Relevant bibliographies by topics / Śaiva Siddhānta in literature

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Academic literature on the topic 'Śaiva Siddhānta in literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Śaiva Siddhānta in literature"

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De Simini, Florinda. "Navigating the Ocean of Dharma: The Composition of Sanskrit Scriptural Digests in the Dharmaśāstra and Śaiva Siddhānta Traditions." Journal of Abbasid Studies 7, no. 2 (December 29, 2020): 264–87. http://dx.doi.org/10.1163/22142371-12340058.

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Abstract Scholars of Sanskrit literature in the second millennium CE had to deal with sizeable collections of sources claiming authority on different branches of knowledge and human experience. The need for ordering such sources went hand in hand with the establishment of “canons” of authoritative texts. This article will explore the topic of the composition of digests in two main traditions — the Dharmaśāstra and the Śaiva Siddhānta — to illustrate the breadth of this phenomenon, both in terms of its popularity and of its chronological range.
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Goodall, Dominic. "Problems of Name and lineage: relationships between South Indian authors of the Śaiva Siddhānta." Journal of the Royal Asiatic Society 10, no. 2 (July 2000): 205–16. http://dx.doi.org/10.1017/s1356186300012463.

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With this fourth volume Mme. Brunner-Lachaux completes her richly annotated translation of the influential eleventh-century book of rituals of the old pan-Indian Śaiva Siddhanta by Somaśambhu. The first of these volumes appeared in 1963, among the first fruits of the study of the Sanskrit texts of the Śaiva Siddhānta pursued by the French Institute of Pondicherry (hereafter IFP). Since then much has been discovered about the history of the development of the Śaiva Siddhānta (a great deal through the efforts of Brunner-Lachaux herself) and a number of its texts have seen publication, so that it is only to be expected that there should be a gulf between the first and fourth volumes (hereafter SP1, SP4, etc.). It is therefore excellent news that Brunner-Lachaux intends to produce an entirely revised SP1 (announced on p. lxv).
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Bosma, Natasja. "The Bāleśvara Temple Complex of Śivagupta: Epigraphical Evidence for the Śaiva Siddhānta and Soma Siddhānta Traditions in Dakṣiṇa Kosala." Indo-Iranian Journal 56, no. 3-4 (2013): 245–61. http://dx.doi.org/10.1163/15728536-13560309.

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Epigraphical evidence, supported by archaeological remains, have shown that the ancient Dakṣiṇa Kosala was a rich centre of early Śaivism. At the end of the sixth and the beginning of the seventh century ce, the region was under the control of king Śivagupta ‘Bālārjuna’ of the Pāṇḍavas of Śrīpura (modern Sirpur). From his records it becomes clear that this king was a great patron of religion, and of Śaivism in particular. Among the inscriptions pertaining to Śaivism, eleven report on and relate to the construction of a Śiva temple established by the king himself (svakārita) and the transformation of this temple into a great centre of early Śaivism (to be precise, the Śaiva Siddhānta and Soma Siddhānta traditions). This article presents Śivagupta and the Śaiva officiants of the ‘Bāleśvara-bhaṭṭāraka’ Temple Complex as an example of the successful establishment of early forms of Śaivism, due to the close links between the king and his ‘rājaguruḥ’.
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Sathyanarayanan, R. "Five Great Sins (Mahāpātakas) with Special Reference to Śaiva Siddhānta." Cracow Indological Studies, no. 16 (2014): 315–38. http://dx.doi.org/10.12797/cis.16.2014.16.12.

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Habib, Irfan. "Book review: R.N. Misra, Ascetics, Piety and Power: Śaiva Siddhānta Monastic Art in the Woodlands of Central India." Studies in People's History 6, no. 1 (May 31, 2019): 93–94. http://dx.doi.org/10.1177/2348448919834800.

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Acri, Andrea. "Glimpses of Early Śaiva Siddhānta. Echoes of doctrines ascribed to Brhaspati in the Sanskrit-Old Javanese Vrhaspatitattva." Indo-Iranian Journal 54, no. 3 (July 1, 2011): 209–29. http://dx.doi.org/10.1163/001972411x552508.

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Sanderson, Alexis. "The Impact of Inscriptions on the Interpretation of Early Śaiva Literature." Indo-Iranian Journal 56, no. 3-4 (2013): 211–44. http://dx.doi.org/10.1163/15728536-13560308.

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This paper considers the limitations of the Śaivas’ prescriptive literature as evidence of the reality of their religion and stresses the benefits of reading it in the light of inscriptions and other forms of non-prescriptive evidence. It utilizes these other sources to address a number of questions that the prescriptive texts do not or cannot address. The first is that of the early history of Śaivism between the Mauryas and the Guptas. It concludes that when initiatory Śaivism achieved its dominance, as it did after the Gupta period, it did so on the basis of a widespread tradition of popular devotion that goes back at least to the second century bc, and that while the ingenuity and adaptability of the emerging Śaiva traditions were instrumental in this rise, a more fundamental cause may have been that in investing in these traditions their patrons were adopting an idiom of self-promotion that would be efficacious in the eyes of an already predominantly Śaiva population. It then presents evidence of this rise to dominance, explains the contradiction between the power and wealth of the Atimārga’s pontiffs seen in inscriptions and the ascetic disciplines prescribed in its literature, shows that the Āmardakamaṭha, the Mantramārga’s earliest monastic centre, at Auṇḍhā, was already active in the sixth century, argues that it was the initiation of rulers, seen in inscriptions from the seventh century on, that enabled the Mantramārga to spread throughout the subcontinent, and demonstrates that already in the seventh century Śaiva initiation had become routinized as a calendrically fixed duty imposed on temple-attached officiants as a condition of their tenure, thus illustrating how inscriptions can reveal mundane realities that the high-minded prescriptive literature is designed to conceal and transcend.
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Fisher, Elaine M. "Śaivism after the Śaiva Age: Continuities in the Scriptural Corpus of the Vīramāheśvaras." Religions 12, no. 3 (March 23, 2021): 222. http://dx.doi.org/10.3390/rel12030222.

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This article makes the case that Vīraśaivism emerged in direct textual continuity with the tantric traditions of the Śaiva Age. In academic practice up through the present day, the study of Śaivism, through Sanskrit sources, and bhakti Hinduism, through the vernacular, are generally treated as distinct disciplines and objects of study. As a result, Vīraśaivism has yet to be systematically approached through a philological analysis of its precursors from earlier Śaiva traditions. With this aim in mind, I begin by documenting for the first time that a thirteenth-century Sanskrit work of what I have called the Vīramāheśvara textual corpus, the Somanāthabhāṣya or Vīramāheśvarācārasāroddhārabhāṣya, was most likely authored by Pālkurikĕ Somanātha, best known for his vernacular Telugu Vīraśaiva literature. Second, I outline the indebtedness of the early Sanskrit and Telugu Vīramāheśvara corpus to a popular work of early lay Śaivism, the Śivadharmaśāstra, with particular attention to the concepts of the jaṅgama and the iṣṭaliṅga. That the Vīramāheśvaras borrowed many of their formative concepts and practices directly from the Śivadharmaśāstra and other works of the Śaiva Age, I argue, belies the common assumption that Vīraśaivism originated as a social and religious revolution.
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Acri, Andrea. "Performance as Religious Observance in Some Śaiva Ascetic Traditions from South and Southeast Asia." Cracow Indological Studies 20, no. 1 (September 30, 2018): 1–30. http://dx.doi.org/10.12797/cis.20.2018.01.03.

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My essay synthesizes, and elaborates on, previous research on the overlaps between performative arts and ascetic traditions of the Śaiva Atimārga in South and Southeast Asia. My analysis focuses mainly on textual data from Sanskrit and Old Javanese literature from the 4th to the 15th centuries, with contributions from modern and contemporary ethnography of Java and Bali. Here I will argue that categories of Śaiva practitioners who combined dance, recitation, and drama in both areas may derive from a shared tantric fund, and that those low-status agents characterized by antinomian behaviours were not only driven by ideals of individual salvation or quest for powers, but also contributed to their local social milieus (i.e. as ‘folk’ entertainers) and ritual economies (i.e., as performers attached to temples and royal palaces).
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Prentiss, Karen Pechilis. "Śaiva Siddhānta: An Indian School of Mystical Thought. By H. W. Schomerus. Translated from German by Mary Law, edited by Humphrey Palmer. Delhi: Motilal Banarsidass, 1979 [First English Edition, 2000]. xv, 410 pp. Rs. 595." Journal of Asian Studies 60, no. 2 (May 2001): 594–96. http://dx.doi.org/10.2307/2659760.

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Dissertations / Theses on the topic "Śaiva Siddhānta in literature"

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Jean-Michel, Creisméas. "Le yoga du Mataṅgapārameśvaratantra à la lumière du commentaire de Bhaṭṭa Rāmakaṇṭha." Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCA085/document.

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Le Mataṅgapārameśvaratantra, un traité majeur du sivaïsme dualiste du Śaivasiddhānta, comprend quatre sections traitant de la doctrine, du rituel, du yoga et des observances. Le théologien du 10ème siècle Bhaṭṭa Rāmakaṇṭha en a laissé un volumineux commentaire, la Mataṅgavṛtti. Son édition critique établie il y a une trentaine d’années à partir de manuscrits incomplets, ne donne de la section du yoga que le texte du tantra sans aucun commentaire. Sur la base d’un unique manuscrit conservé au Bhandarkar Oriental Research Institute, contenant l’intégralité de la Mataṅgavṛtti, nous avons reconstitué le texte complet de la section du yoga et de son commentaire, traduit en français cette partie du tantra en suivant l’interprétation du commentateur, et analysé son contenu.La première partie de la thèse présente les sources utilisées pour l’établissement du texte, et les conditions de réalisation du travail d’édition critique. La deuxième partie situe le yoga dans le contexte du Śaivasiddhānta : il est l’une des quatre sections des tantra, et s’adresse principalement à l’initié appelé sādhaka. Nous avons analysé et résumé les passages relatifs au yoga de six autres tantra majeurs du Śaivasiddhānta. La troisième partie examine les trois premiers chapitres de la section du yoga, exposant les spécificités du yoga du tantra par rapport à celui des Yogasūtra, essentiellement ses six « membres ». La quatrième partie traite de la conquête des principes de réalité (tattva) par la méditation, sujet des quatrième et cinquième chapitres. Enfin la cinquième partie porte sur les pouvoirs extraordinaires décrits aux sixième et septième chapitres, et sur les techniques de contrôle de souffle et de concentration permettant de les acquérir
The Mataṅgapārameśvaratantra is a major treatise of the dualist Saivism of Śaivasiddhānta. Its four sections deal successively with doctrine, ritual, yoga and observance. The 10th-century theologian Bhaṭṭa Rāmakaṇṭha wrote a voluminous commentary upon it, the Mataṅgavṛtti. Published some thirty years ago, its critical edition relies on incomplete manuscripts, and gives the text of the yoga section without any commentary. On the basis of a single manuscript preserved at the Bhandarkar Oriental Research Institute containing the entire Mataṅgavṛtti, we have established the complete text of the yoga section with its commentary, translated into French this part of the tantra according to the commentator’s interpretation, and analysed its content.In the first part of the thesis, we describe the sources used for the edition of the text, and comment our task of critical edition. The second part provides a general account of the yoga in the context of Śaivasiddhānta, its relations to the three other sections of the tantra, and its attribution to the initiated devotee called sādhaka. We have analysed and summarized the elements relating to yoga in six other major tantra-s of Śaivasiddhānta. In the third part we analyse the content of the first three chapters of the yoga section which expound the specific features of tantra yoga in opposition to the yoga of the Yogasūtra, chiefly its six “limbs”. The fourth part presents the conquest of the principles of reality (tattva) through meditation leading to liberation, which is the topic of the fourth and fifth chapters. The fifth and last part deals with the extraordinary powers and the related breath and concentration techniques, described in the sixth and seventh chapters
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Harris, Anthony Gardner 1973. "Obtaining grace: locating the origins of a Tamil Śaiva precept." Thesis, 2008. http://hdl.handle.net/2152/3963.

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The central term in Tamil Śaiva religious vocabulary is aruḷ, designating Śiva's fundamental principle. It is widely regarded that Śiva's aruḷ spawned the cosmos, and to a practicing Śaiva, only Śiva's aruḷ can free a soul from the cycle of samsāra or rebirth. In a Śaiva theological context, the term debuts in medieval bhakti (devotional) hymns of the nāyan̲mār (poet-saints); over the course of four centuries (ca. 6th - 9th cents CE) the theological nuances of the term became increasingly intricate. In the last major devotional work produced, the Tiruvācakam (ca. 9th cent CE), Māṇikkavācakar expanded the semantic latitude of aruḷ, using it in ways that the previous Śaiva poets had not. Māṇikkavācakar created a space for arul to become the Śaiva identity mark par excellence. He used the term to indicate an array of theological aspects--Śiva himself, Śiva's grace, any action that Śiva undertakes, the path of knowledge that assists devotees in understanding the nature of the soul, and the mercy and compassion that Śiva has for his servants. While this list is not exhaustive, it points to the semantic breadth of arul as a Śaiva theological concept. This dissertation is an analysis of the semantic evolution of the concept arul through three genres of Tamil literature: classical (caṅkam) heroic and love poetry, and medieval Śaiva devotional poetry. I utilize a variety of texts for the project. From the eight anthologies of cankam poetry, I translate and analyze poems from the Pur̲anān̲ūru, Aiṅkur̲un̲ūru, Kur̲untokai, Akanān̲ūr̲u (ca. 1st century BCE to 4th century CE). From Śaiva bhakti literature, I focus on Māṇikkavācakar's Tiruvācakam. In reading from these texts, I trace the semantic continuity and interruption between the classical secular poetry and the medieval devotional poetry. I argue, among other things, that the cultural underpinnings of the concept remain intact as the term becomes incorporated in the technical vocabulary of Tamil Śaivism. The Śaiva authors were thus able to develop a new and unique style of religious literature that resonated with the cultural and literary past.
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Books on the topic "Śaiva Siddhānta in literature"

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Pondichéry, Institut français de, ed. Two Śaiva teachers of the sixteenth century: Nigamajn̄ana I and his disciple Nigamajñana II. Pondicherry: French Institute of Pondicherry, 2009.

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Cu, Maṇi Ci. Kumarakurupara mun̲ivar uṇarttum caiva cittāntam. Tirunelvēli: Aruḷnanti Civam Aruṭpaṇi Man̲r̲am, 1988.

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cent, Kāraikkālammai 6th, ed. Śiva's demon devotee: Kāraikkāl Ammaiyār. Albany: State University of New York Press, 2010.

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Centinātaiyar. Civañān̲apōta vacanālaṅkāra tīpam. Tañcāvūr: Kalācamrakṣaṇa Caṅkam, 2003.

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Cu, Maṇi Ci. Civañān̲a cittiyār: Parapakkamum cupakkamum. Tirunelvēli: Aruḷ Nanti Civam Aruṭpaṇi Man̲r̲am, 1995.

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Vākīca. Vākīca Mun̲ivar aruḷic ceyta Ñān̲āmirta mūlamum pal̲aiya uraiyum. Aṇṇāmalainakar: Aṇṇamalaip Palkalaikkal̲akam, 1987.

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Humphrey, Palmer, ed. Śaiva Siddhānta: An Indian school of mystical thought : presented as a system and documented from the original Tamil sources. Delhi: Motilal Banarsidass Publishers, 2000.

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Singaravelu, C. N. Glimpses of Saiva siddhanta. Madras: Saiva Siddhanta Perumanram, 1992.

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V, Rathinasabapathi. Civañān̲a Mun̲ivar nōkkil Caiva cittāntam. Cen̲n̲ai: Ulakat Tamil̲k Kalvi Iyakkam, 1986.

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Nī, Ciṅkāravēlu Ko. Caiva cittāntak kaṭṭuraikaḷ. Cen̲n̲ai: Caiva Cittāntap Peruman̲r̲am, 1991.

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Book chapters on the topic "Śaiva Siddhānta in literature"

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Balasubramanian, Ranganathan. "Śaiva Siddhānta." In Hinduism and Tribal Religions, 1–3. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-1036-5_565-1.

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Stamm, Mikael. "‘Pragmatic Metaphysics: Language as a Battlefield Between Truth and Darkness’: An Interpretive Approach to the View on Language, Truth and World in the Philosophy of Śaiva Siddhānta—In the Light of Heidegger’s ‘Being and Time’." In Pragmatism, Spirituality and Society, 179–203. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-7114-5_11.

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"Ancestor Worship in Early Śaiva Siddhānta." In Liberating the Liberated, 177–216. Verlag der österreichischen Akademie der Wissenschaften, 2019. http://dx.doi.org/10.2307/j.ctvfrxh1f.9.

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Goodall, Dominic. "Initiation et délivrance selon le Śaiva siddhānta." In Rites hindous, 93–116. Éditions de l’École des hautes études en sciences sociales, 2006. http://dx.doi.org/10.4000/books.editionsehess.17091.

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"The Emergence and Formation of Śaiva antyeṣṭi in the Earliest Extant Śaiva Siddhānta Scriptures." In Liberating the Liberated, 41–84. Verlag der österreichischen Akademie der Wissenschaften, 2019. http://dx.doi.org/10.2307/j.ctvfrxh1f.6.

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Raman, Srilata. "The Evasive Guru and the Errant Wife." In Religious Interactions in Modern India, 62–98. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198081685.003.0003.

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The chapter discusses a conflict within the Śaiva Siddhānta tradition in what is present-day Tamil Nadu. The conflict concerned was started in the 1860s by an attack of Arumuga Navalar, a Śaivite scholar, who represented a form of religious neo-traditionalism, on Ramalinga Swamigal, a modern Śaiva poet and self-styled siddha. The struggle revolved around the definition of the Śaivite canon. Navalar was upset by Ramalinga’s success with the songs he had composed, a collection of which was published in 1867 under the name Tiruvaruṭpā. Navalar, highly critical of extant practices, especially of those of lower-caste people, opposed the acceptance of Ramalinga and his songs as being on par with those of the earlier poet-saints. The author places this conflict in the context of changes of earlier polemical literary traditions regarding the attitude to the past. The author sees Navalar as pursuing a deliberate ‘Protestantization’ of Śaivism, laying down new lines of exclusion and inclusion.
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Sarkar, Bihani. "Taking over Skanda (c. 6th to 7th Century)." In Heroic Shāktism. British Academy, 2017. http://dx.doi.org/10.5871/bacad/9780197266106.003.0004.

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This chapter assesses how Durgā replaced Skanda as a symbol of imperialism as she began to represent local goddesses thought to control land, something Skanda could not. Śaiva mythology employed narrative devices and concepts used to integrate Skanda into its fold to incorporate Durgā and to grant her a critical place within the Śaiva pantheon. This period coincided with the end of the Gupta empire, during which other lineages asserted themselves on the political map. The goddess, now a cohesive deity, began to appear as a political metaphor in their propaganda, replacing Skanda. The Cālukya emperors, for example, begin to prioritize her over their other favoured lineage god, Skanda. Assessing Cālukya era inscriptions, early Śaiva and epic sources, and later liturgies and mythologies of Durgā, this chapter shows how Skanda's decline provided a cultural vacuum after the end of the Gupta period that was filled by Durgā. Symbols of imperialism, such as the restoration of Dharma from the destabilizing effects of adharma, once formerly associated with Skanda in his imperial, demon-slaying form, began to be transplanted to the goddess. Among these symbols, her increased association with the protective goddesses called the Mātṛs, who are portrayed in early literature and material remains as Skanda's family members, had a political effect in increasing the relevance of her autumnal worship in combating communal crises. Safeguarding a community from death-giving dangers such as drought, cataclysms, earthquakes and the onslaught of harmful demons involved worshipping Durgā in the centre of the Mātṛs whose apotropaic function was well established in the religious literature of the day. The ritual sequence of the festival of Navarātra began to be dominated by the worship of these goddesses during the sacred days of Mahāṣṭamī and Mahānavamī. The result is that while Durgā's power in her earlier Gupta conception as Nidrā was connected with nature, particularly the sky, rainfall, stars and clouds, it is gradually represented through a more official array of symbols connected with military kingship, many initially imagined with Skanda, when the transition into Śaivism occurs. While under the Guptas she had been a liminal symbol, her entrance into Śaivism marked her gradual elevation into the centre, a transition that was firmly cemented when this transplantation onto the bedrock of Skanda's cultural conception occurred.
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Reich, James D. "Mahimabhaṭṭa on Literary Knowing." In To Savor the Meaning, 135–84. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197544839.003.0005.

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This chapter begins Part II of the book, which is a three-chapter exploration of the work of Mahimabhaṭṭa, who lived and wrote around the end of Abhinavagupta’s life and attempted to refute the theory of poetic manifestation. Instead of poetic manifestation, Mahimabhaṭṭa argues that literature and the emotions it depicts are always understood through a process of inference, and Mahimabhaṭṭa grounds his theory of inference in the work of the Buddhist philosopher Dharmakīrti, despite himself being a Śaiva. This chapter provides an overview of Dharmakīrti’s philosophy, and explores Mahimabhaṭṭa’s use of Dharmakīrti to explain inference, as well as the influence of Dharmakīrti on Mahimabhaṭṭa’s understanding of language. It also begins collecting evidence to argue that Mahimabhaṭṭa has Abhinavagupta in mind as a target of critique, alongside Ānandavardhana.
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