Raja Raja The Great

This document, "Rāja Rāja - The Great (Seminar Proceedings)", published by the Anantacharya Indological Research Institute in 1987, appears to be a collection of papers presented at a seminar. While the title suggests a focus on a figure named "Raja Raja," the provided excerpts primarily delve into the history and philosophy of Sri Vaishnavism and Saivism in South India, particularly during the Chola period.

Here's a summary of the key themes and information presented in the provided pages:

Page 3: Influence of Yāmunācārya on Sri Vaishnavism

This section highlights the significant contributions of Yāmunācārya to the development of Sri Vaishnavism. His key philosophical stances and influences are outlined:

• Defense of Agamas: Yāmunācārya's works, like Agamaprāmṇya, justified the authority of the Agamas, which were challenged by Sankara.
• Rejection of Advaita, Acceptance of Vishishtadvaita: He refuted Sankara's monistic (Advaita) doctrine and expounded qualified monism (Vishishtadvaita).
• Lord as Embodiment of Qualities: Yāmunācārya rejected Sankara's concept of Nirguna-Brahman (Brahman without qualities) and instead described the Lord as possessing all auspicious qualities (Sarvakalyāna-guna Sampannaḥ).
• Glorification of Lakshmi: He glorified Lakshmi (Shri) as the embodiment of mercy and grace, considering her complementary to the Lord.
• Bhakti and Prapatti Margas: Yāmunācārya preached the paths of devotion (Bhakti) and surrender (Prapatti) as the most effective means of salvation, as seen in his Stotraratna.
• Veneration of Tamil Saints (Alvars): He deeply respected the Tamil saints called Āļvārs and their hymns, viewing them as divine revelations. His works are filled with their teachings, and some verses are even considered Sanskrit renderings of Tamil hymns. Yāmunācārya considered Nammālvār as his everything – father, mother, consort, child, and wealth.

The text emphasizes that Yāmunācārya's ideas profoundly influenced Rāmānuja, shaping his philosophy. This period, influenced by Yāmunācārya, is described as a formative period for Sri Vaishnavism, leading to a religion centered around temples and idols, accepting Agamas, venerating Tamil saints, and preaching devotionalism and surrender accessible to all castes.

Pages 4-12: Aghoraśivācārya and the Dvaita School of Saivism in the Chola Period

This substantial portion of the text, authored by Pierre-Sylvain Filliozat, focuses on the significant role of Saivism, particularly the philosophical doctrine of Saiva Siddhanta, in Tamil Nadu during the Chola period. It presents two key Sanskrit documents concerning Aghoraśivācārya:

1. "Gotrasamtatih" (Genealogy of Gotras): This is a chapter from Aghoraśivācārya's magnum opus, Kriyākrāmad yotikā.

   • It outlines the theoretical organization of Saiva lineages, including four gotras, 16 gocaras/kulas, four muni lineages, 36 bhrātṛs (brothers), and various mathas and ācāryas.
   • Aghoraśivācārya then details his own lineage, starting with a mythical origin from Supreme Siva and descending through figures like Durvasas, leading to his human and historical guru lineage.
   • This lineage traces gurus from various parts of India, with names like Vyāpakaśiva, Sarveśapaṇḍita, Uttungaśiva (whose brother tutored King Bhoja), Somaśiva, Pūrṇaśivācārya, Āryottungaśiva, Vidyēśanāśiva, Vidyāntaśiva (guru to the King of Varanasi), Brahmaśiva, Mūrtiśiva, Sarvātmadeśika, Śrīkaṇṭhaśivadeśika (who came to Tamil Nadu in the early 12th century), Dhyānaśiva, and Parameśvara.
   • The text notes that Aghoraśivācārya received his initiation (dikṣā) from Parameśvara, and that Aghoraśiva was his initiation name, while he himself was known as Parameśvara.
   • The Kriyākrāmad yotikā was composed in 1080 Śaka (1158 AD) at the behest of his guru.

2. "Aghoraśivācāryacaritam" (Life of Aghoraśivācārya): This less-known document, preserved in a manuscript at the Tiruvadudurai Math, is an extract from a puranic text.

   • It narrates a story about the establishment of a Saiva matha in Cidambaram.
   • The story involves the sage Durvasas testing the generosity of the Brahmins in Cidambaram. He is angered when he receives no food, but then Goddess Gauri appears and instructs Durvasas to install his disciple, Aghoraśiva, as a naiṣṭhikabrahmacārin to impart dikṣā to Sudras.
   • Durvasas performs the coronation of Aghoraśiva, installs a linga, and instructs him to study the Agamas and establish rules for linga and śakti worship, as well as dikṣā procedures for different castes.
   • The text provides a specific date for Aghoraśiva's installation: śrīmukha year, śuklapakṣa, puṣya nakṣatra, 5th tithi, vaiśākha month, Thursday, which corresponds to April 10, 153 AD, though the context suggests a later date closer to the 12th century given the connection to Aghoraśivācārya.

Historical Validity and Philosophical Contributions:

• The paper assesses the historical validity of these documents, acknowledging the mythical elements but recognizing the historical information within them, especially in Aghoraśivācārya's own account.
• The existence of a matha in Cidambaram claiming to be established by Aghoraśivācārya lends credence to the narrative.
• The lineage provided by Aghoraśivācārya suggests the spread of Saiva Siddhanta across India, with important mathas like the Golaki-matha having branches throughout the country.
• The text then delves into the philosophical aspects of Saiva Siddhanta, noting its primary focus on rituals described in the 28 Agamas.
• It highlights the philosophical development of Saiva Siddhanta in later stages, often through commentaries and treatises by ācāryas in mathas. Kashmirian Saiva Siddhanta, with figures like Bhaṭṭa Rāmakantḥa, is mentioned for its dualistic and realistic doctrine.
• Aghoraśivācārya's specific contribution is his highly systematized and extreme form of dualism. He interpreted the concepts of tattvas (fundamental entities of creation) as purely material, even at the highest levels, presenting a stark separation between the spiritual principle (Śiva) as an efficient cause and matter as an eternal entity. This extreme dualism is presented as a distinctive feature of his philosophy, contrasting with other, less extreme dualistic or monistic-blended approaches.
• Aghoraśivācārya's Paddhati continues to be used in Tamil Nadu rituals, but his philosophical doctrines did not seem to have a direct following, with later Tamil Saiva Siddhanta literature blending dualism with monism.

In essence, the document explores the rich religious and philosophical landscape of South India during the Chola period, detailing the foundational contributions to Sri Vaishnavism by Yāmunācārya and the significant, albeit extreme, dualistic philosophical stance of Aghoraśivācārya within the Saiva Siddhanta tradition.