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Failure to connect Siva with the Vedic gods Indra, Prajapati and
Agni led to the assumption that the sexual elements of his cult were pre-aryan.
In the same way, the obvious correspondence between Siva's mystical ambiguity
and tantric procedures led some scholars to seek the origins of tantra on the
early development of Indian civilization as it was revealed in the indua Valley
(c. 2000 B.C.) (Mircea Eliade Yoga, Immortality and Freedom, New-York, 1958,
p. 354358).
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The phallic emblem of Siva as found in the ruins of Harappa and
Mohenjodaro was certainly a dominant element of religion at that time. Among
material proofs to support this view, there were four pieces of great significance:
a rectangular terracotta plate which wears the image of an ithyphallic god
sitting in padm膩sana and surrounded by animals, a conical terracotta object
with a rounded top which most probably represents a phallus, a large thick
ring representing a yoni and a receptacle for holy water (caranamrtakunda).
These are peremptory evidences of such a worship of Siva and Sakti, main
tantric deities.
The Saiva philosophy is an outgrowth of religion. As we know,
it highly influenced other systems of Indian philosophy like Vaisesika, Nyaya
and the grammatical schools of Kashmir. Eight systems of Saiva philosophy
have been traced so far. In the Tantraloka, Abhinavagupta classified all the
Saiva philosophical tendencies into three main branches: dualism (dvaita),
dualism-cum-monism (dvaitadvaita) and monism (advaita), which could be also
a mantainable view on the topic in so far as the three systems were based upon
ten, eighteen and sixty-four Saivagamas.
Concerning the agamas, their origin, classification, outlook etc.,