Shaiva
Shaivism (, Sanskrit: शैवसंप्रदायः, romanized: Śaivasampradāyaḥ, /ɕə͡ɪʋəsampɾəd̪ɑjəh/) is one of the major Hindu traditions, which worships Shiva as the supreme being. It is the second-largest Hindu sect after Vaishnavism, constituting about 385 million Hindus, found widely across South Asia (predominantly in Southern India), Sri Lanka, and Nepal. The followers of Shaivism are called Shaivas or Shaivites.
According to Chakravarti, Shaivism developed as an amalgam of pre-Aryan religions and traditions, Vedic Rudra, and post-Vedic traditions, accommodating local traditions and Yoga, puja and bhakti. According to Bisschop, early shaivism is rooted in the worship of vedic deity Rudra. The earliest evidence for sectarian Rudra-Shiva worship appears with the Pasupata (early CE), possibly owing to the Hindu synthesis, when many local traditions were aligned with the Vedic-Brahmanical fold. The Pāśupata movement rapidly expanded throughout North India, giving rise to different forms of Shaivism, which led to the emergence of various tantric traditions. Both devotional and monistic Shaivism became popular in the 1st millennium CE, rapidly becoming the dominant religious tradition of many Hindu kingdoms. It arrived in Southeast Asia shortly thereafter, leading to the construction of thousands of Shaiva temples on the islands of Indonesia as well as Cambodia and Vietnam, co-evolving with Buddhism in these regions.
Shaivism incorporates many sub-traditions ranging from devotional dualistic theism such as Shaiva Siddhanta to yoga-orientated monistic non-theism such as Kashmiri Shaivism. Shaivite theology ranges from Shiva being the creator, preserver, and destroyer to being the same as the Atman (Self) within oneself and every living being. It is closely related to Shaktism, and some Shaivas worship in both Shiva and Shakti temples. It is the Hindu tradition that most accepts ascetic life and emphasizes yoga, and encourages one to discover and be one with Shiva within.
It has a vast literature, considering both the Vedas and the Agama texts as important sources of theology.
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