By H. W. Schomerus, Humphrey Palmer, Mary Law
The booklet being an English translation of Der Saiva Siddhanta by means of H.W. Schomerus provides a whole and documented account of the theistic move. The ebook is the most important reference paintings during this box in any ecu language. Schomerus cites Siddhanta scriptures on every one element. It bargains a scientific theology of the circulation, from its personal simple texts.
Read Online or Download Saiva Siddhanta: An Indian School of Mystical Thought (Presented as a system and documented from the original Tamil Sources) PDF
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Extra resources for Saiva Siddhanta: An Indian School of Mystical Thought (Presented as a system and documented from the original Tamil Sources)
No 4. M. Nallasâwmi published a new translation of the Sivajnänabodha. In this translation there are additional notes, more or less based on the commentary of Sivajnänayogi. Nallasâwmi P. also translated the Tiruarudpayan, Sivajnänasiddhiär and part of the Tirumantra. The last two works were published in the journal Siddhanta Dïpikâ, founded and supported by him, and which had taken upon itself the responsibility of researching into Saiva Siddhanta. And in 1901 the Rev. U. Pope, former missionary and later Professor of Tamil at Balliol College and at the Indian Institute at Oxford, published an English translation of the Tiruväcaka.
Denying God's existence, and then taking something else as karma's warder and executor will lead to great difficulties, as is shown in this refutation of the Buddhists: 42 Saiva Siddhänta You say that earlier your Buddha performed all good deeds, and because of that attained omniscience. Then, in his mercy, he revealed the Pidika book by which souls are released. But who told him what was good and what was evil? If you say, 'Before him was one who was like him\ Then it can again be asked, Who was it who told that oneV As you say no-one established the law of karma, this leads to an endless regress.
A natural force from which all the others derived, as from a mother. This one natural force, called Sakti, they then took for God. But as they did not find him there, any more than in the soul, they either took the Sakti as the immanent aspect of a hidden transcendent God (in myth, as the female aspect of divinity), or else just identified it with God. This tendency to seek God in the macrocosm found expression and champion in the Ägama literature, and it lived on in the philosophical schools based on them.