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English: Shiva and His Family on Mount Kailash. Ascribed to a Master of the Second Generation after Nainsukh, c. 1800-1810. 20.5 x 13.1 cm. Uninscribed. Government Museum and Art Gallery, Chandigarh E 10
Besides the poses outlined above, the type of the throne can be also used as a category for classification. On this basis, the images vary depending on where Shiva and Parvati are seated, whether under a tree; on a lotus-grove; on a Shiva linga; on Nandi, the bull; or on Mount Kailash being carried by Ravana on his head as in the Ravananugraha ...
Apart from anthropomorphic images of Shiva, he is also represented in aniconic form of a lingam. [315] These are depicted in various designs. One common form is the shape of a vertical rounded column in the centre of a lipped, disk-shaped object, the yoni, symbolism for the goddess Shakti. [316]
The god Shiva and his fierce manifestations are often depicted wearing the mundamala; Shiva is covered with ashes and skulls adorn him. [10] Pahari paintings often picture Shiva's family making mundamalas. Shiva's son Kartikeya helps him or his consort Parvati handing over a head, while the latter threads
But soon Shiva felt remorse and for redemption of the sin, Brahma asked Shiva to become a wandering ascetic (Bhikshatana) and beg for food in a skull. As per the story of Angalamman, the fifth head started following Shiva. The head made his home in the arm of Shiva and started eating whatever Shiva received from begging.
In one of the variants of the tale of Nahusha, Parvati once requested Shiva to take her to the most beautiful garden in the world. As per her wishes, Shiva took her to Nandanvana, where Parvati saw a tree known as Kalpavriksha which could fulfill any wish. Since Kartikeya, the son of Parvati, had grown up and left Kailash, as a mother it caused ...
Kannappa was born in present-day Andhra Pradesh as Thinna [1] [4] into a hunter family from the Chenchu [5] His birthplace is often associated with Uduppura near Sri Kalahasti. [6] [7] Kannappa's devotion to Shiva began when he discovered the vayu linga (embodiment of air) while hunting in the forest. He offered the aniconic representation of ...
Ardhanarishvara conveys that Shiva and Shakti are one and the same, an interpretation also declared in inscriptions found along with Ardhanarishvara images in Java and the eastern Malay Archipelago. [ 3 ] [ 9 ] The Vishnudharmottara Purana also emphasizes the identity and sameness of the male Purusha and female Prakriti, manifested in the image ...