History of Indian Philosophy

SR No.: 007593
Original Sutra Author: N/A
Author: Surendranath Dasgupta
Publisher: Cambridge University Press
Publication Year: 1922
Total Pages: 2517
Language: English
Classification: Book_English
File Size: 125 MB

Page 2484

172 Saiva Philosophy in some Important Texts [CH.
The relation between the māyā and the category of Siva is called parigraha-sakti, by which the mechanism of the relation is understood as being such that, simply by the very presence of Siva, various transformations take place in the māyā and lead it to evolve as the world, or to be destroyed in time and again to be created. The analogy is like that of the sun and the lotus flower. The lotus flower blooms of itself in the presence of the sun, while the sun remains entirely unchanged. In the same way, iron filings move in the presence of a magnet. This phenomenon has been variously interpreted in religious terms as the will of God, the grace of God, and the bondage exerted by Him on all living beings. It is in this sense again that the whole world may be regarded as the manifestation of God's energy and will, and the theistic position confirmed. On the other hand, since Siva is the only ultimate category without which nothing could happen, the system was interpreted on the lines of pure monism like that of Sankara, wherein it appeared to be a mere appearance of multiplicity, whereas in reality Siva alone existed. This led to the interpretation of the system of Sivādvaita that we find in the Sūta-samhitā, Yajña-vaibhava chapter.
The sakti of God is one, though it may appear as infinite and diverse in different contexts. It is this pure sakti which is identical with pure will and power. The changes that take place in the māyā are interpreted as the extension of God's grace through creation for the benefit of the individual souls. God in the aspect of pure knowledge is called śiva and as action is called śakti. When the two are balanced, we have the category of sadā-siva. When there is a predominance of action it is called maheśvara.
The theory of karma in this system is generally the same as in most other systems. It generally agrees with a large part of the Sāņkhya doctrine, but the five suddha-tattvas, such as sadā-siva, etc., are not found elsewhere and are only of mythological interest.
The Siva-jñāna-siddhiyar not only advocates the niyamas, such as good behaviour, courteous reception, amity, good sense, blameless austerity, charity, respect, reverence, truthfulness, chastity, self-control, wisdom, etc., but also lays great stress on the necessity of loving God and being devoted to Him.