93-682: The Santror are the seven boys who were brought to life by using the seven seeds from seven upper worlds, by Thirumal , to the Seven Virgins through their instrumentality, according to Ayyavazhi mythology . It also represents their descendants. According to Akilathirattu Ammanai , it additionally represents one who lives with Dignity . Santror Makkal is an alternative name for The Santror, frequently used in Akilathirattu Ammanai . Santror Pirappu ( The Birth of Santror ): according to Ayyavazhi mythology , Thirumal , one of
186-544: A Rigvedic deity with fearsome powers, was the god of the roaring storm . He is usually portrayed in accordance with the element he represents as a fierce, destructive deity. In RV 2.33, he is described as the "Father of the Rudras ", a group of storm gods. Flood notes that Rudra is an ambiguous god, peripheral in the Vedic pantheon, possibly indicating non-Vedic origins. Nevertheless, both Rudra and Shiva are akin to Wodan ,
279-604: A German Indologist and professor of philosophy, describes the self-realized man as who "feels himself only as the one divine essence that lives in all", who feels identity of his and everyone's consciousness with Shiva (highest Atman), who has found this highest Atman within, in the depths of his heart. Rudra's evolution from a minor Vedic deity to a supreme being is first evidenced in the Shvetashvatara Upanishad (400–200 BCE), according to Gavin Flood, presenting
372-656: A Madurai merchant, she is in a village with cowgirls. These cowherd girls enact a dance, where one plays Mayavan (Krishna), another girl plays Tammunon (Balarama), while a third plays Pinnai (Radha). The dance begins with a song listing Krishna's heroic deeds and his fondness for Radha, then they dance where sage Narada plays music. Such scenes where cowgirls imitate Krishna's life story are also found in Sanskrit poems of Harivamsa and Vishnu Purana , both generally dated to be older than Cilappatikaram . The Tamil epic calls portions of it as vāla caritai nāṭaṅkaḷ , which mirrors
465-496: A World Religions and Tamil literature scholar, the Cilappatikaram is the earliest and first complete Tamil reference to Pillai (Nila, Nappinnai, Radha), who is described in the epic as the cowherd lover of Krishna. The epic includes abundant stories and allusions to Krishna and his stories, which are also found in ancient Sanskrit Puranas. In the canto where Kannaki is waiting for Kovalan to return after selling her anklet to
558-448: A couple of his specialties of this figure does not match with Rudra. Writing in 1997, Srinivasan interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. The interpretation of the seal continues to be disputed. McEvilley , for example, states that it is not possible to "account for this posture outside the yogic account". Asko Parpola states that other archaeological finds such as
651-496: A day. The women refused to his request, insisting they would only serve the all-powerful Sivan. Having been refused, Thirumal vowed to teach them a lesson while still fulfilling the divine plan of bringing forth his children through them. He then took seven seeds from the Seven Logas above. When the women left the river after their baths, he caused the gentle cold wind ( Vayu ) to blow and the rain ( Varuna ) to lightly fall. When
744-488: A fist of fear and rushed to gather the water. Yet they could only gather the water in the shape of a mere ball. It was then they realized that they had been deceived. Not only could they not serve the feet of Sivan but they also could not raise the boys. They undertook a rigorous Tavam and awaited the manifestation of Thirumal as Ayya Vaikundar in Kali Yukam . He had promised to marry them and to make their sons rulers of
837-645: A fusing of the two deities. Agni is said to be a bull, and Shiva possesses a bull as his vehicle, Nandi . The horns of Agni , who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature. According to Wendy Doniger , the Saivite fertility myths and some of the phallic characteristics of Shiva are inherited from Indra . Doniger gives several reasons for her hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare,
930-434: A householder with his wife Parvati and his two children, Ganesha and Kartikeya . In his fierce aspects, he is often depicted slaying demons. Shiva is also known as Adiyogi (the first Yogi ), regarded as the patron god of yoga , meditation and the arts. The iconographical attributes of Shiva are the serpent king Vasuki around his neck, the adorning crescent moon, the holy river Ganga flowing from his matted hair,
1023-475: A manner similar to Shiva Nataraja. The similarities in the dance iconography suggests that there may be a link between ancient Indra and Shiva. A few texts such as Atharvashiras Upanishad mention Rudra , and assert all gods are Rudra, everyone and everything is Rudra, and Rudra is the principle found in all things, their highest goal, the innermost essence of all reality that is visible or invisible. The Kaivalya Upanishad similarly, states Paul Deussen –
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#17328012679031116-647: A part of ritual. In contrast, the esoteric tradition within Kashmir Shaivism has featured the Krama and Trika sub-traditions. The Krama sub-tradition focussed on esoteric rituals around Shiva-Kali pair. The Trika sub-tradition developed a theology of triads involving Shiva, combined it with an ascetic lifestyle focusing on personal Shiva in the pursuit of monistic self-liberation. The Vaishnava (Vishnu-oriented) literature acknowledges and discusses Shiva. Like Shaiva literature that presents Shiva as supreme,
1209-721: A primordial God, among others. According to Purnalingam Pillai, who is known for his critique of Brahminism, a rational analysis of the Valluvar's work suggests that he was a Hindu, and not a Jain. Similarly, J. J. Glazov , a Tamil literature scholar and the translator of the Kural text into the Russian language , sees "Thiruvalluvar as a Hindu by faith", according to a review by Kamil Zvelebil . Valluvar's mentioning of God Maha Vishnu in couplets 610 and 1103 and Goddess Lakshmi in couplets 167, 408, 519, 565, 568, 616, and 617 hints at
1302-505: A proto-Shiva would "go too far". The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion , and the pre-Islamic Indo-Iranian religion. The similarities between the iconography and theologies of Shiva with Greek and European deities have led to proposals for an Indo-European link for Shiva, or lateral exchanges with ancient central Asian cultures. His contrasting aspects such as being terrifying or blissful depending on
1395-406: A ruler. Perumal is also considered to be formed by two words Perum and al . Perum means great and al means person (used for god here). Therefore Perumal means the "great god" who showers his divine grace on people. He is considered the supreme god of Vaishnavism . Another derivation is the syncretic Tamil / Sanskrit 'Perum' - 'mā' - 'l' , literally "Great Measurer". The deity Perumal
1488-773: A single major deity. Shiva is a pan-Hindu deity, revered widely by Hindus in India , Nepal , Bangladesh , Sri Lanka and Indonesia (especially in Java and Bali ). Saiddhantika Non - Saiddhantika According to the Monier-Williams Sanskrit dictionary, the word " śiva " ( Devanagari : शिव , also transliterated as shiva ) means "auspicious, propitious, gracious, benign, kind, benevolent, friendly". The root words of śiva in folk etymology are śī which means "in whom all things lie, pervasiveness" and va which means "embodiment of grace". The word Shiva
1581-404: A thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with billowing waves, is the lying posture of the one who has Lakshmi sitting in his chest Cilappatikaram (book 11, lines 35–40) The 17th canto of the epic extols the beauty and greatness of Vishnu. The epic states that "Vain are the ears which do not hear the glory of Rama who is Vishnu, vain are
1674-583: A tribal confederacy known as the Mallas in ancient India, whose name was Dravidian for "people of the mountains". Both of these terms were originally titles conferred by the Mallas upon their great chiefs and kings. This title was eventually employed as an epithet for the deity Vishnu, until its original meaning was widely forgotten over the course of time. However, in some regions of Kerala, Perumal continued to be employed as its original usage as an honorific for
1767-592: Is a patron deity of farming and herding castes . The foremost center of worship of Khandoba in Maharashtra is in Jejuri . Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya . Myths about Shiva that were "roughly contemporary with early Christianity " existed that portrayed Shiva with many differences than how he
1860-516: Is also known as Māyavan, Māmiyon, Netiyōn, and Māl in Sangam literature . A reference to "Mukkol Pakavars" in Sangam literature indicates that only Vaishnava saints were holding Tridanda and were prominent during the period. Tirumal was glorified as "the supreme deity", whose divine lotus feet could burn all evil and grant moksha . During the post-Sangam period, his worship was further glorified by
1953-527: Is considered the most mentioned god in the Sangam literature. Further examples can be seen as resources and references of the Sangam literature dedicated to Vishnu . Perumal is considered to be another name of Vishnu , and was traditionally the deity associated with the forests. Mayon is indicated to be the deity associated with the mullai tiṇai (pastoral landscape) in the Tolkappiyam . Tamil Sangam literature (200 BCE to 500 CE) mentions Mayon or
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#17328012679032046-853: Is everything and everywhere. Shiva is the primal Self, the pure consciousness and Absolute Reality in the Shaiva traditions. Shiva is also Part of 'Om' (ॐ) as a 'U' (उ). The Shaivism theology is broadly grouped into two: the popular theology influenced by Shiva-Rudra in the Vedas, Epics and the Puranas; and the esoteric theology influenced by the Shiva and Shakti-related Tantra texts. The Vedic-Brahmanic Shiva theology includes both monist ( Advaita ) and devotional traditions ( Dvaita ), such as Tamil Shaiva Siddhanta and Lingayatism . Shiva temples feature items such as linga, Shiva-Parvati iconography, bull Nandi within
2139-538: Is identified with Mayon, sometimes translated as "the dark-complexioned one", or more literally, "He whose power is Maya" (i.e. the Saguna Brahman ) who is first referenced in the texts Purananuru and Pattupattu . Regarded to be the Tamil equivalent of Krishna , poetry from this period compares his dark skin to the ocean. Originally a folk deity , he was syncretised with Krishna and Vishnu, gaining popularity in
2232-467: Is kind and tranquil (Shiva). The term Shiva also appears simply as an epithet, that means "kind, auspicious", one of the adjectives used to describe many different Vedic deities. While fierce ruthless natural phenomenon and storm-related Rudra is feared in the hymns of the Rigveda, the beneficial rains he brings are welcomed as Shiva aspect of him. This healing, nurturing, life-enabling aspect emerges in
2325-535: Is known today is an amalgamation of various older deities into a single figure, due to the process of Sanskritization and the emergence of the Hindu synthesis in post-Vedic times. How the persona of Shiva converged as a composite deity is not well documented, a challenge to trace and has attracted much speculation. According to Vijay Nath: Vishnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent
2418-476: Is not affected by three Guṇas of Prakṛti (Sattva, Rajas, and Tamas)". Shiva is known by many names such as Viswanatha (lord of the universe), Mahadeva, Mahandeo, Mahasu, Mahesha, Maheshvara, Shankara, Shambhu, Rudra, Hara, Trilochana, Devendra (chief of the gods), Neelakanta, Subhankara, Trilokinatha (lord of the three realms), and Ghrneshwar (lord of compassion). The highest reverence for Shiva in Shaivism
2511-453: Is not clear from the seal that the figure has three faces, is seated in a yoga posture, or even that the shape is intended to represent a human figure. He characterizes these views as "speculative", but adds that it is nevertheless possible that there are echoes of Shaiva iconographic themes, such as half-moon shapes resembling the horns of a bull . John Keay writes that "he may indeed be an early manifestation of Lord Shiva as Pashu-pati", but
2604-756: Is one of the principal deities of Hinduism . He is the Supreme Being in Shaivism , one of the major traditions within Hinduism. Shiva is known as The Destroyer within the Trimurti , the Hindu trinity which also includes Brahma and Vishnu . In the Shaivite tradition, Shiva is the Supreme Lord who creates, protects and transforms the universe. In the goddess-oriented Shakta tradition,
2697-537: Is one of the four major sects of Hinduism , the others being Vaishnavism , Shaktism and the Smarta Tradition . Followers of Shaivism, called "Shaivas", 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. He is not only the creator in Shaivism, but he is also the creation that results from him, he
2790-652: Is reflected in his epithets Mahādeva ("Great god"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord"). Sahasranama are medieval Indian texts that list a thousand names derived from aspects and epithets of a deity. There are at least eight different versions of the Shiva Sahasranama , devotional hymns ( stotras ) listing many names of Shiva. The version appearing in Book 13 ( Anuśāsanaparvan ) of
2883-479: Is the "creator, reproducer and dissolver". Sharma presents another etymology with the Sanskrit root śarv - , which means "to injure" or "to kill", interpreting the name to connote "one who can kill the forces of darkness". The Sanskrit word śaiva means "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. It
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2976-406: Is thought of now, and these mythical portrayals of Shiva were incorporated into later versions of him. For instance, he and the other gods , from the highest gods to the least powerful gods, were thought of as somewhat human in nature, creating emotions they had limited control over and having the ability to get in touch with their inner natures through asceticism like humans. In that era, Shiva
3069-599: Is used as an adjective in the Rig Veda ( c. 1700–1100 BCE ), as an epithet for several Rigvedic deities , including Rudra . The term Shiva also connotes "liberation, final emancipation" and "the auspicious one"; this adjectival usage is addressed to many deities in Vedic literature. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who
3162-683: Is used as an adjective to characterize certain beliefs and practices, such as Shaivism. Some authors associate the name with the Tamil word śivappu meaning "red", noting that Shiva is linked to the Sun ( śivan , "the Red one", in Tamil) and that Rudra is also called Babhru (brown, or red) in the Rigveda. The Vishnu sahasranama interprets Shiva to have multiple meanings: "The Pure One", and "the One who
3255-728: The Mahabharata provides one such list. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa . The Shri Rudram Chamakam , also known as the Śatarudriya , is a devotional hymn to Shiva hailing him by many names. The Shiva-related tradition is a major part of Hinduism, found all over the Indian subcontinent , such as India, Nepal , Sri Lanka , and Southeast Asia , such as Bali, Indonesia . Shiva has pre-Vedic tribal roots, having "his origins in primitive tribes, signs and symbols." The figure of Shiva as he
3348-547: The Nirukta , an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch: The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination. In the Śatarudrīya , some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest
3441-503: The Bactria–Margiana Culture . 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 the Rig Veda . He was associated more than any other deity with Soma , a stimulant drug (perhaps derived from Ephedra ) probably borrowed from
3534-464: The Linga Purana , present the various aspects of Shiva, mythologies, cosmology and pilgrimage ( Tirtha ) associated with him. The Shiva-related Tantra literature, composed between the 8th and 11th centuries, are regarded in devotional dualistic Shaivism as Sruti . Dualistic Shaiva Agamas which consider Self within each living being and Shiva as two separate realities (dualism, dvaita ), are
3627-627: The Ranganathaswamy Temple, Srirangam , Koodal Azhagar temple , Venkateswara Temple, Tirumala , and Kallalagar Temple . Canto XVII of Cilappatikaram , Praise of Narayana O wearer of the luxurious Tulasi garland When the host of the Devas praised you reverentially as the One Supreme Being, you, who could never know hunger, ate up the whole universe. Your mouth which swallowed thus the whole universe, ate by stealth
3720-480: The Sri Vaishnava tradition. His consort is Lakshmi , the goddess of fortune, beauty, and prosperity, appearing in even the earliest strata of Tamil poetry. Mayon is indicated to be the deity associated with the mullai tiṇai (pastoral landscape) in the Tolkappiyam . He is regarded to be the only deity who enjoyed the status of Paramporul (achieving oneness with Paramatma ) during the Sangam age . He
3813-619: The Vaishnavite beliefs of Valluvar. Example:- குறள் 610: மடியிலா மன்னவன் எய்தும் அடியளந்தான் தாஅய தெல்லாம் ஒருங்கு. Couplet Explanation: The king who never gives way to idleness will obtain entire possession of (the whole earth) passed over by Vishnu who measured (the worlds) with His foot. (Kural Number 610) There are many more references which shows the Rama, Krishna, Parashurama, Vamana, Varaha and Narasimha in Cilappatikaram , Purananuru , Naṟṟiṇai and many other books. Of
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3906-492: The third eye on his forehead (the eye that turns everything in front of it into ashes when opened), the trishula or trident as his weapon, and the damaru . He is usually worshiped in the aniconic form of lingam . Shiva has pre-Vedic roots, and the figure of Shiva evolved as an amalgamation of various older non-Vedic and Vedic deities, including the Rigvedic storm god Rudra who may also have non-Vedic origins, into
3999-457: The three godheads , made Saptha Kanniyar (seven virgins) give birth to seven boys. This event is described here. The Seven Virgins were faithful devotees of Sivan . They regularly served at his feet a lump of water that they could miraculously gather in their hands. This water came from the mythical river Ayotha Amirtha Gangai in which they bathed daily. One day, Thirumal came upon these women and asked them to serve him instead of Sivan for
4092-717: The "dark one," as the supreme deity who creates, sustains, and destroys the universe and was worshipped in the mountains of Tamilakam . The verses of Paripadal describe the glory of Perumal in the most poetic of terms. Many Poems of the Paripadal consider Perumal as the Supreme god of Tamils . தீயினுள் தெறல் நீ; பூவினுள் நாற்றம் நீ; கல்லினுள் மணியும் நீ; சொல்லினுள் வாய்மை நீ; அறத்தினுள் அன்பு நீ; மறத்தினுள் மைந்து நீ; வேதத்து மறை நீ; பூதத்து முதலும் நீ; வெஞ் சுடர் ஒளியும் நீ; திங்களுள் அளியும் நீ; அனைத்தும் நீ; அனைத்தின் உட்பொருளும் நீ; In fire, you are
4185-545: The 108 Divya Desams that are revered according to the Alvar saints, 106 are stated to exist on earth. Prominent among these Divya Desams are: Shiva Shiva ( / ˈ ʃ ɪ v ə / ; Sanskrit : शिव , lit. 'The Auspicious One', IAST : Śiva [ɕɪʋɐ] ), also known as Mahadeva ( / m ə ˈ h ɑː ˈ d eɪ v ə / ; Sanskrit : महादेव: , lit. 'The Great God', IAST : Mahādevaḥ , [mɐɦaːd̪eːʋɐh ) or Hara ,
4278-522: The 1st millennium CE and through the 13th century, particularly in Kashmir and Tamil Shaiva traditions. Shaivism gained immense popularity in Tamilakam as early as the 7th century CE, with poets such as Appar and Sambandar composing rich poetry that is replete with present features associated with the deity, such as his tandava dance, the mulavam (dumru), the aspect of holding fire, and restraining
4371-585: The Akanaṉūṟu. According to Alf Hiltebeitel – an Indian Religions and Sanskrit Epics scholar, the Akanaṉūṟu has the earliest known mentions of some stories such as "Krishna stealing sarees of Gopis" which is found later in north Indian literature, making it probable that some of the ideas from Tamil Hindu scholars inspired the Sanskrit scholars in the north and the Bhagavata Purana , or vice versa. However
4464-562: The BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers. The texts and artwork of Jainism show Indra as a dancer, although not identical generally resembling the dancing Shiva artwork found in Hinduism, particularly in their respective mudras. For example, in the Jain caves at Ellora , extensive carvings show dancing Indra next to the images of Tirthankaras in
4557-475: The Brahmins that the greatest Vedic teachers such as Vasishtha and Agastya were born of low birth. ஆயிரம் விரித்தெழு தலையுடை அருந்திறற் பாயற் பள்ளிப் பலர்தொழு தேத்த விரிதிரைக் காவிரி வியன்பெருந் துருத்தித் திருவமர் மார்பன் கிடந்த வண்ணமும் āyiram viritteḻu talaiyuṭai aruntiṟaṟ pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum On a magnificent cot having
4650-578: The Germanic God of rage ("wütte") and the wild hunt . According to Sadasivan, during the development of the Hindu synthesis attributes of the Buddha were transferred by Brahmins to Shiva, who was also linked with Rudra . The Rigveda has 3 out of 1,028 hymns dedicated to Rudra, and he finds occasional mention in other hymns of the same text. Hymn 10.92 of the Rigveda states that deity Rudra has two natures, one wild and cruel (Rudra), another that
4743-506: The Nandi bull, the Indian zebu , in particular, as the vehicle of Rudra and of Shiva, thereby unmistakably linking them as same. Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual transformation into Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in
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#17328012679034836-591: The Supreme Goddess ( Devi ) is regarded as the energy and creative power ( Shakti ) and the equal complementary partner of Shiva. Shiva is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism. Shiva has many aspects, benevolent as well as fearsome. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Kailasa as well as
4929-911: The Tamil devotional poems ascribed to him, are found in Paripāṭal – the Sangam era poetic anthology. He is a popular Hindu deity particularly among Tamils in Tamil Nadu and the Tamil diaspora, and in Vaishnava temples. One of the richest and largest Hindu temples complexes dedicated to Perumal is the Venkateswara temple in Tirupati , Andhra Pradesh. Other significant institutions include Srirangam's Ranganathaswamy temple, Kanchipuram's Varadaraja Perumal temple, and Thiruvananthapurum's Padmanabhaswamy Perumal temple. Scholars believe that both Perumal and Tirumal ultimately trace their origin to
5022-681: The Vaishnava literature presents Vishnu as supreme. However, both traditions are pluralistic and revere both Shiva and Vishnu (along with Devi), their texts do not show exclusivism, and Vaishnava texts such as the Bhagavata Purana while praising Krishna as the Ultimate Reality, also present Shiva and Shakti as a personalized form an equivalent to the same Ultimate Reality. The texts of Shaivism tradition similarly praise Vishnu. The Skanda Purana, for example, states: Vishnu
5115-464: The Vedas as Rudra-Shiva, and in post-Vedic literature ultimately as Shiva who combines the destructive and constructive powers, the terrific and the gentle, as the ultimate recycler and rejuvenator of all existence. The Vedic texts do not mention bull or any animal as the transport vehicle ( vahana ) of Rudra or other deities. However, post-Vedic texts such as the Mahabharata and the Puranas state
5208-506: The beginning of the Shaiva tradition focused on the worship of Shiva as evidenced in other literature of this period. Other scholars such as Robert Hume and Doris Srinivasan state that the Shvetashvatara Upanishad presents pluralism, pantheism , or henotheism , rather than being a text just on Shiva theism. Self-realization and Shaiva Upanishads He who sees himself in all beings, And all beings in him, attains
5301-541: The butter from the pot in the uri. Is it your maya? Deceptive indeed is your work. Vain is the tongue that will not praise Him who triumphed over the deceit of the foolish schemer Kamsa and who went as the messenger of the five Pandavas to the Hundred Kauravas , praised by the Devas in all four directions, to the accompaniment of Vedic chanting, Vain is the tongue which does not say ‘ Narayana ’ — V. R. Ramachandra Dikshitar According to D. Dennis Hudson –
5394-490: The ceremony. The eminent God Sivan/Iswaran ( Shiva ) gave them the first name as Chanars because, one of the characteristics of these people was ‘perseverance in seeking and obtaining even the invisible goal’. The sage Vetha ( Vethamuni ) gave a name as Santror to signify the characteristics of nobility and integrity, Thirumal called them as Natalvar . Similarly, other gods and goddesses gave them very prestigious titular names. Having named them with great attributes, all
5487-468: The children with celestial nectar, commanded the celestial attendants to bring the same. When they went to bring the nectar, they found it emptied by a priest and his wife who while ‘dressing themselves as per the rules of the scriptures’, had been drinking the whole measures of nectar to their full. By this, they had increased the fat in their own body, depriving others of their share. When the celestial attendants reported this matter to Shiva and Thirumal ,
5580-489: The deities sang lullabies in praise of their glory. Sarasvati , the popular deity, praised them as children born with powers of knowledge, wisdom, and artistic skills and as the future kings who were going to rule the earth with justice, righteousness, and love. According to Ayyavazhi mythology the Santror Makkal born of Seven Virgins were named and after the naming ceremony , Shiva and Thirumal, wanting to feed
5673-418: The deity on either side. The images are carried to and fro from the temple on a chariot along the streets in great pomp, halting at places to receive the obeisance of devotees. Adherents bearing sacred banners march at the head of the procession, followed by drummers and trumpeters to announce the presence of the deity. The car ( vahanam ) is accompanied by Vaishnava temple priests , beating cymbals and singing
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#17328012679035766-441: The earliest seeds of theistic devotion to Rudra-Shiva. Here Rudra-Shiva is identified as the creator of the cosmos and liberator of Selfs from the birth-rebirth cycle. The Svetasvatara Upanishad set the tone for early Shaivite thought, especially in chapter 3 verse 2 where Shiva is equated with Brahman: "Rudra is truly one; for the knowers of Brahman do not admit the existence of a second". The period of 200 BC to 100 AD also marks
5859-400: The early Elamite seals dated to 3000–2750 BCE show similar figures and these have been interpreted as "seated bull" and not a yogi, and the bovine interpretation is likely more accurate. Gregory L. Possehl in 2002, associated it with the water buffalo, and concluded that while it would be appropriate to recognize the figure as a deity, and its posture as one of ritual discipline, regarding it as
5952-506: The eyes which do not see the dark-hued Lord, the great God, the Mayavan Vishnu, vain is the tongue that will not praise him who triumphed over the deceit of the foolish schemer Kamsa ( Krishna ), vain is the tongue which does not say ‘ Narayana ’". The epic also praises the various incarnations of Vishnu namely Rama, Krishna, Balarama, Lakshmana , Narasimha , Vamana , and others. It also mentions prominent Vaishnavite temples like
6045-537: The figures in a group dance can be interpreted in many different ways. Of several Indus valley seals that show animals, one seal that has attracted attention shows a large central figure, either horned or wearing a horned headdress and possibly ithyphallic , seated in a posture reminiscent of the Lotus position , surrounded by animals. This figure was named by early excavators of Mohenjo-daro as Pashupati (Lord of Animals, Sanskrit paśupati ), an epithet of
6138-424: The foundational texts for Shaiva Siddhanta . Other Shaiva Agamas teach that these are one reality (monism, advaita ), and that Shiva is the Self, the perfection and truth within each living being. In Shiva related sub-traditions, there are ten dualistic Agama texts, eighteen qualified monism-cum-dualism Agama texts and sixty-four monism Agama texts. Shiva-related literature developed extensively across India in
6231-405: The glorious discus in thy fair right hand! All hail to Panchajanyam sounding in the fight! Traditional Legend of Narasimha according to Paripāṭal O Lord with faultless red eyes! With burning hatred in his heart and drying up the sandal paste on his chest, Hiranyan the evil king tortured his son Prahalathan for singing your praises, inflicting on him great sorrow. The young man
6324-451: The heat; in blossoms, the fragrance; among the stones, you are the diamond; in speech, truth; among virtues, you are love; in valour—strength; in the Veda, you are the secret; among elements, the primordial; in the burning sun, the light; in moonshine, its sweetness; you are all, and you are the substance and meaning of all. Number of poems echo the Hindu puranic legends about Parashurama , Rama , Krishna and others in
6417-448: The highest Brahman , not by any other means. — Kaivalya Upanishad 10 Shaiva devotees and ascetics are mentioned in Patanjali 's Mahābhāṣya (2nd-century BCE) and in the Mahabharata . The earliest iconic artworks of Shiva may be from Gandhara and northwest parts of ancient India. There is some uncertainty as the artwork that has survived is damaged and they show some overlap with meditative Buddha-related artwork, but
6510-414: The land by destroying the Kalineesan and Kalimayai . In The Naming Ceremony of Santror , Thirumal , acting as a Pantaram , made the Seven Virgins , who were to give birth to seven boys using seven seeds from seven upper worlds. The seven sons were reared personally by Thirumal. One day, a grand ceremony was organized for the naming of the children. The whole pantheon of Gods and Goddesses attended
6603-436: The last phase of the Dwapara Yukam . Thirumal Perumal ( Tamil : பெருமாள் , romanized: Perumāl ) or Tirumal ( Tamil : திருமால் , romanized: Tirumāl pronunciation ) is a Hindu deity . Perumal is worshipped mainly among Tamil Hindus in South India and the Tamil diaspora , who consider Perumal to be a form of Vishnu . Some of the earliest known mentions of Perumal, and
6696-423: The later Hindu deities Shiva and Rudra. Sir John Marshall and others suggested that this figure is a prototype of Shiva, with three faces, seated in a " yoga posture" with the knees out and feet joined. Semi-circular shapes on the head were interpreted as two horns. Scholars such as Gavin Flood , John Keay and Doris Meth Srinivasan have expressed doubts about this suggestion. Gavin Flood states that it
6789-539: The later rebuked the Priest and his wife, and made them grow as Palmyra trees on earth to feed his children perpetually by giving back the Celestial nectar in the form of Palm-juice . Now, the illustrious deity Badrakali , being commissioned by Isvaran to subdue Takkan , a wicked ruler who had squeezed the labour of the people, stood in tavam to get the sons of Mayon (Thirumal) to support her in her battle. Granting
6882-483: 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 of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara." An example of assimilation took place in Maharashtra , where a regional deity named Khandoba
6975-680: The phrase balacarita nataka – dramas about the story of the child Krishna " – in the more ancient Sanskrit kavyas . Kural is a classic Tamil language text consisting of 1,330 short couplets, or kurals , of seven words each. In the introductory chapters of the Kural, Valluvar cites Indra , the king of heaven, to exemplify the virtue of conquest over one's senses. According to Tamil Hindu scholars such as Parimelalakar, other concepts and teachings found in Valluvar's text and also found in Hindu texts include Vedas, gods ( Trimurti ), sattva, guṇa , munis and sadhus (renouncers), rebirth, affirmation of
7068-488: The poet-saints called the Alvars . In the contemporary period, a major feature of the temple festivals of Perumal is the temple car procession. During this generally multiple-day event, an image of the processional deity ( utsavar ) and his consorts are adorned with lavish jewellery and garments. The image is accompanied by royal paraphernalia, such as elaborate umbrellas ( chatra ) and fly-whisks ( chamara ) flanking
7161-613: The praises of the deity. The vehicle is often in the form of Garuda , Hanuman , lions, swans, and horses on varying days of the festival. At the tail of the procession is a group of singers, reciting verses from sacred texts such as the Vedas and the Nalayira Divya Prabandham . Among the most renowned verses that hail Perumal is the Tirupallantu , composed by Periyalvar , one of
7254-543: The prayer, the children were entrusted to Badrakali to be fostered with full dignity and honour. She was warned that in case of any danger befalling the sons, she would be imprisoned once for all. Badrakali accepted the condition, and received the sons. As per the instruction of Isvaran , she taught them various martial arts, occupational skills, and fine arts. The children grew into adults, made progress in different trades and occupations. They also became adept at fighting wars. Once they excelled in war, Badrakali took them to wage
7347-506: The premises, and relief artwork showing aspects of Shiva. The Tantric Shiva ( "शिव ") tradition ignored the mythologies and Puranas related to Shiva, and depending on the sub-school developed a variety of practices. For example, historical records suggest the tantric Kapalikas (literally, the 'skull-men') co-existed with and shared many Vajrayana Buddhist rituals, engaged in esoteric practices that revered Shiva and Shakti wearing skulls, begged with empty skulls, and sometimes used meat as
7440-511: The presence of Shiva's trident and phallic symbolism in this art suggests it was likely Shiva. Numismatics research suggests that numerous coins of the ancient Kushan Empire (30–375 CE) that have survived, were images of a god who is probably Shiva. The Shiva in Kushan coins is referred to as Oesho of unclear etymology and origins, but the simultaneous presence of Indra and Shiva in the Kushan era artwork suggest that they were revered deities by
7533-733: The proud flow of the Ganga upon his braid. The monist Shiva literature posit absolute oneness, that is Shiva is within every man and woman, Shiva is within every living being, Shiva is present everywhere in the world including all non-living being, and there is no spiritual difference between life, matter, man and Shiva. The various dualistic and monist Shiva-related ideas were welcomed in medieval southeast Asia, inspiring numerous Shiva-related temples, artwork and texts in Indonesia, Myanmar, Cambodia, Laos, Vietnam, Thailand and Malaysia, with syncretic integration of local pre-existing theologies. Shaivism
7626-595: The situation, are similar to those of the Greek god Dionysus , as are their iconic associations with bull, snakes, anger, bravery, dancing and carefree life. The ancient Greek texts of the time of Alexander the Great call Shiva "Indian Dionysus", or alternatively call Dionysus "god of the Orient" . Similarly, the use of phallic symbol as an icon for Shiva is also found for Irish, Nordic, Greek (Dionysus ) and Roman deities, as
7719-592: The start of the Kushan Empire. The Shaiva Upanishads are a group of 14 minor Upanishads of Hinduism variously dated from the last centuries of the 1st millennium BCE through the 17th century. These extol Shiva as the metaphysical unchanging reality Brahman and the Atman (Self), and include sections about rites and symbolisms related to Shiva. The Shaiva Puranas , particularly the Shiva Purana and
7812-639: The story of the Ramayana was familiar in the Tamil lands before the Kamba Ramayanam of the 12th century. Vishnu is described to be a major deity in the epic Manimekalai , such as the Canto XIII: Aputra then meets and accuses the Brahmins of twisting the meaning of the Veda verses taught by Brahma born from the navel of Maha Vishnu who holds a golden disc as his weapon. Aputra reminds
7905-474: The text Harivamsa which is complex, containing layers that go back to the 1st or 2nd centuries BCE, consists the parts of Krishna playing with Gopis and stealing sarees. The Akanāṉūṟu has a reference to the Ramayana in poem 70. The poem places a triumphant Rama at Dhanushkodi , sitting under a Banyan tree , involved in some secret discussions, when the birds are chirping away. This seems to indicate that
7998-680: The transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3. ) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts , but he is never associated with their warlike exploits as is Indra. Indra himself may have been adopted by the Vedic Aryans from
8091-411: The tutelage of Badrakali and their progenies flourished. They undertook the trades of precious metals that earned them quite opulence. They excelled in martial prowess and were sought after by the kings of Chola kingdom. Even as they were living with fame and name, they drew their strength and courage from the milk they obtained from the palmyra tree that supported them. All these events took place during
8184-428: The twelve Alvars of the Sri Vaishnava tradition: Reverence, reverence be unto thee, O thou mighty One, who didst overcome the wrestlers, thou like to the sapphire in glory! Infinitely blest be the beauty of thy holy feet for many many years, for thousands of years, for crores of years, for ever! All hail! Oh may no rift come 'twixt thy slaves and thee! All hail to Sri, who dwells, thy lustre, on thy right! All hail,
8277-510: The war against Takkan, and in the war, they crushed the forces of the enemy with extraordinary courage and valour. As the seven sons attained the age of marriage, Badrakali arranged for their marriage with the seven daughters of Nirupathirajan , the famous king. The nuptial ceremony, being attended by the whole assembly of divinities, took place with all pomp and glory, having the brides and bridegrooms dressed in exquisite clothes and adorned with glistering ornaments. The couples lived happily under
8370-400: The women were shivering, Thirumal appeared to them again, this time in the form of fire. The women immediately encircled the flame. Thirumal then placed the seven seeds inside the wombs of each of the women. They instantly conceived and delivered seven boys. They were called Santror Makkal. Realizing that they were delayed in their service to Sivan, the women left the infants in the river in
8463-486: Was not disrespectful to his father who deserved disrespect. You embraced Prahalathan’s fine chest because of your love for him. You attacked and ruined Hiranyan with great strength, leaping upon his mountain-like chest as drums roared like thunder. You tore him apart with your split claws and scattered his flesh, along with broken pieces of pillar which you split and came out, in your Narasimhan form. Paripāṭal, poem 4, Verses 10 - 21 Vishnu or Perumal
8556-424: Was the idea of this aniconic column linking heaven and earth among early Indo-Aryans, states Roger Woodward. Others contest such proposals, and suggest Shiva to have emerged from indigenous pre-Aryan tribal origins. Shiva as we know him today shares many features with the Vedic god Rudra , and both Shiva and Rudra are viewed as the same personality in Hindu scriptures . The two names are used synonymously. Rudra,
8649-582: Was widely viewed as both the god of lust and of asceticism. In one story, he was seduced by a prostitute sent by the other gods, who were jealous of Shiva's ascetic lifestyle he had lived for 1000 years. Prehistoric rock paintings dating to the Mesolithic from Bhimbetka rock shelters have been interpreted by some authors as depictions of Shiva. However, Howard Morphy states that these prehistoric rock paintings of India, when seen in their context, are likely those of hunting party with animals, and that
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