Shiva, aka: Śivā, Sivā, Śiva, Siva, Sīva; 25 Definition(s)
Shiva means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, 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 terms Śivā and Śiva can be transliterated into English as Siva or Shiva, using the IAST transliteration scheme (?).
1) Śiva (शिव):—One of the eight names of Rudra, given to him by Brahmā, according to the Pādma-purāṇa. This aspect became the presiding deity over the earth. The corresponding name of the consort is Śivā. His son is called Manojava.
2) Śivā (शिवा):—The consort of Śiva (Śiva is an aspect of Śiva, as in, one of the eight names of Rudra) according to the Pādma-purāṇa.
3) Śiva:—Second of the eleven emanations of Rudra (ekādaśa-rudra), according to the Aṃśumadbhedāgama and the Śilparatna. The images of this aspects of Śiva should have three eyes, four arms, jaṭāmakuṭas and be of white colour. It should be draped also in white clothes and be standing erect (samabhaṅga) on a padmapīṭha. It should be adorned with all ornaments and with garlands composed of all flowers and it should keep their front right hand in the abhaya and the front left hand in the varada poses, while it should carry in the back right hand the paraśu and in the back left hand the mṛga.
4) Śiva:—Of the five faces of this deity (Śiva),
- the one facing the east is that of Īśāna,
- that facing the south, of Īśvara,
- the west, of Brahmā,
- the north, of Īśa
- and the top of Sadāśiva.
All ceremonials, such as installation (sthāpana), should be done only for the Īśāna face and not for the other faces. The other faces are meant for the meditation of those who have attained perfection in yoga, mantra-siddhi, etc. It is from these five faces the Śaivāgamas were given out to the world.
5) Śiva:—We learn from the Liṅga-purāṇa that Śiva is to the universe what clay and the potter are to the pot, namely the upādāna-kāraṇa (material cause) and the nimitta-kāraṇa (instrumental or generative cause). Such a Being manifests himself in five different forms
- He who is the soul of the universe is called Īśāna.
- The illusory (māyā) material world is Tatpuruṣa;
- Buddhi with its eight components beginning from dharma is Aghora;
- Vāmadeva pervades the whole of the universe in the form of ahaṅkara
- and the manas-tatva (mind) is Sadyojāta.
Śiva is the embodiment of Tamas, the centrifugal inertia, the tendency towards disintegration, dispersal, annihilation, non-existence, darkness, the Void. The dispersion is the final outcome of all differentiation, all time and space.
In terms of consciousness Śiva is experienced in the emptiness of dreamless sleep — the state of Suṣupti. Perception of the formless transcendental Reality is achieved only in the state of deep silence, in the emptiness of the mind. (Suṣupti = Śiva).(Source): Red Zambala: Hindu Icons and Symbols | Trinity
Śilpaśāstra (शिल्पशास्त्र, shilpa-shastra) represents the ancient Indian science of creative arts such as sculpture, iconography and painting. Closely related to Vāstuśāstra (architecture), they often share the same literature.
Shaivism (Shaiva philosophy)
Śivā (शिवा):—One of the sixteen yoginīs representing the sixteen petals of the Dūtīcakra. The sixteen petals comprise the outer furnishment, whereupon the abode of the Dūtīs is situated. The Dūtīs refer to the eighty-one “female messengers/deties” of the Dūtīcakra.(Source): Wisdom Library: Kubjikāmata-tantra
Two verses cited below attribute the power of mantras to Śiva and identied the god with them.
All gods are made of mantras and all mantras are made of Śiva. Knowing this [world] to be made of Śiva, one should always meditate on Śiva.
To release [people] from the bonds of Māyā, seventy million mantras, endowed with Śiva’s power, were produced from the imperishable Soul, the Lord.
Another passage, however, suggests that it is Śiva’s power as a separate entity that ensures the efficacity of mantras.
All the female mantras that are associated with the [supernatural] effects of being infinitely small etc. and depend on the mastery of magic possess the power / a part (kalā) of Śiva. All these [mantras] are parts of Śiva’s power / parts of Śiva and Śakti and have been taught by the Omniscient. They are auspicious and bestow magic effects, liberation, happiness, lordship, money and virility.
Thus, The Raurava’s description may represent a transition between the idea thatŚiva isthe source of mantras and the concept of Mātṛkā as Śiva’s Śakti.(Source): HAL: The alphabet goddess Mātṛkā in some early Śaiva Tantras
Śiva (शिव).—By reading the Śivapurāṇa we get a clear idea that Śiva has two aspects: formlessness (niṣkala) and embodied form (sakala). Śiva appearing in the middle of a luminous pillar and Śiva carrying a Liṅga on his shoulders are the expressions of Īśatva and brahmatva, the two aspects of one and the same Lord Śiva. In other words, they represent “niṣkala-sakala and sakala-niṣkala” forms. Śiva carrying Liṅga on his shoulder can be said as “Sakala-Niṣkala liṅga”.(Source): Archaeological Survey of India: Śaiva monuments at Paṭṭadakal (śaivism)
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.
Śāktism (Śākta philosophy)
1) Śivā (शिवा, “Auspicious”):—One of the female offspring from Mahāsarasvatī (sattva-form of Mahādevī). Mahāsarasvatī is one of the three primary forms of Devī, the other two being Mahālakṣmī and Mahākālī. Not to be confused with Sarasvatī, she is a more powerful cosmic aspect (vyaṣṭi) of Devi and represents the guṇa (universal energy) named sattva. Also see the Devī Māhātmya, a Sanskrit work from the 5th century, incorporated into the Mārkaṇḍeya-Purāṇa.
2) Śivā (शिवा, “prosperous”):—Name of one of the sixty-four mātṛs to be worshipped during Āvaraṇapūjā (“Worship of the Circuit of Goddesses”, or “Durgā’s Retinue”), according to the Durgāpūjātattva. They should be worshipped with either the five upācāras or perfume and flowers.
Her mantra is as follows:
ॐ शिवायै नमः
oṃ śivāyai namaḥ.
A similar mantra is mentioned by the same text, prefixed with ह्रीं (hrīṃ), to be worshipped at the goddess’s right.
3) Śivā (उमा, “auspicious”).—One of the names of the Goddess, Devī, who is regarded as the female principle of the divine; the embodiement of the energies of the Gods.(Source): Wisdom Library: Śāktism
Śivā (शिवा) means the energy of Śiva personified as His consort.(Source): Google Books: Lalita Sahasranama
As absolute eternal time, Śiva is transcendent. He is the “Beyond the beyond” (parat paraḥ) of the Upanishads. The term Śiva can be derived from the root Sin, which means “to sleep.” Hence Śiva is described as he in whom “all goes to sleep,” “he who puts all things to sleep,” etc. His power is represented by the eternal night in which all goes to sleep.(Source): Red Zambala: The 10 Great Wisdom Goddesses
Śiva (शिव).—According to the Śaradātilaka, Śiva is both nirguṇa and saguṇa, the two aspects being conceived in terms of difference from and identitical with Prakṛti. When Śiva is identical with Śakti or Prakṛti, he is saguṇa. From Śakti or Prakṛti evolves nāda (apara) and from this nāda arises bindu. The latter is subdivided into bindu (apara), bīja and nāda (para). The first is again identified with Śiva, the second with Śakti and third with both in identical relation.(Source): DSpace at Pondicherry: Siddha Cult in Tamilnadu (shaktism)
Śākta (शाक्त, shakta) or Śāktism (shaktism) represents a tradition of Hinduism where the Goddess (Devī) is revered and worshipped. Śākta literature includes a range of scriptures, including various tantras, although its roots may be traced back to the Vedas.
1) Śivā (शिवा).—A river mentioned in a list of rivers flowing from the five great mountains (Śailavarṇa, Mālākhya, Korajaska, Triparṇa and Nīla), according to the Varāhapurāṇa chapter 82. Those who drink the waters of these rivers live for ten thousand years and become devotees of Rudra and Umā.
2) Śivā (शिवा).—One of the seven major rivers in Kuśadvīpa, according to the Varāhapurāṇa chapter 87. It is also known by the name Yaśodā. Kuśadvīpa is one of the seven islands (dvīpa), ruled over by Vapuṣmān, one of the ten sons of Priyavrata, son of Svāyambhuva Manu, who was created by Brahmā, who was in turn created by Nārāyaṇa, the unknowable all-pervasive primordial being.
One of the five mountains situated near Bhadrāśva, according to the Varāhapurāṇa chapter 82. The Varāhapurāṇa is categorised as a Mahāpurāṇa, a type of Sanskrit literature preserving ancient India’s vast cultural history, instructions for religious ceremonies and a whole range of topics concerning the various arts and sciences. The original text is said to have been composed of 24,000 metrical verses, possibly originating from before the 10th century.(Source): Wisdom Library: Varāha-purāṇa
Śivā (शिवा) is the name of a mind-born ‘divine mother’ (mātṛ), created for the purpose of drinking the blood of the Andhaka demons, according to the Matsya-purāṇa 179.8. The Andhaka demons spawned out of every drop of blood spilled from the original Andhakāsura (Andhaka-demon). According to the Matsya-purāṇa 179.35, “Most terrible they (eg., Śivā) all drank the blood of those Andhakas and become exceedingly satiated.”
The Matsyapurāṇa is categorised as a Mahāpurāṇa, and was originally composed of 20,000 metrical verses, dating from the 1st-millennium BCE. The narrator is Matsya, one of the ten major avatars of Viṣṇu.(Source): Wisdom Library: The Matsya-purāṇa
1a) Śiva (शिव).—(also Giritra): several names of the god are mentioned: master of all Gaṇas and Bhūtas, and a god of wrath, worshipped for learning;1 Parīkṣit compared to him for liberality in granting boons: awarded his own missile to Arjuna: a great Yogin. Resident of Kailāsa; worships Sankaṛṣaṇa in Ilāvṛta.2 Met by Pracatas and venerated by Kṛṣṇa; knew Vāsudeva's glory and the dharma ordained by Hari;3 pleased with Bāṇa, guarded his city, and fought with Kṛṣṇa. Insulted by Dakṣa and Bhṛgu in the sacrifice of Prajāpatis: warned Satī against attending Dakṣa's sacrifice where he was deprived of his share. Heard from Nārada of Satī's sacrifice and grew angry, out sprang Vīrabhadra to ruin the sacrifice; cut off Dakṣa's head; waited on by Brahmā and consoled, agreed to attend and praised Viṣṇu, and felt obliged to him.4 Appeared before the Pracetasas and initiated them into the Rudragītā in glory of Hari and left them;5 praised Aditi and Vāmana's exploits and was present when he was anointed Upendra;6 praised Nṛsimha, and prayed to, by Prahlāda. His discomfiture at Maya who built three cities for the safety of the Asuras. Them he killed. But Maya brought back all of them to life by the immortalised waters which he discovered in a well. Śiva was worried when Brahmā and Hari drank the whole of the liquid. Induced by them he attacked Tripura with success.7
- 1) Bhāgavata-purāṇa III. 12. 12; IV. 29. 42; VIII. 5. 39; II. 2. 7; IV. 2. 32; 3. 7.
- 2) Bhāgavata-purāṇa I. 12. 23; 15. 12; 18. 14; V. 17. 16-24.
- 3) Ib. IV. 24. 16; X. 44. 13; I. 9. 19; VI. 3. 20.
- 4) Ib. VI. 18. 18; IV. Chh. 2-7 (whole); 21. 29; IX. 10. 10.
- 5) Ib. IV. 24. 25-68; 25. 1; 29. 42.
- 6) Ib. VIII. 23. 20-27.
- 7) Ib. VII. 8. 41; 10. 32, 51-68.
1b) One of the seven divisions of Plakṣa with mountains and rivers.*
- * Bhāgavata-purāṇa V. 20. 3.
1c) A son of Medhātithi and founder of the Kingdom of Śiva in Plakṣadvīpa.*
- * Brahmāṇḍa-purāṇa II. 14. 37-9; Vāyu-purāṇa 33. 33; Viṣṇu-purāṇa II. 4. 4 and 5.
1d) A lake near Vyāsasaras.*
- * Brahmāṇḍa-purāṇa III. 13. 52.
1e) A sage of the Auttama epoch.
1f) The name of a gaṇa attributed to Viśravas.*
- * Vāyu-purāṇa 69. 28.
1g) A Mahāpurāṇa.*
- * Viṣṇu-purāṇa III. 6. 21.
1h) A group of 12 gods of the epoch of Uttama Manu.*
- * Brahmāṇḍa-purāṇa II. 36. 27, 33.
1i) The region adjoining the Somaka hill in Plakṣa.*
- * Brahmāṇḍa-purāṇa II. 14. 39; 19. 16; Vāyu-purāṇa 49. 14.
2a) Śivā (शिवा).—A wife of Īśāna, the son of Manojava.*
- * Brahmāṇḍa-purāṇa II. 10. 78; Vāyu-purāṇa 27. 52.
2b) A river in Kuśadvīpa.*
- * Brahmāṇḍa-purāṇa II. 19. 61; Viṣṇu-purāṇa II. 4. 43.
2c) A daughter of Hari and (Khaśā, Vāyu-purāṇa) the wife of Anila: (Anala, Matsya-purāṇa) a Vasu.*
- * Brahmāṇḍa-purāṇa III. 3. 26. Matsya-purāṇa 5. 25; Vāyu-purāṇa 66. 25; 69. 170.
2d) A daughter of Khaśa and a Rākṣasī; of Śaiveya clan.*
- * Brahmāṇḍa-purāṇa III. 7. 138.
2e) A Śakti.*
- * Brahmāṇḍa-purāṇa IV. 44. 75.
2f) A mind-born mother.*
- * Matsya-purāṇa 179. 10.
2g) A consort of Vāyu.*
- * Viṣṇu-purāṇa I. 8. 8; 15. 114.
2h) Disturbed Dhruva's penance.*
- * Viṣṇu-purāṇa I. 12. 26.
The Purāṇas (पुराण, purana) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahāpurāṇas total over 400,000 ślokas (metrical couplets) and date to at least several centuries BCE.
Kathā (narrative stories)
Śiva (शिव) and Mādhava were thiefs, from the city Ratnapura, who used to rob the rich men by means of trickery, according to the Kathāsaritsāgara, chapter 24. Their story was told by princess Kanakarekhā to her father Paropakārin in order to demonstrate that “all kinds of deceptions are practised on the earth by rogues”.
The Kathāsaritsāgara (‘ocean of streams of story’), mentioning Śiva, is a famous Sanskrit epic story revolving around prince Naravāhanadatta and his quest to become the emperor of the vidyādharas (celestial beings). The work is said to have been an adaptation of Guṇāḍhya’s Bṛhatkathā consisting of 100,000 verses, which in turn is part of a larger work containing 700,000 verses.(Source): Wisdom Library: Kathāsaritsāgara
Śiva (शिव).—Śiva along with Brahmā and Viṣṇu make up the Hindu Triad. He is the most favourite deity of Soḍḍhala whom he invokes in the Beginning of his work, “Victorious is the three-eyed god, who is the primal cause and the pillar of the great house called the universe charming with three worlds (also three storeys) and in whose body shines forth the Goddess, the daughter of the king of mountains (Pārvatī) as a decorative image”.
The names and attributes that are assigned to him bring out well his powerful character. They are Trinetra, Aṣṭamūrti, Bhava, Umeśa, Mahādeva, Śiva, Ambikānātha, Dhurjati, Purajit, Candraketu, Śambhu, Ardhenduśekhara, Maheśvara, Śaṅkara, Caṇḍiśa, Andhakāri, Andhakavipāṭaka, Hāṭakeśvara, Somanātha, Candravibhūṣaṇa and Pinākin.
Several temples were dedicated to Śiva. Kālidasa refers to a Jyotirliṅga called Mahākāla at Ujjayinī, and of Viśveśvara or Viśvanātha at Banares.(Source): Shodhganga: A critical appreciation of soddhalas udayasundarikatha
Kathās (कथा) are special kind of Sanskrit literature: they are a kind of a mix between Itihāsa (historical legends) and Mahākāvya (epic poetry). Some Kathās reflect socio-political instructions for the King while others remind the reader of the historical deeds of the Gods, sages and heroes.
General definition (in Hinduism)
Śiva (शिव)—One of the eleven other names of Rudra, according to the Bhāgavata Purāṇa 3.12.12.(Source): Wisdom Library: Hinduism
According to the Vatula-tantra, Śiva may be distinguished in ten ways:
Śiva is called niṣkala when all His kalās, that is parts or organs or functions, are concentrated in a unity within Him. Śiva through His energy can know and do all things. Śiva creates all things by His simple saṃkalpa and this creation is called the śuddhādhva.(Source): archive.org: A History of Indian Philosophy
Shiva is the destructive aspect of the supreme Trinity. His consort is Parvati. His sons are Skanda, the commander of the army of Devas, and Ganapati, who is also known as Vinayaka.(Source): Apam Napat: Indian Mythology
Theravada (major branch of Buddhism)
1. Siva. The name of a god (Cv.xciii. 9, 10). A devaputta, named Siva, is mentioned in the Samyutta (S.i.56) as visiting the Buddha and speaking several verses on the benefit of consorting only with the good. It is interesting that Buddhaghosa makes no particular comment on the name in this context. In the Samantapasadika, however, he refers to the worship of the Sivalinga. Sp.iii.626; cf. UdA.351, where mention is made of Khandadeva Sivadi paricaranam.
2. Siva. See Sivi.
3. Siva. A palace guard, paramour of Anula. He reigned for fourteen months, at the end of which time he was killed in favour of Vatuka. Mhv.xxxiv.18.
4. Siva. One of the eleven children of Panduvasudeva and Kaccana. Dpv.x.3.
5. Siva. One of the ten sons of Mutasiva (Dpv.xi.7; xvii.76). He reigned for ten years and established the Nagarangana vihara. Dpv.xviii.45.
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1. Siva Thera. A monk of Ceylon, an eminent teacher of the Vinaya. Vin.v.3.
2. Siva. See Mahasiva, Culasiva, Tanasiva, Bhayasiva, etc.
3. Siva. King of Ceylon (522 A.C.). He was the maternal uncle of Kumaradhatusena, whom he killed in order to seize the throne. He reigned only twenty five days, and was killed by Upatisssa. Cv.xli.1-5.
4. Siva - A village near Giritimbilatissa pabbata. Ras.ii.42.(Source): Pali Kanon: Pali Proper Names
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
siva : (adj.) sheltering; safe. (m.), the God Siva. (nt.), a safe place; the Nirvāna.(Source): BuddhaSasana: Concise Pali-English Dictionary
Sivā, (f.) (Sk. śivā) a jackal DA. I, 93. (Page 711)
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Siva, (adj. -n.) (Vedic śiva) auspicious, happy, fortunate, blest S. I, 181; J. I, 5; II, 126; Miln. 248; Pv IV. 33; Vv 187.—2. a worshipper of the god Siva Miln. 191; the same as Sivi J. III, 468.—3. nt. happiness, bliss Sn. 115, 478; S. IV, 370.
—vijjā knowledge of auspicious charms D. I, 9; DA. I, 93 (alternatively explained as knowledge of the cries of jackals); cp. Divy 630 śivāvidyā. (Page 711)
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
General definition (in Jainism)
Śiva (शिव) is the father of Puruṣasiṃha: the fifth Vāsudeva (“violent heroes”) according to both Śvetāmbara and Digambara sources. Since they enjoy half the power of a Cakravartin (universal monarch) they are also known as Ardhacakrins. Jain legends describe nine such Vāsudevas usually appearing together with their “gentler” twins known as the Baladevas. The legends of these twin-heroes usually involve their antagonistic counterpart known as the Prativāsudevas (anti-heroes).
The stories of king Śiva, queen Ammayā and their son, Puruṣasiṃha are related in texts such as the Triṣaṣṭiśalākāpuruṣacarita (“the lives of the sixty-three illustrious persons”), a twelfth-century Śvetāmbara work by Hemacandra.(Source): Wisdom Library: Jainism
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
India history and geogprahy
Śiva (शिव).—Of all the deities Śiva was considered to be the highest as it is evident from several inscriptions. Early concepts of the god were Ekalinga, Śiva, Girisutāpati as recorded in the Nāth Inscription of V.S.1028 (971 A.D.). The Chirvā Inscription of V.S. 1331 (1274 A.D.) opens with a eulogy of the god Yogarājeśvara. In the Rasiyā-ki-Chhatri Inscription of V.S. 1331 (1274 A.D.) the poet invokes the blessing of Śiva by addressing him as Samidheśvara and Candra-cūda. In the opening verses of the Acaleśvara Inscription V. S. 1342 (1285 A.D.), obeisance is first made to Śiva and he is addressed as Deva, Prabhu, Acaleśvara, Bhavanipati, and Ekalinga. Homage is paid to him in other mediaeval inscriptions naming him as Pinākin, Śambhu and Svayambhū.(Source): archive.org: Social Life In Medieval Rajasthan
Temples of Śivaconstructed by the Śilāhāra dynasty (r. 765-1215 A.D.).—In the Śiva-temples the object of worship is the Śiva-liṅga, but images of the god are affixed to their walls, the principal one being in the niche on the hind wall of the garbha-gṛha. In the temple at Ambarnāth this image of Śiva is three-faced. Besides this, other forms of Śiva such as the Ardhanārīśvara and the Kalyāṇasundara are noticed in the Ambarnath temple.(Source): What is India: Inscriptions of the Śilāhāras
The history of India traces the identification of countries, villages, towns and other regions of India, as well as royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
śiva (शिव).—m (S) The deity Shiva, the third of the Hindu triad. He is represented as irascible, vindictive, and altogether terrible. He is the particular god of the Tantrikas or followers of the books called tantra. The adoration of which he is the object is of a more gloomy nature than that of the others; and it is more popular or more extensively prevalent. His office is that of destruction. He is usually drawn with a third eye and in the middle of his forehead, with a crescent on his forehead, the Ganges flowing from his head, a necklace of human skulls, and a blue throat occasioned by his drinking the poison produced at the churning of the ocean. 2 Shiva, as distinguished from jīva (Jiva), and viewed as the pure soul or divine emanation, the vivifying, actuating, and sustaining principle in animated beings. 3 The twentieth of the twenty-seven astronomical Yogas. 4 S Final emancipation from separate existence. 5 Generally with repetition. Used as an interjection of disgust or disapprobation. śiva śiva karaṇēṃ Uttered as an interjection of disgust or abhorrence. v kara, mhaṇa. Also śivā śivā. śivāvaracā bēla ucalaṇēṃ-kāḍhaṇēṃ-ghēṇēṃ To take the Belleaf from off the image of Shiva. A form of swearing. See under śapatha. śivāvaracā bēla cukēla parantu hēṃ cukaṇāra nāhīṃ A phrase implying that a particular observance, rite, privilege, practice &c. will never fail or cease.
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śiva (शिव).—m The name of a small fish of the creeks.
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śīva (शीव) [or शींव, śīṃva].—f (sīmā S) A boundary, border, limit. śiṃvāṇīṃ ubhā na karaṇēṃ or na rāhūṃ dēṇēṃ Not to suffer to stand in the presence of; to hold at a distance. śiṃvāṇa as nominative is obsolete.(Source): DDSA: The Molesworth Marathi and English Dictionary
śiva (शिव).—m The deity śiva. Final emancipa- tion from separate existence. śivaśiva An interj of disgust. śivāvaracā bēla ucalaṇēṃ-kāḍhaṇēṃ-ghēṇēṃ A form of swearing.
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śīva (शीव).—f A boundary, limit.(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.
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śivarātri (शिवरात्रि).—f m A night on which fasting &c. is held in honour of śiva.
Śivadṛṣṭi (शिवदृष्टि):—Somānanda’s Śivadṛṣṭi expounds a form of absolute idealism: the...
Śivārcana (शिवार्चन).—In Śaiva theism, darśana is orchestrated in the context of śivārcana, rit...
Paramaśiva (परमशिव).—Parama Śiva is the inert and formless state of absolute transcendence beyo...
śivaliṅga (शिवलिंग).—n (S) A lingam of Shiva or Mahadeva.
Śivadūtī (शिवदूती) is the name of a beautiful damsel (kanyā), with black curly hair and red ...
Śivakāñcī (शिवकाञ्ची).—According to Śrī Caitanya Caritāmṛta, Madya-lila 9.68, “Arriving at Śiva...
Śivamūrti (शिवमूर्ति).—The Suprabhedāgama adds further that all figures of Śiva should...
Mahāśiva (महाशिव) is the father of Puruṣapuṇḍarīka: the sixth Vāsudeva (“violent heroes”) accor...
Śivatāṇḍava (शिवताण्डव) is found as a sculpture at the temple of Lokeśvara, north entrance, wes...
Shiva-kshetra is one of the places visited by Chaitanya during his pilgrimage in Southern India...
Śivapīṭha (शिवपीठ) refers to a sacred region within Nayapāla (Nepal) according to a footnote at...
Just as the weaver is the efficient cause (nimittakāraṇa), the Niṣkalā-Śiva is the efficient...
Śivasādākhya (शिवसादाख्य):—One of the Sadāśiva-tatvas that is produced from a tenth pa...
Search found 127 books and stories containing Shiva, Śivā, Sivā, Śiva, Siva or Sīva. You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The Shiva Purana (by J. L. Shastri)
Chapter 31 - The Hymn of lord Śiva < [Section 7.2 - Vāyavīya-saṃhitā (2)]
Chapter 7 - The principle of Śiva (2) < [Section 7.2 - Vāyavīya-saṃhitā (2)]
Chapter 21 - Nārada instructs Pārvatī < [Section 2.3 - Rudra-saṃhitā (3): Pārvatī-khaṇḍa]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
The Śivā-Jātaka < [I. Puṇyakriyāvastu consisting of generosity]
Bodhisattva quality 26: concentration commemorating the Buddhas < [Chapter XIII - The Buddha-fields]
Part 2.4 - The origin of the six fasting days < [Section II.1 - Morality of the lay person or avadātavasana]
The Vishnu Purana (by Horace Hayman Wilson)
15. The Kūrma Purāṇa < [Preface]
4. The Vāyavīya Purāṇa < [Preface]
Later Chola Temples (by S. R. Balasubrahmanyam)
Temples in Vayalaikkavur < [Chapter XIV - Temples of Rajaraja III’s Time]
Temples in Toludur < [Chapter XII - Temples of Kulottunga III’s Time]
Appendix 1: Periyapuranam Sculptures in the temple at Darasuram < [Chapter VIII - Temples of Rajaraja II’s Time]
The Garuda Purana (by Manmatha Nath Dutt)
Chapter XLII - Description of investing a phallic emblem with sacred thread < [Agastya Samhita]
Chapter CXXIV - The Siva Ratra Vratam < [Brihaspati (Nitisara) Samhita]
Chapter XXIII - Description of another form of Shiva worship < [Agastya Samhita]
List of Mahabharata people and places (by Laxman Burdak)
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