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"Sivadrishti" (also spelled Śivadṛṣṭi) is a Sanskrit term that translates as “The Vision of Śiva” or “Seeing with the Eye of Śiva.”
It has philosophical, spiritual, and literary significance depending on the context:

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1. Philosophical / Spiritual Meaning

• In Shaiva Siddhanta and other Śaiva traditions, Sivadrishti refers to the perception of reality from the perspective of Śiva—pure, all-encompassing, and non-dual.

• It means transcending the ordinary, limited human vision (which sees separation and multiplicity) and realizing the unity of self (ātman) with Śiva.

• A person who attains Sivadrishti sees no distinctions of caste, creed, pleasure, pain, friend, or foe. Everything is recognized as a manifestation of Śiva-consciousness.

• Practically, it is linked to cultivating detachment, compassion, and equanimity—seeing the divine essence in all beings and phenomena.

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2. In Literature

• Śivadrishti is also the title of a famous 13th-century Tamil–Sanskrit philosophical work written by Meykandār, one of the major exponents of Shaiva Siddhanta.

  • In this text, Meykandār expounds on metaphysics: the relationship between Pati (God), Pasu (soul), and Pāśa (bondage).

  • It sets the foundation for the later Saiva Siddhanta philosophical tradition and became a cornerstone text for Śaiva theology.

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3. Symbolic Meaning

• Sivadrishti can be understood as the “Third Eye Vision” of Śiva—destroying illusion (māyā) and ignorance, revealing the truth.

• It signifies divine insight, higher wisdom, and spiritual awakening.

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✅ In short: Sivadrishti is both a philosophical concept and a sacred text. Philosophically, it means perceiving the world through Śiva’s vision—pure, detached, and unified. Literarily, it refers to Meykandār’s foundational Shaiva Siddhanta text that systematized Śaiva philosophy.

Would you like me to break down Meykandār’s Sivadrishti text chapter by chapter so you see how the philosophy is laid out?

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Great 🙏 Let’s go step by step.

Meykandār’s Śivadrishti (13th century CE) is a Tamil–Sanskrit philosophical text that forms the foundation of Śaiva Siddhānta philosophy. It’s structured in a way that carefully explains the nature of reality and the path to liberation.

Here’s a chapter-by-chapter breakdown (traditionally called adhikāras or sections):

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Overview

The text has 12 chapters (adhikāras). Each one deals with a specific theme: the soul, bondage, God, and liberation.

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1. Paśu–Pāśa–Pati Adhikāra (The Triad of Soul, Bondage, and God)

• Introduces the three fundamental categories:

  • Pati (Śiva / Supreme God) – the liberator.

  • Paśu (the Soul) – bound and dependent.

  • Pāśa (Bondage) – impurities that limit the soul.

• Establishes that the soul is distinct from Śiva but dependent on Him for liberation.

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2. Mala Adhikāra (On Impurities / Bondage)

• Explains the three impurities (malas) that keep the soul bound:

  1. Āṇava mala – root ignorance.

  2. Karma mala – effects of past actions.

  3. Māyā mala – illusion and material entanglement.

• Without Śiva’s grace, these cannot be overcome.

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3. Paśu Adhikāra (On the Soul)

• The soul is beginningless, eternal, but not omniscient.

• It has knowledge and consciousness, but these are obscured by impurities.

• Liberation is not self-achieved; Śiva’s intervention is required.

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4. Pati Adhikāra (On God / Śiva)

• Śiva is supreme, omnipotent, and full of grace.

• He is distinct from the soul and bondage.

• Liberation comes only through Śiva’s tirodhāna (concealment) and anugraha (grace).

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5. Mala–Upakṣaya Adhikāra (Destruction of Impurities)

• Explains the gradual process by which impurities are removed.

• Stresses that practices (yoga, rituals, devotion) prepare the soul, but Śiva’s grace is the ultimate purifier.

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6. Upāya Adhikāra (On the Means)

• Discusses the valid means (upāyas) of attaining liberation:

  • Charya (service),

  • Kriya (worship),

  • Yoga (discipline),

  • Jnana (knowledge).

• These progress from external to internal, culminating in direct knowledge of Śiva.

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7. Jnana Adhikāra (On Knowledge)

• True knowledge is not intellectual but intuitive (anubhava jnana).

• It arises only when the soul is ripened by Śiva’s grace.

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8. Tirodhāna Adhikāra (On Concealment)

• Śiva veils His nature deliberately to allow the soul to evolve gradually.

• Concealment is not punishment but a divine act of training the soul.

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9. Anugraha Adhikāra (On Grace)

• Śiva’s grace (śaktinipāta) descends when the soul is ready.

• This is the decisive factor in liberation.

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10. Mokṣa Adhikāra (On Liberation)

• Liberation (mukti) means eternal union with Śiva, without merging into Him.

• The soul retains its individuality but shares in Śiva’s bliss and knowledge.

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11. Jivanmukti Adhikāra (Liberation while Living)

• A realized soul can attain liberation even in this life.

• Such beings live in the world but remain detached and see everything as Śiva (Sivadrishti).

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12. Kaivalya Adhikāra (Supreme State)

• Final realization: the soul abides forever in Śiva-consciousness.

• The cycle of birth and death ends.

• This is the culmination of Śaiva Siddhānta philosophy.

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✅ In essence: Śivadrishti takes the reader from the problem (bondage) to the solution (grace and liberation), showing how the soul evolves under Śiva’s guidance until it attains ultimate freedom.

Would you like me to also make a visual diagram (flowchart) showing how Paśu–Pāśa–Pati and the path to liberation are connected?