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Vyasa answers his question in the form of a conversation between sage Śuka and his disciple Jaimini. The first chapter describes the creation as the yoga (union) of Brahma and the prakriti of the three guṇas of Brahma, Vishnu and Shiva. The second chapter has a brief description about Daksha and his daughter Sati.
As Brahma/Sadyojata, Shiva creates. As Vishnu/Vamadeva, Shiva preserves. As Rudra/Aghora, he dissolves. This stands in contrast to the idea that Shiva is the "God of destruction." Shiva is the supreme God and performs all actions, of which destruction is only but one. Ergo, the Trimurti is a form of Shiva Himself for Shaivas.
The status of a deity as svayambhu is observed to vary according to literature and a given tradition. For instance, while the Manusmriti and Srimad Bhagavatam describes Brahma to be Svayambhu, whereas the Mahabharata asserts that Brahma manifested from the lotus that emerged from Vishnu, transferring the status from the former to the latter. [11]
Brahma was forgiven following the intercession of Vishnu. Following this event, Brahma and Vishnu worshipped Shiva, who named the day Shivaratri; he also prescribed the veneration of the lingam as his phallic emblem towards the achievement of salvation. [4] [5] The Lingashtaka also references other legends of Shiva, such as the quelling of the ...
Shiva is calm, comforting his terrified consort, embracing her with one or two arms. [8] Shiva wears a jata-mukuta (a headdress formed of piled, matted hair), while Parvati's hair is arranged in a bun. In an upper arm, Shiva holds a trishula (trident) and his lower right arm makes the abhayamudra (fear-not gesture). The couple may be seated on ...
The Kaivalya Upanishad, remarks Deussen, is from the group of five Upanishads which extol and assert god Shiva as a symbolism for Atman (Self). [6] These five Upanishads – Atharvashiras, Atharvashikha, Nilarudra, Kalagnirudra and Kaivalya – are ancient, with Nilarudra likely the oldest and Kaivalya the relatively later era 1st millennium BCE Upanishad, composed closer to Shvetashvatara ...
Dattatreya is mentioned in the ancient chapter 9 of the Sattvata Samhita and chapter 5 of the Ahirbudhnya Samhita, both among the oldest layer of texts in the Vaishnava Agama tradition (Pancaratra). [59] Schrader states these texts and the chronology of Dattatreya are older than the Mahabharata, but Rigopoulos disagrees with him on the ...
The only one capable of defeating this demon was the son of Shiva. Since Shiva had no son, the gods needed to arrange for his son’s birth. Brahma suggests that Parvati, the daughter of the mountain Himalaya, would be the ideal partner for Shiva; if they could facilitate their marriage, the gods could achieve their goal. [9]