Chapter 3§
Articles of Faith
श्रद्धासंहिता
ONSTANT ATTENTION MUST BE GIVEN BY THE HEADS OF EXTENDED FAMILIES TO ENCOURAGE ALL TO WORSHIP AND WORK TOGETHER IN HARMONY. SUCH CONCORD REQUIRES THAT EACH FAMILY MEMBER SHARE A COMMON UNDERSTANDING OF GOD, GODS, SOUL AND WORLD. THIS UNDERSTANDING IS CAPSULIZED IN OUR “ARTICLES OF FAITH.” MOST IMPORTANTLY, ALL SHARE A BOND IN THEIR LOVE OF ŚIVA, A UNION KNOWN AS ŚIVASAMBANDHA.§
46 ¶The unified view held by all my followers regarding God, soul and world (Pati, paśu and pāśa) has its source in the Vedas, Śaiva Āgamas and other scriptures of our venerable faith. The essential precepts distilled therefrom are known as articles of faith.“These articles provide an age-old pattern of belief and attitude that promotes stability and peace of mind in the life of each individual. Children are taught these principles early in life through The Master Course Level One, Śaivite Hindu Religion. The Articles of Faith of Śaiva Siddhānta Church are: 1) Śaivite Creed, 2) Affirmation of Faith, 3) Two Doctrines, 4) Scriptural Foundations and 5) Five Precepts. §
I. Our Creed: Śaiva Śraddhā Dhāraṇā§
47 ¶A creed is an authoritative formulation of the beliefs of a religion, of religious communities and, by extension, of individuals. Historically, creeds have developed when a religion is transmitted from one culture to another. Until then, the religious beliefs are fully contained within the culture and taught to children as a natural part of growing up. Creeds serve to maintain continuity and purity of the original, verbally expressed doctrines, and in giving strength and guidelines to individuals seeking to understand life and religion. The twelve beliefs of our Śaivite Creed are as follows. §
1. THE FIRST BELIEF, GOD’S UNMANIFEST REALITY
Śiva’s followers all believe that Lord Śiva is God, whose Absolute Being, Paraśiva, transcends time, form and space. The yogī silently exclaims, “It is not this. It is not that.” Yea, such an inscrutable God is God Śiva. Aum. §
2. THE SECOND BELIEF, GOD’S MANIFEST NATURE OF ALL-PERVADING LOVE
Śiva’s followers all believe that Lord Śiva is God, whose immanent nature of love, Parāśakti, is the substratum, primal substance or pure consciousness flowing through all form as energy, existence, knowledge and bliss. Aum. §
3. THE THIRD BELIEF, GOD AS PERSONAL LORD AND CREATOR OF ALL
Śiva’s followers all believe that Lord Śiva is God, whose immanent nature is the Primal Soul, Supreme Mahādeva, Parameśvara, author of Vedas and Āgamas, the creator, preserver and destroyer of all that exists. Aum. §
4. THE FOURTH BELIEF, THE ELEPHANT-FACED DEITY
Śiva’s followers all believe in the Mahādeva Lord Gaṇeśa, son of Śiva-Śakti, to whom they must first supplicate before beginning any worship or task. His rule is compassionate. His law is just. Justice is His mind. Aum. §
5. THE FIFTH BELIEF, THE DEITY KĀRTTIKEYA
Śiva’s followers all believe in the Mahādeva Kārttikeya, son of Śiva-Śakti, whose vel of grace dissolves the bondages of ignorance. The yogī, locked in lotus, venerates Murugan. Thus restrained, his mind becomes calm. Aum. §
6. THE SIXTH BELIEF, THE SOUL’S CREATION AND IDENTITY WITH GOD
Śiva’s followers all believe that each soul is created by Lord Śiva and is identical to Him, and that this identity will be fully realized by all souls when the bondage of āṇava, karma and māyā is removed by His grace. Aum. §
7. THE SEVENTH BELIEF, THE GROSS, SUBTLE AND CAUSAL PLANES OF EXISTENCE
Śiva’s followers all believe in three worlds: the gross plane, where souls take on physical bodies; the subtle plane, where souls take on astral bodies; and the causal plane, where souls exist in their self-effulgent form. Aum. §
8. THE EIGHTH BELIEF, KARMA, SAṀSĀRA AND LIBERATION FROM REBIRTH
Śiva’s followers all believe in the law of karma—that one must reap the effects of all actions he has caused—and that each soul continues to reincarnate until all karmas are resolved and moksha, liberation, is attained. Aum. §
9. THE NINTH BELIEF, THE FOUR MĀRGAS, STAGES OF INNER PROGRESS
Śiva’s followers all believe that the performance of charyā, virtuous living, kriyā, temple worship, and yoga, leading to Paraśiva through the grace of the living satguru, is absolutely necessary to bring forth jñāna, wisdom. Aum.§
10. THE TENTH BELIEF, THE GOODNESS OF ALL
Śiva’s followers all believe there is no intrinsic evil. Evil has no source, unless the source of evil’s seeming be ignorance itself. They are truly compassionate, knowing that ultimately there is no good or bad. All is Śiva’s will. Aum. §
11. THE ELEVENTH BELIEF, THE ESOTERIC PURPOSE OF TEMPLE WORSHIP
Śiva’s followers all believe that religion is the harmonious working together of the three worlds and that this harmony can be created through temple worship, wherein the beings of all three worlds can communicate. Aum. §
12. THE TWELFTH BELIEF, THE FIVE LETTERS
Śiva’s followers all believe in the Pañchākshara Mantra, the five sacred syllables “Namaḥ Śivāya,” as Śaivism’s foremost and essential mantra. The secret of Namaḥ Śivāya is to hear it from the right lips at the right time. Aum. §
O learned people, may we with our ears listen to what is beneficial, may we see with our eyes what is beneficial. May we, engaged in your praises, enjoy with firm limbs and sound bodies, a full term of life dedicated to God.§
ṚIG VEDA 1.89.8. RVP, 287§
II. Affirmation Of Faith, Śaiva Dṛidhavāchana§
48 ¶Creeds are often distilled into a single simple statement called an affirmation of faith which summarizes the beliefs and doctrines of a religion. Ours is: “God Śiva is immanent Love and transcendent Reality.” Intoning the affirmation of faith silently or aloud, we confirm, assert and positively state our conviction that God is both manifest and unmanifest, both permeating the world and transcending it, both personal Divine Love and impersonal Reality. In these eight words is contained the essence of “A Creed for Śaivite Hindus.” In Tamil we write it “Anbe Sivamayam Satyame Parasivam” and pronounce it “an’ bay see’va mai’ yam sat’ya may pa’ra see’ vam.” In Sanskṛit it is “Śivaḥ sarvagatam prema param satyam paraḥ Śivaḥ!” “Anbe Sivamayam Satyame Parasivam” is what you have when you take the milk from the sacred cow of religion, separate out the cream, churn that cream to rich butter and boil that butter into a precious few drops of ghee. §
III. Doctrines: Śaiva Śraddhā Dvimūlanyāya§
49 ¶The Church’s dual doctrines of faith are: the enlightened monistic Śaiva Siddhānta philosophy, Advaita Īśvaravāda, of the Nandinātha Sampradāya’s Kailāsa Paramparā; and Hindu solidarity, Hindutva sambandha, unity in diversity among all denominations of Sanātana Dharma. These two streams of consciousness are represented by the two points of our flag, Hindutva dhvaja.§
1. THE FIRST DOCTRINE: MONISTIC THEISM, ADVAITA ĪŚVARAVĀDA
The following concise statement capsulizes the first doctrine of Śaiva Siddhānta Church, the monistic theism of Śaiva Siddhānta: “God Śiva is within all things and all things are within Him. He is the Absolute Reality, beyond time, space and causation; He is the Primal Soul—creator, preserver and destroyer of all that exists. Yet, His majestic body is seen and He is talked with by the ṛishis. So great is He, the Incomparable One. Mysteriously, He is the Creator and the Creation. He is All and within all. Therefore, we preach the monistic theism of Śaiva Siddhānta, Ṛishi Tirumular’s Vedic-Āgamic theology, which encompasses pre-Śaṅkaran Vedānta and pre-Meykandar Siddhānta.”§
2. THE SECOND DOCTRINE: HINDU SOLIDARITY, HINDUTVA SAMBANDHA
The following concise statement capsulizes the second doctrine of Śaiva Siddhānta Church, Hindu solidarity: “For all sects of Hinduism to survive in their pristine purity, maintaining their traditions, cultural heritages and religious theologies within our great Sanātana Dharma, each must strengthen the other by strengthening itself. Having found their roots, Hindus of all sects can proceed with confidence and work for Hindu solidarity. The many beliefs and practices common to all Hindus are the meeting ground, the basis of this profound unity in diversity. Therefore, we preach Hindu solidarity.”§
IV: Scriptural Foundations: Śruti, Smṛiti§
50 ¶The Vedas and Śaiva Āgamas are the Church’s primary scriptural authority. The secondary scriptural authority derives from the Tirukural of Saint Tiruvalluvar, the Natchintanai of Sage Yogaswāmī and my own written teachings, particularly Dancing with Śiva, Living with Śiva, Merging with Śiva, The Master Course, Śaiva Dharma Śastras and Lemurian Scrolls. We also draw from the Tirumurai: the devotional scriptures of the Śaivite saints, most especially the Tirumantiram of Ṛishi Tirumular, as well as the profound hymns of Saints Manikkavasagar and Tayumanavar, and the Nātha Yoga Sūtras of Ṛishi Patañjali. Selections from among these make up The Holy Bible of the Śaivite Hindu Religion.§
V: Five Precepts: Pañcha Śraddhā§
51 ¶The following ślokas constitute the minimal Hindu beliefs. By teaching these to sons and daughters, parents worldwide pass on the Sanātana Dharma to their children. All members vow to strengthen each and every nuclear, joint and extended family of the fellowship by bringing the five essential Hindu precepts, Pañcha Śraddhā, into action in daily life. §
1. THE FIRST PRECEPT: SARVA BRAHMAN, GOD IS ALL IN ALL
The dear children are taught of one Supreme Being, all-pervasive, transcendent, creator, preserver, destroyer, manifesting in various forms, worshiped in all religions by many names, the immortal Self in all. They learn to be tolerant, knowing the soul’s divinity and the unity of all mankind. §
2. THE SECOND PRECEPT: MANDIRA, HOLY TEMPLES
The dear children are taught that God, other divine beings and highly evolved souls exist in unseen worlds. They learn to be devoted, knowing that temple worship, fire-ceremonies, sacraments and devotionals open channels for loving blessings, help and guidance from these beings. §
3. THE THIRD PRECEPT: THE LAW OF KARMA, COSMIC JUSTICE
The dear children are taught of karma, the divine law of cause and effect by which every thought, word and deed justly returns to them in this or a future life. They learn to be compassionate, knowing that each experience, good or bad, is the self-created reward of prior expressions of free will. §
4. THE FOURTH PRECEPT: SAṀSĀRA-MOKSHA, TRANSMIGRATION AND LIBERATION
The dear children are taught that souls experience righteousness, wealth and pleasure in many births, while maturing spiritually. They learn to be fearless, knowing that all souls, without exception, will ultimately attain Self Realization, liberation from rebirth and union with God. §
The birth of the world, its maintenance, its destruction, the soul’s obscuration and liberation are the five acts of His dance. §
MṚIGENDRA ĀGAMA JÑĀNA PĀDA 2.A3. MA, 58§
5. THE FIFTH PRECEPT: VEDAS AND THE GURU, SCRIPTURE AND PRECEPTOR
The dear children are taught that God revealed the Vedas and Āgamas, which contain the eternal truths. They learn to be obedient, following the precepts of these sacred scriptures and awakened satgurus, whose guidance is absolutely essential for spiritual progress and enlightenment. §
About the Following Chapter§
52 ¶ In the following chapter, we see how the essential Śaivite beliefs manifest in actions that weave uplifting patterns of daily conduct. Here we find handfuls of hope for devotees who are lacking in courage, bold assurance that they, too, can succeed on the Śaivite path to enlightenment and liberation from rebirth.§
The initiation for the attainment of liberation can only be obtained from the guru. Without the help of the guru no penance could ever be helpful in producing the desired result. The guru teaches the pupil. The guru becomes the object of glory for the disciple and enhances the pupil’s dignity. Hence the disciple must have immense regard for the guru. The guru is Śiva Himself, and Śiva is called the guru. Whether guru or Śiva, both have been accepted as vidyā. Vidyā is not different from both of them.§
Chandrajñāna Śaiva Āgama, Kriyāpāda, 2.7.§
By drinking the water after washing the holy feet of the guru and sprinkling the remains on the head, man attains the fruit of bathing in all the sacred waters of all sacred rivers and of all pilgrimages. §
Guru Gītā 29. GG, 10§
He should be known as one liberated while alive. He is blessed and is of fulfilled duties. After giving up the state of being liberated while alive, when the time arrives for his quitting the body, he enters on the state of disembodied liberation, even as the air attains the state of nonmovement.§
Śukla Yajur Veda, PaingU 3.5. UpR, 918§
Let him approach with humility a guru who is learned in the scriptures and established in Brahman. To such a seeker, whose mind is tranquil and senses controlled, and who has approached him in the proper manner, let the learned guru impart the science of Brahman, through which the true, Imperishable Being is realized. §
Atharva Veda, MundU 1.2.12–13. EH, 157§
The one who has not turned away from wickedness, who has no peace, who is not concentrated, whose mind is restless—he cannot realize the ātman, who is known by wisdom.§
Kṛishṇa Yajur Veda, KathaU 2.24. VE, 710§
There are five great sacrifices, namely, the great ritual services: the sacrifice to all beings, sacrifice to men, sacrifice to the ancestors, sacrifice to the Gods, sacrifice to Brahman.§
Śukla Yajur Veda, SataBR 11.5.6.1. VE, 394§
The ten abstinences are nonviolence, truth, nonstealing, chastity, kindness, rectitude, forgiveness, endurance, temperance in food and purity.§
Śukla Yajur Veda, TrishikhiBR U 32–33. YM, 19§
They say of a man who speaks the truth, “He speaks the dharma,” or of a man who speaks the dharma, “he speaks the truth.” Verily, both these are the same thing. §
Śukla Yajur Veda, BrihadU 1.4.14. UpH, 84–85§
Rescue the mind from qualities, make it pure and fix it in the heart. That consciousness which manifests clearly thereafter must alone be aimed at and striven for.§
Devīkālottara Āgama, JAV 5. RM, 111§
O earthen vessel, strengthen me. May all beings regard me with friendly eyes! May I look upon all creatures with friendly eyes! With a friend’s eye may we regard each other!§
Śukla Yajur Veda 36.18. VE, 342§
Let the aspirant for liberation behave in an unselfish and kind way and give aid to all, let him undergo penance, and let him study this Āgama.§
Devīkālottara Āgama, JAV 41. RM, 114§
Tapas, japa, serenity, belief in God, charity, vows in Śaiva way and Siddhānta learning, sacrificial offerings, Śiva pūjā and speech pure—with these ten the one in niyama perfects his way. §
Tirumantiram 557. TM, 230§
More precious than life itself is rectitude. Those who practice rectitude possess everything that is worthwhile. Humility, truthfulness, avoidance of killing and stealing, refraining from slandering others, absence of covetousness and so forth—these are the characteristics of a life of rectitude. §
Natchintanai, “The True Path.” NT, 4§