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Section I. (a) Brief survey of the Agama literature. It was once very influential and succeeded greatly in abolishing the Vedic ritualism and substituting in its place the temple ritualism. (b) A brief survey of the Saivagana literature. It was once very vast and is now almost extinct and unknown. About 258 Saivagamas are noticed, (c) Probable age: The Saivagamas were current in the 6th century A.D. (d) A brief survey of the contents of the four Padas,. vis. Kriya, Carya,Yoga and Jnana. The section is concluded with the observation of some of the important points on which the Saivagamas disagree with the Vedic literature. Section II. Pt.l. (a) As early as the 7th century A.D. the Saiva Siddhanta is seen existing in Kashmir, Central and Southern India. On epigraphic grounds some Saiva institutions existing in Northern, Central, and Southern India, and the line of teachers presiding over them are traced. Some of these teachers explicitly call themselves in their books the teachers of the doctrines of the Saiva Siddhanta. (b) The accounts of some prominent Sanskrit writers on the Saiva Siddhanta are sketched, (c) An attempt is made to review the accounts of the pre and post Meykandan (Tamil) writers. Part 2. Three Padarthas (topics): vis. Pati, Pasu and Pasa. Pati-padartha comprises (l) the conception, nature, functions etc. of the Supreme God, and (2) the treatment of the pure region, its residents their functions etc. Pasu-padartha deals with souls which are grouped into three classes vis. Vijnanakala, Pralayakala and Sakala, their nature etc. Pasa-padartha includes the treatment of the matter, the origin and development of the universe, and the entanglements such as Maya, Karma and Anava. In this section an attempt is made to present the Saiva Siddhanta views regarding God, Soul and Matter, the three eternal entities. The Saiva Tattvas are occasionally compared and contrasted with the Sankhya Tattvas. Section III. Pt. I. Virasaiviam does not seem to hare been originated with Basava, the minister of the Kalacuri King Bijjala (1156-1167 A.D.). It seems to be an ancient Saiva sect. A brief sketch of the works and accounts of the Virasaiva writers from 11th century to 18th century is attempted. Pt. 2. Sub-pt.l. A brief account of eight fold coverings (Astavarana) initiation, marriage and funeral in supplied. Sub-pt.2. The conception of God, the interpretation of the Linga, the nature and functions of Sakti are investigated from the Virasaiva point of view. The Virasaiva metaphysics based on the Karana-hasuge is reviewed. The doctrines of six and 101 Sthalas, stages in the soul's upward journey are investigated. At the end an abstract of the Siddhanta Sikhamani which treats 101 Sthalas is appended.
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