Who is lord Shiva ? ŚIVA ( RUDRA). One of the Trinity.

 ŚIVA . (RUDRA). One of the Trinity.

Birth. India's seers or spiritual giants imagined three forms to God, dividing all the activities into three departments: i.e. creation, sustenance and destruction or annihilation. Brahma, for creation, Visnu, for susten-ance and Siva, for annihilation they are the Trinity. Vişnu was born first, Brahmä next and Siva last. The essence of Indian spiritualistic thought is that these three visible forms of God will, at the close of the Kalpa cease to be and become one with the cosmic power, and that the trinity will be born again at the commence-ment of the Kalpa and will take up their respective functions.

The dominant quality or attribute of Śiva is Tamas (darkness). Many stories, with slight variations, are told in the various Purāņas about the birth of Siva. Some of the more important stories are summarised below.

(i) At the begining of the Kalpa, while Brahma was meditating upon the birth of a son like himself, a child deep blue in colour, appeared on his lap, and the child began running about crying aloud. Brahma asked the child why it was crying; then the child asked Brahmä to give him a name. Though Brahmā told him that his name was Rudra and asked him not to cry, he cried seven times more. Then Brahmā gave him another SIVA (RUDRA)

seven names, and for the total eight names eight Mürtis (forms) wives and children were allotted. Bhava, Sarva, Kana, Patopati, Bhima, Ugra and Mahadeva were the additional seven names, and Sun, Water, Earth, Wind, Fire, Sky, the Brahmin who has taken dikså and Moon were the eight Mürtis and the presiding deities allotted in them. To these deities the following wives were also allotted, i e. Suvarcală, Usk, Vikeli, Sivă, Sväha, Dita, Dikså and Rohini. The world is full with their progenies. The cons of the eight wives are Sanni cara, Sukra, Lohitinga, Mano-Java, Skanda, Sarga, Santana and Bodha. This Rudra married Sati, daugh-ter of Daksaprajapati. (Visou Purana, Part 1, Chapter 8). (ii) Brahma whose predominant quality or attribute is rajas was born from the navel of Mahavisou. From the Centre of the brow of Brahma was born Rudra of Tamasic quality. Brahma, by the power of his tapas, acquired the power of creation and created a red-col-oured world by his attribute of rajas. The very same world is annihilated by Rudra at the close of the Kalpa

period. (Devi Bhagavata, 7th Skandha). (in) From the wrath of Brahmä was born Rudra, from his lap Narada, from his finger Daksa, from his mind Sanaka and others, and from his left finger a daughter called Virani. (Devi Bhagavata, 7th Skandha). (iv) Four 'mental sons' of Brahma Sanaka, Sanandana

Sanatana and Sanatkumära showed disinclination to beget progenies. Brahma got angry at this attitude of the four sons and from the centre of his brow was born a body blue and white in colour, and he, in tears, requested Brahma for names and stations. Blessing him by saying 'mă ruda' (do not cry) Brahmå allotted him names and stations. He became famous by the name Rudra. He was also given eleven more names by Brahma as follows: Manyu, Manu, Mahinasa, Mahan, Siva, Rtudhvaja, Ugraretas, Bhava, Kāma, Vämadeva and Dhrtavrata. These names are otherwise famous as follows: Aja, Ekapada, Ahirbudhnya, Tvaşță, Rudra, Hara, Sambhu, Tryambaka, Aparajita, Išāna and Tri-bhuvana. The eleven Rudras were also allotted the following eleven positions by Brahmä i.e. heart, the five organs of the body, vital force (Prana) wind, fire, water, earth, sun and moon. Rudra has eleven wives, cailed Dhi, Vrtti, Ušanā, Uma, Niyutā, Sarpis, llä, Amb-ikā, Iravati, Sudhā Sudha and Dikşā. Rudra, under the name Siva, is considered to be the third of the trinity. The doctrine is that as long as time is real, deluge, or annihi-lation does not take place. Therefore, Rudrasamhära (annihilation by Rudra) may be taken to mean only as the beginning of new creation.

 

(v) At the commencement of Yuga (era) Brahmā was born from the navel of Vişnu. Two asuras called Madhu and Kaitabha rushed up to kill Brahmä, and from the brow of Vişnu, who got angry towards the asuras was born Śiva holding in his hands Süla (the three-pronged trident). (Vana Parva, Chapter 12).

2) Family life. Siva has two wives, Ganga and Pārvati (See under Ganga and Pārvati). He lodges Ganga on his head. Uma, Kātyāyani, Gauri, Kāli, Haimavati Išvari, Śiva, Bhavānī, Rudrānī, Šarvāņi, Sarvamangalā Aparņā, Pārvati, Durgā, Mrdānī, Candikā, Ambikā, Aryā, Dākṣāyani, Girijā, Menakātmaja, Camundā, Karņamoți, Carcikā and Bhairavi these are synonyms of Parvati. Siva lives on the top of the Mahameru, where there are nine cities. At the centre is Brahma's SIVA (RUDRA)

Manovati; exactly to the east of it is Indra's Amaravati; at the south-eastern corner is Agni's Tejovati; on the south is Yama's Sariyamani; at the south-western corner is Kreuäñjana of Nirsti, on the west is Varuna's Sraddhāvati, at the north-western corner is Gandha vati of Vayu, on the north is Kubera's Mahodaya, at the north-eastern corner is Siva's Yatovait this is the set of the nine cities.

Two sons called Subrahmanys and Ganapati were born to Siva of Pärvati, and they are his actual sons. Some other sons also were born to him in his assumed forma and by other women. Such have been Indrajis, Hanimän and others. For details see the respective words. (Devi Bhagavata, Bih Skandha, 9th Skandha; Kathasarit

sägara, Kathämukhalambaka). 3) Incarnations, Siva has taken several partial incar nations, the chief of which are given below.

(1) Daredrar. (See under Durvasas). (ii) Vänare (Monkey). Siva, Parvati and their attend-

ers like Nandikeśvara once transformed themselves into monkeys and played about on the Himalayas. Ravana, who came there on the occasion ridiculed Nandikeśvara, who, in great rage, cursed Ravana that monkeys would destroy him. Being thus cursed Ravana raised Kailasa from its foundations and played with it. (Uttara Ramayana).

(iii) Sakti. Siva incarnated himself as Sakti, son of

Vasistha and was devoured by Kalmāsapāda, who took the form of a Raksasa. (Vamana Purana, Chap-ter 6). (iv) Varuņa. Siva once assumed the form of Varuna and conducted a yajña which was attended by the

Vedas in assumed forms. (M.B. Anušāsana Parva,

Chapter 85). 4) Boons granted by Siva. The Purāņas refer to various persons, who had earned boons from him and others who attained heaven on account of their devotion for

him. The following are important among such persons. (i) Sirihavaktra (Skanda Purāņa, Asura Kanda).

(ii) Rukmi-(Bhagavata, 10th Skandha).

(iii) Bana (Bhagavata, 10th Skandha).

(iv) Sudaksina-(Bhagavata, 10th Skandha).

(v) Salva-(Bhagavata 10th Skandha).

) Vrkāsura (Bhagavata, 10th Skandha). (vi

 

(vii) Ratidevi-(Kathāsaritsāgara, Läväņakalambaka,

Taranga 1).

(viii) Indrajit-(Uttara Rāmāyaņa)

(ix) Bhrgu-(Padma Purāņa, Adi Khanda, Chapter 2).

(x) Gandhari-(M.B. Adi Parva, Chapter 109, Verse 107).

(xi) A rşi girl-(M.B. Adi Parva, Chapter 168, Verse 6).

(xii) Prabhañjana-(M.B. Adi Parva, Chapter 214, Verse 20).

(xiii) Śvetaki-(M.B. Adi Parva, Chapter 222, Verse 41).

(xiv) Jarasandha-(M.B. Sabha Parva, Chapter 14, Verse 64).

(xv) Bāņāsura-(M.B. Sabha Parva, Chapter 33, Southern text).

(vi) Mańkaņa-(Vana Parva, Chapter 83, Verse 132).

(xvii Sagara (Vana Parva, Chapter 106, Verse 15).

C C SIVA(RUDRA)

(will) Bhagiratha (Vans Parva, Chapter 10),

(xix) Jayadratha (Vans l'arva, Chapter 272, Verte 28)

(x) Amba (Udyoga Parva, Chapter 167, Verse (2). (xi) Somadatta (Droga Pares, Chapter 145, Verse

(xii) Viseu (Droes Parva, Chapter 201, Verse 56). (iii) Parasurama (Karna Parva, Chapter 34, Verse

116; Santi Parva, Chapter 49, Verse 33). (xxiv) Skanda (Salys Parva, Chapter 46, Verve 46),

(xv) Arundhati-(Salya Parva, Chapter 46, Verse

(xvi) A Brahmin boy (Santi Parva, Chapter 153, Verse 114),

(xxvii) Tandi muni-(Anoiasana Parva, Chapter 16, Verse 693. 5) Assets of Siva, Siva possesses a mass of matted hair,

red in colour. It is known as Kaparda also, and hence he is called Kapardi as well. Siva is also stated to be Agni. He has three eyes, the third one on the forehead being all fire. Siva is called Trinetra, Phalaneira, Agnilocana etc. because of the above facts. It is only just and proper that Siva, who is the destroyer of all things should have relation to Agni. Siva, the all-destroyer, carries the Süla in his hands always. Another weapon is named Pinaka, and therefore Siva is called Pinakapani (he who holds Pinäka in his hands). Both Siva and his vehicle, the Bull, are white in colour. The white colour indicates the justice observed in the process of annihilation. Siva has been described as possessing two, four, eight and ten hands. Besides the Pināka, he holds in his hands the club called Khatväńga, the bow called Ajagava, a deer, beads, skull, damaru (a musical instrument) and many other sacred articles. Ganga and Candra (moon) dwell on his head, and he is, therefore, known as Gangadhara and Candracüda also. A Garland made of human skulls adorns his neck. Siva wears the skin of the leopard for cloth and uses the skin of the elephant for blanket. All over his limbs makes are worn as ornaments.

The Puranas contain stories as to how Śiva carned most of the above assets. The wives of many Rșis felt ena-moured of Siva, who once appeared in the garb of a beggar. The Rşis, who got angry with Siva on the above account, decided to kill him. From the pit they dug on the ground, a tiger emerged. Śiva killed it and wore its skin. A deer followed the tiger from the pit. Siva held it in his left hand. The next to emerge out of the pit was a red-hot iron rod. Śiva took it in his hands as a weapon. Lastly snakes came out of the pit and Siva wore them on his body. On another occasion an asura called Gaya assumed the form of an elephant and chased the munis, who took refuge in a Siva temple. Śiva appeared, killed the elephant and wore its skin on his body. Since Śiva wore snakes as car-rings he came to be known as Nägakundala. Brahmä ordered that Rudra should create people and and accordingly he created people. But, his creations were very cruel beings. Brahma feared that they would eat up the other creat-ions. Brahma, who trembled with fear, asked Rudra to retire from the act of creation and to train himself to do creation in the proper manner as ordained. Accordingly, Rudra started practising tapas.ŠIVA (RUDRA)

6) Incidents.

(1) How Siva got the name Jimitakers. (See under Jimütaketu).

(ii) He became (i) Sin of Brahmahatya on Siva. As K he plucked off the

bead of Brahma Siva became enbject to the sin of Brahmahatyä. Blue in colour and with grey hair terrible Brahmahatyä approached Siva who asked her who she was and why she came. She ans wered that she was Brahmahatya and asked Siva to take her into him. She entered his body so that he felt a burning sensation all over him. In this condition Stea went to Bädary śrama. But, the great Rais, Naranar yaņas were not there in the alrama, Sad at heart Siva went to the river Yamuna to take a bath. But the rever dried up. Then he went to Plaksa island to bathe; bor the island disappeared. Then he went to Puskara ranya, Magadharanya, Saindhavaranya, Naimişäranya, Dharmaranya etc. all to no purpose. He got worn out but could not have a bath. The terrible Brahmahatyä did not leave him. Though he visited sacred rivers, aśramas and temples and practised Yoga, Siva did not get redemption from sin. At last, in great disappoint-ment he went to Kuruksetra, where he saw Visnu. With folded hands Siva praised Visnu who advised him the following means for absolution from sin. "A Bhagavān born from my aspect under the name Yogaśayi is living at Prayaga. The great river Varunä which has started from the right leg of Yogašäyi and which redeems all sins as also the sublime river Asi, which has started from his left leg are both worshipped by the whole world. The temple of Yogaśāyi is at the centre of these rivers, and that is a sacred place most important in the three worlds and annihilative of all sins. That city is the great Väräņasi. Even materialistic or worldly people get salvation there. It is my (Vişnu) āśrama. There dwells Sürya called Lola destroying all sins. The place where Kešava my aspect lives, is Daśāśvamedha. If you

go there you will get redemption from sin." Thus directed by Vişnu Siva went to Varanasi and achieved absolution from the sin of Brahmahatyā by bathing in the holy tirthas there. (Vamana Purāņa, Chapter 3).

(iv) Birth of Virabhadra. (See under Daksa),

(v) Water in Kalindi got dark in colour. (See under

Pārvati, Para 2).

 

(vi) Siva became Nagabhilsana. (See under Nägästram). (vii) Blessed Sukeśa. Vidyutkeśa, the Raksasa marrie

Šālakațańkā, daughter of Sandhya. While they toured the world round enjoying their honeymoon Sälakatańkā conceived and delivered in due course a son in the valley of Mount Mandara. Śiva and Pärvati, who pass-ed that way in an aerial chariot saw the child and came down to it. By the blessing of Siva the child grew up to a youth very quickly. Śiva named him Sukeśa and after blessing that he would grow up to become a pious soul soul disappeared from the scene.

(Uttara Rāmāyana). (viii) Siva, the father of Indrajit. (See under Indrajit,

Para 2).

(ix) Four faces of Siva. (See under Tilottama, Para 2). (x) Sword of Siva. Siva holds a sword in his hand to destroy the asura tribe. The following is told in Chapter 166 of Santi Parva about the origin of the sword.ŠIVA (RUDRA)

Brahma when he created the universe also laid down laws to keep living beings in the path of righteousness. But, the asuras did not conform to those laws. So, the maharsis decided that there should be some other means to instruct the aturas. They conducted a Brahma-yajña at the Himalayas. A terrible Jin (Evil Spirit) emerged from the sacrificial pit

At the emergence of the Jin the earth shook; the great sea grew wild with waves and eddies. Lightning and shooting stars appeared and branches of trees were torn asunder. A vicious whirl-wind swept the ten regions. All living beings trembled at the sight of the Jin.

Brahma appeared to the frightened maharsis and told them that it was not a Jin, but only the sword for the destruction of the asura tribe. Siva took the sword in his hand, and as soon as he touched it he became pomessed of four hands. "Siva, whose head touched the sun, who had the third eye and from whose mouth flames of fire emerged, who changed himself to various colours like blue, white and red, who wore deer skin with golden spots, who had on his forehead an eye as effulgent as the Sun-such Siva took in his hands the fiery sword and raising his shield he swirled the sword in various directions.

When Siva, who thus became terrible, walked with the sword amidst the asura army the entire asura forces were annihilated and the Devas came out victorious.

7) Daring deeds of Siva. (1) Clash With Visnu

Though there were differences of opinion between Siva and Vişnu on many occasions, only very rarely had occurred actual clashes between the two. The Puriņas refer to two such important clashes. One has reference to a direct fight Siva fought with Visnu and the other is about Siva's fight with Näräya-narsi, an incarnation of Vişnu.

There was no reason for the direct fight between Siva and Visnu. The Devas wanted to test who was the more powerful of the two, Siva or Vişnu, and they told Brahma about the idea By carrying tales to them, one against the other, Brahmä made Šiva and Vişnu mutual enemies. The enmity led to a fight between the two. Višvakarman made a bow for each of the contestants. In the fight between the two Śiva got defeated. Siva, who got angry at his temporary defeat presented his bow and arrow to Devarata, King of Videha. It was this bow, which Śri Rama broke at the wedding of Sitä in a later period. As soon as the fight was over the Devas realised that Visnu was greater than Śiva. After the fight Visņu gave his bow to Reika, the Bhirgava muni. Jamadagni got it from Reika, and he gave it to Parasurama. It was with this bow that Paraśurāma confronted Śri Räma on his way back after wedding Sită. (Valmiki Rāmāyaņa, Balakända, Canto 75).

The following story is related in the Anušāsana Parva of Mahabhirata about the fight between Narayanarşi, incarnation of Vişnu and Siva.

Śiva, in great fury, threw his Süla into the Yajña hall of Daksa, and the Süla after reducing the Yajña, to ashes, hit the breast of Narayanarşi, who was doing tapas in Badarikāśrama. Nārāyana raised the sound 'Hum' as a result of which the Süla returned to Siva's hands, who, in great anger, rushed forward to Näräyaņa. Nārāyaņa placed his hand on Śiva's throat with the result

71SIVA (RUDRA)

that it became dark in colour. Thenceforth Siva came to be known as Sitikantha also, Narayana plucked a blade of grass and recited some

mantras. It became a paratu (axe). He threw it at Siva, who broke it into pieces, which act gave him the additional name of Khandaparadu alto. The fighting became fierce and refused to receive the world began burning. Fire offerings made; Rsis could not recollect the Vedas, Rajas and Tamar attacked Devas; the earth shook; planets became dim and dark; Brahma fell down from his seat; sky came down; oceans got dry; the Himalayas crumbled. On the continuous appearance of such ill omens Brahma and all the Devas came to the battlefield, Saluting Rudra Brahma told him thus: "Oh! Lord! Let good happen to the world. In the interests of the welfare of the world, you would please give up arms. The Naranäräyaņas are upholders of righteousness; they are the incarnations of the indestructible and supreme sages. I was born from

their pleasure. You were born from their wrath." On hearing these words of Brahma Šiva cooled down.

(ii) Rendered Kämadeva bodiless (limbless). See under

Kamadeva, Parva 4).

(iii) Bore Ganga on the head. See under Gänga. (iv) Consumed Kalakața. Owing to the curse o

Durvasas the Devas were subjected to symptoms of old age, and to produce ameta (nectar) as remedy for this unfortunate development, the churning of Kşirä-Churning bdhi (ocean of milk) was started. Väsuki, the snake, was used as cord to rotate mount Mandara, which was used as the churning rod. When the churning became very intense, the mortal poison Kälaküța emerg ed out of Vasuki's mouth. (Another view is held that Kälakūta rose out of the milk-sea). On the emergence of the deadly poison the asuras ran off in great fear, the Devas got bewildered, Bali and Sugriva too got fright-ened; and without exhibiting his fright Vişnu covered his face; on the whole it appeared as though the entire world would be reduced to ashes.

At this critical moment, Siva, reputed for his reckless daring, put all the Kälakūta into his mouth. Frightened at it Pärvati held Śiva's throat by her hands so that the poison did not enter his stomach. At the same time Mahāvişnu covered with his hands Śiva's mouth so that the poison was not spitted out. Kālakūța thus prevented from going down into the stomach or being vomited from Siva's throat got itself digested in the throat giving it a blue colour. Thus did Śiva become Nilakantha (of the blue throat). Vişnu and Parvati who were affected by the flames of the poison became Nilavarņa and Käli respectively. (Kamba Ramayana, Yuddhakanda).

 

(v) Destroyed Daksa's yajña. See under ader Dakşa Para 3). (vi) Fought Sankhacuda. (See under Tulasi, Para 5).

(vii) Burned the Tripuras. (See under Tripura).

(viii) Fought Sürya. Siva once plucked out Brahma's head (See under Kapali 1), and Brahma cursed Śiva that he should beg for food with that head (skull) in his hands. This fierce curse of Brahma affected Śiva so much that, in uncontrollable wrath, he beat whomsoever he met. Thousands of Devas and others were killed. Sürya, who relished not these atrocities of Siva confronted him with out-stretched hands. Siva held with one hand of his, both the hands of Sürya from the fingers of which blood began to flow. Śiva turned Sürya round and SIVA (RUDRA)

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round by his hands with the result that the hands of Sürya became short, When Sürya became completely drenched in blood Siva let him free and walked to another side when Sürya, laughingly challenged him again to fight. Greatly enraged by the challenge Siva fisted him on the face with the result he lost all his teeth. Also he fell down unconscions. As Sürya fell thus Bhaga looked with fierce eyes at Siva, who then struck the former on his face, Both the eyes of Bhaga fell down, and the Devas were alarmed by it. Then all the Adityas, under the leadership of Indra ran off to the ten regions along with the Maruts and Agni. Only prominent aruras like Prahlada remained on the scene. They saluted Siva. Siva surveyed the yäga hall, the Devas and the asuras with his three eyes. All of them then ran away to different places. Siva looked at the three Agnis with his three eyes and they were reduced

to ashes. When Siva's anger subsided Sürya was installed in his former form. (Vämana Purana, Chapter 5)

(ix) Fought with Andhaka. See under Andhaka.

(x) Made fus Indras Pandavar. The Pandavas, in their former life, were Indras. (Adi Parva, Chapter 199). The Devas once conducted at Naimisaranya a lengthy

yajña of which Yama was the manager. In the absence of Yama there was no death on earth. Thus, human beings also, like the Devas, became Amartyas (death-less). Alarmed at this the Devas submitted their grievance to Brahma who pacified them by saying that Yama would return as soon as the yajña was over and then men will, as usual be subjected to the process of death. The Devas then returned to Naimişäranya, the scene of their yajña when they saw a woman, lustrous as fire, descending the steps of Gangă to carry water. She was sobbing and each drop of tear that fell into the waters of the river transformed itself into a lotus flower. As deputed by the Devas Indra approached the woman to get facts from her.

Indra asked her who she was and why she was weeping. The woman answered him not, but walked in silence, to the source of the Ganga. Indra followed her. When they had thus walked some distance Śiva and Pärvati were found in the forest at a game of dice, and Indra, afraid of Siva, ran way. But, Siva called him back and asked him to enter the cave there. When Indra did so after removing the mountain at the entrance of the cave he saw four Indras sitting there. They were called Viśvabhuk, Bhūtadhāmā, Šibi and Sänti. The woman whom Indra had followed was Sridevi. Śiva blessed that the five Indras, in their next birth, would wed Śridevi. When the Indras saw Mahavisnu after this he also blessed them, and promised them that he would incar-nate and help them when they were born as men in their next life. Then Visnu plucked a black and a white hair and put them on earth. The black hair was born as Śrī Krsna in Devaki's womb and the white hair as Balabhadrarama in the womb of Rohini. (xi) Kirātārjuniyam. Arjuna once did tapas to Siva, who appeared to him in the garb of a hunter in the forest and presented to him the Pasupata arrow. (For details see under Arjuna, Para 20).

(xii) Fought with Mahişāsura. (See under Mahişāsura). (xiii) Fought with Vitrāsura. See under Vrträsura. (xiv) Burnt Himavän. Siva once did tapas on the top of Himavan when Parvati came behind him and covered 7

SIVA (RUDRA)

his eyes with her hands. At once darkness enveloped the whole world, and when people suffered in the absence of day-light. Siva opened his third eye. Himavän began getting burnt by the fire emitted by Siva's eye. Parvati got alarmed at thisyand woke Siva up. He closed his third eye and Himavän resumed its former shape. (Anušāsana Parva, Chapter 1043.

8) Worship of Sisa. Innumerable people in India worship Siva and they follow different forms or systems of worship. There are forms of worship which follow the Vedas and which do not as also forms which are sättvic and which are not. The form of worship called Paraśupadam (? Pâtupatam) is a very ancient one. It is believed that the parasupadas once honoured and after-wards opposed the Vedas. The Siva linga at the place called Güdamillam is supposed to be as old as the second century B.C.

One of the many symbols, which represent Siva, Sivalinga is the most important. They are of two kinds, the movable and the immovable. The immovable are those which appear by themselves or installed in temples. The movable are those made of earth, stone, timber, gems etc. There are also temporary lingas, which are placed on stools of various shapes. Lingas are made of he-stones and stools of 'she-stones'.

There are also various types of lingas indicative of the different attributes of Siva; for example Lingodbhava, Candrasekhara, Raudra, Umâsahita etc. Kämäntaka, Gajari, Käläri, Tripuradahaka etc. represent the Lord in his fierce aspects. Šiva is also represented in poses of blessing Candeśa, Vişņu, Nandiśvara, Vighneśvara and Arjuna. He is also presented in various poses of dancing, Dakşiņāmūrti is represented in four forms, i.e. Vyakhyana Jñana, Yoga and Viņādhara. Biksätaka, Kapaladhäri. Gangadhara, Ardhanāriśvara Vrşabhavāhana and Vişabhakşaka are other forms of Śiva. Rarely is he depict-ed in the form of Sadaćiva, Maheśvara, Ekādaśarudras Vidye vara and Mürtyaştaka. There are Agamas descrip-tive of these forms.

Ganapati occupies the most prominent place among Devas connected with Siva. Ganapati came to be wor-shipped from 6-7 centuries B.C. His present idols might have been made after this period.

There are many temples dedicated to Ganapati in South India. Chief among the idols are ițampiri (proboscis turned to the left side) and valampiri (proboscis turned to the right side). Ganapati is a physical aspect of Siva. Being the God who removes obstacles in the devotee's path, Ganapati is called Vighneśvara. The universe is contained in his big stomach.

Next to Ganapati in importance is Subrahmanya. He is worshipped in South India only. Kumāra, Muruka, Kärttikeya, Skanda, Arumukha, Guha, etc. are some of his popular synonyms There are a number of Subrah-manya temples in Tamil Nadu, many of them on the tops of hills. In North India Subrahmanya temples are rare. But, books written during the Sangha period go to prove that Subrahmanya was worshipped in South India from very olden times. He is depicted in many postures, sitting, with six faces, with only one face, with two hands, with four hands, with wife, wearing the sacred thread etc.

 

Now, about Sakti idols. Sakti is the Devi closest to Śiva. In South India there are special Sakti temples called Šaktipīthālayas. Durga is the most important among SIVA (RUDRA)

the manifestations of Sakti. There are idols of Durgas as standing in the lotus flower and also as mounted on the lion. Agamas refer to nine kinds or forms of Durga Le. Nilakanthi, Ksemankari, Harasiddhi, Raudra, Vans, Aeni, Jaya, Vindhyavasini, and Ripunātini. Durga's most terrible form is Mahisasura-mardini, as Found at Mahabalipuram, Ellora and other places. Durga is also called Candika and Kätyäyant. Durga is worshipped as Nanda, Bhadrakali, Amba, Räjarnitangi etc.

9) Stra's life-period. Thousand Caturyugas constitute one day of Brahma. According to the Puranas fourteen Indras fall dead from heaven during the life time of one Brahma. Two such life times of Brahma form one life time of Visen; at the end of the period he too will expire. Siva's life time is double that of Vismu, accord-ing to Devi Bhagavata, 5th Skandha. (For details see

under Manvantara). 10) Sion and creation of the universe. See under Creation).

11) Maya Sine. (See under Mäyä 4iva).

12) Sahasranamar (thousand names) of Sina. The thousand names of Siva are mentioned mainly in Chapter 285 of Santi Parva and Chapter 17 of Anušāsana Parva of Mahabharata. There are substantial differences between

the two lists of names. 13) Alvatthämä and Siva. (See under Aśvatthämä Para 6).

14) Rudrat. The Ekadaśarudras, viz. Mrgavyādha, Sarpa, Nirrti, Ajaikapāt, Ahirbudhnya, Pinaki, Išvara, Kapali, Sthăņu and Bharga are the sons of Siva. (Adi Parva, Chapter 66).

15) Sivabhasma (Ashes worn by Siva) The Puranas contain many references to the great power of Sivabha-sman. The following story about even Vişņu turning out to be a devotee of Siva on account of the sanctity of Sivabhasma is related in Chapter 101, Pätälakhaņda of Padma Purăņa.

In the beginning or during the Brahmapralaya (deluge) Mahāvişņu was lying in the great waters of the deluge. On both sides of Vişnu hundred universes each and on both sides of his feet and at the centre of his head twenty universes cach remained attached. One universe glowed as a gem on Vişnu's nose. Maharsis like Lomaśa did tapas seated on his navel. Meanwhile Vişnu sat in deep meditation ready for creation. But, he did not find anything and began, therefore, sobbing. Then appeared an extra-mundane light at which he got frightened and closed his eyes. Siva, rotating in both his hands a garland each made of a crore of universes appeared before Vişnu. He then stood up and enquired of the visitor who he was. Śiva exhibited his form. Siva told Vişnu that he had not attained sufficient wisdom for creation and also advised him to achieve enough know-ledge by first taking the Varuna bath and then the Bhasma bath.

To this Vişnu answered by saying that there was no-where water enough for him to bathe, and he, who was closely surrounded by universes, sat in water. But, it came only up to his thighs. Then Siva said laughingly that there was enough water for Vişnu to bathe and cast a glance at him with his (Šiva) eye on the fore-head and also his left eye. And, immediately Vişnu's body became very small and it began to shiver. Then Siva said as follows:- "Oh! Vişnu! here is, deep water. you may bathe in it. But Vişnu could not get into the tremendous pool created on Siva's lap. So, herequested SIVA(RUDRA)

 

Siva for a passage to get into the pool. Siva "Ohl Visnu Before this even though you sat in water, one crore yojanas in depth, it came only up to your thighs. But, now though you are on your legs you say you can not enter the water, Look here, the water comes only up to my thighs. You may descend into it. I shall see to it that you can step into the water. A Vedic saying I recite will serve as the step."

Visnu Nobody can on sound. step on One may ascend on what is material, ie, with form; but, how could one step on that which is formless?

Siva: Why can you not get hold of that which is and ascend? You receive this great Veda.

Viņu received it, but it appeared that his hands were not strong enough to hold it. Siva smiled at the inabili-ty of Visnu and asked him to get down into water by the steps made of Veda and when Visnu descended the steps into the water, it came only up to his thighs. He had his bath and then asked Siva what he should do next. Siva: "What do you feel in your mind? Is it

that you do not feel anything" Visnu: I feel not anything. Siva:-

If you get sanctified by bhasmasnana you will receive the ultimate knowledge. I shall give you the bhasma.

Siva took a pinch of bhasma from his breast and chant-ing the Gayatri and pañcaksara (Om namaśśivāya) mantras sprinkled it all over the body of Visnu. He also said to Vişnu, "You live, you meditate, now what do you feel in your mind?" Vişnu meditated whereupon he saw a very bright light in his heart. When he told Siva that a light was being seen by him the latter said that his knowledge was not asked him to eat some bhasma so that it mature enough and perfect. might become Visnu accordingly consumed the bhasma, and lo! he, who was till then red-blue in colour became as white as pearl. He began to be called Suklavarņa (white in colour) from that day onwards.

Mahāvişnu felt happy and contented having seen Śiva, who asked the former what it was he saw in his mind just then. Answering that he saw the blissful form of Siva before him Vişnu fell at the latter's feet. To Siva's query as to what boon he desired to have, Vişnu replied that he wanted to become a devotee of Śiva and because of the greatness of the bhasma Vişnu thenceforward became a devotee of Śiva..

16) Sivalinga (Phallus). Worship of Śivalinga is popular practice in India. The Purâņas contain a a number of stories about the importance Sivalinga achieved so as to make it an object of worship. Three of the more important stories given below: are

(i) Siva wandered about the world lamenting over the death of Satidevi at the Yajña conducted by Dakşa, and Kämadeva followed him with his erotic arrows to exploit Siva's sorry predicament. During his wanderings Siva once came to the the Vin Vindhya mountain. Kämadeva followed him there too and began attacking Śiva with his arrows and to escape from the fierce onslaught Siva took refuge in the terrible Daru forest. There Mahar-sis with their wives lived. Śiva saluted them and re-quested for alms. But, the Maharsis only kept mum. They did not like their wives saluting Śiva. Šiva went about the a'rama and all the women except Arundhati and Anasūyā, followed him overcome by lust for him. Enraged at this, munis like Bhargava and Angiras cursed ŠIVA (RUDRA)

Siva that his phallus should drop to the ground. Immedi ately it fell down and Siva disappeared. The phallus rent asunder the earth, reached Pätäla and rent the universe also. The whole universe shook at which Brahmä met Vişnu at Pätāla and enquired of him the reason for the universal upheaval. Visnu answered him that the world shook because of the weight of Siva's phallus, which the maharsis had caused to be dropped. Then Brahma, along with Vismu, where Siva's phallus lay. At the came to the spot sight of the limitless phallus Visou, in great wonder, descended to Patala mounted on Garuda. Brahma, on his plane, toured above. Both Visou and Brahmä returned to earth, having failed in their attempt to find the end of the phallus. They then praised Siva, who appeared to them. They requested him to take back his phallus from the earth. Siva insisted that he would do to only if the Devas agreed to worship his phallus. Visnu agreed to the suggestion. Brahma took the phallus, golden brassy in colour. Thereafter Mahavişnu created the four castes and various fästraic texts for each of the castes to worship the phallus. The four texts are known as Saivam, Pasupatam, Käladamanam and Käpälikam. After making the above arrangements Brahmä and Vişnu returned. Siva took back his phallus. (Vämana

Purana, Chapter 6). (ii) Eightyeight thousand Bälakhilyas were born from the mind of Brahma. They emaciated their bodies by constant baths, fasting and worship of Siva. Though they worshipped Siva thus for one thousand divya years, he did not appear in front of them.

Afterwards, when Pärvati was travelling by sky one day, the latter saw and took pity on the Bälakhilyas and told Siva thus: "These maharșis are suffering like anything. For my sake, you should put an end to their sufferings. Has their evil fate no end? They are reduced to mere skin and bones, and yet they are denied realisation." Smilingly Śiva told Pärvati as follows "You do not know the real course of righteousness. These people do not understand righteousness; they are not free from lust and anger. They are mere fools." At these words of Śiva, Parvati told him thus: If things be as you have said please show me their nature, I ature, I feel interested. Then Siva asked Pärvati to remain where she was, telling her that he would go to the Balakhilyas and show her how they behaved. Accordingly Siva went to them.

Śiva approached the Bälakhilyas in the guise of a hand-some youth, wearing the Vanamālā garland on his head, holding the alms bowl in his hands and complete-ly in the nude and requested for alms. The Women-folk of the Advaitins were much attracted by the hand-some youth and came to him with a lot of fruits, roots etc. by way of alms. Šiva wished them good and Parvati espied her smiling lord from her seat.

After giving him alms the women spoke to him as follows: "Oh! anchorite, what penance are you practising? You have no clothes on you, but you wear practisi Vanamālā. You are a handsome sannyāsī. If you have no objection, please tell us about you." The sannyāsī (Šiva) answered them by saying that his was a very secret penance and could not be imparted to others. Especially in the presence of so many others it could not be revealed. So, you may please go. But, the women said that they wished very much to hear the secret, and they caught hold of his hands saying 'Come'.SIVA (RUDRA)

The women were overcome by caught hold of his neck, fust and one of them another of his hands, another of his knees, another of his hair and yet another of his waist. Seeing the excitement of their wives the mahar sis cried, Strike him and strack down his phalfus with sticks and stones. As soon as the phallus was thus felled down, Siva disappeared from the spot and returned to Kailies with Parvatl

When the phallus fell down the whole universe shook and the maharsis were alarmed. A very intelligent maharsi among them said "We know not the real facts about the great ascetic. Let us take refuge in Brahma. He may know the facts." Accordingly the maharsis went to Brahms, who found fault with their ignorance and indiscretion and asked them to shed their anger and please Siva. Accordingly they went to Kailisa and praised Siva, who appeared to them and told them as follows "You may now return. The phallus will belong to you. I shall be pleased if you would duly install it. Nothing will he imposible to those who worship my phallus with devotion. Even sins consciously committed will be removed by the worship of my phallus. You install the phallus you struck down in the great pond of Sannihita. That will achieve for you all your desires. Even the Devas will worship it under the name 'Sthânu'. Being install-ed at Sthänviśvara it will be known as Sthänvkvara also. Constant meditation upon Sthâņu will remove all sins. The sight of Sthanu will bring about salva-tion."

After this the maharsis, along with Brahmä, returned to Daru forest to carry the phallus to Sannihita. But, they could not move it even by an iota. They returned again to Kailasa, but could not see Siva there. When Brahmä sat in meditation for sometime to know where Siva was, he saw in his mind Siva, in the guise of an elephant, standing in the stream praised by munis. Immediately Brahmä and others went there, but missed Siva there. But Pärvati appeared there and served them amṛta (nectar). When they had consumed the nectar they saw Śiva standing in the stream, and they spoke about their difficulties to him.

Siva, in the guise of the elephant, accompanied them to the Daru forest where he, in sport, took the phallus by his proboscis and installed it on the banks of the stream. All those who witnessed the installa-tion attained ultimate realisation. Upon the phallus thus installed Brahmä built another phallus with stone. After a period that phallus became one with the effulgence of the first phallus. Those who saw that also achieved últimate realisation. Immediately Brahmā built, for the pleasure of the Devas, seven phalluses one upon the other, and sages attained ultimate realis-ation by smearing their bodies with the dust of the phalluses. The spot where the phallus was installed became famous by the name Sthänutirtha. (Vamana Purāņa, Chapter 45).

(iii) In the beginning Brahmä entrusted Śiva with the duty of creation and to earn the power for creation he lived under water for many generations, Siva having not returned though Brahmä waited for him long, the latter created the prajapatis and got done by them all creations. Then it was that Siva, having acquired all the more power, came out of water. Siva who got angry that all creations were effected in his SIVA (RUDRA)

73 absence plucked his phallus and threw it into the earth He said that, since marters of creation had been managed by Brahma, he needed the phallus no further. The phallus thus thrown by Siva stock to the earth and remained pointed upwards, Next, Siva performed a dance of annihilation among the Devas Ultimately, on the request of the Devas Siva deposited his fire of of wrath in water. It is that fire which dries up water in reas, rivers etc. When Sivs had shed his anger and become quiet the stock to the the earth, and which had of Siva's phalhs became popular. (M.B. Sauptika Parva, Chap 17) S (Sheets of Sina). following sixtyfour lilas (sports) The Purilmas refer to the of Siva. Devendra redeemed from zin. (2) Airavata redeemed from tin. (3) Building of Madhuripurn in Sri Parvati born as Kadamba forest. (4) Tatataka. (5) Pandyadeva wedded Tapitaka (6) Dance before sage Parañjali (7) Kundo dara granted power to consume much rice (8) Quench ed Kamdodara's hunger and thirst with rice ete, and waters of river Vaiga (9) Brought the seven seas near to please his wife (10) Brought Malayadhvaja down to earth from Devaloka (11) Created the son called Ugra (12) Ugra given three weapons like füla (13) Removed the sea from his side (14) Broke the crown of Indra (15) Ugrapändya given gold from Mahameru (16) Taught the maharsis the meaning of Vedas (17) Sold gems to the King to make a crown (18) Made the clouds drink water from the ocean (19) Stopped excessive rain-fall (20) Exhibited the prowess of realisation (21) Made 'stone-elephant eat sugar-cane (22) Killed the clephant which a Buddha sannyäsin had sent after being subjected to black magic (23) Blessed a brahmin girl (24) Did various kinds of dances (25) Brought to light and proved the death of brahmin woman (26) Annihilated the evil or sin of having slept with the mother and killed the father (27) Killed Siddha to save the wife of preceptor, who taught archery (28) Made the snakes sent by Buddha sannyäsins poisonless (29) Killed cows sent by the same sannyasins (30) Exhibited innumerable soldiers to save the commander-in-chief of the Pandya army (31) Gave the Pandya King a money-bag, which would never become empty (32) Disguised himselfas a Vaiśya and sold bangles (33) Granted astasiddhis to Yaksis. (34) Opened the door of the temple for the Cola King (35) Supplied water to the Pandyan Pandyan army (36) Converted base metals into gold etc. (37) De-feated the Cola King (38) Gave a Südra a vessel filled with gingelly seeds (39) A Vaiśya boy given victory in a suit (40) Redeemed the Pandya King from the sin of brahmahatyä (41) Carried firewood to save the devotee named Bhadra (42) Wrote a letter to the Cera King on behalf of Bhadra (43) Bhadra presented with a plank (44) Bhadra's wife granted victory in nāgavidyā (45) Assumed the form of pork and saved the small offsprings (46) Small pork made minister (47) A Khanjarița bird was taught the mrtyunjaya mantra so that it could escape from the attack of crows (48) A Sarări bird granted salvation (49) Boundaries of Madhurapura shown by serpent (50) Defeated the Cola King (51) Dravidian scholars given the Samgham plank (52) Wrote a verse for a brahmin at the instance of the Pandya King (53) Saved Nakkira (54) Nakkira taught sütras (aphorisms) (55) Made a comparative (1) SIVA (RUDRA)\

study of theses (36) Vilted northern Hatheys (57) fisher girl (58) kination into knowledge) given to the mininer called Varapuresa (59) Sold magic horses to the Findyan King (60) River made higger (61) Carried mod for Cured the fever and bunch-back for pancakes (62) of Kubja (63) Made Jhanasambandhar kill the naked ones on Pandya the fils (04) Brought tree, tank, Sivalings etc. to Madhura as witnesses. (Halleyamahatmya, Chapter 5).

18) Bull of Sine. Cows were born on earth from Surabhi. The form of milk which flowed like sea from cows rose into waves and fell in land). Siva did not like it. Sivabhami (Siva He opened his third eye and looked at the cows. The flames from the eye caused different colours to the cows. The cows took refuge with Candra. But, the fire of Siva's eye followed the cows there also. At last the Prajapatis pacified Siva and presented him a bull for vehicle. From that day onwards Siva came to be known as Vreabhavshana and Vrsabhäňka also. (Anulásana Parva, Chapter 77).

19) Other information. (i) The son Suka was born to Vyata because of the blessing of Siva. (Devi Bhagavata, Ist Skandha).

(ii) During the period of emperor Prthu when the Devas made the earth a cow and milked resources, Siva served as calf. (Drona Parva, Chapter 69, Verse 24).

(iii) Siva occupies a seat in Kubera's court. (Sabha Parva, Chapter 10, Verse 21). (iv) Śiva once presented an armour to Indra. (Drona Parva, Chapter 94, Verse 61).

(v) When the battle with the Tripuras reached its climax in intensity Siva mounted the Bull and looked at the capital of the asuras. As a result of the fiery look the breasts of cows were cut and their hoofs rent into two. The hoofs of cattle came to be cleft from that day onwards. (Karma Parva, Chapter 34, Verse 105).

(vi) Living beings are kept healthy by the kindness of Šiva. (Sauptika Parva, Chapter 18, Verse 20).

(vii) It was Śiva, who organised the penal code in the world. (Santi Parva, Chapter 59, Verse 80).

(viii) Once in the war between the Devas and the Asuras Šiva gave refuge to Sukrācārya. (Sänti Parva, Chapter 389, Verse 36).

(ix) Siva performed the thread wearing ceremony of Suka, the son of Vyāsa. (Santi Parva, Chapter 248, Verse 19).

 

(x) On the occasion when Siva burnt Tripuras and their city to ashes they saw him as a boy with five horns. (Anuśāsana Parva, Chapter 160, Verse 32).

(xi) There is a story in Sänti Parva of Mahabharata about Śiva's bringing back to life the dead child of a brahmin. The story was told by Bhisma to Yudhisthira. The brahmin took his dead child to the burning ghat when a fox asked him to wait at least till dusk to see if the child would regain life. At the same time a vulture, which came there pointed out to the brahmin that the dead never came back to life and asked him to leave the dead body there and return home. As advised by the fox and the vulture the brahmin took to the burning ghat and took back from there the dead body of his child. Parvati took pity on the brahmin and as requested by her Śiva brought the child, back to life. The logic and reasoning advanced by the fox and the SIVA I

vulture for their selfish ends is famous under the name Grdhragomayusamvada. (xii) The following words are used in the Mahabharata as synonyms of Siva:

Aja, Ambikäpati, Anangangahara, Ananta, Andhaka-ghati, Andhakanipäti, Atharva, Bahuripa, Bhagaghna, Bhava, Bhavaghna, Bhima, Sankara, Sarva, Sitikantha, Smatänaval, Srikantha, Sokrs, Salabhet, Saladhara, Süladhrk, Sülahasta, Sälänka, Sülapani, Šáli, Dakes kratuhara, Dhanvi, Dhruva, Dharjati, Digväsas, Divyagovrsabhadhvaja, Ekäksa, Ganadhyakea, Ganesa, Gaurtia, Gaurthrdayavallabha, Girtia, Govrsänka, S Govrsabhadhvaja, Govesottamavähana, Hara, Haryakın, Jațădhara, Jatila, Jati, Kämäöganäsana, Kapali, Kapardi, Khatvängadhärt, Kyttiväsas, Kumārapită, Lalätäksa, Lelihana, Mahadeva, Mahaganapati, Mahayogi, Maheśvara, Mahisaghna, Makhaghna, Midhvän, Mrgavyadha, Munindra, Nandisvara, Nida-carapati, Nilagrīva, Nilakantha, Nilalohita, Pasubhartă Pafupati, Pinakadhrk, Pinäkagoptä, Pinakahasts, Pin Akapäni, Pinaki, Pingala, Prajapati, Rudra, Ra bhaketu, Sarva, Sarvayogeśvareśvara, Stháņu, Trisüla hasta, Trisülapani, Trilocana, Trinayana, Trinetra, Tripuraghati, Tripuraghna, Tripuraharta, Tripura-mardana, Tripuranāšana, Tripurantaka, Tripuranta-kara, Tripurardana, Tryaksa, Tryambaka, Ugra, Ugre a, Umapati, Višäläksa, Vilohita, Virūpāksa, Vrsabhadhvaja, Vrsabhäńka, Vrsabhavähana, Vrsa-ketana, Vrsavāhana, Yamya, Yati, Yogeśvara. (xiii) Names of Siva. Sambhu, Isa, Pasupati, Siva, Süli, Maheśvara, Isvara, Sarva, Išana, Sankara, Candrasekhara, Khandaparaśu, Giriša, Girisa, Mrda, Mrtyunjaya, Kettivāsas, Pināki, Pramatha-dhipa, Ugra, Kapardi, Srikantha, Sitikantha, Kapala-bhṛt, Vamadeva, Mahādeva, Virüpäksa, Trilocana, Kršänuretas, Sarvajña, Dhürjati, Nilalohita, Hara, Smarahara, Bharga, Tryambaka, Tripurantaka, Gangadhara, Antakaripu, Kratudhvamsi, Vrsadhvaja, Vyomakeśa, Bhava, Bhima, Sthāņu, Rudra, Umāpati, Ahirbudhnya, Aştamürti, Gajari, Mahānata.

(Amarako a). SIVA. I Wife of Angiras. Consumed by lust she once slept with Agnideva and then flew away in the form of a she-kite. (Vana Parva, Chapter 225).

ŚIVA II. Wife of the Vasu called Anila and mother of two sons called Manojava and Avijñātagati. (Adi Parva, Chapter 66, Verse 25).

SIVA III. The very noble wife of Angiras. (Vana Parva, Chapter 225 Verse 1)

ŚIVA IV. A river in India made famous in the Puranas. (Bhisma Parva, Chapter 9, Verse 25).

ŚIVA (M) One of the seven sectors. of Plaksa island. Šivam Yavasam, Subhadram, Śāntam, Mokşam, Amṛtam and Abhayam are the seven sectors. (Bhagavata, 5th Skandha.