Chidambaram represents space or Akasa. The other four temples in this group are Kancheepuram, Thiruvannamalai and Thiruvanaikovil (Tamil Nadu) and Sri Kalahasti (Andhra Pradesh). They represent Earth, Fire, Water and Air respectively. Collectively they are called Pancha Bhootha Sthalas.

Nataraja is the manifestation of Shiva depicting the cosmic dance of destruction and creation. The temple contains the deity of Nataraja in the dancing form. To the right of Nataraja is the Akasa Linga or space that is invisible. It is separated by a curtain that is opened for viewing. Shiva and Parvati are believed to have emerged from this space. It is also supposed to represent the creation out of nothing.

Source: “Immortal India, Volume I,” J.H. Dave.
“Chidambaram and Nataraja,” B.G. L Swamy

Picture Credit: SR Ramanujam

In 1956, Arthur C Clarke was diving off the coast of Trinconamalee in Sri Lanka. He found artefacts from the original Shiva temple of the Chola period, believed to have existed from atleast 3rd Century CE and perhaps from much earlier. He also found remnants of an underwater temple. The Shiva Lingam that he recovered is now consecrated and worshipped in the Koneswaram temple in Trinconamalee. His travel book “The Reefs of Taprobane” discusses his experience.

Source: “In the Footsteps of Rama,” Vikrant Pande and Neelesh Kulkarni.

Picture Credit:

Elephanta is among the top attractions for Mumbai tourists. It is a Pashupata Shaivite cave temple. Pashupata Shaivism is considered as one of the earliest sects of Shaivism. It is believed to have been founded by Lakulisha who was born near Baroda in 1st Century CE. Inscriptions near Kandivili indicate the spread of Pashupata Shaivism in the present Mumbai region by 2nd Century CE.

The Kalachuri dynasty that came to power in the 6th century CE were followers of Pashupata Shaivism. They sponsored the construction of several temples and monasteries during their period. Elephanta is the grandest among them.

The Sadashiva (popularly and incorrectly called as Trimurti) is the most well known deity of Elephanta. The caves of Elephanta also contain several sculptures of the manifestations of Shiva. Gajasamhara, Ardhanariswara and Gangadhara are among them. The sculpltures capture all five principles of the Pashupata Shaivism, i.e Guru, Initiation, Illusion, Shivashakti and Sadashiva.

Source: Mumbai Beyond Bombay, Suraj Pandit.

Picture Credit: ASI

There are twelve Jyotirlngas across India. Jyotirlingas are places where Shiva appeared as an endless column of light or as Lingodbhava. Puranic stories describe how Vishnu and Brahma both tried to reach the extremes of the column of light and failed.

The lingas in these places are not man made and Shiva is believed to have manifest himself. The first written reference to Jyotirlingas appears in Shiva Purana (approximately 12th CE).

Maharashtra has three of them, at Triyambakeshwar, Bhimashankar and Grishneshwar near Ellora. Madhya Pradesh and Gujarat have two each. Surprisingly, Varanasi is the only Jyotirlinga in Uttar Pradesh. Kedarnath, Srisailam (Andhra), Baijnath (Jharkhand) and Rameswaram (Tamil Nadu) make up the rest of the Jyotirlingas. Assam claims Bhimashankar in their State as a Jyotirlinga. Maharashtra too claims that it hosts 5 Jyotirlingas.

Source: Various

Picture Credit: K Venkatachari

Kalidasa (5th cent CE) wrote Kumarasambhava or the Birth of Kumara. One of the names of Kartikeya, Shiva’s elder son (considered as younger son in South India) is Kumara. The story of Kumara is first described in the Mahabharata. It narrates the story of his birth as well as his consecration as the general of the armies of the gods. He is more associated with the defeat of Taraka and many more. Kalidasa borrows the birth story and makes it an epic poem. Kumarasambhava is a rich source of early Shaivism in its own right.

Source: “Siva,” Peter Bisschop.

Picture Credit:

The Shrikand Mahadev yatra is in Himachal and starts near Nirmand, which is on the Sutlej river. It reaches a staggering height of 5227 mts.

Source: Himachal Pradesh Tourism

Picture Credit: Zee News

Ardhanariswara represents the blending of force and grace that contributes to the creation of life. They are complementary and not contradictory.

Once the sage Bhringi was very devoted to worshipping Shiva. He was so devoted that he refused to worship Shakti. Shiva wanted to correct his views and show that both him and Shakti are one only. Shiva shared his body with Shakti. The sage now realized that Shiva and Shakti are one only.

This beautiful bronze deity is in Chennai Egmore museum.

Source: “Manifestations of Shiva,” K. Venkatachari

Picture Credit: K Venkatachari
SR Ramanujam

Lingayats are a large Shaiva sect in Karnataka and also have a notable presence in Maharashtra. The sect was founded in the 12th century by Basavanna. The term Veerasaiva is used for Lingayats. It denotes a time when they had to defend their faith with valour.

They wear Linga stones obtained from the Pathalganga river near Srisailam around their neck. Lingayats wore the Linga in open defiance of Jains who opposed them. These lingas came to be called pranalingas since they defended the faith with their breath. The Lingas are preserved in little caskets made of wood or silver. They are commonly called Ishtalinga now.

Srisailam is the Jyothirlinga of Lord Mallikarjuna and the Shakti Peeth of Goddess Bharamaramba. Srisailam is also one of the five principal mathas of the Lingayats.

Source: “Temples and Legends of Andhra Pradesh,”N. Ramesan.
“The Religions of India: A Concise Guide to Nine Major Faiths,” Roshen Dalal

Picture Credit: Outlook India

Only 3 of 1028 hymns of the Rig Veda are exclusive to Rudra. They refer to his dangerous nature as the leader of Maruts and implore him not to strike with his arrows. They also emphasize his unmatched healing powers. Some scholars claim Rudra to be non-Vedic because he receives only the remainder (‘ucchista’) of the offerings to the gods. But later Vedas clearly venerate him. The Satarudriya hymn of the Yajur Veda extols him. It contains Rudra’s hundred names & forms. The Atharva Veda refers to him as Mahadeva, the ruler of all beings. The word Shiva in early Vedic texts is a general epithet for ‘auspiciousness’ in deities but starts getting synonymous with Rudra in the Brahmanas. Like for his devotees, Shiva remains an enigma for historians and Indologists.

Source: “Duality: The Essence of Shaivism,” Siddhant Kalra.
“Siva,” Peter Bisschop.
“Why Siva is the most mysterious of all Hindu gods,” Rohini Bakshi.

Picture Credit: Sara Welch, Wikimedia Commons

The Rig Veda has scant references to Rudra. The Yajur Veda extols hundred names of Rudra. The Atharva Veda calls him Mahadev. Around 400-200 BCE, the Svetasvatara Upanishad first describes him as Supreme Lord. It calls him as the cause of the cosmos and also as one who transcends it. The Mahabharata describes Shaiva ascetics. The Ramayana has many Shiva stories especially related to Ravana as his devotee. Patanjali (2nd cent BCE) refers to Shiva Bhagvata. Thus, Shiva as a Great God appears by 200BCE to 100CE.
Scholars say that as the Shaivite tradition spread, local gods of different regions got synonymous with Shiva – Khandoba, Mailara, Mallana & Mahakaal. The Puranas (3rd cent CE onwards) start describing Shiva’s family and many of the stories we are familiar with. Different sects appear that develop a philosophy of Shaivism alongwith Bhakti or tantra ways of worship – Pasupata, Saiva Siddhanta, Kashmiri Saivism, Veerashaiva etc. To this day, his devotees continue to develop the all encompassing godliness of Shiva.

The picture is Verse 1.1 of the Svetasvatara Upanishad. It has one line in the middle with bhashya(commentary) above and below.

Source: “Duality: The Essence of Shaivism,” Siddhant Kalra.
“Siva,” Peter Bisschop.
“Why Siva is the most mysterious of all Hindu gods,” Rohini Bakshi.

Picture Credit: Sara Welch, Wikimedia Commons

Triyugi Narayan is near Kedarnath in Uttarakhand. Sati, in her next birth, is believed to have done penance to marry Shiva in Gauri Kund, which is the starting point for Kedarnath pilgrimage. They were married in Triyugi Narayan. Vishnu performed the role of the brother of Parvati in the wedding and is the presiding deity of the temple. The remnants of the celestial fire of the wedding are believed to be burning in the Havan even today. The fire has seen three Yugas and therefore the temple is called Triyugi Narayan.

Source: Uttarakhand Tourism

Picture Credit: SR Ramanujam

Kankhal is where Sati, wife of Rudra, killed herself since her father Daksha humiliated both her and Rudra. In fury, Rudra would behead Daksha, and commence the Tandava carrying Sati in his arms. To stop the destructive Tandava, Vishnu cut the body of Sati to pieces with his Sudarshan Chakra, hoping this would stop Rudra’s Tandava.

The body pieces of Sati fell in 51 locations across the Bharatavarsha and these are celebrated as Shakti Peethas. There are varying numbers assigned to Shakti Peethas, but 51 or 52 is commonly accepted.

The site of Yagna is in Kankhal close to Haridwar in Uttarakhand. It is set on the banks of a Ganga canal. There is also a Shitala devi temple nearby. The picture is of the Daksheshwara temple in Kankhal.

Source: “The Sakta Pithas,” D. C Sircar

Picture Credit: SR Ramanujam

John Marshall who oversaw the excavations at Harappa and Mohenjo Daro concluded that this seal showed proto-shiva worship by Harappans. The seal represents a male in yogic posture, buffallo horn head-dress, animals around, an antelope and possibly an erect penis. There have been other challenges to this interpretation. Some have even claimed this is a goddess.

The basics of Marshall’s interpretations are still persuasive. The similiarities between the deity – for he seems no ordinary man – and certain attributes of the later-day Shiva remain striking.

Artefacts of horned deity appear in other Indus Valley sites. This indicates that the worship of a horned deity goes back to early Harappan phase.

Source: “A History of Ancient and Early Medieval India,” Upinder Singh.

Picture Credit: Wikimedia Commons

Among the mature Harappan antiquities recovered from Kalibangan is the Shivalinga. It is complete with the pitha or base. It is perhaps the most important antiquity from Kalibangan as it contributes to the controversial question of Shiva worship in the Indus Valley civilisation.

The excavation was conducted between 1960 and 1969 by BB Lal and others. However, the official ASI report of the excavation with the photograph of the Shivalinga (Part 2) was published only in the year 2020. Prof BB Lal expresses his frustration at ASI denying him access to drawings to complete the report in 1973. While presenting the first volume in 2003, he says, “in presenting this report to readers, so many years after the excavations, we feel really small, nay, even ashamed.”

Source: “Kalibangan: Its Periods and Antiquities,” Madhu Bala in “Indus Civilization Sites in India – New Discoveries,” edited by Dilip K. Chakrabarti.

“Excavations at Kalibangan, Parts I and II,” ASI.

Picture Credit: ASI