The Shaiva Sampradayas of Sanatana Dharma

"लयनात् इति लिङ्गमुच्यते" ("That in which everything dissolves is called the Linga")

That in which the entire creation merges (*laya*, cosmic dissolution) is the *linga* (sacred emblem of the Divine)—meaning that which remains after the whole cosmos dissolves, the *Brahma-padartha* (ultimate reality of Brahman). Across the entire Shaiva world, Paramatman (the Supreme Being) Shankara is worshipped in the form of the linga. First, let us understand in broad terms what Shaivas are: Shaivas are those who worship Shiva knowing Him alone to be the absolute Paramatman and the sole foundation of the entire cosmos. Shaiva worship has been prevalent in the world since ancient times. Broadly speaking, it can be divided into three or four streams.

First: Kashmiri Shaivism

This stream begins with Vasugupta. While performing *tapas* (austerities), a rock rolled over before Vasugupta upon which certain *sutras* (aphorisms) were inscribed. He recorded them under the title *Shivasutra*. Subsequent *acharyas* (preceptors) such as Srikantha further enriched this tradition. Mahamaheshwara Abhinavagupta gave it a complete synthesis; he composed the monumental treatise *Tantraloka*, regarding which it is said that a single lifetime is insufficient to fathom it. Apart from the ancient Kashmiri Shaiva *sampradaya* (tradition), Abhinavagupta incorporated several elements from the Pashupata Shaiva sampradaya and the Vedas to enrich this sacred tradition. In this tradition, both the *Shaivagamas* (Shaiva scriptural canons) and the Vedas are accorded supreme authority. Great philosophical works of the Shakta school, such as *Spandakarika* and *Pratyabhijnahridayam*, are also the gifts of Kashmiri Shaivas. In modern times, its prominent acharyas were Bhagavan Gopinath and Swami Lakshman Joo. We had the great fortune of meeting an eminent *sadhaka* (practitioner) of their lineage, who has now passed away.

Acharya Abhinavagupta

Pashupata Shaivism

The origin of this tradition lies with Bhagavan Lakulisha, born at Kayavarohana (present-day Karvan) near Baroda in Gujarat. In the *Linga Purana*, Bhagavan Lakulisha is described as the 28th *avatara* (incarnation) of Sadashiva. The banner of this sampradaya unfurled in all directions, from Kashmir to Kanyakumari. Throughout Central India, it and its sub-sects spread, such as Kalamukha, Jati, and Mattamayura. The origin of the Mattamayura sampradaya was our ancestral village, Rannod (Aranipada). Across India, the disciples of Bhagavan Lakulisha established *mathas* (monasteries) and temples. It is even said that all 12 *jyotirlingas* (radiant shrines of Shiva) were originally under the custodianship of the Pashupatas. Throughout India, Bhagavan Lakulisha was depicted in iconography as the very manifestation of Sadashiva. When Adi Shankaracharya reached Jageshwar, the famous temple in Kumaon, that site was in the possession of Pashupata yogis. Seeing the very form of Bhagavan Lakulisha in Adi Shankaracharya, those yogis surrendered the place to him and set out on their journey to Mount Kailash. The icon of Lakulisha worshipped by Adi Shankaracharya remains there to this day; we have personally had *darshana* (sacred viewing) of it. Until the 11th and 12th centuries, their flag flew high across India. However, today they have almost vanished, or have become subsumed into various other sampradayas in different forms. At the core of many modern sampradayas lie several key philosophical and Agamic principles derived from the Pashupatas.

Lakulisha icon and Brahmeshwara Linga at Kayavarohana (Karvan-Mandara), Gujarat

Then Came the Shuddha Shaivas of the South

This sampradaya has existed in the South since ancient times. A whole lineage of ancient *siddhas* (realized masters) expounded it, foremost among whom were Siddhar Bogar, Agastyar, and others. Later, the 63 Nayanars emerged, who saturated philosophy with the nectar of *bhakti* (devotion), four of whom are prominent: Appar, Sundarar, Manikkavacakar, and Tirujnanasambandar. This tradition also split into several branches: Dakshina Shaiva, Chidambara Shaiva, and others. Shuddha Shaivas exist even today; they serve as the chief priests of numerous Shiva temples across the South—supremely wise, profound scholars of Agama, and highly revered individuals.

A Branch of These Came to Be Called Veershaiva

In traditional narratives, the origin of the Veershaivas is traced back to Renukacharya Ji, who is believed to have manifested from the Kolanupaka Linga in Telangana. He had four main disciples: Daruka, Ekorama, Panditaradhya, and Visvesvara. They established five principal mathas: Rambhapuri, Balehonnur, Ujjini (Karnataka), Srisailam, Kashi (in Kashi's famous Jangambadi neighborhood), and Kedara (Ukhimath, where the idol of Kedarnath resides during winter). Although the Kedar temple falls under the authority of the Advaita tradition of Adi Shankaracharya, its chief priest is a Shivacharya from Ukhimath—an arrangement established by Adi Shankaracharya himself. Currently, the Shivacharya there is Swami Bhimashankarlinga Ji. These five mathas command deep reverence among Lingayats. From these very Veershaivas emerged another new branch, established in the 12th century by Basavanna, the prime minister of King Bijjala II of Karnataka.

Jagadguru Renukacharya manifesting from the Kolanupaka Linga

Basavanna’s Lingayat Shaiva Sampradaya

Basavanna was a great statesman, thinker, practitioner, and philosopher. Observing the needs of his times, he founded the Lingayat sampradaya. In this tradition, temple rituals and the *varna* (caste) system were deemed redundant. A practitioner receives the designation of a Lingayat upon wearing the *ashtavarana* (eight spiritual shields). Another defining feature is that its followers worship only their personal *ishta-linga* (chosen divine emblem) bestowed upon them by a *Jangama* (itinerant monastic) guru during *diksha* (initiation), keeping that linga encased in a silver pendant worn constantly around the neck. For this reason, they came to be called Lingayats. They spread extensively across the South, producing several illustrious personalities such as Akka Mahadevi and Siddharamaiah Swami of Solapur. Numerous royal dynasties were among their followers, including Queen Chennamma of Kittur, Kakatiya Rudrama Devi, and the rulers of Keladi. In present times, a most revered luminary of the Lingayat sampradaya is Sri Shivakumara Swami of Siddhaganga Matha, who remains devoted to *Shivarchana* (worship of Shiva) even at the age of 110.

The 110-year-old Sri Shivakumara Swamiji of Siddhaganga Matha engaged in Shivarchana

The Politics of Dividing Lingayats Fails

Recently, driven by political ambition, a few minor *mathadhipatis* (monastery heads) among the Lingayats, along with a frantic elderly female monastic, Mate Mahadevi, launched an agitation demanding that Lingayats be recognized as a religion separate from Hindus. The Congress party, ever ready to fragment Hindus, even passed a resolution to this effect. However, the overwhelming majority of Lingayats resisted. The Shivacharyas of all five principal mathas opposed it. Congress orchestrated this entire gambit to sever Lingayats from the BJP and draw them toward itself in the elections. Yet the result is plain to see: 70 percent of Lingayats voted for the BJP.

Akka Mahadevi, a great Lingayat saint comparable to Kashmir's famous female Shaiva saint Lalleshwari and possessing a similar ascetic practice

— Shri Avinash Bhardwaj Sharma, the author is a deep scholar and writer on Sanatana culture, sampradayas, and traditions.

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