Journal articles on the topic 'Saiva Siddhanta'

Manivasagar says, there is just one and only God. He specifies many epithets to the Supreme Deity. He sings, God is the Primary Deity for all living beings. SaivaSidhantha also describes, God (Pathi) is the primary thing among all. Manivasagar narrated that the Grace of God (Pathi) is required to detach the soul (Pasu) from the bondage (Pasam) and to reach the God. According to SaivaSidhantha, the cause of every birth is the effect of past karma which includes both-right and wrong deeds. Manivasagar has also mentioned the same as SaivaSidhantha. This paper talks about the relationships and characteristics of three primary saivasidhantha truths, that is pathi, pasu, pasam. It also talks about vinai principle, which is the primal cause for pasu tp undergo rebirth and also it suggests that by worshipping almighty a soul can cut this cycle of rebirth and merge with god. All the above concepts are illustrated with the quotes from thiruvasagam. Manivasagar narrated in his Thiruvasagam that The Soul (Pasu) should experience the impact of past karma, but at the same time, by worshipping the God (Pathi), the Soul (Pasu) will be freed from the Karma. This is also told in SaivaSidhantha.

Among the triple entities of PATHI (GOD), PASU (SOUL(S) and PAASAM Among the triple entities of PATHI (GOD), PASU (SOUL(S) and PAASAM (RESTRAIN(S) of SAIVA SIDDHANTA, this research paper deals with PATHI. All of these triple entities are eternal. PATHI, the God of Saiva Siddhanta is SIVAM. SIVAN is the same. That which is related to SIVAM is SAIVAM, says Thirumanthiram. The Ultimate God of SAIVAM is SIVAN. He is the SUPREME. SAIVA SIDDHANTA explains the way to reach him. PASU, the soul(s) released from its PAASAM, the restrain(s) and merges with PATHI, the Supreme is MUKTHI, the state of fullest potency - liberation. This is the Supreme Bliss SAAYUCHCIYAM of ULTIMATE LIBERATION – PARA MUKTHI, says Thirumanthiram. This is the state of those reached the feet of the Lord by realizing His Real State Itself – THAT-SIVAM. This state of non-dual union of the two is comparable to the conjunction of the two Tamil words THAAL(The feet of the Lord) + THALAI (Head of the devotee) becoming one word THAADALAI. The SUPREME LOVE (KARUNAI) of the God PATHI is the one that helps the souls to attain this state of their fullest potency - liberation. PATHI, the God provides the souls with THANU – the body, KARANA – the instruments, PUVANA – the place – universe and BHOGA – the objects of experience, to experience as per their individual twin karma to consume the fruits of it. All these are products of MAYA as such they are called MAYEYAM. Going through this, the sprit soul gains PAASA JNANA – the worldly intelligence, PASU JNANA – the spiritual intelligence and then reaches the states of equanimity of karma – IRU-VINAI-OPPU and ripening of the Restrains ready to be removed – MALA-PARI-PAAGA for the Descent of the Salvic Potency of the God – SAKTHI-NIPAADHA ultimately to attain the SUPREME INTELLIGENCE of SIVA – PATHI JNANA. PATHI, the God inseparable with His unblemished, unconditional, unlimited supreme Love – SAKTHI, bestows the souls with His state of Supreme Intelligence – PATHI JNANA. PATHI, the God both through his REAL FORM/NATURE – SWA-RUPA/ SOROOPA LAKSHANA and OFFICIAL FORM/NATURE – THADATHTHA LAKSHANA graces the souls. God in his real form - SWA-RUPA/SOROOPA STATE is all pervasive, neither of any form nor formless and no descriptions. This STATE OF SUPREME SELF IN ITSELF is called SUDDHA SIVAM – THE PURE STATE. The same God in his official form – THADATHTHA state, assumes nine different forms for three different actions – LAYA – bestowing immersion in him, BHOGA - bestowing worldly enjoyments and ADIGAARA – bestowing status of power for the souls. The same takes the form of our ultimate GURU to grace. As per the concept of SAT-KARYA-VAADHA, there is no effect without a cause, as such PATHI, the God is the Intelligence behind the creation, sustenance and dissolution of the universe as the Efficient cause – NIMITHTHA-KAARANAM. He is the cause of all these (again and again) after recurrent cycles of complete destruction, as such He, the God of Dissolution is praised as the HEAD of ALL. As per the concept of SAT-KARYA-VAADHA, there is no effect without a cause, as such PATHI, the God is the Intelligence behind the creation, sustenance and dissolution of the universe as the Efficient cause – NIMITHTHA-KAARANAM. He is the cause of all these (again and again) after recurrent cycles of complete destruction, as such He, the God of Dissolution is praised as the HEAD of ALL. The Supreme PATHI described in Saiva Siddhanta stands out as Omniscient cause of the all causes and actions bestows the souls with His GRACE – THIRU-ARUL. It redeem the souls by making them one with Him. It Transforms the SEEVAN, the soul by bestowing SIVAHOOD – SIAVATHTHUVAM – the godly state of INFINITE BLISS – SIVA-ANANDAM under Him. This is the Ultimate State of Non-dual Realization – ADVAITA-MUKTHI. The Real role of God in Saiva Siddhanta is to provide the souls with respective bodies, instruments, objects of enjoyment and place in multiple births until they mature enough through experience - MALAPARI-PAAGA, to bestow SIVAHOOD – the godly state ultimately. This is the True Nature of God -PATHI in Saiva Siddhanta.

The Agama is an age-old knowledge and sivagama is the book which removes the feces through knowledge and gives birth to the house. Manickavasagar’s statement that the Lord has the twenty-eight Agamas, which are saiva siddhanta texts and the precepts of Siddhanta Saivism, as his image, is “Agamam Aginindru Annippan Thal Vazhga” is a highlight of sivagama ideas. Here ‘Annipaan’ is waiting. It is the Kriyapada of the Sivagamas that speaks about Sivadīdīksha. In Kriyapada, when the souls attain shakti nipada, the miracle of appearing to them as gurumurthy and giving them religious special and naked initiations is spoken of. Initiation is the destruction of the stool and the giving of wisdom. This diksha is an important ritual taken up by all religions and the path to muthi. The upanayana ritual of wearing the sacred thread is the qualification for the recitation of the Vedas and the observance of the vedic discipline in the vedic system. In the same way, it is sivadīdīksha which creates the qualification for the recitation of thirumarais and sivagamas in saiva dharma and to carry forward saiva discipline. While deekshavidhi explains some explanations, Arumuga Navalar mentions in saivavina’s answer book about the special rule of initiation at the age of seven in Saivism. Even though the Guru preaches various mantras, the moola mantra is the thiruvainthazhutham “Shivayanam”, your name has not been forgotten in my tongue appar swamigal |nathan namam namasivayave| Sambandar also praises Thiruvainthazhuthu. It is the Kriyapada of the original Sivagamas of this study that gives the details of Sivadīksha. It is made clear that all Saiva samajists, from sivachariyars, should be initiated and should follow the principles of initiation. Shiva deeksha is associated with life and the steps of this initiation are that a person who is initiated by Shiva wears shiva symbols and performs panchakshara prayer and receives the muthi of Shiva and removes ignorance and attains knowledge. Contemporary Practices of Sivadheeksha The necessity of Sivadeeksha in the present context has also been highlighted.

The idea of unity arises in the Vedas in the world of Indian philosophy. Though there is a natural worship, it is finally discovered that all the gods are the same power. In later times, all the deities were worshipped as Prajapati. The thought of unity continued to be immersed in the upanishads that finally arose in the Vedas. The lord was called Brahmma. In the period, Sankara has given importance to Advaita thought, in order to clarify the views found in the Upanishads. The Advaita theory speaks of the fact that it is a true object. That is The Brahman, and there is no defect in it. For this he speaks of vivatvatism, prativivavada, and avatarvatism. He is strongly presenting the idea that the world and life arise from the Brahmana. But the following principles of Vishitatvaita, Dvaita and Saiva saivism are the three truthful of the Lord, life and the world. But they too are willing to speak of the lord who is not less. In this way, we cansee that the advaita doctrine of Sankarar cannot be presented as a description of the doctrine by refusing or standing away. So all theories speak of a true object in the end, which is the object of the divine doctrine that is now widely worshipped throughout the world. The Vedas, Upanishads, Vedanta and Saiva siddhanta concepts are presented to the forefront of this article. The study is explained in a way that is compared with history to find out the truth of the study.

<p>Shiva’s teachings which developed in Bali were Shiva Siddhanta, this teaching was the result of the acculturation of many teachings of Hinduism. Inside are found Vedic teachings, Upanishads, Dharmasastra, Darsana (especially Samkya Yoga), Puranas and Tantra. the concept of the teachings of Saiwa Siddhanta that lives and is embraced in Indonesia is slightly different from that developed in other countries, including different from those in India, because the concept of Saiwa Siddhanta which is embraced in Indonesia blends with the original beliefs of indigenous peopleIndonesia and local customs.therefore, Saiwa Siddhanta Indonesia cannot and cannot be equated with Saiwa Siddhanta in other parts<br />of the world. Nevertheless, Hindus do not deserve to distinguish or separate themselves between fellow believers, because Hinduism gives freedom to their people to be religious. The procedure for the implementation of religious life in Bali also shows a combination of elements of ancestral belief. Wariga, Rerainan (feast day) and Upakara are mostly ancestral heritage. this inheritance has thus been harmoniously aligned with the teachings of Hinduism so that it is a unified and rounded whole. Thus, Hinduism in Bali has a characteristic that is in accordance with the spiritual needs of Balinese people from ancient times to the present. in this day and age, the adhiluhung religion’s heritage needs to be maintained, cared for and perfected our understanding so that it can still fulfill the religious needs of its people.</p>

சித்தர் பாடல்கள் தனித்துவம் மிக்கவை. அவற்றுள் இந்தியத் தத்துவங்களில் உள்ள பெரும்பான்மையானக் கருத்துகள் பொதிந்துக் கிடக்கின்றன. சித்தர்கள் எல்லை கடந்த நிலையில் எல்லாக் கருத்துகளையும் பேசுவதால் அவர்களை எந்தவொரு சமய அமைப்பின் கீழும் கொண்டு வரவியலாது. பொதுவாக இவர்கள் சமயங் கடந்த மேலான சமரச நிலையில் நிற்பவர்கள். இவர்களது பாடல்களில் சைவ சித்தாந்தக் கருத்துகள் பல இடம்பெற்றுள்ளதைக் காண முடிகின்றது. எனவே, சித்தர் பாடல்களில் காணப்படும் சைவ சித்தாந்த சாயல்களை ஆராய்ந்து முன்வைப்பதே இக்கட்டுரையின் நோக்கமாகும். சமயப் பொதுமை, உள்ள பொருள், மலம், நால்வகைப் பேறு, தாதான்மிய நிலை ஆகிய கூறுகள் மட்டுமே இக்கட்டுரையில் ஆராயப்பட்டுள்ளன. ஆய்வை அடிப்படையாகக் கொண்டு பார்க்கும்போது சித்தர்களுடைய பாடல்களில் சைவசித்தாந்தத்தினுடைய சாயல் பரவலாகப் படிந்திருப்பது புலனாகின்றது. சைவநெறியும் சித்தர்நெறியும் ஒன்றுக்கொன்று பெரிதும் முரணாக இல்லாமல், ஒன்றோடொன்று தொடர்புடையனவாக அமைந்துள்ளன. இறைவன் ஒருவன் உளன்; அவன் எல்லாமாகவும், எங்கும் நிறைந்தவனாகவும், எல்லாம் வல்லவனாகவும் இருக்கின்றான் என்னும் கருத்தில் சைவநெறியும் சித்தர்நெறியும் உடன்படுகின்றன. ஆனால் அவன் அருளாலே அவனாகவே ஆகும் இறைநிலையை எய்துதல் என்னும் கருத்தில் அவை வேறுபடுகின்றன.

In Ayurveda it is mentioned that “rogamado nirakshte tatoantram aushadham” which means we understand the disease at first and then choose the drugs. Nidana Sthana is important as per Sarva Tantra Siddhant i.e., Karya Karan Bhav which means the effect always imitate the cause. It is a bridge between initial phase i.e., origin to outcome i.e., treatment of disease. Hence, it is given special importance in treatises of Ayurveda like Sushruta Samhita. The complete knowledge regarding the origin to pathogenesis helps to institute appropriate treatment and to suggest preventive measures. This paper is about Nidana Sthana of Sushruta Samhita, main treatise of Shayla tantra. Nidana Sthana is a second section among all six sections of Sushruta Samhita. The sixteen chapters of Nidana Sthana in Sushruta Samhita consist of various diseases involving Shalya as well as Shalakya.

Abstract Introduction- Cannabis is world’s oldest cultivated medicinal plant. It has potential applications in oncology, in reducing chronic pain, stimulating appetite, alleviating nausea/vomiting, improving overall well-being as well as its anti-cancer properties. We conducted a phase-1 dose escalation study to determine safety of pre-operative oral cannabis in breast and oral cavity squamous cell carcinoma (OC-SCC) with an intent to explore its anticancer potential in the “pre-operative” window. The primary objective was to determine maximum tolerated dose (MTD) and establish dose limiting toxicity (DLT). Secondary objectives were pharmacokinetic profiling and transcriptomic analysis of tumour tissue. Methodology- Primary objective was to determine maximum tolerated dose (MTD) and establish dose limiting toxicity (DLT). Secondary objectives were pharmacokinetic profiling and transcriptomic analysis of tumour tissue. Non-metastatic breast and OC-SCC patients planned for curative surgery were consented after thorough medical and mini-psychiatric evaluation with Brief Psychiatry Rating Scale (BPRS). The investigational product (IP) comprised of a capsule containing 2.5mg of tetrahydrocannabinol (THC) and 2.5mg cannabidiol (CBD) in 100 mg monocrotolyn oil extract of dried leaves of C. sativa. The capsules were manufactured in an Ayurvedic GMP facility. The classical 3+3, phase-1 design used modified Fibonacci sequence for dose escalation, starting with 5mg THC+5mg CBD. Patients received IP once a day for 5 days after breakfast with hemodynamic and psychiatric monitoring and underwent the planned surgery on day-6. Pharmacokinetic samples were collected at predefined time-points and plasma levels of THC, 11-OH-THC, 11-COOH-THC and CBD were determined using a validated LC-MS/MS method. Tumour tissue was collected before 1st dose of cannabis and during surgery for biomarker analysis. Results- A total of 12 patients were enrolled (6-breast, 3-buccal mucosa, and 3-tongue cancers). First 3 patients completed the study without DLT at 5+5mg dose. A DLT was observed at dose level-2 (10+10mg) and therefore additional 3 patients were enrolled at the same dose. Two patients out of six at this dose had DLT (anxiety- grade-3 and somnolence- grade-2) necessitating dose de-escalation in the next cohort. At 7.5+7.5mg dose, all 3 patients tolerated the IP(MTD). Ten patients completed the study protocol. Common adverse effects were headache (2/12, grade-1), heavy head (8/12, grade-1), hypotension (2/12, grade-1 and 3), epigastric discomfort (1/12, grade-1), diarrhoea (1/12, grade-1), hyponatremia (1/12, grade-1), hypertension (1/12, grade-2), anxiety (1/12, grade-2). Pharmacokinetics of both CBD and THC was less than dose proportional. At the MTD (7.5+7.5), day-1 and day-5 AUC0-24 [median (range)] for CBD were 21.75 (12.44–41.44) ng/ml−1*h and 24.85 (13.72–35.93) ng/ml−1*h respectively. Similarly, for THC, day 1 and day 5 AUC0-24 were 11.79 (8.06–70.58) ng/ml−1*h and 68.98 (1.78 – 136.17) ng/ml−1*h, respectively. Significant accumulation of both CBD and THC was observed across all doses from day 1 to 5. A high variability in pharmacokinetics was observed for both constituents (CV Cmax = 101.26% and 117.48%; CV AUC0-24 = 102.50% and 112.37% for CBD and THC respectively. The median half-life of CBD and THC was 2.2 (1.6–10.7) and 1.9 (1.6–2.4) h respectively. There was no correlation observed between drug exposure and toxicity. There was no significant change in BPRS score before and after IP. Conclusion- We report the first phase-1 study of cannabis in breast and OC-SCC cancer in pre-operative setting for its anti-cancer potential. Biomarker analysis is awaited. MTD identified will be further explored in phase 2/3 clinical trials in breast, oral cavity, lung and pancreatic cancer with survival endpoints. Citation Format: Rajendra Badwe, Shalaka Joshi, Shiva Thiagarajan, Vikram Gota, Vaibhav Vanmali, Pallavi Daphale, Jayita Deodhar, Rohan Chaubal, Rohini Hawaldar, Jaya Chitra Aadhi, Saurabh Kumar Gupta, Delzaad Deolaliwala, Anil Bhansali, Siddhant Mistry, Satyajeet Singh, Nita Nair, Vani Parmar, Sudeep Gupta. Safety and Feasibility of Administration of an Oral Cannabis Preparation in The Preoperative Period in Breast and Oral Cavity Cancer [abstract]. In: Proceedings of the 2023 San Antonio Breast Cancer Symposium; 2023 Dec 5-9; San Antonio, TX. Philadelphia (PA): AACR; Cancer Res 2024;84(9 Suppl):Abstract nr PO4-18-05.

This article highlights the excellence and ideological legacy of Sivagnanapodam, the first of the fourteen Meikandar. The younger generation can easily understand essence of Shivanagodham and the ideological realism. This study is to see the similarities between Sivagnanapodam's “Maraimalaiyadigalin Chittantha Churukkap Paguppu Murai” and “Panniru Thirumurai”.

The saivism is the most famous philosophy in the world philosophy. The sastra were the forerunner and the basis. Saivite thirumurai hence, the two eyes of Saivism are referred to as the thothras and the shastras. The saivism are the three tools of the pati, pasu, pasam. They are arrogant, contempt, maya and the three tools of love, the life pathi gnana, which is sick of the three tools, is special. The Lord has given life to other coughs called maya ganmam to remove the tools that are painful. The two types of yoga, the pure state of the original yoga, and the sukhumustate, are the means of forgetting oneself. It is summarized in the study that those who reach the lord and constantly worship him will attain one or the other stage of liberation.

Shaivism is a popular philosophy on the world philosophical stage. They were the forerunner and basis of the Scriptures. Saivism. That is why the two eyes of Shaivism are referred to as the thothirangal and shastras. Pathi, Cow and Affection are the three stools of Saiva Siddhantha. They are a mixture of pride, pride, delusion, and three stools of affection, with the knowledge of life. In order to remove the stools, the Lord gives life to the other two stools, maya kanma, and thereby removes three types of stools. The two types of yoga, the pure state of basic yoga, and the nirathara yoga of sukkuma state, is a method of forgetting itself. It is summarized that those who reach the Lord in the heart and worship Him incessantly will attain any stage of the four liberation sins.