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Saiva Philosophy in the Purānas [CH. tapas, chanting, or various postures of the body (āsanas), or even by instructional knowledge. Faith is the basis on which one should stand and this faith can be attained by following the natural duties of the four varnas or castes and the āśramas or the stages of life. Faith is thus regarded not as a spontaneous emotion but as the consequence of a long traditional practice of the duties assigned to each caste and to each stage of life.
The Saiva dharma consists of knowledge, action, rigid conduct, and yoga. The knowledge is the knowledge of the nature of souls, the objects, and the supreme Lord. Action is the purification in accordance with the instruction of the preceptor. Caryā or the right conduct means the proper worship of Siva in accordance with the caste rights as instructed by Siva. Yoga means the arresting of all mental states, excluding the constant thinking of God. Knowledge arises from vairāgya or disinclination towards worldly things, and from knowledge comes yoga; sense-control, called yama, and niyama remove the sins and when a man is disinclined to worldly objects he gradually turns to the path of yoga. In this connection, universal charity, non-injury, truthfulness, abstention from stealing, and supreme faith, teaching, performing sacrifices and meditation on one's identity with God are regarded as natural accessories. For this reason those who wish to attain liberation should keep themselves away from virtue and vice, merit and demerit. Those who have attained the state in which the stone and gold are of equal value, or have no value, need not worship God, because they are liberated beings.
Purity of mind is a hundredfold better than purity of body, because without the purity of the mind nobody can be pure. God accepts only the internal states of man (bhāva); that which is performed without any sincere emotion is merely an imitation. Devotion to God ought to be spontaneous, not practised for any advantage. Even when a man is attached to God for the attainment of some advantage, it may please God according to the depth of the emotion which is displayed by him. We find that the external expression of emotion as manifested in bodily movements, interest in listening to the adoration of Siva, the choking of the voice, the shedding of tears, and the constant meditation and dependence on God, are regarded as the significant signs of a true devotee, whatever may be his caste and status in society.
