Shiva
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- This article is about Shiva, an aspect of God in Hinduism. For other uses of the word, see Siva (disambiguation)
Shiva (Sanskrit: शिव; Hindi: शिव (when used to distinguish lordly status), and written Śiva in the official IAST transliteration, pronounced as /ɕiʋə/) is a form of Ishvara or God in the later Vedic scriptures of Hinduism. Shiva is the supreme God in Shaivism, one of the major branches of Hinduism.
Adi Sankara interprets the name Shiva meaning "One who purifies everyone by the utterance of His name" or the Pure One. That is, Shiva is unaffected by the three gunas (characteristics) of Prakrti (matter) namely Satva, Rajas, and Tamas.
Shiva is one of the Trimurti (i.e trinity"). In the Trimurti, Shiva is the destroyer, while Brahma is the creator and Vishnu is the preserver. Even though he represents destruction, Shiva is viewed as a positive force (The Destroyer of Evil), since creation follows destruction. However, according to Shaivism, Shiva is not merely a destroyer but performs five functions: 1. Creator, 2. Preserver, 3. Destroyer, 4. Hiding the sins, and most importantly, 5. Blessing.
Other views contend that Shiva produces Vishnu who produces Brahma and thus creation began, within which the cycle of the Trimurti exists. Shiva also assumes many other roles, including the Lord of Ascetics (Mahadeva), the Lord of Boons (Rudra), and also the Universal Divinity (Mahesvara).Shaivaites, the worshippers of Shiva consider as the Ultimate Reality (see Ishta-Deva for fuller discussion).
Shiva is usually represented by the Shiva linga (or lingam), usually depicted as a clay mound with three horizontal stripes on it, or visualised as a flaming pillar. In anthropomorphised images, he is generally represented as immersed in deep meditation on Mount Kailash, his traditional abode.
Introduction
Shiva is referred to as the good one or the auspicious one. Shiva as Rudra is considered to be the destroyer of evil and sorrow. Shiva as Shankara is the doer of good. Shiva is 'tri netra' (divine vision), and is 'neela kantha' (blue necked,having consumed the poison Halahala to save the world from destruction). Shiva as Nataraja is the Divine Cosmic Dancer. Shiva as Ardh narishvara is both man and woman.
He is both static and dynamic; 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 destroys 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 Parvati (also referred to as Shakti),the daughter of Himavaan and Haimavati. There is no Shiva without Shakti and no Shakti without Shiva;the two are one, the absolute state of being - consciousness and bliss.
The five mantras that constitute Shiva's body are Sadyojaata, Vaamadeva, Aghora, Tatpurusha and Eesaana. 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). "Eesaana" is Shiva invisible to the human eye. The Vishnudharmottara Purana of the 6th century BCE assigns a face and an element to each of the above mantras (Sadyojaata - earth, Vaamadeva - water, Aghora - fire, Tatpurusha - air and Eesaana - space).
The names of the deified faces with their elements are Mahadeva (earth), Uma (water), Bhairava (fire), Nandi (air) and Sadasiva (space).
In Shiva temples, Navagraha (9 planets), Ganesh, Skanda, Saraswati, Lakshmi, Vishnu, Brahma, Ashtathig balar, Durga, Bairava, and all the other Hindu gods will have the place, denoting the entire gods are uniquely said to Shiva, so that only he is in a shapeless form (i.e. in linga form).
The five different avataras(forms) of Shiva are
- Bhairava भैरव
- Nataraja नतरज
- Dakshinamurthy दक्षिनमुर्थ्य्
- Somaskandha सोमस्कन्ध
- Pitkchadanar पित्क्चदनर्
Shiva is not limited to the personal characteristics as he is given in many images and can transcend all attributes. Hence, Shiva is often worshipped in an abstract manner, as God without form, in the form of linga. This view is similar in some ways to the view of God in Semitic religions such as Islam or Judaism, which hold that God has no personal characteristics. Hindus, on the other hand, believe that God can transcend all personal characteristics and yet have personal characteristics for the grace of the embodied human devotee. Personal characteristics are a way for the devotee to focus on God. Shiva is also described as Anaadi (without beginning/birth) and Ananta (without end/death).
The tale about Shiva splitting into two halves of male and female indicates the origin of the Ardhanarishvara - the union of substance and energy, the Being and his Shakti (force).
Shiva: Supreme God of all in Saivism
Shiva is the supreme God of Shaivism, one of the three main branches of Hinduism today (the others being Vaishnavism and Shaktism). His abode is called Kailasa. His holy Vahana(sanskrit for mount) is Nandi, the Bull. His attendant is named Bhadra. Shiva is usually represented by the Shiva linga. In anthropomorphised images, he is generally represented as immersed in deep meditation on Mount Kailash (reputed to be the same as the Mount Kailash in the south of Tibet, near the Manasarovar Lake) in the Himalayas, his traditional abode).
Shiva is the God of all and is worshipped by all, from Devas(gods) such as Brahma, Indra, by Asuras(demons) like Bana, Ravana, by humans like Adi Shankara, Nayanars, by creatures such as Jatayu, an eagle, Vali, an ape, and the list goes on and on. Furthermore, the site states that people of different backgrounds and qualities worship the Shiva, with many temples having histories of even cranes, bees, elephants, (see Kalahasti), spiders, snakes, worshipping Shiva and getting blessed. It concludes that the Lord, as the Supreme one, blesses anyone who worships him in sincere devotion as there is no discrimination on who the seeker is. Major deities, rishis, planets, worshipped Shiva and established Shivalingas in various places in India.
- Ganesh at Pillayar patti (100 km from Madurai, India)
- The four Vedas worshipped Shiva at Thirumaraikaadu (i.e., Vedaaranyam near Tanjore)
- Skanda at Thiruchendur (200 km from Madurai, India)
- Rama (avatar of Vishnu) in Rameswaram (India)
- Vishnu at Kancheepuram (Kacheeswarar Temple)
- Parasuramar (avatar of Vishnu) at Sreesailam, Karnataka and also at Chennai (Parasurama at Lingeshwara Temple, Iyanavaram )
- Goddess Lakshmi (wife of Vishnu) at Tirupachethi (50 km from Madurai).
- Sungod at Srivilliputhur (Vaidhyanathaar Temple 100 km from Madurai)
- Brahma and Vishnu at Tiruvannamalai (180 km from Chennai)
- Brahma at Vrinchipuram (155 km from Chennai, 15 km from Vellore)
- Raagu and Kethu at Kaalahasthi (50 km from Tirupathi, AP, India)
- Indra at Madurai (Soma Sundareeswar Temple)
- The Rishi Agastya at Papanasam (100 km from Tirunelveli, TN, India)
- Goddess Parvati at Kancheepuram (Ekambeeswarar Temple, 70 km from Chennai, India)
- Shani at Thirnallar (near Kaaraikal, Pondicherry)
- Moongod at Thingalur (near Tanjore)
- Shiva and Sani at Thirvidaimaruthoor (near Kumbakonam)
- Brahma at Kumbakoonam (Kumbeeswarar, near Tanjore)
Consorts, and the burning of Kamadeva
Shiva's consort is Devi, God's energy or God as the Divine Mother who comes in many different forms, one of whom is Kali, the goddess of death. Parvati, a more pacific form of Devi is also popular. Shiva also married Sati, another form of Devi and daughter of Daksha, who forbade the marriage. Sati disobeyed her father. Daksha once held a Yajna (ritual sacrifice) to Vishnu, but did not invite Shiva. In disgust, Sati burned herself through yogic meditation (or, in another version, in the same fire Daksha used in his sacrifice). When Shiva's attendants reported the matter, Shiva tore off a lock of his hair and lashed it against the ground. The stalk split in two, one half transforming into the terrifying gana Virabhadra, while the other caused Mahakali to manifest on the scene. The pair immediately led Shiva's army of ganas to Daksha's yajna and destroyed it. Daksha was decapitated by Virabhadra, but was later given the head of a goat to humble him, once the rishis and Brahma had pleaded with Shiva for lenience. Sati was later reborn in the house of Himavat (Himalaya mountain-range personified) and performed great penance (Skt: Tapasya) to win over Shiva's attention. Her penance brought Kamadeva and his consort Rati to the scene, whereupon they attempted to interrupt Shiva's meditation with Kamadeva's arrow of passion. It caused Shiva to break his Samadhi, but he was so infuriated by Kamadeva's assault that he burned the deva of passion to ashes on the spot with his glare. It was only after Rati's pleading that Shiva agreed to reincarnate Kamadeva.
Parvati would try again without Kamadeva's aid to win over Shiva, and this time, through her devotion and the persuasion of other rishis, yogis, and devas, he eventually accepted her.
The sons of Shiva
Shiva and Parvati are the parents of Karthikeya and Ganesha. Ganesha, the elephant-headed God of wisdom, acquired his head by offending Shiva, by refusing to allow him to enter the house while Parvati was bathing. Shiva sent his ganas to subdue Ganesha, but to no avail. As a last resort, he bade Vishnu confuse the stalwart guardian using his powers of maya. Then, at the right moment, Shiva hurled Trishula and cut Ganesha's head from his body. Upon finding her guardian dead, Parvati was enraged and called up the many forms of Shakti to devour Shiva's ganas and wreak havoc in Swargaloka. To pacify her, Shiva brought forth an elephant's head(from North direction) from the forest and set it upon the boy's shoulders, reviving him. Shiva then took Ganesha as his own son and placed him in charge of his ganas. Thus, Ganesha's title is Ganapati, Lord of the Ganas. In another version, Parvati presented her child to Shani (the planet Saturn), whose gaze burned his head to ashes. Brahma bade Shiva to replace with the first head he could find, which happened to be that of an elephant.Karthikeya is a six-headed god and was conceived to kill the demon Tarakasura, who had proven invincible against other gods. Tarakasura had terrorised the devas of Swargaloka so thoroughly that they came to Shiva pleading for his help. Shiva thus assumed a form with five faces, a divine spark emanating from his third eye. He gave the sparks to Agni and Vayu to carry to Ganga and thereupon release. In Ganga's river, the sparks were washed downstream into a pond and found by the Karittikas, five forest maidens. The sparks transformed into children and were suckled by the Karttikas, When Shiva, Parvati, and the other celestials arrived on the scene, there was a debate of who the child belonged to. Further, Parvati, who was the most likely to care for the child, was puzzled as to how she would suckle five children. Suddenly, the child merged into a single being and Shiva blessed him with five separate names for his five sets of parents to settle the debate. The child, despite having been born from five sparks, had a sixth head, a unifying principle which brought together the five aspects of his father's power into a single being. From here, the campaign in which Karttikeya would vanquish Tarakasura and liberate Swargaloka began.
Shiva also had a son, Ayyappan with Mahavishnu in the form of Mohini.
Attributes of Shiva
The Third Eye: The third eye of Shiva on his forehead is the eye of wisdom. It is the eye that looks beyond the obvious. The third eye of Shiva is also popularly associated with his untamed energy which destroys the evil doers and sins.
The Cobra Necklace: Shiva is beyond the powers of death and is often the sole support in case of distress. He swallowed the poison kalketu for the wellbeing of the Universe. The deadly cobra represents that “death” aspect whom Shiva has thoroughly conquered. The cobras around his neck also represent the dormant energy, called Kundalini, the serpent power.
Matted hair (Jata): The flow of his matted hair represents him as the lord of wind or Vayu, who is the subtle form of breath present in all living beings. Thus it is Shiva which is the lifeline for all living being. He is Pashupatinath.
Crescent: Shiva bears on his head the crescent of the fifth day (panchami) moon. This is placed near the fiery third eye and this shows the power of Soma, the sacrificial offering, which is the representative of moon. It means that Shiva possesses the power of procreation along with the power of destruction. The moon is also a measure of time; thus the Crescent also represents his control over time.
Sacred Ganga: Ganga, the holiest of the holy rivers, flows from the matted hair of Shiva. Shiva allowed an outlet to the great river to traverse the earth and bring purifying water to human being (See: Origin of Ganga). The flowing water is one of the five elements which compose the whole Universe and from which earth arises. Ganga also denotes fertility one of the creative aspect of the Rudra.
The Drum: The drum in the hand of Shiva is the originator of the universal word ॐ which is the source of all the language and expression.
The Vibhuti: Vibhuti is a three line of ashes drawn on the forehead that represents the essence of our Being, which remains after all the malas (impurities of ignorance, ego and action) and vasanas (likes and dislikes, attachments to one's body, world, worldly fame, worldly enjoyments, etc.) have been burnt in the fire of knowledge. Hence vibhuti is revered as the very form of Shiva and signifies the Immortality of the soul and manifested glory of the Lord.
The Ashes: Shiva smears his body with cemetery ashes points the philosophy of the life and death and the fact that death is the ultimate reality of the life.
Tiger skin: The tiger is the vehicle of Shakti, the goddess of power and force. Shiva is beyond and above any kind of force. He is the master of Shakti. The tiger skin that he wears symbolises victory over every force. Tigers also represent lust. Thus sitting on Tiger skin, Shiva indicates that he has conquered lust.
The Elephant & Deer Skin: Shiva also wears elephant skins. Elephants represent pride. Wearing elephant skin, Shiva indicates that he has conquered pride. Similarly deer represent the jumping of minds (flickering mind). Shiva wears deer skin which indicates that he has controlled the mind perfectly.
Rudraksh: Shiva wears wrist bands of Rudraksha which are supposed to have medicinal properties.
The Trident: The three head of Shiva’s Trishul symbolizes three functions of the triad – the creation, the sustenance and the destruction. The Trident, in the hand of Shiva indicates that all the three aspects are in his control.
As a weapon the trident represents the instrument of punishment to the evil doer on all the three planes – spiritual, subtle and physical.
Another interpretation of the three headed trident is its head represent the past, the present and the future. The trident in the hand of Rudra indicates his control over the present the past and the future.
Other forms and traditions
Adi Sankara interprets the name Shiva to mean "One who purifies everyone by the utterance of His name" or the Pure One. That is, Shiva is unaffected by the three gunas (characteristics) of Prakrti (matter): Sattva, Rajas, and Tamas.
Additionally, Shiva can also mean, "the Auspicious One." He is often depicted as the husband of Uma or Parvati. In the process of manifestation, Shiva is the primeval consciousness and creates the other members of the trimurti. He is symbolized by the wisdom of the Serpent. He has many other names, for example Shankara and Mahadev.
Shiva gave Parashurama, an avatar of Vishnu, his axe. Shiva's great bow is called Pināka and thus he is also called Pinaki. Most depictions of Shiva show the three-pointed spear Trishula, another of his weapons, in the background. He is also known for having given the Kshatriya Arjuna the divine weapon (Skt: Astra) Pashupata, with the stipulation of using it against someone of equal strength, for the weapon would otherwise lay waste to the mortal realm.
According to the foundation of Kaalism, the goddess Kali came into existence when Shiva looked into himself. She is considered his mirror image, the divine Adi-shakti or primordial energy while he is the primordial substance.
In another version, she had gone out to destroy the Asuras storming Swargaloka, but became enraged and erratic. To calm her, Shiva went and lay down on the ground in front of her path. When she stepped on him, she looked down and realized that she had just stepped on Shiva. Taken aback by his actions, she bit her tongue and calmed her fury.
As Nataraja, Shiva is the Lord of the Dance, and symbolises the dance of the Universe, with all its heavenly bodies and natural laws complimenting and balancing each other. At times, he is also symbolized as doing his great dance of destruction, called Tandava, at the time of pralaya, or dissolution of the universe at the end of every Kalpa.
Some Hindus, especially Smartas, believe Shiva to be one of many different forms of the universal Atman, or Brahman. Others see him as the one true God from whom all the other deities and principles are emanations. This view is usually related to the bhakti sects of Shaivism.
Although he is defined as a destroyer (or rather re-creator), Shiva, along with Vishnu, is considered the most benevolent God. One of his names is Aashutosh, he who is easy to please, or, he who gives greatly in return for little. Unlike Vishnu, Shiva does not traditionally have avatars. However, several persons have been claimed as embodiments of him, such as Adi Shankara, and there are instances in many legends and teachings where Shiva manifests spontaneously to intervene in human events. Some people also consider Hanuman to be an aspect of Shiva.
Shiva is the ultimate reality who is the nature of Bliss itself and all complete in Himself. He is beyond description, beyond all manifestation, beyond limitation of form, time and space. He is eternal, infinite, all pervading, all knowing and all powerful.
Schools and views of Shaivism
Nayanars (or Nayanmars), saints from Southern India, were mostly responsible for development of Shaivism in the first millennium. Of the schools today, many Śaivite sects are in Kashmir and Northern India, with Lingayats and Virasaivas from Karnataka and Tamil Nadu, Southern India. The Saiva Siddhanta is a major Śaivite tradition developed in Southern India.
Shiva's life is often depicted in short stage dramas to help his devotees (particularly nayanmars) better understand his aspects. This is greatly explained in the Thiruvilayadalpuram. This form is especially prevalent in South India, particularly Tamil Nadu.
In Gaudiya Vaishnavism he is considered the best of devotee of Vishnu (vaisnavanam yatha sambhu) and also an aspect of Vishnu. The example of milk and yogurt is used to describe their difference in Brahma Samhita. He is depicted as meditating on Sankarsana, an expansion of Balarama. He also plays an important role in Krishna-lila as Kshetra-pala, protector of Vrindavan, holy dham of Krishna. As Gopisvara Mahadeva he also guards rasa-lila grounds. Authorship of Sri Sri Radha-krpa-kataksa-stava-raja (aka Radha Stava) ([text and translation]), from the Urdhvamnaya Tantra, is ascribed to him. This tantra, contemporarily available only in parts, is praised in chapter 3 of the Kularnava Tantra as 'the secret of secrets'.
Shiva is an icon of masculinity. In mythology and folklore, he can be interpreted to inspire masculine characteristics of the most extreme: absolute virility and fertility; aggression, rage and supreme powers in war; his resolve, meditation is absolute, as is his love for his consort. This form of Siva is strongly worshiped in Tantric Hinduism, especially with the linga as the icon of fertility, piety and the power of Siva.
Apart from Shaivism, Shiva also inspires Shaktism in Hinduism, which is strong in Assam and West Bengal, the eastern states of India. Shakti is the root power, force of Shiva. Shakti, his prime consort, is the female half of the Supreme Godhead. It is the root of the life force of every living being, and the entire Universe. The bond of absolute love, devotion and passion which embodies the existence of Shiva and Shakti, is considered the Ultimate Godhead form by itself, that a man is an incomplete half without a woman, who is the Ardhangini, (the Other Half) of his existence and power.
The pilgrimage to Amarnath (just over the Chinese line of the Himalayas, deep in the highest mountains of the world, on Mount Kailash) and Anantnag in Kashmir are the most difficult and dangerous, yet exalted pilgrimages for Hindus of all sects, ethnic origins and classes. The glaciers in sacred caves forms the Sivalinga or the natural embodiment of his linga.
Origin theories
| The [Neutral point of view>neutrality] of this article is [NPOV disputedisputed]. Please see the discussion on the [Rudra. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity whose fearful arrows cause death and disease to men and cattle. He is also called Bapardin (wearing his hair spirally braided like a shell), one of the synonyms of Shiva. The Atharva Veda mentions several other names of the same god, some of which appear even placed together, as in one passage where Bhava, Sarva, Rudra and Pasupati are conjunct. Some were possibly the names under which the same deity was already worshipped in different parts of Northern India. This was certainly the case in later times, since it is expressly stated in one of the later works of the Brahmana period that Sarva was used by the Eastern people and Bhava by a Western tribe. It is also worthy of note that in the same work, composed at a time when the Vedic triad of Agni, Indra-Vayu and Surya was still recognized, attempts are made to identify the Shiva of many names with Agni; and that in one passage in the Mahabharata it is stated that the Brahmins said that Agni was Shiva.
It is in his character as destroyer that Shiva holds his place in the triad, and in this he is identified with the Vedic Rudra. Another very important function appears, however, to have been assigned to him early on. In his modern worship, the role of a destroyer is especially exhibited in his consort Mahakali, whereas Shiva becomes a generative power, symbolized in the, (lingam). The non-Aryans had worshipped the linga as a phallic symbol, but its relation to the Vedic Rudra is less certain. Plausible conjecture has been put forth that linga symbol was originally prevalent among the non-Aryan population and later introduced into the worship of Shiva due to similarities. On the other hand, there can be little doubt that Shiva, in his generative faculty, is the representative of another Vedic god whose nature and attributes account for this particular feature of the modern deity Pushan. The Vedic Shiva was frequently invoked as the lord of nourishment, to bestow food, wealth and other blessings. With the divine Soma, he was called the progenitor of heaven and earth, and is connected with the marriage ceremony, where he is asked to lead the bride to the bridegroom and make her prosperous (Skt: Civatama). Additionally, he has the epithet Bapardin, as has Rudra and the later Shiva, and is called Par Upa, or guardian of cattle, whence the latter derives his name Parupati. Parupa is a powerful and even fierce deity, who with his goad or golden spear, smites the foes of his worshipper, and thus in this respect offers some similarity to Rudra, which may have favored the fusion of the two gods into a monotheistic conception of God as Shiva. In the mid 20th century, scholars like Ragula Sangiruthiyayan attempted to show how the various ancient religious practices were consolidated together by the rigorous effort of the Rishi Chanakya during the Gupta Dynasty. According to this school of thought, Rudra and other hunter and forest divinities were collectively brought into the charecteristics of one Godly personage: Shiva. This God was then accepted as originating from Brahman. Similarly, various other smaller gods of southern and western india were related to one single God, namely Vishnu whom then related to Rama of Aryan tribes who also was accepted as created by Brahma. There is however, the matter of the Pashupati (Lord of the Beasts) emblem on a seal discovered in Mohenjodaro, a major city-state in the Indus Valley Civilization. It puts forward a strong case for Shiva to be a God not of Indo-Aryan roots, but rooted in the people of the Indus valley, and the indigenous Dravidian and tribal peoples who inhabited the subcontinent. Shiva occupies an exalted, supreme position in Hinduism, making the case that Hinduism is not an Aryan religion, but a synthesis of Aryan, Dravidian and other influences. Also see: Jyotirlinga
References to Shiva as female may have these origins:-
Names of ShivaThe Shiva Purana lists 108 names for Shiva and the Shiva sahasranama lists 1008 names. Each of his names, in Sanskrit, signifies a certain attribute of his. Some of his names are listed below:
108 Names of LORD SHIVA,chanting of this Mantra will give you quite peaceful life. OM SHIVAYA NAMAHA Obeisances to the Auspicious One OM MAHESHVARAYA NAMAHA Obeisances to the Great God Shiva OM SHAMBHAVE NAMAHA Obeisances to the God who exists for our happiness alone OM PINAKINE NAMAHA Obeisances to Shiva, who guards the path of dharma OM SHASHISHEKHARAYA NAMAHA Obeisances to the God who wears the crescent moon in his hair OM VAMADEVAYA NAMAHA Obeisances to the God who is pleasing and auspicious in every way OM VIRUPAKSHAYA NAMAHA Obeisances to the God of spotless form OM KAPARDINE NAMAHA Obeisances to the Lord with thickly matted hair OM NILALOHITAYA NAMAHA Obeisances to the God splendid as the red sun at daybreak OM SHANKARAYA NAMAHA Obeisances to the source of all prosperity OM SHULAPANAYE NAMAHA Obeisances to the God who carries a spear OM KHATVANGINE NAMAHA Obeisances to the God who carries a knurled club OM VISHNUVALLABHAYA NAMAHA Obeisances to Shiva, who is dear to Lord Vishnu OM SHIPIVISHTAYA NAMAHA Obeisances to the Lord whose form emits great rays of light OM AMBIKANATHAYA NAMAHA Obeisances to Ambika's Lord OM SHRIKANTAYA NAMAHA Obeisances to he whose throat is shining blue OM BHAKTAVATSALAYA NAMAHA Obeisances to the Lord who loves His devotees like new born calves OM BHAVAYA NAMAHA Obeisances to the God who is existence itself OM SARVAYA NAMAHA Obeisances to Shiva who is all OM TRILOKESHAYA NAMAHA Obeisances to Shiva who is the Lord of all the three worlds OM SHITAKANTHAYA NAMAHA Obeisances to the primal soul whose throat is deep blue OM SHIVAPRIYAYA NAMAHA Obeisances to the god who is dear to Shakti OM UGRAYA NAMAHA Obeisances to Shiva whose presence is awesome and overwhelming OM KAPALINE NAMAHA Obeisances to the God whose begging bowl is a human skull OM KAMARAYE NAMAHA Obeisances to Shiva who conquers all passions OM ANDHAKASURA SUDANAYA NAMAHA Obeisances to the Lord who killed the asura Andhaka OM GANGADHARAYA NAMAHA Obeisances to the God who holds the Ganges River in his hair OM LALATAKSHAYA NAMAHA Obeisances to the Lord whose sport is creation OM KALAKALAYA NAMAHA Obeisances to Shiva who is the death of death OM KRIPANIDHAYE NAMAHA Obeisances to the God who is the treasure of compassion OM BHIMAYA NAMAHA Obeisances to Shiva whose strength is awesome OM PARASHU HASTAYA NAMAHA Obeisances to the God who wields an axe in his hands OM MRIGAPANAYAE NAMAHA Obeisances to the Lord who looks after the soul in the wilderness OM JATADHARAYA NAMAHA Obeisances to Shiva who bears a mass of matted hair OM KAILASAVASINE NAMAHA Obeisances to the God who abides on Mount Kailas OM KAVACHINE NAMAHA Obeisances to the Lord who is wrapped in armor OM KATHORAYA NAMAHA Obeisances to Shiva who causes all growth OM TRIPURANTAKAYA NAMAHA Obeisances to the Lord who destroyed the three demonic cities OM VRISHANKAYA NAMAHA Obeisances to the God whose emblem is a bull (Nandi) OM VRISHABHARUDHAYA NAMAHA Obeisances to Shiva who rides a bull OM BHASMODDHULITA VIGRAHAYA NAMAHA Obeisances to the Lord covered with holy ash OM SAMAPRIYAYA NAMAHA Obeisances to the God exceedingly fond of hymns from the Sama Veda OM SVARAMAYAYA NAMAHA Obeisances to Shiva who creates through sound OM TRAYIMURTAYE NAMAHA Obeisances to the Lord who is worshiped in three forms OM ANISHVARAYA NAMAHA Obeisances to the undisputed Lord OM SARVAGYAYA NAMAHA Obeisances to the God who knows all things OM PARAMATMANE NAMAHA Obeisances to the Supreme Self OM SOMASURAGNI LOCHANAYA NAMAHA Obeisances to the light of the eyes of Soma, Surya and Agni OM HAVISHE NAMAHA Obeisances to Shiva who receives oblations of ghee OM YAGYAMAYAYA NAMAHA Obeisances to the architect of all sacrificial rites OM SOMAYA NAMAHA Obeisances to the Moon-glow of the mystic's vision OM PANCHAVAKTRAYA NAMAHA Obeisances to the God of the five activities OM SADASHIVAYA NAMAHA Obeisances to the eternally auspicious benevolent Shiva OM VISHVESHVARAYA NAMAHA Obeisances to the all-pervading ruler of the cosmos OM VIRABHADRAYA NAMAHA Obeisances to Shiva the foremost of heroes OM GANANATHAYA NAMAHA Obeisances to the God of the Ganas OM PRAJAPATAYE NAMAHA Obeisances to the Creator OM HIRANYARETASE NAMAHA Obeisances to the God who emanates golden souls OM DURDHARSHAYA NAMAHA Obeisances to the unconquerable being OM GIRISHAYA NAMAHA Obeisances to the monarch of the holy mountain Kailas OM GIRISHAYA NAMAHA Obeisances to the Lord of the Himalayas OM ANAGHAYA NAMAHA Obeisances to Shiva who can inspire no fear OM BUJANGABHUSHANAYA NAMAHA Obeisances to the Lord adorned with golden snakes OM BHARGAYA NAMAHA Obeisances to the foremost of rishis OM GIRIDHANVANE NAMAHA Obeisances to the God whose weapon is a mountain OM GIRIPRIYAYA NAMAHA Obeisances to the Lord who is fond of mountains OM KRITTIVASASE NAMAHA Obeisances to the God who wears clothes of hide OM PURARATAYE NAMAHA Obeisances to the Lord who is thoroughly at home in the wilderness OM BHAGAVATE NAMAHA Obeisances to the Lord of prosperity OM PRAMATHADHIPAYA NAMAHA Obeisances to the God who is served by goblins OM MRITUNJAYAYA NAMAHA Obeisances to the conqueror of death OM SUKSHMATANAVE NAMAHA Obeisances to the subtlest of the subtle OM JAGADVYAPINE NAMAHA Obeisances to Shiva who fills the whole world OM JAGADGURAVE NAMAHA Obeisances to the guru of all the worlds OM VYOMAKESHAYA NAMAHA Obeisances to the God whose hair is the spreading sky above OM MAHASENAJANAKAYA NAMAHA Obeisances to the origin of Mahasena OM CHARUVIKRAMAYA NAMAHA Obeisances to Shiva, the guardian of wandering pilgrims OM RUDRAYA NAMAHA Obeisances to the Lord who is fit to be praised OM BHUTAPATAYE NAMAHA Obeisances to the source of living creatures, including the Bhutas, or ghostly creatures OM STHANAVE NAMAHA Obeisances to the firm and immovable deity OM AHIRBUDHNYAYA NAMAHA Obeisances to the Lord who waits for the sleeping kundalini OM DIGAMBARAYA NAMAHA Obeisances to Shiva whose robes is the cosmos OM ASHTAMURTAYE NAMAHA Obeisances to the Lord who has eight forms OM ANEKATMANE NAMAHA Obeisances to the God who is the one soul OM SATVIKAYA NAMAHA Obeisances to the Lord of boundless energy OM SHUDDHA VIGRAHAYA NAMAHA Obeisances to him who is free of all doubt and dissension OM SHASHVATAYA NAMAHA Obeisances to Shiva, endless and eternal OM KHANDAPARASHAVE NAMAHA Obeisances to the God who cuts through the mind's despair OM AJAYA NAMAHA Obeisances to the instigator of all that occurs OM PAPAVIMOCHAKAYA NAMAHA Obeisances to the Lord who releases all fetters OM MRIDAYA NAMAHA Obeisances to the Lord who shows only mercy OM PASHUPATAYE NAMAHA Obeisances to the ruler of all evolving souls, the animals OM DEVAYA NAMAHA Obeisances to the foremost of devas, demigods OM MAHADEVAYA NAMAHA Obeisances to the greatest of the gods OM AVYAYAYA NAMAHA Obeisances to the one never subject to change OM HARAYE NAMAHA Obeisances to Shiva who dissolves all bondage OM PASHUDANTABHIDE NAMAHA Obeisances to the one who punished Pushan OM AVYAGRAYA NAMAHA Obeisances to the Lord who is steady and unwavering OM DAKSHADHVARAHARAYA NAMAHA Obeisances to the destroyer of Daksha's conceited sacrifice OM HARAYA NAMAHA Obeisances to the Lord who withdraws the cosmos OM BHAGANETRABHIDE NAMAHA Obeisances to Shiva who taught Bhaga to see more clearly OM AVYAKTAYA NAMAHA Obeisances to Shiva who is subtle and unseen OM SAHASRAKSHAYA NAMAHA Obeisances to the Lord of limitless forms OM SAHASRAPADE NAMAHA Obeisances to the God who is standing and walking everywhere OM APAVARGAPRADAYA NAMAHA Obeisances to the Lord who gives and takes all things OM ANANTAYA NAMAHA Obeisances to the God who is unending OM TARAKAYA NAMAHA Obeisances to the great liberator of mankind OM PARAMESHVARAYA NAMAHA Obeisances to the great God See also
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