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For other uses, see Shiva (disambiguation).
| Shiva | |
 A statue in Bangalore depicting Shiva meditating |
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| Devanagari | शिव |
|---|---|
| Abode | Mount KailāsaFor the name Kailāsagirivāsī (Sanskrit कैलासगिरिवासी), "With his abode on Mount Kailāsa", as a name appearing in the Shiva Sahasranama, see: Sharma 1996, p. 281. |
| Mantra | Aum Namah Sivaya |
| Weapon | Trident (Trishul) |
| Consort | Parvati or Sati or Shakti or Durga |
| Mount | Nandi (bull) |
Shiva (pronunciation: [ʃɪ.ʋə]; Sanskrit: शिव, Śiva) is one of the principal deities of Hinduism. Within Shaivism he is viewed as the supreme deity, whereas in other branches of Hinduism such as the Smarta tradition he is worshipped as one of the six manifestations of the divine. Followers of Hinduism who focus their worship upon Shiva are called Shaivites or Shaivas (Sanskrit Śaiva).Tattwananda, p. 45. His role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("great god"; mahā = great + deva = god),Kramrisch, p. 476.For appearance of the name महादेव in the Shiva Sahasranama see: Sharma 1996, p. 297 Maheśvara ("great lord"; mahā = great + īśvara = lord),Kramrisch, p. 477.For appearance of the name महेश्वर in the Shiva Sahasranama see:Sharma 1996, p. 299. and Parameśvara ("Supreme Lord").For Parameśvara as "Supreme Lord" see: Kramrisch, p. 479. 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.Flood (1996), p. 17.
Shiva is one of the six primary forms of the Divine in Smartism, a denomination of Hinduism that puts particular emphasis on six deities, the other five being Vishnu, Shakti, Ganesha, Kartikkeya and Surya.Flood (1996), p. 17. 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.Zimmer (1972) p. 124.
Shiva is usually worshipped as the Shiva linga. In images, he is generally represented as immersed in deep meditation or dancing the Tandava upon the demon of ignorance in his manifestation of Nataraja, the lord of the dance.
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The Sanskrit word śiva or Shivam (Devanagari शिव) is an adjective meaning kind, friendly, gracious, or auspicious.Apte, p. 919.Macdonell, p. 314. As a proper name it means "The Auspicious One", used as a euphemistic name for Rudra.Macdonell, p. 314. 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.For use of the term śiva as an epithet for other Vedic deities, see: Chakravarti, p. 28. In the Rig Veda, Indra uses this word to describe himself several times. (2:20:3, 6:45:17, 8:93:3)
In Tamil Siva literally means "the supreme one". 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," i.e., 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." Sri Vishnu Sahasranama, Ramakrishna Math edition, pg.47 and pg. 122. 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 Swami Chinmayananda\'s translation of Vishnu sahasranama, pg. 24, Central Chinmaya Mission Trust .
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.Apte, p. 927 It is used as an adjective to characterize certain beliefs and practices, such as Shaivism.For the definition "Śaivism refers to the traditions which follow the teachings of Śiva (śivaśāna) and which focus on the deity Śiva... " see: Flood (1996), p. 149.
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.Encyclopedia of Indian Tribes By Shyam Singh Shashi, p. 190
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.Flood (1996), p. 17Keay, p.xxvii. Modern 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.Keay, p. xxvii. How the persona of Shiva converged as a composite deity is not well-documented.For Shiva as a composite deity whose history is not well-documented, see: Keay, p. 147. 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.Michaels, p. 215.
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes.Courtright, p. 205. The foremost center of worship of Khandoba in Maharashtra is in Jejuri.For Jejuri as the foremost center of worship see: Mate, p. 162. Khandoba has been assimilated both as a name for KarttikyaFor use of the name Khandoba as a name for Karttikeya in Maharashtra, see: Gupta, Preface, and p. 40. and also as a form of Shiva himself\'Khandoba: Ursprung, Geschiche und Umvelt von Pastoralem Gotheiten in Maharashtra, Wiesbaden 1976 (German with English Synopsis) pp. 180-98, "Khandoba is a local deity in Maharashtra and been Sanskritised as an incarnation of Shiva." in which case he is worshipped in the form of a lingam.Courtright, p. 205.For worship of Khandoba in the form of a lingam and possible identification with Shiva based on that, see: Mate, p. 176. Shakti M. Gupta clarifies the possible confusion between these two identifications by explaining that one of Kartikeya\'s functions is as the patron deity of thieves[citation needed], and it is in this capacity that the tribe called Ramoshis, who are thieves by profession, worship Khandoba.For association of Kartikeya as patron of thieves and worship by the Ramoshis as Khandoba, see: Gupta, p. 40. Khandoba\'s varied associations also include an indentification with Surya.Courtright, p. 205. 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.Mate, p. 176.
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.Flood (1996), pp. 28-29. This "Pashupati" (Lord of Animals,or Lord of Beings Sanskrit paśupati)For translation of paśupati as "Lord of Animals" see: Michaels, p. 312. seal shows a seated figure, possibly ithyphallic, surrounded by animals.For a drawing of the seal see Figure 1 in: Flood (1996), p. 29. 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.Flood (1996), pp. 28-29.Flood (2003), pp. 204-205. 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 sect, to which numerous other representations of bulls lend substance.Keay, p. 14.
Three-headed Shiva, Gandhara, 2nd century CE.
Shiva as we know him today shares many features with the Vedic god RudraMichaels, p. 216. 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.For dating based on "cumulative evidence" see: Oberlies, p. 158. 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.Doniger, pp. 221-223. 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.Michaels, p. 217.
Rudra is called "The Archer" (Sanskrit: Śarva)For Śarva as a name of Shiva see: Apte, p. 910. and the arrow is an essential attribute of Rudra.For archer and arrow associations see Kramrisch, Chapter 2, and for the arrow as an "essential attribute" see: Kramrisch, p. 32. 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.Sharma 1996, p. 306 The word is derived from the Sanskrit root śarv- which means "to injure" or "to kill"For root śarv- see: Apte, p. 910. and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness".Sharma 1996, p. 306 The names Dhanvin ("Bowman")Chidbhavananda, p. 33. and Bāṇahasta ("Archer", literally "Armed with arrows in his hands")Chidbhavananda, p. 33.For translation of Bāṇahasta as "Armed with arrows in his hands") see: Sharma 1996, p. 294. also refer to archery.
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.For Shiva being identified with Agni, Indra, Prajāpati, Vāyu, and others see: Chakravarti, p. 70.
Rudra and Agni have a close relationship.For general statement of the close relationship, and example shared epithets, see: Sivaramamurti, p. 11.For an overview of the Rudra-Fire complex of ideas, see: Kramrisch, pp. 15-19. 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.For quotation "An important factor in the process of Rudra\'s growth is his identification with Agni in the Vedic literature and this identification contributed much to the transformation of his character as Rudra-Śiva." see: Chakravarti, p. 17. 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".For translation from Nirukta 10.7, see: Sarup (1927), p. 155. 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.Kramrisch, p. 18.
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.For "Note Agni-Rudra concept fused" in epithets Sasipañjara and Tivaṣīmati see: Sivaramamurti, p. 45. Agni is said to be a bull[1] and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned.For the parallel between the horns of Agni as bull, and Rudra, see: Chakravarti, p. 89.RV 8.49; 10.155. In medieval sculpture both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.For flaming hair of Agni and Bhairava see: Sivaramamurti, p. 11.
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,For text of RV 2.20.3a as स नो युवेन्द्रो जोहूत्रः सखा शिवो नरामस्तु पाता । and translation as "May that young adorable Indra, ever be the friend, the benefactor, and protector of us, his worshipper" see: Arya & Joshi (2001), p. 48, volume 2. 6.45.17,For text of RV 6.45.17 as यो गृणतामिदासिथापिरूती शिवः सखा । स त्वं न इन्द्र मृलय ॥ and translation as "Indra, who has ever been the friend of those who praise you, and the insurer of their happiness by your protection, grant us felicity" see: Arya & Joshi (2001), p. 91, volume 3.For translation of RV 6.45.17 as "Thou who hast been the singers\' Friend, a Friend auspicious with thine aid, As such, O Indra, favour us" see: Griffith 1973, p. 310. and 8.93.3.For text of RV 8.93.3 as स न इन्द्रः सिवः सखाश्चावद् गोमद्यवमत् । उरूधारेव दोहते ॥ and translation as "May Indra, our auspicious friend, milk for us, like a richly-streaming (cow), wealth of horses, kine, and barley" see: Arya & Joshi (2001), p. 48, volume 2.)
Indra, like Shiva, is likened to a bull.For the bull parallel between Indra and Rudra see: Chakravarti, p. 89.RV 7.19.
In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.For the lack of warlike connections and difference between Indra and Rudra, see: Chakravarti, p. 8.
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.
According to Gavin Flood, "Śiva is a god of ambiguity and paradox", whose attributes include opposing themes.For quotation "Śiva is a god of ambiguity and paradox" and overview of conflicting attributes see: Flood (1996), p. 150. The ambivalent nature of this deity is apparent in some of his names and the stories told about him.
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."For quotation regarding Yajur Veda as containing contrary sets of attributes, and marking point for emergence of all basic elements of later sect forms, see: Chakravarti, p. 7. In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance.For summary of Shiva\'s contrasting depictions in the Mahabharata, see: Sharma 1988, p. 20-21. 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."For rud- meaning "cry, howl" as a traditional etymology see: Kramrisch, p. 5. 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".Citation to M. Mayrhofer, Concise Etymological Sanskrit Dictionary, s.v. "rudra", is provided in: Kramrisch, p. 5. R. K. Sharma follows this alternate etymology and translates the name as "Terrible".Sharma 1996, p. 301. 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."Sharma 1996, p. 314. Kramrisch translates it as "The Ravisher".Kramrisch, p. 473. Another of Shiva\'s fearsome forms is as Kāla (Sanskrit: काल), "Time", and as Mahākāla (Sanskrit: महाकाल), "Great Time", which ultimately destroys all things.For translation of Mahākāla as "Time beyond time" see: Kramrisch, p. 476.For the name Kāla translated as "time; death", see: Kramrisch, p. 474.The name Kāla appears in the Shiva Sahasranama, where it is translated by Ram Karan Sharma as "(The Supreme Lord of) Time". See: Sharma 1996, p. 280. Bhairava (Sanskrit: भैरव), "Terrible" or "Frightful"For भैरव as one of the eight forms of Shiva, and translation of the adjectival form as "terrible" or "frightful" see: Apte, p. 727, left column. is a fierce form associated with annihilation.For Bhairava form as associated with terror see: Kramrisch, p. 471.
In contrast, the name Śaṇkara (Sanskrit शङ्कर), "Beneficent"Sharma 1996, p. 306 or "Conferring Happiness"Kramrisch, p. 481. reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788-820 CE), who is also known as Shankaracharya.For adoption of the name Śaṇkara by Shankaracarya see: Kramrisch, p. 481.For dating Shankaracharya as 788-820 CE see: Flood (1996), p. 92. The name Śambhu (Sanskrit: शम्भु), "Causing Happiness", also reflects this benign aspect.For translation of Śambhu as "Causing Happiness" see: Kramrisch, p. 481.For speculation on the possible etymology of this name, see: Chakravarti, pp. 28 (note 7), and p. 177.
He is depicted as both an ascetic yogin and as a householder, roles which are mutually exclusive in Hindu society.For the contrast beteween ascetic and householder depictions, see: Flood (1996), pp. 150-151. When depicted as a yogin he may be shown sitting and meditating.For Shiva\'s representation as a yogin, see: Chakravarti, p. 32. His epithet Mahāyogin (The Great Yogi: Mahā = great, Yogin = one who practices Yoga) refers to his association with yoga.For name Mahāyogi and associations with yoga, see, Chakravarti, pp. 23, 32, 150. 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.For the ascetic yogin form as reflecting Epic period influences, see: Chakravarti, p. 32.
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.For Umāpati, Umākānta and Umādhava as names in the Shiva Sahasranama literature, see: Sharma 1996, p. 278. Umā in epic literature is known by many names, including Pārvatī.For Umā as the oldest name, and variants including Pārvatī, see: Chakravarti, p. 40.For Pārvatī identified as the wife of Shiva, see: Kramrisch, p. 479. She is identified with Devi, the Divine Mother, and with Shakti (divine energy).
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.For regional name variants of Karttikeya see: Gupta, Preface.
Bronze Chola Statue depicting Shiva dancing as Nataraja. Metropolitan Museum of Art, New York City.
The depiction of Shiva as Nataraja (Tamil: நடராஜா, Sanskrit: naṭarāja, "Lord of Dance") is popular.For description of the nataraja form see: Jansen, pp. 110-111.For interpretation of the naṭarāja form see: Zimmer, pp. 151-157. The names Nartaka ("Dancer") and Nityanarta ("Eternal Dancer") appear in the Shiva Sahasranama.For names Nartaka (Sanskrit नर्तक) and Nityanarta (Sanskrit नित्यनर्त) as names of Shiva, see: Sharma 1996, p. 289. His association with dance and also with music is prominent in the Puranic period.For prominence of these associations in puranic times, see: Chakravarti, p. 62. 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.For popularity of the nṛtyamūrti and prevalence in South India, see: Chakravarti, p. 63.
Dakṣiṇāmūrti (Sanskrit: दक्षिणामूर्ति)For iconographic description of the Dakṣiṇāmūrti form, see: Sivaramamurti (1976), p. 47. 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.For description of the form as representing teaching functions, see: Kramrisch, p. 472. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu.For characterization of Dakṣiṇāmūrti as a mostly south Indian form, see: Chakravarti, p. 62. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.For the deer-throne and the audience of sages as Dakṣiṇāmūrti, see: Chakravarti, p. 155.
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.
Chola bronze from the 11th century. Shiva in the form of Ardhanarisvara
An iconographic representation of Shiva called Ardhanarishvara shows him with one half of the body as male, and the other half as female.Goldberg, p. 1. 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".Goldberg specifically rejects the translation by Frederique Marglin (1989) as "half-man, half-woman", and instead adopts the translation by Marglin as "the lord who is half woman" as given in Marglin (1989, 216). Goldberg, p. 1.
Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras.For evolution of this story from early sources to the epic period, when it was used to enhance Shiva\'s increasing influence, see: Chakravarti, p. 46. Shiva\'s name Tripurāntaka (Sanskrit: त्रिपुरान्तक), "Ender of Tripura", refers to this important story.For the Tripurāntaka form, see: Sivaramamurti (1976), pp. 34, 49.
Also see: Jyotirlinga
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam is also important.Michaels, p. 216.Flood (1996), p. 29.Tattwananda, pp. 49-52. These are depicted in various forms. One common form is the shape of a vertical rounded column.
Five is a sacred number for Shiva.For five as a sacred number, see: Kramrisch, p. 182. One of his most important mantras has five syllables (namaḥ śivāya). It is first encountered in an almost identical form in the Rudram. For the five syllable mantra see: Kramrisch, p. 182.
Shiva\'s body is said to consist of five mantras, called the pañcabrahmans:For discussion of these five forms and a table summarizing the associations of these five mantras see: Kramrisch, pp. 182-189. As forms of god, each of these have their own names and distinct iconography:For distinct iconography, see Kramrisch, p. 185.
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.For association with the five faces and other groups of five, see: Kramrisch, p. 182.For the epithets pañcamukha and pañcavaktra, both of which mean "five faces", as epithets of Śiva, see: Apte, p. 578, middle column. 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.For variation in attributions among texts, see: Kramrisch, p. 187. 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.Kramrisch, p. 184.
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)Quotation from Pañcabrahma Upanishad 31 is from: Kramrisch, p. 182.
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.For relatively minor position in Vedic times, and rise in progress by 1000-700 BCE see: Zimmer (1946), p. 125, note 2. By the Puranic period both deities had major sects that competed with one another for devotees.For the rise in popularity of Shiva and Vishnu, and the role of Puranas in promoting sectarian positions, see: Flood (1996), pp. 110-111. 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.For Visnu becoming Shiva in Vaishnava myths, see: Zimmer (1946), p. 125. The Vishnu Purana (4th c. CE) shows Vishnu awakening and becoming both Brahmā to create the world, and Shiva to destroy it.For Vishnu Purana dating of 4th c. CE and role of Vishnu as supreme deity, see: Flood (1996), p. 111. Shiva also is viewed as a manifestation of Vishnu in the Bhagavata Purana.For identification of Shiva as a manifestation of Vishnu see: Bhagavata Purana 4.30.23, 5.17.22-23, 10.14.19. In Shaivite myths, on the other hand, Shiva comes to the fore and acts independently and alone to create, preserve, and destroy the world.For predominant role of Shiva in some myths, see: Zimmer (1946), p. 128. 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.For the lingodbhava myth, and Vishnu and Brahmā as emanations of Shiva, see: Zimmer (1946), pp. 128-129. The Śatarudrīya, a Shaivite hymn, says that Shiva is "of the form of Vishnu".For translation of the epithet शिपिविष्ट (IAST: śipiviṣṭa) as "salutation to him of the form of Vishṇu" included in the fifth anuvāka, and comment that this epithet "links Śiva with Vishṇu" see: Sivaramamurti, pp. 21, 64. Rivalry 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.For Śarabha as an "animal symplegma" form of Shiva, see: Kramrisch, p. 481.For incarnation in composite form as man, bird, and beast to chastise Narasimha, see: Chakravarti, p. 49.
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).Chakravarti, pp. 54-55. This dual form, which is also called Harirudra, is mentioned in the Mahabharata.For Harirudra citation to Mbh. III.39.76f see: Hopkins (1969), p. 221. 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.For the story of Rāvaṇa and the Mahābaleśvara linga see: Chakravarti, p. 168.
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.Padma Purana 6.236.7-11 In the Hanuman Chalisa Hanuman is identified as the eleventh avatar of Shiva.Sri Ramakrishna Math (1985) "Hanuman Chalisa" p. 5
108 shiva lingas carved on the rock at the banks of river Tungabhadra, Hampi
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In Shaivism, Shiva is the God of all and is 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. Furthermore, people of different backgrounds and qualities worship Shiva with many temples having histories of even cranes, bees, elephants, (see Kalahasti), spiders, snakes, worshipping Shiva and getting blessed. It concludes that the Good Lord blesses anyone who worships him with sincere devotion as there is no discrimination based on the seeker. Although Lord Shiva loves His devotees equally and does not ignore the meditation even of demons such as the rakshasas and asuras, He always finds ways to protect righteousness and never allows any evil to triumph over good.
Major deities, rishis, planets, worshipped Shiva and established Shivalingas in various places.
In South India, five temples of Siva are held to be particularly important, as being manifestations of him in the five elemental substances:
A statue of Shiva near Indira Gandhi International Airport, Delhi
In Hinduism, deities are called by m
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