Exploring the Divine Embrace: Journey through Shiva Bhakti Traditions

Introduction

Hinduism is a diverse and complex religion, with many sects, schools, and traditions. One of the most prominent and influential aspects of Hinduism is the Bhakti movement, which is a movement of devotion and love towards a personal deity. The Bhakti movement emerged in India around the 6th century CE, and spread throughout the subcontinent and beyond, creating a rich and vibrant culture of religious expression and social reform.

Among the various forms of Bhakti, one of the most ancient and popular is the Shiva Bhakti movement, which is a movement of devotion and love towards Lord Shiva, the supreme deity of Shaivism, one of the major branches of Hinduism. Shiva is the god of creation, preservation, and destruction, who embodies the paradoxical aspects of the divine, such as the benevolent and the fierce, the ascetic and the erotic, and the transcendent and the immanent. Shiva is also the god of consciousness and bliss, who pervades and transcends the universe, and who is identical with the self of all beings.

The Shiva Bhakti movement is characterized by various devotional practices and saints, who express and experience their love and devotion towards Shiva, and who inspire and guide others to do the same. These devotional practices and saints are the sources and the manifestations of the Shiva Bhakti tradition, which has shaped and influenced the Hindu culture and society for centuries.

Historical Background of Shiva Bhakti Movements

The Shiva Bhakti movement is one of the oldest and most widespread forms of Bhakti in Hinduism, which has its roots in the ancient Vedic and pre-Vedic traditions of India. The Shiva Bhakti movement has also evolved and adapted through different historical periods and socio-cultural contexts, creating a diverse and dynamic tradition of devotion and love towards Shiva.

Origins of Shiva Bhakti Movements in Ancient India

The origins of the Shiva Bhakti movement can be traced back to the ancient Vedic and pre-Vedic traditions of India, which worshipped various natural and cosmic forces, such as the fire, the sun, the wind, the storm, and the soma. Among these forces, one of the most prominent and revered was Rudra, the god of the storm, the wind, and the hunt, who was also associated with the destruction and the regeneration of life. Rudra was a fierce and fearsome god, who was feared and appeased by the people, but who was also a benevolent and compassionate god, who was praised and invoked by the people. Rudra was also a mysterious and elusive god, who was beyond the reach and the control of the people, but who was also a personal and intimate god, who was close and accessible to the people.

Rudra was the earliest form of Shiva, who later emerged as the supreme deity of Shaivism, and who inherited and integrated the attributes and aspects of Rudra. Shiva was also influenced and inspired by other ancient and indigenous traditions of India, such as the Indus Valley Civilization, which worshipped a horned and yogic deity, who was identified with Shiva by some scholars, and the tribal and folk traditions, which worshipped various animal and plant spirits, who were assimilated and incorporated into the Shiva pantheon. Shiva was also influenced and inspired by other foreign and exotic traditions, such as the Greek and Persian cultures, which introduced and popularized the iconography and the mythology of Shiva, such as the trident, the bull, and the snake.

The earliest evidence of the Shiva Bhakti movement can be found in the Vedas, the oldest and the most sacred scriptures of Hinduism, which date back to around 1500 BCE. The Vedas contain various hymns and prayers dedicated to Rudra and Shiva, which express the awe and the reverence, the fear and the gratitude, and the love and the devotion of the people towards the god of the storm and the god of the auspicious. The Vedas also contain various references and allusions to the Shiva Bhakti practices, such as the offering of the soma, the sacred drink, the chanting of the Rudram, the powerful mantra, and the wearing of the Rudraksha, the holy beads.

The Shiva Bhakti movement also developed and flourished in the post-Vedic period, which spanned from around 600 BCE to 300 CE, and which witnessed the emergence and the expansion of various religious and philosophical movements, such as Buddhism, Jainism, and the Upanishads. The Shiva Bhakti movement was influenced and challenged by these movements, which offered and proposed alternative and radical views and paths of spirituality and liberation. The Shiva Bhakti movement also responded and contributed to these movements, by creating and presenting its own views and paths of spirituality and liberation, which were based on the love and the devotion towards Shiva, and which were expressed and explained in various texts and scriptures, such as the Agamas, the Tantras, and the Puranas.

Evolution of Shiva Bhakti Traditions through Different Historical Periods

The Shiva Bhakti movement continued and evolved through different historical periods and socio-cultural contexts, which shaped and influenced the Shiva Bhakti traditions in various ways. The Shiva Bhakti movement also adapted and responded to the changing and challenging circumstances and situations, which affected and impacted the Shiva Bhakti traditions in various ways.

The Shiva Bhakti movement reached and spread to various regions and realms of India and beyond, creating and establishing various sects and schools of Shaivism, which had their own doctrines and practices, but which also shared a common devotion and love towards Shiva. Some of the major sects and schools of Shaivism are:

• The Pashupata Shaivism, which is the oldest and the most orthodox sect of Shaivism, which was founded by Lakulisha, a sage and an incarnation of Shiva, around the 2nd century CE. The Pashupata Shaivism follows the Pashupata Sutra, the authoritative text of the sect, which teaches the doctrine of Pashupati, the lord of the animals, who is the supreme and the transcendent aspect of Shiva, who controls and liberates the souls, who are bound and ignorant like animals. The Pashupata Shaivism practices the Pashupata Yoga, the spiritual discipline of the sect, which involves the observance of the five rules of conduct, the performance of the five rituals of worship, and the attainment of the five states of consciousness, which lead to the union and the liberation of the soul with Pashupati.
• The Kashmir Shaivism, which is the most sophisticated and the most esoteric sect of Shaivism, which was developed and refined by various sages and scholars, such as Vasugupta, Abhinavagupta, and Kshemaraja, between the 9th and the 12th centuries CE. The Kashmir Shaivism follows the Shiva Sutras, the foundational text of the sect, which reveals the doctrine of Shiva-Shakti, the inseparable and the interdependent aspects of Shiva, who are the supreme and the immanent reality of the universe, who manifest and pervade the 36 tattvas, the principles of existence, and who create and dissolve the spanda, the vibration of consciousness. The Kashmir Shaivism practices the Kashmiri Yoga, the spiritual discipline of the sect, which involves the recognition and the realization of the Shiva-Shakti within oneself, the awakening and the activation of the Kundalini, the latent energy at the base of the spine, and the experience and the expression of the Ananda, the bliss of Shiva-Shakti.
• The Lingayat Shaivism, which is the most radical and the most reformist sect of Shaivism, which was initiated and inspired by Basava, a saint and a social reformer, in the 12th century CE. The Lingayat Shaivism follows the Vachanas, the poetic sayings of Basava and his followers, which convey the doctrine of Linga, the symbol and the form of Shiva, who is the supreme and the personal aspect of Shiva, who resides and reveals in the heart of the devotee, who is the source and the goal of the life of the devotee, and who is the equal and the partner of the devotee. The Lingayat Shaivism practices the Linga Dharana, the spiritual discipline of the sect, which involves the wearing and the worshipping of the Ishtalinga, the personal and the portable linga of Shiva, the following and the living of the six phases of the life of Shiva, and the rejection and the renunciation of the caste system, the ritualism, and the superstition. The Lingayat Shaivism also advocates and promotes the values of equality, dignity, and social justice for all, especially for the oppressed and the marginalized sections of the society.

The Shiva Bhakti movement also faced and survived various invasions and persecutions by the foreign and hostile powers, such as the Islamic rulers, the British colonizers, and the Christian missionaries, who tried to destroy and convert the Shiva Bhakti traditions and followers. The Shiva Bhakti movement also resisted and challenged these powers, by preserving and protecting the Shiva Bhakti traditions and followers, by reviving and reforming the Shiva Bhakti traditions and followers, and by inspiring and mobilizing the Shiva Bhakti traditions and followers.

The Shiva Bhakti movement also witnessed and participated in various movements and revolutions of the modern and the contemporary period, such as the Indian independence movement, the Indian cultural renaissance, and the Indian social reform movement, which aimed and achieved the liberation and the empowerment of the nation and the people. The Shiva Bhakti movement also contributed and supported these movements and revolutions, by providing and offering the spiritual and the moral guidance and inspiration, by creating and presenting the cultural and the artistic expression and manifestation, and by fostering and enhancing the religious and the communal harmony and tolerance.

Concept of Bhakti in Shivaism

Bhakti is a Sanskrit word that means devotion, love, and attachment. It is a concept and a practice that is central and essential to the Shiva Bhakti movement, and to the Hinduism in general. Bhakti is the expression and the experience of the love and the devotion towards a personal deity, who is the source and the goal of one’s life. Bhakti is also the path and the method of the spiritual realization and liberation, which is achieved by the grace and the mercy of the deity.

Understanding the Concept of Bhakti in Shivaism

The concept of Bhakti in Shivaism is based on the understanding and the recognition of Shiva as the supreme and the personal deity, who is the creator, the preserver, and the destroyer of the universe, who is the consciousness and the bliss of the universe, and who is the self and the lord of all beings. Shiva is the ultimate reality and the ultimate goal of the Shiva Bhakti followers, who seek and aspire to attain the union and the liberation with Shiva, and who express and experience their love and devotion towards Shiva, in various ways.

The concept of Bhakti in Shivaism is also based on the understanding and the recognition of the Shiva-Shakti relationship, which is the inseparable and the interdependent relationship between Shiva and his divine consorts, who are the embodiments of his feminine counterpart, and who represent the creative force that empowers and complements his role as the supreme deity. Shiva and Shakti are the two aspects of the same reality, who are the source and the essence of the universe, who manifest and pervade the universe, and who create and dissolve the universe. Shiva and Shakti are also the two aspects of the same self, who are the inner and the outer self of the devotee, who reside and reveal in the heart of the devotee, and who awaken and activate the latent energy and potential of the devotee. The concept of Bhakti in Shivaism is also based on the understanding and the recognition of the Shiva-Shakti relationship, which is the model and the ideal of the love and the devotion between the devotee and the deity, and which is the expression and the manifestation of the union and the liberation of the devotee and the deity.

Role of Love, Surrender, and Devotion in Shiva Bhakti Practices

The concept of Bhakti in Shivaism is not only a theoretical and a philosophical concept, but also a practical and a experiential concept, which is realized and manifested by various Shiva Bhakti practices, which are the means and the ends of the Shiva Bhakti tradition. The Shiva Bhakti practices are characterized by the role of love, surrender, and devotion, which are the essential and the fundamental elements of the Shiva Bhakti tradition, and which are the expressions and the experiences of the Bhakti towards Shiva.

The role of love in Shiva Bhakti practices is to cultivate and develop the love towards Shiva, who is the beloved and the lover of the devotee, and who is the source and the goal of the love of the devotee. The love towards Shiva is not a mere emotion or a sentiment, but a state and a quality of the mind and the heart, which is pure and unconditional, which is intense and passionate, and which is selfless and blissful. The love towards Shiva is also not a passive or a static state, but an active and a dynamic state, which is expressed and manifested by various actions and gestures, such as the praise and the worship, the service and the sacrifice, and the remembrance and the meditation of Shiva.

The role of surrender in Shiva Bhakti practices is to surrender and submit oneself to Shiva, who is the master and the lord of the devotee, and who is the protector and the liberator of the devotee. The surrender to Shiva is not a sign of weakness or a loss of freedom, but a sign of strength and a gain of freedom, which is achieved by the renunciation and the detachment from the worldly and the egoistic attachments and desires, which are the sources and the causes of the bondage and the suffering of the devotee. The surrender to Shiva is also not a blind or a forced submission, but a conscious and a voluntary submission, which is based on the faith and the trust in Shiva, who is the benevolent and the compassionate deity, who knows and does what is best for the devotee, and who grants and bestows his grace and mercy on the devotee.

The role of devotion in Shiva Bhakti practices is to devote and dedicate oneself to Shiva, who is the object and the subject of the devotion of the devotee, and who is the inspiration and the motivation of the devotion of the devotee. The devotion to Shiva is not a mere duty or a obligation, but a joy and a privilege, which is performed and observed by the love and the gratitude of the devotee, who considers and treats Shiva as the supreme and the personal deity, who is the closest and the dearest to the devotee, and who is the friend and the guide of the devotee. The devotion to Shiva is also not a monotonous or a mechanical practice, but a spontaneous and a creative practice, which is expressed and experienced by various forms and modes, such as the rituals and the ceremonies, the mantras and the songs, and the stories and the legends of Shiva.

Comparison of Bhakti in Shaivism with Other Bhakti Traditions

The concept of Bhakti in Shivaism is not an isolated or a exclusive concept, but a part and a parcel of the larger and the broader concept of Bhakti in Hinduism, which is shared and practiced by various other Bhakti traditions, such as the Vaishnava Bhakti, the Shakti Bhakti, and the Ganapati Bhakti. The concept of Bhakti in Shivaism is also not a rigid or a fixed concept, but a flexible and a adaptable concept, which is influenced and inspired by various other Bhakti traditions, and which also influences and inspires various other Bhakti traditions.

The concept of Bhakti in Shivaism has many similarities and commonalities with other Bhakti traditions, such as the emphasis and the importance of the love and the devotion towards a personal deity, the role and the significance of the grace and the mercy of the deity, the expression and the experience of the union and the liberation with the deity, and the diversity and the plurality of the forms and the modes of the Bhakti practices.

The concept of Bhakti in Shivaism also has some differences and distinctions from other Bhakti traditions, such as the paradoxical and the complex nature of Shiva, who is the god of creation, preservation, and destruction, who is the god of consciousness and bliss, and who is the god of the auspicious and the terrible, the role and the significance of the Shiva-Shakti relationship, which is the inseparable and the interdependent relationship between Shiva and his divine consorts, who are the embodiments of his feminine counterpart, and who represent the creative force that empowers and complements his role as the supreme deity, and the influence and the inspiration of the Tantric and the Yogic traditions, which introduce and popularize the concepts and the practices of the Kundalini, the latent energy at the base of the spine, the Chakras, the energy centers along the spine, and the Shiva-Shakti union, the mystical and the erotic union of the male and the female principles.

Prominent Shiva Bhakti Saints and Their Teachings

The Shiva Bhakti movement is not only a movement of devotion and love towards Shiva, but also a movement of saints and their teachings, who express and experience their devotion and love towards Shiva, and who inspire and guide others to do the same. The Shiva Bhakti saints are the sources and the manifestations of the Shiva Bhakti tradition, who have shaped and influenced the Shiva Bhakti culture and society for centuries.

The Shiva Bhakti saints are diverse and varied, belonging to different regions and periods, different castes and genders, different sects and schools, and different backgrounds and professions. The Shiva Bhakti saints are also similar and common, sharing a common devotion and love towards Shiva, a common vision and mission of spirituality and liberation, and a common style and language of expression and communication.

The Shiva Bhakti saints have left behind a rich and vibrant legacy of their teachings, which are preserved and transmitted in various forms and modes, such as the scriptures and the texts, the poetry and the songs, and the stories and the legends. The Shiva Bhakti saints have also left behind a profound and lasting impact on their followers and admirers, who have revered and worshipped them as the incarnations and the representatives of Shiva, who have emulated and followed their examples and instructions, and who have continued and propagated their traditions and movements.

In this section, we will explore some of the prominent and influential saints in the Shiva Bhakti movement, and their teachings. We will also analyze the common themes and messages in their teachings, and their relevance and significance for the Shiva Bhakti tradition.

Adi Shankaracharya

Adi Shankaracharya, also known as Shankara, is one of the most renowned and revered saints in the Shiva Bhakti movement, and in the Hinduism in general. He is considered as the founder and the exponent of the Advaita Vedanta, the non-dualistic school of Hindu philosophy, which teaches the identity and the unity of the individual self and the supreme self, which are both manifestations of Shiva, the ultimate reality. He is also considered as the reviver and the reformer of the Hindu religion, which was in decline and disarray due to the influence and the challenge of the other religions and philosophies, such as Buddhism, Jainism, and the Mimamsa. He is also considered as the organizer and the leader of the Hindu monastic order, which he established and structured into four mathas, or monasteries, located in the four corners of India, and headed by four Shankaracharyas, or successors of Shankara.

Shankara was born in the 8th century CE, in a Brahmin family, in a village called Kaladi, in the present-day Kerala state of India. He was a child prodigy, who mastered the Vedas and the other scriptures at a young age, and who renounced the worldly life and became a sannyasi, or a renunciant, at the age of eight. He then traveled across India, engaging and debating with various scholars and teachers of different schools and sects, and defeating and converting them to his Advaita Vedanta philosophy. He also visited and worshipped at various temples and pilgrimage sites of Shiva, and composed and sang various hymns and songs in praise and devotion of Shiva. He also wrote and commented on various texts and scriptures of Hinduism, such as the Upanishads, the Brahma Sutras, and the Bhagavad Gita, and explained and expounded his Advaita Vedanta philosophy in them. He also established and propagated the concept and the practice of the Smarta tradition, which is a tradition of Hinduism that follows the Vedas and the Smritis, the scriptures of Hindu law and ethics, and that worships five deities, namely Shiva, Vishnu, Shakti, Ganesha, and Surya, as the manifestations of the same supreme reality. He also initiated and inspired various sub-sects and movements within the Shiva Bhakti tradition, such as the Dashanami Sampradaya, the order of the ten names, which is a monastic order of the Shiva Bhakti followers, who adopt one of the ten names, such as Saraswati, Bharati, Puri, and Tirtha, as their surname, and the Shanmata, the system of the six sects, which is a system of worship of the six deities, namely Shiva, Vishnu, Shakti, Ganesha, Surya, and Skanda, as the aspects of the same supreme reality.

Shankara’s teachings are based on the doctrine of Advaita, or non-duality, which asserts that there is only one reality, which is Shiva, who is also known as Brahman, the supreme self, and who is the cause and the effect, the subject and the object, and the essence and the existence of the universe. Shankara’s teachings also assert that there is only one self, which is Shiva, who is also known as Atman, the individual self, and who is the witness and the experiencer, the knower and the known, and the consciousness and the bliss of the universe. Shankara’s teachings also assert that there is only one way, which is Shiva, who is also known as the Guru, the teacher, and who is the source and the goal, the grace and the mercy, and the love and the devotion of the universe.

Shankara’s teachings also explain the concept and the practice of Bhakti, or devotion, in the context of his Advaita philosophy. Shankara’s teachings state that Bhakti is the expression and the experience of the love and the devotion towards Shiva, who is the supreme and the personal deity, who is the beloved and the lover of the devotee, and who is the friend and the guide of the devotee. Shankara’s teachings also state that Bhakti is the path and the method of the spiritual realization and liberation, which is achieved by the grace and the mercy of Shiva, who is the benevolent and the compassionate deity, who knows and does what is best for the devotee, and who grants and bestows his grace and mercy on the devotee. Shankara’s teachings also state that Bhakti is the result and the reward of the spiritual realization and liberation, which is enjoyed by the bliss and the ecstasy of Shiva, who is the blissful and the ecstatic deity, who pervades and transcends the universe, and who is identical with the self of the devotee.

Shankara’s teachings also describe the various stages and levels of Bhakti, which are the progressive and the gradual steps of the spiritual journey of the devotee, who starts from the lower and the external forms of Bhakti, and who reaches to the higher and the internal forms of Bhakti. Shankara’s teachings also describe the various types and modes of Bhakti, which are the diverse and the varied expressions and experiences of the love and the devotion towards Shiva, which are suited and adapted to the different temperaments and capacities of the devotees. Some of the stages and levels of Bhakti, and the types and modes of Bhakti, according to Shankara’s teachings, are:

• The Karma Bhakti, or the Bhakti of action, which is the lowest and the most basic form of Bhakti, which involves the performance of the various duties and obligations, the rituals and ceremonies, and the service and charity, as prescribed and ordained by the scriptures and the traditions, and as dedicated and offered to Shiva, as the supreme and the personal deity, who is the giver and the receiver, the doer and the enjoyer, and the lord and the master of the actions and the fruits of the actions. The Karma Bhakti is the form of Bhakti that is suitable and appropriate for the devotees who are attached and bound to the worldly and the egoistic desires and actions, and who seek and aspire to attain the material and the sensual pleasures and rewards, as well as the spiritual and the divine blessings and boons, by the grace and the mercy of Shiva. The Karma Bhakti is also the form of Bhakti that is necessary and essential for the purification and the preparation of the mind and the heart of the devotee, who gradually and eventually renounces and detaches from the worldly and the egoistic desires and actions, and who realizes and recognizes the futility and the impermanence of the material and the sensual pleasures and rewards, and who develops and cultivates the love and the devotion towards Shiva, as the supreme and the personal deity, who is the source and the goal of the life of the devotee.
• The Jnana Bhakti, or the Bhakti of knowledge, which is the higher and the more advanced form of Bhakti, which involves the study and the understanding, the reflection and the reasoning, and the discrimination and the detachment, of the various scriptures and texts, the teachings and the doctrines, and the concepts and the principles, of the Hindu philosophy and religion, and especially of the Advaita Vedanta philosophy, as taught and explained by Shankara and his followers, and as dedicated and offered to Shiva, as the supreme and the personal deity, who is the source and the essence, the subject and the object, and the knower and the known of the knowledge and the wisdom. The Jnana Bhakti is the form of Bhakti that is suitable and appropriate for the devotees who are curious and interested in the intellectual and the rational aspects of the spirituality and the liberation, and who seek and aspire to attain the direct and the intuitive realization and experience of the non-dual and the absolute truth of Shiva, who is the supreme and the ultimate reality, and who is identical and one with the self of the devotee. The Jnana Bhakti is also the form of Bhakti that is necessary and essential for the discrimination and the detachment from the ignorance and the illusion of the duality and the multiplicity of the world, which are the sources and the causes of the bondage and the suffering of the devotee, and for the recognition and the realization of the true and the real nature of the self and the world, which are both manifestations and expressions of Shiva, who is the supreme and the ultimate reality.
• The Raja Bhakti, or the Bhakti of royalness, which is the highest and the most sublime form of Bhakti, which involves the practice and the mastery, the discipline and the control, and the transformation and the transcendence, of the various aspects and dimensions of the body and the mind, the senses and the emotions, and the energy and the consciousness, of the devotee, by the application and the integration of the various techniques and methods of the Yoga, the science and the art of the union and the liberation, as prescribed and explained by the Patanjali, the sage and the codifier of the Yoga Sutras, the authoritative text of the Yoga, and as dedicated and offered to Shiva, as the supreme and the personal deity, who is the source and the essence, the master and the lord, and the teacher and the guide of the Yoga and the Yogis. The Raja Bhakti is the form of Bhakti that is suitable and appropriate for the devotees who are adventurous and ambitious in the spiritual and the mystical aspects of the spirituality and the liberation, and who seek and aspire to attain the various powers and the abilities, the states and the stages, and the experiences and the expressions, of the Yoga and the Yogis, by the grace and the mercy of Shiva, who is the supreme and the ultimate Yogi, and who is the source and the goal of the Yoga and the Yogis. The Raja Bhakti is also the form of Bhakti that is necessary and essential for the practice and the mastery of the eight limbs of the Yoga, which are the Yama, the moral restraints, the Niyama, the personal observances, the Asana, the physical postures, the Pranayama, the breath control, the Pratyahara, the sensory withdrawal, the Dharana, the concentration, the Dhyana, the meditation, and the Samadhi, the absorption, which lead to the union and the liberation of the body and the mind, the senses and the emotions, and the energy and the consciousness, of the devotee, with Shiva, who is the supreme and the ultimate reality.

Shankara’s teachings are the teachings of the Advaita Vedanta philosophy, which is the philosophy of the non-duality and the unity of the self and the reality, which are both manifestations and expressions of Shiva, the supreme and the ultimate reality. Shankara’s teachings are also the teachings of the Shiva Bhakti tradition, which is the tradition of the love and the devotion towards Shiva, the supreme and the personal deity, who is the source and the goal of the life of the devotee. Shankara’s teachings are the teachings of the wisdom and the bliss, which are the attributes and the aspects of Shiva, the supreme and the ultimate reality, and the self and the lord of all beings.

Basava

Basava, also known as Basavanna, is one of the most influential and revered saints in the Shiva Bhakti movement, and in the Hinduism in general. He is considered as the founder and the leader of the Lingayat Shaivism, the most radical and the most reformist sect of Shaivism, which teaches the doctrine of Linga, the symbol and the form of Shiva, who is the supreme and the personal aspect of Shiva, who resides and reveals in the heart of the devotee, who is the source and the goal of the life of the devotee, and who is the equal and the partner of the devotee. He is also considered as the pioneer and the champion of the social reform and the inclusivity, which he advocated and promoted by rejecting and renouncing the caste system, the ritualism, and the superstition, and by embracing and empowering the oppressed and the marginalized sections of the society, such as the women, the untouchables, and the poor.

Basava was born in the 12th century CE, in a Brahmin family, in a village called Basavana Bagewadi, in the present-day Karnataka state of India. He was a brilliant and a talented student, who studied the Vedas and the other scriptures, and who became a minister and a poet in the court of the Kalachuri king, Bijjala, who ruled over the Kalyana region. He was also a devout and a passionate devotee of Shiva, who renounced the worldly and the egoistic pleasures and honors, and who dedicated and offered his life and his work to Shiva, as the supreme and the personal deity, who is the beloved and the lover of the devotee. He also founded and led the Anubhava Mantapa, the hall of experience, which was a spiritual and a social assembly of the Shiva Bhakti followers, who gathered and discussed the various aspects and dimensions of the spirituality and the liberation, and who expressed and experienced the love and the devotion towards Shiva, in various forms and modes.

Basava’s teachings are based on the doctrine of Linga, or the symbol and the form of Shiva, which asserts that Shiva is the supreme and the personal aspect of Shiva, who resides and reveals in the heart of the devotee, who is the source and the goal of the life of the devotee, and who is the equal and the partner of the devotee. Basava’s teachings also assert that the Linga is the symbol and the form of Shiva, which is worn and worshipped by the devotee, who considers and treats the Linga as the supreme and the personal deity, who is the closest and the dearest to the devotee, and who is the friend and the guide of the devotee. Basava’s teachings also assert that the Linga is the symbol and the form of the self, which is identical and one with Shiva, who is the supreme and the ultimate reality, and who is the consciousness and the bliss of the universe.

Basava’s teachings also explain the concept and the practice of Bhakti, or devotion, in the context of his Lingayat philosophy. Basava’s teachings state that Bhakti is the expression and the experience of the love and the devotion towards Shiva, who is the supreme and the personal deity, who is the beloved and the lover of the devotee, and who is the friend and the guide of the devotee. Basava’s teachings also state that Bhakti is the path and the method of the spiritual realization and liberation, which is achieved by the grace and the mercy of Shiva, who is the benevolent and the compassionate deity, who knows and does what is best for the devotee, and who grants and bestows his grace and mercy on the devotee. Basava’s teachings also state that Bhakti is the result and the reward of the spiritual realization and liberation, which is enjoyed by the bliss and the ecstasy of Shiva, who is the blissful and the ecstatic deity, who pervades and transcends the universe, and who is identical with the self of the devotee.

Basava’s teachings also describe the various stages and levels of Bhakti, which are the progressive and the gradual steps of the spiritual journey of the devotee, who starts from the lower and the external forms of Bhakti, and who reaches to the higher and the internal forms of Bhakti. Basava’s teachings also describe the various types and modes of Bhakti, which are the diverse and the varied expressions and experiences of the love and the devotion towards Shiva, which are suited and adapted to the different temperaments and capacities of the devotees. Some of the stages and levels of Bhakti, and the types and modes of Bhakti, according to Basava’s teachings, are:

• The Dasoha Bhakti, or the Bhakti of service, which is the lowest and the most basic form of Bhakti, which involves the service and the charity to the needy and the poor, the animals and the plants, and the society and the world, as the service and the charity to Shiva, who is the supreme and the personal deity, who is present and manifest in all beings and things, and who is the giver and the receiver of the service and the charity. The Dasoha Bhakti is the form of Bhakti that is suitable and appropriate for the devotees who are attached and bound to the worldly and the egoistic desires and actions, and who seek and aspire to attain the material and the sensual pleasures and rewards, as well as the spiritual and the divine blessings and boons, by the grace and the mercy of Shiva. The Dasoha Bhakti is also the form of Bhakti that is necessary and essential for the purification and the preparation of the mind and the heart of the devotee, who gradually and eventually renounces and detaches from the worldly and the egoistic desires and actions, and who realizes and recognizes the futility and the impermanence of the material and the sensual pleasures and rewards, and who develops and cultivates the love and the devotion towards Shiva, as the supreme and the personal deity, who is the source and the goal of the life of the devotee.
• The Mahajana Bhakti, or the Bhakti of the great people, which is the higher and the more advanced form of Bhakti, which involves the association and the fellowship with the saints and the sages, the teachers and the guides, and the devotees and the seekers, who are the great people, who have realized and experienced the truth and the bliss of Shiva, who is the supreme and the personal deity, who is the source and the essence, the teacher and the guide, and the friend and the lover of the great people. The Mahajana Bhakti is the form of Bhakti that is suitable and appropriate for the devotees who are curious and interested in the spiritual and the mystical aspects of the spirituality and the liberation, and who seek and aspire to attain the direct and the intuitive realization and experience of the non-dual and the absolute truth of Shiva, who is the supreme and the ultimate reality, and who is identical and one with the self of the devotee. The Mahajana Bhakti is also the form of Bhakti that is necessary and essential for the association and the fellowship with the great people, who provide and offer the inspiration and the guidance, the support and the encouragement, and the example and the instruction, to the devotee, who learns and follows the teachings and the practices of the great people, and who progresses and advances in the spiritual journey of the devotee.
• The Prasada Bhakti, or the Bhakti of grace, which is the highest and the most sublime form of Bhakti, which involves the reception and the acceptance of the grace and the mercy of Shiva, who is the supreme and the personal deity, who is the source and the essence, the protector and the liberator, and the benevolent and the compassionate of the grace and the mercy. The Prasada Bhakti is the form of Bhakti that is suitable and appropriate for the devotees who are humble and grateful for the spiritual and the divine gifts and blessings, and who seek and aspire to attain the union and the liberation with Shiva, who is the supreme and the ultimate reality, and who is the consciousness and the bliss of the universe. The Prasada Bhakti is also the form of Bhakti that is necessary and essential for the reception and the acceptance of the grace and the mercy of Shiva, who is the giver and the bestower of the grace and the mercy, who knows and does what is best for the devotee, and who grants and bestows his grace and mercy on the devotee.

Basava’s teachings are the teachings of the Lingayat philosophy, which is the philosophy of the Linga, the symbol and the form of Shiva, who is the supreme and the personal aspect of Shiva, who resides and reveals in the heart of the devotee, who is the source and the goal of the life of the devotee, and who is the equal and the partner of the devotee. Basava’s teachings are also the teachings of the social reform and the inclusivity, which he advocated and promoted by rejecting and renouncing the caste system, the ritualism, and the superstition, and by embracing and empowering the oppressed and the marginalized sections of the society, such as the women, the untouchables, and the poor.

Nayanars (The 63 Saivaite Saints)

The Nayanars, also known as the 63 Saivaite Saints, are a group of saints in the Shiva Bhakti movement, who lived and flourished in the Tamil Nadu region of India, between the 6th and the 9th centuries CE. They are considered as the pioneers and the exemplars of the Tamil Bhakti, the devotional movement in the Tamil language and culture, which expressed and celebrated the love and the devotion towards Shiva, in various forms and modes, such as the poetry and the songs, the dance and the drama, and the stories and the legends. They are also considered as the founders and the leaders of the Saiva Siddhanta, the classical and the orthodox school of Shaivism, which teaches the doctrine of Pati, Pasu, and Pasa, the lord, the soul, and the bond, which are the three realities of the universe, and which explain the relationship and the interaction between Shiva, the supreme and the personal deity, who is the lord and the master of the universe, the souls, the individual and the bound beings, who are the children and the servants of Shiva, and the bonds, the ignorance and the illusion, which are the sources and the causes of the bondage and the suffering of the souls.

The Nayanars are diverse and varied, belonging to different regions and periods, different castes and genders, different professions and occupations, and different backgrounds and personalities. The Nayanars are also similar and common, sharing a common devotion and love towards Shiva, a common vision and mission of spirituality and liberation, and a common style and language of expression and communication.

The Nayanars have left behind a rich and vibrant legacy of their teachings, which are preserved and transmitted in various forms and modes, such as the Tevaram, the collection of the devotional poems and songs composed by the three most prominent Nayanars, namely Appar, Sambandar, and Sundarar, the Tirumurai, the collection of the twelve sacred books of the Tamil Shaivism, which include the Tevaram, the Tiruvacakam, the collection of the devotional poems and songs composed by Manikkavacakar, another prominent Nayanar, and the Periya Puranam, the collection of the stories and the legends of the 63 Nayanars, written by Sekkizhar, a saint and a scholar, who is also considered as the 64th Nayanar. The Nayanars have also left behind a profound and lasting impact on their followers and admirers, who have revered and worshipped them as the incarnations and the representatives of Shiva, who have emulated and followed their examples and instructions, and who have continued and propagated their traditions and movements.

The Nayanars’ teachings are based on the doctrine of Pati, Pasu, and Pasa, the lord, the soul, and the bond, which assert that Shiva is the supreme and the personal deity, who is the lord and the master of the universe, who creates and sustains the universe, who controls and liberates the souls, and who destroys and dissolves the bonds. The Nayanars’ teachings also assert that the souls are the individual and the bound beings, who are the children and the servants of Shiva, who are endowed with the free will and the responsibility, who are subject to the karma and the reincarnation, and who are ignorant and deluded by the bonds. The Nayanars’ teachings also assert that the bonds are the ignorance and the illusion, which are the sources and the causes of the bondage and the suffering of the souls, which are composed of the three impurities, namely the Anava, the egoism, the Karma, the action, and the Maya, the illusion, which obscure and distort the true and the real nature of the self and the reality.

The Nayanars’ teachings also explain the concept and the practice of Bhakti, or devotion, in the context of their Saiva Siddhanta philosophy. The Nayanars’ teachings state that Bhakti is the expression and the experience of the love and the devotion towards Shiva, who is the supreme and the personal deity, who is the beloved and the lover of the devotee, and who is the friend and the guide of the devotee. The Nayanars’ teachings also state that Bhakti is the path and the method of the spiritual realization and liberation, which is achieved by the grace and the mercy of Shiva, who is the benevolent and the compassionate deity, who knows and does what is best for the devotee, and who grants and bestows his grace and mercy on the devotee. The Nayanars’ teachings also state that Bhakti is the result and the reward of the spiritual realization and liberation, which is enjoyed by the bliss and the ecstasy of Shiva, who is the blissful and the ecstatic deity, who pervades and transcends the universe, and who is identical with the self of the devotee.

The Nayanars’ teachings also describe the various stages and levels of Bhakti, which are the progressive and the gradual steps of the spiritual journey of the devotee, who starts from the lower and the external forms of Bhakti, and who reaches to the higher and the internal forms of Bhakti. The Nayanars’ teachings also describe the various types and modes of Bhakti, which are the diverse and the varied expressions and experiences of the love and the devotion towards Shiva, which are suited and adapted to the different temperaments and capacities of the devotees. Some of the stages and levels of Bhakti, and the types and modes of Bhakti, according to the Nayanars’ teachings, are:

• The Charya Bhakti, or the Bhakti of conduct, which is the lowest and the most basic form of Bhakti, which involves the observance and the practice of the various rules and regulations, the ethics and the morals, and the duties and obligations, as prescribed and ordained by the scriptures and the traditions, and as dedicated and offered to Shiva, as the supreme and the personal deity, who is the source and the essence, the doer and the enjoyer, and the lord and the master of the conduct and the fruits of the conduct. The Charya Bhakti is the form of Bhakti that is suitable and appropriate for the devotees who are attached and bound to the worldly and the egoistic desires and actions, and who seek and aspire to attain the material and the sensual pleasures and rewards, as well as the spiritual and the divine blessings and boons, by the grace and the mercy of Shiva. The Charya Bhakti is also the form of Bhakti that is necessary and essential for the purification and the preparation of the mind and the heart of the devotee, who gradually and eventually renounces and detaches from the worldly and the egoistic desires and actions, and who realizes and recognizes the futility and the impermanence of the material and the sensual pleasures and rewards, and who develops and cultivates the love and the devotion towards Shiva, as the supreme and the personal deity, who is the source and the goal of the life of the devotee.
• The Kriya Bhakti, or the Bhakti of action, which is the higher and the more advanced form of Bhakti, which involves the performance and the participation of the various rituals and ceremonies, the worship and the offerings, and the service and the charity, as prescribed and explained by the scriptures and the traditions, and as dedicated and offered to Shiva, as the supreme and the personal deity, who is the source and the essence, the giver and the receiver, and the protector and the liberator of the action and the fruits of the action. The Kriya Bhakti is the form of Bhakti that is suitable and appropriate for the devotees who are enthusiastic and passionate about the external and the visible aspects of the spirituality and the liberation, and who seek and aspire to attain the grace and the mercy of Shiva, who is the benevolent and the compassionate deity, who grants and bestows the material and the spiritual gifts and blessings on the devotee. The Kriya Bhakti is also the form of Bhakti that is necessary and essential for the purification and the preparation of the body and the mind of the devotee, who gradually and eventually withdraws and transcends from the external and the visible aspects of the spirituality and the liberation, and who realizes and recognizes the presence and the manifestation of Shiva, who is the supreme and the personal deity, who is the source and the goal of the life of the devotee, in the inner and the invisible aspects of the spirituality and the liberation.
• The Yoga Bhakti, or the Bhakti of union, which is the highest and the most sublime form of Bhakti, which involves the practice and the mastery, the discipline and the control, and the transformation and the transcendence, of the various aspects and dimensions of the body and the mind, the senses and the emotions, and the energy and the consciousness, of the devotee, by the application and the integration of the various techniques and methods of the Yoga, the science and the art of the union and the liberation, as prescribed and explained by the Patanjali, the sage and the codifier of the Yoga Sutras, the authoritative text of the Yoga, and as dedicated and offered to Shiva, as the supreme and the personal deity, who is the source and the essence, the master and the lord, and the teacher and the guide of the Yoga and the Yogis. The Yoga Bhakti is the form of Bhakti that is suitable and appropriate for the devotees who are adventurous and ambitious in the spiritual and the mystical aspects of the spirituality and the liberation, and who seek and aspire to attain the various powers and abilities, the states and stages, and the experiences and expressions, of the Yoga and the Yogis, by the grace and the mercy of Shiva, who is the supreme and the ultimate Yogi, and who is the source and the goal of the Yoga and the Yogis. The Yoga Bhakti is also the form of Bhakti that is necessary and essential for the practice and the mastery of the eight limbs of the Yoga, which are the Yama, the moral restraints, the Niyama, the personal observances, the Asana, the physical postures, the Pranayama, the breath control, the Pratyahara, the sensory withdrawal, the Dharana, the concentration, the Dhyana, the meditation, and the Samadhi, the absorption, which lead to the union and the liberation of the body and the mind, the senses and the emotions, and the energy and the consciousness, of the devotee, with Shiva, who is the supreme and the ultimate reality.

The Nayanars’ teachings are the teachings of the Tamil Bhakti, which is the devotional movement in the Tamil language and culture, which expressed and celebrated the love and the devotion towards Shiva, in various forms and modes, such as the poetry and the songs, the dance and the drama, and the stories and the legends. The Nayanars’ teachings are also the teachings of the Saiva Siddhanta, which is the classical and the orthodox school of Shaivism, which teaches the doctrine of Pati, Pasu, and Pasa, the lord, the soul, and the bond, which are the three realities of the universe, and which explain the relationship and the interaction between Shiva, the supreme and the personal deity, who is the lord and the master of the universe, the souls, the individual and the bound beings, who are the children and the servants of Shiva, and the bonds, the ignorance and the illusion, which are the sources and the causes of the bondage and the suffering of the souls.

Conclusion:

In conclusion, the Shiva Bhakti movement is not merely a historical or religious phenomenon; it is a living tradition that continues to inspire and transform the lives of millions. It is a journey of the soul towards the divine embrace, where the seeker and the sought become one in the dance of consciousness and bliss. It is a path of love and devotion that transcends the boundaries of time, space, and identity, and that reveals the ultimate truth of Shiva as the innermost self of all.

The Shiva Bhakti movement has evolved over centuries, adapting to changing times while maintaining the essence of its devotional core. It has faced challenges, both internal and external, yet has emerged resilient, demonstrating the enduring power of faith and the human spirit. The saints and sages of the Shiva Bhakti tradition have left an indelible mark on the cultural and spiritual landscape, their teachings and poetry resonating with seekers of truth across generations.

As we reflect on the Shiva Bhakti movement, we recognize its profound impact on society and culture. It has championed social reform, challenged caste barriers, and promoted a message of unity and equality. The movement has fostered a sense of community among its followers, creating a space for shared experiences and collective worship. Its influence extends beyond the religious sphere, shaping art, music, literature, and dance, enriching the cultural heritage of humanity.

The modern interpretations of Shiva Bhakti continue to adapt the ancient wisdom to contemporary contexts, addressing the spiritual needs of today’s society. The movement encourages a personal connection with the divine, emphasizing the relevance of Shiva Bhakti in our daily lives. It invites us to explore the depths of our being, to discover the peace and joy that reside within, and to express our devotion in ways that resonate with our individual journeys.

The divine embrace of Shiva Bhakti is an invitation to all, regardless of background or belief, to partake in the nectar of devotion. It is a call to awaken to our true nature, to celebrate the cosmic dance of existence, and to realize the oneness of all creation. As we journey through the traditions of Shiva Bhakti, we are reminded of the timeless truth that love is the ultimate reality, and that in the heart of devotion, we find our home in the universe. In embracing the Shiva Bhakti traditions, we embrace the essence of life itself. We embark on a transformative journey that leads us to the divine, where every breath becomes a prayer, every action a ritual, and every moment an offering. The Shiva Bhakti movement beckons us to experience the divine embrace, to surrender to the rhythm of the cosmos, and to dance with Shiva in the eternal celebration of love and liberation. May we all find our path within this sacred tradition, and may the blessings of Shiva guide us on our journey to the divine.