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When it requires the world or universe to be destroyed, Shiva does it by the Tandava, [283] and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. [284] [285] Lasya is regarded as the female counterpart of Tandava. [285]
Shiva refused as they were not engaging in undue harm. Vishnu caused the brothers to convert to Jainism, abandoning the worship of the lingam. [3] Seeing that the asuras had engaged in sin, Shiva created a bow and an arrow and a chariot with the various gods and goddesses and components of the universe.
This is an accepted version of this page This is the latest accepted revision, reviewed on 24 December 2024. Aniconic representation of the Hindu god Shiva "Linga" and "Shivling" redirect here. For other uses, see Linga (disambiguation) and Shivling (disambiguation). A lingam with tripundra, projected on a yoni base Part of a series on Shaivism Deities Parameshvara (Supreme being) Shiva ...
Greek mythology has changed over time to accommodate the evolution of their culture, of which mythology, both overtly and in its unspoken assumptions, is an index of the changes. In Greek mythology's surviving literary forms, as found mostly at the end of the progressive changes, it is inherently political, as Gilbert Cuthbertson (1975) has argued.
The adjective śiva (shiva) in the sense of 'propitious' or 'kind' is first applied to the Rudra in RV 10.92.9. [18] Rudra is called 'the archer' (Sanskrit: Śarva) [19] and the arrow is an essential attribute of Rudra. [20] This name appears in the Shiva Sahasranama, and R. K. Śarmā notes that it is used as a name of Shiva often in later ...
Finally, when Indra and the rest of the devas despondently approached Brahma for respite, Brahma redirected them to Shiva and also informed them of the vulnerability of Tripura to a single arrow. Shiva promised to help them and the devas returned to combat the asuras in a mighty war. They were also assisted by Nandi, the leader of Shiva's Ganas.
The mythology of Ardhanarishvara – which mainly originates in the Puranic canons – was developed later to explain existent images of the deity that had emerged in the Kushan era. [11] [20] [45] The unnamed half-female form of Shiva is also alluded to in the epic Mahabharata. In Book XIII, Upamanyu praises Shiva rhetorically asking if there ...
The term Shiva also connotes "liberation, final emancipation" and "the auspicious one", this adjective sense of usage is addressed to many deities in Vedic layers of literature. [21] [22] The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who is the "creator, reproducer and dissolver".