54-576: Thazhamon Madom is the family of the tantris of Sabarimala . The members of this madom are the head priests of Sabarimala temple for many years. This madom is in Mundencavu in Chengannur of central Kerala . The Padi Pooja , Udayasthamana Pooja and Kalasa Poojas cannot be conducted unless the Tantri is present during the ceremony. The tantri, or his representative is required to be present at
108-428: A 2010 estimate by Johnson and Grim, Shaivism is the second-largest Hindu sect , constituting about 252 million or 26.6% of Hindus. Shaivism developed as an amalgam of pre-Vedic religions and traditions derived from the southern Tamil Shaiva Siddhanta traditions and philosophies, which were assimilated in the non-Vedic Shiva-tradition. In the process of Sanskritisation and the synthesis of Hinduism , starting in
162-563: A devotee clad in animal skins and carrying an ayah sulikah (iron spear, trident lance) as an icon representing his god. The Shvetashvatara Upanishad mentions terms such as Rudra, Shiva, and Maheshwaram, but its interpretation as a theistic or monistic text of Shaivism is disputed. The dating of the Shvetashvatara is also in dispute, but it is likely a late Upanishad . The Mahabharata mentions Shaiva ascetics, such as in chapters 4.13 and 13.140. Other evidence that
216-434: A diverse range of philosophies, ranging from theistic dualism to absolute monism . In Shaivism, there are ten dualistic ( dvaita ) Agama texts, eighteen qualified monism-cum-dualism ( bhedabheda ) Agama texts and sixty four monism ( advaita ) Agama texts. The Bhairava Shastras are monistic, while Shiva Shastras are dualistic. The Agama texts of Shaiva and Vaishnava schools are premised on existence of Atman (Self) and
270-578: A prototype of Shiva. Gavin Flood characterizes these views as "speculative", saying that it is not clear from the seal if the figure has three faces, or is seated in a yoga posture, or even that the shape is intended to represent a human figure. Other scholars state that the Indus Valley script remains undeciphered, and the interpretation of the Pashupati seal is uncertain. According to Srinivasan,
324-576: A temple, is to seek and accept ("Varikkal") an Aacharyan (Thanthri). Sanskrit text "Thanthra Samuchayam" identifies an ideal aachaaryan as one who is born into a Brahmin family, has performed all the Shodasakriyas from Garbhaadhaanam to Agnyaadhaanam , has understood the concepts contained in the Vedas and Aagamas (Braahmacharyam, Gaarhasthhyam, Vaanaprasthham and Samnyaasam), has received blessings and Manthram advice from Gurus and elders,
378-470: Is a complex religion and a way of life, with a diversity of ideas on spirituality and traditions. It has no ecclesiastical order, no unquestionable religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic, or humanist. Shaivism is a major tradition within Hinduism with a theology that
432-421: Is an expert in performing rites and rituals (Karmams), is capable of receiving spiritual powers through meditation and penance ("Thapas"). Future Aachaaryans of the temple must be descendants of this Guru or Thanthri. During the evolution and development of Thanthric philosophy, two kinds of aachaaryas emerged - the theoreticians and the practitioners. While the former developed concepts and prescribed procedures,
486-527: Is one of the major Hindu traditions , which worships Shiva as the Supreme Being . One of the largest Hindu denominations, it incorporates many sub-traditions ranging from devotional dualistic theism such as Shaiva Siddhanta to yoga -orientated monistic non-theism such as Kashmiri Shaivism . It considers both the Vedas and the Agama texts as important sources of theology. According to
540-478: Is possibly linked to the importance of Shaivism in ancient times are in epigraphy and numismatics, such as in the form of prominent Shiva-like reliefs on Kushan Empire era gold coins. However, this is controversial, as an alternate hypothesis for these reliefs is based on Zoroastrian Oesho . According to Flood, coins dated to the ancient Greek, Saka and Parthian kings who ruled parts of the Indian subcontinent after
594-492: Is predominantly related to the Hindu god Shiva. Shaivism has many different sub-traditions with regional variations and differences in philosophy. Shaivism has a vast literature with different philosophical schools ranging from nondualism , dualism , and mixed schools . The origins of Shaivism are unclear and a matter of debate among scholars, as it is an amalgam of pre-Vedic cults and traditions and Vedic culture. Some trace
SECTION 10
#1732787502997648-649: Is present everywhere in the world including all non-living beings, and there is no spiritual difference between life, matter, man and God. While Agamas present diverse theology, in terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Dhavamony, has been acceptable to the Shaivas. Shaivism is ancient, and over time it developed many sub-traditions. These broadly existed and are studied in three groups: theistic dualism, nontheistic monism, and those that combine features or practices of
702-592: Is that writers think that it mostly deals with the later parts of the Vedas. It is the essence which enlightens one in the end is referred as Vedanta and not the physical ending parts. Thantris have the sole right to conduct certain core rituals in temples of Kerala and Tulunadu . In temples like Sabarimala , the presence of thantri is needed every day. The daily rituals in Kerala temples are traditionally performed by Namboothiris, and often by Embranthiri migrants from
756-920: Is the Thanthra Samuchayam by Chennas Narayanan Namboodiripad, who was one among the 18 ½ poets of the Saamoothiri's court. He consolidated and systematized the scattered literature which had then made its learning and practice quite cumbersome. Written in simple style and understandable by the common man, it covers topics like building of temples, consecration of murtis , kalasams , uthsavams and praayaschithams . There have been several commentaries (skt. vyakhyanam ) on it, both in Sanskrit and Malayalam. The treatise describes rituals related to seven deities, Siva, Vishnu, Durga, Saasthaavu, Subrahmanian, Ganapathy and Sankaranarayanan The aagamams of these deities have been condensed, as expressed by
810-487: Is the "creator, reproducer and dissolver". The Sanskrit word śaiva or shaiva means "relating to the god Shiva", while the related beliefs, practices, history, literature and sub-traditions constitute Shaivism. The reverence for Shiva is one of the pan-Hindu traditions found widely across South Asia predominantly in Southern India, Sri Lanka, and Nepal. While Shiva is revered broadly, Hinduism itself
864-400: Is the Hindu tradition that most accepts ascetic life and emphasizes yoga, and like other Hindu traditions encourages an individual to discover and be one with Shiva within. The followers of Shaivism are called Shaivas or Shaivites. Shiva ( śiva , Sanskrit : शिव ) literally means kind, friendly, gracious, or auspicious. As a proper name, it means "The Auspicious One". The word Shiva
918-422: Is the Vedic head who stands in a top room in religion of Hindu. Thantri is person who set rule in temples, they are the authority in the temples of Kerala and temples in coastal Karnataka in southern India. It is a position held hereditarily . It is the thantri who installs the murti of the deity called prana pratishtha , and from that moment he assumes the position of the guru of the deity . The thantri
972-419: Is the authority on the rites and rituals of the temple. Thantris are Shrauta Namboothiri Brahmins who study tantras, and belong to Poorva Mimamsa one of the 6 schools of thought in Hindu philosophy. Poorva mimamsa deals with the early parts of the Vedas . Another famous school of philosophy is Vedanta also known as Uttara Mimamsa , which means essence of Vedas. One common misconception about Vedanta
1026-577: Is the oldest known lingam and has been dated to between 3rd to 1st-century BCE. It is a carved five feet high stone lingam with an anthropomorphic image of Shiva on one side. This ancient lingam is in Chittoor district of Andhra Pradesh. Shaivism arrived in a major way in southeast Asia from south India, and to much lesser extent into China and Tibet from the Himalayan region. It co-developed with Buddhism in this region, in many cases. For example, in
1080-641: Is used as an adjective in the Rig Veda , as an epithet for several Rigvedic deities , including Rudra . The term Shiva also connotes "liberation, final emancipation" and "the auspicious one", this adjective sense of usage is addressed to many deities in Vedic layers of literature. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who
1134-823: The Shiva Purāṇa , the Skanda Purāṇa , and the Linga Purāṇa . Most of the Gupta kings, beginning with Chandragupta II (Vikramaditya) (375–413 CE) were known as Parama Bhagavatas or Bhagavata Vaishnavas and had been ardent promoters of Vaishnavism . But following the Huna invasions, especially those of the Alchon Huns circa 500 CE, the Gupta Empire declined and fragmented, ultimately collapsing completely, with
SECTION 20
#17327875029971188-646: The Caves of the Thousand Buddhas , a few caves include Shaivism ideas. The epigraphical and cave arts evidence suggest that Shaiva Mahesvara and Mahayana Buddhism had arrived in Indo-China region in the Funan period, that is in the first half of the 1st millennium CE. In Indonesia, temples at archaeological sites and numerous inscription evidence dated to the early period (400 to 700 CE), suggest that Shiva
1242-469: The 1st millennium BCE and earlier, while the surviving Agamas can be traced to 1st millennium of the common era. The Vedic literature, in Shaivism, is primary and general, while Agamas are special treatise. In terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Mariasusai Dhavamony, will be acceptable to the Shaivas. According to David Smith, "a key feature of
1296-541: The 5th century, during the late Guptas era. These inscriptions have been dated by modern techniques to between 466 and 645 CE. During the Gupta Empire (c. 320–500 CE) the genre of Purāṇa literature developed in India, and many of these Puranas contain extensive chapters on Shaivism – along with Vaishnavism , Shaktism, Smarta Traditions of Brahmins and other topics – suggesting the importance of Shaivism by then. The most important Shaiva Purāṇas of this period include
1350-1044: The Shaiva Upanishads. These are considered part of 95 minor Upanishads in the Muktikā Upanishadic corpus of Hindu literature. The earliest among these were likely composed in 1st millennium BCE, while the last ones in the late medieval era. The Shaiva Upanishads present diverse ideas, ranging from bhakti -style theistic dualism themes to a synthesis of Shaiva ideas with Advaitic (nondualism), Yoga, Vaishnava and Shakti themes. The Agama texts of Shaivism are another important foundation of Shaivism theology. These texts include Shaiva cosmology , epistemology, philosophical doctrines, precepts on meditation and practices, four kinds of yoga, mantras, meanings and manuals for Shaiva temples, and other elements of practice. These canonical texts exist in Sanskrit and in south Indian languages such as Tamil . The Agamas present
1404-777: The Shaiva tradition in South India has been one of the largest sources of preserved Shaivism-related manuscripts from ancient and medieval India. The region was also the source of Hindu arts, temple architecture, and merchants who helped spread Shaivism into southeast Asia in early 1st millennium CE. There are tens of thousands of Hindu temples where Shiva is either the primary deity or reverentially included in anthropomorphic or aniconic form (lingam, or svayambhu ). Numerous historic Shaiva temples have survived in Tamil Nadu, Kerala, parts of Andhra Pradesh and Karnataka. Gudimallam
1458-653: The Tamil Saiva Siddhanta, one might almost say its defining feature, is the claim that its source lies in the Vedas as well as the Agamas, in what it calls the Vedagamas". This school's view can be summed as, The Veda is the cow, the true Agama its milk. The Śvetāśvatara Upanishad (400–200 BCE) is the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism-inspired scholars authored 14 Shiva-focussed Upanishads that are called
1512-499: The Vedas and Upanishads, the Agamas, and the Bhasya . According to Gavin Flood – a professor at Oxford University specializing in Shaivism and phenomenology, Shaiva scholars developed a sophisticated theology, in its diverse traditions. Among the notable and influential commentaries by dvaita (dualistic) theistic Shaivism scholars were the 8th century Sadyajoti, the 10th century Ramakantha, 11th century Bhojadeva. The dualistic theology
1566-652: The Vedas and are involved in extreme experimentation, while others state the Shaiva sub-traditions revere the Vedas but are non-Puranik. Shaivism was the predominant tradition in South India, co-existing with Buddhism and Jainism, before the Vaishnava Alvars launched the Bhakti movement in the 7th century, and influential Vedanta scholars such as Ramanuja developed a philosophical and organizational framework that helped Vaishnavism expand. Though both traditions of Hinduism have ancient roots, given their mention in
1620-517: The arrival of Alexander the Great also show Shiva iconography; however, this evidence is weak and subject to competing inferences. In the early centuries of the common era is the first clear evidence of Pāśupata Shaivism . The inscriptions found in the Himalayan region, such as those in the Kathmandu valley of Nepal suggest that Shaivism (particularly Pāśupata) was established in this region by
1674-599: The author himself, when he stated "Swaagama-saara-samgrahaal". Two known commentaries in Sanskrit are Vimarsini and Vivaranam . Later, there have been several translations into Malayalam, of which Kuzhikkaattu Pacha by Kuzhikkaattu Maheswaran Bhattathiripad is the most popular. Works such as Thozhaanooranushtthaanam and Parameswaraanushtthaanam deal with the same topics, also from Kerala. Shaivism Saiddhantika Non - Saiddhantika Traditional Shaivism ( / ˈ ʃ aɪ v ɪ z ə m / ; Sanskrit : शैवसंप्रदायः , romanized : Śaivasampradāyaḥ )
Thazhamon Madom - Misplaced Pages Continue
1728-468: The construction of thousands of Shaiva temples on the islands of Indonesia as well as Cambodia and Vietnam, co-evolving with Buddhism in these regions. Shaivite theology ranges from Shiva being the creator, preserver, and destroyer to being the same as the Atman (Self) within oneself and every living being. It is closely related to Shaktism , and some Shaivas worship in both Shiva and Shakti temples. It
1782-531: The earliest clear mention of Rudra ("Roarer") in its hymns 2.33, 1.43 and 1.114. The text also includes a Satarudriya , an influential hymn with embedded hundred epithets for Rudra, that is cited in many medieval era Shaiva texts as well as recited in major Shiva temples of Hindus in contemporary times. Yet, the Vedic literature only present scriptural theology, but does not attest to the existence of Shaivism. According to Gavin Flood , "the formation of Śaiva traditions as we understand them begins to occur during
1836-804: The early 7th century, the Chinese Buddhist pilgrim Xuanzang (Huen Tsang) visited India and wrote a memoir in Chinese that mentions the prevalence of Shiva temples all over North Indian subcontinent , including in the Hindu Kush region such as Nuristan . Between the 5th and 11th century CE, major Shaiva temples had been built in central, southern and eastern regions of the subcontinent, including those at Badami cave temples , Aihole , Elephanta Caves , Ellora Caves (Kailasha, cave 16), Khajuraho , Bhuvaneshwara, Chidambaram, Madurai, and Conjeevaram. Major scholars of competing Hindu traditions from
1890-769: The effect of discrediting Vaishnavism, the religion it had been so ardently promoting. The newly arising regional powers in central and northern India, such as the Aulikaras , the Maukharis , the Maitrakas , the Kalacuris or the Vardhanas preferred adopting Shaivism instead, giving a strong impetus to the development of the worship of Shiva . Vaishnavism remained strong mainly in the territories which had not been affected by these events: South India and Kashmir . In
1944-562: The epics such as the Mahabharata , Shaivism flourished in South India much earlier. The Mantramarga of Shaivism, according to Alexis Sanderson, provided a template for the later though independent and highly influential Pancaratrika treatises of Vaishnavism. This is evidenced in Hindu texts such as the Isvarasamhita , Padmasamhita, and Paramesvarasamhita . Along with the Himalayan region stretching from Kashmir through Nepal,
1998-408: The existence of an Ultimate Reality ( Brahman ) which is considered identical to Shiva in Shaivism. The texts differ in the relation between the two. Some assert the dualistic philosophy of the individual Self and Ultimate Reality being different, while others state a Oneness between the two. Kashmir Shaiva Agamas posit absolute oneness, that is God (Shiva) is within man, God is within every being, God
2052-1018: The god (Shiva) with Tantra practices and Agama teachings. There is a considerable overlap between these Shaivas and the Shakta Hindus. Scholars such as Alexis Sanderson discuss Shaivism in three categories: Vedic, Puranik and non-Puranik (esoteric, tantric). They place Vedic and Puranik together given the significant overlap, while placing Non-Puranik esoteric sub-traditions as a separate category. Shaivism sub-traditions subscribe to various philosophies, are similar in some aspects and differ in others. These traditions compare with Vaishnavism, Shaktism and Smartism as follows: Shaiva manuscripts that have survived (post-8th century) Nepal and Himalayan region = 140,000 South India = 8,600 Others (Devanagiri) = 2,000 Bali and SE Asia = Many —Alexis Sanderson, The Saiva Literature Over its history, Shaivism has been nurtured by numerous texts ranging from scriptures to theological treatises. These include
2106-553: The last centuries BCE , these pre-Vedic traditions became aligned with the Vedic deity Rudra and other Vedic deities, incorporating the non-Vedic Shiva-traditions into the Vedic-Brahmanical fold . Both devotional and monistic Shaivism became popular in the 1st millennium CE, rapidly becoming the dominant religious tradition of many Hindu kingdoms . It arrived in Southeast Asia shortly thereafter, leading to
2160-620: The latter perfected their performance through strict discipline, leading to the attainment of the expected results. The treatises may be divided into three categories - Aagamas ( Shaivism ), Samhithas ( Vaishnavism ) and Thanthrams ( Shakthism ). Aagamas include Nigama versions too. The former are Shiva's advice to Parvathy , while Nigamas are spoken by Parvathy to Siva. Other classifications are regional, like Vishnukraanthaa , Rathhakraanthaa and Aswaakraanthaa , and also like Yaamalams and Daamarams . There are treatises written by Keraleeyans as well. The most popular among them
2214-403: The neighbouring Karnataka. Even among Namboothiris, only certain designated families become thanthris. Thanthris have to perform the task of transferring (skt. Aavaahanam ) the aura (skt. Chaithanyam ) of deity and energizing the idol. The techniques employed are described in the aagamas . The first step of a "Yajamaanan" (a person who has prepared himself mentally and financially) to build
Thazhamon Madom - Misplaced Pages Continue
2268-566: The origins to the Indus Valley civilization , which reached its peak around 2500–2000 BCE. Archeological discoveries show seals that suggest a deity that somewhat appears like Shiva. Of these is the Pashupati seal , which early scholars interpreted as someone seated in a meditating yoga pose surrounded by animals, and with horns. This "Pashupati" ( Lord of Animals , Sanskrit paśupati ) seal has been interpreted by these scholars as
2322-632: The paramount position in ancient Java, Sumatra, Bali, and neighboring islands, though the sub-tradition that developed creatively integrated more ancient beliefs that pre-existed. In the centuries that followed, the merchants and monks who arrived in Southeast Asia, brought Shaivism, Vaishnavism and Buddhism, and these developed into a syncretic, mutually supporting form of traditions. In Balinese Hinduism , Dutch ethnographers further subdivided Siwa (shaivaites) Sampradaya " into five – Kemenuh, Keniten, Mas, Manuba and Petapan. This classification
2376-541: The period from 200 BC to 100 AD." Shiva was originally probably not a Brahmanical god, but eventually came to be incorporated into the Brahmanical fold. The pre-Vedic Shiva acquired a growing prominence as its cult assimilated numerous "ruder faiths" and their mythologies, and the Epics and Puranas preserve pre-Vedic myths and legends of these traditions assimilated by the Shiva-cult. Shiva's growing prominence
2430-410: The proposal that it is proto-Shiva may be a case of projecting "later practices into archeological findings". Similarly, Asko Parpola states that other archaeological finds such as the early Elamite seals dated to 3000–2750 BCE show similar figures and these have been interpreted as "seated bull" and not a yogi, and the bull interpretation is likely more accurate. The Rigveda (~1500–1200 BCE) has
2484-412: The sage asked them to cross a river. The first nambudiri walked over the current to the other bank. But the second nambudiri stopped the flow of the river and walked through the river bed. Seeing this, Parasurama was pleased with them and granted them the following titles. The Brahmin who walked over the water was called Tharananelloor (In traditional Malayalam , Tharanam means to cross), the other priest
2538-459: The second half of the 1st millennium CE, such as Adi Shankara of Advaita Vedanta and Ramanuja of Vaishnavism, mention several Shaiva sects, particularly the four groups: Pashupata, Lakulisha, tantric Shaiva and Kapalika. The description is conflicting, with some texts stating the tantric, puranik and Vedic traditions of Shaivism to be hostile to each other while others suggest them to be amicable sub-traditions. Some texts state that Kapalikas reject
2592-414: The temple premises whenever the temple is open. History the origin of these families dates back to the time of Sage Parashurama . After reclaiming the land of Kerala , he decided to install temples all around, and needed tantris to conduct the rituals. He went to the region that is current Andhra Pradesh and identified two brothers for the job. In order to test the supremacy of the two Brahmins ,
2646-473: The terms such as "Shiva, Mahadeva, Maheshvara and others" synonymously, and they use iconography such as the Linga , Nandi , Trishula (trident), as well as anthropomorphic statues of Shiva in temples to help focus their practices. Another sub-group is called esoteric, which fuses it with abstract Sivata (feminine energy) or Sivatva (neuter abstraction), wherein the theology integrates the goddess (Shakti) and
2700-507: Was called Thazhamon (the one who walked on the sand below the river). The sage also bestowed the title Kandararu to the Thazhamon family. The eldest tantri Kandararu Neelakantaru, died on 19 December 2005. Kandararu Maheshwararu died on 14 May 2018. The present tantris are Kandaru Brahmadathan, Kandararu Mohanraru and Kandararu Mahesh mohanraru. They take yearly turns to discharge the responsibilities. Thantri Thantri or Tantri
2754-536: Was challenged by the numerous scholars of advaita (nondualistic, monistic) Shaivism persuasion such as the 8th/9th century Vasugupta, the 10th century Abhinavagupta and 11th century Kshemaraja, particularly the scholars of the Pratyabhijna, Spanda and Kashmiri Shaivism schools of theologians. The Vedas and Upanishads are shared scriptures of Hinduism , while the Agamas are sacred texts of specific sub-traditions. The surviving Vedic literature can be traced to
SECTION 50
#17327875029972808-492: Was facilitated by identification with a number of Vedic deities, such as Purusha , Rudra , Agni , Indra , Prajāpati , Vāyu , among others. The followers of Shiva were gradually accepted into the Brahmanical fold, becoming allowed to recite some of the Vedic hymns. Patanjali 's Mahābhāṣya , dated to the 2nd century BCE, mentions the term Shiva-bhagavata in section 5.2.76. Patanjali, while explaining Panini's rules of grammar, states that this term refers to
2862-509: Was the highest god. This co-existence of Shaivism and Buddhism in Java continued through about 1500 CE when both Hinduism and Buddhism were replaced with Islam, and persists today in the province of Bali. The Shaivist and Buddhist traditions overlapped significantly in southeast Asia, particularly in Indonesia, Cambodia, and Vietnam between the 5th and the 15th century. Shaivism and Shiva held
2916-431: Was to accommodate the observed marriage between higher caste Brahmana men with lower caste women. Shaivism centers around Shiva, but it has many sub-traditions whose theological beliefs and practices vary significantly. They range from dualistic devotional theism to monistic meditative discovery of Shiva within oneself. Within each of these theologies, there are two sub-groups. One sub-group is called Vedic-Puranic, who use
#996003