Bhimbetka Cave Paintings Pdf Editor. Hundreds of graphic designs of animals by the primitive people in the Chauvet Cave, in the south of France, which were drawn earlier than 30,000 BC, as well. Chronology: 15 Billion - 4 Million B.C. Historical Summary: 3000 B.C - 1 A.D. India is rich in culture,traditions.

See also: The Shiva-related tradition is a major part of Hinduism, found all over India,,, and Bali (Indonesia). Its historical roots are unclear and contested. Some scholars such Yashodhar Mathpal and Ali Javid have interpreted early prehistoric paintings at the, carbon dated to be from pre-10,000 BCE period, as Shiva dancing, Shiva's trident, and his mount Nandi. However, Howard Morphy states that these prehistoric rock paintings of India, when seen in their context, are likely those of hunting party with animals, and that the figures in a group dance can be interpreted in many different ways. Rock paintings from Bhimbetka, depicting a figure with a, have been described as Nataraja by Erwin Neumayer, who dates them to the. Indus Valley origins. He who sees himself in all beings, And all beings in him, attains the highest, not by any other means.

— 10 The are a group of 14 minor Upanishads of Hinduism variously dated from the last centuries of the 1st millennium BCE through the 17th century. These extol Shiva as the metaphysical unchanging reality and the (soul, self), and include sections about rites and symbolisms related to Shiva. A few texts such as mention, and assert all gods are Rudra, everyone and everything is Rudra, and Rudra is the principle found in all things, their highest goal, the innermost essence of all reality that is visible or invisible.

The Kaivalya Upanishad similarly, states – a German Indologist and professor of Philosophy, describes the self-realized man as who 'feels himself only as the one divine essence that lives in all', who feels identity of his and everyone's consciousness with Shiva (highest Atman), who has found this highest Atman within, in the depths of his heart. The, particularly the and the, present the various aspects of Shiva, mythologies, cosmology and pilgrimage ( ) associated with him. The Shiva-related literature, composed between the 8th and 11th centuries, are regarded in devotional dualistic Shaivism as.

Dualistic which consider soul within each living being and Shiva as two separate realities (dualism, dvaita), are the foundational texts for. Other Shaiva Agamas teach that these are one reality (monism, advaita), and that Shiva is the soul, the perfection and truth within each living being. In Shiva related sub-traditions, there are ten dualistic Agama texts, eighteen qualified monism-cum-dualism Agama texts and sixty four monism Agama texts. Shiva-related literature developed extensively across India in the 1st millennium CE and through the 13th century, particularly in Kashmir and Tamil Shaiva traditions. The monist Shiva literature posit absolute oneness, that is Shiva is within every man and woman, Shiva is within every living being, Shiva is present everywhere in the world including all non-living being, and there is no spiritual difference between life, matter, man and Shiva. The various dualistic and monist Shiva-related ideas were welcomed in medieval southeast Asia, inspiring numerous Shiva-related temples, artwork and texts in Indonesia, Myanmar, Cambodia, Laos, Vietnam, Thailand and Malaysia, with syncretic integration of local pre-existing theologies. Assimilation of traditions.

See also: The figure of Shiva as we know him today may be an amalgamation of various older deities into a single figure. How the persona of Shiva converged as a composite deity is not understood, a challenge to trace and has attracted much speculation. According to Vijay Nath, for example: Vishnu and Siva [.] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [.] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara.'

An example of assimilation took place in, where a regional deity named is a patron deity of farming and herding. The foremost center of worship of Khandoba in Maharashtra is in. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with and. Position within Hinduism.

• • • Shaivism is one of the four major sects of Hinduism, the others being, and the. Followers of Shaivism, called 'Shaivas', revere Shiva as the Supreme Being.

Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. He is not only the creator in Shaivism, he is the creation that results from him, he is everything and everywhere. Shiva is the primal soul, the pure consciousness and in the Shaiva traditions.

The Shaivism theology is broadly grouped into two: the popular theology influenced by Shiva-Rudra in the Vedas, Epics and the Puranas; and the esoteric theology influenced by the Shiva and Shakti-related Tantra texts. The Vedic-Brahmanic Shiva theology includes both monist ( advaita) and devotional traditions ( dvaita) such as Tamil and with temples featuring items such as linga, Shiva-Parvati iconography, bull Nandi within the premises, relief artwork showing mythologies and aspects of Shiva. The Shiva tradition ignored the mythologies and Puranas related to Shiva, and depending on the sub-school developed a spectrum of practices. For example, historical records suggest the tantric (literally, the 'skull-men') co-existed with and shared many Vajrayana Buddhist rituals, engaged in esoteric practices that revered Shiva and Shakti wearing skulls, begged with empty skulls, used meat, alcohol and sexuality as a part of ritual. In contrast, the esoteric tradition within has featured the Krama and Trika sub-traditions.

Steve Jones Mercy Raritan. The Krama sub-tradition focussed on esoteric rituals around Shiva-Kali pair. The Trika sub-tradition developed a theology of triads involving Shiva, combined it with an ascetic lifestyle focusing on personal Shiva in the pursuit of monistic self liberation. Vaishnavism The Vaishnava (Vishnu-oriented) literature acknowledges and discusses Shiva. Like Shaiva literature that presents Shiva as supreme, the Vaishnava literature presents Vishnu as supreme.

However, both traditions are pluralistic and revere both Shiva and Vishnu (along with Devi), their texts do not show exclusivism, and Vaishnava texts such as the Bhagavata Purana while praising Krishna as the Ultimate Reality, also present Shiva and Shakti as a personalized form and equivalent to the same Ultimate Reality. The texts of Shaivism tradition similarly praise Vishnu. The Skanda Purana, for example, states: Vishnu is nobody but Shiva, and he who is called Shiva is but identical with Vishnu. I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship. Thus gods have established me in many places with many homes to enter and abide in. Through me alone all eat the food that feeds them, – each man who sees, breathes, hears the word outspoken.

They know it not, yet I reside in the essence of the Universe. Hear, one and all, the truth as I declare it.

I, verily, myself announce and utter the word that gods and men alike shall welcome. I make the man I love exceeding mighty, make him nourished, a sage, and one who knows Brahman. I bend the bow for Rudra [Shiva], that his arrow may strike, and slay the hater of devotion. I rouse and order battle for the people, I created Earth and Heaven and reside as their Inner Controller. Main article: In the tradition of Hinduism, Shiva is a part of its. This practice consists of the use of icons or anicons of five deities considered equivalent, set in a pattern. Shiva is one of the five deities, others being Vishnu, (such as ), and or or any personal god of devotee's preference ().

Philosophically, the Smarta tradition emphasizes that all idols () are icons to help focus on and visualize aspects of Brahman, rather than distinct beings. The ultimate goal in this practice is to transition past the use of icons, recognize the Absolute symbolized by the icons, on the path to realizing the identity of one's Atman (soul, self) and the Brahman. Popularized by, many Panchayatana mandalas and temples have been uncovered that are from the period, and one Panchayatana set from the village of Nand (about 24 kilometers from ) has been dated to belong to the era (pre-300 CE). The Kushan period set includes Shiva, Vishnu, Surya, Brahma and one deity whose identity is unclear. Yoga Shiva is considered the Great Yogi who is totally absorbed in himself – the transcendental reality. He is the Lord of, and the teacher of to sages.

As Shiva Dakshinamurthi, states Stella Kramrisch, he is the supreme who 'teaches in silence the oneness of one's innermost self ( atman) with the ultimate reality ( brahman).' The theory and practice of Yoga, in different styles, has been a part of all major traditions of Hinduism, and Shiva has been the patron or spokesperson in numerous Hindu Yoga texts. These contain the philosophy and techniques for Yoga. These ideas are estimated to be from or after the late centuries of the 1st millennium CE, and have survived as Yoga texts such as the Isvara Gita (literally, 'Shiva's song'), which – a professor of Hinduism and Indian Intellectual History – states have had 'a profound and lasting influence on the development of Hinduism'. Other famed Shiva-related texts influenced, integrated monistic ( Advaita Vedanta) ideas with Yoga philosophy and inspired the theoretical development of.

These include the Shiva Sutras, the Shiva Samhita, and those by the scholars of Kashmir Shaivism such as the 10th-century scholar. Abhinavagupta writes in his notes on the relevance of ideas related to Shiva and Yoga, by stating that 'people, occupied as they are with their own affairs, normally do nothing for others', and Shiva and Yoga spirituality helps one look beyond, understand interconnectedness, and thus benefit both the individual and the world towards a more blissful state of existence. Shiva is depicted both as an ascetic yogi, and as a householder with goddess. Shiva is depicted as both an ascetic and as a householder (), roles which have been traditionally mutually exclusive in Hindu society. When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ('the great Yogi: Mahā = 'great', Yogi = 'one who practices Yoga') refers to his association with yoga.

While was conceived mainly in terms of sacrifice, it was during the that the concepts of, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts. As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ('The husband of Umā') refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with, the Divine Mother; Shakti (divine energy) as well as goddesses like,,, and.

The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout and as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in (especially in, and ) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in by the names Skanda, Kumara, or Karttikeya. Some regional deities are also identified as Shiva's children.

As one story goes, Shiva is enticed by the beauty and charm of, Vishnu's female avatar, and procreates with her. As a result of this union, – identified with regional deities and – is born. In outskirts of Ernakulam in, a deity named is stated to be offspring of Shiva and invoked in local exorcism rites, but this deity is not traceable in Hindu pantheon and is possibly a local tradition with 'vaguely Chinese' style rituals, states Saletore. In some traditions, Shiva has daughters like the serpent-goddess and.

According to Doniger, two regional stories depict demons and as the children of Shiva who war with him, and are later destroyed by Shiva. Iconographic forms. Lord shiva sculpture contain occasional references to 'ansh' – literally portion, or avatars of Shiva, but the idea of Shiva avatars is not universally accepted in.

The Linga Purana mentions twenty-eight forms of Shiva which are sometimes seen as avatars, however such mention is unusual and the avatars of Shiva is relatively rare in Shaivism compared to the well emphasized concept of Vishnu avatars in. Some Vaishnava literature reverentially link Shiva to characters in its mythologies. For example, in the, is identified as the eleventh avatar of Shiva. The and the claim sage to be a portion of Shiva.

Some medieval era writers have called the philosopher an incarnation of Shiva. Maha Sivaratri festival is observed in the night, usually in lighted temples or special prabha (above). There is a Shivaratri in every lunar month on its 13th night/14th day, but once a year in late winter (February/March) and before the arrival of spring, marks Maha Shivaratri which means 'the Great Night of Shiva'. Maha Shivaratri is a major Hindu festival, but one that is solemn and theologically marks a remembrance of 'overcoming darkness and ignorance' in life and the world, and meditation about the polarities of existence, of Shiva and a devotion to humankind. It is observed by reciting Shiva-related poems, chanting prayers, remembering Shiva, fasting, doing and meditating on ethics and virtues such as self-restraint, honesty, noninjury to others, forgiveness, introspection, self-repentance and the discovery of Shiva. The ardent devotees keep awake all night.

Others visit one of the Shiva temples or go on pilgrimage to shrines. Those who visit temples, offer milk, fruits, flowers, fresh leaves and sweets to the lingam. Some communities organize special dance events, to mark Shiva as the lord of dance, with individual and group performances. According to Jones and Ryan, Maha Sivaratri is an ancient Hindu festival which probably originated around the 5th-century. Another major festival involving Shiva worship is, commemorating on the demons. Across India, various Shiva temples are illuminated throughout the night. Shiva icons are carried in procession in some places.

Regional festivals dedicated to Shiva include the Chittirai festival in around April/May, one of the largest festivals in South India, celebrating the wedding of (Parvati) and Shiva. The festival is one where both the Vaishnava and Shaiva communities join the celebrations, because Vishnu gives away his sister Minakshi in marriage to Shiva. Some Shaktism-related festivals revere Shiva along with the goddess considered primary and Supreme. These include festivals dedicated to such as Annakuta and those related to Durga. In Himalayan regions such as Nepal, as well as in northern, central and western India, the festival of is celebrated by girls and women in the monsoon season, in honor of goddess Parvati, with group singing, dancing and by offering prayers in Parvati-Shiva temples. The ascetic, Vedic and Tantric sub-traditions related to Shiva, such as those that became during the Islamic rule period of India, celebrate the Kumbha Mela festival.

This festival cycles every 12 years, in four pilgrimage sites within India, with the event moving to the next site after a gap of three years. The biggest is in Prayaga (renamed Allahabad during the Mughal rule era), where millions of Hindus of different traditions gather at the confluence of rivers Ganges and Yamuna. In the Hindu tradition, the Shiva-linked ascetic warriors ( Nagas) get the honor of starting the event by entering the sangam first for bathing and prayers. Outside Indian subcontinent. Shiva has been adopted and merged with Buddhist deities. Left: is a Shiva- fusion deity in Japan; Right: is a fierce Shiva adaptation.

In Shaivism of Indonesia, the popular name for Shiva has been, which is derived from Sanskrit Bhattaraka which means “noble lord'. He is conceptualized as a kind spiritual teacher, the first of all in Indonesian Hindu texts, mirroring the Dakshinamurti aspect of Shiva in the Indian subcontinent. However, the Bhattara Guru has more aspects than the Indian Shiva, as the Indonesian Hindus blended their spirits and heroes with him. Bhattara Guru's wife in southeast Asia is the same Hindu deity Durga, who has been popular since ancient times, and she too has a complex character with benevolent and fierce manifestations, each visualized with different names such as Uma, Sri, Kali and others. Shiva has been called Sadasiva, Paramasiva, Mahadeva in benevolent forms, and Kala, Bhairava, Mahakala in his fierce forms. The Indonesian Hindu texts present the same philosophical diversity of Shaivism traditions found on the subcontinent.

However, among the texts that have survived into the contemporary era, the more common are of those of Shaiva Siddhanta (locally also called Siwa Siddhanta, Sridanta). The worship of Shiva became popular in Central Asia through the, and. Shaivism was also popular in and the as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ('Yajnopavita'). He is clad in tiger skin while his attendants are wearing Sogdian dress. A panel from shows Shiva in His Trimurti form with Shakti kneeling on her right thigh. Another site in the depicts him with four legs, seated cross-legged on a cushioned seat supported by two bulls.

It is also noted that wind god took on the iconographic appearance of Shiva., one of the in Japan, is considered to be evolved from Shiva. The god enjoys an exalted position as a household deity in Japan and is worshipped as the god of wealth and fortune. The name is the Japanese equivalent of, the Buddhist name for Shiva. Other religions Buddhism In the pre-Islamic period on the island of, Shaivism and Buddhism were considered very close and allied religions, though not identical religions.

The medieval era Indonesian literature equates Buddha with Siwa (Shiva) and Janardana (Vishnu). This tradition continues in predominantly Hindu Bali Indonesia in the modern era, where Buddha is considered the younger brother of Shiva. Shiva is mentioned in. Shiva as and Shakti as. In cosmologies of Buddhist tantra, Shiva is depicted as passive, with Shakti being his active counterpart.

Sikhism The Japuji Sahib of the says, 'The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.' In the same chapter, it also says, 'Shiva speaks, and the Siddhas listen.' In, Guru Gobind Singh has mentioned two avtars of Rudra: Avtar and Avtar. In contemporary culture.

The statue of Shiva as at in. In contemporary culture, Shiva is depicted in films, books, tattoos and art. Fast And Furious 7 Full Movie Download In Hindi 720p Khatrimaza. He has been referred to as 'the god of cool things' and a 'bonafide rock hero'.

Popular films include the movie Har Har Mahadev and well-known books include 's, which has sold over a million copies. On television,, a mythological drama about Shiva on the channel was among the most watched shows at its peak popularity. In the videogame series, Shiva is often depicted as a benevolent ancient being of Ice Element who frequently aids the heroes against mighty foes (via summoning). Shiva is also a character in the video game, with the name Shiva of the East.