Siva.html



"Siva" redirects here. For the bird, see Blue-winged Siva.

Shiva
A statue in Bengaluru depicting Shiva meditating
Devanagari	शिव
Abode	Mount Kailāsa1
Mantra	Aum Namah Sivaya
Weapon	Trident (Trishul)
Consort	Parvati or Sati or Shakti or Durga
Mount	Nandi (bull)
This box: view • talk •

Shiva:(pronunciation: [ʃɪ.ʋə]; Sanskrit: शिव, Śiva, lit. "Auspicious one" ; Tamil: சிவன்) One of the Trimurtis. Shiva is the supreme God in the Shaiva tradition of Hinduism. In the Smartha tradition, he is one of the five primary forms of God. ²³

Followers of Hinduism who focus their worship upon Shiva are called Shaivites or Shaivas (Sanskrit Śaiva).⁴ 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.⁵

Shiva is usually worshipped in the form of Shiva linga. In images, he is generally represented as immersed in deep meditation or dancing the Tandava upon maya, the demon of ignorance in his manifestation of Nataraja, the lord of the dance.

In some other Hindu denominations, Brahma, Vishnu, and Shiva represent the three primary aspects of the divine in Hinduism and are collectively known as the Trimurti. In this school of religious thought, Brahma is the creator, Vishnu is the maintainer or preserver, and Shiva is the destroyer or transformer.⁶

Etymology and other names

A statue of Shiva near Indira Gandhi International Airport, Delhi

The Sanskrit word Shiva (Devanagari: िशव, śiva) is an adjective meaning kind, friendly, gracious, or auspicious.⁷⁸ As a proper name it means "The Auspicious One", used as a euphemistic name for Rudra.⁹ In simple English transliteration it is written either as Shiva or Siva. Pronunciation is written in the International Phonetic Alphabet as IPA: [ɕivə]. The adjective śiva meaning "auspicious" is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.¹⁰ In the Rig Veda, Indra uses this word to describe himself several times. (2:20:3, 6:45:17, 8:93:3)

In Tamil, Shiva literally means "the supreme one". Tamil "Siva" means Red. Adi Sankara in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama interprets Shiva to mean either "The Pure One", the One who is not affected by three Gunas of Prakrti, Sattva, Rajas and Tamas or "the One who purifies everyone by the very utterance of His name." ¹¹ Swami Chinmayananda, in his translation of Vishnu sahasranama further elaborates on that verse: Shiva means the One who is eternally pure, or the One who can never have any contamination of the imperfection of Rajas and Tamas ¹²

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.¹³ It is used as an adjective to characterize certain beliefs and practices, such as Shaivism.¹⁴

The name Shiva, in one interpretation, is also said to have derived from the Dravidian word “Siva” meaning “to be red”. It is the equivalent of Rudra, “the red” RigVeda.¹⁵

Siva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("great god"; mahā = great + deva = god),¹⁶¹⁷ Maheśhvara ("great lord"; mahā = great + īśhvara = lord),¹⁸¹⁹ and Parameśhvara ("Supreme Lord").²⁰

There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva.²¹ The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition.²² Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.²³²⁴

Historical development

The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.²⁵²⁶ Some historians believe that the figure of Shiva as we know him today was built-up over time, with the ideas of many regional sects being amalgamated into a single figure.²⁷ How the persona of Shiva converged as a composite deity is not well-documented.²⁸ 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.²⁹

An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes.³⁰ The foremost center of worship of Khandoba in Maharashtra is in Jejuri.³¹ Khandoba has been assimilated both as a name for Karttikya³² and also as a form of Shiva himself³³ in which case he is worshipped in the form of a lingam.³⁴³⁵ Khandoba's varied associations also include an indentification with Surya.³⁶ 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.³⁷

The Pashupati seal

A seal discovered during the excavation of Mohenjo-daro has drawn attention as a possible representation of a "proto-Shiva" figure.³⁸ This "Pashupati" (Lord of animal-like beings - Sanskrit paśupati)³⁹ seal shows a seated figure, possibly ithyphallic, surrounded by animals.⁴⁰ 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. However, this claim is not without its share of critics with some academics like Gavin Flood⁴¹⁴² and John Keay⁴³characterizing them as unfounded.

Rudra

Main article: Rudra

Three-headed Shiva, Gandhara, 2nd century CE

Shiva as we know him today shares many features with the Vedic god Rudra⁴⁴ and both Shiva and Rudra are viewed as the same personality in a number of Hindu traditions. 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.⁴⁵ 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.⁴⁶ Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas, and addressed to Rudra, invokes him as Shiva in several instances.

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.⁴⁷

Rudra is called "The Archer" (Sanskrit: Śarva)⁴⁸ and the arrow is an essential attribute of Rudra.⁴⁹ 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.⁵⁰ The word is derived from the Sanskrit root śarv- which means "to injure" or "to kill"⁵¹ and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness".⁵² The names Dhanvin ("Bowman")⁵³ and Bāṇahasta ("Archer", literally "Armed with arrows in his hands")⁵⁴⁵⁵ also refer to archery.

Identification with Vedic deities

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.⁵⁶

Agni

Rudra and Agni have a close relationship.⁵⁷⁵⁸ The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva.⁵⁹ The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says "Agni is called Rudra also".⁶⁰ The interconnections between the two deities are complex, and according to Stella Kramrisch:

The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.⁶¹

In the Śatarudrīa, some epithets of Rudra such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright") suggest a fusing of the two deities.⁶² Agni is said to be a bull⁶³ and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned.⁶⁴⁶⁵ In medieval sculpture both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.⁶⁶

Indra

The Indologist, Koenraad Elst proposes that Shiva of Puranic Hinduism is a continuation of the Vedic Indra.^{citation needed} He gives several reasons for his hypothesis. Both Shiva and Indra are known for having a thirst for Soma. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3,⁶⁷ 6.45.17,⁶⁸⁶⁹ and 8.93.3.⁷⁰)

Indra, like Shiva, is likened to a bull.⁷¹⁷² In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.⁷³ In the present form of Hinduism, Indra and Shiva are considered as distinct deities.

Attributes

Shiva with Parvati. Shiva is depicted three-eyed, with crescent moon on his head, the Ganga flowing through his matted hair, wearing ornaments of serpents and a skull necklace, covered in ashes and Trisula and Damaru are seen in the background.

• Third Eye: Shiva is often depicted with a third eye with which he burned Desire (Kāma) to ashes.⁷⁴ There has been controversy regarding the original meaning of Shiva's name Tryambakam (Sanskrit: त्र्यम्बकम्), which occurs in many scriptural sources.⁷⁵ In classical Sanskrit the word ambaka denotes "an eye", and in the Mahabharata Shiva is depicted as three-eyed, so this name is sometimes translated as "Having Three Eyes".⁷⁶ However, in Vedic Sanskrit the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "Having Three Mothers" that was used by Max Müller and Arthur Macdonell.⁷⁷⁷⁸ Since no story is known in which Shiva had three mothers, E. Washburn Hopkins suggested that the name refers not to three mothers, but to three Mother-goddesses who are collectively called the Ambikās.⁷⁹ Other related translations have been "having three wives or sisters", or based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā.⁸⁰

• Blue Throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = blue, kaṇtha = throat)⁸¹⁸² refers to a story in which Shiva drank the poison churned up from the world ocean.⁸³⁸⁴ (see: Halāhala)

• Crescent Moon: Shiva bears on his head the crescent of the moon.⁸⁵ The epithet Chandraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - chandra = Moon, śekhara = crest, crown)⁸⁶⁸⁷⁸⁸ refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.⁸⁹ The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly emplored, and in later literature Soma and Rudra came to be identified with one another, as were Soma and the Moon.⁹⁰

• Matted Hair: Shiva's distinctive hair style is noted in the epithets Jaṭin, "The One with matted hair"⁹¹ and Kapardin, "Endowed with matted hair"⁹² or "wearing his hair wound in a braid in a shell-like (kaparda) fashion".⁹³ 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.⁹⁴

Shiva Bearing the Descent of the Ganges River as Parvati and Bhagiratha, and the bull Nandi look, folio from a Hindi manuscript by the saint Narayan, circa 1740

• Sacred Ganga: The Ganga river flows from the matted hair of Shiva. The epithet Gaṅgādhara ("Bearer of the river Gaṅgā") refers to this feature.⁹⁵⁹⁶ The Ganga (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair.⁹⁷

• Ashes: Shiva smears his body with ashes (bhasma).⁹⁸ 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.⁹⁹ These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism.¹⁰⁰ One epithet for Shiva is "Inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin) referring to this connection.¹⁰¹

• Tiger skin: He is often shown seated upon a tiger skin,¹⁰² an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis. "Mythology ~ The birth of Brahmarishis" (HTML). Retrieved on 2008-05-07.

• Serpents: Shiva is often shown garlanded with a snake.¹⁰³

• Trident: (Sanskrit: Trishula): Shiva's particular weapon is the trident.¹⁰⁴

• Drum: A small drum shaped like an hourglass is known as a damaru (Sanskrit: ḍamaru).¹⁰⁵¹⁰⁶ This is one of the attributes of Shiva in his famous dancing representation¹⁰⁷ known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum.¹⁰⁸ This drum is particularly used as an emblem by members of the Kāpālika sect.¹⁰⁹

• Nandī: Nandī also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana).¹¹⁰¹¹¹ Shiva's association with cattle is reflected in his name Paśupati or Pashupati (Sanskrit पशुपति), translated by Sharma as "Lord of cattle"¹¹² and by Kramrisch as "Lord of Animals", who notes that it is particularly used as an epithet of Rudra.¹¹³

• Gaṇa : The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the Boothaganas, or ghostly hosts, on account of their nature. Generally benign, except when their Lord is transgressed against, they are often invoked to intercede with the Lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".¹¹⁴

• Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode.¹¹⁵ In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.¹¹⁶

• Varanasi: Varanasi (Benares) is considered as the city specially-loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.¹¹⁷

Forms and depictions

According to Gavin Flood, "Śiva is a god of ambiguity and paradox", whose attributes include opposing themes.¹¹⁸ The ambivalent nature of this deity is apparent in some of his names and the stories told about him.

Destroyer versus benefactor

Shiva carrying the corpse of his first consort Dakshayani (Sati).

In the Yajurveda two contrary sets of attributes for both malignant or terrific (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here."¹¹⁹ In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance.¹²⁰ The duality of Shiva's fearful and auspicious attributes appears in contrasted names.

The name Rudra (Sanskrit रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud- which means "to cry, howl."¹²¹ 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".¹²² R. K. Sharma follows this alternate etymology and translates the name as "Terrible".¹²³ Hara (Sanskrit हर) is an important name that 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."¹²⁴ Kramrisch translates it as "The Ravisher".¹²⁵ Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "Time", and as Mahākāla (Sanskrit: महाकाल), "Great Time", which ultimately destroys all things.^126127128 Bhairava (Sanskrit: भैरव), "Terrible" or "Frightful"¹²⁹ is a fierce form associated with annihilation.¹³⁰

In contrast, the name Śaṇkara (Sanskrit शङ्कर), "Beneficent"¹³¹ or "Conferring Happiness"¹³² reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788-820 CE), who is also known as Shankaracharya.¹³³¹³⁴ The name Śambhu (Sanskrit: शम्भु), "Causing Happiness", also reflects this benign aspect.¹³⁵¹³⁶

Ascetic versus householder

An illustration of the family of Shiva, consisting of Shiva, Parvati, Ganesha and Skanda (Kartikeya)

He is depicted as both an ascetic yogin and as a householder, roles which are mutually exclusive in Hindu society.¹³⁷ When depicted as a yogin he may be shown sitting and meditating.¹³⁸ His epithet Mahāyogin (The Great Yogi: Mahā = great, Yogin = one who practices Yoga) refers to his association with yoga.¹³⁹ While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that concepts of tapas, yoga, and asceticism, became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts.¹⁴⁰

As a family man and householder he has a wife, Parvati (also known as Umā), and two sons, Ganesha and Skanda. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama.¹⁴¹ Umā in epic literature is known by many names, including Pārvatī.¹⁴²¹⁴³ She is identified with Devi, the Divine Mother, and with Shakti (divine energy). As a householder he is known for the great love and respect he has for his consort.

Shiva and Parvati are the parents of Karthikeya and Ganesha. Karthikeya is worshipped in southern India (especially in Tamil Nadu and Karnataka) by the names Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in northern India, is better known by the names Skanda, Kumara, or Karttikeya.¹⁴⁴

Nataraja

Bronze Chola Statue depicting Shiva dancing as Nataraja. Metropolitan Museum of Art, New York City.

Main article: Nataraja

The depiction of Shiva as Nataraja (Tamil: நடராஜா, Sanskrit: naṭarāja, "Lord of Dance") is popular.¹⁴⁵¹⁴⁶ The names Nartaka ("Dancer") and Nityanarta ("Eternal Dancer") appear in the Shiva Sahasranama.¹⁴⁷ His association with dance and also with music is prominent in the Puranic period.¹⁴⁸ In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu (in southern India) in particular.¹⁴⁹

Dakṣiṇāmūrti

Main article: Dakshinamurthy

Dakṣiṇāmūrti (Sanskrit: दक्षिणामूर्ति)¹⁵⁰ literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom, and giving exposition on the shastras.¹⁵¹ This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu.¹⁵² Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.¹⁵³

Mruthyunjaya

Literally translated as 'victor over death', this is an aspect of Shiva worshipped as the conqueror of Death as manifested in the Hindu lord of death, Yama. The particular legend in question deals with the sage Markandeya, who was fated to die at the age of sixteen. On account of the sage's worship and devotion to Shiva, the Lord vanquished Yama to liberate his devotee from death. Shiva is often worshipped as Mruthyunjaya by the aged or ill, to ward off death and mitigate its harshness when it does occur. He is worshipped as such at the temples of Thirupainyeeli, near Trichinopoly, and at a shrine in Thirukadaiyur, near Chidambaram.^{citation needed}

Chola bronze from the 11th century. Shiva in the form of Ardhanarisvara.

Ardhanarishvara

Main article: Ardhanari

An iconographic representation of Shiva called Ardhanarishvara shows him with one half of the body as male, and the other half as female.¹⁵⁴ 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".¹⁵⁵

Tripurāntaka

Main article: Tripura (mythology)

Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras.¹⁵⁶ Shiva's name Tripurāntaka (Sanskrit: त्रिपुरान्तक), "Ender of Tripura", refers to this important story.¹⁵⁷

Lingam

Main article: Lingam

See also: Jyotirlinga

Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam is also important.^158159160 These are depicted in various forms. One common form is the shape of a vertical rounded column.

The five mantras

Adoration of Five-headed Shiva by Vishnu (blue figure, to left of Shiva),Brahma (four headed figure to the right of Shiva), Ganesha (elephant-headed son of Shiva, bottom left) and other deities. Painting from LACMA

Five is a sacred number for Shiva.¹⁶¹ One of his most important mantras has five syllables (namaḥ śivāya).¹⁶²

Shiva's body is said to consist of five mantras, called the pañcabrahmans:¹⁶³ As forms of god, each of these have their own names and distinct iconography:¹⁶⁴

• 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.¹⁶⁵¹⁶⁶ 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.¹⁶⁷ 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.¹⁶⁸

According to the Pañcabrahma 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. (Pañcabrahma Upanishad 31)¹⁶⁹

Relationship to Vishnu

Vishnu (left half - blue) and Shiva (right half - white)

During the Vedic period, both Vishnu and Shiva (as identified with Rudra) played relatively minor roles, but by the time of the Brahmanas (c. 1000-700 BCE) both were gaining ascendance.¹⁷⁰ By the Puranic period both deities had major sects that competed with one another for devotees.¹⁷¹ Many stories developed showing different types of relationships between these two important deities.

Sectarian forces each presented their own preferred deity as supreme. Vishnu in his myths "becomes" Shiva.¹⁷² The Vishnu Purana (4th c. CE) shows Vishnu awakening and becoming both Brahmā to create the world, and Shiva to destroy it.¹⁷³ Shiva also is viewed as a manifestation of Vishnu in the Bhagavata Purana.¹⁷⁴ In Shaivite myths, on the other hand, Shiva comes to the fore and acts independently and alone to create, preserve, and destroy the world.¹⁷⁵ In one Shaivite myth of the origin of the lingam, both Vishnu and Brahmā are revealed as emanations from Shiva's manifestation as a towering pillar of flame.¹⁷⁶ The Śatarudrīya, a Shaivite hymn, says that Shiva is "of the form of Vishnu".¹⁷⁷ Difference in viewpoints between the two sects is apparent in the story of Śarabha (also spelled "Sharabha"), the name of Shiva's incarnation in the composite form of man, bird, and beast. Shiva assumed that unusual form to chastise Vishnu in his hybrid form as Narasimha, the man-lion, who killed Hiranyakashipu, an ardent devotee of Shiva.¹⁷⁸¹⁷⁹

Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is a the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara).¹⁸⁰ This dual form, which is also called Harirudra, is mentioned in the Mahabharata.¹⁸¹ An example of a collaboration story is one given to explain Shiva's epithet Mahābaleśvara, "Lord of Great Strength" (Maha = great, Bala = strength, Īśvara = Lord). This name refers to story in which Rāvaṇa was given a linga as a boon by Shiva on the condition that he carry it always. During his travels, he stopped near the present Deoghar in Bihar to purify himself and asked Narada a devotee of Vishnu in the guise of a Brahmin to hold the linga for him, but after some time Narada put it down on the ground and vanished. When Ravana returned, he could not move the linga, and it is said to remain there ever since.¹⁸²

As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's avatar and sleeps with her. Due to this union Lord Ayyappa is born.

Avatars

Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. 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.¹⁸³ In the Hanuman Chalisa Hanuman is identified as the eleventh avatar of Shiva.¹⁸⁴

Temples

108 shiva lingas carved on the rock at the banks of river Tungabhadra, Hampi

In Shaivism, Shiva is the God of all and is described as worshipped by all, from Devas (gods) such as Brahma, Indra, by Asuras(demons) like Bana, Ravana, by humans like Adi Shankara, Nayanars, by creatures as diverse as Jatayu, an eagle, and Vali, an ape. Deities, rishis (sages), grahas (planets), worshipped Shiva and established Shivalingas in various places.

The holiest Shiva temples are the 12 Jyotirlinga temples. They are Somnath – Prabhas Patan, Nageshwar – Dwarka, Mahakaleshwar – Ujjain, Mallikārjuna – Srisailam, Bhimashankar, Omkareshwar, Kedarnath, Kashi Vishwanath – Varanasi, Trimbakeshwar – near Nasik, Rameswaram – Rameswaram, Grishneshwar – near Ellora and Vaidyanath – Deoghar.

In South India, five temples of Shiva are held to be particularly important, as being manifestations of him in the five elemental substances:

1. Tiruvannamalai, as fire
2. Kachipuram, as earth
3. Tiruvanaikaval, as water
4. Chidambaram, as ether
5. Srikalahasti, as air

Other notable temples in India include: Madurai, Thanjavur, Aragalur, and Tirunelveli. The Pashupatinath Temple in Nepal and the pilgrimage site of Kailash Mansarovar is noteworthy.

See also

Wikimedia Commons has media related to:

Shiva

• Shaivism
• History of Shaivism
• Shiva Puja
• Varanasi

Notes