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The Shiva Chalisa (Hindi: शिव चालीसा, literally Forty chaupais on Shiva) is a Hindi stotra dedicated to Hindu deity Shiva. [1] Adapted from the Shiva Purana , it consists of 40 (chalis) chaupais (verses) and recited daily or on special festivals like Maha Shivaratri by Shaivas , the worshippers of Shiva.
Furthermore, it says "Shiva, the Supreme Lord, has no liūga", liuga (Sanskrit: लिऊग IAST: liūga) meaning Shiva is transcendent, beyond any characteristic and, specifically the sign of gender. [314] Apart from anthropomorphic images of Shiva, he is also represented in aniconic form of a lingam. [315] These are depicted in various designs.
The literal meaning of Parthiva is earthly i.e., made from earthly material like soil, sand or mud. Similarly Shivalinga is the iconic representation of Lord Shiva and Puja literally means worship. Therefore, the literal meaning of Parthiva Shivlinga Puja is the worship of Shivlinga made by soil, sand or mud. [5]
Sakshi or Shiva, along with Shakti (will/energy/motion), represents Brahman, the totality itself in its most fundamental state, the concept of all mighty, revealed in ancient philosophical texts of Hinduism.
In the Shiva Purana there is a distinctly Saivite version of a traditional avatar myth: Shiva brings forth Virabhadra, one of his terrifying forms, in order to calm Narasimha, an avatar of Vishnu. When that fails, Shiva manifests as the human-lion-bird Sharabha which calms down lion-man Narasimha avatar of Vishnu, and Shiva then gives Vishnu a ...
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".
The union of Purusha (Shiva) and Prikriti (Shiva's energy, Shakti) generates the universe, an idea also manifested in the union of the Linga of Shiva and Yoni of Devi creating the cosmos. [57] [58] [59] The Mahabharata lauds this form as the source of creation. [46] Ardhanarishvara also suggests the element of Kama or Lust, which leads to ...
In developing his arguments, he inherently defined Ishvara as efficient cause, omnipotent, omniscient, infallible, giver of gifts, ability and meaning to humanity, divine creator of the world as well as the moral principles, and the unseen power that makes the karma doctrine work.