Synthesis Of Yoga In Lingayatism

This document, "Synthesis of Yoga in Lingayatism" by N.G. Mahadevappa, explores the spiritual philosophy and practice of Lingayatism, distinguishing it from traditional Saiva traditions and outlining its unique path to liberation.

The central argument of the paper is that Lingayatism, particularly as expressed in the 12th-century Kannada Vacanas, offers a synthesized approach to spiritual life, known as Șat-sthala or Sivayoga, which is distinct from the Sanskrit Saiva Agamas. The paper begins by contrasting Lingayatism with the Agamic Saivism, highlighting key differences:

• Nature of Śiva: Agamic Saivism portrays Śiva as transcendent, residing in a celestial abode with family and attributes, and liberation is seen as companionship with this "other." Lingayatism, however, views Paraśiva as immanent, formless (nirguna), present within everyone as the soul. Liberation is not a post-mortem journey to Kailāsa but an eternal union with Paraśiva attainable in the embodied state.
• Social Inclusivity: Agamic Saivism emphasizes caste discrimination and the inability to change one's caste within a lifetime. Lingayatism, through its core practice of wearing the iṣṭalinga, rejects caste discrimination and social taboos, asserting that anyone can become a Lingayata at any time.
• Livelihood and Ethics: Agamic Saivism sometimes advocates begging and renouncing professions. Lingayatism emphasizes honest earning, sharing excess with the needy (dāsōha), and avoiding professions that are immoral.
• Spiritual Goal: The Agamas see liberation as companionship with a transcendent God, while Lingayatism emphasizes union with the immanent divine.

The paper then delves into the metaphysical background of Lingayatism, explaining the concept of the universal consciousness (Linga/Śiva) that, through its Śakti, divides into anga (individual soul) and Linga. Ignorance (marevu or avidyā) causes the individual soul to perceive itself as separate from Linga, leading to attachment to sense pleasures and entanglement in the cycle of rebirth (saṁsāra). The Vacana tradition clarifies that this division is of Śakti, not of the indivisible Linga. The paper distinguishes between kalā-śakti (creative force of Linga) and bhakti-śakti (devotional force of the soul), and explains how Șat-sthala yoga aims to transform kalā-śaktis into bhakti-śaktis for union with Linga.

The core of the paper is dedicated to explaining the Șat-sthala Yoga, the six-phased spiritual path of Lingayatism:

1. Bhakta-sthala: This initial stage involves unwavering faith (viśvāsa-bhakti) in the guru and adherence to Lingayata doctrines and practices. It emphasizes moral conduct, avoiding bad company, fulfilling worldly duties, and practicing dāsōha (servitude in giving).
2. Mahēśa-sthala: This stage is characterized by strict monotheism, rejecting the worship of inanimate objects or minor deities. It demands unwavering loyalty (niṣṭhā-bhakti) to Linga and emphasizes moral constancy, compassion, and abstaining from violence and deceit. Unselfishness is key to purifying the mind and freeing oneself from karma.
3. Prasādi-sthala: This stage focuses on a philosophical attitude towards the body and world, viewing them as the body of Linga. The concept of prasāda (gift of Linga) is central, meaning all experiences are to be treated as divine offerings. This stage promotes avadhāna-bhakti (attentive devotion) and embraces worldly life and personal happiness as integral to spiritual growth, rather than advocating renunciation.
4. Prāṇaliṅgi-sthala: This stage involves the realization that the individual is not separate from Linga, but a part of it. It focuses on meditation and the realization of the divine presence within. The paper explains practices like dr̥ṣṭiyoga and the upward movement of Kundalini through the cakras to unite with the Śūnya-linga, leading to the destruction of ignorance and selfishness.
5. Saraṇa-sthala: Here, the aspirant achieves complete surrender to Linga, losing their ego and individuality (jīvatva) and realizing Lingatva (divinity). The sarana identifies their thoughts, words, and actions with Linga, experiencing immense bliss (ānanda) and regarding Linga's happiness as their own.
6. Aikya-sthala: This is the final stage of absolute union or identity (aikya) with Linga. The aspirant realizes they are not separate from Linga but are one with it, transcending the subject-object duality. This union is described as inseparable and indistinguishable, like a river merging into the sea.

The paper concludes by reiterating that Lingayatism offers a harmonious synthesis of various yogic practices (Karma, Bhakti, Jnana, Hatha, Raja yoga) and balances worldly life with spiritual pursuit. It emphasizes that the same forces that bind us to samsara can, when controlled and guided, lead to liberation. The core message is that man is already divine, and Șat-sthala-yoga is the path to recollecting this inherent divine nature. It is presented as a direct, easier, and shorter path to blissful union with Linga, distinct from other yogic systems.