Editing Shiva (section)

=== Pre-Vedic elements ===

==== Prehistoric art ====
Prehistoric rock paintings dating to the [[Mesolithic]] from [[Bhimbetka rock shelters]] have been interpreted by some authors as depictions of Shiva.{{sfn|Neumayer|2013|p=104}}{{efn|reference=Temporal range for Mesolithic in South Asia is from 12000 to 4000 years [[before present]]. The term "Mesolithic" is not a useful term for the periodisation of the South Asian Stone Age, as certain [[Scheduled Castes and Scheduled Tribes|tribes]] in the interior of the Indian subcontinent retained a Mesolithic culture into the modern period, and there is no consistent usage of the term. The range 12,000–4,000 Before Present is based on the combination of the ranges given by Agrawal et al. (1978) and by Sen (1999), and overlaps with the early Neolithic at [[Mehrgarh]]. D.P. Agrawal et al., "Chronology of Indian prehistory from the Mesolithic period to the Iron Age", ''Journal of Human Evolution'', Volume 7, Issue 1, January 1978, 37–44: "A total time bracket of c. 6,000–2,000 B.C.  will cover the dated Mesolithic sites,  e.g.  Langhnaj, Bagor, '''Bhimbetka''', Adamgarh, Lekhahia, etc." (p. 38). S.N. Sen, [https://books.google.com/books?id=Wk4_ICH_g1EC&pg=PA23 ''Ancient Indian History and Civilization''], 1999: "The Mesolithic period roughly ranges between 10,000 and 6,000 B.C."  (p. 23).}} 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 the figures in a group dance can be interpreted in many different ways.<ref>{{cite book |author=Howard Morphy |url=https://books.google.com/books?id=XhchBQAAQBAJ |title=Animals Into Art |publisher=Routledge |year=2014 |isbn=978-1-317-59808-4 |pages=364–366 |access-date=30 January 2024 |archive-date=31 March 2024 |archive-url=https://web.archive.org/web/20240331131700/https://books.google.com/books?id=XhchBQAAQBAJ |url-status=live }}</ref>

==== Indus Valley and the Pashupati seal ====
{{Main|Pashupati seal}}
[[File:Shiva Pashupati.jpg|upright|thumb|200px|The [[Pashupati seal]] discovered during excavation of the [[Indus Valley civilisation|Indus Valley]] archaeological site of [[Mohenjo-Daro]] and showing a possible representation of a "yogi" or "proto-Shiva" figure as [[Pashupati|Paśupati]] (Lord of the Animals" {{Circa|2350}}–2000 BCE]]

Of several Indus valley seals that show animals, one seal that has attracted attention shows a large central figure, either [[horned deity|horned]] or wearing a horned headdress and possibly [[ithyphallic]],{{refn|group=note|name="ilph_rep_l"}}<ref>{{harvnb|Singh|1989}}; {{harvnb|Kenoyer|1998}}. For a drawing of the seal see Figure 1 in {{harvnb|Flood|1996|p=29}}</ref> 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]] ''{{transliteration|sa|ISO|paśupati}}''),<ref>For translation of ''{{transliteration|sa|ISO|paśupati}}'' as "Lord of Animals" see: {{harvnb|Michaels|2004|p=312}}.</ref> an epithet of the later [[Hindu deities]] Shiva and Rudra.{{sfnm|Vohra|2000|p=[https://archive.org/details/makingindiahisto00vohr/page/n10 15]|Bongard-Levin|1985|2p=45|3a1=Rosen|3a2=Schweig|3y=2006|3p=45}} [[John Marshall (archaeologist)|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.{{sfn|Flood|1996|pp=28–29}} 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.{{sfnm|Flood|1996|1pp=28–29|Flood|2003|2pp=204–205|Srinivasan|1997|3p=181}}

[[Gavin Flood]] states that it 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 characterises 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]].{{sfnm|Flood|1996|1pp=28–29|Flood|2003|2pp=204–205}} John Keay writes that "he may indeed be an early manifestation of Lord Shiva as Pashu-pati", but a couple of his specialties of this figure does not match with Rudra.{{sfn|Keay|2000|p=14}} Writing in 1997, Srinivasan interprets what [[John Marshall (archaeologist)|John Marshall]] interpreted as facial as not human but more bovine, possibly a divine buffalo-man.{{sfn|Srinivasan|1997|p=181}}

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".<ref>{{Cite journal|last=McEvilley|first=Thomas|date=1 March 1981|title=An Archaeology of Yoga| journal=Res: Anthropology and Aesthetics| volume=1| page =51| doi= 10.1086/RESv1n1ms20166655|s2cid=192221643|issn=0277-1322 }}</ref> Asko Parpola states that other archaeological finds such as 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.<ref>Asko Parpola(2009), Deciphering the Indus Script, Cambridge University Press, {{ISBN|978-0521795661}}, pp. 240–250</ref> Gregory L. Possehl in 2002, associated it with the water buffalo, and concluded that while it would be appropriate to recognise the figure as a deity, and its posture as one of ritual discipline, regarding it as a proto-Shiva would "go too far".<ref>{{cite book|url=https://books.google.com/books?id=XVgeAAAAQBAJ&pg=PA154|title=The Indus Civilization: A Contemporary Perspective|last=Possehl|first=Gregory L.|date=2002|publisher=Rowman Altamira|isbn=978-0759116429|pages=140–144|author-link=Gregory Possehl|access-date=2 July 2015|archive-date=20 January 2023|archive-url=https://web.archive.org/web/20230120224137/https://books.google.com/books?id=XVgeAAAAQBAJ&pg=PA154|url-status=live}}</ref>

==== Proto-Indo-European elements ====
The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised [[Proto-Indo-European religion]],<ref name="Woodard2006">{{cite book|author=Roger D. Woodard|title=Indo-European Sacred Space: Vedic and Roman Cult|url=https://books.google.com/books?id=EB4fB0inNYEC&pg=FA242|date=2006|publisher=University of Illinois Press|isbn=978-0252092954|pages=242–}}</ref> and the pre-Islamic Indo-Iranian religion.{{sfn|Beckwith|2009|p=32}} The similarities between the iconography and theologies of Shiva with Greek and European deities have led to proposals for an [[Proto-Indo-European religion|Indo-European]] link for Shiva,<ref name=woodward60 /><ref>{{cite book|author=Alain Daniélou|title=Gods of Love and Ecstasy: The Traditions of Shiva and Dionysus|url=https://books.google.com/books?id=QDQK7l13WIIC |year=1992|publisher=Inner Traditions / Bear & Co|isbn=978-0892813742|pages=49–50}}, Quote: "The parallels between the names and legends of Shiva, Osiris and Dionysus are so numerous that there can be little doubt as to their original sameness".</ref> or lateral exchanges with ancient central Asian cultures.<ref>{{cite book|author=Namita Gokhale|title=The Book of Shiva|url=https://books.google.com/books?id=pFN15nX9_zsC|year=2009|publisher=Penguin Books|isbn=978-0143067610|pages=10–11}}</ref><ref>Pierfrancesco Callieri (2005), [https://www.jstor.org/stable/29757637 A Dionysian Scheme on a Seal from Gupta India] {{Webarchive|url=https://web.archive.org/web/20161220104032/http://www.jstor.org/stable/29757637 |date=20 December 2016 }}, East and West, Vol. 55, No. 1/4 (December 2005), pp. 71–80</ref> His contrasting aspects such as being terrifying or blissful depending on the situation, are similar to those of the Greek god [[Dionysus]],<ref>{{cite journal | last=Long | first=J. Bruce | title=Siva and Dionysos: Visions of Terror and Bliss | journal=Numen | volume=18 | issue=3 | pages=180–209 | year=1971 | doi=10.2307/3269768 | jstor=3269768  | issn = 0029-5973}}</ref> as are their iconic associations with bull, snakes, anger, bravery, dancing and carefree life.<ref name=flahertyds81 /><ref>{{cite book|author=Patrick Laude|title=Divine Play, Sacred Laughter, and Spiritual Understanding|url=https://books.google.com/books?id=cTDIAAAAQBAJ|year=2005|publisher=Palgrave Macmillan|isbn=978-1403980588|pages=41–60|access-date=6 October 2016|archive-date=31 March 2024|archive-url=https://web.archive.org/web/20240331131700/https://books.google.com/books?id=cTDIAAAAQBAJ|url-status=live}}</ref> The ancient Greek texts of the time of Alexander the Great call Shiva "Indian Dionysus", or alternatively call Dionysus ''"god of the Orient"''.<ref name=flahertyds81>Wendy Doniger O'Flaherty (1980), [https://www.jstor.org/stable/1062337 Dionysus and Siva: Parallel Patterns in Two Pairs of Myths] {{Webarchive|url=https://web.archive.org/web/20161220102525/http://www.jstor.org/stable/1062337 |date=20 December 2016 }}, History of Religions, Vol. 20, No. 1/2 (Aug. – Nov. 1980), pp. 81–111</ref> Similarly, the use of phallic symbol{{refn|group=note|name="ilph_rep_l"}} as an icon for Shiva is also found for Irish, Nordic, Greek (Dionysus<ref>{{cite book|author1=Walter Friedrich Otto|author2=Robert B. Palmer|title=Dionysus: Myth and Cult|url=https://books.google.com/books?id=XCDvuoZ8IzsC&pg=PA164 |year=1965|publisher=Indiana University Press|isbn=0253208912|page=164}}</ref>) and Roman deities, as was the idea of this aniconic column linking heaven and earth among early Indo-Aryans, states Roger Woodward.<ref name=woodward60>{{cite book|author=Roger D. Woodard|title=Indo-European Sacred Space: Vedic and Roman Cult|url=https://books.google.com/books?id=EB4fB0inNYEC |year=2010|publisher=University of Illinois Press|isbn=978-0252-092954|pages=60–67, 79–80}}</ref> Others contest such proposals, and suggest Shiva to have emerged from indigenous non-Aryan tribal origins.{{sfn|Sircar|1998|pp=3 with footnote 2, 102–105}}