On the river bank is a temple to Siva, of hexagonal shape, old and going to ruin.
The Lingayats number 436,968, or 46% of the Hindu population; they worship the symbol of Siva, and males and females both carry this emblem about their person in a silver case.
Brahma (n.) is the designation generally applied to the Supreme Soul (paramatman), or impersonal, all-embracing divine essence, the original source and ultimate goal of all that exists; Brahma (m.), on the other hand, is only one of the three hypostases of that divinity whose creative activity he represents, as distinguished from its preservative and destructive aspects, ever apparent in life and nature, and represented by the gods Vishnu and Siva respectively.
The first part of Mihiragula seems to be the name of the Persian deity Mithra, but his patron deity was Siva, and he left behind him the reputation of a ferocious persecutor of Buddhism.
Among the filthiest are the Aghoris, who preserve the ancient cannibal ritual of the followers of Siva, eat filth, and use a human skull as a drinking-vessel.
DURGA, or Devi (Sanskrit for inaccessible), in Hindu mythology, the wife of Siva and daughter of Himavat (the Himalayas).
Death being a transition to a new form of life, the destroyer is really a re-creator, and thus Siva is styled the Bright or Happy One.
The Mahavinayaka peak, visible from Cuttack, has been consecrated for ages to Siva-worship by ascetics and pilgrims.
The general shape and style are Roman: the inscriptions are in Greek or in a Persian language written in Greek letters, or in Kharoshthi: the reverse often bears the figure of a deity, either Greek (Herakles, Helios, Selene) or Zoroastrian (Mithra, Vata, Verethraghna) or Indian (generally Siva or a war god).
The principal temple is sacred to Siva, and is said to have been rebuilt or enlarged by a leper emperor, who came south on a pilgrimage and was cured by bathing in the temple tank; upwards of 60,000 pilgrims visit the temple every December.
==Tiger== The tiger is associated with Siva and Durga, but its cult is confined to the wilder tribes; in Nepal the tiger festival is known as Bagh Jatra, and the worshippers dance disguised as tigers.
The man was an Avatar of Vishnu or Siva; his supreme apotheosis is now complete, and the Brahmins feel warranted in providing for him a niche in the orthodox pantheon."'
One relates that he had no mother but was produced by Siva alone, and was suckled by six nymphs of the Ganges, being miraculously endowed with six faces that he might simultaneously obtain nourishment from each.
Another story is that six babes, miraculously conceived, were born of the six nymphs, and that Parvati, the wife of Siva, in her great affection for them, embraced the infants so closely that they became one, but preserved six faces, twelve arms, feet, eyes, &c. Kartikeya became the victor of giants and the leader of the armies of the gods.
So great were his learning and piety that he was regarded as an incarnation of Siva, and his works (commentaries on the Vedanta Sutras, the Bhagavad Gita and the Upanishads) exercised a permanent influence on Hindu thought.
Distant, is a group of 108 Siva lingam temples built in 1788.
In the Deccan their place is taken by Lingayats from the south, who again follow their own form of Hinduism, which is an heretical species of Siva worship. Throughout Mysore, and in the north of Madras, Lingayats are still found, but along the eastern sea-board the predominating classes of traders are those named Chetties and Komatis.
The monuments of the great Buddhist monarchs, Asoka and Kanishka, confronted him from the time he neared the Punjab frontier; but so also did the temples of Siva and his " dread " queen Bhima.
The goal of this expedition was the temple dedicated to Siva at Somnath, around which so many legends have gathered.
As regards this latter, purely exoteric, doctrine, there can be little doubt of its owing its origin to considerations of theological expediency, as being calculated to supply a sufficiently wide formula of belief for general acceptance; and the very fact of this divine triad including the two principal deities of the later sectarian worship, Vishnu and Siva, goes far to show that these two gods at all events must have been already in those early days favourite objects of popular adoration to an extent sufficient to preclude their being ignored by a diplomatic priesthood bent upon the formulation of a common creed.
That the theory of the triple manifestation of the deity was indeed only a compromise between Brahmanical aspirations and popular worship, probably largely influenced by the traditional sanctity of the number three, is sufficiently clear from the fact that, whilst Brahma, the creator, and at the same time the very embodiment of Brahmanical class pride, has practically remained a mere figurehead in the actual worship of the people, Siva, on the other hand, so far from being merely the destroyer, is also the unmistakable representative of generative and reproductive power in nature.
In the estimation of these people "Siva and Vishnu may be more dignified beings, but the village deity is regarded as a more present help in trouble, and more intimately concerned with the happiness and prosperity of the villagers.
Both these divine figures have grown out of Vedic conceptions - the genial Vishnu mainly out of a not very prominent solar deity of the same name; whilst the stern Siva, i.e.
Two of such new gods actually pass as the sons of Siva and his consort Parvati, viz.
Skandaalso called Kumara (the youth), Karttikeya, or Subrahmanya (in the south) - the six-headed war-lord of the gods; and Ganese, the lord (or leader) of Siva's troupes of attendants, being at the same time the elephant-headed, paunch-bellied god of wisdom; whilst a third, Kama (Kamadeva) or Kandarpa, the god of love, gets his popular epithet of Ananga," the bodiless,"from his having once, in frolicsome play, tried the power of his arrows upon Siva, whilst engaged in austere practices, when a single glance from the third (forehead) eye of the angry god reduced the mischievous urchin to ashes.
But, in this repect, we also meet in the epics with the first clear evidence of what in after time became the prominent feature of the worship of Siva and his consort all over India, viz.
Though Siva, too, assumes various forms, the incarnation theory is peculiarly characteristic of Vaishnavism; and the fact that the principal hero of the Ramayana (Rama), and one of the prominent warriors of the Mahabharata (Krishna) become in this way identified with the supreme god, and remain to this day the chief objects of the adoration of Vaishnava sectaries, naturally imparts to these creeds a human interest and sympathetic aspect which is wholly wanting in the worship of Siva.
Though himself, like most Brahmans, apparently by predilection a follower of Siva, his aim was the revival of the doctrine of the Brahma as the one self-existent Being and the sole cause of the universe; coupled with the recognition of the practical worship of the orthodox pantheon, especially the gods of the Trimurti, as manifestations of the supreme deity.
Since the time of Sankara, or for more than a thousand years, the gods Vishnu and Siva, or Hari and Hara as they are also.
The high-caste Brahman will probably keep at his home asalagram stone, the favourite symbol of Vishnu, as well as the characteristic emblems of Siva and his consort, to both of which he will do reverence in the morning; and when he visits some holy place of pilgrimage, he will not fail to pay his homage at both the Saiva and the Vaishnava shrines there.
Siva has at all times been the favourite god of the Brahmans,' and his worship is accordingly more widely extended than that of his rival, especially in southern India.
Tulsi, as a Smarta Vaishnava and a Brahman, venerates the whole Hindu pantheon, and is especially careful to give Siva or Mahadeva, the special deity of the Brahmans, his due, and to point out that there is no inconsistency between devotion to Rama and attachment to Siva (Ramayan, Lankakand, Doha 3).
In the Trimurti, Brahma (the impersonal) is manifested as Brahma (the personal creator), Vishnu (the preserver), and Siva (the destroyer).
The evil character of Siva is reflected in his wife, who as Kali (the black) is the wild and cruel goddess of destruction and death.
VISHNU (Sanskrit, "the worker," from root vish, "to work"), a solar deity, in later Hindu mythology a god of the first importance, one of the supreme trinity with Brahma and Siva, but in the Rig Veda only a minor deity.
He is the son of Siva and Parvati.
It is famous for a group of twenty-two temples dedicated to Siva, the resort of numerous pilgrims. It is connected with the East Indian railway by a steam tramway, 5 m.
Older than this temple are the Vaikuntha Perumal temple of Vishnu and the Siva temple of Kailasanath, which date from the time of the Pallava kings.
The great temple of Siva, dedicated to Ekambara Swami (the god with the single garment) is remarkable for its lofty towers (gopuram) and the extreme irregularity of its design, through which it gains in picturesqueness what it loses in dignity.
As in India, after the expulsion of Buddhism, the degrading worship of Siva and his dusky bride had been incorporated into Hinduism from the savage devil worship of Aryan and of non-Aryan tribes, so, as pure Buddhism died away in the north, the Tantra system, a mixture of magic and witchcraft and sorcery, was incorporated into the corrupted Buddhism.
The two queens have become semi-divine personages, and are worshipped under the name of the two Dard-Eke, the " glorious mothers," being regarded as incarnations of the wife of Siva, representing respectively two of the qualities which she personifies, divine vengeance and divine love.
He lost much of his supremacy when the triad Brahma, Siva and Vishnu became predominant.