ALL ABOUT SHIVA

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Divinity. It is said that all that is true, all that is good and all that is

beautiful is God (Satyam Shivam Sundaram).

0"> Shiva is referred to as 'the good one' or the 'auspicious one'. Shiva -

Rudra is considered to be the destroyer of evil and sorrow. Shiva - Shankara is

the doer of good. Shiva is 'tri netra' or three eyed, and is 'neela kantha' -

blue necked (having consumed poison to save the world from destruction. Shiva -

Nataraja is the Divine Cosmic Dancer. Shiva

- Ardhanareeswara is both man and woman. He is both static and dynamic and is

both creator and destroyer. He is the oldest and the youngest, he is the

eternal youth as well as the infant. He is the source of fertility in all

living beings. He has gentle as well as fierce forms. Shiva is the greatest of

renouncers as well as the ideal lover. He destroyes evil and protects good. He

bestows prosperity on worshipers although he is austere. He is omnipresent and

resides in everyone as pure consciousness. Shiva is inseparable from Shakti -

Parvati the daughter of Himavaan - Haimavati. There is no Shiva without Shakti

and

no Shakti without Shiva, the two are one - or the absolute state of being -

consciousness and bliss. The five mantras that constitute Shiva's body are

Sadyojaata, Vaamadeva, Aghora, Tatpurusha and Eesaana. Eesaana is Shiva not

visible to the human eye, Sadyojaata is Shiva realized in his basic reality (as

in the element earth, in the sense of smell, in the power of procreation and in

the mind). The Vishnudharmottara Purana of the 6th century CE assigns a face

and an element to each of the above mantras. (

Arial">Sadyojaata - earth, Vaamadeva - water, Aghora - fire, Tatpurusha - air

and Eesaana - space). The names of the deified faces with their elements are

Mahadeva (earth), Bhairava (fire), Nandi (air), Uma (water) and Sadasiva

(space). Panchamukha lingams have been seen

from the 2nd century onwards. The Trimurthi Sadasiva image of Shiva in the

Elephanta Caves near Mumbai is a portrayal in stone, of the five faces of

Shiva. The fourth and the fifth heads are not seen in this image here. The

works of sages Vyasa, Vasishta, Patanjali, the poet Kalidasa, the tamil saint

poets Nayanmars - Appar, Sundarar, Sambandar, the poet Manikkavachakar, the

mystic tamil siddhas, tantric philosophers, the spiritual leader Adi

Sankaracharya and others such as Basavanna and Appayya Deekshitar speak of the

attributes of Shiva. SIGNIFICANCE OF THE SHIVA LINGAM The non antrhropomorphic

Lingam form of Shiva is what is held in reverence in temples all over the sub

continent. The Lingam is a symbol. It is a symbol of that which is invisible

yet omnipresent. It is hence a a visible symbol of the Ultimate Reality which

is present in us (and in all objects of creation ). The Shivalingam denotes

the primeval energy of the Creator.It is believed that at the end of all

creation, during the great deluge, all of the different aspects of God find a

resting place in the Lingam; Bhrama is absorbed into the

right, Vishnu to the left and Gayatri into the heart. The Shivalingam is also a

representation of the infinite Cosmic Column of fire, whose origins, Vishnu and

Bhrama were unable to trace. (see Lingodbhavar). Legend has it that Parvati

fashioned a Shivalingam with a fistful of sand at Kanchipuram and worshipped

Shiva; this lingam is known as the Prithvilingam, denoting the primordial

element earth. Shivalingams in several temples are swayambus, or that which

appeared on their own, or that which is

untouched by a chisel. On the other hand, there are temples where the

Shivalingam is carved out of stone and installed. The highly polished

Shivalingams of the Pallava period bear several stripes, as in the Kailasanatha

temple at Kanchipuram. The Shivalingam is generally mounted on a circular or

quadrangular receptacle called the Avudaiyar. This pedestal is designed so as

to drain off the water offered during ablution ceremonies. In temples such as

Kanchipuram, abhishekam is offered only to the pedestal and not to the

Shivalingam made of sand. The bottom of the pedestal represents Bhrama, the

octogonal middle represents Vishnu and the upper circular portion represents

Shiva. The upper portion of the Shivalingam may be of various shapes,

cylindrical, elliptical, umbrella shaped. Images may also be (rarely) carved on

a

Shivalingam. Nandi, the bull is depicted facing the sanctum in all Saivite

temples, symbolizing the human soul Jeevatma yearning for realizing its oneness

with Paramatma, the ultimate reality. Typically, the processional bronze images

of Shiva are those of Somaskanda, Chandrasekhara, Bhikshatana and Nataraja.

Although in most Shiva temples, the central shrine enshrining the Shivalingam

is of the greatest importance, the Nataraja shrine is of greater importance at

Chidambaram, the Somaskandar - Tyagarajar shrine is of greater

significance at Tiruvarur. LINGODBHAVA - ORIGIN OF SHIVA LINGA WORSHIP

Lingodbhavamurthy is an iconic representation of Shiva, installed in the rear

devakoshta (niche) of the garbagriha (sanctum) of all Shiva temples. The story

of Lingodbhavar is that of the attempts of Vishnu and Bhrama to discover the

origins (the beginning Aadi and the end Antha) of Shiva, as stated in three of

the puranas - the Kurma Purana, the Vayu Purana and Shiva Purana. Vishnu was

engaged in his yoganidhra - the slumber of yoga - at the end of a kalpa, in the

waters of the great deluge, when there appeared before him, Bhrama emerging from

a great illumination. Bhrama introduced himself to Vishnu as the Creator of the

Universe, to which Vishnu replied that he was the architect of the Universe. An

argument ensued between both as to their superiority over one another, when

there appeared before them - a huge lingam of fire - with tongues of flames

blazing out of it. Curious to trace the origins of this column of fire, Bhrama

assumed the form of a swan and flew upwards, while Vishnu assumed the form of a

boar, and burrowed down into the earth. Days of search in either direction

proved futile, and hence the duo surrendered to this column of fire with

prayers. Shiva then appeared out of this column of fiery lingam, with a

thousand arms and legs, with the sun, moon and fire as his three eyes, bearing

the pinaka bow, wearing the hide of an leephant, bearing the trishul, and

addressed Vishnu and Bhrama in a thunderous voice, explaining that the two were

born out of him, and that the three were then separated out into three different

aspects of divinity. The non-anthropomorphic form Shivalingam is a

representation of this infinite cosmic column of fire, whose origins were not

tracable by Bhrama or Vishnu. The Shivalingam is the center of reverence and

worship in all

Saivite temples. The manifestation of Shiva in this column of fire in front of

Bhrama and Vishnu, is carved in stone, as the Lingodbhavamurthy manifestation of

Shiva, and is always enshrined in the rear niche of the sanctum enshring a

Shivalingam. Since most temples face east, Lingodbhavar faces West. This legend

described above is held at the vast Arunachaleswara temple complex at

Tiruvannamalai, where the sacred Annamalai hill itself, is considered to be a

manifestation of this cosmic column of fire. Tiruvannamalai, is one of the

Pancha Bhoota Stalas, representing the primordial element

fire. There is another interesting aspect to this legend. While Bhrama was

flying upwards in the guise of a swan, he saw the petals of a ketaki flower

drifting down. Tired by the futility of his efforts to reach the top of the

mysterious column of fire, Bhrama requested the flower to acquiese to his lie

that he had seen the top of the column where the flower had previously resided.

Accompanied by his accomplice, Bhrama confronted Vishnu and asserted that he had

indeed discovered the origin of the cosmic column. An enraged Shiva appeared out

of the fiery column and cursed Bhrama so that he would not be worshipped in

temples on earth. This legend relates to the fact that there are hardly any

temples dedicated to Bhrama in India. There is a shrine to Bhrama at Uttamar

Koyil in

Tamilnadu, and Bhrama is also represented in the devakoshtas (niches) in Shiva

temples; there are thus no Bhrama temples of any significance in India. KAALA

SAMHAARAM - THE STORY OF MARKANDEYA This legend relates to the story of Shiva's

protecting Markandeya from the clutches of death. Mrikandu Munivar worshipped

Shiva and sought from him the boon of begetting a son. He was given the choice

between a gifted son with a

short lived tenure on earth or a dunce with a long life. Mrikandu Munivar chose

the former, and was blessed with Markandeya, an exemplary son, destined to die

at the age of 16. Markandeya grew up to be a great devotee of Shiva. On the

day of his destined death Markandeya continued to worship a Shivalingam. The

messengers of Yama, the God of death were unable to take away the lad's life,

given his devotion to Shiva and his being engaged in the act of worship then.

Yama himself came in person to take his life away and sprung his noose around

the young sage's neck. The noose

landed around the Shivalingam, and out of it, Shiva emerged in all his fury, and

kicked Yama and killed Death itself. He then revived him, under the condition

that the devout youth would live for ever. This legend of Shiva killing death

itself, is frozen in metal and held in worship at Tirukkadavur. Tirukkadavur is

the shrine where thousands throng to celebrate shashti abda poorthi (60th

birthdays), with the belief that the blessings of the deity enshrined would

prolong their lives. Tirukkadavur is one of the 8 Veeratta temples celebrating

Shiva as the destroyer of evil forces.

FONT-SIZE: 10pt">THE STORY OF AMRITA - THE CELESTIAL NECTAR This legend is of

great importance both in Saivite and Vaishnavite system of beliefs. The devas

and the asuras (gods and demons) united in their efforts to churn the celestial

ocean of milk (ksheerasaagaram), in quest of Amrita (the nectar of life and

immortality). This mammoth task was carried out with the Mandara Mount as the

churning stick and the mythological snake Vasuki as the rope. Vishnu assumed

the Koorma avatara (tortoise) to hold the Mandara mountain in place and to

prevent it from sinking into the ocean. Lakshmi

the Goddess of wealth emerged from the ocean, and so did the moon god Chandra.

Then came the dreaded poision, Kaalakoota. The gods and demons appealed to

Shiva to save them from the fumes that emanated from the poison. Without

hesitation, Shiva consumed the poison, and retained it in his throat, which

turned blue on account of the poison, leading to the name Neelakantha or

Vishaapaharana Murthy. This instance of all of the gods, mortals and demons

worshipping Shiva, for the act of saving the Universe from the dreaded poison,

is believed to have occured during the

pradosha kaala (the time period just before sun set). The pradosha kaala puja in

Shiva temples is considered to be very sacred on all occurrences of pradosha

days, two days before the new moon and the full moon each month. The pradosha

kaala puja at the Kapaleeswarar temple at Mylapore - Chennai attracts thousands

of devotees with amazing regularity. The legend does not end here. Their

obstacle out of the way, the devas and asuras continued to churn the ocean in

quest of their ultimate goal, and were rewarded with the spectacle of the

divine physician Dhanvantari emerging out of the ocean with a pot bearing the

celestial nectar. A fierce tussle followed between the gods and the demons over

the issue of sharing the nectar of immortality.

Vishnu the protector of good intervened, took the form of an enchantress Mohini,

appeared on the spot, charmed the asuras, and served all of the nectar to the

devas, and thereby protected the universe from the calamity that would have

occurred if the asuras had attained immortality. The legend still does not end

here. Two of the asuras, aware of Mohini's trickery took the guise of devas and

begot a dose of the nectar from her. Vishnu discovered their act, only when they

had consumed half their portion of Amrita, and proceded to destroy them.

Protected by the nectar of immortality, the demons took the form of Rahu and

Ketu. Rahu with a snakes head and a human body, and Ketu with a human head

and a snake's body are regarded as celestial bodies - shadow planets, or the

node positions at which eclipses are caused.

Rahu is the ascending node while Ketu is the descending node. Popular belief has

it that eclipses are caused when Rahu or Ketu swallow the moon or the sun. Yet

another legend has it that the serpent Vasuki consumed the celestial nectar

much against the wishes of the sun and the moon, and that it was split into

two, and still continued to live in the form of Rahu and Ketu, the so called

enemies of the sun and the moon, threatening to eclispse them at the right

moment! Rahu is believed to have worshipped Shiva at Tirunageswaram near

Thanjavur-Tamilnadu, and is enshrined there. Ketu is believed to have

worshipped Shiva at Perumpallam near Mayiladuturai (Chidambaram - Tamilnadu)

and is enshrined there. Sri Kalahasti near Tirupati in Andhra Pradesh,

enshrines Shiva who was worshipped by both Rahu and Ketu. Special worship

services are carried out in all these temples during eclipses. Mohini avatara

sevai is celebrated in many Vaishnavite temples, where Vishnu is decorated as

Mohini the enchantress. Vishnu worshipping Shiva in his Koorma avatara is

enshrined at Tirukkachur, near Chennai. KIRAATAARJUNEEYAM - ARJUNA'S ENCOUNTER

WITH SHIVA This legend relates to the encounter between Arjuna the Pandava

prince and Shiva, and is an important event in the epic Mahabharata. Arjuna the

valiant Pandava prince, during the princes' exile in the jungles, went out to

the Himalayas to worship Shiva, to win from him the Paasupataastram, the

infallible weapon. His

penance bore fruit, when Shiva, in the guise of a hunter (Kiraata) donning a bow

appeared before him, picked up a quarrel with him over a wild boar, and

challenged him to a combat. This manifestation of Shiva is known as Kiraata

Murthy. In the course of this (mock) fight, the hunter stripped Arjuna of all

his weapons (and his ego), and the brave prince continued to fight with his

bare hands. Shiva then revealed his true self, and blessed him with the

Paasupataastram. Arjuna's encounter with Shiva is celebrated at Tiruvetkalam

near Chidambaram - Tamilnadu.

FONT-SIZE: 10pt">Kiraata Murthy is also revered at Kumbhakonam (Tamilnadu) ,

where it is believed that an arrow from Shiva's bow pierced the pot containing

the celestial nectar amritam, and spilled it into the Mahamagam tank.

ANDAKAASURA VADAM - SLAYING OF THE DEMON ANDAKA This legend relates to the

slaying of the blind demon Andaka by Shiva. There are eight such legends

narrating Shiva's role as the destroyer of evil.

10pt">Shiva's consort Parvati, once playfully covered his three eyes with her

hands from behind. Lo and behold, the entire universe was plunged into total

darkness. Drops of sweat fell from Shiva's forehead and turned into a frightful

demon. This demon was known as Andakaasura - given his state of blindness

(Andaka). Andakasuran performed severe penances towards Bhrama, and sought the

boon of immortality. His penances were rewarded the the boon of immortality was

rewarded to him, subject to the caveat that he would lose his life, if he would

lust after his own mother. Blinded now by power, Andaka, ravaged the universe

causing untold suffering to its inhabitants. He then came across Parvati, and

not knowing that her playful act had resulted in his being born, lusted after

her. A battle between him and Shiva ensued, at the

end of which, Shiva impaled him with his trident; at the brink of death,

Andakaasuran implored Shiva to let him be reborn as his devotee. Shiva then

turned him into a Shiva Gana - Bhringi. A beautiful bronze image of the

Andakaasura Vada Moorthy manifestation of Shiva is enshrined at Tirukkovilur

(near Tiruvannamalai - Tamilnadu), in the Veeratteswarar temple. This temple is

one of the 8 temples celebrating Shiva as the destroyer of evil forces. TRIPURA

SAMHAARAM - DESTRUCTION

OF THE THREE EVIL CITADELS This legend relates to the destruction of the three

evil cities Tripura, by Shiva. There are eight such legends narrating Shiva's

role as the destroyer of evil. The demon Taraka had three demon children

Taarakaaksha, Kamalaaksha and Vidyunmaali. These demon princes performed severe

penances towards Bhrama and won the gift of immense power. The boon that they

received, granted them that they would live for a thousand years in three

invincible, moving cities or forts (Tripura) and that they would be destroyed

only by a cosmic arrow that would merge the three forts into one, and set them

to fire. The demons, armed with this

boon, wreaked havoc on the universe. At the end of the the stipulated time

period, Shiva created a bow and an arrow and a charriot with the various gods

and goddesses and components of the universe. With Bhrama as the charioteer, he

sped across, and shot a single arrow of fire which destroyed the three cities.

Tripurantaka, is the manifestation of Shiva as the destroyer of the Tripuras.

Tripurantaka is enshrined at Tiruvatikai near Chidambaram. The Veeratteswarar

temple here is one of the 8 Veerata stalas celebrating Shiva as the destroyer

of evil forces. Tripurantaka is also enshrined at Tiruvirkolam (Koovum) near

Chennai. JALANDARAASURA SAMHAARAM - SLAYING OF THE DEMON JALANDARA This legend

relates to the slaying of the demon Jalandara by Shiva. There are eight such

legends narrating Shiva's role as the destroyer of evil. Jalandara the demon

was born, when Shiva directed his rage, in the form of fire from his third eye,

into the ocean (hence the name Jalandaran). Jalandaraasuran grew to be a

powerful demon, and dominated the world. He married Brinda, a pious woman. The

demon he was, Jalandaraasuran lusted after Shiva's consort Parvati; this

resulted in a battle between him and Shiva. Shiva created a chakra (wheel) in

the

waters and challenged Jalandaraasuran to lift it. This disk, severed the demon's

head. The slaying of the demon Jalandaraasuran is celebrated and enshrined in

the Veeratteswarar temple at Tiruvirkudi (near Thanjavur - Tamilnadu).

Tiruvirkudi is one of the 8 Veeratta temples celebrating Shiva the as the

destroyer of evil forces. Jalandaraasuran's widow Brinda is enshrined in a

samadhi at Tiruvirkudi. It is believed that she took the form of a Tulsi plant.

Unlike in other temples, Tulsi is offered to Shiva at Tiruvirkudi.

justify">Shiva later on gave his discus (chakram) to Vishnu. Vishnu bears the

Chakram as one of his attributes. The legend of Shiva gifting Vishnu with the

cosmic discus is held at Tiruveezhimizhalai near the above mentioned Virkudi

and at Tirumalpur near Kanchipuram. GAJAASURA SAMHAARAM - SLAYING OF THE DEMON

GAJAASURAN This legend relates to the slaying of the demon Gajaasuran by Shiva.

There are eight such legends portraying Shiva as the destroyer of evil.

Gajaasuran, a demon who had the form of an elephant (gaja) tormented the

universe and terrified the gods and the humans. Continuing unchecked, he

proceded to attack Shiva's abode. A terrified Parvati beseeched Shiva to put an

end to the attrocity, and Shiva obliged by flaying the skin of the demon and

wearing it as a drape around him - and then danced the dance of victory. A

splendid bronze image of Gajasamhaaramurthy is held in worship at Vazhuvoor

near Mayiladuturai in Tamilnadu. Vazhuvoor is one of the 8 Veeratta temples

celebrating Shiva as the destroyer of evil forces. DAKSHA YAGNA - STORY OF

DAKSHA'S SACRIFICE AND SATI-SHAKTI This legend is associated with the

destruction of Daksha's sacrifice and the origin of the Shakti Peethas of

India. This is one of the eight legends portraying Shiva as the destroyer of

evil. Sati

Arial; FONT-SIZE: 10pt">, the consort of Shiva was the daughter of Daksha

Prajaapati a descendant of Bhrama.. Sati had married Shiva against the wishes

of her father. The vain Daksha performed a great yagna (with the sole aim of

insulting Shiva), to which he invited all of the gods and goddesses except his

son in law Shiva. Against Shiva's wishes, Sati attended this sacrifice and was

insulted by her father. Unable to bear this insult, Sati immolated herself.

Enraged at the insult and the injury, Shiva through Veerabhadra, destroyed

Daksha's sacrifice, cut off Daksha's head and replaced it with that of a goat,

as he restored him to life. Still crazed with grief, he picked up the remains

of Sati's body, and danced the dance of destruction throughout the Universe.

The other gods intervened to stop this dance, and the disk of

Vishnu cut through the corpse of Sati, whose various parts of the body fell at

several spots all through the Indian subcontinent and formed the sites of what

are known as Shakti Peethas today. An image of Dakshaaari Murthy, the slayer of

Daksha is enshrined at Tiruppariyalur near Thanjavur. The Veeratteswarar temple

here is one of the 8 Veerata stalas celebrating Shiva as the destroyer of evil

forces. KUMAARASAMBHAVA - THE BIRTH OF SKANDA

justify">This legend narrates the story of the destruction of Kaama by Shiva and

the birth of Skanda. Sati, the consort of Shiva immolated herself at the site of

the Daksha Yagna, which was later destroyed by Shiva. Sati was reborn as Uma, or

Parvati the daughter of the mountain king Himavaan (the Himalayas). Shiva

withdrew himself from the universe and engaged himself in yogic meditation in

the Himalayas. In the meanwhile, the demon Surapadma ravaged the earth and

tormented its

beings. It was realized by the gods that only the son born of Shiva and Parvati

could lead the gods to victory over Tarakaasuran, Surapadman and their demon

companions. They plotted with Kaama, the lord of desire, to shoot a flower

arrow at Shiva, as he sat in meditation, so as to make him fall in love with

Parvati. When Kaama aimed his arrow at Shiva, he opened his third eye and

burned him to ashes instantly. Upon hearing the pleas of Kama's wife Rati, he

brought back Kama to life, in flesh and blood for her sake, and in a formless

state for others. His penance disturbed, Shiva fell in love with Parvathi.

However, the sparks of the fiery seed of Shiva were unbearable; even the fire

God Agni could not bear them; this fire was then transported by the river Ganga

into the Sara Vana forest, where

Sara Vana Bhava was born. He was raised by the six Kartika damsels. Parvati

combined these six babies into one with six faces, ie. Shanmukha. Shanmukha, or

Kartikeya the supreme general of the devas, led the army of the devas to victory

against the demons. The six sites at which Kartikeya sojourned while leading his

armies against Surapadman are Tiruttanikai, Swamimalai, Tiruvavinankudi

(Palani), Pazhamudirsolai, Tirupparamkunram and Tiruchendur. All these sites

have ancient temples glorified by the tamil poems of Tirumurugaatruppadai of

the Sangam period (prior to the 3rd century CE). Tirukkurukkai, in Tamilnadu

near Thanjavur, enshrines Kaamari Murthy, the destroyer of Kaama, in the

Veeratteswarar temple which is

one of the 8 Veeratta stalas celebrating Shiva as the destroyer of evil. With

Sai love from Sai brothers – ‘’ Courtesy:

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