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Saturday 30 September 2017

SHIVA

SHIVA

Now we would be proceeding towards the post-vedic articles ,as we know that the thinking of making a persnal diety as supreme was started but with the starting of post-vedic epics ramayan and mahabharat the idea was completed.
Now, Shiva the ultimate god is the form of god from which it manifietes himself . shiva and shakti both creates the world from left of shiva comes vishnu and from right of shiva come bhramha and from his heart came rudra ,rudra is the local form of shiva as vishnu is said to be the local form of narayan the oldest puran vayu puran which is also reffered in mahabharat and harivamsa parva of mahabharat gives an account of birth of rudra and 11rudras as partial incrations of shiva this story is accepted by vayu puran,matsya puran,kurma puran,shiva puran and linga puran.

SHIVA AND RUDRA 

The shiva puran gives an account how rudra was made fully shiva. When the vishnu and bhramha were fighting a fire pillar appeared between them vishnu and bhramha were not able to find starting or end so, vishnu accepted that he is unable to find its end but bhrama gived ketki flower an offer to be a wrong witness as return he will make it the best flower in the world. Ketki flower accepted the offer and he gived the wrong witness that bhramha has finded the starting of the fire pillar as listning it vishnu bend towards bhramha regarding him to be supreme but then the fire pillar transformed into  lord shiva, lord shiva maked vishnu equal to him and prohibited lord bhrama's worship but then when lord bhramha requested he maked him lord of yajna but made lord rudra in non-diffrent  to him.

Another story from shiva puran says that when kubera done hard peanace to lord shiva. lord shiva along with parvati went there to give boon to kubera. kubera asked that lord shiva would live near him so lord shiva given kubera the boon and lived in kailash as lord rudra after getting the message of lord shiva the lord rudra immidiately played his drum and at once all gods appeared before him and got the news the houses were built for rudra.

PARVATI

Parvati is the wife of shiva and his shakti he was first born to daksha after daksha performed serve peances for godness parvati. parvati accepted to born as daksha's daughter with the name Sati. Sati burned herself in fire by powers of yoga when daksha not invited shiva and  insulted shiva before sati. Sati was reborn as parvati the daughter of parvatraj himavan, or mountain king himavan and queen maina. And parvati done serve peance to please lord shiva to marry her.

HISTORY OF RUDRA AND SHIVA

Rudra's evolution from a minor Vedic deity to a supreme being is first evidenced in the Shvetashvatara Upanishad(400–200BC), (as vishnu was also at vedic times a minor vedic diety.) according to Gavin Flood.Prior to it, the Upanishadic literature is monistic, and the Shvetashvatara text presents the earliest seeds of theistic devotion to Rudra-Shiva. Here Rudra-Shiva is identified as the creator of the cosmos and liberator of souls from the birth-rebirth cycle. The period of 200 BC to 100 AD also marks the beginning of the Shaiva tradition focused on the worship of Shiva as evidenced in other literature of this period. Shaiva devotees and ascetics are mentioned in Patanjali's Mahābhāṣya (2nd-century BC) and in the Mahabharata.Other scholars such as Robert Hume and Doris Srinivasan state that the Shvetashvatara Upanishad presents pluralism,pantheism, orhenotheism, rather than being a text just on Shiva theism

YOGA

Shiva is considered the Great Yogi who is totally absorbed in himself –the transcendental reality. He is the Lord of Yogis, and the teacher of Yoga to sages. As Shiva Dakshinamurthi, states Stella Kramrisch, he is the supreme guru who "teaches in silence the oneness of one's innermost self (atman) with the ultimate reality (brahman)."The theory and practice of Yoga, in different styles, has been a part of all major traditions of Hinduism, and Shiva has been the patron or spokesperson in numerous Hindu Yoga texts.These contain the philosophy and techniques for Yoga. These ideas are estimated to be from or after the late centuries of the 1st millennium CE, and have survived as Yoga texts such as the Isvara Gita(literally, "Shiva's song"),which Andrew Nicholson– a professor of Hinduism and Indian Intellectual History – states have had "a profound and lasting influence on the development of Hinduism".Other famed Shiva-related texts influenced Hatha Yoga, integrated monistic (Advaita Vedanta) ideas with Yoga philosophy and inspired the theoretical development ofIndian classical dance. These include the Shiva Sutras, the Shiva Samhita, and those by the scholars of Kashmir Shaivism such as the 10th-century scholarAbhinava gupta.Abhinava  gupta writes in his notes on the relevanceof ideas related to Shiva and Yoga, by stating that "people, occupied as they are with their own affairs, normally do nothing for others", and Shiva and Yoga spirituality helps one look beyond, understand interconnectedness, and thus benefit both the individual and the world towards a more blissful state of existence.

LINGAM

Apart from anthropomorphic images of Shiva, he is also represented in aniconic form of a lingam.These are depicted in various designs. One common form is the shape of a vertical rounded column in the centre of a lipped, disk-shaped object, the yoni, symbolism for the goddess Shakti.In Shiva temples, the linga is typically present in its sanctum sanctorum and is the focus of votary offerings such as milk, water, flower petals, fruit, fresh leaves, and rice.According to Monier Williams and Yudit Greenberg,lingaliterally means "mark, sign or emblem", and also refers to a "mark or sign from which the existence of something else can be reliably inferred". It implies the regenerative divine energy innate in nature, symbolized by Shiva.Some pseudo-scholars, such asWendy Doniger, viewlingamerely as an erotic phallic symbol,although this interpretation is disputed by others, includingSwamiVivekananda,Sivananda Saraswati,landS. N. Balagangadhara.According toMoriz Winternitz, thelingain the Shiva tradition is "only a symbol of the productive and creative principle of nature as embodied in Shiva", and it has no historical tracein any obscene phallic cult.The worship of the lingam originated from the famous hymn in theAtharva-Veda Samhitâsung inpraise 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 theVedic sacrificegave 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 totheShiva-Linga.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.The oldest known archaeologicallingaas an anicon of Shiva is the Gudimallam lingam from 3rd-century BCE.In Shaivism pilgrimage tradition, twelve major temples of Shiva are calledJyotirlinga, which means "linga of light", and these are located across India

AVTAR

Puranic scripturescontain occasional references to "ansh" – literally portion, or avatars of Shiva,but the idea of Shiva avatars is not universally accepted in Saivism.The Linga Purana mentions twenty-eight forms of Shiva which are sometimes seen as avatars,however such mention is unusual and the avatars of Shiva is relatively rare in Shaivism compared to the well emphasized concept of Vishnu avatars inVaishnavism.Some Vaishnava literature reverentially link Shiva to characters in its mythologies. For example, in theHanuman Chalisa,Hanuman is identified as the eleventh avatar of Shiva.TheBhagavata Purana and the Vishnu Purana claim sage Durvasatobe a portion of Shiva.Some medieval era writers have called theAdvaita Vedanta philosopherAdi Shankara an incarnation of Shiva.

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