The following lectures were delivered by me at the University of Madras in February 1940 under the foundation instituted" in the name of Dr. S. Subrahmanya Aiyar. The subject which, I have chosen is one of considerable interest, as it deals with the evolution of Siva, an important member of the Hindu Trinity. Two decades have nearly passed since I first undertook the investigation of the subject at the instance of my brother, the late Mr. N. Raghvayya, M.A. Prof. Ferrand E. Corley and Dr. A. S. Woodbourne took a deep interest in my studies, and rendered me valuable assistance by their sympathetic criticism and constructive suggestions. I regret very much that they are no longer in our midst to see the conclusion of an enquiry which was carried on by their encouragement.
Although the origin and development of Saivism have been dealt with by several eminent scholars both in the East and the West, I believe that a reorientation of the subject is not uncalled for. A dispassionate study of the Vedic literature, freed from the shackles of current theories, is bound to throw fresh and interesting light on the origin of Saivism. I have ventured to set forth my views, as my investigation has led me to conclusions different from theirs. I take this opportunity to thank the syndicate of the University of Madras for having chosen me as the Dr. S. Subrahmanya, Aiyar foundation lecturer, and thus given me an opportunity to sum up the results of an investigation undertaken years ago.
The belief that the God Siva worshipped at present by the bulk of the Hindu population is a deity of heterogenous origin who came into existence comparatively late as a consequence of the contact of the faith of immigrant Aryans with that of the indigenous population of the country, particularly the Dravidians, is commonly held by all writers on Hindu religious history. It is stated that the Vedic God Rudra assimilated several indigenous cults, and having gradually undergone a change in the process of assimilation was transformed into a semi-demoniacal deity, known generally by the name of Śiva. The process of this evolution is clearly described by Frazer in his exposition of Saivism in the Encyclopaedia of Religion and Ethics Rudra became as a consequence of his intercourse with the deities of aboriginal tribes, Siva who' with his phallic symbol is more like a Dravidian demon than an Aryan deva.
The use of the term Dravidian in this context is rather unfortunate; for, a race of people called the Dravidian is not mentioned in the Vedic literature; and in fact, the Dravidians, as an ethnic group, were unknown to the world until they sprang into existence Athena-wise from the imaginative head of their progenitor Caldwell some two generations ago. What little is known about the religious practices of the Nisadas, Dasyus and other non-Aryan tribes from the Vedas does not warrant the conclusion that the Vedic Rudra acquired from them the phallic emblem and demoniacal characteristics which later distinguished the Puranic Siva.
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