SAIVA-SIDDHANTA

"
the
352 SVIVAISM IN ITS RELATION TO OTHER SYSTEMS.
was feared.
This birth is spoken of as the great ocean of birth.
He believed in the law of Karma which is at the
same time the
foundation of all Hindu theistic Systems. This cycle of the law
is the wheel or circle, which is the chief symbol of Buddhism.
Proceeding a step further, he enquired as to the cause of this
birth and death. It was the desire for enjoyment, the thirst after
power and pelf, Tanha\ as the author of the Sacred Kur.al puts it,
"It is the desire that is the seed of birth at all times and for all
mankind." It was this desire in its two forms desire of good
things (Kama) and avoidance of bad things (Krodha) in the
train of ignorance that is the cause of all Karma, all our tin
and sorrow, our birth and death. If we can cut off this desire
we can cut off the seed of birth and become deathless and
attain Nirvana.
11
Desire and aversion and ignorance, their name destroyed,
disease is gone." (Kural. 360.)
We are quoting these texts from the sacred Kural of
Tiruvajluvar, the sage of Mylapur who is claimed as an orthodox
Saiva and is worshipped as such, just to show how far the two
systems proceed together. Kashi is claimed by all Saivites as
the true burning ground as distinguished from all other burning
grounds, and the meaning is this. Where we ordinarily die and
are burnt, we simply sow the seeds of a fresh birth. Jt becomes
a new planting ground merely. The true shmashana will be
where we will be burnt up truly and really without a chance
of rebirth. There is real annihilation as is intended by the
word Nirvana, but there is deathlessness also. What is it ttfat 1
dies and that which does not die? It is man s individuality,
the
I-ness
",
egoism that is formed of Karma, the shadow
that always dogs his foot-steps, the bundle of his desires,
passions and numerous enjoyments, the tree of knowledge of
good and evil ;
it is this that is annihilated. What is not
destroyed and, by the annihilation of the former, becomes freed
of its fetters and becomes immortal, is the real spirit, the^sou!
or atma (the tree of life). Buddha would not postulate the
other side of death, the real annihilation. Because he thought it
only complicated matters. The thing was clear, desire was the
ultimate cause of the disease of birth and sorrow, and, if by any