Many of his coins bear the Nandi bull (Siva's emblem), and the king's name is preceded by the title sahi (shah), which had previously been used by the Kushan dynasty.
All who die within this boundary, be they Brahman or low caste, Moslem or Christian, are sure of admittance into Siva's heaven.
Though Siva's personal appearance is.
He is exclusively a post-Vedic god, though he has been identified by the Hindus with the Rudra of the Vedas, and numerous features of Siva's character and history are developed from those of Rudra.
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.
For his chief attendant, the great god (Mahadeva, Mahesvara) has already with him the" holy "Nandi - presumably, though his shape is not specified, identical in form as in name with Siva's sacred bull of later times, the appropriate symbol of the god's reproductive power.
The connubial relations of the deities may thus be considered" to typify the mystical union of the two eternal principles, spirit and matter, for the production and reproduction of the universe."But whilst this privilege of divine worship was claimed for the consorts of all the gods, it is principally to Siva's consort, in one or other of her numerous forms, that adoration on an extensive scale came to be offered by a special sect of votaries, the Saktas.
His doctrine, which may be said to constitute a kind of reaction against the severe sacerdotalism of Sankara, has spread over all classes of the southern community, most of the priests of Saiva temples there being adherents of it; whilst in northern India its votaries are only occasionally met with, and then mostly as mendicants, leading about a neatly caparisoned bull as representing Siva's sacred bull Nandi.
But, on the other hand, the essentially human nature of these two gods 1 As in the case of Siva's traditional white complexion, it may not be without significance, from a racial point of view, that Vishnu, Rama and Krishna have various darker shades of colour attributed to them, viz.
In the later Saiva mythology this theory finds its artistic representation in Siva's androgynous form of Ardha-narisa, or "halfwoman-lord," typifying the union of the male and female energies; the male half in this form of the deity occupying the right-hand, and the female the left-hand side.
The divine object of the adoration of the Saktas, then, is Siva's wife - the Devi (goddess), Mahadevi (great goddess), or Jagan-mata (mother of the world) - in one or other of her numerous forms, benign or terrible.