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{{Short description|Representation of Shiva-Parvati in Hindu iconography}}
{{Use dmy dates|date=July 2023}}{{Use Indian English|date=July 2023}}
{{Not to be confused with|Umamaheshvara|text=}}[[File:Uma_Maheshvara,_central_India,_probably_late_1000s_to_1100s_AD,_buff_sandstone_-_Dallas_Museum_of_Art_-_DSC05053.jpg|thumb|Uma–Maheshvara, [[central India]], probably late 1000s to 1100s AD, buff sandstone, [[Dallas Museum of Art]].]]
'''Uma–Maheshvara''' ({{Langx|sa|उमामहेश्वर|translit=Umāmaheśvara}}) is a form of the divine couple, [[Shiva]] (Maheshvara) and [[Parvati]] (Uma), in [[Hindu iconography]]. It features the two principle Hindu deities in a benign form. It is one of the [[panchavimshatimurti]] (twenty-five forms of Shiva in Hindu iconography), as has been described in the [[Agama (Hinduism)|Agamas]], particularly in the [[Shaiva Siddhanta]] tracts of [[South India|Southern India]], and in the [[Shilpa Shastras|''Silpa'' texts]].<ref>{{Cite book |last=Singam |first=S. Durai Raja |url=https://books.google.com/books?id=dLFFAQAAMAAJ |title=Ananda Coomaraswamy, the bridge builder: The monographs |date=1900 |language=en}}</ref><ref>{{Cite book |title=Hemakuta. 1: (1. publ.) - 2001 |date=2001 |publisher=Bharatiya Kala Prakashan |isbn=978-81-86050-48-4 |location=Delhi}}</ref> The Uma–Maheshvara images are found in the sanctum sanctorum of several South Indian temples, on the relief-sculptures of the temple walls, and in museum collections. Images exist as paintings and sculptures made out of various materials that represent the potent symbol of the two deities.<ref>{{Cite book |last=Klostermaier |first=Klaus K. |url=https://books.google.com/books?id=CFQ9DgAAQBAJ&pg=PA160 |title=Mythologies and Philosophies of Salvation in the Theistic Traditions of India |date=2006-01-01 |publisher=Wilfrid Laurier Univ. Press |isbn=978-0-88920-743-1 |language=en}}</ref><ref>{{Cite web |title=Uma-Maheshvara, India ^ Minneapolis Institute of Art |url=http://collections.artsmia.org/art/5369/uma-maheshvara-india |access-date=2023-06-20 |website=collections.artsmia.org}}</ref> This form of the deities also travelled in neighbouring countries. In terms of the Hindu spiritual symbolism, the image represents the power and the significance of [[Reproduction|procreation]].<ref name=":0">{{Cite web |title=Uma-Mahesvara (An Iconographic Study of the Divine Couple) {{!}} Exotic India Art |url=https://www.exoticindiaart.com/book/details/uma-mahesvara-iconographic-study-of-divine-couple-uah474/ |access-date=2023-06-20 |website=www.exoticindiaart.com |language=en}}</ref>

== Spiritual significance ==
[[File:Uma-Maheshvara.jpg|thumb|Stone sculpture of Uma–Maheshvara]]
Uma–Maheshvara symbolises the union of the supreme Shiva (Maheshvara), one of the [[Trimurti|Hindu Trinity]], with his consort, the primordial feminine cosmic energy,<ref>{{Cite book |last1=Lowitz |first1=Leza |url=https://books.google.com/books?id=69HZRG_R4KgC |title=Sacred Sanskrit Words: For Yoga, Chant, and Meditation |last2=Datta |first2=Reema |date=2009-05-01 |publisher=Stone Bridge Press |isbn=978-0-89346-983-2 |language=en}}</ref> the supreme goddess Parvati (Uma).<ref name=":0" /> Shiva is a manifestation of the ''[[Purusha]]'',<ref>{{Cite book |last=Rosen |first=Steven |url=https://books.google.com/books?id=WuVG8PxKq_0C |title=Esssential Hinduism |date=2006 |publisher=ABC-CLIO, LLC |isbn=978-0-313-07155-3 |language=en}}</ref> while Parvati, as the goddess, represents [[Prakṛti|''Prakriti'']].<ref>{{Cite journal |last=Rajan |first=Rajeswari Sunder |date=1998 |title=Is the Hindu Goddess a Feminist? |url=https://www.jstor.org/stable/4407322 |journal=Economic and Political Weekly |volume=33 |issue=44 |pages=WS34–WS38 |jstor=4407322 |issn=0012-9976}}</ref> This divine union of ''Purusha'' and ''Prakriti'', the male and the female forms, results in ''srishti'', or procreation, and maintains the constant cycle of creation and balance.<ref name=":0" /> Parvati is an ancient mountain goddess, and is usually featured in the images beside Shiva, her husband. She is a divine deity in her own right in [[Nepal]], and at [[Koh Ker|Koh-Ker]], a briefly surviving [[Cambodia]]n royal capital.<ref name=":1">{{Cite web |title=Uma - Lady of the Mountains - The Goddess - The White Goddess |url=http://www.thewhitegoddess.co.uk/the_goddess/uma_-_lady_of_the_mountains.asp |access-date=2023-06-20 |website=www.thewhitegoddess.co.uk |archive-date=20 June 2023 |archive-url=https://web.archive.org/web/20230620152839/http://www.thewhitegoddess.co.uk/the_goddess/uma_-_lady_of_the_mountains.asp |url-status=dead }}</ref> In certain cultures, such as in [[Bengal]] she is described as the daughter of the Mountain, [[Himavat]]. Her story finds a mention in [[Kena Upanishad]].<ref name=":1" /> It is believed that Sati was reborn as Parvati, after her self-immolation, as the mother goddess who comforted Shiva and maintained the procreative balance of the universe.<ref name=":1" /> Shiva, on the other hand, is described by the Vayu Purana as the ''adisarika'' ''bija'', or the ''first seed of creation'',<ref>{{Cite book |last=G.V.Tagare |url=http://archive.org/details/VayuPuranaG.V.TagarePart2 |title=Vayu Purana - English Translation - Part 2 of 2 |date=1960}}</ref> and his [[Lingam|urdhva-linga]], or the erect phallus, showcases his creative potency.<ref name=":2">{{Cite journal |last=Pandey |first=Suresh |date=2000 |title=Saiva Art and Iconography of Mathura |url=https://www.jstor.org/stable/44144438 |journal=Proceedings of the Indian History Congress |volume=61 |pages=1248–1262 |jstor=44144438 |issn=2249-1937}}</ref> The coming together of the two therefore, foregrounds the biological and spiritual process of creation. As Prof. Kramrisch notes: "Uma–Mahesvara may be seen as wedded divine lovers, exalted in their embrace. They maybe realised in their togetherness as ''Purusa'' and ''Prakriti'', Spirit and Matter, Essence and Subsistence".<ref name=":2" /> The image also reflects domestic and familial values.<ref name=":3">{{Cite web |title=Uma Maheshwar Vrat 2023 {{!}} Bhadrapada Purnima Vrat 2023 {{!}} When is Uma Maheshwar Vrat in 2022 {{!}} Uma Maheshwar Vrat Katha {{!}} Uma Maheshwar Puja Vidhi |url=https://www.thedivineindia.com/uma-maheshwar-vrat-katha/6458 |access-date=2023-06-20 |website=thedivineindia.com |language=en |archive-date=20 June 2023 |archive-url=https://web.archive.org/web/20230620161818/https://www.thedivineindia.com/uma-maheshwar-vrat-katha/6458 |url-status=dead }}</ref>

==Iconography==
[[File:Nepal_Uma_Mahesvara_Cleveland_Museum_of_Art,_1300_CE.jpg|thumb|Nepal Uma Mahesvara, [[Cleveland Museum of Art]], 1300 CE|left]]
[[File:Uma Maheswara 10-11th Century at Museum inside Coochbehar Palace.jpeg|thumb|Uma–Maheshvara at [[Cooch Behar Palace]] Museum, West Bengal, India.]]
The several ''Silpa'' texts mention definite rules to create an image of Uma–Maheshwara. The Indian artists, working throughout history, have followed these scriptural injunctions to create the images of the divine couple in diverse media, but mostly in stone and bronze sculptures. Therefore, a pattern is often visible in these sculptural and representational images that exude a certain warmth, youthfulness and beauty of the couple.<ref name=":0" /> Historians have noted that apart from Shiva, no other male deity in early Indian iconography have been depicted with their spouses.<ref name=":2" /> The Uma–Maheshwara image can also be found in the Shaiva sculptures and coins from [[Mathura]], with the earliest depiction of Shiva–Parvati on a gold coin issued by [[Huvishka]], the [[Kushan Empire|Kusana]] Emperor.<ref name=":2" /> Different forms of this iconography have also been found been in the temples, and art forms in the [[Chamba, Himachal Pradesh|Chamba]] valley that indicate the growth and spread of Shiva worship in the area.<ref>{{Cite journal |last=Bawa |first=Seema |date=1992 |title=Extension and Entrenchment of Shivaism in the Chamba Valley (a.d. 700-1000) |url=https://www.jstor.org/stable/44142778 |journal=Proceedings of the Indian History Congress |volume=53 |pages=119–127 |jstor=44142778 |issn=2249-1937}}</ref>

Shiva and Parvati are often represented sitting face to face (the ''sammukha mudra''). They can also be seen in various postures connoting love and desire such as embracing each other in the ''alingana pose''. Shiva in some representations touches and caresses Parvati's breasts (the ''kuca-sparsa pose'') or holds her in his lap (''atikarohana'' form). In the ''cibukothhapana'' pose, Shiva holds Parvati's chin, and looks into her shy gaze.<ref name=":0" /> The images are usually shown seated over a throne, and their respective [[Vahana|''vahanas'']] (vehicles), Shiva's bull, and Parvati's lion, are shown crouched beneath the throne, with the pendant legs of each deity kept above their respective ''vahanas''. The sculptures are richly decorated, and the couple are shown wearing heavy jewelry, intricately weaved garments, etc.<ref name=":0" /><ref>{{Cite web |title=Uma-Maheshwar |url=http://www.indianculture.gov.in/images/uma-maheshwar |access-date=2023-06-20 |website=INDIAN CULTURE |language=en}}</ref> In the South Indian version of the images, Parvati's lion is often substituted with a ''godha'', or an [[alligator]], associated with an earlier incarnation of the goddess.<ref>Archaeological Museum, Panaji, Goa, Accession No. 15. Quoted in: Pandey, Suresh. “SAIVA ART AND ICONOGRAPHY OF MATHURA.” ''Proceedings of the Indian History Congress'', vol. 61, 2000, pp. 1248–62. ''JSTOR'', {{JSTOR|44144438}}. Accessed 20 June 2023.</ref>
[[File:Cover_of_a_Shakta_Manuscript_with_Uma-Maheshvara_LACMA_AC1999.127.20.jpg|thumb|Cover of a Shakta Manuscript with Uma-Maheshvara, [[Los Angeles County Museum of Art|LACMA]].|left]]
[[File:Uma_Maheshwara,_Stone_statue.jpg|thumb|Uma–Maheshvara, Stone statue, at the [[National Museum of India|National Museum, New Delhi]].]]
The Uma–Maheshvara figures can be classified into different types and sub-types on the basis of their diverse styles and subjects. Besides the poses outlined above, the type of the throne can be also used as a category for classification. On this basis, the images vary depending on where Shiva and Parvati are seated, whether under a tree; on a lotus-grove; on a Shiva linga; on [[Nandi (Hinduism)|Nandi]], the bull; or on [[Mount Kailash]] being carried by [[Ravana]] on his head as in the [[Ravananugraha]].<ref name=":2" /> Images also include Shiva and Parvati with baby [[Kartikeya|Skanda]] on Parvati's lap; and [[Ganga (goddess)|Ganga]] rushing towards Shiva's matted hair as the divine couple are seated.<ref name=":2" /> Images could be further classified depending on the type of mounts shown, the number of hands of Shiva and Parvati, the embellishments of the ''prasthsila'' or the back-slab, the deities around the couple, and differences in the sitting-postures, particularly that of Parvati, etc.<ref name=":2" />

In some Uma–Maheshvara images, often Parvati is shown defeating an emaciated Shiva in a game of dice. For many scholars such as N. N. Bhattacharya, this dice-game hints at an egalitarian mechanism of distribution of resources implemented in pre-Vedic societies.<ref>{{Cite book |last=Bhattacharyya |first=Narendra Nath |title=The Indian mother goddess |date=1999 |publisher=Manohar Publ. & Distributors |isbn=978-81-7304-324-6 |edition=3. |location=New Delhi}}</ref> Interpretations of the iconography as depicting the female [[menstruation]] have also been done by the scholars.<ref>{{Cite journal |last=Chawla |first=Janet |date=1994 |title=Mythic Origins of Menstrual Taboo in Rig Veda |url=https://www.jstor.org/stable/4401940 |journal=Economic and Political Weekly |volume=29 |issue=43 |pages=2817–2827 |jstor=4401940 |issn=0012-9976}}</ref>

==Present worship==
Devotees observe a fast on the day of the ''[[Bhadra (Hindu calendar)|Bhadrapada]] [[Purnima]]''. It is dedicated to the divine couple, and is known as the Uma–Maheshvara [[Vrata]]. It originates from a story in the ''[[Matsya Purana]]'', where [[Indra]] incurs [[Durvasa|Durvasa's]] wrath for placing a garland, that the sage had gifted, on [[Airavata]], instead of putting it around his neck. Durvasa's curse entailed that the [[Deva (Hinduism)|devas]] would lose their dominion.<ref>{{Cite book |last=pc |url=https://books.google.com/books?id=HPe6EAAAQBAJ&dq=Indra+Durvasa&pg=PA11-IA1 |title=Matsya Purana - A Concise Guide |date=2023-04-23 |publisher=by Mocktime Publication |pages=11 |language=en}}</ref> According to tradition, he maintained a fast dedicated to Uma–Maheshvara. People still observe it today for familial bliss, domestic happiness, while young newly-wedded couples do so for purposes of reproduction. A temple dedicated to this form of the couple stands at [[Gokarna, Karnataka|Gokarna]], drawing several tourists and devotees daily.
[[File:Uma-Maheshvara, Shiva with spouse Uma riding the bull Nandi, Penjikent Temple II, 690-722 CE, Tajikistan National Museum of Antiquities (60).jpg|center|thumb|Uma-Maheshvara: [[ithyphallic]] [[Shiva]] with spouse [[Uma (goddess)|Uma]] riding the bull [[Nandi (mythology)|Nandi]], [[Penjikent murals|Penjikent Temple]] II, 690-722 CE, [[National Museum of Antiquities of Tajikistan]].|265x265px]]

== References ==
{{reflist}}

== External links ==
{{Commonscat|Shiva Parvati}}

[[Category:Forms of Shiva]]
[[Category:Hindu iconography]]
[[Category:Forms of Parvati]]

Uma–Maheshvara - Revision history

TeresaBrousseau: creating a pg first draft - done