Shaivism

Session One: The Vedic Deity

We begin with the representation of Rudra (Shiva) in the hymns of the Vedas. We will see the the dual identity of Rudra as both destructive and benign. This helps identify the divine with the human experience of the natural world. We pay particular attention to the Shata–Rudriya prayers of the Yajur-veda.

Session Two: The Shvetashvatara Upanishad

We continue our consideration of Vedic texts with a careful analysis of the Shvetashvatara Upanishad. This text is unique amongst the major Upanishads because it elevates Shiva to the position of the Supreme Deity who creates and controls the entire world.

Session Three: Shiva in the Mahabharata

We now move on to consider Shiva as represented in the Mahabharata. Although the Mahabharata is generally regarded as having a Vaishnava orientation, Shiva also plays a significant role. The thirteenth book of the Mahabharata contains important passages dedicated to Shiva as the Supreme Deity who is worshipped by Krishna.

Session Four: Shiva in the Puranas

We consider another early Sanskrit work, the Shiva Purana. This text offers a detailed insight into the sacred lore of Shaivism and establishes the iconography of Shiva found in countless carvings, paintings, and posters. Within the Shaivite traditions we find many stories of the acts of Shiva as the creator, protector, and destroyer of the world. We also learn of his marriage to Parvati and the birth of their two sons, Skanda and Ganesh.

Session Five: Agamas, Pashupatas, Kalamukhas, and Kapalikas

We begin our study of Shaivism as it has developed into its present form. We start with a discussion of the Shaiva Agamas. These are the most authoritative works for contemporary Shaivites, who regard them  as above even the Vedas. This leads us to the Shaivite ascetics who are still a common sight in India today. Our study of Shaivite asceticism will focus on the Pashupatas, the Kalamukhas, and the Kapalikas: the Kapalikas being notable for their transgressive practices and their position outside of more conventional Hindu belief and practice.

Session Six: The Poetry of the Nayanars

We turn our attention to the Shaiva Siddhanta tradition that has its main centres in Tamil Nadu. We start by focusing on the prayers of the Nayanars and the accounts of their lives as narrated in the Periya Purana. The Nayanars are notable for their intense devotion to Shiva displayed in their poetic writings. Special attention is given to the hymns of Appar, Sambandhar, Sundaramurti, and Manikkavachakar. As the Nayanars frequently refer to their wanderings from one shrine to another, we will also take the opportunity to consider worship in the temples dedicated to Shiva.

Session Seven: The Shaiva Siddhanta

Staying with Tamil Shaivism, we move on to the teachings of the theologians of the the tradition, the Shaiva Siddhanta acharyas. We pay particular attention to Meykandar’s Shiva–jñana–bodham and the writings of Umapati. We begin with a brief look at Srikantha’s commentary on the Brahma Sutras and Tirumular’s advaitic contribution to the Shaiva Siddhanta. This leads us to the writings of later acharyas whose work is closely related to the devotional outpourings of the Nayanars.

Session Eight: The Virashaivas of Karnataka

For our eighth session, we move west, from Tamil Nadu to Karnataka. We consider the beliefs and practices of the Virashaiva sect, a prominent Hindu tradition in that region. We examine their origins and the social reforms introduced by Basavanna. Then we examine the vachanas composed by Basavanna, Allama Prabhu, Mahadevi Akka and others, which express their beliefs about a range of social and spiritual issues. We also discuss the present-day rituals of the Virashaivas.

Session Nine: Kashmir Shaivism

We conclude with a discussion of the ideas revealed by the teachers of Kashmir Shaivism, particularly Vasugupta, Abhinavagupta, and Kshemaraja. The best known expression of advaitic (non-dual) philosophy is certainly the Advaita Vedanta of Shankaracharya, but Kashmir Shaivism give us an alternative form of advaita that stands in contrast to Shankara’s teachings. In this session we will also consider the history of Kashmir Shaivism and its position in the modern world.