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Shiva - information on Shiva
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Shiva
Devanagari: शिव
Kannada: ಶಿವ
Tamil script: சிவன்
Abode: Mount Kailash
Mantra: Aum Namah Sivaya
Weapon: Trident (Trishula)
Consort: Parvati
Mount: Nandi
Shiva (also spelled Siva; Sanskrit Śiva) is considered to be the supreme
deity in Shaivism, a denomination of Hinduism. Many Hindus such as those
of Smarta tradition are free to accept various manifestations of the
divine as their chosen deity for worship, and those who prefer Shiva are
called Shaivas (Sanskrit Śaiva).[1] Shaivism, along with Vaiṣṇava
traditions that focus on Vishnu, and Śākta traditions that focus on the
Goddess (Devī) are three of the most influential denominations in
Hinduism.[2]
The worship of Shiva is a pan-Hindu tradition, practiced widely across
all of India.[3][4] Shiva is one of the five primary forms of the Divine
in Smartism, a denomination of Hinduism that puts particular emphasis on
five deities, the other four being Vishnu, Devi, Ganesha, and Surya.[5]
Another way of thinking about the divinities in Hinduism identifies
Brahma, Vishnu, and Shiva as each representing one of the three primary
aspects of the Divine in Hinduism, known collectively as the Trimurti.
In the Trimurti system, Brahma is the creator, Vishnu is the maintainer
or preserver, and Shiva is the destroyer or transformer.[6]
Etymology
The Sanskrit word śiva (Devanagari शिव) is an adjective meaning kind,
friendly, gracious, or auspicious.[7][8] As a proper name it means "The
Auspicious One", used as a euphimistic name for Rudra.[9] In simple
English transliteration it is written either as Shiva or Siva. In
English it is pronounced as IPA: [ɕivə].
The Sanskrit word śaiva means "relating to the god Shiva", and this term
is the Sanskrit name both for one of the principal sects of Hinduism,
and for a member of one of those sects.[10] It is used as as adjective
to characterize certain beliefs and practices, such as Shaivism.
The adjective śiva occurs in the Rig Veda meaning auspicious and Indra
uses this word to describe himself several times. (2:20:3, 6:45:17,
8:93:3)
Introduction
Shaivites, the worshippers of Shiva consider Shiva as the Ultimate
Reality (see Ishta-Deva for fuller discussion).
The ambivalent nature of this deity is apparent in some of his names.
Shiva as Rudra is considered to be the destroyer of evil and
sorrow. Shiva as Shankara is the doer of good.
Shiva's consort is Parvati, who is identifed with Devi, the Divine
Mother, and with Shakti (divine energy).
Shiva and Parvati are the parents of Karthikeya and Ganesha. Karttikeya
is popular in South India by the names Subrahmanya and Murugan, and in
North India he is more popular by the name Skanda, Kumara, or Karttikeya.[11]
In Maharashtra a regional deity named Khandoba is a patron deity of
farming and herding castes.[12] The foremost center of worship of
Khandoba in Maharashtra is in Jejuri.[13] Khandoba has been assimilated
both as a name for Karttikya[14] and also as a form of Shiva himself[15]
in which case he is worshipped in the form of a lingam.[16][17] Shakti
M. Gupta clarifies the possible confusion between these two
identifications by explaining that one of Karttikeya's functions is as
the patron deity of thieves, and it is in this capacity that the tribe
called Ramoshis, who are thieves by profession, worship Khandoba.[18]
Khandoba's varied associations also include an indentification with
Surya.[19] The derivation of the name Khandoba has been variously
interpreted, and M. S. Mate says that the most commonly-held belief is
that it was a distorted form of Skanda, but also notes alternate
theories.[20]
Historical development
Over the course of time, many regional cults were almalgamated into the
figure of Shiva as we know him today.[21] How the persona of Shiva
converged as a composite deity is not well-documented.[22] Axel Michaels
explains the composite nature of Shaivism as follows:
Like Vişņu, Śiva is also a high god, who gives his name to a collection
of theistic trends and sects: Śaivism. Like Vaişņavism, the term also
implies a unity which cannot be clearly found either in religious
practice or in philosophical and esoteric doctrine. Furthermore,
practice and doctrine must be kept separate.[23]
Pashupati seal
A seal discovered during excavation of the Mohenjo-daro archaeological
site in the Indus Valley has drawn attention as a possible
representation of a "proto-Shiva" figure.[24] This "Pashupati" (Lord of
Animals, Sanskrit paśupati)[25] seal shows a seated figure, possibly
ithyphallic, surrounded by animals.[26] Sir John Marshall and others
have claimed that this figure is a prototype of Shiva, and have
described the figure as having three faces, seated in a "yoga posture"
with the knees out and feet joined.
This claim has not fared well with some modern academics. Gavin Flood
characterizes these views as "speculative", saying that while it is not
clear from the seal that the figure has three faces, is seated in a yoga
posture, or even that the shape is intended to represent a human figure,
it is nevertheless possible that there are echoes of Shaiva iconographic
themes, such as half-moon shapes resembling the horns of a bull.[27][28]
Historian John Keay is more specifically dismissive, saying:
...there is little evidence for the currency of this myth. Rudra, a
Vedic deity later identified with Shiva, is indeed referred to as
pasupati because of his association with cattle; but asceticism and
meditation were not Rudra's specialties, nor is he usually credited with
an empathy for animals other than kine. More plausibly, it has been
suggested that the Harappan figure's heavily horned headgear bespeaks a
bull cult, to which numerous other representations of bulls lend
substance.[29]
Rudra
Shiva as we know him today has taken on features of the Vedic god Rudra.[30]
Rudra, the god of the roaring storm, is usually portrayed in accordance
with the element he represents as a fierce, destructive deity.
The oldest surviving text of Hinduism is the Rig Veda, which is dated to
between 1700–1100 BCE based on linguistic and philological evidence.[31]
A god named Rudra is mentioned in the Rig Veda. The name Rudra is still
used as a name for Shiva. In RV 2.33 he is described as the "Father of
the Maruts", a group of storm gods.[32]
The identification of Shiva with the older god Rudra is not universally
accepted, as Axel Michaels explains:
To what extent Śiva's origins are in fact to be sought in Rudra is
extremely unclear. The tendency to consider Śiva an ancient god is based
on this identification, even though the facts that justify such a
far-reaching assumption are meager.[33]
Rudra is called "The Archer" (Sanskrit: Śarva)[34] and the arrow is an
essential attribute of Rudra.[35] This name appears in the Shiva
Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva
often in later languages.[36] The word is derived from the Sanskrit root
śarv- which means "to injure" or "to kill"[37] and Sharma uses that
general sense in his interpretive translation of the name Śarva as "One
who can kill the forces of darkness".[38] The names Dhanvin
("Bowman")[39] and Bāṇahasta ("Archer", literally "Armed with arrows in
his hands")[40][41] also refer to archery.
Attributes of Shiva
* Third Eye: Shiva is often depicted with a third eye with which he
burned Desire (Kāma) to ashes.[42]
* Serpents: Shiva is often shown garlanded with a snake.[43]
* Crescent: Shiva bears on his head the crescent of the fifth day (panchami)
moon. This is placed near the fiery third eye and this shows the power
of Soma, the sacrificial offering, which is the representative of moon.
It means that Shiva possesses the power of procreation along with the
power of destruction. The moon is also a measure of
time; thus the Crescent also represents his control over time. Thus Shiva is known by the names of Somasundara and
Chandrashekara.
* Sacred Ganga: Ganga, the holiest of the holy rivers, flows from the
matted hair of Shiva. Shiva allowed an outlet to the great river to
traverse the earth and bring purifying water to human beings (See:
Origin of Ganga). The flowing water is one of the five elements which
compose the whole Universe and from which earth arises. Ganga also
denotes fertility one of the creative aspect of Shiva.
* Drum: A small drum shaped like an hourglass is known as a "damaru"
(Sanskrit: ḍamaru).[44][45] This is one of the attributes of Shiva in
his famous dancing representation[46] known as Nataraja. A specific hand
gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used
to hold the drum.[47] This drum is particularly used as an emblem by
members of the Kāpālika sect.[48]
* Vibhuti: Vibhuti is three lines of ashes drawn on the forehead that
represents the essence of our Being, which remains after all the malas
(impurities of ignorance, ego and action) and vasanas (likes and
dislikes, attachments to one's body, world, worldly fame, worldly
enjoyments, etc.) have been burnt in the fire of knowledge. Hence
vibhuti is revered as the very form of Shiva and signifies the
Immortality of the soul and manifested glory of the Lord.
* Ashes: Shiva smears his body with ashes (bhasma).[49] Some forms of
Shiva, such as Bhairava, are associated with a very old Indian tradition
of cremation-ground asceticism that was practiced by some groups who
were outside the fold of brahmanic orthodoxy.[50] These practices
associated with cremation grounds are also menteioned in the Pali canon
of Theravada Buddhism.[51] One epithet for Shiva is "Inhabitant of the
cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin)
referring to this connection.[52]
* Tiger skin: He is often shown seated upon a tiger skin.[53]
* Elephant and Deer Skin: Shiva also wears elephant skins. Similarly
deer represent the jumping of minds (flickering mind). Shiva wears deer
skin which indicates that he has controlled the mind perfectly.
* Trident: (Sanskrit: Trishula) Shiva's particular weapon is the
trident.[54]
* Nandi, the Bull, is his Vahana (Sanskrit for vehicle).
* Lingam:Shiva is often worshipped in the form of a lingam.[55][56][57]
These are depicted in various forms. Also see: Jyotirlinga
* Varanasi (Benares) is considered as the city specially-loved by Shiva,
and is the holiest place of pilgrimage in northern India.[58]
* Mount Kailasha in the Himalayas is his traditional abode.[59]
* He is often represented as immersed in deep meditation.
* He is said to eradicate Kama (sexual desire), Moha (material desire)
and Maya (mundane thoughts) from his devotees' minds.
The five mantras
Five is a sacred number for Shiva.[60] One of his most important mantras
has five syllables (namaḥ śivāya).[61]
Shiva's body is said to consist of five mantras, called the
pańcabrahmans:[62] As forms of god, each of these have their own names
and distinct iconography:[63]
* Sadyojāta
* Vāmadeva
* Aghora
* Tatpuruṣa
* Īsāna
These are represented as the five faces of Shiva, and are associated in
various texts with the five elements, the five senses, the five organs
of perception, and the five organs of action.[64] Doctrinal differences
and possibly errors in transmission have resulted in some differences
between texts in details of how these five forms are linked with various
attributes.[65] But the overall meaning of these associations is
summarized by Stella Kramrisch:
Through these transcendent categories, Śiva, the ultimate reality,
becomes the efficient and material cause of all that exists.[66]
According to the Pańcabrahma Upanishad:
One should know all things of the phenomenal world as of a fivefold
character, for the reason that the eternal verity of Śiva is of the
character of the fivefold Brahman. (Pańcabrahma Upanishad 31)[67]
Forms of Shiva
Ardhanarishvara
An iconographic representation of Shiva called Ardhanarishvara shows him
with one half of the body as male, and the other half as female.[68]
According to Ellen Goldberg, the traditional Sanskrit name for this
form, (Ardhanārīśvara) is best translated as "the lord who is half
woman", and not as "half-man, half-woman".[69]
Bhairava
Bhairava is another form of Lord Shiva similar to Durga's Kali. It is a
fierce form associated with annihilation.
Relationships in the pantheon
Shiva's rise to a major position in the pantheon was facilitated by his
identification with a host of Vedic deities, including Agni, Indra,
Prajāpati, Vāyu, and others.[70]
Agni
Lord Shiva is further known as Lohita meaning 'red' and Lord Agni is too
depicted red.[1] Lord Agni is said to be a bull[2] and Lord Shiva
possesses a bull as his vehicle, Nandi. The horns of Agni, who is
sometimes characterized as a bull, are mentioned.[71][72]
He, like Lord Shiva (and Kali/Durga) is symbolized with the symbol of a
torch.[3]
The Agni Purana is a Shaivite text. Lord Agni is also important in
Tantric Yoga like Lord Shiva.[4]
Furthermore, Lord Shiva's son Murugan is also associated with Agni and
Agni's vehicle. Murugan is said in sometime to be a child of Agni and of
Swaha, a daughter of Daksha.
Indra
In the Rig Veda, Indra uses the term śiva to refer to himself (2:20:3,
6:45:17, 8:93:3).
Both gods are associated with the soma plant.
Indra is likened to a bull who will repel all peoples.[73][74]
Shiva and Indra share many names such as Puruhut meaning "Lord of the
Purus."
Indra is also connected with tiger skin (e.g. in RV 5:4:1:11), which is
what Lord Shiva meditates sitting on.[5]
Vishnu
In Vaishnava traditions Shiva is respected as a manifestation of
Vishnu.[75]
Avatars
Shiva, like some other Hindu deities, is said to have several
incarnations (See: Avatars).
Adi Shankara
Adi Shankara, the 8th-century philosopher of non-dualist Vedanta was
named "Shankara" after Lord Shiva and is considered to have been an
incarnation of Shiva.[76]
Hanuman
It is said in the Hanuman Chalisa and Shiva Mahapurana that Shri Hanuman
is an incarnation of Shiva, and he is eleventh avatar of Rudra.
Names of Shiva
In Hinduism, deities are called by many names, which describe them in
different ways. These names often refer to specific stories about the
deities, functions they perform, or ways of thinking about them. Study
of these names is helpful to understanding deities from multiple points
of view. Some names are used by more than one deity, so looking for
names that uniquely describe a deity is one way to pinpoint their
functions.
Sahasranamas
There are at least eight different versions of the Shiva sahasranama,
devotional hymns (stotras) listing many names of Shiva.[77] The version
appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered
the kernel of this tradion.[78]
The eight versions analyzed by Ram Karan Sharma are:[79]
1. Mahabharata 13.17.30-150 (Anuśāsanaparvan Version)
2. Linga Purana (version 1, LP 1.65.54-168) is close to the Mahabharata
Anushasanaparvan version.
3. Linga Purana (version 2, LP 1.98.27-159) has some passages in common
with LP version 1, but also with other sources
4. Shivapurana 4.35.1-131.
5. Mahabharata (Śāntiparvan version). The critical edition of the
Mahabharata does not include this version, relegating it to Appendix 28
to Śāntiparvan. It does appear in the text of the Gita Press edition as
12.284.68-180.
6. Vayu Purana (1.30.179-284) is almost the same as the Mahabharata
Śāntiparvan version.
7. Brahmanda Purana (38.1.1-100) is almost the same as the Vayu Purana
version.
8. Mahābhāgavata Upapurana (67.1-125) appears to be of comparatively
recent origin.
Selected sahasranama names
A statue of Shiva near Indira Gandhi International Airport, Delhi
A statue of Shiva near Indira Gandhi International Airport, Delhi
The following names appear in the Anushasanaparvan version of the Shiva
sahasranama:
* Hara (Sanskrit हर) - This important name occurs three times in the
Anushasanaparvan version of the Shiva sahasranama, where it is
translated in different ways each time it occurs, following a
commentorial tradition of not repeating an interpretation. Sharma
translates the three as "One who captivates", "One who consolidates",
and "One who destroys."[80] Kramrisch translates it as "The
Ravisher".[81]
* Jaṭin - The One with matted hair.[82]
* Kailāsagirivāsī (Sanskrit कैलासगिरिवासी)- "With his abode on Mount
Kailāsa"[83]
* Kapardin - "Endowed with matted hair"[84] or wearing his hair wound in
a braid in a shell-like (kaparda) fashion.[85] A kaparda is a cowrie
shell, or a braid of hair in the form of a shell, or more generally hair
that is shaggy or curly.[86]
* Mahādeva (Sanskrit महादेव) - Literally, "Great God"[87] (Sanskrit:
mahā = great + deva = God), or as Sharma translates it, "God par
excellance".[88]
* Maheśvara (Sanskrit महेश्वर) - Literally, "Great Lord"[89] (Sanskrit:
mahā = great + īśvara = lord), or as Sharma translates it, "Lord par
excellance".[90]
* Nartaka (Sanskrit नर्तक) - (Supreme) Dancer.[91] The name Nityanarta
(Sanskrit नित्यनर्त) - "Eternal Dancer" also appears in the sahasranama.[92]
This association with dance is well-known in the more popular name
Nataraja "King of Dance", which does not appear in the Anushasanaparvan
version of the Shiva sahasranama.
* Nīlakaṇtha (Sanskrit नीलकण्ठ) - "(Endowed with a) blue throat." (nīla
= blue, kaṇtha = throat).[93][94] Shiva drank the poison churned up from
the world ocean.[95][96] (see: Halāhala)
* Paśupati (Sanskrit पशुपति) or Pashupati - Translated by Sharma as
"Lord of cattle"[97] and by Kramrisch as "Lord of Animals", who notes
that it is particularly used as an epithet of Rudra.[98]
* Rudra (Sanskrit रुद्र) - "Terrible".[99] According to traditional
etymologies, the Sanskrit name Rudra is derived from the root rud- which
means "to cry, howl."[100] Stella Kramrisch notes a different etymology
connected with the adjectival form raudra, which means wild, of rudra
nature, and translates the name Rudra as "the Wild One" or "the Fierce
God".[101] R. K. Sharma follows this alternate etymology and translates
the name as "Terrible".[102]
* Śaṇkara (Sanskrit शङ्कर) - "Beneficent"[103] or "Conferring
Happiness".[104] This name was adopted by the great Vedanta philosopher
Śaṇkara (c. 788-820 CE), who is also known as Shankaracharya.[105][106]
* Umāpati (Sanskrit उमापति) - "The husband of Umā". Sharma notes that
two other variants of this name that mean the same thing also appear in
the sahasranama, Umākānta and Umādhava.[107]
Chamakam
The Shri Rudram Chamakam is a devotional hymn to Shiva hailing him by
many names.[108]
Other names
* Aghora - fierce
* Anaadi - Without beginning/birth
* Ananta - without end/death
* Ashutosh (Sanskrit आशूतोष)
* Bhairava (Sanskrit भैरव) - The Frightful One
* Bholenath -- the innocent God.
* Chandrashekhara (Sanskrit चन्द्रशेखर) - The master of the Moon:
Chandra = Moon, Shekhara = master
* Dakhshiṇāmurthi (Sanskrit दक्षिणामूर्ति) - The Cosmic Tutor
* Devadideva - God of Gods
* Digambara (Sanskrit दिगम्बर) - One who has the skies as his clothes,
i.e. The Naked One: Dik = Clothes, Ambara = Sky
* Ekambaranatha (Sanskrit एकम्बरनाथ) - The destroyer of evil (name used
scarcely, mostly in temples)
* Gangādhara (Sanskrit गङ्गाधर) - He who holds the river Ganga. Some of
the puranas also refer to him as the "Lord of Ganga", one of the major
rivers of the country, who is said to have made her abode in Shiva's
hair.
* Mahākala (Sanskrit महाकाल) - Great Time, i.e. Conqueror of Time: Maha
= three, Kala = Time
* Mahābaleshwara (Sanskrit महाबलेश्वर) - God of Great Strength : Maha =
great, Bal = strength, Eshwar = God
* Mahāyogi (Sanskrit महायोगी)- The Supreme Yogi: Maha = great, Yogi =
one who practices Yoga
* Mallikarjuna
* Malleswara
* Nāgaraja (Sanskrit नागराज) - King of snakes (Lord/Ruler/Controller of
snakes)
* Naresh (Sanskrit नरेश)- One who purifies everyone by the utterance of
His name(Lord of Man/King)
* Parameshvara - Supreme Lord
* Rameshwara (Sanskrit रमेश्वर) - The one whom Ram worships: Ram, Eshwar
= worships, God; Ram's God
* Sabesan (Sanskrit सबेसन्) - Lord who dances in the dais
* Sarveshvara - Lord of Everything
* Shambhu (Sanskrit शम्भु) - Abode of Joy
* Siddheshwara (Sanskrit सिद्धेश्वर) - The Perfect Lord
* Tanunpati, meaning Lord of Fire
* Trinetra (Sanskrit त्रिनेत्र) - Three-Eyed One, i.e. All-Knowing: Tri
= three, Netra = Eye
* Triaksha (Sanskrit त्रिअक्ष) - Three-Eyed One, i.e. All-Knowing: Tri =
three, Aksha = Eye
* Trinayana (Sanskrit त्रिनयन) - Three-Eyed One, i.e. All-Knowing: Tri =
three, Nayana = Eye
* Tripurāntaka (Sanskrit त्रिपुरान्तक) - The destroyer of the triplet
fortresses, Tripura, of the Asuras.
* Tryambakam (Sanskrit त्र्यम्बकम्) - Three-Eyed One, i.e. All-Knowing:
Tri = three, Ambakam = Eye
* Tri-netra (three-eyed)
* Trishuldhari (Sanskrit त्रिशूलधारी) - He who holds the divine Trishul
or Trident: Trishul = Trident, Dhari = He who holds
* Vishveshvara - Lord of the Universe
* Vyomkesha (Sanskrit व्योमकेश) - The One who has the sky as his hair:
Vyom = sky, Kesha =hair
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