most important developments, but this treatment is not, of course, exhaustive
or even comprehensive. For example, there is a fascinating history of groups of
yogis known as Na ̄ths or Siddhas which has been strongly influenced by S ́aivism
and a rich history of S ́aiva tradition in Southeast Asia (see White 1996). Until
the last thirty years or so S ́aivism was often only given cursory treatment in the
history of Indic religions. This was partly due to scholarly ignorance of these
traditions and partly due to not taking seriously their major sources, namely the
Tantras. The situation has changed with groups of scholars working on this
material, particularly in Pondichery, Oxford, Paris, and Rome. In Pondichery
the Centre d’Indologie has continued to edit and publish Tantras of the S ́aiva
Siddha ̄nta and scholarly interest in S ́aivism exists at many major centers of
learning. The study of S ́aivism has contributed to our wider understanding of
Hindu traditions in showing the importance of nonvedic, tantric tradition and
the incoherence of the term “Hinduism” in a historical context.
As regards S ́aivism itself, the S ́aiva Siddha ̄nta still provides the ritual template
of temple worship in the South and is a form of S ́aivism that has come to
America in a new form as the Church of the S ́aiva Siddha ̄nta. The nondualistic
S ́aiva traditions have been eroded over time, although the Pratyabhijña ̄ still
has some followers and has become a tradition in the west, where it has influ-
enced a number of contemporary groups, particularly Siddha Yoga and the
Nityananda Institute of Swami Cetanananda. The image of S ́iva is now deeply
embedded as a cross-cultural icon. It remains to be seen the extent to which
traditional forms of S ́aivism will be eroded in India and to what extent it will
be transformed in the global, new religious context.
Abbreviations and Primary Texts
ISG I ̄s ́a ̄nas ́ivagurudevapaddhati, ed. Ganapati Sastri, 4 vols. Trivandrum Sanskrit
Series, 1920–5.
Kir T Bhat.t.a Ra ̄makan.t.ha’s Commentary of the Kiran.atantra, ed. D. Goodall, vol. 1:
chs. 1–6. Pondichery: École Française d’Extrême Orient, 1998.
KSTS Kashmir Series of Texts and Studies.
Kur P Ku ̄rma Pura ̄n.a, Sri Ahibhusan Bhattacharya et al. (eds. and trans.).
Varanasi: All India Kashi Raj Trust, 1972.
Mat Matan.gapa ̄rames ́vara ̄gama(Kriya ̄pa ̄da, Yogapa ̄da et Carya ̄pa ̄da) avec le com-
mentaire de Bhat.t.a Ra ̄makan.t.ha. Pondichery: Institut Français d’Indologie,
1982.
MVT Ma ̄linı ̄vijayottara Tantra, ed. M. S. Kaul (Srinagar: KSTS 37, 1922).
MVTvart Ma ̄linı ̄vijava ̄rtika ̄, ed. M. S. Kaul. Srinagar: KSTS 31, 1921. Ed. with an
English trans. by J. Hanneder, Abhinavagupta’s Philosophy of Revelation: An
Edition and Annotated Translation of Ma ̄linı ̄s ́lokava ̄rttika I, 1–399. Groningen
Oriental Series, 1999.
Nar Nares ́varaparı ̄ks.a of Sadyojoti with Commentary by Ramakantha, ed. M. K.
Shastri. Srinagar: KSTS 45, 1926.
NT Netra Tantra. See N TUd
the s ́aiva traditions 225