Shiva: Difference between revisions

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| deity_of = God of Destruction, Master of Poison and Medicine, the Great Yogi, God of [[Kāla|Time]], the Cosmic Dancer

| children = [[Kartikeya]] (son)<br>[[Ganesha]] (son){{sfn|Cush|Robinson|York|2008|p=78}}{{sfn|Williams|1981|p=62}}

| other_names = Shankara, Bholenath, Maheśvara, Mahadeva, [[Rudra]], [[Mahakala]], [[Sadashiva]], [[Batara Guru|Batara Siwa]], [[Nataraja]]

'''Shiva ''' ({{IPAc-en|ˈ|ʃ|ɪ|v|ə}}; {{lang-sa|शिव|lit=The Auspicious One|Śiva}} {{IPA-sa|ɕɪʋɐ|}}<!-- Do not remove, WP:INDICSCRIPT doesn't apply to WikiProject Hinduism -->), also known as '''Mahadeva''' ({{IPAc-en|m|ə|'|h|ɑː|_|'|d|ei|v|ə}}; {{Lang-sa|महादेव:|links=no|lit=The Great God|Mahādevaḥ}} [[Help:IPA/Sanskrit|[mɐɦaːd̪eːʋɐ]]]),{{Sfn|Sharma|2000|p=65}}{{Sfn|Issitt|Main|2014|pp=147, 168}}{{Sfn|Flood|1996|p=151}} or '''Hara''',{{sfn|Sharma|1996|p=314}} is one of the [[Hindu deities|principal deities]] of [[Hinduism]].<ref>{{cite web|url=https://www.outlookindia.com/national/shiva-in-mythology-let-s-reimagine-the-lord-magazine-231225|title=Shiva In Mythology: Let’s Reimagine The Lord}}</ref> He is the [[Supreme Being]] in [[Shaivism]], one of the major traditions within [[Hinduism]].{{sfnm|Flood|1996|1pp=17, 153|Sivaraman|1973|2p=131}}

Shiva is known as "The Destroyer" within the [[Trimurti]], the [[Hindus|Hindu]] trinity which also includes [[Brahma]] and [[Vishnu]].{{sfn|Zimmer|1972|pp=124–126}}{{sfn|Gonda|1969}} In the Shaivite tradition, Shiva is the Supreme Lord who creates, protects and transforms the universe.{{Sfn|Sharma|2000|p=65}}{{Sfn|Issitt|Main|2014|pp=147, 168}}{{Sfn|Flood|1996|p=151}} In the goddess-oriented [[Shaktism|Shakta]] tradition, the Supreme Goddess ([[Devi]]) is regarded as the energy and creative power (Shakti) and the equal complementary partner of Shiva.{{sfn|Kinsley|1988|pp=50, 103–104}}{{sfn|Pintchman|2015|pp=113, 119, 144, 171}} Shiva is one of the five equivalent deities in [[Panchayatana puja]] of the [[Smarta Tradition|Smarta]] tradition of Hinduism.{{sfn|Flood|1996|pp=17, 153}}

Shiva has many aspects, benevolent as well as fearsome. In benevolent aspects, he is depicted as an omniscient [[Yogi]] who lives an [[Asceticism#Hinduism|ascetic life]] on [[Mount Kailash]]{{sfn|Zimmer|1972|pp=124–126}} as well as a householder with his wife [[Parvati]] and his three children, [[Ganesha]], [[Kartikeya]] and [[Ashokasundari]]. In his fierce aspects, he is often depicted slaying demons. Shiva is also known as Adiyogi Shiva, regarded as the patron god of [[yoga]], [[Meditation#Hinduism|meditation]] and the arts.<ref>''Shiva Samhita'', e.g. {{harvnb|Mallinson|2007}}; {{harvnb|Varenne|1976|p=82}}; {{harvnb|Marchand|2007}} for Jnana Yoga.</ref>

The iconographical attributes of Shiva are the serpent around his neck, the adorning [[crescent]] moon, the [[holy river]] [[Ganga]] flowing from his matted hair, the [[third eye]] on his forehead (the eye that turns everything in front of it into ashes when opened), the [[trishula]] or trident as his weapon, and the [[damaru]] drum. He is usually worshipped in the [[aniconic]] form of [[lingam]].{{sfn|Fuller|2004|p=58}}

Scholars have interpreted early prehistoric paintings at the [[Bhimbetka rock shelters]], considered to be from pre-10,000 BCE period,{{sfn|Klostermaier|2007|pp=24–25|ps=: "... prehistoric cave paintings at Bhimbetka (from ca. 100,000 to ca. 10,000 BCE) which were discovered only in 1967..."}} as Shiva dancing, Shiva's trident, and his mount Nandi.{{sfnm|Javid|2008|1pp=20–21|Mathpal|1984|2p=220|3a1=Rajarajan|3y=1996}} Rock paintings from Bhimbetka, depicting a figure with a trident or [[trishula|trishul]], have been described as [[Nataraja]] by Erwin Neumayer, who dates them to the [[mesolithic]].{{sfn|Neumayer|2013|p=104}}{{efn|reference=Temporal range for Mesolithic in South Asia is from 12000 to 4000 years [[before present]]. The term "Mesolithic" is not a useful term for the periodization of the South Asian Stone Age, as certain [[Scheduled Castes and Scheduled Tribes|tribes]] in the interior of the Indian subcontinent retained a mesolithic culture into the modern period, and there is no consistent usage of the term. The range 12,000–4,000 Before Present is based on the combination of the ranges given by Agrawal et al. (1978) and by Sen (1999), and overlaps with the early Neolithic at [[Mehrgarh]]. D.P. Agrawal et al., "Chronology of Indian prehistory from the Mesolithic period to the Iron Age", ''Journal of Human Evolution'', Volume 7, Issue 1, January 1978, 37–44: "A total time bracket of c. 6,000–2,000 B.C.  will cover the dated Mesolithic sites,  e.g.  Langhnaj, Bagor, '''Bhimbetka''', Adamgarh, Lekhahia, etc." (p. 38). S.N. Sen, [https://books.google.co.uk/books?id=Wk4_ICH_g1EC&pg=PA23 ''Ancient Indian History and Civilization''], 1999: "The Mesolithic period roughly ranges between 10,000 and 6,000 B.C."  (p. 23).}}

The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised [[Proto-Indo-European religion]],<ref name="Woodard2006">{{cite book|author=Roger D. Woodard|title=Indo-European Sacred Space: Vedic and Roman Cult|url=https://books.google.com/books?id=EB4fB0inNYEC&pg=FA242|date=2006|publisher=University of Illinois Press|isbn=978-0252092954|pages=242–}}</ref> and the pre-Islamic Indo-Iranian religion.{{sfn|Beckwith|2009|p=32}} The similarities between the iconography and theologies of Shiva with Greek and European deities have led to proposals for an [[Proto-Indo-European religion|Indo-European]] link for Shiva,<ref name=woodward60 /><ref>{{cite book|author=Alain Daniélou|title=Gods of Love and Ecstasy: The Traditions of Shiva and Dionysus|url=https://books.google.com/books?id=QDQK7l13WIIC |year=1992|publisher=Inner Traditions / Bear & Co|isbn=978-0892813742|pages=49–50}}, Quote: "The parallels between the names and legends of Shiva, Osiris and Dionysus are so numerous that there can be little doubt as to their original sameness".</ref> or lateral exchanges with ancient central Asian cultures.<ref>{{cite book|author=Namita Gokhale|title=The Book of Shiva|url=https://books.google.com/books?id=pFN15nX9_zsC|year=2009|publisher=Penguin Books|isbn=978-0143067610|pages=10–11}}</ref><ref>Pierfrancesco Callieri (2005), [https://www.jstor.org/stable/29757637 A Dionysian Scheme on a Seal from Gupta India] {{Webarchive|url=https://web.archive.org/web/20161220104032/http://www.jstor.org/stable/29757637 |date=20 December 2016 }}, East and West, Vol. 55, No. 1/4 (December 2005), pp. 71–80</ref> His contrasting aspects such as being terrifying or blissful depending on the situation, are similar to those of the Greek god [[Dionysus]],<ref>{{cite journal | last=Long | first=J. Bruce | title=Siva and Dionysos: Visions of Terror and Bliss | journal=Numen | volume=18 | issue=3 | pages=180–209 | year=1971 | doi=10.2307/3269768 | jstor=3269768 }}</ref> as are their iconic associations with bull, snakes, anger, bravery, dancing and carefree life.<ref name=flahertyds81 /><ref>{{cite book|author=Patrick Laude|title=Divine Play, Sacred Laughter, and Spiritual Understanding|url=https://books.google.com/books?id=cTDIAAAAQBAJ |year=2005|publisher=Palgrave Macmillan|isbn=978-1403980588|pages=41–60}}</ref> The ancient Greek texts of the time of Alexander the Great call Shiva as "Indian Dionysus", or alternatively call Dionysus as ''"god of the Orient"''.<ref name=flahertyds81>Wendy Doniger O'Flaherty (1980), [https://www.jstor.org/stable/1062337 Dionysus and Siva: Parallel Patterns in Two Pairs of Myths] {{Webarchive|url=https://web.archive.org/web/20161220102525/http://www.jstor.org/stable/1062337 |date=20 December 2016 }}, History of Religions, Vol. 20, No. 1/2 (Aug. – Nov., 1980), pp. 81–111</ref> Similarly, the use of phallic symbol{{refn|group=note|name="ilph_rep_l"}} as an icon for Shiva is also found for Irish, Nordic, Greek (Dionysus<ref>{{cite book|author1=Walter Friedrich Otto|author2=Robert B. Palmer|title=Dionysus: Myth and Cult|url=https://books.google.com/books?id=XCDvuoZ8IzsC&pg=PA164 |year=1965|publisher=Indiana University Press|isbn=0253208912|page=164}}</ref>) and Roman deities, as was the idea of this aniconic column linking heaven and earth among early Indo-Aryans, states Roger Woodward.<ref name=woodward60>{{cite book|author=Roger D. Woodard|title=Indo-European Sacred Space: Vedic and Roman Cult|url=https://books.google.com/books?id=EB4fB0inNYEC |year=2010|publisher=University of Illinois Press|isbn=978-0252-092954|pages=60–67, 79–80}}</ref> Others contest such proposals, and suggest Shiva to have emerged from indigenous pre-Aryan tribal origins.{{sfn|Sircar|1998|pp=3 with footnote 2, 102–105}}

* '''Serpents''': Shiva is often shown garlanded with a [[Nāga|snake]].{{sfn|Flood|1996|p=151}}

Some Shaktism-related festivals revere Shiva along with the goddess considered primary and Supreme. These include festivals dedicated to [[Annapurna (goddess)|Annapurna]] such as ''Annakuta'' and those related to Durga.{{sfn|Jones|Ryan|2006|pp=39, 140}} In Himalayan regions such as Nepal, as well as in northern, central and western India, the festival of [[Teej]] is celebrated by girls and women in the monsoon season, in honor of goddess Parvati, with group singing, dancing and by offering prayers in Parvati-Shiva temples.<ref>{{cite journal| author=Manju Bhatnagar| title=The Monsoon Festival Teej in Rajasthan| year=1988|volume=47|number=1| jstor=1178252| journal=Asian Folklore Studies|pages=63–72| doi=10.2307/1178252}}</ref><ref>{{cite journal | last1=Skinner | first1=Debra | last2=Holland | first2=Dorothy | last3=Adhikari | first3=G. B. | title=The Songs of Tij: A Genre of Critical Commentary for Women in Nepal | journal=Asian Folklore Studies | volume=53 | issue=2 | year=1994 | pages=259–305 | doi=10.2307/1178647 | jstor=1178647 }}</ref>

The ascetic, Vedic and Tantric sub-traditions related to Shiva, such as those that became [[Sannyasa#Warrior ascetics|ascetic warriors]] during the Islamic rule period of India,<ref name=david>David N. Lorenzen (1978), [https://www.jstor.org/stable/600151 Warrior Ascetics in Indian History] {{Webarchive|url=https://web.archive.org/web/20201105162150/https://www.jstor.org/stable/600151 |date=5 November 2020 }}, Journal of the American Oriental Society, 98(1): 61–75</ref><ref name=pinch>William Pinch (2012), Warrior Ascetics and Indian Empires, Cambridge University Press, {{ISBN|978-1107406377}}</ref> celebrate the [[Kumbha Mela]] festival.{{sfn|Jones|Ryan|2006|p=301}} This festival cycles every 12 years, in four pilgrimage sites within India, with the event moving to the next site after a gap of three years. The biggest is in [[Allahabad|Prayaga]] (renamed Allahabad during the Mughal rule era), where millions of Hindus of different traditions gather at the confluence of rivers Ganges and Yamuna. In the Hindu tradition, the Shiva-linked ascetic warriors (''Nagas'') get the honor of starting the event by entering the ''Sangam'' first for bathing and prayers.{{sfn|Jones|Ryan|2006|p=301}}

In Pakistan, major Shivaratri celebration occurs at the [[Umarkot Shiv Mandir]] in the [[Umerkot District|Umarkot]]. The three-day [[Shivarathri]] celebration at the temple is attended by around 250,000 people.<ref>{{cite news |url=https://www.dawn.com/news/1392074 |title=The thriving Shiva festival in Umarkot is a reminder of Sindh's Hindu heritage |date=27 February 2018 |first1=Zulfiqar Ali |last1=Kalhoro |work=[[Dawn (newspaper)|Dawn]] |access-date=5 August 2020}}</ref>

* {{cite book |last=Long |first=Bruce |editor=Guy Richard Welbon and Glenn E. Yocum |title=Religious Festivals in South India and Sri Lanka (Chapter: "Mahāśivaratri: the Saiva festival of repentance") |url=https://books.google.com/books?id=PozZAAAAMAAJ |year=1982 |publisher=Manohar }}