Editing Shiva (section)

== Attributes ==
[[File:6 Śiva and Pārvatī seated on a terrace. 1800 (circa) BM.jpg|thumb|Shiva with Parvati. Shiva is depicted three-eyed, the [[Ganges]] flowing through his matted hair, wearing ornaments of serpents and a [[Mundamala|skull garland]], covered in ashes, and seated on a tiger skin.]]
[[File:Indian - Festival Image of Shiva - Walters 543084.jpg|thumb|A seated Shiva holds an axe and deer in his hands.]]
[[File:Siva With Moustache From Archaeological Museum GOA IMG 20141222 122455775.jpg|thumb|Siva with Moustache from Archaeological Museum GOA.]]
* '''Third eye''': Shiva is often depicted with a [[third eye]], with which he burned Desire ({{transliteration|sa|ISO|[[Kamadeva|Kāma]]}}) to ashes,<ref>For Shiva as depicted with a third eye, and mention of the story of the destruction of Kama with it, see: {{harvnb|Flood|1996|p=151}}.</ref> called "Tryambakam" (Sanskrit: {{lang|sa|त्र्यम्बकम्}}), which occurs in many scriptural sources.<ref>For a review of 4 theories about the meaning of ''tryambaka'', see: {{harvnb|Chakravarti|1986|pp=37–39}}.</ref> In classical Sanskrit, the word ''ambaka'' denotes "an eye", and in the ''Mahabharata'', Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes".<ref>For usage of the word ''ambaka'' in classical Sanskrit and connection to the Mahabharata depiction, see: {{harvnb|Chakravarti|1986|pp=38–39}}.</ref> However, in Vedic Sanskrit, the word ''{{transliteration|sa|ISO|ambā}}'' or ''{{transliteration|sa|ISO|ambikā}}'' means "mother", and this early meaning of the word is the basis for the translation "three mothers".<ref>For translation of Tryambakam as "having three mother eyes" and as an epithet of Rudra, see: {{harvnb|Kramrisch|1981|p=483}}.</ref><ref>For Vedic Sanskrit meaning Lord has three mother eyes which symbolize eyes are the Sun, Moon and Fire.</ref> These three mother-goddesses who are collectively called the {{transliteration|sa|ISO|Ambikās}}.<ref>For discussion of the problems in translation of this name, and the hypothesis regarding the {{transliteration|sa|ISO|Ambikās}} see: Hopkins (1968), p. 220.</ref> Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess {{transliteration|sa|ISO|Ambikā}}.<ref>For the {{transliteration|sa|ISO|Ambikā}} variant, see: {{harvnb|Chakravarti|1986|pp=17, 37}}.</ref>
* '''Crescent moon''': Shiva bears on his head the crescent moon.<ref>For the moon on the forehead see: {{harvnb|Chakravarti|1986|p=109}}.</ref> The epithet {{transliteration|sa|ISO|Candraśekhara}} (Sanskrit: {{lang|sa|चन्द्रशेखर}} "Having the moon as his crest" – ''[[chandra|{{transliteration|sa|ISO|candra}}]]'' = "moon"; ''{{transliteration|sa|ISO|śekhara}}'' = "crest, crown")<ref>For ''{{transliteration|sa|ISO|śekhara}}'' as crest or crown, see: {{harvnb|Apte|1965|p=926}}.</ref><ref>For {{transliteration|sa|ISO|Candraśekhara}} as an iconographic form, see: {{harvnb|Sivaramamurti|1976|p=56}}.</ref><ref>For translation "Having the moon as his crest" see: {{harvnb|Kramrisch|1981|p=472}}.</ref> refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.<ref>For the moon iconography as marking the rise of Rudra-Shiva, see: {{harvnb|Chakravarti|1986|p=58}}.</ref> The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon.<ref>For discussion of the linkages between Soma, Moon, and Rudra, and citation to RV 7.74, see: {{harvnb|Chakravarti|1986|pp=57–58}}.</ref>
* '''Ashes''': Shiva iconography shows his body covered with ashes (bhasma, [[vibhuti]]).{{sfn|Flood|1996|p=151}}<ref>This smearing of cremation ashes emerged into a practice of some Tantra-oriented ascetics, where they would also offer meat, alcohol and sexual fluids to Bhairava (a form of Shiva), and these groups were probably not of [[Brahmanism|Brahmanic]] origin. These ascetics are mentioned in the ancient Pali Canon of Thervada Buddhism. See: {{harvnb|Flood|1996|pp=92, 161}}</ref> The ashes represent a reminder that all of material existence is impermanent, comes to an end becoming ash, and the pursuit of eternal Self and spiritual liberation is important.<ref>Antonio Rigopoulos (2013), Brill's Encyclopedia of Hinduism, Volume 5, Brill Academic, {{ISBN|978-9004178960}}, pp. 182–183</ref><ref>{{cite book|author=Paul Deussen|title=Sechzig Upaniṣad's des Veda|url=https://books.google.com/books?id=XYepeIGUY0gC|year=1980|publisher=Motilal Banarsidass|isbn=978-8120814677|pages=775–776, 789–790, 551|access-date=6 October 2016|archive-date=31 March 2024|archive-url=https://web.archive.org/web/20240331131653/https://books.google.com/books?id=XYepeIGUY0gC|url-status=live}}</ref>
* '''Matted hair''': Shiva's distinctive hair style is noted in the epithets {{transliteration|sa|ISO|Jaṭin}}, "the one with matted hair",{{sfn|Chidbhavananda|1997|p=22}} and Kapardin, "endowed with matted hair"<ref>For translation of Kapardin as "Endowed with matted hair" see: {{Harvnb|Sharma|1996|p=279}}.</ref> or "wearing his hair wound in a braid in a shell-like (kaparda) fashion".<ref>{{harvnb|Kramrisch|1981|p=475}}.</ref> A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly.<ref>For Kapardin as a name of Shiva, and description of the kaparda hair style, see, {{harvnb|Macdonell|1996|p=62}}.</ref>
* '''Blue throat''': The epithet {{transliteration|sa|ISO|[[Nīlakaṇṭha Dhāraṇī|Nīlakaṇtha]]}} (Sanskrit {{lang|sa|नीलकण्ठ}}; ''nīla'' = "blue", ''{{transliteration|sa|ISO|kaṇtha}}'' = "throat").<ref>{{Harvnb|Sharma|1996|p=290}}</ref><ref>See: name #93 in {{harvnb|Chidbhavananda|1997|p=31}}.</ref> Since Shiva drank the [[Halahala]] poison churned up from the [[Samudra manthan|Samudra Manthana]] to eliminate its destructive capacity. Shocked by his act, Parvati squeezed his neck and stopped it in his neck to prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue.<ref>For Shiva drinking the poison churned from the world ocean see: {{harvnb|Flood|1996|p=78}}</ref>{{sfn|Kramrisch|1981|p=473}} This attribute indicates that one can become Shiva by swallowing the worldly poisons in terms of abuses and insults with equanimity while blessing those who give them.<ref name="Neelkanth">{{Cite web|url=https://www.dadabhagwan.org/about/trimandir/lord-shiva/|title=Lord Shiva &#124; Shiv &#124; God Shiva &#124; Shiva God &#124; Mahadev &#124; Lord Shiv &#124; Neelkanth|website=www.dadabhagwan.org|access-date=5 December 2020|archive-date=27 November 2020|archive-url=https://web.archive.org/web/20201127114349/https://www.dadabhagwan.org/about/trimandir/lord-shiva/|url-status=live}}</ref>
* '''Meditating yogi''': his iconography often shows him in a [[Yoga]] pose, meditating, sometimes on a symbolic Himalayan Mount Kailasa as the Lord of Yoga.{{sfn|Flood|1996|p=151}}
* '''Sacred Ganga''': The epithet ''Gangadhara'', "Bearer of the river [[Ganga]]" (Ganges). The Ganga flows from the matted hair of Shiva.<ref>For alternate stories about this feature, and use of the name {{transliteration|sa|ISO|Gaṅgādhara}} see: {{harvnb|Chakravarti|1986|pp=59 and 109}}.</ref><ref>For description of the {{transliteration|sa|ISO|Gaṅgādhara}} form, see: {{harvnb|Sivaramamurti|1976|p=8}}.</ref> The ''{{transliteration|sa|ISO|Gaṅgā}}'' (Ganga), one of the major rivers of the country, is said to have made her abode in Shiva's hair.<ref>For Shiva supporting {{transliteration|sa|ISO|Gaṅgā}} upon his head, see: {{harvnb|Kramrisch|1981|p=473}}.</ref>
* '''Tiger skin''': Shiva is often shown seated upon a tiger skin.{{sfn|Flood|1996|p=151}}
* '''Vasuki''': Shiva is often shown garlanded with the serpent [[Vasuki]]. Vasuki is the second [[Nagaraja|king of the nāgas]] (the first being [[Vishnu]]'s mount, [[Shesha]]). According to a legend, Vasuki was blessed by Shiva and worn by him as an ornament after the [[Samudra Manthana]]. 
*
* '''Trident''': Shiva typically carries a [[trident]] called ''[[Trishula]]''.{{sfn|Flood|1996|p=151}} The trident is a weapon or a symbol in different Hindu texts.{{sfn | Wayman | Singh | 1991 | p=266}} As a symbol, the ''Trishul'' represents Shiva's three aspects of "creator, preserver and destroyer",{{sfn|Suresh Chandra|1998|p=309}} or alternatively it represents the equilibrium of three ''[[guṇa]]s'' of ''[[sattva]]'', ''[[rajas]]'' and ''[[tamas (philosophy)|tamas]]''.{{sfn|Sitansu S. Chakravarti|1991|p=51}}
* '''Drum''': A small drum shaped like an hourglass is known as a ''[[damaru]]''.{{sfn|Michaels|2004|p=218}}<ref>For definition and shape, see: {{harvnb|Apte|1965|p=461}}.</ref> This is one of the attributes of Shiva in his famous dancing representation{{sfn|Jansen|1993|p=44}} known as [[Nataraja]]. A specific hand gesture ([[mudra]]) called ''{{transliteration|sa|ISO|ḍamaru-hasta}}'' (Sanskrit for "{{transliteration|sa|ISO|ḍamaru}}-hand") is used to hold the drum.{{sfn|Jansen|1993|p=25}} This drum is particularly used as an emblem by members of the {{transliteration|sa|ISO|Kāpālika}} sect.<ref>For use by {{transliteration|sa|ISO|Kāpālikas}}, see: {{harvnb|Apte|1965|p=461}}.</ref>
* '''Axe''' (''[[Parashu]]'') and '''Deer''' are held in Shiva's hands in Odisha & south Indian icons.<ref>{{Cite book|title=South Indian Bronzes|last=C. Sivaramamurti|publisher=Lalit Kalā Akademi|year=1963|page=41}}</ref>
* '''Rosary beads''': he is garlanded with or carries a string of rosary beads in his right hand, typically made of ''[[Rudraksha]]''.{{sfn|Flood|1996|p=151}} This symbolises grace, mendicant life and meditation.<ref>{{cite book|author=John A. Grimes|title=A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English|url=https://books.google.com/books?id=qcoUFYOX0bEC&pg=PA257 |year=1996|publisher=State University of New York Press|isbn=978-0791430675|page=257}}</ref><ref>{{cite book|author=Prabhavati C. Reddy|title=Hindu Pilgrimage: Shifting Patterns of Worldview of Srisailam in South India|url=https://books.google.com/books?id=TkUsAwAAQBAJ |year=2014|publisher=Routledge|isbn=978-1317806318|pages=114–115}}</ref>
* '''{{transliteration|sa|ISO|Nandī}}:''' [[Nandi (bull)|Nandī]], (Sanskrit: [[wikt:नन्दिन्|नन्दिन्]] (nandin)), is the name of the [[Bull (mythology)|bull]] that serves as Shiva's mount.<ref>For a review of issues related to the evolution of the bull (Nandin) as Shiva's mount, see: {{harvnb|Chakravarti|1986|pp=99–105}}.</ref><ref>For spelling of alternate proper names {{transliteration|sa|ISO|Nandī}} and Nandin see: {{harvnb|Stutley|1985|p=98}}.</ref> Shiva's association with cattle is reflected in his name {{transliteration|sa|ISO|Paśupati}}, or [[Pashupati]] (Sanskrit: पशुपति), translated by Sharma as "lord of cattle"<ref>{{Harvnb|Sharma|1996|p=291}}</ref> and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra.{{sfn|Kramrisch|1981|p=479}}
* '''Mount {{transliteration|sa|ISO|Kailāsa}}:''' [[Kailasa]] in the [[Himalayas]] is his traditional abode.{{sfn|Flood|1996|p=151}}<ref>For the name ''Kailāsagirivāsī'' (''Sanskrit'' कैलासिगिरवासी), "With his abode on Mount Kailāsa", as a name appearing in the ''Shiva Sahasranama'', see: {{Harvnb|Sharma|1996|p=281}}.</ref> In Hindu mythology, Mount {{transliteration|sa|ISO|Kailāsa}} is conceived as resembling a ''[[Linga]]'', representing the center of the universe.<ref>For identification of Mount {{transliteration|sa|ISO|Kailāsa}} as the central ''linga'', see: {{Harvard citation no brackets|Stutley|1985}}, p. 62.</ref>
* '''{{transliteration|sa|ISO|Gaṇa}}:''' The [[Gana|{{transliteration|sa|ISO|Gaṇa}}s]] are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. His son [[Ganesha]] was chosen as their leader by Shiva, hence Ganesha's title ''{{transliteration|sa|ISO|gaṇa-īśa}}'' or ''{{transliteration|sa|ISO|gaṇa-pati}}'', "lord of the {{transliteration|sa|ISO|gaṇas}}".<ref>[[Dictionary of Hindu Lore and Legend]] ({{ISBN|0500510881}}) by Anna L. Dallapiccola</ref>
* '''Varanasi:''' [[Varanasi]] (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.{{sfn|Keay|2000|p=33}}