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Shaiva Siddhanta
(詳細はtantric Shaivism, provides the normative rites, cosmology and theological categories of tantric Shaivism.〔Flood, Gavin. D. 2006. The Tantric Body. P.120〕 Being a dualistic philosophy, the goal of Shaiva Siddhanta is to become an ontologically distinct Shiva through Shiva's grace.〔Flood, Gavin. D. 2006. The Tantric Body. P.122〕
This tradition was once practiced all over India. However the Muslim subjugation of North India restricted Shaiva Siddhanta to the south,〔Flood, Gavin. D. 2006. The Tantric Body. P.34〕 where it merged with the Tamil Saiva movement expressed in the bhakti poetry of the Nayanars.〔Flood, Gavin. D. 1996. An Introduction to Hinduism. P.168〕 It is in this historical context that Shaiva Siddhanta is commonly considered a "southern" tradition, one that is still very much alive.〔 The Tamil compendium of devotional songs known as ''Tirumurai'', the Shaiva Agamas and ''"Meykanda"'' or ''"Siddhanta"'' Shastras,〔S. Arulsamy, ''Saivism - A Perspective of Grace'', Sterling Publishers Private Limited, New Delhi, 1987, pp.1〕 form the scriptural canon of Tamil Shaiva Siddhanta.
Shaiva Siddhanta encompasses tens of millions of adherents, predominantly in Tamil Nadu and Sri Lanka. Today it has thousands of active temples there and a number of monastic and ascetic traditions, along with its own community of priests, the ''Adisaivas,'' who are qualified to perform Shaiva Siddhantin temple rituals.
==Etymology==
The name of the school could be translated as "the settled view (''siddhānta'') of Shaiva doctrine" or "perfected Shaivism." There are of course many other Shaiva doctrines, and so it may seem odd that this particular one should have been known by a name that makes such a large claim, but widespread epigraphical and literary evidence suggests that this is because it simply was the dominant school of Shaiva liturgy and theology for a long period and across a wide area. Early works of the school do not appear to use the label ''Śaivasiddhānta'':〔See, for instance, Dominic Goodall and Harunaga Isaacson, « Workshop on the Niśvāsatattvasaṃhitā : the Earliest Surviving Saiva Tantra? », in the ''Newsletter of the Nepal-German Manuscript Cataloguing Project'' No.3 (2007), p.4–6.〕 one of the earliest datable attestations of the label is probably that in the eighth-century Sanskrit inscription carved around the central shrine in the Kailasanatha temple in Kancheepuram.
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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