Saivism in a Nutshell

Written by Swami Sivanandhi Adikalar

1. Saivaite Hinduism believes in Lord SIVA as the supreme Godhead, who is worshipped both in the
formless state, symbolically as Siva-Linga or in His various manifestations with form; such as SIVA
(Nataraja, lord of dance), Vinayaka (Ganapaty), Murukan (Skanda), Uma (Skakti)-each form
exalting one glorious aspect of the single Godhead.

2 Saivite Hinduism is a living, popular FAITH followed by over 200 Million people in the world today,
but its traditional bases are in India, particularly South India, North and East Sri Lanka, Malaysia,
Singapore and other Southeast Asian countries. Western interest in Saivaite Hinduism has grown
steadily over the last 50 years. The DANCE OF SIVA is well known in the world today..

3. Although Saivism and the Linga worship of SIVA goes back to the period of the Indus civilization
(c. 2500 B.C) and even beyond, the philosophy of Saiva Siddhanta crystallised only during the
BHAKTI period in South India (c. 600. A. D to 900 A. D.) dominated by the four NAYANMAR-SAINTS
, the Founder Preceptors of Saivism -St. SAMBANDAR, St. APPAR, St. SUNDARAR, and St. MAN
ICKA VACAKAR.

4. SIVAJNANA BODHAM-the Jnanapada of the Agamas.

The School of Saiva Siddhanta Philosophy (also called Southern Saivism) may be said to have
gradually evolved from the Saiva Agamas and from the Hymns of Karaikkal Ammaiyar, Tirumular
and the four leading Nayanmar Saints. But it was Sri Meikanda Tevar (circa 1250 A.D.) the
illustrious saint and author, who systematised the doctrine of Saiva Siddhanta through his original
Tamil work: Siva Jnana Bodham, giving an epistemological basis to the whole range of philosophical
thought. It is a Tamil text in the form of Sutras, only 12 in number with some explanatory verses.

The Sutras were elaborated in marvelous verses by Meikandar's Guru turned-disciple, Sri Arulnandi
Sivacarya in his work:

Sivajnana Siddhiyar. These Sutras are to the Saiva Siddhantas what Brahma Sutras of Badarayana
are to the Vedantis. The Sivajnana Bodham has a voluminous commentary in Sanscrit by Sivagra
Yogi (circa, 1564 A. D) from which Sivajnana Swami (d. 1785) drew inspiration to write his learned
Bhasya in Tamil prose called Sivajnana Mahapaatiyam.

5. THE MEANING OF SIDDHANTA .

Sri Meikanda Tevar appeared at a time when there was much confusion and controversy due to the
conflicting interpretations of the eminent Acharyas like Sri Sankara (Advaita), Sri Ramanuja
(Visistadvaita), Sri Madhava (Dvaita), Sri Srikanta (Sivadvaita) and other lesser schools of bheda-
abheda (that were in vogue during his period).Meikandar's task was to explain the Saiva stand
point in regard to the fundamentals, like Pathi, Pasu, Pasa or God, Soul and universe; their
interrelation; the true function of Maya; the destiny of the soul; the doctrine of Grace and finally
the nature of Mukti..

The aspects of God's transcendence and immanence explained as one, different, and being
together, is definitely the most satisfying interpretation of advaita commented on and realised in
the experience of saints and given expression to in hymns and formulated by Sri Meikandar in his
Sutras which set out the Jnanapada of the Agamas, together with the sadhana for Mukti. So it is
called the crown and fulfillment of philosophic thought - a grand manual of the philosophy of
religion which appeals to theist and monist alike. In fact the Sivajnana Bodham covers the whole
gamut of Indian philosophic thought and set the SAIVA standpoint crystal clear in relation to other
systems. The word SIDDHANTA means 'FINAL CONCLUSION' as contrasted with 'Purvapaksha',
which is 'prima facie argument'..

6. THE 14 MEIKANDA SASTRAS.

The Bodham and Sidhiyar, and 12 other pre and post-Meikandar works form the wellknown 14
Siddhanta Sastras, otherwise called Meikanda Sastras, (the philosophical texts revealing True
Knowledge). Although these constitute the doctrinal basis of Saiva Siddhanta Philosophy, it is useful
to remember that they only underline and systematise the Saiva religious insights enumerated in
our PANNIRU THIRUMURAI (the 12 Holy Books of Saivism) Tamil Hymnal literature codified in the
eleventh century by Nambi Aandar Nambi and by Cekkizhar in the twelfth century.

7. The scientific and rational approach of Saiva Siddhanta is evident from its reliance on the
following eternal principles:-.

a. It is based on the scientific principle of SAT KARYA VADAM - what is in the cause must be found
in the effect and nothing that is not in the cause can be posted to exist in the effect.

b. The metaphysical analysis of all that exists into three eternal realities, including the world of
Maya, to gain an insight into Reality.

c. The use of logic, psychology, and daily experience, both underline the fact that Truth is always
the golden mean between two poles and also to ensure that Truth can be experienced by all.
d. The classification of the 36 TATUVAS can be explained in a logical and rational way;realities
established through empirical analysis.

e. It is a religion of Bakti and of life - affirmation of immense practical significance in daily life.

8. PATI, PASU, PASAM: A REALISTIC PLURALISM.

The three fundamental categories or entities called the tripadarthas (pati, pasu, pasam) or the
ontological status of god, soul and the world according to Saiva Siddhanta are as follows:

All three are real and co-eval but their onto-logical status is different:-.

a. God is sat and sit (Existence and knowledge).

b. Soul is satasat and sitasit

c. Bonds are asat and asit.

The soul wakes up from its slumber state of Kevala, to the half-awake state of Sakala and
eventually of the purified state of Suddha avastha - it is through its very association with Maya that
the soul can ultimately be freed from its bondage.

9. The role of SAKTI as the power of Siva

Having posted three eternal entities (Tripadartas), Saiva Siddhanta explains certain experiences
utilizing the category of Sakti. When paired with Siva it allows the sovereign over souls or the
World by indirect contact through its Sakti. If the three realities are bricks then Sakti is the mortar
that binds them. Further, SIVA is pure intelligence existing by itself while Sakti, which as instructor,
is in contact with other objects, as the sun, through the sun light.

10. BLISS or ANANDA is one of the attributes of God, like Existence (sat) and knowledge (cit)
Hence, God is called Sat ChitAnanda as he is the embodiment of these qualities. The AIM OF
HUMAN LIFE, in Saiva Siddhanta, is to attain Bliss (also called Mukti or freedom from sorrow)
through Prayer and Devotion, BHAKTI, for Gods GRACE which alone can give release to bound soul.
This concept of Grace is fundamental to the Saiva Siddhanta Bhakti philosophy.
11. Prayer and worship is normally offered to the Deity installed in Hindu Saiva Temples built
strictly according to the Saiva Agamic Rules. Temple worship is central to the bhakti tradition in the
souls evolution through the four stages of Sariyai (Karma), Kiriyai (Temple rites), Yoga (internal
worship), and Gnana (Wisdom paths to salvation).

12. THE NATURE OF BONDAGE (PASAM).

Pasam is the three-fold bondage which prevents the soul from realizing God:-

a. Maya is the primordial matter which constitutes successive phenomenal worlds.

b. ANAVAM is the soul's egoism,manifesting as I-ness and My-ness.

c. KARMA is the composite of deeds and their effects.

The bearer or support of Karma is maya alone. That man suffers is evidence of his inherent
freedom - this question of freedom and the individuals responsibility for it, is what the law of karma
encodes. Anavam as the root impurity (moola mala) is connote to the soul, even to the liberated
soul, although powerless at that stage), whereas the bonds of maya and karma pertain only to the
bond soul.

13. The corner-stone of the PLURALISM of SAIVA SIDDHANTA rests on the concept of SUDDHA-
ADVAITAM the three-fold advaita relationship in which God stands with the souls and the material
world in:-.

1. Identification: as in body and soul.

2. Difference as salt and water in sea-water.

3. Togetherness: as in fruit and its essence..

This dynamic concept is unique to Saiva Siddhanta philosophy.

14.THE SCRIPTURE OF SAIVAISM is called the SAIVA THIRUMURAI.

A collection of 12 Books of hymnal literature (including the Thevaram and the Thiruvacakam ref
fered to as TOTIRA LITERATURE, ment for prayer and recitation.
The philosophy of SAIVISM is contained in the MEIKANDA SASTRAS, 14 in number with the leading
work known as the SIVA-GNANA-BOTHAM of SRI MEIKANDAR the SYSTEMATISER of Saiva
Siddhanta Philosophy.

15. According to Saiva Siddhanta, in Mukti or Liberation, the soul only attains the bliss of oneness
in union with God SIVA, but not oneness in identity. Thus even in Mukti God and soul retain their
individualities intact.

16. The catholicity of Saiva Siddhanta is expressed in its positive attitude of inter-faith co-operation
through understanding their insights to enrich our total understanding of religious thought. We are
guided by the true spirit which proclaims " I know other religions must be true because I know my
own religion is true". This only means that given their respective standpoint and perspective each
one has its validity.

Siva Linga Worship

INTRODUCTION

In the history of human culture, there are two broad aspects complementary to each other ; the
one is spiritual, while the other is intellectual. In modern times undue importance is attached to
intellectual advancement at the expense of spiritual attainments. If different countries are linked
together on sacred bonds of culture and spiritual developments, there will be all round spiritual
advancement which in its wake is sure to create a better understanding and a feeling of love and
sympathy between nations ; for spiritualism knows no barriers between one country and another
and culture dares no distinction between one race and another.

So far as our country is concerned, the thought has been centered on creative intuition and this
has manifested itself in diverse forms many of which come within a range of clearness, while some
have been baffling the intellect of ordinary standard. But to an understanding eye with a
sympathetic vision, the implication involved in the apparently complicated forms is likely to unravel
the mysticism lying latent in them. Some of such forms is Linga or Sivalinga as is more popularly
known. Again the other aspect which deserves importance is that this Sivalinga cult is not a mere
routine matter of fact worship ; this is also not a mere personal prayer aimed at a personal
advancement ; for apart from spiritualism it inculcates, it instills a spirit of brotherly love and
explains the universal toleration. In keeping with the modern times, it embodies in itself, the
cultural principles of social service, national unity and universal brotherhood.

1. Sivalinga - a symbolism

Sivalinga is a symbolism designed to bring home to the devotees all about God in a nut shell as it
were. God has no form or name but all the same, it is within His competence to descend in any
form with a view to exercise His powerful influence on this world. The first aspect about God is that
of a form and the second is that of a no form at all. To this category, Sivalinga belongs. This aspect
is referred to in Sekkilar's Periapuranam. Thus Sivalinga indicates that God can assume a formless
form to bring within his fold all that is existing in this universe.Thus Sivalinga is symbolised God, as
one from whom everything emanates and with whom everything gets itself merged. Some interpret
the word " lingam " as derived from the root " lik " meaning " to depict " and arrive at a conclusion
that Sivalinga depicts by itself everything. Some others put forth " the Nadha and Bhindu theory ".
God is the embodiment of Nadha or sound. From " Nadha " or sound, " Bhindu " emanated : "
Bhindu " is ' rupa " or form. The Nadha or sound is indicated by short line while Bhindu or form is
shown by a disc or half circle. The short line and the half circle assume the form of " linga ". All
trees, seeds, flowers, burning lights, living beings, earth, sun, moon, stars and the universe
conform in a greater or smaller degree, to the form of Sivalinga. It will be very interesting to find a
common flower tree with a local name Naga ( serpent ) linga delivering flowers which contain a
solid substance exactly similar to Sivalinga in a miniature size, under the ambrosia shade of a
hooded head of a serpent form.

2. The mysticism about Sivalinga

The mysticism behind the Sivalinga cult cannot, perhaps, be better explained than by the weighty
words of the German author Friedrich Heiler translated into English. " In Bhakthi mysticism, the
motive of worship is an important factor ; tender mystical piety and the popular cult of Gods merge
into each other. The mystical adoration of the divine Lord and Savior, Vishnu or Siva is inspired by
God's image, the "arca". In the statue, that has been consecrated by a special ceremony, the God
is really and personally present. His image is an "avatar" i.e. a personification and incarnation of
God beyond time and space. When the devotees see the statue of his God, illumined by the dim
gleam of flickering lamps and veiled in clouds of incense, he sinks down in rapturous amazement
and adores in profound devotion the greatness, the beauty, and love of his God who is so present
to him. The fervent and the impassioned psalms of the Tamil great mystic Manicka Vacagar which
were all written or conceived in the temple of Siva were produced by the contemplation of God's
sacred image."
3. The general structure of Sivalinga

There are three main parts. The lower part or the root part is the creative part which represents
Brahma, the creator. This part is embedded in earth and is not therefore visible. The second part or
the middle part has got eight sides each side representing one of the eight sakthies or energies.
The eight sakthies together with the common sakthi or energy as the ninth sakthi contribute to the
middle part which represents Vishnu. Vishnu the protector is considered the sakthi of Siva. The top
most portion is that of Siva, the lord of divine grace conforms to the Pravana Mantra OM .

4. Tirumular's Sivalingas.

In his immortal work Tirumantiram he describes the different aspects of Sivalinga.

i. Andalinga or universal-linga

The first one is based on a universal conception. In this aspect, the Akas or ether forms the upper
part and the remaining part is the world below. The entire universe with the mountains, meadows,
trees, plants etc. form the lower part of the lingam. The worshippers of Sivalingam in this aspect
consider themselves as particles of the great universal lingam. This conception chalks out the basic
principle of universal brotherhood of man and fatherhood of God.

ii. Pindalinga

As Saint Thayumanavar points out " people do not know how He (God) stands as the life of the
world and also as the world." In this sense, His devotees are themselves Sivalingas worth
veneration. They are mobile deities. The main theory in this conception is that God gives his
devotees his own form and speaks through them. While politics may press the need of equality and
fraternity, the principle enunciated here deifies man who is worshipped in the form of Sivalinga.
Following this principle rigorously, one can render devout service to the destitute, helpless orphans
etc.

iii. Gnanalinga

Gnanalingam is the personification of Gnanam based on deep meditation. Limitless bliss is gained
by self realisation and this self knowledge is equated with blissful knowledge which is otherwise
known as Gnana. The worship of this gnana in the form of Sivalinga is expected to lead the
devotees to the ultimate bliss.
iv. Other lingas

There are several lingams in concrete forms. The temple tower, the temple flag staff, the sanctum
sanctorum are symbolized as Sivalingams. Sivalingams installed in temples are generally made of
stone. For daily worship, Sivalingas are made of earth, river sand, rice, butter, sandal paste,
turmeric paste, sugar etc. There are also lingas made of different metals and materials. Thus we
have got gold linga, silver linga, copper linga, brass linga, iron linga, diamond linga, stone linga,
mountain linga, wood linga, grass linga, marble linga etc. Lord Siva is worshipped at Tiruvarur in
Tanjore District as the element of earth, as water element at Thiruvanaikoil in Tiruchirapalli district,
as fire element at Tiruvannamalai in North Arcot district and as air element at Kalathi and as ether
element at Chidambaram in South Arcot district. There are also lingas with the abstract qualities
personified. Beauty linga is called Chokkalinga or Sundaralinga ; the linga which heels diseases is
Vaidya linga ; that which ensures immortality is Amrithalinga ; that which has sprung of its own
accord, without any human effort, is Suyambulinga.

According to Puranas, Sri Vishnu and Brahma worshipped Sivalinga at Thirvanamalai. Uma Devi
(Siva Sakthi) worshipped Sivalinga at Kanchipuram in the form of Mulalingam (Original
Sivalingam). Sri Ganesa worshipped Sivalinga at Tiruchengattankudi in Tanjore District after he
won the battle against Gaya Mughasura. Sri Subramanya did similar worship at Tiruchendur in
Tirunelveli District after he defeated Surapadma and others. After achieving victory in the fight
against Ravana, Rama performed Sivalinga worship at Rameswaram. So also did Hanuman at
Rameswaram after getting one from Benares.

v. Sivalinga worship in scriptures

The holy scriptures refer to Sivalinga worship. Yajur Anu 16 pays homage to " Goldlingam ",
"Godlingam " and " Bava lingam." The references are very pointed.

" Hiranylingaya namah! Thivyalingaya namah! Bhavalingaya namah! " Kamika Agama,
Suprabhadagama, Mahutamaga, Karanagama have abundant references to Sivalinga. Dr. R. G.
Bandarkar is inclined to think that linga worship dates to stone age. Some are of the view that "
Kandali " mentioned in Tholkappiam refers to Sivalinga.

Hodder M Westrop has collected information about the phallic worship in several countries such as
Greece, Egypt, Rome, Assyria, Ancient America etc. Linga worship or worship of Peripus or
fascinum or pripe gala continued to exist according to Bondin till 12th century A D. in Germany
Slavonia and France.
vi. Famous Sivalingas

The following twelve Sivalingas have got an ancient origin :

1. Somanath linga installed underneath the earth near Somanath temple of historical fame.
2. Sri Saila linga in Kurnool area.
3. Ujjain Maha linga.
4. Onkara linga on the bank of river Narmada.
5. Ujjain Amareswara linga.
6. Vaidyanatha linga in Patna area.
7. Rameswara linga.
8. Bhimasankara linga.
9. Thriambasewarar linga in Nasick area situated.
10. Gowdameswara linga.
11. Viswanatheswara linga.
12. Kedara linga.
In the far South there are Sivalingas of ancient type in places like Kudimallan and kudimianmalai.
Scholars ascribe these lingas to second century A D. Mahendra Varma I of Pallava dynasty who
ruled over Kanchipuram from 600 to 630 A.D. has stated in his Sanskrit inscription on the
Tiruchirapalli rocks that he took to Sivalinga worship. Sembian Devi, wife of Kandarathithar of
Chola dynasty ( 949 - 957 A.D.) had a temple built in a village which stands in her name even now
and worshipped her husband in the form of Sivalinga. These images and structures can be seen
even today.

vii. Effects of Sivalinga worship

The effects of worshipping various kinds of Sivalingas are marvelous. Worship of Sivalinga made of
gold grants all wealth ; Sivalinga made of cooked rice ensures plenty of food for the worshipper ;
Sivalinga made out of clay collected from river banks blesses the worshipper with landed property ;
the worship of Sivalinga made of butter ensures a jovial temper ; Sivalinga made of Rudraksha
seeds grants knowledge and one made of jaggery ensures fulfillment of all the aims.

Again Sivalinga worship does not stop with the fulfillment of worldly ambitions. The symbolism of
Sivalinga is the personification of Siva's gracious will to assure the humanity at large the salvation
which should be the ultimate aim of one and all.

Courtesy : 63rd Annual Conference Souvenir; 1968 Saiva Siddhanta Perumanram, Chennai.
SAIVA EXISTENTIAL PHILOSOPHY AND FAMILY LIFE

World Saivism and The Renewed Interest in Family Life

We are not Brahmanism dominated Hindues but Siddhanta instituted Saivites, or more specifically
World Saivites. World Saivism is the new name for the old Hinduism the fundamentals of which are
immensely distasteful to us. In calling us as Saivites and not Hindues, we imply many fundamental
changes in our existential philosophy. In this paper I want to work out the philosophy of family life
by pointing out its enormous importance for existence as a whole, including the religious. Most of
the great thinkers who shaped Tamil thoughts were family men or at least men who understood the
enormous importance of the FAMILY as an institution for the general well being and personal
growth of man and woman. We can name Tolkappiyar, Thiruvalluvar, Thirumular and so forth. And
the greatest of them Meykandar and his foremost student Arunandi were family men. Meykandar
as a conclusion of his philosophical investigations does not recommend Brahmacaria or even
Vanaprastha - wondering in the woods eating leaves, roots and fruits in the old age - but rather
intense social existence of a religious kind.

One ought to live a life where there is always a struggle to purity ourselves from the ignorance that
obstructs our Being one with SIVA; exist amicably with people treating them as friends, respecting
those genuine sivajnanies pure in heart, worshipping without fail the deities in the Temples as SIVA
Himself in various presentations.

Living with people treating them as "anbar" - people dear to oneself is possible only when we
realize the truth that SIVA IS LOVE and sivatattuvam is being full of LOVE. Everyone should strive
to become an embodiment of LOVE itself in order to attain the supreme illumination that is
CIVAJNANAM which on its wake bestows MUKTI.

The attainment of such SIVAJNANAM is the meaning of Existence and Saiva Existential Philosophy
articulates ways of living consistent with this. It also claims that this is the TRUTH on the basis of
researches that are thoroughly rational. This philosophy is not articulated as an exercise in
imagination but rather as a discovery of TRUTHS that actually found authentic existence through
hermeneutic researches into the hidden elements that fabricate human existence as such.
ARUL AND SIVATTUVAM

To understand the many developments of the philosophical thoughts of the Tamils, how they
battled with the life negating dry asceticism of Buddhism, Jainism , Vedanta and some Saiva sects
and established the relevance of family life for the religious struggles of man, we have to return to
Tolkappiyam particularly Porul Atikaram, where it all begins. The thought processes channelled by
this text, unfolding also many hidden elements beneath its overt articulations constitute the history
of Dravidian philosophical adventures culminating in the celebrated Civajnana Botham of
Meykandar. (henceforth C.B.)

There is an amazing continuity despite many revolutionary changes, a continuity that constitutes
the identity of the peculiarly Tamil as distinct from the Buddhist, Jaina and Vedanta forms of
thinking. In this intense philosophic struggles that lasted for millenniums, deeper and deeper
insights were gained, more and more of the hidden mysteries accessed and through that deeper
and deeper illuminations attained. Meykandar's C.B. is a milestone in these struggles, the finest
achievement of not only the Tamil Saivites but also of man as a whole. The more recently produced
World Saiva texts such as Arut Kural, Thiru Nerit Telivu and so forth continue to articulate these
same insights carrying them forth further and further so that a comprehensive philosophy of
Authentic Existence is made available.

One of the important notions that constitutes this identity is the notion of Divine Games or
Pancakrittiyam, the view that life is constituted for us, as for ourselves by mantric powers that
remain however unconscious for most of the time. Tolkappiyar mentions this in terms of the
different deities that constitute the different phases of Human Existence; Appar describes it
beautifully in the words : "Aatuvithal yaar oruvar Aadhatharee?" If played by the Divine Powers,
who can fail to play? Karaikkal Peyar articulates the same in the words : "Arulee Ulakellaam
Aalvippathu" It is divine Grace that rules the whole world. In Arutkural we come to a conscious
understanding of it, how Thiru Arul has worked out the immense history of mankind and continues
to work ceaselessly. The Saiva Existential philosophy has this notion of ARUL as its foundation and
seeks to propound a way of living so that we gain more and more of this ARUL and through that
finally SIVATTUVAM. And it appears that for this the family life is important - in order to attain
SIVATTUVAM a man and woman must come together and maintain a family. The family unit
becomes central not only in social existence but also religious. But why this is so? In order to
answer this question we have to go back to Tolkappiyam where it all began.

Analysis of Life in Tolkappiyam and Arutkural

Tolkappiyam divides existence into Aham - domestic - and Puram - public - with Uham - the
religious considered as part of Puram. Arutkural overcomes this confusion and maintains the
tripartite division of existence into Ukam, Aham and Puram giving a foundational status and
importance to Ukam.

Each one of these forms of life is entered into by people all over the world and are reflective of
fundamental DESIRES that exist in them. These desires are manifestations of psychotropisms -
pulls that exist in the psychic interiority of all creatures in response to the PULL OF SUPREME
BEING that leads towards MOKSA in the end. But this pull though felt, is considerably weakened by
another, that of ANAVAM that always tend to obstruct and destroy the pull of the DIVINE. The
creatures thus can always FALL and degenerate into the beastly. It appears that the DIVINE BEING
in order to arrest this FALL and hence self-destruction discloses Himself in the forms of SIVA and
SAKTI with SIVA establishing lumenotropism that constitutes political life and SAKTI establishing
charmenotropism that constitutes family life. We can view SIVA and SAKTI also as the CIVA
TATVAS - BINDU and NATHAM.

A man is overall a psyche dominated by Natham and hence in need of Bindu. A woman is overall a
psyche dominated by Bindu and hence in need Natham. A man thirsts for fulfillment through
appropriating Bindu; a woman thirsts for fulfillment through appropriating Natham. These thirsts
emerge as sexual desires and hence the institution of marriage. Through living as a family their
cravings are satiated up to a point and an equilibrium attained. This is the model that is potrayed
to us by SIVA in the archetype of arthanarisvara - an androgynous deity having the Male and
Female in equal measures.

Why family Life is Important for Religious Development?

A man and women who have not overcome their sexual desires through ways and means
consistent with fundamental moral principles, will be forever in search of such fulfillment rather
than the higher. The sexual cravings are immensely powerful and unless satiated reasonably well,
desires for its satiation take grotesque forms sometimes even making the person insane. Desires
are hierarchical in nature, as it has been noted more recently by Abraham Maslow - unless the
lower are satiated, the higher will not arise.

This knowledge has been the foundation of Saiva Family life at least from the days of Tolkappiyam
if not earlier. More recently Tamil siddhas such as Pokar Korakkar Agathiyar and so forth have
reaffirmed it both as physicians as well as civajnanies. CIVA in disclosing himself as arthanariswara
- sung eloquently in every line of Devaram - TELLS us humans that it is a NECESSITY of a
FUNDAMENTAL KIND for the psychological well being of all.
Coming to Know SIVA Through Family Life

Family life though a life where sexual desires are overcome through satiation, is also important for
another reason. There is LEARNING of a fundamental kind that a man and woman effect rather
unconsciously in living as a family. It is this aspect that is not understood by the Vedanties and
others and because of which they extol Brahmacaria even for the unripe youths that results in
psychological disasters of various kinds. When a man loves a woman and establishes a psychical
fusion with her, along with quenching his thirst for sexual bliss, he causes the BINDU hidden within
him to emerge to the foreground of consciousness so that BINDU too along with the pre-existing
NATHAM shape his psychology. BINDU is that TATVA that makes a person soft, gentle, loving, kind
and so forth. Thus through loving a woman and entering into an intimate life with her, a man
causes BINDU to become more pronounced in his psychic being and through that acquire motherly
qualities of Love, kindness and so forth. His masculine aggressiveness and arrogance gives way to
loving and nourishing; from a selfish individual he becomes a Tondan - a social worker.

The woman on the other hand, develops rather in a different way. The existing BINDU dominance
makes her soft, gentle, submissive and timid, a person always seeking a support system that
would provide the psychic security that she badly needs. The more she lacks Natham the more
submissive and non-independent she becomes. When she holds a man in her heart in loving
devotion and psychically fuses with him, she gets also surfacing to the foreground, the civa tatva
NATHAM within her psychic interiority. When this process continues happily for several years, there
comes a point where Natham is quite dominant within her and because of which she loses her
timidity, anxiety, submissiveness and so forth and becomes just as independent and bold as a man.
Thus we can see that though they develop in different ways but are complementary to each other
and at the end both become psychically alike - both have BINDU and NATHAM in equal measures
so that they are in fact archetypally arthanarisvara in effect.

But what is the relevance of this for religious life?

The Beginnings of Genuine Religious Life

A man or a woman hungry for sexual gratification cannot and will not enter genuine religious life
which is a quest for pleasures of a different kind - Sivanantham. Unless the thirst for bodily
pleasures are satiated and the psychical imbalances in terms of Natham and Bindu overcome this
desire for SIVANANTHAM will not arise. For it involves seeking the heavenly as opposed to the
earthly, the spiritual as opposed to the material. Only when the psyche becomes an archetype of
Arthanarisvara - sexually androgynous with an intimate fusion and unity with the Male and Female
elements in equal measures, that the desire for physical pleasures is neutralized. Thus now the
stage is ripe for the bursting forth the higher desires, the desire for spiritual illuminations, religious
excursions into the realms of the gods. And having Bindu and Natham is equal measures within
their psychic interiority they are also able understand matters that are spiritual, religious,
metaphysical and so forth. They provide the pre-understanding that makes the spiritual discourses
intelligible.

But is that all to Family life? No, certainly not - an important and universal institution such as this
should certainly serve many more useful purposes.

Kundalini and Family Life

As it has been voiced by many siddhas and civajnanies, the sexual act is that act which secures
Kundalini which also serves as the amirtham - that which provides the psychic energy that ensures
virility, excellence of health, cheerful disposition and a desire to live. When overcome with miseries
and melancholy, the desire for Death arises making some commit suicide or effect actions that are
equivalent to that. Premature asceticism that Vedanta favors is a form of such a death - the person
though living is spiritually dead as she or he becomes totally indifferent to whatever that happens
around him or her. The feelings of compassion and so forth are deliberately killed by suffocation
and rationalized as Brahmavidya to subdue the guilt that arises along with it.

Meykandar in enunciating authentic existence as that founded upon the principle of LOVE, is totally
against such Vedantic monstrosities. A life full of LOVE and designed to further the loving
disposition requires that one to be cheerful, happy and so forth. Since Kundalini is that which
underlies cheerfulness in disposition and so forth, sexual life within the framework of genuine LOVE
is strongly recommended. The Siddhas, being physicians as well, recommend it also for reasons of
good health - the Kundalini is the amirtham, the medicine supreme that battles with all the death
bringing diseases, vanquishes them and thereby ensures longevity.

At higher levels, the sexual act gets transformed into uniting with God Himself; the ordinary human
love becomes BAKTI, love of God. The human sexuality becomes transformed into divine sexuality.

It is at this point that a person becomes a Saiva Ascetic in the sense that he does not anymore
care for the earthly pleasures but only the heavenly. The Sannyasam in Saivism is not a life based
upon INDIFFERENCE to the worldly but only indifference to the personal. He seeks universal
happiness by sacrificing self happiness. And this because he lives among the Gods and loves them
deeply as did our Nayanmars and Alvars.
To rise to the stature of a Nayanmar and be fit to receive the ARUL of SIVA is the aim and goal of
Saiva Family Life. And this means a live of intense concern and care and not total indifference.