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The Ribhu Gita (Sanskrit: ऋभुगीता; ṛbhugītā) is an acclaimed song at the heart of this purana whose content has been described as advaita, monist or nondual. The Ribhu Gita forms the sixth part of Shivarahasya Purana.
The Shiva Purana contains chapters with Shiva-centered cosmology, mythology, and relationship between gods, ethics, yoga, tirtha (pilgrimage) sites, bhakti, rivers and geography, and other topics. [ 10 ] [ 2 ] [ 11 ] The text is an important source of historic information on different types and theology behind Shaivism in early 2nd-millennium ...
The Śiva·sūtras, technically akṣara·samāmnāya, variously called māheśvarāṇi sūtrāṇi, pratyāhāra·sūtrāṇi, varṇa·samāmnāya, etc., refer to a set of fourteen aphorisms devised as an arrangement of the sounds of Sanskrit for the purposes of grammatical exposition as carried out by the grammarian Pāṇini in the Aṣṭādhyāyī.
It presents yoga and vrata like the Bhagavad Gita, but as a discourse from Shiva. The discourse begins after Vishnu and Shiva embrace each other, according to the text, and then Vishnu invites Shiva to explain the nature of the world, life and self. Shiva explains Atman (soul, self), Brahman-Purusha, Prakriti, Maya, Yoga and Moksha. [2]
The Shiva Mahimna Stotra (Sanskrit: शिवमहिम्न:स्तोत्र, romanized: śiva-mahimnaḥ stotra, lit. 'Hymn about the greatness of Shiva') is a Sanskrit composition in praise of Shiva. According to tradition, the hymn is believed to have been composed by a gandharva (celestial musician) named Pushpadanta.
These forms are based on the Puranas and the Itihasas, in which the theme of Shiva's divine play is explained with numerous narratives. Most of these forms are featured in South Indian temples as the main images of the sanctum or sculptures and reliefs in the outer walls of Shiva temples.
The pañcānana (Sanskrit: पञ्चानन), also called the pañcabrahma, [1] are the five faces of Shiva corresponding to his five activities (pañcakṛtya): creation (sṛṣṭi), preservation (sthithi), destruction (saṃhāra), concealing grace (tirobhāva), and revealing grace (anugraha). [2]
Rudra's identification with Shiva was put in writing for the first time in Shvetashvatara Upanishad and later in Yajurveda linked Taittiriya Samhita (S.4.5.1), in the Shata Rudriya section. The Vajasneya samhita (S. 3.63) also co-equals Shiva with Rudra by citing the mantra, “ tam Shiva namasi”, meaning “I bow to you, Shiva”.