varnas (letters) latently without distinction. As it is cause
less, it is called anahata} i.e. unstruck, natural, uncaused.
By anusandhatia or m ental observation of the above
process, pram and apatiabecome equilibrated and then the
dorm ant kundalini that lies in three and a h alf folds a t

33
 VEDANTA AND ADVAITA SA1VGAMA

the base of the spine rises upwards. At th at time, a num ber

of pleasant sounds are heard.
By dwelling on this ndda> the cilia gets dissolved and
then one can have the experience of visuddha caitanya.
T he kundalini th at rises passes tluough the various
cakras, finally joins sahasrara cakra.
T he nada is subtle in madhyamd stage and finally when
it reaches the pasyanli stage, it is no longer audible. The
expcricnt lias now the experience of jyolih (light). All die
vikalpas are calmed and one can have the experience of
purndhanla or the supreme I-consciousncss.

34
 I ll

COM PARISON OF VEDXNTA AND ADVAITA

Sa i v a p h i l o s o p h y

T h e Advaita V edanta Philosophy is generally known

as S antabrahm avada or Kevaladvaita. T he philosophy of
K ashm ir is known as Isvaradvayavada or P ratyabhijna
or Trika.

T h e N atu re o f A b solu te R ea lity

1. T he most salient difference between the two is th at
according to V edanta, the Absolute Reality is simply
Prakasa or Jiidna, whereas according to Isvaradvayavada,
it is prakasa-vimarsamaya, i.e. it has both jnatrtva and
karlrlva. Sankara thinks that kriya or activity belongs only
to Jiva or the empirical individual, and not to Brahman.
Sankara takes kriya in a very narrow sense. H e takes it
as synonymous with karma. Certainly, parama siva does
n o t act like a pot-m aker moulding clay into pots.
Saivagam a takes kriya in a wide sense, in the sense of
cili-sakti, in the sense of spanda, throb or pulsation to
manifest.
W ithout activity, the Absolute would be simply inert,
unable to bring about anything.
Sankara says: All activity belongs to m d y d But is
M aya simply a Sakti of B rahm an or is it something quite
external? I f mdyd is something quite external, then advaita
cannot be m aintained. I f mdyd is sakti of Brahm an, then
surely, it is an activity of Brahm an.

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 VEDANTA AND ADVAITA SAIVGAMA

According to Saivagama, svatantrya or autonomous

Free Will is an im portant characteristic of cailanya.
K artrtv a is an im portant aspect of svatantrya. As Panini
puts it: Svatantrah karta> a free being alone is an agent.
Svatantrya of Siva implies kartrtva.
According to Santabrahm avada, Brahm an is entirely
inactive. Activity belongs to avidyd. W hen Brahm an is
associated with avidyd, it becomes ISvara who is endowed
w ith the power to act. So the real activity belongs to
avidyd. T he activity of ISvara ceases when He is dis
sociated from avidyd. This is w hat Sankara says in his
commentary on Brahmasutra:

I (Br. su. 2.1.14)

Thus the potency of Isvara, His omniscience and

omnipotence are contingent upon the limitation caused by
the condition or association of avidyd (primal ignorance).
In the highest sense, when all conditions are removed
by vidyd (spiritual illumination) from the Atm a, the use
of potency, omniscience, etc. would become inappro
priate for it.
O n the other hand, jnalrtva and kartrtva are, according
to Isvaradvayavada, the very nature of the supreme.
Activity, according to this philosophy, is not an adjunct
of Hvara, but His specific nature. His activity is summed
up in the five-fold act of manifestation (j/y/t), m ain
tenance (sthiti ), withdrawal (sathhdra), concealment of
the real n ature ( vilaya)> and grace (<anugraha). H e

36
 COM PARATIVE STUDY

performs these five acts eternally even when H e assumes

the form of an empirical ego (jiva) .
M aheSvarananda says in his Mahdrtha-mafijari th at
inactive Brahm an is as good as unreal.

N CN *\

(M ahartha-m anjarl, p. 52)

This is the specific nature of ParmeSvara th at H e
always performs the five-fold act of sr$ti etc. I f tliis is not
accepted, Atm a as defined by M aya-V edanta etc.,
characterized by the w ant of the slightest trace of activity,
would be as good as unreal.
According to Sankara, Brahm an is entirely inactive;
all activity is due to mdyd. According to Isvara-
dvayavada, activity belongs to Siva or ISvara; mdyd
derives its activity only from Him.
Secondly, mdyd, according to Santabrahm avada, is anir-
vacanxya or indefinable, but according to Isvaradvaya-
vada, mdyd being the iakli of Siva is perfectly real and
brings about multiplicity or difference.
SvetaSvatara Upanisad equates mdyd with prakrti:
W it 3 STfrfo 3 I
T h e word mdyd is derived from the root m a which
m eans cto m easure5. M aya is th at power of the Divine
which measures out the phenomenon in definite forms.
M aya is the creative power of the Divine. M aya is n o t
a power of illusion.

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 VEDANTA AND ADVAITA &AIVOAMA

T he Status o f th e W orld
The world, according to Sankara, is milhyd or false. I t
is simply an adhydropa or adhydsa or false imposition on
B rahm an due to ajtidna or nescience just as a snake is a
false imposition on a rope.
In none of the Upanisads which form the original, real
V edanta, the rajju-sarpa or rope-snake analogy is to be
found. Nor anywhere in die Upanisads has die world
been designated as adhydropa or adhydsa Sankara has
borrowed it from Nagarjuna.
T he problem for advaita is: How does the one B rahm an
become m any 5? Sri Aurobindo righdy says diat Sankara
cut the Gordian knot by dismissing die world as illusion.
M M . D r Gopinath Kaviraj says that according to
adhydsa, S ankaras advaita becomes exclusive advaita, an
advaita by excluding the world.
For Advaita Saivagama, the world is an dbhdsa, b u t
abhasa or appearance is real. T he dbhasas only prove
the glory and richness of Siva. The world lies only as
a potency in Siva, just as a banyan tree lies as potency
or Sakti m die seed. M anifcstadon only means making
explicit w hat is implicit. Variety is not contradictory to
unity. The Advaita Saivagama m aintains diat parinama-
vada and vivartavada are not the cxhausdve theories of
manifcstadon. Manifestation is brought about by the
Svdtantrya or the autonomy of Siva.

T he R ole o f A nugraha or G race

According to Saivagama, anugraha or grace is one of the
eternal activities of Siva.
The Upanisads which consdtute die real V edanta also
believe in anugraha. K athopanisad expressly says:

38
 COM PARATIVE STUDY

*TlMHIcHI W&ft
im r ^ ^ r r i
^jcT ^PRT-
sriwr <p j ^ rr^ 11
This alma cannot be attained by instruction, not by
intelligence, nor by learning. To him alone, I t reveals
Its subtle form whom It chooses.
This stanza plainly speaks of grace, but Sankara dis
misses grace by a linguistic lour de force. He takese$a as
standing for sadhaka, though it is a pronoun standing for
the noun alma, mentioned in the stanza.
At another place, curiously enough, Sankara admits
grace. Commenting on the following B rahm asutra
TOfaWFTRT 5 (Br. su. 3, 2, 5)
Sankara says:
d d 3 ^ R T % i TOT73T irfW TIW t SRft:

fti'4^1 irrf^nNfd *r w-nfad ^qri

Just as when the power of sight withdrawn owing to
cataract is restored with the potency of medicine, even
so only to some rare being whose spiritual darkness
has been removed by the discipline of meditation,
and who has attained fulfilment through the grace
of God is Realization restored. I t does not come by
itself.
T he word Isvaraprasada shows clearly that Sankara
has adm itted the grace of God in this context.

A tm a in th e H um an B ody
According to Sankara, dtma in the hum an body is only

39
 VEDANTA AND ADVAITA A.IVGAMA

sakfi-caitanya or witnessing consciousness. Ju st as Brahm an

has no activity, even so, its reflection alma in the hum an
body is nifkriyaw ithout activity. According to Isvara-
dvayavada, however, atm a in the hum an body also is
spandamaya. I t has always the characteristic of jfidna and
kriya.

D ifference in th e U payas
Saivagama has four upayas, viz. (i) anupdya>
(ii) sambhavopaya, (iii) sdklopaya, and (iv) anavopdya.
These have been explained in the previous section.
According to V edanta, ravana, m anana, and nididhya-
sana arc the only means to liberation. This partially
represents &aklopaya of Saivagama. There is no tiling like
sambhavopaya or anavopdya in Vedanta.

D ifference in the C onception o f Ajnana

According to V edanta, avidyd or ajiidna is removed by
vidya or jfiana, and when this happens, there is mukti
or liberation.
According to aivdgama> there are two kinds of ajnanai
viz. bauddha ajiidna and pauruya ajnana. Pauruya ajtiana is
inherent in the puru$a; bauddha ajiidna is intellectual. By
vidya only bauddha ajiidna can be removed, pauruya ajnana
will still remain. Such a person will only be landed in
blank abstraction. H e will not realize sivatva or
divinization.
Pauru$a ajiidna has also to be removed. This can be
removed by Sakti-pata which comes about either by
dikfd by a Self-realized guru or by direct divine
grace.

40
 COMPARATIVE STUDY

D ifference in the C onception o f

M ukti or L iberation
The ideal of mukti in V edanta is kaivalya or isolation
just as in Samkhya-yoga. The only difference is that in
Samkhya-yoga, it is isolation from prakrli, in V edanta,
it is isolation from mdya. T he ideal of mukti in Saivagama
is sivatva-yojana or being integrated to Siva.
According to V edanta, the world is annulled in mukti.
According to Saivagama, the world appears to be a form
of Siva-consciousncss in liberation.

41