MAGNIFICENT 7\" Tibet Tibetan Carved Buddhist Conch Shell Trumpet Lord Shiva For Sale -

MAGNIFICENT! Tibet Tibetan Carved Buddhist Conch Shell Trumpet

Lord Shiva

100% Hand Carved

This is a truly magnificent antique handmade Tibetan Buddhist conch shell trumpet with a beautifully hand carved image of Lord Shiva (I have include more info about Lord Shiva below). The Conch Shell has special significance in Buddhist belief. Conch shell horns like this are used by Buddhist Monks in Tibet during religious ceremonies and festivals. This is an authentic Buddhist Conch Shell horn that wasactuallyused. Back in 2007 I was fortunate enough to take a train tripfrom Beijing to Lhasa where I purchased several of these pieces.Don\'t let this unique opportunity pass you by... Buy It Now!

Size: Approx 7 inches X 4 inches X 4 inches (Can be seen on photos above).

Materials: conch shell

Age: Unknown

Thanks for your time and consideration... Dobuydon

SHIPPING (PLEASE READ)

I will ship your item via InternationalRegistered Air Mail as soon as payment is received. Registered Mail is the mostreliable and secure method of shipping and guarantees that your item willarrive. I have never lost any registered mail shipments. Normal shipping timeto most locations is 10-14 business days. Sometimes it can take longer… pleasebe patient. Onceyour shipment arrives, a signaturewill be required. If no one is available to sign for the shipment the postoffice should leave a notice and you may have to go pick up your item.

Expedited shipping viaInternational Express Mail Service (EMS) is available for an extra charge.Normal shipping time to most locations via EMS is 5 working days. Please emailme for a price quote if you desire express shipping.

Please remember to check customsregulations before importing items that may be restricted in your country.

PROBLEMS–If you haveany problems I ask that you please email me so that we can resolve any issuesbetween ourselves.

ONCE YOU RECEIVE YOURSHIPMENT-Iask that you please email and let me know that you have received the shipmentas soon as possible. If you are happy with the item and with the service that Ihave provided, I ask that you please leave POSITIVE response. I strive toprovide 5 STAR products and services...Thanks again for your support….Dobuydon.

Conch Shell in Buddhism

Theconch shell(Sanskritshankha; Tibetandung dkar) has survived as the original horntrumpetsince time immemorial. Ancient Indian epics describe how each hero of mythical warfare carried a mighty white conch shell, which often bore a personal name.

Left-turning and right-turning conch shells.
Ritual conch shell with inscribed mantras.

It is one of the main emblems ofVishnu, and his conch bearsthe nameof Panchajanya, meaning \'having control over the five classes of beings.\'

Arjuna\'s (hero of theMahabharata) mighty conch was known as Devadatta, whose triumphant blast brought terror to the enemy. As a proclaiming battle horn, the conch is akin to the bugle. It is an emblem of power, authority and sovereignty whose blast is believed to banish evil spirits, avertnatural disasters, and scare away poisonous creatures.

Today, in its greatly tamed avatar, the conch is used inTibetan Buddhismto call together religious assemblies. During the actual practise of rituals, it is used both as a musical instrument and as a container for holy water.

Ancient Indian belief classifies the conch into male and femalevarieties. The thicker-shelled bulbous one is thought to be the male (purusha), and the thin-shelled slender conch to be the female (shankhini).

The fourfold caste division is also applied as follows:

1. The smooth white conch represents the Brahmin caste (priests)
2. The red conch, thekshatriyas(warriors)
3. The yellow conch, thevaishyas(merchants)
4. The grey conch, theshudras(labourers)

Additionally, there is a fundamental classification of conch shells occurring in nature: those that turn to the left and those which turn to the right. Shells whichspiral to the rightin a clockwise direction are a rarity and are considered especially sacred. The right-spiralling movement of such a conch is believed to echo the celestial motion of the sun, moon, planets and stars across the heavens. The hair whorls on Buddha\'s head spiral to the right, as do his fine body hairs, the long curl between his eyebrows (urna), and also the conch-like swirl of his navel.

Vajrayana Buddhism absorbed the conch as a symbol which fearlessly proclaimed the truth of the dharma. Among the eight symbols, it stands forthe fameof the Buddha\'s teaching, which spreads in alldirectionslike the sound of the conchtrumpet.

Inadditionto Buddha\'sthroat, the conch also appears as an auspicious mark on the soles, palms, limbs, breast or forehead of a divinely endowed being.

ShivaFrom Wikipedia, the free encyclopedia\"Neelkanth\" redirects here. For the 2012 Indian film, seeNeelkanth (film).For other uses, seeShiva (disambiguation).ShivaShiva as a householder with wife Parvati as depicted in an 1820 Rajput Namah Shivaya,Mahamrityunjaya (bull)Part ofa seriesonHinduism

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This article containsIndic text.Without properrendering support, you may seequestion marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

At the highest level, Shiva is regarded limitless, transcendent, unchanging and formless.[5][6][7][8][9]Shiva also has many benevolent and fearsome forms.[10]In benevolent aspects, he is depicted as an omniscientYogiwho lives an ascetic life onMount Kailash,[4]as well as a householder with wifeParvatiand his two children,GaneshaandKartikeyaand in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god ofyogaand arts.[11][12][13]

The main iconographical attributes of Shiva are the third eye on his forehead, the snakeVasukiaround his neck, the crescentmoonadorning, the holy riverGangaflowing from his matted hair, thetrishulaas his weapon and thedamaruas his instrument. Shiva is usually worshiped in theaniconicform ofLingam.[14][15][16]

Contents[hide]

• 1Etymology and other names
• 2Historical development and literature
  • 2.1Assimilation of traditions
  • 2.2Indus Valley origins
  • 2.3Indo-European origins
    • 2.3.1Rudra
    • 2.3.2Agni
    • 2.3.3Indra
  • 2.4Later Vedic literature
  • 2.5Puranic literature
  • 2.6Tantric literature
• 3Position within Hinduism
  • 3.1Shaivism
  • 3.2Panchayatana puja
  • 3.3Trimurti
• 4Iconography and properties
  • 4.1Attributes
  • 4.2Lingam
    • 4.3Shakti
    • 4.4The five mantras
  • 5Forms and roles
    • 5.1Destroyer and Benefactor
    • 5.2Ascetic and Householder
    • 5.3Nataraja
    • 5.4Dakshinamurthy
    • 5.5Ardhanarishvara
    • 5.6Tripurantaka
    • 5.7Other forms, avatars, identifications
  • 6Festivals
  • 7Beyond Hinduism
    • 7.1Buddhism
    • 7.2Sikhism
    • 7.3Others
  • 8References
  • 9Sources
  • 10External links
  Etymology and other names[edit]Main article:List of titles and names of ShivaShiva absorbed in meditation, as depicted commonly in Hinduism

  The Sanskrit wordShiva(Devanagari:शिव,śiva) comes fromShri Rudram ChamakamofTaittiriyaSamhita (TS 4.5, 4.7) ofKrishna Yajurveda. The root wordis[17]meansauspicious. In simple English transliteration it is written either asShivaorSiva. The adjectiveśiva, is used as an attributive epithet not particularly of Rudra, but of several otherVedicdeities.[18]

  The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaningLord of the three realms).[19][20][21]

  The Sanskrit wordśaivameans \"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.[22]It is used as an adjective to characterize certain beliefs and practices, such asShaivism.[23]

  The Tamil wordSivan,Tamil:சிவன்(\"Fair Skinned\") could have been derived from the wordsivappu. The word \'sivappu\' means \"red\" inTamil languagebut while addressing a person\'s skin texture in Tamil the word \'Sivappu\' is used for being Fair Skinned.[24][25]

  Adi Sankara, in his interpretation of the nameShiva, the 27th and 600th name ofVishnu sahasranama, the thousand names of Vishnu interpretsShivato have multiple meanings: \"The Pure One\", or \"the One who is not affected by threeGunasofPrakrti(Sattva,Rajas, andTamas)\" or \"the One who purifies everyone by the very utterance of His name.\"[26]Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse:Shivameans \"the One who is eternally pure\" or \"the One who can never have any contamination of the imperfection of Rajas and Tamas\".[27]

  Shiva\'s role as the primary deity of Shaivism is reflected in his epithetsMahādeva(\"Great god\";mahā\"Great\" Lord\";mahā\"great\" Lord\").[32]

  There are at least eight different versions of theShiva Sahasranama, devotional hymns (stotras) listing many names of Shiva.[33]The version appearing in Book 13 (Anuśāsanaparvan) of theMahabharatais considered the kernel of this tradition.[34]Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. TheShri Rudram Chamakam, also known as theŚatarudriya, is a devotional hymn to Shiva hailing him by many names.[35][36]

  Historical development and literature[edit]Siva With Moustache From Archaeological Museum GOA

  The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India,NepalandSri Lanka.[37][38]

  Assimilation of traditions[edit]See also:Roots of Hinduism

  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.[38]How the persona of Shiva converged as a composite deity is not well documented.[39]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 ofIsaorIsvarato the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara.\"[40]

  Axel Michaelsthe Indologist suggests thatShaivism, likeVaishnavism, 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.[41]

  An example of assimilation took place inMaharashtra, where a regional deity namedKhandobais a patron deity of farming and herdingcastes.[42]The foremost center of worship of Khandoba in Maharashtra is inJejuri.[43]Khandoba has been assimilated as a form of Shiva himself,[44]in which case he is worshipped in the form of alingam.[42][45]Khandoba\'s varied associations also include an identification Valley origins[edit]Main article:Pashupati sealSeal discovered during excavation of theIndus Valleyarchaeological site in the Indus Valley has drawn attention as a possible representation of a \"yogi\" or \"proto-Shiva\" figure

  Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possiblyithyphallic[47][48][49]figure seated in a posture reminiscent of theLotus positionand surrounded by animals was named by early excavators ofMohenjo-daroPashupati(lord of cattle), an epithet of the laterHindugods Shiva andRudra.[47][50][51][52]Sir John Marshalland 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.

  While some academics likeGavin Flood[53][54]andJohn Keayhave expressed doubts. John Keay writes that \"He may indeed be an early manifestation of Lord Shiva as Pashu- pati\", but a couple of his specialties of this figure does not match withRudra.[55]Writing in 1997Doris Srinivasanrejected Marshall\'s package of proto-Siva features, including that of three heads. She interprets whatJohn Marshallinterpreted as facial as not human but more bovine, possibly a divine buffalo-man.[56]According toIravatham Mahadevansymbols 47 and 48 of his Indus script glossaryThe Indus Script: Texts, Concordance and Tables(1977), representing seated human-like figures, could describe Hindu deityMurugan, popularly known as Shiva and Parvati\'s son.[57]

  Writing in 2002,Gregory L. Possehlconcluded that while it would be appropriate to recognize the figure as a deity, its association with the water buffalo, and its posture as one of ritual discipline.[58]

  Indo-European origins[edit]

  Shiva\'s rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, and others.[59]

  Rudra[edit]Main article:RudraThree-headed Shiva, Gandhara, 2nd century AD

  Shiva as we know him today shares many features with the Vedic godRudra,[60]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 roaringstorm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.

  Hindu textRig Veda, which is dated to between 1700 and 1100 BC based god namedRudrais 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 theRudras\", a group of storm gods.[62]Furthermore, theRudram, 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 termShivais used as an epithet for the godsIndra,MitraandAgnimany times. SinceShivameanspure, 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),[63]and the arrow is an essential attribute of Rudra.[64]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.[65]

  The word is derived from the Sanskrit rootśarv-, which means \"to injure\" or \"to kill\",[66]and Sharma uses that general sense in his interpretive translation of the nameŚarvaas \"One who can kill the forces of darkness\".[65]The literally \"Armed with arrows in his hands\")[67][68]also refer to archery.

  Agni[edit]

  Rudra and Agni have a close relationship.[69][70]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.[71]The identification of Agni with Rudra is explicitly noted in theNirukta, an important early text on etymology, which says, \"Agni is also called Rudra.\"[72]The interconnections between the two deities are complex, and according to Stella Kramrisch:

  The fire myth ofRudra-Śivaplays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.[73]

  In theŚatarudrīya, some epithets of Rudra, such asSasipañjara(\"Of golden red hue as of flame\") andTivaṣīmati(\"Flaming bright\"), suggest a fusing of the two deities.[74]Agni is said to be a bull,[75]and Lord Shiva possesses a bull as his vehicle,Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned.[76][77]In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.[78]

  Indra[edit]

  According toWendy Doniger, the Puranic Shiva is a continuation of the VedicIndra.[79]Doniger gives several reasons for her hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, theAumsound, the Supreme Self. In the Rig Veda the termśivais used to refer to Indra. (2.20.3,[80]6.45.17,[81][82]and 8.93.3.[83]) Indra, like Shiva, is likened to a bull.[84][85]In the Rig Veda, Rudra is the father of theMaruts, but he is never associated with their warlike exploits as is Indra.[86]

  The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesisedProto-Indo-European religion,[87][88]and the Indo-Iranian religion.[89]According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between theZeravshan River(present-dayUzbekistan) and (present-day) Iran.[90]It was \"a syncretic mixture of old Central Asian and new Indo-European elements\",[90]which borrowed \"distinctive religious beliefs and practices\"[89]from theBactria–Margiana Culture.[89]At least 383 non-Indo-European words were borrowed from this culture, including the godIndraand the ritual drinkSoma.[91]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 theRig Veda. He was associated more than any other deity withSoma, a stimulant drug (perhaps derived fromEphedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.[92]

  Later Vedic literature[edit]

  Rudra\'s transformation from an ambiguously characterized deity to a supreme being began in theShvetashvatara Upanishad(400-200 BC), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos andliberators of soulsfrom the birth-rebirth cycle. The period of 200 BC to 100 AD also marks the beginning of theShaivatradition focused on the worship of Shiva, with references to Shaiva ascetics inPatanjali\'sMahabhasyaand in theMahabharata.[54][93]

  Early historical paintings at theBhimbetka rock shelters, depict Shiva dancing, Shiva\'s trident, and his mountNandibut no other Vedic gods.[94][95]

  Puranic literature[edit]

  TheShiva Puranas, particularly theShiva Puranaand theLinga Purana, discuss the various forms of Shiva and the cosmology associated with him.[96]

  Tantric literature[edit]

  TheTantras, composed between the 8th and 11th centuries, regard themselves asSruti. Among these theShaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts forShaiva Siddhanta.[97]

  Position within Hinduism[edit]TheAnnamalaiyar Temple, Tiruvannamalai, Tamil Nadu is dedicated to ShivaShaivism[edit]Main articles:ShaivismandHistory of Shaivism

  Shaivism (Sanskrit:शैव पंथ,śaiva paṁtha) (Kannada:ಶೈವ ಪಂಥ) (Tamil:சைவ சமயம்) is the oldest of the four major sects ofHinduism, the others beingVaishnavism,ShaktismandSmartism. 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. ThetantricShaiva tradition consists of theKapalikas,Kashmir ShaivismandShaiva Siddhanta. TheShiva MahaPuranais one of thepurāṇas, a genre ofHindureligious 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[edit]Main article:Panchayatana puja

  Panchayatana puja is the system ofworship(\'puja\') in theSmartasampradayaofHinduism. It is said to have been introduced byAdi Shankara, the 8th century ADHindu philosopher. It consists of the worship of five deities: Shiva,Vishnu,Devi,SuryaandGanesha. 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 smallmurtis, or by five kinds of stones, or by five marks drawn on the floor.[98]

  Trimurti[edit]Main article:Trimurti

  The Trimurti is a concept inHinduismin which the cosmic functions of creation, maintenance, and destruction are personified by the forms ofBrahmāthe creator,Vishnuthe maintainer or preserver and Śhiva the destroyer or transformer.[99][100]These three deities have been called \"the Hindu triad\"[101]or the \"GreatTrinity\",[102]often addressed as and properties[edit]Attributes[edit]Shiva withParvati. Shiva is depicted three-eyed, theGangesflowing through his matted hair, wearing ornaments of serpents and a skull garland, and covered in ashes, and seated on a tiger skin.

  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. It is often not shown but Shiva has 6 heads, of which only five (Isana, Tatpurusha, Vamana, Aghora, Sadyojata) are visible while the 6th (Adhomukh) can only be seen by the enlightened.
  Third eye:(Trilochana) Shiva is often depicted with athird eye, with which he burned Desire (Kāma) to ashes,[103]called \"Tryambakam\" which occurs in many scriptural sources.[104]In classical Sanskrit, the wordambakadenotes \"an eye\", and in theMahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as \"having three eyes\".[105]However, in Vedic Sanskrit, the wordambāorambikāmeans \"mother\", and this early meaning of the word is the basis for the translation \"three mothers\".[106][107]These three mother-goddesses who are collectively called theAmbikās.[108]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 goddessAmbikā.[109]It has been mentioned that when Shiva loses his temper, his third eye opens which can reduce most things to ashes.
  Crescent moon:(The epithets \"Chandrasekhara/Chandramouli\")- Shiva bears on his head the crescent moon.[110]The the moon as his crest\" -candra= \"moon\";śekhara= \"crest, crown\")[111][112][113]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.[114]The origin of this linkage may be due to the identification of the moon withSoma, 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.[115]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.[116]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.[117]These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism.[118]One epithet for Shiva is \"inhabitant of the cremation ground\" (Sanskrit:śmaśānavāsin, also spelledShmashanavasin), referring to this connection.[119]
  Matted hair:(The epithet \"Jataajoota Dhari/Kapardina\") - Shiva\'s distinctive hair style is noted in the epithetsJaṭin, \"the one with matted hair\",[120]and Kapardin, \"endowed with matted hair\"[121]or \"wearing his hair wound in a braid in a shell-like (kaparda) fashion\".[122]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.[123]His hair is said to be like molten gold in color or being yellowish-white.
  Blue throat:The \"blue\",kaṇtha= \"throat\").[124][125]Since Shiva drank theHalahalapoison 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.[126][127](SeeMaha Shivaratri.)
  Shiva bearing the descent of the Ganges River as Parvati and Bhagiratha and the bull Nandi look, folio from a Hindi manuscript by the Narayan, circa 1740
  Sacred Ganges:(The epithet \"Gangadhara\") Bearer of Ganga.Gangesriver flows from the matted hair of Shiva.[128][129]TheGaṅgā(Ganges), one of the major rivers of the country, is said to have made her abode in Shiva\'s hair.[130]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,[116]an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.[131]
  Serpents:(The epithet \"Nagendra Haara\" or \'Vasoki\"). Shiva is often shown garlanded with asnake.[132]
  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 thetrident.[116]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 adamaru(ḍamaru).[133][134]This is one of the attributes of Shiva in his famous dancing representation[135]known asNataraja. A specific hand gesture (mudra) calledḍamaru-hasta(Sanskrit for \"ḍamaru-hand\") is used to hold the drum.[136]This drum is particularly used as an emblem by members of theKāpālikasect.[137]
  Axe:(Parashu):The parashu is the weapon of Lord Shiva who gave it toParashurama, 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 thebullthat serves as Shiva\'s mount (Sanskrit:vāhana).[138][139]Shiva\'s association with cattle is reflected in his namePaśupati, orPashupati(Sanskrit: पशुपति), translated by Sharma as \"lord of cattle\"[140]and by Kramrisch as \"lord of animals\", who notes that it is particularly used as an epithet of Rudra.[141]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.
  5 heads:Shiva is known as panchavactra means 5 heads which indicates 5 elements.
  Arms:Shiva has 4 arms which resembles 4 vedas
  MountKailāsa:Mount Kailashin theHimalayasis his traditional abode.[116]In Hindu mythology, MountKailāsais conceived as resembling aLinga, representing the center of the universe.[143]
  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 Jambukesvara temple inThiruvanaikaval,Tamil NaduMain article:Lingam

  Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of alingam, orlinga, is also important.[145][146][147]These are depicted in various forms. One common form is the shape of a vertical rounded column.Shivameans auspiciousness, andlingameans a sign or a symbol. Hence, theShivalingais regarded as a \"symbol of the great God of the universe who is all-auspiciousness\".[148]Shivaalso means \"one in whom the whole creation sleeps after dissolution\".[148]Lingaalso 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.[148]Some scholars, such asMonier Monier-WilliamsandWendy Doniger, also viewlingaas aphallic symbol,[149][150]although this interpretation is disputed by others, includingChristopher Isherwood,[151]Vivekananda,[152]Swami Sivananda,[153]andS.N. Balagangadhara.[154]

  Lingodbhava murtiJyotirlinga[edit]Main article:Jyotirlinga

  The worship of theShiva-Lingaoriginated from the famous hymn in theAtharva-Veda Samhitâsung in praise of theYupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endlessStambhaorSkambha, and it is shown that the saidSkambhais put in place of the eternalBrahman. Just as theYajna(sacrificial) fire, its smoke, ashes, and flames, theSomaplant, and the ox that used to carry on its back the wood for theVedicsacrifice 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, theYupa-Skambhagave place in time to theShiva-Linga.[155][156]In the textLinga 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.[156]

  The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shivalingaas a phallus symbol, there are also arguments that Shiva linga means \'mark\' or a \'sign\'.Jyotirlingameans \"The Radiant sign of The Almighty\". The Jyotirlingas are mentioned inShiva Purana.[157]

  Shakti[edit]Kali andBhairava(the terrible form of Shiva) in Union, 18th century, NepalMain article:Shakti

  Shiva forms a Tantric couple withShakti[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.SatiandParvatiare the main consorts of Shiva. She is also referred to is the manifestation of Shakti in her dreadful aspect. The name Kali comes fromkāla, which means black, time, death, lord of death, Shiva. Since Shiva is calledKāla, the eternal time, Kālī, his consort, also means \"Time\" or \"Death\" (as in \"time has come\"). VariousShaktaHindu cosmologies, as well as ShāktaTantricbeliefs, worship her as the ultimate reality orBrahman. 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[edit]

  Five is a sacred number for Shiva.[160]One of his most important mantras has five syllables (namaḥ śivāya).[161]

  Shiva\'s body is said to consist of five mantras, called thepañcabrahmans.[162]As forms of God, each of these have their own names and distinct iconography:[163]

  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.[164][165]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.[166]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.[167]

  According to thePañcabrahma Upanishad:

  One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity ofŚivais of the character of the fivefoldBrahman. (Pañcabrahma Upanishad31)[168]

  Forms and roles[edit]

  According toGavin Flood, \"Shiva is a god of ambiguity and paradox,\" whose attributes include opposing themes.[169]The ambivalent nature of this deity is apparent in some of his names and the stories told about him.

  Destroyer and Benefactor[edit]

  In theYajurveda, 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\".[170]In the Mahabharata, Shiva is depicted as \"the standard of invincibility, might, and terror\", as well as a figure of honor, delight, and brilliance.[171]The duality of Shiva\'s fearful and auspicious attributes appears in contrasted names.

  Uma and Maheswar

  The nameRudra(Sanskrit:रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit nameRudrais derived from the rootrud-, which means \"to cry, howl\".[172]Stella Kramrisch notes a different etymology connected with the adjectival formraudra, which means \"wild, ofrudranature\", and translates the nameRudraas \"the wild one\" or \"the fierce god\".[173]R. K. Sharma follows this alternate etymology and translates the name as \"terrible\".[174]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\".[175]Kramrisch translates it as \"the ravisher\".[127]Another of Shiva\'s fearsome forms is asKāla(Sanskrit:काल), \"time\", and \"great time\", which ultimately destroys all \"terrible\" or \"frightful\",[179]is a fierce form associated with annihilation.[180]

  In contrast, the \"beneficent\"[65]or \"conferring happiness\"[181]reflects his benign form. This name was adopted by the great Vedanta philosopherŚaṇkara(c. 788 - 820 AD), who is also known as Shankaracharya.[182][183]The nameŚambhu(Sanskrit:शम्भु), \"causing happiness\", also reflects this benign aspect.[184][185]

  Ascetic and Householder[edit]An illustration of the family of Shiva, consisting of style=\"margin: 0.5em 0px; line-height: inherit;\">He is depicted as both an asceticyogiand as a householder, roles which have been traditionally mutually exclusive in Hindu society.[186]When depicted as a yogi, he may be shown sitting and meditating.[187]His epithet Mahāyogi (\"the greatYogi:Mahā= \"great\",Yogi= \"one who practicesYoga\") refers to his association with yoga.[188]WhileVedic religionwas conceived mainly in terms of sacrifice, it was during theEpic periodthat the concepts oftapas,yoga, andasceticismbecame more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts.[189]Shiva is also depicted as a corpse below GoddessKali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form,MahakaliorShaktiis the dynamic aspect without whom Shiva is powerless.

  As a family man and householder, he has a wife,Parvatiand two sons,GaneshaandKartikeya. His epithetUmāpati(\"The husband ofUmā\") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing,UmākāntaandUmādhava, also appear in the sahasranama.[190]Umāin epic literature is known by many names, including the benignPārvatī.[191][192]She is identified withDevi, the Divine Mother;Shakti(divine energy) as well as goddesses likeTripura Sundari,Durga,KamakshiandMeenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe.[193]His son Ganesha is worshipped throughoutIndiaandNepalas the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped inSouthern India(especially inTamil Nadu,KeralaandKarnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and inNorthern Indiaby the names Skanda, Kumara, or Karttikeya.[194]

  Some regional deities are also identified as Shiva\'s children. As one story goes, Shiva is enticed by the beauty and charm ofMohini, Vishnu\'s female avatar, and procreates with her. As a result of this union,Shasta- identified with regional deitiesAyyappaandAyyanar- is born.[195][196][197][198]Shiva is also mentioned in some scriptures to have had daughters like the serpent-goddessManasaandAshokasundari. The demonsAndhakaandJalandharaand the godMangalaare considered children of Shiva.

  Nataraja[edit]Chola dynastystatue depicting Shiva dancing asNataraja(Los Angeles County Museum of Art)Main article:Nataraja

  The depiction of Shiva as Nataraja (Sanskrit:naṭarāja, \"Lord of Dance\") is popular.[199][200]The names Nartaka (\"dancer\") and Nityanarta (\"eternal dancer\") appear in the Shiva Sahasranama.[201]His association with dance and also with music is prominent in thePuranicperiod.[202]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 inTamil Naduin particular.[203]The two most common forms of the dance are theTandava, 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.[204][205]andLasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati.[206][207]Lasyais regarded as the female counterpart ofTandava.[207]TheTandava-Lasyadances are associated with the destruction-creation of the article:Dakshinamurthy

  Dakshinamurthy, describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher ofyoga, music, and wisdom and giving exposition on the shastras.[212]This iconographic form for depicting Shiva in Indian art is mostly fromTamil Nadu.[213]Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his article:ArdhanarishvaraChola bronze from the 11th century. Shiva in the form ofArdhanarisvara.

  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\".[215]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, thoughArdhanārīśvaraappears to be more ancient.

  Tripurantaka[edit]Main article:TripurantakaSee also:Tripura (mythology)The five-headedTripurantakais seen pointing an arrow towards the Tripura (rightmost top corner) with the bow made of mount Meru, the serpent Vasuki is seen as its string.

  Shiva is often depicted as an archer in the act of destroying the triple fortresses,Tripura, of the Asuras.[216]Shiva\'s name Tripurantaka \"ender of Tripura\", refers to this important story.[217]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 destroyingTripura, 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[edit]

  Shiva, like some other Hindu deities, is said to have several incarnations, known asAvatars. AlthoughPuranic scripturescontain occasional references to \"ansh\" avatars of Shiva, the idea is not universally accepted inSaivism.[218]TheLinga Puranaspeaks of twenty-eight forms of Shiva which are sometimes seen as avatars.[219]According to theSvetasvatara Upanishad, he has four avatars.[220]

  In theHanuman Chalisa,Hanumanis identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”.[221]Rama– the Vishnu avatar is considered by some to be the eleventh avatar ofRudra(Shiva).[222][223]

  Other traditions regard the sageDurvasa,[224][225][226][227]the sageAgastya, the philosopherAdi ShankaraandAshwatthamaas avatars of Shiva. Other forms of Shiva Celestial Marriage of Shiva andParvatiin presence of all depicted atElephanta CavesMain article:Maha Shivaratri

  Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the ShuklaPakshaof the month ofMaaghaorPhalgunain theHindu calendar. Thisfestivalis 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.[228]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.[229]

  Beyond Hinduism[edit]Buddhism[edit]

  Shiva is mentioned inBuddhist Tantra. Shiva asUpayaand Shakti asPrajna.[230]In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.[231]

  Sikhism[edit]

  The Japuji Sahib of theGuru Granth Sahibsays, \"The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.\"[232]In the same chapter, it also says, \"Shiva speaks, the Siddhas speak.\"

  InDasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra:DattatreyaAvtar style=\"margin: 0.5em 0px; line-height: inherit;\">The worship of Lord Shiva became popular in Central Asia through theHephthalite (White Hun) Dynasty,[234]andKushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan.[235]In this depiction, Shiva is portrayed with a sacred halo and a sacred thread (\"Yajnopavita\").[235]He is clad in tiger skin while his attendants are wearing Sodgian dress.[235]In Eastern Turkestan in the Taklamakan Desert.[235]There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls.[235]Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh.[235][236]It is also noted thatZoroastrianwind godVayu-Vatatook on the iconographic appearance of Shiva.[236]

  Kirantpeople, 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 asBatara Guru. 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 Hinduism is \"Maharaja Dewa\" (Mahadeva).[237]

  
  

  
  
  

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