SAIVA SIDDHANTA AND ADVAITA, Harish Damodaran [i can read with my eyes shut .TXT] 📗

the secret of the Upanisads. This stage is called Sravana (hearing). What is heard from the teacher is to be reflected upon to get intellectual conviction.
The disciple is not asked to accept dogmatically whatever is taught by the Guru, even though, the Guru is a competent authority. He can verify it by reasoning (yukti). This stage is called Manana.
But to get direct experience of reality, reason cannot help. Only experience (anubhava) can help. Thus manana is to be followed by the next stage, Dhyana or Niddhidhyasana. Here what has been convinced through reason is to be meditated upon and the result is to be one with that or more correctly, to get Sakshatkara which Sri Sankara designates to be the supreme anubhava, namely, the Advaitanubhuti.
Thus, the procedure is not at all dogmatic. Importance is given to the reason and the experience. Sankaracharya employs the method of objection (purva paksha) and answer (Siddhanta). This is a clear evidence for the Advaitin’s disregard for dogmatism.
The Advatins, even when they study the Sruti, are not taking a dogmatic or authoritarian attitude. Even the Sruti is put to the test of reason. They apply Sadlinga or six characteristic marks to examine the Sruti. They are,
a) Upakarma-Upasamhara- The harmony of the initial and concluding passages.
b) Abhyasa- Repetition ( purportful passage will repeated).
c) Apurvata- Novelty of the idea.
d) Phala- Fruitfulness.
e) Arthavada- Glorification by enlogistic passages.
f) Upapathi - Intelligibility in the light of reasoning.
Thus, by doing four Sadhanas, listening to the words of the Guru and by the study of Sruthi, one can attain Liberation.
From Advaitin’s point of view, Jnana alone liberates. But this assertion does not mean that virtue is of less importance in Advaita. Though non duality is the highest truth, Advaita recognizes a lower stand point where all differences are real. At this level, there is full scope for all the obligations of moral life.
Therefore, the Advaitin accepts all the standards of moral values, as long as he is in the vyavaharika world. They exhort us to avoid sins forbidden by the Sastras. The person, who properly discharges all the obgligations, will exhibit certain characteristics, which will qualify him for the study of Vedanta.
According to Sankaracharya, Karma is not the direct means to liberation. Instead, it is the direct means to knowledge. So, one should not give up karmas while he is in the vyavaharika level42.
Advaitins accept devotion or Bhakti as essential for the ‘vikshepa dosha’ of the mind which causes lack of concentration.
Bhakti implies disinterested services to God. So it is also a form of karma. The object of devotion is personal God; Isvara. Isvara is the protecter of his devotees. For his grace absolute faith and dependence are necessary.
By devotion, the mind becomes steady. By removed of the vikshepa, one becomes free from the evil desires that make the mind impure. In the absence of vikshepa, one can detach from the various attachments of the world.
When one surrenders himself wholeheartedly to God, he becomes free from all types of the worldly attachments. Thus he can perform his karmas correctly.
However, Bhakti is essential only for whose intellect is fickle. Whose mind is pure and intellect is steady need not take up Bhakti, even though it is not prohibited to him.
Advaita rejects the total synthesis of action, devotion and knowledge. But Advaitins are not against their partial synthesis. It is called Karma Samuchaya.
Karma and Jnana cannot be placed on the same footing. The cessation of the false world of multiplicity and the realization of one’s true nature which constitutes liberation is possible only through Jnana; and not through Karma, or Bhakti or Karma and Jnana together or Bhakti-Jnana coordination. Knowledge is the sole means. Therefore, sama samuchaya (total synthesis) of Jnana, Karma and Bhakti is rejected since they are meant for three different levels of intellect.
4.2.2. Concept of Mukti
Mukti is the realization of one’s own true nature. The Jiva or the soul is always free in its nature and its essence. It is ever infinite, ever conscious and ever blissful. It has the nature of Brahman. It has Brahman.
Owing to ignorance, Jiva does not realize its own essence. So in Advaita, mukti is the process by which the ignorance of the soul is removed, so that the soul can have a clear vision of itself as Brahman. It is the effect of the ignorance that veils the real conscious of the Jiva. Thus, it thinks itself to be different and separate from Brahman. Therefore, according to Advaita vedanta, mukti is not a new state to be newly attained; but it is the very nature of the self or Jiva.
It is knowledge that can destroy ignorance and bring about mukti43. This brings about the self-realization. It is the highest goal of one’s life. This realization that results in the identification of the self with Brahman is called Brahmanubhava.
Brahmanubhava is anirvachaniya since it means knowing by being and not a knowing in the ordinary sense of the term. Brahmanubhava gives the highest insight into the Brahman and he who has it knows the answers to every question of the nature of the Brahman as pure being, pure consciousness and pure bliss.
Liberation, in a negative sense, is characterized by the cessation of sorrow, which is an effect of ignorance. Sorrow is the result of the superimposition of the non-self on the self. The self attaches itself to the psycho-physical organism. As a result of liberation, the self realizes that its previous attachment with worldly matters was unreal. This removes misery owing to ignorance. The soul was thinking that it was a worldly creature. But through the knowledge generated by the Vedantic text “Tat tvam asi”44 (that thou art) the self removes its wrong thought and realizes its true nature.
Again, positively, liberation means the attainment of perfect bliss. Once liberated, the Jiva attains unparalleled happiness. This happiness or infinite bliss is not extrinsic. It is a result of the newly attained power of the discrimination of the eternal from the non-eternal. It is of the nature of Brahman and hence, is the supreme bliss. Here, the happiness and the one who experiences the happiness know no distinctions because the knower of happiness becomes one with the happiness. That is the knower of Brahman becomes one with the Brahman.
To realize the happiness of BrahmaJnana one does not need any ideal, or any effort, since it is eternally established. What is required is the cessation of ignorance and when that is done, the self-luminous Brahman shines of its own accord.
One can achieve mukti while he is alive. This stage of release-while-living is called Jivan mukti. The soul in such a state of release is called Jivan mukta. A Jivan mukta acts as if not living in this world, but he lives in it. He is beyond the world. He does Karmas, but the Karmas are no longer attached to him since he is a released one. The purpose of his Karma is the welfare of the world or loka samgraha45.
Jivan Mukta transcends the barriers produced by logic, morality and religion. He guides the world through his acts, speech and thought. He is the spokesman of the Absolute. He is the witness of all things and thoughts, but without the least interest in or attachment with them. He has no desire since he owns the most desired position of release. Though he appears to be living in the world, he is completely beyond its scope and limits.
Though knowledge of absolute reality (BrahmaJnana) removes avidya, the Jivan Mukta’s prarabdha Karmas remain. Because of this prarabdha Karma, he has to remain in this world, for the time being. He lives till he finishes off his prarabdha Karma and then leaves his body. This kind of release is called Videhamukti; because, it is the release without the body.
Unlike the Jivan Mukta, the Videhamukta cannot help society. Only the Jivan Mukta can do service for the sake of the society.
Hence, Advaita gives very much importance to the state of Jivanmukti. The Jivan Mukta, being himself liberated, can help others to attain liberation. In the world, he appears as an embodiment of true life, true love and true light. He is a fountain-head of Brahmanubhuti who can lead the aspirants towards Brahman.

CHPATER -5
CONCLUSION

5.1 Similarities
5.1.1. Similarity in the Nature of the Ultimate Reality
In Saiva Siddhanta, Lord Siva is described as having form and as formless. Like wise, in Advaita, Brahman is of having two forms: Nirguna (formless) and Saguna (form).
Both Siva and Brahman are described as Sat-Chit-Ananda. They are perfect existence and they have consciousness as their essence. Both of them have omniscience and independence. Both have powers of creation, preservation and destruction also. In Advaita, Brahman conditioned by Maya is called Iswara. Iswara is having the powers of creation, preservation and destruction.
5.1.2. Similarity in the nature of individual self
Both Pasu and Jiva are conscious. But their consciousness is limited by bonds. They, as a result, move in the chain of birth and death. Their knowledge is obscured by bonds.

5.1.3. Similarity in Nature of Bondage
Both these systems, Saiva Siddhanta and Advaita, Karma is the cause for the pleasure or pain of the individual soul. On the basis of Karma, the souls take infinite number of births and deaths.
In Saiva Siddhanta, Anava mala obscures the knowledge of the individual soul. In Advaita, Avidya obscures the knowledge of the soul.
Both these schools admit Maya as beginningless, unintelligent, unconscious matter, seen attached to the individual soul. Maya is regarded as the cause of delusive cognition in both the schools.

5.1.4. Similarity in the concept of liberation
In Saiva Siddhanta, chariya, Kriya, Yoga and Jnana are the means to liberation. In Advaita Jnana (contemplation) is the only way to attain liberation.
Both these systems Saiva Siddhanta and Advaita accept the concept of Jivan Mukti.
5.2. Differences
5.2.1. Differences in the concept of Ultimate Reality
In Saiva Siddhanta, God, soul, and the world are three existing realities. But in Advaita, God (Brahman) is the only reality.
In Saiva Siddhanta, Siva with the form is more important. Lord Siva takes 25 forms46. They are as follows:
1. Umamaheswar,
2. Rishabharudar
3. Kalyana sundarar
4. Natarajar
5. Bikshadanar
6. Kamari
7. Kalari
8. Thiripurari
9. Chalantharari
10. Gajari
11. Veerbhatrar
12. Ariyarthamoorthi
13. Arthanariswarar
14. Kirathamoorthi
15. Gangalar
16. Chandeswaraanugrahar
17. Chakrapradhar
18. Vignaprasadhar
19. Soma skandhar
20. Ekapadhamoorthi
21. Sugasanar
22. Dhakshinamoorti
23. Lingothapavar
24. Neelakandar
25. Chandra Sekharar
Siva is performing five fold activities called creation, preservation, destruction, obscuration and giving of bliss.
But, in Advaita nirguna aspect of Brahman is more important. And Iswara has only three activities namely, creation, preservation and destruction.

5.2.2. Difference in the concept of soul
Saiva Siddhanta accepts plurality of souls. But Advaita admits only one soul.
5.2.3. Difference in the concept of Bondage
Saiva Siddhanta accepts three bonds namely Anava, Karma and Maya. In Advaita, Brahman conditioned by avidya is called the bondage.
In Saiva Siddhanta, Maya is real. It is the primal matter and material cause of the Universe. It is real. But in Advaita, Maya is 'anirvachaniya'.
Saiva Siddhanta gives more importance to Anava mala. But Advaita does not give importance to Anava mala.

5.2.4. Differences in the concepts of Liberation
In Saiva Siddhanta concept of liberation, the liberated souls merge in God and enjoy bliss. But in Advaita, the liberated soul becomes Brahman It Self.
5.3. Findings
Advaita, being non-dualistic, in one way or the other renounces the world of affairs. Thus, it is abandoned by the common people. But Saiva Siddhanta Principles are followed by the South Indian people, especially, Tamil Nadu.
5.4. Scope for future Research
The comparative study of Saiva Siddhanta and Advaita is a real treasure land. The similarities make them look like two flowers of the same