View allAll Photos Tagged KAILASA
Ellora Cave 16: the Kailasanatha Temple. 8th century.
An idea that would take 200 years to complete, take 7500 people to finish, with buy-in from 10 generations of stake holders, detailed to a T (a house of god cannot have a wrong cut), 400000 tonnes of rock excavated...
Early in the morning, you can beat the crowds... and the heat as the day progresses...
en.wikipedia.org/wiki/Kailasa_temple,_Ellora
Ellora Caves Album:
Kailas of Kinnaur...the glory of sacred peak in sunset moments...
Taken from Kalpa in Kinnaur range in Himachal Pradesh, India.
Nandi (Sanskrit: नन्दि, Tamil: நந்தி, Kannada: ನಂದಿ, Telugu: న౦ది, Odia: ନନ୍ଦି) is the gate-guardian deity of Kailasa, the abode of Lord Shiva. He is usually depicted as a bull, which also serves as the mount to Shiva. According to Saivite siddhantic tradition, he is considered as the chief guru of eight disciples of Nandinatha Sampradaya, namely, Sanaka, Sanatana, Sanandana, Sanatkumara, Tirumular, Vyagrapada, Patanjali, and Sivayoga Muni, who were sent in eight different directions, to spread the wisdom of Shaivism.The Cham Hindus of Vietnam believes that when they die, the Nandi will come and take their soul to the holy land of India from Vietnam.
The word Nandi has come from the Tamil root word, Nandhu (Tamil: நந்து), which means to grow, to flourish, or to appear, which was used to indicate growing or flourishing of white bulls, as well as divine bull Nandi. The Sanskrit word nandi (Sanskrit: नन्दि) has the meaning of happy, joy, and satisfaction, the properties of divine guardian of Shiva- Nandi. Almost all Shiva temples display stone-images of a seated Nandi, generally facing the main shrine.
It is recently documented, that the application of the name Nandi to the bull (Sanskrit: Vṛṣabha), is in fact a development of recent syncretism of different regional beliefs within Saivism. The name Nandi was widely used instead for an anthropomorphic door-keeper of Kailasha, rather than his mount, in the oldest Saivite texts in Sanskrit, Tamil, and other Indian languages. Siddhantic texts clearly distinct Nandi from Vṛṣabha. According to them, Devi, Chandesha, Mahakala, Vṛṣabha, Nandi, Ganesha, Bhringi, and Murugan, are the eight Ganeshwaras (commanders) of Shiva.
KAILASA temple, Ellora, India. This amazing temple was carved out of a single piece of rock, sometime between 757-783 AD. The construction of this temple still remains a mystery. It is believed that vertical excavation technique has been utilized to scoop away nearly 400,000 tons of rock to form this monolithic structure, which took over 20 years to complete.
Vue du toit du mandapa du temple monolithe de Kailasha ou Kailâsanâtha (725-755)
Le cercle symbolise la terre sous son aspect matériel. Quatre lions orientés vers les points cardinaux veillent sur elle, ils représentent le pouvoir temporel. Ce cercle s'inscrit dans le carré qui organise le plan du mandapa en-dessous et symbolise les mondes célestes
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"La Kailasa (grotte 16) ou temple de Kailasha est un remarquable exemple de temple indien de style dravidien, creusé dans la roche, du fait de ses proportions impressionnantes, de la maîtrise des techniques architecturales dont elle témoigne et de son décor sculpté.
La grotte 16, consacrée à Shiva, aurait été commencée par le roi rashtrakuta, Krishna Ier ; elle tire son nom de la montagne dont celui-ci était originaire dans l'Himalaya, le pic neigeux de Kailasa.
Le temple tout entier consiste en un sanctuaire avec lingam derrière une salle à shikhara dravidienne, un mandapa à toit plat soutenu par 16 piliers, avec un porche séparé pour Nandi entouré par une cour ouverte à laquelle on accède par un gopura peu élevé.
La sculpture majestueuse représentant Ravana tentant de gravir le Kailasa, le séjour de Shiva, avec toute la puissance qui s'en dégage, est un point de référence pour tout l'art indien."
extrait du site de l'UNESCO sur les grottes d'Ellora (patrimoine mondial)
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Les grottes d'Ellora
Trente-quatre monastères et temples ont été creusés en succession serrée dans la paroi d'une haute falaise basaltique, non loin d'Aurangabad, contribuant à faire revivre une brillante civilisation ancienne dans une séquence ininterrompue de monuments datables de 600 à 1000.
L'ensemble d'Ellora est une réalisation artistique unique et un tour de force technique. Avec ses sanctuaires consacrés respectivement au bouddhisme, au brahmanisme et au jaïnisme, il illustre l'esprit de tolérance caractéristique de l'Inde ancienne. (site de l'UNESCO)
Voir les temples monolithiques plus anciens de Mahabalipuram, (Inde du sud)
www.flickr.com/photos/dalbera/13924356674/in/set-72157644...
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This was a main function celebrated for Angalamman.The major function celebrated for her is the "Mayana Kollai" celebrated in the Tamil month of Maasi that means in the English month of February and March.
The functions falls on a new moon day of the Tamil month Maasi (Maasi Amavasya)and the day before the new moon day is Maha sivaratri which is a main function contributed for Lord Shiva.
Story of Angalamman
Once Shakthi was reborn as Parvati, Brahma performed a yagna to save god and men from two demons known as Sandobi and Sundaran. Through this yagna Tilottama, an apsara came to life. Attracted by the beauty of Thilothama, the demons and even Brahma, followed her. For her protection she went to Kailash where Brahma also followed. As Brahma also was with five heads, Parvati mistook him for Shiva and felt at his feet. When Parvati realized the truth, she was very angry and prayed to Shiva that the fifth head of Brahma should be destroyed. So Shiva as "Rudra" cut off one head of Brahma. Now, Brahma now with four heads cursed Shiva that his fifth head must be attached to his hand itself and hereafter Shiva must be affected having hunger, having no sleep. So Shiva came to earth and roamed everywhere. When he was hungry he begged and ate, but half of the food he begged was eaten by the fifth head of Brahma: that is, the "Kabala" so Shiva roamed in every graveyard and slept in ashes and that form of Shiva is worhipped as Bhairava in south India.
Parvati went to her brother Lord Vishnu and asked for relief for her husband so Lord Vishnu said to Parvati, "My dear sister, go to Thandakarunyam graveyard with your husband and make a pond there named "Agni kula theertham" and prepare a tasty food made by Agathi keerai (Humming bird tree leaves) and blood of chicken and serve that food to kabala and then throw the food everywhere in the graveyard. The kabala will come down, leaving Shiva's hand, to eat the food. Then take your husband to the pond and clean him with that water so that it will not catch your husbands hand". Parvati did as her brother said: she took her husband to thandakarunyam graveyard and prepared the food, served it to the kabala and then threw it in the graveyard. The kabala came down from Shiva's hand; meanwhile, Parvati took her husband to the pond and cleaned him. The kabala searched for Shiva's hand but could not touch him so it got attached to Parvati's hand. So Parvati forgot about this and danced but later she recognised what had happened and became big, assuming a terrible and fearful form and destroyed the kabala with her right leg.
The fiercest form (Angara rubam or Agora rubam) which destroyed the kabala when separated from Parvati is called Angalaamman. Parvati told Angalaamman to stay there and give a boon to the people who worship her and she went to Kailasa. However, Shiva was not there. Shiva got relief from Brahma's curse, but he was too hungry so he went Kashi and there Parvati, incarnated as "Annapoorani Devi", served him food and Shiva ate and got relief from his hunger.
In the Thandakarunyam Angalaamman give boon to the people who worship her the people who had diseases went there and get relief from the diseases she drive away the evil ghosts from the people and people go there and worship her in New moon days (Amavasya) at the midnight of every New moon day Angalamman is decorated and put on a swing (Amavasai Oonjal).
Source: Wiki
A megalith carved from a rock cliff face, it is considered as one of the most remarkable cave temples in the world because of its size, architecture and sculptural treatment. The top of the superstructure over the sanctuary is 32.6 metres (107 ft) above the level of the court below, although the rock face slopes downwards from the rear of the temple to the front. Archaeologists believe it is made from a single rock.
The Kailasa temple (Cave 16) is the largest of the 34 Hindu, Buddhist and Jain cave temples and monasteries known collectively as the Ellora Caves, ranging for over two kilometres (1.2 mi) along the sloping basalt cliff at the site. Most of the excavation of the temple is generally attributed to the eighth century Rashtrakuta king Krishna I (r. c. 756 – 773), with some elements completed later. The temple architecture shows traces of Pallava and Chalukya styles. The temple contains a number of relief and free-standing sculptures on a grand scale equal to the architecture, though only traces remain of the paintings which originally decorated it.
Architectural evidence suggests that the entire temple was planned at the beginning. The main shrine is very similar to (although much larger than) the Virupaksha Temple at Pattadakal, which itself is a replica of the Kailasa temple at Kanchi. The Pattadakal Virupaksha Temple was commissioned by the Chalukyas of Badami to commemorate their victory over the Pallavas, who had constructed the Kailasa temple at Kanchi. According to the Virupaksha temple inscriptions, the Chalukyas brought the Pallava artists to Pattadakal after defeating the Pallavas. After defeating the Chalukyas, Krishna must have been impressed by the Virupaksha Temple located in their territory. As a result, he brought the sculptors and architects of the Virupaksha Temple (including some Pallava artists) to his own territory, and engaged them in the construction of the Kailasa temple at Ellora.
If one assumes that the architects of the Virupaksha temple helped construct the Kailasa temple at Ellora, the construction of a massive temple during the reign of a single monarch does not seem impossible. The architects already had a blueprint and a prototype, which must have significantly reduced the effort involved in constructing a new temple. Moreover, quarrying a monolithic temple would have actually involved less effort than transporting large stones to build a new temple of similar size. Assuming that one person can cut around 4 cubic feet of rock every day, The presence of non-Rashtrakuta styles in the temple can be attributed to the involvement of Chalukya and Pallava artists.
8th Century rock-cut monolith in Central India.
Carvers started at the top of the rock and excavated downward creating a temple bigger than the Parthenon in Athens.
400,000 tonnes of basalt were scooped out over the course of 100 years.
The Kailasha temple is the largest of the rock-cut Hindu temples at the Ellora Caves. A megalith carved from a rock cliff face, it is considered as one of the most remarkable cave temples in the world because of its size, architecture and sculptural treatment, and "the climax of the rock-cut phase of Indian architecture". The top of the superstructure over the sanctuary is 32.6 metres (107 ft) above the level of the court below, although the rock face slopes downwards from the rear of the temple to the front. Archaeologists believe it is made from a single rock.
Ellora is a UNESCO World Heritage Site located in Aurangabad, Maharashtra, India. It is one of the largest rock-cut Hindu temple cave complexes in the world, with artwork dating from the period 600–1000 CE.
There are over 100 caves at the site, all excavated from the basalt cliffs in the Charanandri Hills, 34 of which are open to public. These consist of 17 Hindu (caves 13–29), 12 Buddhist (caves 1–12) and 5 Jain (caves 30–34) caves, each group representing deities and mythologies prevalent in the 1st millennium CE, as well as monasteries of each respective religion. They were built close to one another and illustrate the religious harmony that existed in ancient India.
The Kailasha temple is the largest of the rock-cut Hindu temples at the Ellora Caves. A megalith carved from a rock cliff face, it is considered as one of the most remarkable cave temples in the world because of its size, architecture and sculptural treatment, and "the climax of the rock-cut phase of Indian architecture". The top of the superstructure over the sanctuary is 32.6 metres (107 ft) above the level of the court below, although the rock face slopes downwards from the rear of the temple to the front. Archaeologists believe it is made from a single rock.
Ellora is a UNESCO World Heritage Site located in Aurangabad, Maharashtra, India. It is one of the largest rock-cut Hindu temple cave complexes in the world, with artwork dating from the period 600–1000 CE.
There are over 100 caves at the site, all excavated from the basalt cliffs in the Charanandri Hills, 34 of which are open to public. These consist of 17 Hindu (caves 13–29), 12 Buddhist (caves 1–12) and 5 Jain (caves 30–34) caves, each group representing deities and mythologies prevalent in the 1st millennium CE, as well as monasteries of each respective religion. They were built close to one another and illustrate the religious harmony that existed in ancient India.
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This was a main function celebrated for Angalamman.The major function celebrated for her is the "Mayana Kollai" celebrated in the Tamil month of Maasi that means in the English month of February and March.
The functions falls on a new moon day of the Tamil month Maasi (Maasi Amavasya)and the day before the new moon day is Maha sivaratri which is a main function contributed for Lord Shiva.
Story of Angalamman
Once Shakthi was reborn as Parvati, Brahma performed a yagna to save god and men from two demons known as Sandobi and Sundaran. Through this yagna Tilottama, an apsara came to life. Attracted by the beauty of Thilothama, the demons and even Brahma, followed her. For her protection she went to Kailash where Brahma also followed. As Brahma also was with five heads, Parvati mistook him for Shiva and felt at his feet. When Parvati realized the truth, she was very angry and prayed to Shiva that the fifth head of Brahma should be destroyed. So Shiva as "Rudra" cut off one head of Brahma. Now, Brahma now with four heads cursed Shiva that his fifth head must be attached to his hand itself and hereafter Shiva must be affected having hunger, having no sleep. So Shiva came to earth and roamed everywhere. When he was hungry he begged and ate, but half of the food he begged was eaten by the fifth head of Brahma: that is, the "Kabala" so Shiva roamed in every graveyard and slept in ashes and that form of Shiva is worhipped as Bhairava in south India.
Parvati went to her brother Lord Vishnu and asked for relief for her husband so Lord Vishnu said to Parvati, "My dear sister, go to Thandakarunyam graveyard with your husband and make a pond there named "Agni kula theertham" and prepare a tasty food made by Agathi keerai (Humming bird tree leaves) and blood of chicken and serve that food to kabala and then throw the food everywhere in the graveyard. The kabala will come down, leaving Shiva's hand, to eat the food. Then take your husband to the pond and clean him with that water so that it will not catch your husbands hand". Parvati did as her brother said: she took her husband to thandakarunyam graveyard and prepared the food, served it to the kabala and then threw it in the graveyard. The kabala came down from Shiva's hand; meanwhile, Parvati took her husband to the pond and cleaned him. The kabala searched for Shiva's hand but could not touch him so it got attached to Parvati's hand. So Parvati forgot about this and danced but later she recognised what had happened and became big, assuming a terrible and fearful form and destroyed the kabala with her right leg.
The fiercest form (Angara rubam or Agora rubam) which destroyed the kabala when separated from Parvati is called Angalaamman. Parvati told Angalaamman to stay there and give a boon to the people who worship her and she went to Kailasa. However, Shiva was not there. Shiva got relief from Brahma's curse, but he was too hungry so he went Kashi and there Parvati, incarnated as "Annapoorani Devi", served him food and Shiva ate and got relief from his hunger.
In the Thandakarunyam Angalaamman give boon to the people who worship her the people who had diseases went there and get relief from the diseases she drive away the evil ghosts from the people and people go there and worship her in New moon days (Amavasya) at the midnight of every New moon day Angalamman is decorated and put on a swing (Amavasai Oonjal).
Source: Wiki
My Portfolio links Instagram | Behance | Facebook
This was a main function celebrated for Angalamman.The major function celebrated for her is the "Mayana Kollai" celebrated in the Tamil month of Maasi that means in the English month of February and March.
The functions falls on a new moon day of the Tamil month Maasi (Maasi Amavasya)and the day before the new moon day is Maha sivaratri which is a main function contributed for Lord Shiva.
Story of Angalamman
Once Shakthi was reborn as Parvati, Brahma performed a yagna to save god and men from two demons known as Sandobi and Sundaran. Through this yagna Tilottama, an apsara came to life. Attracted by the beauty of Thilothama, the demons and even Brahma, followed her. For her protection she went to Kailash where Brahma also followed. As Brahma also was with five heads, Parvati mistook him for Shiva and felt at his feet. When Parvati realized the truth, she was very angry and prayed to Shiva that the fifth head of Brahma should be destroyed. So Shiva as "Rudra" cut off one head of Brahma. Now, Brahma now with four heads cursed Shiva that his fifth head must be attached to his hand itself and hereafter Shiva must be affected having hunger, having no sleep. So Shiva came to earth and roamed everywhere. When he was hungry he begged and ate, but half of the food he begged was eaten by the fifth head of Brahma: that is, the "Kabala" so Shiva roamed in every graveyard and slept in ashes and that form of Shiva is worhipped as Bhairava in south India.
Parvati went to her brother Lord Vishnu and asked for relief for her husband so Lord Vishnu said to Parvati, "My dear sister, go to Thandakarunyam graveyard with your husband and make a pond there named "Agni kula theertham" and prepare a tasty food made by Agathi keerai (Humming bird tree leaves) and blood of chicken and serve that food to kabala and then throw the food everywhere in the graveyard. The kabala will come down, leaving Shiva's hand, to eat the food. Then take your husband to the pond and clean him with that water so that it will not catch your husbands hand". Parvati did as her brother said: she took her husband to thandakarunyam graveyard and prepared the food, served it to the kabala and then threw it in the graveyard. The kabala came down from Shiva's hand; meanwhile, Parvati took her husband to the pond and cleaned him. The kabala searched for Shiva's hand but could not touch him so it got attached to Parvati's hand. So Parvati forgot about this and danced but later she recognised what had happened and became big, assuming a terrible and fearful form and destroyed the kabala with her right leg.
The fiercest form (Angara rubam or Agora rubam) which destroyed the kabala when separated from Parvati is called Angalaamman. Parvati told Angalaamman to stay there and give a boon to the people who worship her and she went to Kailasa. However, Shiva was not there. Shiva got relief from Brahma's curse, but he was too hungry so he went Kashi and there Parvati, incarnated as "Annapoorani Devi", served him food and Shiva ate and got relief from his hunger.
In the Thandakarunyam Angalaamman give boon to the people who worship her the people who had diseases went there and get relief from the diseases she drive away the evil ghosts from the people and people go there and worship her in New moon days (Amavasya) at the midnight of every New moon day Angalamman is decorated and put on a swing (Amavasai Oonjal).
Source: Wiki
My Portfolio links Instagram | Behance | Facebook
This was a main function celebrated for Angalamman.The major function celebrated for her is the "Mayana Kollai" celebrated in the Tamil month of Maasi that means in the English month of February and March.
The functions falls on a new moon day of the Tamil month Maasi (Maasi Amavasya)and the day before the new moon day is Maha sivaratri which is a main function contributed for Lord Shiva.
Story of Angalamman
Once Shakthi was reborn as Parvati, Brahma performed a yagna to save god and men from two demons known as Sandobi and Sundaran. Through this yagna Tilottama, an apsara came to life. Attracted by the beauty of Thilothama, the demons and even Brahma, followed her. For her protection she went to Kailash where Brahma also followed. As Brahma also was with five heads, Parvati mistook him for Shiva and felt at his feet. When Parvati realized the truth, she was very angry and prayed to Shiva that the fifth head of Brahma should be destroyed. So Shiva as "Rudra" cut off one head of Brahma. Now, Brahma now with four heads cursed Shiva that his fifth head must be attached to his hand itself and hereafter Shiva must be affected having hunger, having no sleep. So Shiva came to earth and roamed everywhere. When he was hungry he begged and ate, but half of the food he begged was eaten by the fifth head of Brahma: that is, the "Kabala" so Shiva roamed in every graveyard and slept in ashes and that form of Shiva is worhipped as Bhairava in south India.
Parvati went to her brother Lord Vishnu and asked for relief for her husband so Lord Vishnu said to Parvati, "My dear sister, go to Thandakarunyam graveyard with your husband and make a pond there named "Agni kula theertham" and prepare a tasty food made by Agathi keerai (Humming bird tree leaves) and blood of chicken and serve that food to kabala and then throw the food everywhere in the graveyard. The kabala will come down, leaving Shiva's hand, to eat the food. Then take your husband to the pond and clean him with that water so that it will not catch your husbands hand". Parvati did as her brother said: she took her husband to thandakarunyam graveyard and prepared the food, served it to the kabala and then threw it in the graveyard. The kabala came down from Shiva's hand; meanwhile, Parvati took her husband to the pond and cleaned him. The kabala searched for Shiva's hand but could not touch him so it got attached to Parvati's hand. So Parvati forgot about this and danced but later she recognised what had happened and became big, assuming a terrible and fearful form and destroyed the kabala with her right leg.
The fiercest form (Angara rubam or Agora rubam) which destroyed the kabala when separated from Parvati is called Angalaamman. Parvati told Angalaamman to stay there and give a boon to the people who worship her and she went to Kailasa. However, Shiva was not there. Shiva got relief from Brahma's curse, but he was too hungry so he went Kashi and there Parvati, incarnated as "Annapoorani Devi", served him food and Shiva ate and got relief from his hunger.
In the Thandakarunyam Angalaamman give boon to the people who worship her the people who had diseases went there and get relief from the diseases she drive away the evil ghosts from the people and people go there and worship her in New moon days (Amavasya) at the midnight of every New moon day Angalamman is decorated and put on a swing (Amavasai Oonjal).
Source: Wiki
For other uses, see Shiva (disambiguation).
"Siva" redirects here. For the bird, see Blue-winged Siva.
Shiva
A statue in Bengaluru depicting Shiva meditating
Devanagari शिव
Abode Mount Kailāsa[1]
Mantra Aum Namah Sivaya
Weapon Trident (Trishul)
Consort Parvati or Sati or Shakti or Durga
Mount Nandi (bull)
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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. [2][3]
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]
mount-kailash.com/shiva/shivas_aspekte.htm
Lord Shiva - Seine Form und Aspekte
Der
Lord Shiva
Name Shiva (aus dem Sanskrit) bedeutet wörtlich "gütig, gnädig, freundlich". Der Freundliche.
Lord Shiva, der sich mit halbgeschlossenen Augen ständig in Meditation befindet, ist einer der meistverehrten Gottheiten im Hinduismus. Sein Wohnsitz ist der heilige Berg Kailash im Himalaya. Ihm folgen die meisten Sadhus, die heiligen Männer Indiens.
Shiva als Teil der göttlichen Trinität "Brahma-Vishnu-Shiva" manifestiert sich als der Zerstörer. Als solcher ist er jedoch auch Ursache der Schöpfung, denn ohne die Zerstörung des alten Zyklus kann keine neue Schöpfungsperiode entstehen. Brahma wirkt als Schöpfergott und Vishnu als Gott der Erhaltung. Die drei göttlichen Aspekte stellen die drei fundamentalen Kräfte der Natur dar, die es in der Welt gibt: Schöpfung, Erhaltung und Zerstörung. Shiva verkörpert Tamas oder die Tendenz zur Auflösung und Vernichtung.
Shiva der Gütige (Gnädige) ist auch bekannt als der Mahadeva (maha = groß, der grosse Gott) oder Mahayogi, der oberste aller Yogis, dessen Trommelklang die Menschen zum Erwachen aus ihrer materiellen Illusion verhilft. Shivas mächtige Trommel und göttlicher Tanz sind eine Quelle der Inspiration und drängen die Menschheit zu spiritueller Entfaltung und Vervollkommnung.
Shiva hat verschiedene Erscheinungsformen. Obwohl Er über Namen und Formen hinausgeht, stellen ihn Künstler
oft als jung und schön dar, mit weißer Hautfarbe. Er hat drei Augen und vier Arme; heilige Asche wurde über seinen ganzen Körper geschmiert. In zwei seiner Hände trägt er einen Dreizack (trisula) und eine Trommel (damaru), die zwei anderen nehmen symbolische Handstellungen (Mudras) ein, und zwar in der Bedeutung von Schutz (abhaya) und Gewährung von Wohltaten (varada).
In seinem Haar trägt er die Mondsichel, um seinen Hals winden sich Kobras. Die erhobene rechte Hand (Abhaya) bedeutet Schutz, Segen und Beruhigung. Die drei Spitzen des Dreizacks dienen der Vertreibung von Dämonen und stehen für die drei Aspekte der Gottheit: Schöpfer, Erhalter und Vernichter zugleich. Die Schlange (Naga) ist das Symbol des ewigen Kreislaufes der Zeit und der Unsterblichkeit.
Shiva sitzt auf einem Tigerfell, dazu gibt es folgende Geschichte: die Rishis (Asketen) waren neidisch auf Shiva, weil ihre Frauen alle in Liebe zu ihm entbrannt waren. Sie liessen einen wilden Tiger auf ihn los, er tötete ihn aber und zog ihm das Fell ab. Als sie ihm nun giftige Schlangen schickten, zähmte er diese und hängte sie um seinen Hals. Als man die Mondsichel nach ihm warf, steckte er sie sich als Schmuck in seine Locken. Daraufhin knieten die Rishis in Verehrung vor ihm nieder.
Shiva hat langes, filzhaftes Haar, und der lebensspendende Fluß Ganges entspringt oben am Kopf. Er trägt eine Mondsichel als Krone und Kleidung, die aus Tiger- und Elefantenhaut gefertigt wurde. Sein Hals, um den sich eine große Kobra windet, ist blau. Shiva hat eine Kette und Girlande aus Schädeln um, und Schlangen zieren seinen Körper. Ferner trägt er einen Gurt, eine heilige Schnur (yajnopavita) und Armreifen.
Shivas Augen sind halb geschlossen, d.h., weder ganz geschlossen, noch ganz offen. Es handelt sich um eine heilige Position, die Sambhavee-Mudra genannt wird. Geschlossene Augen zeigen an, daß sich die Person von der Welt zurückgezogen hat. Geöffnete Augen weisen auf jemanden hin, der voll der Welt zugewendet ist. Die halb geschlossenen Augen bedeuten daher, daß Shivas Bewußtsein im inneren Selbst ruht, während sein Körper in der äußeren Welt aktiv bleibt.
Künstler zeigen Shiva oft meditierend, mit dem schneeweißen Hintergrund des Berges Kailash, was absolut reines Bewußtsein bedeutet. Der Zustand der Meditation, den Shivas Haltung zeigt, birgt tiefe Symbolik, da Meditation das letzte Tor zur Selbstverwirklichung ist. Um Gott zu verwirklichen, ist es unerläßlich zu meditieren. Shiva repräsentiert das Ideal höchster Entsagung, die aus Gottverwirklichung entsteht.
Shivas weiße Haut symbolisiert das Licht, das die Dunkelheit vertreibt, das Wissen, das Unwissenheit vertreibt.
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This was a main function celebrated for Angalamman.The major function celebrated for her is the "Mayana Kollai" celebrated in the Tamil month of Maasi that means in the English month of February and March.
The functions falls on a new moon day of the Tamil month Maasi (Maasi Amavasya)and the day before the new moon day is Maha sivaratri which is a main function contributed for Lord Shiva.
Story of Angalamman
Once Shakthi was reborn as Parvati, Brahma performed a yagna to save god and men from two demons known as Sandobi and Sundaran. Through this yagna Tilottama, an apsara came to life. Attracted by the beauty of Thilothama, the demons and even Brahma, followed her. For her protection she went to Kailash where Brahma also followed. As Brahma also was with five heads, Parvati mistook him for Shiva and felt at his feet. When Parvati realized the truth, she was very angry and prayed to Shiva that the fifth head of Brahma should be destroyed. So Shiva as "Rudra" cut off one head of Brahma. Now, Brahma now with four heads cursed Shiva that his fifth head must be attached to his hand itself and hereafter Shiva must be affected having hunger, having no sleep. So Shiva came to earth and roamed everywhere. When he was hungry he begged and ate, but half of the food he begged was eaten by the fifth head of Brahma: that is, the "Kabala" so Shiva roamed in every graveyard and slept in ashes and that form of Shiva is worhipped as Bhairava in south India.
Parvati went to her brother Lord Vishnu and asked for relief for her husband so Lord Vishnu said to Parvati, "My dear sister, go to Thandakarunyam graveyard with your husband and make a pond there named "Agni kula theertham" and prepare a tasty food made by Agathi keerai (Humming bird tree leaves) and blood of chicken and serve that food to kabala and then throw the food everywhere in the graveyard. The kabala will come down, leaving Shiva's hand, to eat the food. Then take your husband to the pond and clean him with that water so that it will not catch your husbands hand". Parvati did as her brother said: she took her husband to thandakarunyam graveyard and prepared the food, served it to the kabala and then threw it in the graveyard. The kabala came down from Shiva's hand; meanwhile, Parvati took her husband to the pond and cleaned him. The kabala searched for Shiva's hand but could not touch him so it got attached to Parvati's hand. So Parvati forgot about this and danced but later she recognised what had happened and became big, assuming a terrible and fearful form and destroyed the kabala with her right leg.
The fiercest form (Angara rubam or Agora rubam) which destroyed the kabala when separated from Parvati is called Angalaamman. Parvati told Angalaamman to stay there and give a boon to the people who worship her and she went to Kailasa. However, Shiva was not there. Shiva got relief from Brahma's curse, but he was too hungry so he went Kashi and there Parvati, incarnated as "Annapoorani Devi", served him food and Shiva ate and got relief from his hunger.
In the Thandakarunyam Angalaamman give boon to the people who worship her the people who had diseases went there and get relief from the diseases she drive away the evil ghosts from the people and people go there and worship her in New moon days (Amavasya) at the midnight of every New moon day Angalamman is decorated and put on a swing (Amavasai Oonjal).
Source: Wiki
Once when Brahma, the lord of all creations was proceeding to Kailasa, the child Lord Muruga asked him for the meaning of "OM" the Pranava . When Brahma the creator admitted his ignorance,Lord Muruga imprisoned him and started the task of creation Himself.The devas prayed to Lord Siva to get Brahma released. When Muruga insisted that the imprisonment was a just punishment for the ignorance of Brahma, Lord Siva asked him whether he himself knew the meaning of the primordial Pranava "OM".Lord Muruga said that he knew the meaning of "OM". In order to show the world the relation between a Guru and a Sishya , Lord Shiva Himself becomes the Sishya and listens to the meaning of "OM",where Lord Muruga expounds the meaning of "OM" and takes the place of a Guru.Hence the place came to be known as Swamimalai and the presiding deity as Swaminathan.
Here we find Lord Ganesha , Narada Muni , Lord Vishnu , Lord Brahma , Sage Agastya ,and Sumitra Chandar Witness Lord Muruga as a Child on the Lap of Lord Shiva , His Father,expounding the meaning Of "OM" the "Pranava".
The Kailasha temple is the largest of the rock-cut Hindu temples at the Ellora Caves. A megalith carved from a rock cliff face, it is considered as one of the most remarkable cave temples in the world because of its size, architecture and sculptural treatment, and "the climax of the rock-cut phase of Indian architecture". The top of the superstructure over the sanctuary is 32.6 metres (107 ft) above the level of the court below, although the rock face slopes downwards from the rear of the temple to the front. Archaeologists believe it is made from a single rock.
Ellora is a UNESCO World Heritage Site located in Aurangabad, Maharashtra, India. It is one of the largest rock-cut Hindu temple cave complexes in the world, with artwork dating from the period 600–1000 CE.
There are over 100 caves at the site, all excavated from the basalt cliffs in the Charanandri Hills, 34 of which are open to public. These consist of 17 Hindu (caves 13–29), 12 Buddhist (caves 1–12) and 5 Jain (caves 30–34) caves, each group representing deities and mythologies prevalent in the 1st millennium CE, as well as monasteries of each respective religion. They were built close to one another and illustrate the religious harmony that existed in ancient India.
Ravana, demon king of Lanka, tried to pick up Mount Kailasa and carry it to his kingdom. But Lord Shiva pushed him down and held him captive under Mount Kailasa. This sculpture from early 9th century is in Ajanta Caves.
A megalith carved from a rock cliff face, it is considered as one of the most remarkable cave temples in the world because of its size, architecture and sculptural treatment. The top of the superstructure over the sanctuary is 32.6 metres (107 ft) above the level of the court below, although the rock face slopes downwards from the rear of the temple to the front. Archaeologists believe it is made from a single rock.
The Kailasa temple (Cave 16) is the largest of the 34 Hindu, Buddhist and Jain cave temples and monasteries known collectively as the Ellora Caves, ranging for over two kilometres (1.2 mi) along the sloping basalt cliff at the site. Most of the excavation of the temple is generally attributed to the eighth century Rashtrakuta king Krishna I (r. c. 756 – 773), with some elements completed later. The temple architecture shows traces of Pallava and Chalukya styles. The temple contains a number of relief and free-standing sculptures on a grand scale equal to the architecture, though only traces remain of the paintings which originally decorated it.
Architectural evidence suggests that the entire temple was planned at the beginning. The main shrine is very similar to (although much larger than) the Virupaksha Temple at Pattadakal, which itself is a replica of the Kailasa temple at Kanchi. The Pattadakal Virupaksha Temple was commissioned by the Chalukyas of Badami to commemorate their victory over the Pallavas, who had constructed the Kailasa temple at Kanchi. According to the Virupaksha temple inscriptions, the Chalukyas brought the Pallava artists to Pattadakal after defeating the Pallavas. After defeating the Chalukyas, Krishna must have been impressed by the Virupaksha Temple located in their territory. As a result, he brought the sculptors and architects of the Virupaksha Temple (including some Pallava artists) to his own territory, and engaged them in the construction of the Kailasa temple at Ellora.
If one assumes that the architects of the Virupaksha temple helped construct the Kailasa temple at Ellora, the construction of a massive temple during the reign of a single monarch does not seem impossible. The architects already had a blueprint and a prototype, which must have significantly reduced the effort involved in constructing a new temple. Moreover, quarrying a monolithic temple would have actually involved less effort than transporting large stones to build a new temple of similar size. Assuming that one person can cut around 4 cubic feet of rock every day, The presence of non-Rashtrakuta styles in the temple can be attributed to the involvement of Chalukya and Pallava artists.
The Ellora caves, locally known as ‘Verul Leni’ is located on the Aurangabad-Chalisgaon road at a distance of 30 km north-northwest of Aurangabad, the district headquarters. The name Ellora itself inspires everyone as it represents one of the largest rock-hewn monastic-temple complexes in the entire world. Ellora is also world famous for the largest single monolithic excavation in the world, the great Kailasa (Cave 16). The visit to these caves is enjoyed maximum during monsoon, when every stream is filled with rainwater, and the entire environ is lush green. The monsoon is not only a season of rains in this part, the local visitors are attracted to visit these ideal locations to have a glimpse of the mother nature in full bloom.
Near the entrance steps of Ellora Cave 29 is a sculpture of Ravana Shaking Mount Kailasa. According to Hindu scriptures, Ravana once tried to lift Mount Kailasa. But Shiva pushed the mountain down and trapped Ravana underneath. For a thousand years, the imprisoned Ravana sang hymns in praise of Shiva who finally released him.
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This was a main function celebrated for Angalamman.The major function celebrated for her is the "Mayana Kollai" celebrated in the Tamil month of Maasi that means in the English month of February and March.
The functions falls on a new moon day of the Tamil month Maasi (Maasi Amavasya)and the day before the new moon day is Maha sivaratri which is a main function contributed for Lord Shiva.
Story of Angalamman
Once Shakthi was reborn as Parvati, Brahma performed a yagna to save god and men from two demons known as Sandobi and Sundaran. Through this yagna Tilottama, an apsara came to life. Attracted by the beauty of Thilothama, the demons and even Brahma, followed her. For her protection she went to Kailash where Brahma also followed. As Brahma also was with five heads, Parvati mistook him for Shiva and felt at his feet. When Parvati realized the truth, she was very angry and prayed to Shiva that the fifth head of Brahma should be destroyed. So Shiva as "Rudra" cut off one head of Brahma. Now, Brahma now with four heads cursed Shiva that his fifth head must be attached to his hand itself and hereafter Shiva must be affected having hunger, having no sleep. So Shiva came to earth and roamed everywhere. When he was hungry he begged and ate, but half of the food he begged was eaten by the fifth head of Brahma: that is, the "Kabala" so Shiva roamed in every graveyard and slept in ashes and that form of Shiva is worhipped as Bhairava in south India.
Parvati went to her brother Lord Vishnu and asked for relief for her husband so Lord Vishnu said to Parvati, "My dear sister, go to Thandakarunyam graveyard with your husband and make a pond there named "Agni kula theertham" and prepare a tasty food made by Agathi keerai (Humming bird tree leaves) and blood of chicken and serve that food to kabala and then throw the food everywhere in the graveyard. The kabala will come down, leaving Shiva's hand, to eat the food. Then take your husband to the pond and clean him with that water so that it will not catch your husbands hand". Parvati did as her brother said: she took her husband to thandakarunyam graveyard and prepared the food, served it to the kabala and then threw it in the graveyard. The kabala came down from Shiva's hand; meanwhile, Parvati took her husband to the pond and cleaned him. The kabala searched for Shiva's hand but could not touch him so it got attached to Parvati's hand. So Parvati forgot about this and danced but later she recognised what had happened and became big, assuming a terrible and fearful form and destroyed the kabala with her right leg.
The fiercest form (Angara rubam or Agora rubam) which destroyed the kabala when separated from Parvati is called Angalaamman. Parvati told Angalaamman to stay there and give a boon to the people who worship her and she went to Kailasa. However, Shiva was not there. Shiva got relief from Brahma's curse, but he was too hungry so he went Kashi and there Parvati, incarnated as "Annapoorani Devi", served him food and Shiva ate and got relief from his hunger.
In the Thandakarunyam Angalaamman give boon to the people who worship her the people who had diseases went there and get relief from the diseases she drive away the evil ghosts from the people and people go there and worship her in New moon days (Amavasya) at the midnight of every New moon day Angalamman is decorated and put on a swing (Amavasai Oonjal).
Source: Wiki
Ellora Cave 16: the Kailasanatha Temple. 8th century.
Mesmerising. This does not even begin to describe what i felt when i first saw this work of art. I do get emotional when i get to see good engineering - good engineering is also great art - but this was something else altogether. I remember repeating 'oh my god, oh my god', as I circumbulated the stucture in awe.
Dedicated to the Hindu god Shiva, this temple is a vertical excavation of a single rock, meaning that the artisans started at the top of the original rock, and excavated downward, and scooped out all through from outside to inside. The temple covers an area of over 60000 square feet, and at its tallest point is about 90 feet high.
It is considered one of the most remarkable cave temples in India because of its size, architecture and sculptural treatment.
From Wikipedia, a reason for its vertical excavation:
"... the local king suffered from a severe disease. His queen prayed to the god Ghrishneshwar (Shiva) at Elapura to cure her husband. She vowed to construct a temple if her wish was granted, and promised to observe a fast until she could see the shikhara (top) of this temple. After the king was cured, she requested him to build a temple immediately, but multiple architects declared that it would take months to build a temple complete with a shikhara. One architect named Kokasa assured the king that the queen would be able to see the shikhara of a temple within a week's time. He started building the temple from the top, by carving a rock. He was able to finish the shikhara within a week's time, enabling the queen to give up her fast... "
Conceptualizing an idea that would take 200 years to complete, take 7500 people to finish, with buy-in from 10 generations of stake holders, detailing it to the T (a house of god cannot have a wrong cut), excavating 400000 tonnes of rock, all of these could only have been possible because of the sheer brilliance, love and devotion of those involved.
en.wikipedia.org/wiki/Kailasa_temple,_Ellora
Ellora Caves Album:
View from the path running behind the temple. This gives an impression of the enormity of the structure in particular from the area of the top of the main roof
Nandi (Sanskrit: नन्दि, Tamil: நந்தி, Kannada: ನಂದಿ, Telugu: న౦ది, Odia: ନନ୍ଦି) is the gate-guardian deity of Kailasa, the abode of Lord Shiva. He is usually depicted as a bull, which also serves as the mount to Shiva. According to Saivite siddhantic tradition, he is considered as the chief guru of eight disciples of Nandinatha Sampradaya, namely, Sanaka, Sanatana, Sanandana, Sanatkumara, Tirumular, Vyagrapada, Patanjali, and Sivayoga Muni, who were sent in eight different directions, to spread the wisdom of Shaivism.The Cham Hindus of Vietnam believes that when they die, the Nandi will come and take their soul to the holy land of India from Vietnam.
The word Nandi has come from the Tamil root word, Nandhu (Tamil: நந்து), which means to grow, to flourish, or to appear, which was used to indicate growing or flourishing of white bulls, as well as divine bull Nandi. The Sanskrit word nandi (Sanskrit: नन्दि) has the meaning of happy, joy, and satisfaction, the properties of divine guardian of Shiva- Nandi. Almost all Shiva temples display stone-images of a seated Nandi, generally facing the main shrine.
It is recently documented, that the application of the name Nandi to the bull (Sanskrit: Vṛṣabha), is in fact a development of recent syncretism of different regional beliefs within Saivism. The name Nandi was widely used instead for an anthropomorphic door-keeper of Kailasha, rather than his mount, in the oldest Saivite texts in Sanskrit, Tamil, and other Indian languages. Siddhantic texts clearly distinct Nandi from Vṛṣabha. According to them, Devi, Chandesha, Mahakala, Vṛṣabha, Nandi, Ganesha, Bhringi, and Murugan, are the eight Ganeshwaras (commanders) of Shiva.
Ellora Caves - Aurangabad district of Maharashtra - India
Kailasa Temple
KAILASA temple, Ellora, India. This amazing temple was carved out of a single piece of rock, sometime between 757-783 AD. The construction of this temple still remains a mystery. It is believed that vertical excavation technique has been utilized to scoop away nearly 400,000 tons of rock to form this monolithic structure, which took over 20 years to complete.
A megalith carved from a rock cliff face, it is considered as one of the most remarkable cave temples in the world because of its size, architecture and sculptural treatment. The top of the superstructure over the sanctuary is 32.6 metres (107 ft) above the level of the court below, although the rock face slopes downwards from the rear of the temple to the front. Archaeologists believe it is made from a single rock.
The Kailasa temple (Cave 16) is the largest of the 34 Hindu, Buddhist and Jain cave temples and monasteries known collectively as the Ellora Caves, ranging for over two kilometres (1.2 mi) along the sloping basalt cliff at the site. Most of the excavation of the temple is generally attributed to the eighth century Rashtrakuta king Krishna I (r. c. 756 – 773), with some elements completed later. The temple architecture shows traces of Pallava and Chalukya styles. The temple contains a number of relief and free-standing sculptures on a grand scale equal to the architecture, though only traces remain of the paintings which originally decorated it.
Architectural evidence suggests that the entire temple was planned at the beginning. The main shrine is very similar to (although much larger than) the Virupaksha Temple at Pattadakal, which itself is a replica of the Kailasa temple at Kanchi. The Pattadakal Virupaksha Temple was commissioned by the Chalukyas of Badami to commemorate their victory over the Pallavas, who had constructed the Kailasa temple at Kanchi. According to the Virupaksha temple inscriptions, the Chalukyas brought the Pallava artists to Pattadakal after defeating the Pallavas. After defeating the Chalukyas, Krishna must have been impressed by the Virupaksha Temple located in their territory. As a result, he brought the sculptors and architects of the Virupaksha Temple (including some Pallava artists) to his own territory, and engaged them in the construction of the Kailasa temple at Ellora.
If one assumes that the architects of the Virupaksha temple helped construct the Kailasa temple at Ellora, the construction of a massive temple during the reign of a single monarch does not seem impossible. The architects already had a blueprint and a prototype, which must have significantly reduced the effort involved in constructing a new temple. Moreover, quarrying a monolithic temple would have actually involved less effort than transporting large stones to build a new temple of similar size. Assuming that one person can cut around 4 cubic feet of rock every day, The presence of non-Rashtrakuta styles in the temple can be attributed to the involvement of Chalukya and Pallava artists.
Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.
The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.
Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.
ETYMOLOGY & OTHER NAMES
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).
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 that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "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."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".
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. 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.
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.
ASSIMILATION OF TRADITIONS
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. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:
Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."
Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, 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.
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes. The foremost center of worship of Khandoba in Maharashtra is in Jejuri. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya.
INDUS VALLEY ORIGINS
Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. 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 been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.
INDO-EUROPEAN ORIGINS
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.
RUDRA
Shiva as we know him today shares many features with the Vedic god Rudra, and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. 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 and 1100 BCE based on linguistic and philological evidence. 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 Rudras", a group of storm gods. 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, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. 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.
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.
AGNI
Rudra and Agni have a close relationship. 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. The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra." 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.
In the Śatarudrīya, 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. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.
INDRA
According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his hypothesis. 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, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.
The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,
Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.
LATER VEDIC LITERATURE
Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.
Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.
PURANIC LITERATURE
The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.
TANTRIC LITERATURE
The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.
POSITION WITHIN HINDUISM
SHAIVISM
Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.
PANCHAYATANA PUJA
Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.
TRIMURTI
The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."
ICONOGRAPHY AND PROPERTIES
ATTRIBUTES
Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.
Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. 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". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers". These three mother-goddesses who are collectively called the Ambikās. Other related translations have been 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. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.
Crescent moon: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") 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. 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 implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.
Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. 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. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.
Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". 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. His hair is said to be like molten gold in color or being yellowish-white.
Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue. (See Maha Shivaratri.)
Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.
Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.
Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.
Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.
Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.
Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.
Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.
Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, 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".
Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.
Varanasi: Varanasi (Benares) is considered to be 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.
LINGAM
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.
JYOTIRLINGA
The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.
The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.
SHAKTI
Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).
THE FIVE MANTRAS
Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).
Shiva's body is said to consist of five mantras, called the pañcabrahmans. As forms of God, each of these have their own names and distinct iconography:
Sadyojāta
Vāmadeva
Aghora
Tatpuruṣha
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. 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. 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.
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)
FORMES AND ROLES
According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.
DESTROYER AND BENEFACTOR
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". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. 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". 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". R. K. Sharma follows this alternate etymology and translates the name as "terrible". 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". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.
In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.
ASCETIC AND HOUSEHOLDER
He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the 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. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.
As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. 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. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.
Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta - identified with regional deities Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.
NATARAJA
he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. 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 particular. The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.
DAKSHINAMURTHY
Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), 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. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.
ARDANARISHVARA
An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.
TRIRUPANTAKA
Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.
OTHER FORMS, AVATARS IDENTIFICATIONS
Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.
In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).
Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.
FESTIVALS
Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.
BEYOND HINDUISM
BUDDHISM
Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.
SIKHISM
The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."
In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.
OTHERS
The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.
Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.
In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.
WIKIPEDIA
Kailashnath Temple, also Kailash or Kailāsa , is a famous temple, one of the 34 monasteries and temples known collectively as the Ellora Caves, extending over more than 2 km, that were dug side by side in the wall of a high basalt cliff in the complex located at Ellora, Maharashtra, India. Of these, the Kailasa (cave 16) is a remarkable example of Dravidian architecture on account of its striking proportion; elaborate workmanship architectural content and sculptural ornamentation of rock-cut architecture with Pallava influence. It is designed to recall Mount Kailash, the abode of Lord Shiva. It is a megalith carved out of one single rock. It was built in the 8th century by the Rashtrakuta king Krishna .
It is estimated that about 400,000 tons of rocks were scooped out over hundreds of years to construct this monolithic structure.From the chisel marks on walls of this temple, archeologists could conclude that three types of chisels were used to carve this temple.
The base of the temple has been carved to suggest that elephants are holding the structure aloft.
Source~(Wikipedia)
A megalith carved from a rock cliff face, it is considered as one of the most remarkable cave temples in the world because of its size, architecture and sculptural treatment. The top of the superstructure over the sanctuary is 32.6 metres (107 ft) above the level of the court below, although the rock face slopes downwards from the rear of the temple to the front. Archaeologists believe it is made from a single rock.
The Kailasa temple (Cave 16) is the largest of the 34 Hindu, Buddhist and Jain cave temples and monasteries known collectively as the Ellora Caves, ranging for over two kilometres (1.2 mi) along the sloping basalt cliff at the site. Most of the excavation of the temple is generally attributed to the eighth century Rashtrakuta king Krishna I (r. c. 756 – 773), with some elements completed later. The temple architecture shows traces of Pallava and Chalukya styles. The temple contains a number of relief and free-standing sculptures on a grand scale equal to the architecture, though only traces remain of the paintings which originally decorated it.
Architectural evidence suggests that the entire temple was planned at the beginning. The main shrine is very similar to (although much larger than) the Virupaksha Temple at Pattadakal, which itself is a replica of the Kailasa temple at Kanchi. The Pattadakal Virupaksha Temple was commissioned by the Chalukyas of Badami to commemorate their victory over the Pallavas, who had constructed the Kailasa temple at Kanchi. According to the Virupaksha temple inscriptions, the Chalukyas brought the Pallava artists to Pattadakal after defeating the Pallavas. After defeating the Chalukyas, Krishna must have been impressed by the Virupaksha Temple located in their territory. As a result, he brought the sculptors and architects of the Virupaksha Temple (including some Pallava artists) to his own territory, and engaged them in the construction of the Kailasa temple at Ellora.
If one assumes that the architects of the Virupaksha temple helped construct the Kailasa temple at Ellora, the construction of a massive temple during the reign of a single monarch does not seem impossible. The architects already had a blueprint and a prototype, which must have significantly reduced the effort involved in constructing a new temple. Moreover, quarrying a monolithic temple would have actually involved less effort than transporting large stones to build a new temple of similar size. Assuming that one person can cut around 4 cubic feet of rock every day, The presence of non-Rashtrakuta styles in the temple can be attributed to the involvement of Chalukya and Pallava artists.
Beginning with the 2nd century B.C., and continuing into the 6th century A.D., the paintings and sculptures in the caves of Ajanta and Ellora, inspired by Buddhism and its compassionate ethos, unleashed a surge of artistic excellence unmatched in human history. These Buddhist and Jain caves are ornately carved, yet seem quiet and meditative and exude a divine energy and power.
About 107 km from the city of Aurangabad in Maharashtra, are the rock-out caves of Ajanta nestled in a panoramic gorge, in the form of a gigantic horseshoe. A set of 29 caves, Ajanta is among the finest examples of some of the earliest Buddhist architecture, cave paintings and sculptures. These caves comprise Chaitya halls or shrines, dedicated to Lord Buddha and Viharas or monasteries, used by Buddhist monks for meditation and the study of Buddhist teachings. The paintings that adorn the walls and ceilings of the caves depict incidents from the life of lord Buddha and various Buddhist divinities. Among the most interesting paintings are the Jataka tales, illustrating diverse stories relating to the previous incarnations of the Buddha as Bodhisattava, a saintly being who is destined to become the Buddha. These elaborate sculptures and paintings stand in impressive grandeur in spite of withstanding the ravages of time. Amid the beautiful images and paintings are sculptures of Buddha, calm and serene in contemplation.
The cave temples and monasteries at Ellora, excavated out of the vertical face of an escarpment, are 26 km north of Aurangabad. Sculptors, inspired by Buddhism, Jainism and Hinduism, created elaborate rock carvings. Extending in a linear arrangement, the 34 caves contain Buddhist Chaityas or halls of worship, Viharas or monasteries and Hindu and Jain temples. Spanning a period of about 600 years between the 5th and 11th century A.D., the earliest excavation here is of the Dhumar Lena (Cave 29). The most imposing excavation is, without doubt, that of the magnificent Kailasa Temple (Cave 16) which is the largest monolithic structure in the world. Known as Verul in ancient times, it has continuously attracted pilgrims through the centuries to the present day.
Declared as World Heritage Sites by UNESCO since 1983, the paintings and sculptures of Ajanta and Ellora, considered masterpieces of Buddhist religious art, have had a great influence in the development of art in India. The creative use of colour and freedom of expression used in depicting human and animal forms makes the cave paintings at Ajanta one of the high watermarks of artistic creativity. The Ellora preserved as an artistic legacy that will continue to inspire and enrich the lives of generations to come. Not only is this cave complex a unique artistic creation and an excellent example of technological exploit but also, with its sanctuaries devoted to Buddhism, Hinduism and Jainism, it illustrates the spirit of tolerance that was characteristic of ancient India.
Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.
The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.
Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.
ETYMOLOGY & OTHER NAMES
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).
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 that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "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."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".
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. 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.
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.
ASSIMILATION OF TRADITIONS
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. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:
Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."
Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, 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.
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes. The foremost center of worship of Khandoba in Maharashtra is in Jejuri. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya.
INDUS VALLEY ORIGINS
Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. 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 been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.
INDO-EUROPEAN ORIGINS
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.
RUDRA
Shiva as we know him today shares many features with the Vedic god Rudra, and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. 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 and 1100 BCE based on linguistic and philological evidence. 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 Rudras", a group of storm gods. 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, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. 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.
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.
AGNI
Rudra and Agni have a close relationship. 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. The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra." 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.
In the Śatarudrīya, 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. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.
INDRA
According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his hypothesis. 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, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.
The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,
Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.
LATER VEDIC LITERATURE
Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.
Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.
PURANIC LITERATURE
The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.
TANTRIC LITERATURE
The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.
POSITION WITHIN HINDUISM
SHAIVISM
Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.
PANCHAYATANA PUJA
Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.
TRIMURTI
The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."
ICONOGRAPHY AND PROPERTIES
ATTRIBUTES
Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.
Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. 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". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers". These three mother-goddesses who are collectively called the Ambikās. Other related translations have been 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. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.
Crescent moon: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") 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. 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 implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.
Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. 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. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.
Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". 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. His hair is said to be like molten gold in color or being yellowish-white.
Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue. (See Maha Shivaratri.)
Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.
Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.
Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.
Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.
Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.
Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.
Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.
Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, 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".
Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.
Varanasi: Varanasi (Benares) is considered to be 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.
LINGAM
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.
JYOTIRLINGA
The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.
The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.
SHAKTI
Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).
THE FIVE MANTRAS
Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).
Shiva's body is said to consist of five mantras, called the pañcabrahmans. As forms of God, each of these have their own names and distinct iconography:
Sadyojāta
Vāmadeva
Aghora
Tatpuruṣha
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. 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. 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.
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)
FORMES AND ROLES
According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.
DESTROYER AND BENEFACTOR
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". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. 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". 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". R. K. Sharma follows this alternate etymology and translates the name as "terrible". 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". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.
In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.
ASCETIC AND HOUSEHOLDER
He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the 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. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.
As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. 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. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.
Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta - identified with regional deities Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.
NATARAJA
he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. 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 particular. The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.
DAKSHINAMURTHY
Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), 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. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.
ARDANARISHVARA
An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.
TRIRUPANTAKA
Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.
OTHER FORMS, AVATARS IDENTIFICATIONS
Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.
In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).
Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.
FESTIVALS
Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.
BEYOND HINDUISM
BUDDHISM
Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.
SIKHISM
The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."
In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.
OTHERS
The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.
Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.
In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.
WIKIPEDIA
Paresh Kamath, performing during Waves 2011, the annual cultural festival of BITS Pilani, K.K. Birla Goa campus.
"Cave 16" at Ellora really is something else. In fact, it's not really a cave as such, but an entire temple carved out of the surrounding rock, known as the Kailasa Temple! So everything you see here is what's left after the stonemasons carved away the rest of the hillside.
Wikipedia says the temple is twice the size of the Parthenon in Greece and that an estimated 3 million cubic feet of stone (approx 200,000 tonnes) was removed in the carving of the complex.
Construction has been dated as 756 to 773 AD, quite a feat of craftsmanship and planning. 23rd January 2023.
"Cave 16" at Ellora really is something else. In fact, it's not really a cave as such, but an entire temple carved out of the surrounding rock, known as the Kailasa Temple! So everything you see here is what's left after the stonemasons carved away the rest of the hillside.
Wikipedia says the temple is twice the size of the Parthenon in Greece and that an estimated 3 million cubic feet of stone (approx 200,000 tonnes) was removed in the carving of the complex.
Construction has been dated as 756 to 773 AD, quite a feat of craftsmanship and planning. 23rd January 2023.
Introduction
Sudalai Maadan's principal role is being a protector and a hero (Veeran). He is the divinity of the dispossessed. Maadan is usually considered to be the caste deity of the Thevar, Naidu, Pillai, Senguntha Mudaliyar, Pallar/Mallar, Konar, Nadar, and other castes found in the southernmost Tamil Nadu. This deity is very popular in the southern districts. Large Maadan temples are rare. Maadan shrines usually consist of simple stone platforms with stone pillars. They are usually located at the outskirts of the villages. Sometimes Maadan is painted on the pillar and sometimes he is represented in sculpture form, but frequently those pillars are only white, daubed with red marks. When Madan is represented iconographically, he is usually standing in a threatening position, carrying weapons (Sickle, club, sword, cleaver, whip) in both hands.
Owing to the non-Vedic origin of this deity, rituals in most Maadan temples are officiated by non-Brahmin priests. Every Caste have their own Maadan temple in their villages.
The Legend
Sudalai Maadan is considered to be the son of Sivan and Parvati.
The story about Maada Samy tells of his birth on Kailasa, the mountain home of Siva and Parvathi. It is said that Devi Parvathi wanted a child, but Lord Siva had sworn celibacy. He had promised to be chaste at the request of the gods, since they had feared that his union with Parvathy would be so powerful it would shatter the universe. Siva suggests another way to have a child. He tells Parvathy to go to Patala Loka, the watery underworld, and to gather a spark from the sacred lamp that burns there. Parvathi did so, carrying the spark in the hem of her skirt.
When Parvathi Devi returned to Kailasa, she opened the folds of her skirt, and found that the spark had become a shapeless mass of tissue. she was really worried and pleaded Shiva to give her a solution. Thus Sudalai Maadan is often called as Mundan (a person without head and other body parts). Shiva asked Brahma to give the baby a shape whereas Shiva himself gave life to the baby . He named him as Sudalai Maadan because, he came to the world because of a lamp (sudar) and he was shapeless. The boy was blessed by everyone and he was brought up as their son.
Parvathi initially feeds the child on Amrita (the nectar of immortality), instead of on breast milk. So it is said that the child became immortal. However, the child also became desirous for solid food. He went to the cremation grounds ("sudalai") on Kailasa, and began to eat the bodies that were burning there. When he finished those, he began to eat everything around him, the other spirits, the animals, the trees, the ground itself etc. He feasted with a heavy appetite.
As he ate so much and had such a fondness for meat, it was decided that he ought not remain in Heaven. So Siva instructed him to go to Earth and care for its people. Siva also proclaimed that Maada Samy's protection and kindness would be re-paid with offerings of cooked food and drink, and thus he would always have a meal, as well as people who would pray to him. So Maada Samy came to earth, accompanied by a number of singers and dancers who were sent by Siva to see to his worship. Many of the Paraiyar and Kanniyar drummers who play during the rituals to Maada Samy claim descent from these divine musicians.
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The Ellora Caves. “Caves” are not the right word to describe these structures as they were chiselled out of solid rock between 600 – 1000 AD. The temples were carved out by Hindu, Buddhist and Jain monks (and their helpers, I guess) over many decades. In total, there are 34 temples, some more elaborate than others. I understood the main temple, the Kailasa Temple, was cut out of the rock by 7,000 labourers over 150 years! One can’t help but be in awe of what was created here. To give an idea of size, the Kailasa Temple covers an area twice the Parthenon's size, and it is double as high. The planning boggles the mind! Not only are these remarkable temples engineering-wise, but it is also the detail in the carved panels that’s rather impressive.