Siva

Siva (a Sanskrit word, literally meaning 'happy', 'auspicious') is the name of the third god of the Hindu Trimurti (q.v.) or triad, in which he represents the characters both of Destroyer and Reproducer. The name Siva, as that of a deity, is unknown in the Vedic hymns, but established as such in the epic poems, Purānas and Tantras. The Saivas, or worshippers of Siva, assign to him the first place in the Trimurti; and to them he is not only the chief deity, but the deity which comprises in itself all other deities. Thus, in the Siva-Purāna, he is addressed as Brahma, Vishnu, Indra, Varuna, as the sun and the moon, as earth, fire, water, wind, &c.; but even in the Purānas relating to Vishnu his power is exalted in praise, and he is addressed with the utmost awe. The symbol of Siva is the Linga (q.v.), emblematic of creation, which follows destruction. From each of his numerous attributes or characteristics he derives a name or epithet. He has five heads (hence his name Panchānana, 'the five-faced'); three eyes (hence his name, Trinetra, &c., 'the three-eyed'), one of which is on his forehead, and indicates his power of contemplation; and in the middle of his forehead he wears a crescent. His hair is clotted together, and brought over the head so as to project like a horn from the forehead. On his head he carries the Ganges, whose course he intercepted by his hair, when this river descended from heaven, so as to enable the earth to bear its fall. Round his neck he carries a garland of human skulls. In his hands he holds the trident, a club or pole, armed at the upper end with transverse pieces, representing the breastbone and ribs adjoining, and surmounted by a skull and one or two human heads. Siva is doubtless a combination of an Aryan god and a non-Aryan deity—his wild and terrible attributes being doubtless derived from the pre-Aryan indigenous belief. Among his weapons are a bow, a thunderbolt, and an axe. As the destroyer of the world, he is also called Kāla ('Time' or 'Death'), and represented as of black colour. One of his representations is also half-male and half-female, emblematic of the indissoluble unity of the creative principle. He is clothed in a deer-skin; or he also holds a deer in one of his hands; or he sits on a tiger-skin, or is clothed in it. When he rides, the bull Nandi is his beast of burden, whom he also carries as an emblem in his banner. He resides on the wonderful mount Kailāsa, the northern peak of the Himalaya, where he also rules over the north-east quarter. His principal wife is variously called Devi, Durgā, Umā, and Kālī, and is the great goddess of modern worship. One of his chief attendants is Tandru, who is one of the original teachers of the arts of dancing and mimicry, whence Siva is the patron of dancers. Besides Tandru, a host of other attendants and companions, together with demons and other beings, surrounding him, are named by the Purānas. Amongst the principal achievements of this god is his conflict with the god Brahma, who was originally possessed of five heads, but lost one through exciting the anger of Siva by disrespectfully addressing him. Siva is especially worshipped under the symbol of the Linga; but there are periods at which homage is paid to him also under other forms, corresponding with the description given above. Siva and Vishnu are nowadays in their male and female forms practically the gods of the Hindu population. Like Vishnu, Siva has a thousand names by which he is addressed; some derived from his exterior attributes have been mentioned before; among the others the principal are Isa or Iswara ('lord'); Mahesa or Maheswara ('the great lord'); Sankara ('the conferrer of happiness'); Rudra ('the terrible'), or Mahārudra ('the very terrible'); and Mahādeva ('the great god'). See INDIA, Vol. VI. p. 106.