Editing Shiva (section)

===Vedic elements===

==== Rudra ====
[[File:ThreeHeadedShivaGandhara2ndCentury.jpg|upright|thumb|200px|Three-headed Shiva, Gandhara, 2nd century AD]]

Shiva as we know him today shares many features with the Vedic god [[Rudra]],{{sfn|Michaels|2004|p=316}} and both Shiva and Rudra are viewed as the same personality in [[Hindu texts|Hindu scriptures]]. The two names are used synonymously. Rudra, 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.{{sfn|Flood|2003|p=73}} In RV 2.33, he is described as the "Father of the [[Rudras]]", a group of storm gods.<ref>Doniger, pp. 221–223.</ref><ref>{{Cite web |title=Rudra {{!}} Hinduism, Shiva, Vedas {{!}} Britannica |url=https://www.britannica.com/topic/Rudra |access-date=8 June 2024 |website=www.britannica.com |language=en}}</ref>

Flood notes that Rudra is an ambiguous god, peripheral in the Vedic pantheon, possibly indicating non-Vedic origins.{{sfn|Flood|1996|p=152}} Nevertheless, both Rudra and Shiva are akin to [[Odin|Wodan]], the Germanic God of rage ("wütte") and the [[wild hunt]].{{sfnm|Zimmer|2000|p=186}}{{sfn|Storl|2004}}{{page needed|date=April 2022}}{{sfn|Winstedt|2020}}{{page needed|date=April 2022}}

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]].{{Sfn|Sadasivan|2000|p=148}} The Rigveda has 3 out of 1,028 hymns dedicated to Rudra, and he finds occasional mention in other hymns of the same text.{{Sfn|Chakravarti|1986|pp=1–2}} Hymn 10.92 of the Rigveda states that deity Rudra has two natures, one wild and cruel (Rudra), another that is kind and tranquil (Shiva).{{sfn|Kramrisch|1994a|p=7}}

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.{{Sfn|Chakravarti|1986|pp=2–3}} This healing, nurturing, life-enabling aspect emerges in 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.{{Sfn|Chakravarti|1986|pp=1–9}}

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 the Nandi bull, the Indian [[zebu]], in particular, as the vehicle of Rudra and of Shiva, thereby unmistakably linking them as same.{{sfn|Kramrisch|1994a|pp=14–15}}

==== Agni ====
[[Rudra]] and [[Agni]] have a close relationship.{{refn|group=note|For a general statement of the close relationship, and example shared epithets, see: {{harvnb|Sivaramamurti|1976|p=11}}. For an overview of the Rudra-Fire complex of ideas, see: {{harvnb|Kramrisch|1981|pp=15–19}}.}} 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.{{refn|group=note|For quotation "An important factor in the process of Rudra's growth is his identification with Agni in the Vedic literature and this identification contributed much to the transformation of his character as {{transliteration|sa|ISO|Rudra-Śiva}}." see: {{harvnb|Chakravarti|1986|p=17}}.}} The identification of [[Agni]] with Rudra is explicitly noted in the ''[[Nirukta]]'', an important early text on etymology, which says, "Agni is also called Rudra."<ref>For translation from ''Nirukta'' 10.7, see: {{harvnb|Sarup|1998|p=155}}.</ref> The interconnections between the two deities are complex, and according to Stella Kramrisch:
{{blockquote|The fire myth of {{transliteration|sa|ISO|Rudra-Śiva}} plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.{{sfn|Kramrisch|1994a|p=18}}}}

In the [[Shri Rudram Chamakam|''Śatarudrīya'']], some epithets of Rudra, such as {{transliteration|sa|ISO|Sasipañjara}} ("Of golden red hue as of flame") and {{transliteration|sa|ISO|Tivaṣīmati}} ("Flaming bright"), suggest a fusing of the two deities.{{refn|group=note|For "Note Agni-Rudra concept fused" in epithets {{transliteration|sa|ISO|Sasipañjara}} and {{transliteration|sa|ISO|Tivaṣīmati}} see: {{harvnb|Sivaramamurti|1976|p=45}}.}} Agni is said to be a bull,<ref>{{cite web |url=http://www.sacred-texts.com/hin/rigveda/rv06048.htm |title=Rig Veda: Rig-Veda, Book 6: HYMN XLVIII. Agni and Others |publisher=Sacred-texts.com |access-date=6 June 2010 |archive-date=25 March 2010 |archive-url=https://web.archive.org/web/20100325222509/http://www.sacred-texts.com/hin/rigveda/rv06048.htm |url-status=live }}</ref> and Shiva possesses a bull as his vehicle, [[Nandi (bull)|Nandi]]. The horns of [[Agni]], who is sometimes characterised as a bull, are mentioned.<ref>For the parallel between the horns of Agni as bull, and Rudra, see: {{harvnb|Chakravarti|1986|p=89}}.</ref><ref>RV 8.49; 10.155.</ref> In medieval sculpture, both [[Agni]] and the form of Shiva known as [[Bhairava]] have flaming hair as a special feature.<ref>For flaming hair of Agni and Bhairava see: Sivaramamurti, p. 11.</ref>

==== Indra ====
[[File:Pashupatinath Temple-2020.jpg|thumb|[[Pashupatinath Temple]], [[Nepal]], dedicated to Shiva as the lord of all beings]]
According to [[Wendy Doniger]], the Saivite fertility myths and some of the phallic characteristics of Shiva are inherited from [[Indra]].<ref>{{cite book|last =Doniger|first=Wendy|author-link=Wendy Doniger|title=Śiva, the erotic ascetic|year=1973|publisher=Oxford University Press US|pages=84–89|chapter = The Vedic Antecedents }}</ref> Doniger gives several reasons for her hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, the transgression of established mores, the [[Om|Aum]] sound, the Supreme Self. In the Rig Veda the term ''{{transliteration|sa|ISO|śiva}}'' is used to refer to Indra. (2.20.3,{{refn|group=note|For text of RV 2.20.3a as {{lang|sa|स नो युवेन्द्रो जोहूत्रः सखा शिवो नरामस्तु पाता ।}} and translation as "May that young adorable ''Indra'', ever be the friend, the benefactor, and protector of us, his worshipper".{{Sfn|Arya|Joshi |2001|p=48, volume 2}}}} 6.45.17,<ref>For text of RV 6.45.17 as {{lang|sa|यो गृणतामिदासिथापिरूती शिवः सखा । स त्वं न इन्द्र मृलय ॥ }} and translation as "''Indra'', who has ever been the friend of those who praise you, and the insurer of their happiness by your protection, grant us felicity" see: {{harvnb|Arya|Joshi|2001|p=91}}, volume 3.</ref><ref>For translation of RV 6.45.17 as "Thou who hast been the singers' Friend, a Friend auspicious with thine aid, As such, O Indra, favour us" see: {{Harvnb|Griffith|1973|p=310}}.</ref> and 8.93.3.<ref>For text of RV 8.93.3 as {{lang|sa|स न इन्द्रः सिवः सखाश्चावद् गोमद्यवमत् । उरूधारेव दोहते ॥}} and translation as "May ''Indra'', our auspicious friend, milk for us, like a richly-streaming (cow), wealth of horses, kine, and barley" see: {{harvnb|Arya|Joshi|2001|p=48}}, volume 2.</ref>) Indra, like Shiva, is likened to a bull.<ref>For the bull parallel between Indra and Rudra see: {{harvnb|Chakravarti|1986|p=89}}.</ref><ref>RV 7.19.</ref> In the Rig Veda, Rudra is the father of the [[Maruts]], but he is never associated with their warlike exploits as is Indra.<ref>For the lack of warlike connections and difference between Indra and Rudra, see: {{harvnb|Chakravarti|1986|p=8}}.</ref>

Indra himself may have been adopted by the Vedic Aryans from the [[Bactria–Margiana Archaeological Complex|Bactria–Margiana Culture]].{{sfn|Beckwith|2009|p=32}}{{sfn|Anthony|2007|pp=454–455}} According to Anthony,
{{blockquote|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 the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.{{sfn|Anthony|2007|p=454}}}}

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.{{sfn|Owen|2012|pp=25–29}} For example, in the Jain caves at [[Ellora Caves|Ellora]], extensive carvings show dancing Indra next to the images of [[Tirthankara]]s in a manner similar to Shiva Nataraja. The similarities in the dance iconography suggests that there may be a link between ancient Indra and Shiva.{{sfnm|Sivaramamurti|2004|1pp=41, 59|Owen|2012|2pp=25–29}}