Talk:Transcending Karm through Mokṣa: Integral Yog in the Śaiva Tradition

By Vishal Agarwal

The corresponding path or paths for those who worship Śiva as the Supreme Bhagavān are found in the tradition of Śaivism. Like Vaiṣṇavism, Śaivism enjoys a large and ancient following. It encompasses numerous sub-traditions such as Siddha Śaivism, Kāśmīra Śaivism, Vīra Śaivism, Pāśupata Śaivism, and others—including tantric branches.

In Śaivism, the Absolute Supreme Being is identified as Śiva or Pati (Bhagavān), who is eternal and unbound. In contrast, individual beings—called Jīvas or Paśu (bound souls)—are entangled in Prakṛti through three Pāśas (bonds or impurities):

Āṇava (egoism)

Karm (action and its consequences)

Māyā (illusion or delusion)

Due to these three bonds, the soul undergoes repeated birth and death until liberated. Thus, the concepts of Pati, Paśu, and Pāśas form the foundational triad of Śaiva metaphysics.

Since Śaivism views all three Malas as causes of bondage, it places less exclusive emphasis on Karm alone and more broadly on severing all three to attain Mokṣa. Various Śaiva schools propose different methods:

Four Pādas (Paths) in Tantric Śaivism

The tantric texts of Śaivism describe four methods or Pādas for liberation:

Vidyā Pāda or Jñāna Pāda – Scriptural knowledge

Kriyā Pāda or Karm Pāda – Rituals and mantras

Yog Pāda – Yogic practices like Kuṇḍalinī meditation

Caryā Pāda – Right conduct and service

Pāśupata Śaivism

Pāśupata Śaivism prescribes:

Vāsācārya – Moral conduct

Japa – Recitation of mantras

Dhyāna – Meditation

Rudra Smṛti – Constant remembrance of Śiva

Initiation by a Guru is essential. It is believed that a disciple’s past Karmas are destroyed at the time of Dīkṣā. Pāśupata ascetics also practiced unusual or socially disruptive behaviors (e.g., strange laughter, public dancing, ash-smearing) as a method of Tapaḥ—to invoke social humiliation and thereby dissolve the ego (Ahaṃkāra).

Śaiva Siddhānta

This school classifies souls based on their bondage:

Bound only by Āṇava

Bound by Āṇava and Karm

Bound by Āṇava, Karm, and Māyā

Śaiva Siddhānta accepts all four Pādas as valid paths. Here too, initiation (Dīkṣā) by a Guru is considered vital. Depending on the disciple's aptitude, the Guru assigns one of the following four Mārgas:

Dāsa Mārga – Path of servant (Caryā)

Satputra Mārga – Path of son (Kriyā)

Saha Mārga – Path of friend (Yog)

San Mārga – True path (Jñāna)

Here, knowledge (Jñāna) is held to be more critical than devotional sentiment (Bhakti) in attaining Mokṣa.

Liberation in Śaivism

Regardless of the method, the central emphasis in Śaivism is on liberating the Jīva by:

Realizing one’s Śiva-Tattva (divine nature)

Receiving the grace of Śiva through the Guru

Performing dispassionate rituals

Cultivating experiential knowledge

Rituals may range from simple temple-based and mental offerings to elaborate tantric practices.

The parallels between the four Yogs (Jñāna, Bhakti, Karm, and Rāja) of Vaiṣṇava systems and the four Pādas of Śaivism are evident, both aiming to integrate conduct, devotion, knowledge, and inner discipline toward the ultimate goal of liberation.