Sadashiva, aka: Sadāśiva, Sada-shiva; 12 Definition(s)
Sadashiva means something in Hinduism, Sanskrit, Marathi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit term Sadāśiva can be transliterated into English as Sadasiva or Sadashiva, using the IAST transliteration scheme (?).
1a) Sadāśiva (सदाशिव).—The Lord at Gokarṇam worshipped by Bhagīratha.*
- * Brahmāṇḍa-purāṇa III. 56, 17, 39; IV. 8. 33; 39. 120.
1b) A name of Vighneśvara.*
- * Brahmāṇḍa-purāṇa IV. 44. 67; Vāyu-purāṇa 62. 32.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Shaivism (Shaiva philosophy)
1) Sadāśiva (सदाशिव, “Always kind, happy and prosperous”):—One of the eleven epithets of Rudra, as adressed to in the second chapter of Śrī-rudram. These names represent his various attributes.
2) Sadāśiva (सदाशिव) is the Sanskrit name of a deity presiding over Bhadrakarṇa, one of the sixty-eight places hosting a svāyambhuvaliṅga, which is one of the most sacred of liṅgas according to the Śaivāgamas. The list of sixty-eight svāyambhuvaliṅgas and presiding deities (eg., Sadāśiva) is found in the commentary on the Jirṇoddhāra-daśaka by Nigamajñānadeva. The word liṅga refers to a symbol used in the worship of Śiva and is used thoughout Śaiva literature, such as the sacred Āgamas.(Source): Wisdom Library: Śaivism
Sadāśiva (सदाशिव).—Almost all the āgama and paddhati texts recommend that a worshipper should first mentally form an image of Sadāśiva through prayers and pray him to be present in the Liṅga during the rituals, to receive offerings and favour him.(Source): Archaeological Survey of India: Śaiva monuments at Paṭṭadakal (śaivism)
Sadāśiva (सदाशिव).—This principle of sadāśiva, ever-benign, is pentadic as well, comprising five modes or sadākhyas. In the order from the transcendent to pbenomenal, they are:
- śivasadākhya, transcendent;
- amūrtasadākhya, formless;
- mūrtisadākhya, one with form;
- kartṛsadākhya, agent;
- karmasadākhya, maker.
Of these, the first four, being in the “form” of effulgence of different intensities, and column of immense dimensions, cannot be iconographized but only be meditated upon. The fifth, karmasadākhya, is iconograpbized as the “semi-iconic” liṅga, and installed in the adytum of the Śaiva temple. Sadāśiva in the karmasadākhya mode is said to be endowed with five visages—Īśāna, Tatpuruṣa, Aghora. Sadyojāta and Vāmadeva—which are sometimes sculpted on the liṅga as turned upwards, towards east, south, west and north respectively.(Source): McGill: The architectural theory of the Mānasāra (shaivism)
Sadāśiva (सदाशिव) in the context of Rauravāgama 3.53.2-3 and Mṛgendrāgama (upoddhāta-prakaraṇa verse 18).—The form of Sadāśiva is considered as an important aspect. In this creation Sadāśiva presents himself with a divine form called Vidyādeha, which is devoid of all impurities. Assuming the divine form he revealed the Vedas and Āgamas. It comprises of mantras called Īśāna etc.
The Sakalaniṣkala form of Śiva is to some extent composed of parts, in order to enable Yogins, Jñānins Yatis and Mantrins to worship and contemplate him. This form is known as Sādākhya, which is five-fold. Śiva with all these five is called Sadāśiva.
Generally Sadāśiva is possessed of five faces and three eyes and ten hands holding trident, vajra, sword, axe and abhayamudrā on the five right hands and snake, pāśa, bell, fire and a weapon called aṅkuśa on the left five hands and seated in a yogāsana position on a lotus.(Source): Shodhganga: Iconographical representations of Śiva
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Rasashastra (chemistry and alchemy)
Sadāśiva (सदाशिव) or Sadāśivarasa is the name of an Ayurvedic recipe defined in the fourth volume of the Rasajalanidhi (chapter 2, dealing with jvara: fever). These remedies are classified as Iatrochemistry and form part of the ancient Indian science known as Rasaśāstra (medical alchemy). Pārvatīśaṅkara is an ayurveda treatment and should be taken with caution and in accordance with rules laid down in the texts.
Accordingly, when using such recipes (eg., sadāśiva-rasa): “the minerals (uparasa), poisons (viṣa), and other drugs (except herbs), referred to as ingredients of medicines, are to be duly purified and incinerated, as the case may be, in accordance with the processes laid out in the texts.” (see introduction to Iatro chemical medicines)(Source): Wisdom Library: Rasa-śāstra
Rasashastra (रसशास्त्र, rasaśāstra) is an important branch of Ayurveda, specialising in chemical interactions with herbs, metals and minerals. Some texts combine yogic and tantric practices with various alchemical operations. The ultimate goal of Rasashastra is not only to preserve and prolong life, but also to bestow wealth upon humankind.
1) Sadāśiva (सदाशिव) or Sadāśivamūrti refers to one of the twenty-three forms (mūrti) of Śiva mentioned in the Pūrvakāmikāgama (pratimālakṣaṇavidhi-paṭala): first and foremost among the Mūlāgama. The forms of Śiva (eg., Sadāśiva) are established through a process known as Sādākhya, described as a five-fold process of creation.
2) Sadāśiva is also listed among the sixteen forms (mūrti) of Śiva mentioned in the Dīptāgama: the sixth among the Siddhāntaśaivāgamas.(Source): Shodhganga: Iconographical representations of Śiva (shilpa)
Shilpashastra (शिल्पशास्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.
General definition (in Hinduism)
1) The Sivalinga enshrined in the sanctum sanctorum is actually the form of Karma Sadakhya. The formless and transcendental Parasiva occupies this Sivalinga in the form of Sadasiva, or the Panchabrahma. The Agamas provide this description:
"Sadasiva appears with five faces: Ishana, Tatpurusha, Aghora, Vamadeva and Sadyojata.
- The Ishana face, crystal in color, is at the top, looking upward.
- Tatpurusha, whitish-yellow, is turned eastward.
- Aghora, blue-black in color, is turned south.
- Vamadeva, of saffron hue, looks north.
- Sadyojata, colored like the moon's rays, looks west.
The overall form of Sadasiva is the color of crystal. Each face has three eyes. The five heads are adorned with a crescent moon and locks of matted hair bound together with serpents."
2) For the Supreme Lord Parasiva, the main purpose of descending to the level of Karma Sadakhya is to perform the cosmic activities within the realm of pure maya. He does this through His form of Lord Sadasiva (or Panchabrahma). The five cosmic activities are: creation, maintenance, dissolution, concealment and bestowal of grace. Siva's power of creation is Sadyojata. The power of dissolution is Aghora. Tatpurusha is Siva's power to veil the soul's inherent nature (of Pure Consciousness and its infinite power of knowledge and action). Siva's power of revealing grace is Ishana. The Vedas and the Agamas are revealed through the five faces of Sadasiva.
Sadasiva exists at the extremely rarefied stratum of pure maya (the causal plane) and therefore cannot be directly involved with impure maya (the astral and physical realms). So, He performs the five actions in these realms through five Deputed Lords (Adhishtita, also known as Karaneshvara): Brahma, Vishnu, Rudra, Maheshvara and Sadasiva. [Note: The Deputed Lord Sadasiva is set in italics to distinguish it from Sadasiva, the synonym for Panchabrahma.](Source): Hinduism Today: Five Powers of Siva
A relatively mild form of Śiva, indicated by the absence of a separate consort or śakti. As the object of Śaiva Siddhānta ritual worship, he has five functions: the creation/emission, maintenance, and destruction/reabsorption of the worlds, self-concealment, and the bestowal of grace (anugraha), i.e. liberation. Conceived as five-faced, three-eyed, and ten-armed, with each of his limbs representing a different quality or power, he is thought to contain five other Sadāśivas, one inside the other, each more subtle than the last. The devotee ‘builds’ his body in this form, internally, through the recitation of non-Vedic mantras, and then meditates on it, with the ultimate object of identifying with (i.e. becoming equal with) Śiva for the duration of the rite.(Source): Oxford Reference: A Dictionary of Hinduism
Languages of India and abroad
sadāśiva (सदाशिव).—m (S Always auspicious.) A common name of Shiva.(Source): DDSA: The Molesworth Marathi and English Dictionary
sadāśiva (सदाशिव).—A common name of śiva.(Source): DDSA: The Aryabhusan school dictionary, Marathi-English
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sadāśiva (सदाशिव).—Name of Śiva.
Derivable forms: sadāśivaḥ (सदाशिवः).
Sadāśiva is a Sanskrit compound consisting of the terms sadā and śiva (शिव).(Source): DDSA: The practical Sanskrit-English dictionary
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family. Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
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Search found 29 books and stories containing Sadashiva, Sadāśiva or Sada-shiva. You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The Garuda Purana (by Manmatha Nath Dutt)
Chapter XX - Mantra-cures (curative formulas) of snakebite as narrated by Shiva < [Agastya Samhita]
Chapter XXIV - The worship of Ganapati < [Agastya Samhita]
Chapter XXIII - Description of another form of Shiva worship < [Agastya Samhita]
Preceptors of Advaita (by T. M. P. Mahadevan)
Rasa Jala Nidhi, vol 4: Iatrochemistry (by Bhudeb Mookerjee)
The Shiva Purana (by J. L. Shastri)
Chapter 21 - The duties and rites up to the tenth day after the death of ascetics < [Section 6 - Kailāsa-saṃhitā]
Chapter 38 - The greatness of Śivarātri < [Section 4 - Koṭirudra-Saṃhitā]
Chapter 23 - The twelfth day rites for Yatis < [Section 6 - Kailāsa-saṃhitā]
A History of Indian Philosophy Volume 5 (by Surendranath Dasgupta)
Part 4 - Śaiva Philosophy according to Bhoja and his commentators < [Chapter XXXVIII - Śaiva Philosophy in some of the Important texts]
Part 4 - Mataṅga-parameśvara-tantra < [Chapter XXXIV - Literature of Southern Śaivism]
Part 7 - Vatula-tantra < [Chapter XXXIV - Literature of Southern Śaivism]