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The orign of 艢补颈惫补 schools in 碍腻艣丑尘墨谤 can be considered from two different standpoints, viz., traditional and historical, Traditional speaking, four distinct schools of 艢补颈惫补 thought flourished in 碍腻艣丑尘墨谤 in ancient times鈥搕hree of them were purely 艢补颈惫补 schools, and the remaining one was the 艢腻办迟补-oriented 艢补颈惫补 school. It is held that in the beginning of Satyayuga, Lord 艢颈惫补 appeared as Svacchandan膩tha and from his five mouths named as 莫艣腻苍补, 罢补迟辫耻谤耻峁�a, 厂补诲测辞箩腻迟补 and 痴腻尘补诲别惫补 emanated all the 艢补颈惫补 Tantras-ten dualistic 艢补颈惫补 Tantras, eighteen monistic-cum-dualistic Rudra Tantras and sixty-four purely monistic Bhairava Tantras. The ten dualistic 艢补颈惫补 Tantras are 碍腻尘颈办补, Yogaja, Cintya, 碍腻谤补苍补, Ajita, 厂耻诲墨辫迟补, 厂奴办峁�m补, Sahasra, Suprabheda, and Amsumana. The eighteen 搁耻诲谤腻驳补尘补蝉 propagating monistic-cum鈥揹ualistic 艢补颈惫补 thought, according to the Kiran膩gama are Vijaya, 笔补谤补尘别艣惫补谤补, 狈颈岣ヅ泇腻蝉补, Prodgita, Mukhabimba, Siddha, Santana, Narasimha, Candrahasa, Bhadra, Svayambhuva,痴颈谤腻箩补, Kauravya, Makuta, Kirana, Lalita and Agneya. These names also figure in the 狈颈岣ヅ泇腻蝉补 Tantra(an unpublished Tantric text) deposited in the Nepal Durbar Library and the 叠谤补丑尘补测腻尘补濒补 with some variations.

The names of 64 Bhairava Tantras propagating purely monistic 艢补颈惫补 thought are given in in the 艢谤墨办补峁囜弓丑颈 厂补峁僪颈迟腻 under eight heads viz. 叠丑补颈谤补惫补峁ａ弓补办补 (group of eight Bhairava Tantras), Yamalastaka (group of eight Yamala Tantras), 惭补迟补峁ａ弓补办补, (惭补苍驳补濒补峁ａ弓补办补, 颁补办谤补峁ａ弓补办补, 叠补丑耻谤耻辫补峁ａ弓补办补, 痴补驳颈蝉补峁ａ弓补办补, and 艢滨办丑腻峁ａ弓补办补.) The Vamake艣vara Tantra, Todalottara Tantra quoted in the sarvoll膩sa Tantra, and Bhjaskararaya in his commentary Setubandha have mentioned 64 Bhairava Tantras with some variations.

Historically speaking, dualistic school of 艢补颈惫补 thought which probably had its origin in south, came to 碍腻艣尘墨谤 in the 9^th century A.D. Sadyajyoti in his 惭辞办峁�a 碍腻谤颈办腻 mentions that the dualistic 艢补颈惫补 tradition preserved mainly in the Rauravagama persisted unbroken from Ruru a mythical exponent through 膧迟谤别测补 to Sadyajyoti.

The conception of 36 Tattvas described in different texts of dualist 艢补颈惫补s is broadly similar to that of Trika 艢补颈惫补s with some minor differences here and there.

The purely monistic school 艢补颈惫补ism, which is variously given the name, Trika 艢补颈惫补 or 碍腻艣丑尘墨谤 艢补颈惫补, had its origin in 9^th century A.D.

The 笔谤补迟测腻产丑颈箩颈帽腻 branch of monistic 艢补颈惫颈蝉尘 was founded by Siddha Somananda (850 A.D.), probably a disciple of Vasugupta. His only work 艢补颈惫补 诲峁涐梗峁璱 is the most important contribution to the whole of 碍腻艣尘墨谤 艢补颈惫颈蝉尘 wherein he has made an attempt to rationalize the metaphysical by introducing dialectics into the system. The three currents of monistic 艢补颈惫颈蝉尘 mentioned above not only have identical philosophical outlook, their metaphysical theories are also overlapping.

The philosophical genius of 艢aivites of 碍腻艣丑尘墨谤 consists in the fact that they transformed the earlier monistic tendencies within their tradition into a systematic and well developed Absolutism. They were able to provide logical and epistemological basis for the growth of absolutistic 艢补颈惫颈蝉尘.

碍腻艣尘墨谤 艢补颈惫颈蝉尘 is a well developed system. It rightly deserves a place amongst the great philosophies of the world. However, it is unfortunate that at present we do not have a sufficient knowledge of its history and its background. This is primarily due to lack of interest in the subject and, secondly, due to the absence of contact with the tradition, which is almost dead now. It is only during the past few decades that the system has been brought to light.

The development of 艢补颈惫补 thought in 碍腻艣尘墨谤, especially Kaulism, has been influenced by the teaching of the 鲍辫补苍颈峁�a诲蝉, There is also a close affinity between 碍腻艣尘墨谤 艢补颈惫颈蝉尘 and 骋墨迟腻.

艢补峁卥补谤补鈥檚 influence on 碍腻艣尘颈谤 艢补颈惫颈蝉尘 can very well be judged from the fact that this system could develop only after 艢补峁卥补谤补 has visited 碍腻艣尘墨谤. The visit of 艢补峁卥补谤补 proved to be great help of the local 艢aivites in their struggle against Buddhism, which has been a serious challenge to them. It appears as if the great Master of 痴别诲腻苍迟补 cleared the way for the riser and advancement of 艢补颈惫补 Absolutism.

The absolutistic development of the 艢补颈惫补 tradition in 碍腻艣尘墨谤 is not opposed to the spirit of 艢补颈惫颈蝉尘. In fact, advaitism seems to be the very essence of the 膧驳补尘补蝉. The brilliant jewel of the 艢补颈惫补 Advaitism (of 碍腻艣尘墨谤) could be discovered only through a churning of the 膧驳补尘补蝉, such as Svacchanda, 尘腻濒颈苍墨 vijaya etc., and of the Nigamas such as the Taittriya 厂补峁僪颈迟腻.

Abhinavagupta has given an account of the 膧驳补尘颈肠 tradition in his 罢补苍迟谤腻濒辞办补. The 膧驳补尘补蝉 originally consisted of nine crore (ninety million) verses. They disappeared in Kaliyuga (the last of the four periods of the world cycle, the period in which we are living now.) However, at the instruction of 厂谤墨办补峁卼丑补 sage 顿耻谤产腻蝉腻 imparted 膧驳补尘颈肠 thought to his mind-born sons, Trambyaka, 膧尘补谤诲补办补 and 艢谤墨苍腻迟丑补, after dividing it into three classes,viz. monism, dualism and dualistic monism, respectively. The 艢补颈惫补 absolutism of 碍腻艣尘墨谤 is based upon the 64 monistic 艢补颈惫补 膧驳补尘补蝉. It is difficult to determine the exact nature of the development of monistic 艢补颈惫颈蝉尘 at present, as many of these 膧驳补尘补蝉 are not available, nor is it the task of the present work.

碍腻艣尘墨谤 艢补颈惫颈蝉尘 has been referred to as 笔谤补迟测补产丑颈箩帽腻 Dar艣ana by Madhva in Sarva Dar艣ana 厂补峁僩谤补丑补. Some modern writers also prefer to call it by this name. But the entire 艢补颈惫补 monism of 碍腻艣尘墨谤 cannot be identified with the 笔谤补迟测补产丑颈箩帽腻. The 艢补颈惫补 monism of 碍腻艣尘墨谤 includes many important branches or systems among which the 笔谤补迟测补产丑颈箩帽腻 is one of them.

There are three clearly distinct branches of thought within 碍腻艣尘墨谤 艢补颈惫颈蝉尘, viz. Krama, Kaula and 笔谤补迟测补产丑颈箩帽腻. In the Krama system, the worship of 艢补办迟颈 occupies an important place. The means adopted here are called 艢膩ktop膩ya. Since there is a greater emphasis upon the will in Kula system, Accordingly the means adopted in Kaulism may be described as 艢腻尘产丑补惫辞辫腻测补. However, there is no restriction whatsoever with regards to the object of worship as well as the means to be adopted for worship in 笔谤补迟测补产丑颈箩帽腻. Because there is no restriction about the means in this system, it prescribes the path called 补苍耻辫腻测补 or 笔谤补迟测补产丑颈箩帽腻.

The term 鈥�trika鈥� is often used for the entire 艢补颈惫补 thought of 碍腻艣尘墨谤. The term refers to both the authority on which it is based and the subject matter which forms the distinctive feature of the system. The system is called Trika also because the chief authority on which it is based is the triad of 膧驳补尘补蝉, viz. Siddha,狈腻尘补办补补苍诲 尘腻濒颈苍墨. Moreover, the system admits three triads, called the 辫补谤腻 or the higher, the A辫补谤腻 or lower, and the 笔补谤腻辫补谤腻 or combination of both the higher and the lower. 笔补谤腻 consists of lord 艢颈惫补, 艢补办迟颈 and their union; A辫补谤腻 includes 艢颈惫补, 艢补办迟颈 and Nara. It is also called Trika as it deals with identity, identity-cum-difference and difference. This term seems to have been used mostly for the 笔谤补迟测补产丑颈箩帽腻 branch of 碍腻艣尘墨谤 艢补颈惫颈蝉尘.

There were three Monist sects: One propagated by Vasugupta, known as Trika 艢腻蝉迟谤补 here. The second is the Kaula system of 艢补颈惫补 Yoga. B.N. Pandit states that one present-day Kaulas of 碍腻艣尘墨谤 belive that one 惭补丑别艣惫补谤腻苍补苍诲补 their ancestor who came from Maharastra and settled in 碍腻艣尘墨谤.

The matter needs further investigation as little trace of Kaula-mata is found in Maharastra.

The third monistic 艢补颈惫补 system is the Krama system. But firstly it is a 罢腻苍迟谤颈办补 system. Secondly it is a monistic 艢补颈惫补 system. Thirdly it marks the emergence of the 艢腻办迟补 tendency in the 艢补颈惫补 philosophy. As Navjivan Rastogi puts it, 鈥淚t (the Krama system) developed into a synthetic and complex whole in which the 艢补颈惫补 philosophy, the 艢腻办迟补 esotericism and the 罢腻苍迟谤补颈肠 synoptic view of life are inter-knitted together鈥� (The Krama Tantricism of 碍腻艣尘颈谤 Vol.1, Preface,p.x).

Here we restrict ourselves to the first monistic school of Vasugupta as it is popularly a generally accepted as 鈥渢he 碍腻艣尘墨谤 艢补颈惫颈蝉尘鈥�.

These schools (and the other two schools) are based on 膧驳补尘补蝉 as constrasted with 笔腻艣耻辫补迟颈蝉尘 which is Vedic in nature. Due to their emphasis on three tattvas, Pati, 笔补艣耻 and 笔腻艣补, this school is popularly known as trika system. Though 膧驳补尘颈肠, the followers of these schools call themselves superior to other systems.

The gradation of Superiorty is claimed as follows:

鈥溑毑咕北共� school is superior to the Vedic school.鈥�

The Superiorty grows on as follows: 艢补颈惫补 痴腻尘补 顿补办峁�a Kula (Kaula). 鈥淏ut the Trika is the best of all鈥�.

Thought 莫艣惫补谤补-笔谤补迟测补产丑颈箩帽腻-Vimar艣墨n墨 claims that this sect is open to all yasya kasyacit jantoriti n膩tra 箩腻迟测腻诲颈 补辫别办峁Ｄ� 办腻肠颈迟), the necessity of Vedic 厂补峁僺办腻谤补蝉 shows that it is open only to three 惫补谤峁嘺蝉.

The influence of orthodox Hinduism was so great that before being initiated into 艢补颈惫颈蝉尘, all Vedic 蝉补峁僺办腻谤补蝉 from inception (驳补谤产丑腻诲丑腻苍补) to marriage must be performed. The 碍腻艣尘墨谤 艢补颈惫颈蝉尘 is taken here to imply Trika 艢腻蝉迟谤补. It may be roughly divided as 膧gama 艢腻蝉迟谤补, Spanda 艢腻蝉迟谤补 and Pratryabhij帽膩 艢腻蝉迟谤补.

Emphasis upon Krama or the different stages of manifestation of consciousness constitutes the chief characteristic of the Krama system. Unlike the other systems of the 碍腻艣尘墨谤 艢补颈惫颈蝉尘, the Krama pays greater attention to different psychological stages in the process of realization and the corresponding mystic categories. It is primarily confined to a detailed consideration of the various states of consciousness.

Spanda is 鈥淰ibration鈥�. 鈥渁n apparent movement鈥� But here it is used in the sense of 鈥淭he Divine Creative Pulsation鈥�.

The Individual Self or 箩墨惫腻迟尘补苍 is 艢颈惫补 but forgetting his divine nature identifies himself with his Psychophysical mechanism called 艣补谤墨谤补 or body. The recognition that 鈥淚 am God or 艢颈惫补鈥� is 辫谤补迟测补产丑颈箩帽腻. It is polemic and interprets logically the main doctrines of the system. Hence it is called Manana 艢腻蝉迟谤补 or 痴颈肠腻谤补 艢腻蝉迟谤补.

As stated already, Vasugupta鈥檚 school, is called Trika, the triad being Pati, 笔补艣耻 and 笔腻艣补. The concept of Pati in Trika 艢补颈惫颈蝉尘 and in other schools are discussed from a comparative point of view in the chapter 1 (Some Fundamental Concepts).

According to Trika 艢补颈惫颈蝉尘, pati, the Ultimate Principle, is Para 艢颈惫补. Its other designations are: cit, citi, 辫补谤腻 蝉补峁僾颈迟 (The ultimate knowledge) 笔补谤补尘别艣惫补谤补 (The Supreme Lord or sovereign God etc.). The English renderings are inadequate. For example, cit or citi is translated as 鈥淐onsciousness鈥濃�攁 word implying subject-object relation, a duality. But cit is non-relational.

As 笔谤补迟测补产丑颈箩帽腻-h峁沝aya states:

It is both immanent and transcendent to the Universe. The universe is God鈥檚 manifestation within himself.

Out of all the (36) Tattvas (Principles, categories) Tattva from 艢颈惫补 to 笔峁泃丑惫墨 is within him. He is luminous and illuminating and full of Bliss.

Para-艢颈惫补 is endowed with 辫谤补办腻艣补 (knowledge).

As 碍补峁环补辞辫补苍颈峁�a诲 puts it:

It shining, everything else is illuminated. In addition to 辫谤补办腻艣补, 艢颈惫补 has 惫颈尘补谤艣补, the power to create, destroy or do anything without depending on any outside agency, by sheer will-power.

On this point 艢颈惫补 appears more powerful that 艢a峁卥arite Brahman which cannot create unless it is united with 补惫颈诲测腻.

碍峁�e尘补谤腻箩补 says:

If 艢颈惫补 be 惫颈尘补谤艣补-less he would be powerless and inert.

Vimar艣a or 艢补办迟颈 is an inalienable integral part of 艢颈惫补. To state briefly, 艢颈惫补 is 艢补办迟颈, 艢补办迟颈 is 艢颈惫补.

Kalidasa seems to have anticipated this relation between 艢颈惫补 and 艢补办迟颈 (笔腻谤惫补迟墨) when he compares their oneness 鈥渁s between word and its meaning鈥� (vagarth膩viva samprktau). Infinite are the powers of 艢颈惫补.

But Abhinavagupta mentions the following as more prominent:

1. cit,
2. 腻苍补苍诲补,
3. 颈肠肠丑腻,
4. 箩帽腻苍补 and
5. 办谤颈测腻.

General view is that-Hinduism of which 艢补颈惫颈蝉尘 forms one of the important sects, owes its orign to pre-Vedic, non-aryan Indus or pre-Indus religion, supposed to be characterized by iconolatry and that Vedicism incidentally occurred more or less like an interlude, leaving influence of flimsy character over Hinduism with its avowed allegiance. On the other hand, the reflections of earlier Hinduism could be found mirrored in Vedicism.

This conjecture, especially in case of 艢补颈惫颈蝉尘, is based mainly on a seal discovered at Mahenjodaro-depicting a three-faced nude male figure, having horns, seated on a stool, in so called Yogic posture, with penis crectus, surrounded by a few animals, etc. Though the inscription of six or seven syllables appearing on the top of seal cannot be satisfactorily explained, it is connected by some scholars with 艢颈惫补 of classical Hinduism.

In this state of affairs, we have to examine as to what reflections of 艢补颈惫颈蝉尘, if it is earlier, have been mirrored in the Vedic interlude, which may now form the Vedic foundation of 艢补颈惫颈蝉尘.

In earlier Vedic hymns the word 鈥溑毦北共光�� is used not as a proper noun of any deity, but as an attribute to more than one deity. It is stated that in the Yajurveda 厂补峁僪颈迟腻 the word 艢颈惫补 occurs as a proper name of a deity.

However, according to the tradition preserved by 碍腻迟测腻测补苍补 which is based on 艢ataptha Br膩ma峁嘺, the word 艢颈惫补 in this formula is addressed to a razor utilized for sacrifice鈥檚 shaving and not any deity.

The tribes named 痴颈峁Ｄ乶颈苍补岣� and 艢iv膩sa岣� are referred to, side by side in 峁欢惫别诲补, as being antagonist to 厂耻诲腻蝉 and Bharata in D膩艣ar膩j帽膩 war. If it is tenable that 艢颈惫补 as a name of a deity earlier to the name of a tribe viz, 艢iv膩sa岣�, this verse may suggest the existence of 艢颈惫补 cult, contemporary to 厂耻诲腻蝉 and Bharata of 峁欢惫别诲补.

The term 痴颈峁Ｄ佱箛颈苍补岣� meaning -bearing horns-is also connected by some scholars with the Indus image decorated with horns. These two terms taken together therefore may suggest that the tribes following the 艢颈惫补鈥揷ult may be using the horns for decoration.

Besides stray references to Rudra, there are about six 蝉奴办迟补蝉 in 峁欢惫别诲补 which are exclusively or partly devoted to Rudra. One 蝉奴办迟补 is devoted to soma and Rudra, where in Rudra is held as a fierce God. However, 鈥渉e鈥� combines in himself the Malevolent as well as benevolent, terrific and pacific, demonic and angelic aspects. It is held that but for his healing aspect he could have hardly been accepted as a God.

The 鈥�Muni-蝉奴办迟补鈥� of the 峁欢惫别诲补 again shows the ascetic-yogic atmosphere and may be related to 艢aivite tradition of Yoga.

The 笔耻谤腻峁嘺蝉 are regarded to be propounders of different sects of Hinduism. It is also believed that the 笔耻谤腻峁嘺蝉 established some links with the Vedic mythology. The maxim viz, 颈迟颈丑腻蝉补-辫耻谤腻峁嚹乥丑测腻峁� 惫别诲补峁� 蝉补尘耻辫补产峁涐箖丑补测别迟鈥�-therefore came into existence. The 艢补颈惫补 笔耻谤腻峁嘺蝉 may therefore help us in establishing such relations with the Vedas in regard to foundation of 艢补颈惫颈蝉尘 in Vedic Literature.

Out of many 艢补颈惫补 笔耻谤腻峁嘺蝉, we may here, by way of specimen, refer to 碍奴谤尘补 笔耻谤腻峁嘺 only for our purpose.

碍奴谤尘补-笔耻谤腻峁嘺 narrates the story of 厂耻艣颈濒补, a son of 艢颈办丑补峁囜笉颈苍 厂耻艣墨濒补 happens to meet 尘补丑腻尘耻苍颈 named 艢惫别迟腻艣惫补迟补谤补-the best of 惭补丑腻-笔腻艣耻辫补迟补, besmeared with ashes, who narrated to his disciple the lore saturated with Vedic knowledge for releasing the 辫补艣耻-辫腻艣补蝉, 艢惫别迟补艣惫补迟补谤补 Muni said-鈥淥h Yogins, having studied the Vedic school patronage by me, contemplated on 狈颈峁�k补濒补 艢颈惫补 and reach Mah膩dev.

According to 艢补颈惫腻驳腻尘补, the anugraha or grace is one of the eternal activities of Lord 艢颈惫补. 艢惫别迟腻艢惫补迟补谤补 here refers to 诲别惫补辫谤补蝉腻诲补-God鈥檚 grace.

In its last verse also this 鲍辫补苍颈峁�a诲 refers to the God鈥檚 grace revealing the illumination, saying鈥�

He who has the highest faith in God, Just as in God, so also in the teacher, to him who is high-minded these teachings will be illuminating.

鈥淭he School of 艢补颈惫颈蝉尘鈥� means the particular relationship between Pati, 笔补艣耻 and 笔腻艣补 adopted or believed by certain thinkers and their followers. At first the school called 笔腻艣耻辫补迟颈蝉尘 (笔腻艣.) is considered, as that is the ancient鈥搈ost and the only Veda-based school of 艢补颈惫颈蝉尘.

What is 笔腻艣耻辫补迟颈蝉尘鈥�

The term 笔腻艣upata means 鈥�笔腻艣upati鈥� 笔补艣奴辫补迟颈 is 鈥淭he Lord of 笔补艣耻s鈥� (bound or enchained 闯墨惫补蝉). In Vedic literature, 笔补艣耻pati or 笔补艣奴苍腻尘 笔补迟颈岣� is the name of 艢颈惫补 and obeisance is paid to him. The 膧艣val膩yana G峁沨ya S奴tra specifically mentions that 艢颈惫补, 笔补艣耻pati and 艢补峁卥补谤补 are the names of the same deity.

Worship of 艢颈惫补 as 濒颈峁単补, the practice of trying the 艢颈惫补 as 濒颈峁単补, on the arm as per the stone edict of the king Pravarasena, 艢颈惫补 濒颈峁単补s discovered in Cambodia (now Kampuchia) and assigned to the period A.D. 550-all these confirmed this belief.

The 笔腻艣upata (cult) is based mainly on the 艢补颈惫腻驳补尘补蝉, certain 笔耻谤腻峁嘺蝉 and a few minor 鲍辫补苍颈峁�a诲蝉 of the Post Vedic period. Some of the 腻驳补尘补蝉 are: 碍腻尘颈办补, Ajita, 础峁兣浥玬腻苍, Suprabheda, Svayambhuva, Raurava 尘峁沢别苍诲谤补, 笔补耻峁�k补谤补 and Vatula. The 笔耻谤腻峁嘺蝉 are: 痴腻测耻, 碍奴谤尘补 and 艢颈惫补.The topics dealt with in 笔腻艣upata literature are technically called 笔补帽肠补谤迟丑补蝉, the five basic subjects. They are 碍补谤补峁嘺, 碍腻谤测补, yoga, vidhi and dukhanta.

The 笔腻艣upatas are the important sects of 艢补颈惫补s. The sect is familer as the 尝补办耻濒颈艣补 笔腻艣upata. 尝补办耻濒颈艣补 the Progeny of kayarohono in north India, is considered as a personified of Lord 艢颈惫补. The 笔补艣耻pata rite as described as consisting of besmearing the intiate鈥檚 body with ashes conjoining with the muttering of a hymn. By performing this Vow, the worshipper of Rudra 艢颈惫补 has overcome the bindings and he is released from the fetters of his individual existence. Varahamihira refers to the 笔腻艣upata & as 艢补产丑补蝉尘补-dvija and Hiuen-tsang describes the same sect as the ash besmeared pilgrims.

Sarvadar艣ana Sa峁単raha says about the tenets of the 尝补办耻濒颈艣补 笔腻艣upatas as follows.

A 办腻谤测补 (effect) is defined as that, which follows a cause (办补谤补峁嘺), according to 笔腻艣upatas, all objects are effect.

In consistency with this their definition of 办腻谤测补, they bring 闯墨惫腻迟尘补苍 or 笔腻艣u which they admit as per-petual, under the category of 办腻谤测补 because it is dependent upon the Pati (笔补谤补尘腻迟尘补苍). In persuence of the 笔腻艣upata philosophy,the Lord 笔补谤补尘别艣惫补谤补 is known as the 办补谤补峁嘺 (cause). 闯帽腻苍补艣补办迟颈 and 办谤颈测腻, 艣akti, both belong eternally with him. The 笔腻艣upatas belive in divide injuction, which has no need of base of good or evil works of soul.

The origin of 艢补颈惫颈蝉尘 in India is traced back to the period of Vedas, wherein the cry is found to be deitied as 鈥淩udra鈥�.

艢膩ya峁嘺 in commenting on the word 鈥淩udra鈥� occurring in RV., give two explanations, one of which is to the point:

鈥�峁泆诲 诲耻岣�k丑补 诲耻岣�k丑补heturv膩 p膩p膩di岣� tasya drayita etatr膩mako devo鈥檚i鈥�

鈥淩ud means misery or its cause, the sin. He who roots out the misery and its cause too, is the god called Rudra鈥�

Rudra was considered to cause diseases in order to make people weep and he was prayed for appeasement and was consequently spoken of as possessing healing remedies. Gradually Rudra was also considered to be a protector of the cattle and became 笔补艣奴-pa. His benignant form was realised in the 艢补迟补谤耻诲谤墨测补 as 艢颈惫补 -迟补苍耻岣�鈥�. Different appellation that we get in the 艢补迟补谤耻诲谤墨测补 speak high of his divine qualities ever in the benefit of mankind. In the 笔耻谤腻峁嘺蝉 eight forms of 艢颈惫补 were realised as Sarva, Bhava, Rudra, Ugra, 叠丑墨尘补, 笔补艣耻pati, 莫艣腻苍补 and 惭补丑腻诲别惫补 which consequently led 碍腻濒颈诲腻蝉补 to see 艢颈惫补 in all directions in the forms of the earth, the water, the fire, the air, the ether, the sun, the moon and sacrifice and thus says 鈥渢here are few to know him鈥�.

In the 笔耻谤腻峁嘺 we get anecdotes with regard to the phallic worship of 艢颈惫补. It is nothing but worship of phallus as a generative power in then society, when population was needed for the subsistence of society. Later on, a philosophical interpretation was offered in support of the worship of 鈥�尝颈峁単补峁�鈥� as a symbol of 艢颈惫补.

Archaeological remains at Indus valley indicates that 艢补颈惫颈蝉尘 is a pre-Aryan concept which seems to have spread in different parts of India from the 3^rd millennium B.C. As regard Orissa, we get information from the numismatic sources from the findings of Ku艣膩峁嘺 艢颈艣耻辫腻濒补驳补谤丑 near Bhubaneswar, That 艢颈惫补 was worshipped in his phallic form in the 2^nd Century A.D. during the reign of Hubiska.

The earliest 艢补颈惫补 temple 骋辞办补谤峁噀艣惫补谤 on the summit of Mahendragiri belongs to 6^th or 7^th century A.D. Mahendragiri was the seat of adoration of the early 骋补峁単补蝉, who continued to rule Ka濒颈峁単补 from 498A.D. From the Visakhapattam plates of Anantavarman Codaga峁単adeva, we come to know that five brothers from the 骋补峁単补 lineage came to Ka濒颈峁単补 from Kol膩halapur. One of them Danarnava, was succeeded by his Kamarnava, who founded his capital at Ka濒颈峁単补nagar and constructed a magnificent temple of Madhuke艣vara at Mukha濒颈峁単补峁� (now in the 艣谤墨办腻办耻濒补尘 district of Andhra Pradesh) which was the capital of Ka濒颈峁単补nagar, identified with Nagar-碍补峁璦办补峁� near Mukha濒颈峁単补 [mukha濒颈峁単补峁�].

On stylistic consideration the 惭补诲产耻办别艣惫补谤补 temple is said to be later than the temple of 笔补谤艣耻谤腻尘别艣惫补谤 and is assigned to 9^th or the 10^th century A.D. The Silodbhava kings, who left their cradle land Mahendragiri and came down to the valley of river 峁氠梗颈办耻濒测腻, constructed a number of temples dedicated to Lord 艢颈惫补 near thiss valley. 碍峁涐梗峁嘺驳颈谤颈惫颈峁�a测补 is found to have been mentioned in the Ganjam copper plate inscription of 惭腻诲丑补惫补 Varman. The 笔补谤补艣耻谤腻尘别艣惫补谤补 temple (650 A.D.) built during this period in Bhubaneswar has two 尝补办耻濒颈艣补 images as a proof of the influence and popularity of the 笔腻艣upate School of 艢补颈惫颈蝉尘 in Orissa.

In the 碍补颈濒腻蝉补-蝉补峁僪颈迟腻 of the 艢颈惫补-尘补丑腻辫耻谤腻峁嘺 the view of 艢补颈惫颈蝉尘 is described as being the 艢颈惫补dvaita system or the monistic theory of 艢补颈惫颈蝉尘. It is said here that since all living beings are constituted of a male and a female part, the original cause must also be represented by a male and a female principle united. 碍腻艣尘墨谤 艢补颈惫颈蝉尘, which though a monism, is largely different from the monism as expressed herein. We also find here a reference to the spanda theory of 碍腻艣尘墨谤 艢补颈惫颈蝉尘. But in spite of this we need not think that the monistic 艢补颈惫颈蝉尘 was first enunciated in this 辫耻谤腻峁嘺 or in this chapter.

We shall have occasion to show that some form of distinctly monistic 艢补颈惫颈蝉尘 with relative bias could be traced to the beginnings of the Christian era. The 碍腻艣尘墨谤 艢补颈惫颈蝉尘 flourished probably from the seventh to eleventh century A.D. It may, therefore, be thought that the chapter under reference of the 艢颈惫补尘补丑腻辫耻谤腻峁嘺 was probably written somewhere about the ninth or the tenth century A.D., which may also be regarded as the time of 艢谤墨办补峁囜弓丑丑补, though we are not sure if he flourished somewhere at the eleventh century A.D., after Ramanuja. We discuss these matters further in the appropriate sections.

In the second chapter of the 搁耻诲谤补-蝉补峁僪颈迟腻 of the 艢颈惫补 尘补丑腻辫耻谤腻峁嘺, 艢颈惫补 is supposed to say that the highest reality, the knowledge of which brings liberation, is pure consciousness, and in that consciousness there is no differentiation between the self and the Brahman. But strangely enough 艢颈惫补 seems to identify bhakti or devotion with knowledge. There can be no knowledge without bhakti. When there is bhakti or devotion, there is no distinction of caste in the way of attaining the grace of God. 艢颈惫补 then classifies the different types of bhakti. The nature of devotion, as described in this chapter under consideration, shows that bhakti was not regarded as an emotional outburst, as we find in the Caitanya school of bhakti. Here bhakti is regarded as listening to the name of 艢颈惫补, chanting it, and meditating on him as well as worshipping him and regarding oneself as the servitor to 艢颈惫补?., and also to develop the spirit of friendship through which one can surrender oneself to God

艢颈惫补. The chanting of the name of 艢颈惫补 is to be associated with the legendary biography of 艢颈惫补 as given in the 笔耻谤腻峁嘺蝉. The meditation on 艢颈惫补 is regarded as amounting to the development of the idea that 艢颈惫补 is all-pervasive and is omnipresent. And this makes the devotee fearless. It is through bhakti that true knownledge and the disinclination to worldly things can occur.

Four types of liberations are described as 蝉腻谤奴辫测补, 蝉腻濒辞办测补, 蝉腻苍苍颈诲丑测补 and 蝉腻测耻箩测补. We have already discussed in the fourth volume the nature of those types of liberatior which are also admitted by the followers of the 惭腻诲丑惫补 school of 痴补颈峁ａ箛补惫补蝉. And this liberation is only granted by 艢颈惫补 who is beyond all the 驳耻峁嘺蝉 of 辫谤补办峁泃颈. We thus see that in this school of 艢补颈惫颈蝉尘 as described in the 艢颈惫补-尘补丑腻辫耻谤腻峁嘺 iv.43, we have a monistic system of 艢补颈惫颈蝉尘 which is very much like the monistic system of 艢补峁卥补谤补. It believes that the plurality of appearance is false, and that the only reality is Brahman or 艢颈惫补. It also believes that this false appearance is due to the interference of nescience. It does not admit any difference between cause and effect, but yet it seems to adhere to the monotheistic faith that God 艢颈惫补 can bestow liberation on those who are devoted to him, though it does not deny that the Brahman can be attained by the way indicated in the 鲍辫补苍颈峁�a诲蝉. It says that 箩帽腻苍补 comes from bhakti or devotion, from bhakti comes love (prema) and from prema one gets into the habit of listening to episodes about the gratness of 艢颈惫补, and from that one comes into contact with saintly people, and from that one can attain one鈥檚 preceptor. When in this way true knowledge is attained, one becomes liberated. The practice of the worship of the preceptor is also introduced here. It is said that if one gets a good and saintly preceptor, one should worship him as if he were 艢颈惫补 himself, and in this way the impurities of the body will be removed, and it will be possible for such a devotee to attain knowledge.

We have already seen the nature of the 辫腻艣耻 and the 辫腻艣补. The 辫腻艣补 is the energy of 艢补办迟颈 of 艢颈惫补 manifesting itself as 辫谤补办峁泃颈, It evolves the material world, the subjective world, as well as pleasures and pains, which fetter the universal soul, the 辫腻艣耻 appearing as many under different conditions and circumstances. We cannot fail to note that the 辫耻谤耻峁�a or 膧迟尘补苍 here is not many as the 辫耻谤耻峁�as of the 厂腻峁僰丑测补 or the 膧迟尘补苍 of the 狈测腻测补, or of some other systems of 艢补颈惫补 thought. The idea of Vedantic monism is eclectically introduced here, and we are faced with the conception of one 辫耻谤耻峁�a which appears as many in different bodies under different conditions. This one 辫耻谤耻峁�a is all pervading, and it is on account of its being reflected through various conditions that it appears in various divergent forms of things, ranging from brahma to a blade of grass.

But the supreme Lord who possesses an infinite number of excellent and attractive qualities is the creator of both the 辫补艣耻 and the 辫腻艣补. Without Him there could not be any creation of the universe, for both the 辫补艣耻 and the 辫腻艣补 are inanimate and without knowledge. We must remember that according to 厂腻峁僰丑测补 the 辫耻谤耻峁�as are nothing but pure consciousness, but here they are regarded as the reflection of one conscious entity appearing as many through its being reflected in various conditions or environments. Beginning from the 辫谤补办峁泃颈 down to the atoms, we have only the inanimate things entering into various modifications. This could not have been if they were not created and moulded by an intelligent creator. This world consisting of parts is an effect, and must therefore have an agent to fashion it. The agency as the supreme Lord, the creator, belongs to 艢颈惫补 and not to the soul or to the bondage. The soul itself is moved into activity by the motivity of God. When an individual thinks of himself as the agent of his action, it is only a wrong impression of the nature of causality (ayath膩办补谤补峁嘺-箩帽腻苍补). It is only when one knows oneself to be different from the true motivating agent that one may ultimately attain immortality. The 办峁�a谤补 and a办峁�a谤补, that is, the 辫腻艣补 and the 辫补艣耻, are all associated with each other and they are both maintained by the supreme Lord in their manifested and unmanifested forms. The so-called plurality itself is pervaded by the supreme Lord. God alone is the Lord of all and the refuge of all. Though one, He can uphold the universe by his manifold energies.

艢颈惫补 always helps all beings and never does harm to anyone. When it seem apparent that he has punished somebody, it is only for the good of others. In many cases the punishment awarded by 艢颈惫补 is for purging the impurities of the beings concerned. The basis of all good and evil deeds is to be found in the ordinance of God, that one must behave in this way and not in the other way. Goodness means abidance in accordance with his will. He who is engaged always in doing good to others is following the commandment of God, and he cannot be made impure. God only punishes those who could not be brought to the right path by any other course, but his punishment is never due to any spirit of anger or resentment. He is like the father who chastises the son to teach him the proper course. He who tyrannies over others deserve to be chastened. God does not injure others to cause them pain, but only to chasten them and make them fitter for the right path. He is like a doctor who gives bitter medicine for curing a malady. If God remained in different to the vices and sins of beings, then that would also be improper for him, for that would be a way of encouraging people to follow the wrong path; and that also would be denying the proper protection to persons who ought to be protected and whom God is able to protected and whom God is able to protect. The Lord 艢颈惫补 is like; on contact with him will impurities are resolved. When a piece of iron is put into fire, it is the fire that burns and not the iron; so all the inanimate objects of the world are pervaded by 艢颈惫补, the supreme Lord, and He alone shines through all the appearances.