Study on Saivism

India is a country where throughout the ages a linguistic theology has evolved,
elements of which are to be traced, at different periods of time, in most of the
thought systems that arose there. Providing a general overview covering the whole
range of this extensive body of myths and speculations is not any easy task.
Considering the mantras and the brahmanas of the Vedic ritual, the authors of these
school seek to justify the eternal existence of the veda and to this end will have to
establish that sabda - a term that means both sound and word, that is, the phonic
signs making up the Veda-is eternal(nitya).With this hermeneutics of veda, with
grammar and even more with grammatical philosophy, this body of speculation
about how sounds, words or sentences may be a valid means of
knowledge(pramana) evolved an epistemology of speech, a philosophy of
knowledge as relating to language and a metaphysics of language or sound.
Poetics and aesthetics are connected with this current, which includes a number of
outstanding authors, of whom one at least should be mentioned here. Bhartrhari,
not only because of the value of his great work the Vakyapadiya, but also because
he is held as a master-much discussed but even more so quoted-by the authors of
the Trika, and more especially by the foremost among them, Abinavagupta. The
latter, who was indeed one of the leading Indian poeticians, refers repeatedly in his
Tantric works, to these speculations about the Vedic origins about the word and the

validity of knowledge. He may naturally resort there to in his philosophicolinguistic approach since it is based upon the traditional treatises, the sastras.
The word, uttered at the origin of time, is a creative and efficient power ,an
energy(sakti) both cosmic and human, of which humans can take hold through the
formulas(mantras) which express it, thereby becoming the equal of gods or the
primal creative principle itself. One of the characteristics of Tantrism lies precisely
in the constant establishment of correspondence between humans, rites and the
cosmos and in the cosmic as well as the human aspect of energy. Now these
correspondences are not peculiar to Tantrism, but on the contrary very ancient:
For all deities are seated in humans as cows in a cow-stall. Therefore one who
knows human beings thinks: this is Brahman, said Atharvaveda; the powers that
give life to the cosmos are identical with those that make human beings alive. The
cosmic and human energy will be symbolized in Tantrism especially by the
Kundalini, which will appear as life- force, breath and speech at the same time.
The Indian theory of language (especially that of Bhartrhari and
Abhinavagupta), as well as the Indian aesthetic theory (the rasa theory of Bharatha
and Abhinavagupta) has a definite metaphysical background. Interestingly, the
metaphysical background of the linguistic theory is the same as that of the aesthetic
theory. More amazingly, the process of reaching the metaphysical position too is
almost the same. The philosopher starts with the analysis of the existential situation

and logically and consistently

moves to discover the metaphysical ground. For

example, the linguist begins with finding out what is the actual origin of the spoken
word (vaikhari-vak) and comes to the finding that the speech (vak) which seems to
come from the vocal cord, really first originates in the mind in the form of the
ideation (madhyama- vak). This too logically presupposes the will to speak the
word (pasyanti vak). Through this search process it becomes evident that language
or speech is an activity and that is not a physical activity but an ideational one a
deliberate activity of consciousness. This finding clears the ground for accepting a
metaphysical entity in which the entire process of language is going on. After all
the language activity, the philosopher thinks, would not takes place in air; there
must be a sentient reality-the consciousness (cit or samvit) in which the linguistic
process originates and is also sustained.
If we analyze the situation of beauty, it becomes evident that beauty is not
a physical thing but a matter of experience-the aesthetic experience. Moreover the
joy of beauty (the aesthetic enjoyment) spontaneously comes from within the self
or consciousness, although the stimulus may come from the external world. It will
not be very difficult to discover that the joy which seems to be derived from the
external object, does not really belong to that object but springs forth from within
the self or consciousness of the enjoyer. So, aesthetic enjoyment (the rasa) too
presupposes the self or consciousness which is the natural matrix of rasa and the

self is not a mere presupposition but is also confirmed in the experience of the
seers. The upanisadic and Tantric seers have experienced the self as made of 'rasa'
as it were.
Abhinavagupta states the name of Bhartrhari with great respect. It is clear
that he was very much influenced by Bhartrhari. Bhartrhari accepts the ultimate
reality as word (sabdabrahman) and explains the creation of the world from
sabda. Abhinavagupta too conceives sakti as vak (speech) and explains the creation
of the world as ideation (vimarsa) of sakti which is the very name of siva, the
ultimate reality. The abhasavada (idealism) of Abhinavagupta seems to have been
influenced, to some extent, by the vivartavada of Bhartrhari. Here it is noteworthy
that Somananda has criticized the theory of sabdabrahman (word as ultimate
reality). He does so because according to him creation of the world cannot be
explained simply from the word (sabda) without bringing consciousness therein.
Obviously, Somananda has not done justice to the position of the grammarian.
There is no doubt that Bhartrhari regards sabda as also consciousness. As
grammarian, he conceives consciousness (citi sakti) in terms of sabda.
Abhinavagupta, however, understands the grammarians in the right perspective. He
himself propounds the theory of vak (speech) in Tantraloka and in the commentary
on Paratrmsika.