-DARSANASUDHA
Dr. N.K. SundareswardinHarmony and Conflicts between the
Saiva and Vaisnava systems -
The South Indian Scenario
S.AS. Sarma
Introduction
Many different systems of beliefs and practices emerged from
Vedic religion, amongst which the Saiva and Vaisnava systems are
two of the most prominent. Numerous practices followed by both
these cults can be traced back to the Vedas: for example the Vedic
upanayana ceremony might have been instrumental in the prescription
of the initiation rites in both these systems.
Visnu and Rudra (Siva), who are both venerated in the hymns of
the Vedic corpus, do not hold a prominent place amongst the Vedic
Gods but, it is quite clear particularly in the later Saiva-Vaisnava-
Upanisads', that they are both revered as the supreme Gods by the
Saivas and the Vaisnavas respectively. On the other hand, Indra and
other Gods, who were given equal status as given for Siva and Visnu
in the Vedic texts, were placed in the patheon of Siva and Visnu in
the Saiva-Vaisnava systems. This can clearly be seen in the
Paficavaranastava of Aghorasiva, a twelfth-centu ry south Indian
Prescription for the visualization of Sadagiva and his retinue where
Indra and other Gods (Lokapalas) are placed in the fourth circuit.”
Saiva and Vaisnava System - An Introduction
While we find a harmony in the beliefs and practices of the
Vedic corpus’, we find that the Saiva and Vaispava Systems have 3
different approach towards doctrine, in particular salvation. They are
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also very different in terms of their influence on the
: social life and
the customs of their followers.
Texts of Saiva and Vaisnava systems
The texts belonging to the Saiva system, such as the Nisvasa
corpus, could be dated back to 450 A. ‘D., but they are known to be
prevalent only from the 7 century. As Prof, Sanderson observes:
Concerning the chronology of the early scriptural sources
of Tantric Saivism we can do little more than assent for
most of the texts known to us that they predate the
citations that appear in the works of the earliest datable
commentators, that is to say, in the works of the tenth
to early eleventh centuries from Kashmir and Mdlava,
and for a few of them, that they 80 back at least to the
early ninth century since they survive in Haravijaya of
Ratnakara composed in Kashmir around 830, are listed
in the text of thé Skandapurana Preserved in a manuscript
completed in 810, or are mentioned as having been
studied or practiced during this period in Saiva
inscriptions from Cambodia.*
Thus not only the existence of Saiva texts in the beginning of
the 7" century is affirmed but the fact that they were by then well-
established is further supported by an inscription’ belonging to the
second half of the 7 century in which the Saiva initiations of three
major kings are indicated and also the reference to the Saiva initiation
by the Buddhist Philosopher Dharmakirti (600-60 c.; who belongs to
the first half of the seventh century) in his work entitle the
Pramanavartikakarika. The Saiva-bhakti literature in Tamil such as
the Tevaram, was also written during the 7°/8" century A.D,
Even though it is said that the Va/spava-bhakti literature began
toappear from the 8" century, according to Prof. Sanderson the texts
of the Paficaratra (Vaisnava) tradition that exist today, can be dated
Positively only from the 10" century.
Text Transmission between Saiva and Vaisnava texts®
Even though textual transmission between two religious systems
101