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basis for different kinds of saivism viz. Kāśmira saivism, Tamil Saivism and Virasaivism, yet all of them, have built their own edifices of religion in accordnce with their needs and experiences. Virasaivism is influenced by Tamil Saivism in many respects, yet it has followed its own path, like Şațsthala, Astāvarana and Pañcācāra. Vira Saivism is also based on intepse Bhakti to Śiva like Saiva Siddhāata. But it differs in some respects from earlier Saiva Siddhänta. The Saivāgamas, source books of Saivasiddhaata, prescribe the worship of Siva either in the form of the Linga or of images consecrated in temples. Virasaivism disapproves image worship and maintains that the Supreme is to be worshipped in one's own istalinga, the Linga obtained from the Guru at the time of initiation (Dik sā). It looks with disfavour even the worship of the Stha viralinga, the Linga consecrated in temples.
Mukti or Liberation is the highest goal (Parama pui uşārtha) for all the schools of Indian philosophy except cārvāka. Mukti, according to virasaivism is Union of individual Soul with Supreme Being-Siva. It is known as Aikya (Unity), 'merging of the Soul in the Supreme'. 'To attain it there are six steps (Sasthalas) or rungs of a ladder, which form the centre of Virasaiva philosophy and are entirely original to it' (p. 56)
The conception of şaţsthalas differentiates the Viraśaiva philosophy from other Saivia Schools. They are: Bhakta Sthala, Mahesa Sthala, Prasādisthala, Prānalingasthala, Saranasthala and Aikya Sthala. In the beginning i. e. in the first stage, Bhaktasthala there is a clear duality between the soul (jiva) and God, and gradually this distinction vanishes and ultimately, in the end i. e, in the last stage, Aikyasthala there is complete vnity between jīva and Siva-Supreme being. On this basis Virasaivism is called Dvaitadvaita Bhedabheda or Vi
Virasaivism is undoubtedly influenced by the Advaita Vedānta of Śankara. It believes like Advaita that, state of Mukti or union with Supreme Being is attainable in this present life. Its doctrine of Avidyā which is the cause of entanglement in the Samsāra is Similar to that of Advaita Vedānta. Its description of Aikyasthala or ultimate Reality, which is one without a second, indescribable, beyond the rich of human thought and expression, is very much similar to Upanişadic and Advaitic conception of ultimate Realty. Virasaivism is Advaita in the end.
At some places of the book the author makes certain remarks which seem to be unfounded. Vacana writers have used the term "Bayalu' (Void) to describe the Aikyasthala or ultimate Reality which not only reminds of Nāgarjuna's doctrine of Sünya (Void) but is very similar or same as conception of Sunya of Nāgärjuna. Author says that 'The use of the
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