SIVAM OR SIVA 1 Śiva (शिव):—One of the eight names of Rudra, given to him by Brahmā, according to the Pādma-purāṇa. Śiva:—Second of the eleven emanations of Rudra (ekādaśa-rudra), according to the Aṃśumadbhedāgama and the Śilparatna. The images of this aspects of Śiva should have three eyes, four arms, jaṭāmakuṭas and be of white colour. It should be draped also in white clothes and be standing erect (samabhaṅga) on a padmapīṭha. Śiva (शिव).—a. [śyati pāpaṃ śo-van pṛṣo°] 1) Auspicious, propitious, lucky; इयं शिवाया नियतेरिवायतिः (iyaṃ śivāyā niyaterivāyatiḥ) Kirātārjunīya 4.21;1.38; R.11.33. 2) In good health or condition, happy, prosperous, fortunate; तीर्थेन मूर्ध्न्यधिकृतेन शिवः शिवोऽभूत् (tīrthena mūrdhnyadhikṛtena śivaḥ śivo'bhūt) Bhāg. 3.28.22; शिवानि वस्तीर्थजलानि कच्चित् (śivāni vastīrthajalāni kaccit) R.5.8. (= anupaplavāni, 'undisturbed'); शिवास्ते पन्थानः सन्तु (śivāste panthānaḥ santu) 'a happy journey to you', 'God bless (or speed) you on your journey'.
2 ‘The Auspicious one’, Name of the disintegrating or destroying and reproducing deity (who constitutes the third god of the Hindū Trimūrti or Triad, the other two being Brahmā ‘the creator’ and Viṣṇu ‘the preserver’; in the Veda the only Name of the destroying deity was Rudra ‘the terrible god’, but in later times it became usual to give that god the euphemistic Name Śiva ‘the auspicious’ , and to assign him the office of creation and reproduction as well as dissolution; in fact the preferential worship of Śiva as developed in the Purāṇas and Epic poems led to his being identified with the Supreme Being by his exclusive worshippers [called Śaivas]; in his character of destroyer he is sometimes called Kāla ‘black’, and is then also identified with ‘Time’, although his active destroying function is then oftener assigned to his wife Parvati, under her name Kālī, whose formidable character makes her a general object of propitiation by sacrifices; as presiding over reproduction consequent on destruction Śiva’s symbol is the Liṅga, under which form he is worshipped all over India at the present day; again one of his representations is as Ardha-nārī, ‘half-female’, the other half being male to symbolize the unity of the generative principle [Religious Thought and Life in India 85]; he has three eyes, one of which is in his forehead, and which are thought to denote his view of the three divisions of time, past, present, and future, while a moon’s crescent, above the central eye, marks the measure of time by months, a serpent round his neck the measure by years, and a second necklace of skulls with other serpents about his person, the perpetual revolution of ages, and the successive extinction and generation of the races of mankind: his hair is thickly matted together, and gathered above his forehead into a coil; on the top of it he bears the Ganges, the rush of which in its descent from heaven he intercepted by his head that the earth might not be crushed by the weight of the falling stream; his throat is dark-blue from the stain of the deadly poison which would have destroyed the world had it not been swallowed by him on its production at the churning of the ocean by the gods for the nectar of immortality; he holds a tri-śūla, or three-pronged trident [also called Pināka] in his hand to denote, as some think, his combination of the three attributes of Creator, Destroyer, and Regenerator; he also carries a kind of drum, shaped like an hour-glass, called Ḍamaru: his attendants or servants are called Pramatha q.v.; they are regarded as demons or supernatural beings of different kinds, and form various hosts or troops called Gaṇas; his wife Durgā [otherwise called Kālī, Pārvatī, Umā, Gaurī, Bhavāṇī etc.] is the chief object of worship with the Śāktas and Tāntrikas, and in this connection he is fond of dancing [see tāṇḍava] and wine-drinking ; he is also worshipped as a great ascetic and is said to have scorched the god of love (Kāma-deva) to ashes by a glance from his central eye, that deity having attempted to inflame him with passion for Pārvatī whilst he was engaged in severe penance; in the exercise of his function of Universal Destroyer he is fabled to have burnt up the Universe and all the gods, including Brahmā and Viṣṇu, by a similar scorching glance, and to have rubbed the resulting ashes upon his body, whence the use of ashes in his worship, while the use of the Rudrākṣa berries originated, it is said, from the legend that Śiva, on his way to destroy the three cities, called Tri-pura, let fall some tears of rage which became converted into these beads: his residence or heaven is Kailāsa, one of the loftiest northern peaks of the Himālaya; he has strictly no incarnations like those of Viṣṇu, though Vīra-bhadra and the eight Bhairavas and Khaṇḍo-bā etc. [Religious Thought and Life in India 266] are sometimes regarded as forms of him; he is especially worshipped at Benares and has even more names than Viṣṇu, one thousand and eight being specified in the 69th chapter of the Śiva-Purāṇa and in the 17th chapter of the Anuśāsana-parvan of the Mahā-bhārata, some of the most common being Mahā-deva, Śambhu, Śaṃkara, Īśa, Īśvara, Maheśvara, Hara; his sons are Gaṇeśa and Kārttikeya), [Āśvalāyana-śrauta-sūtra; Mahābhārata; Kāvya literature] etc., [Religious Thought and Life in India 73] 3 Someone wrote Rig Vedam does not have word or deity Siva @ Shiva. That is why when somebody makes a wold statement, we have to analyse ,whether , opinions or truth is/are being spoken. Below I shall show you how many Shiva in rig vedam. Rudram @ Rudran father of Maruths is description of the NATURE. However the qualities are ascribed in Vedas at different places, and what is left out , in Vedas, shall be strictly read over, before commenting on GODs and Vedas and the Science and the subjects. शिवः । त्वष्टः । इह । आ । गहि । विभुः । पोषे । उत । त्मना । यज्ञेयज्ञे । नः । उत् । अव ॥ śivaḥ | tvaṣṭaḥ | iha | ā | gahi | vi-bhuḥ | poṣe | uta | tmanā | yajñe--yajñe | naḥ | ut | ava RV 5 5 9 śivas < śivaḥ < śiva= “auspicious; benevolent; benign; good-hearted; dear; śiva [word]; holy; nice.” “Tvaṣṭā, being propitious, you who are diffusive in kindness, come to your own accord protect us in repeated sacrifices.” And the cereator , manifested from Brahmam, has the eyes as SDUN and Moon; and sivam the agna chakra is pure and propitious. इति । चित् । नु । प्रजायै । पशुमत्यै । देवासः । वनते । मर्त्यः । वः । आ । देवासः । वनते । मर्त्यः । वः । अत्र । शिवाम् । तन्वः । धासिम् । अस्याः । जराम् । चित् । मे । निःऋतिः । जग्रसीत ॥ R V 5 41 17 iti | cit | nu | pra-jāyai | paśu-matyai | devāsaḥ | vanate | martyaḥ | vaḥ | ā | devāsaḥ | vanate | martyaḥ | vaḥ | atra | śivām | tanvaḥ | dhāsim | asyāḥ | jarām | c it | me | niḥ-ṛtiḥ | jagrasīta Siva is brought out with all qualities of the brahmam. Chit (mind),Pashumatyai= means cattle and Pasupati; devasa=is king as well as devas; vanate=Rishis as well as yogi Shiva; martya=earth as well as saver of the earth Siva; shivam= Lord shiva as well as purity, propitious; TANVA DHASIM= BHAKTAS YOUR BHAKTAS; jaram= old generations as well as old age deceptor shiva; Finally, Nihriti jagrasita= is SOS prayer; and who destroys the shiva is pleaded against the destruction, to save the cattles, Kings, old aged, rishis etc. Shiva is interwoven through out the Rig vedam as Vishnu is also done. अजः । भागः । तपसा । तम् । तपस्व । तम् । ते । शोचिः । तपतु । तम् । ते । अर्चिः । याः । ते । शिवाः । तन्वः । जातवेदः । ताभिः । वह । एनम् । सुकृताम् । ऊँ इति । लोकम् ॥ R V 10 16 4 “The unborn portion; burn that, Agni <https://www.wisdomlib.org/definition/agni#hinduism>, with your heat; let your flame, your splendour, consume it; with those glorious members which you have given him, Jātavedas <https://www.wisdomlib.org/definition/jataveda#hinduism>, bear him to the world (of the virtuous).” ajaḥ | bhāgaḥ | tapasā | tam | tapasva | tam | te | śociḥ | tapatu | tam | te | arciḥ | yāḥ | te | śivāḥ | tanvaḥ | jāta-vedaḥ | tābhiḥ | vaha | enam | su-kṛtām | oṃ iti | lokam The unborn portion: ajo bhāgaḥ = the goat is your portion; antarapuruṣa, which has no body, no organs of sense; heat, flame and splendour: tapas, śocis and arcis: the positive, comparative and superlative radiance of Agni This verse so wonderfully spun. West gives wrong meanings, as some one in our group, uses all jargons of unassumed words of sex, at this age and call everything as vice and obscene, and yet call himself Vedic! AJAH-Bhaga= IS TRANSLATED AS GOAT; AND UNBORN; TAPASA IS AGNI HEAT AS WELL AS TAPAS THE CONTROL OF THE MIND;” TAM TE SOCHI”= CONSUME AGNI AS WELL AS EAT AWAY; AS WELL AS, THINK THROUGH THE MIND UNDER THOUGHT HEATS; “tapatu tam te archi”= archi pour, spray with archana in heat agni, agni holder Shiva, different meanings in one verse. West deteriorate the Veda as Goat eater etc; while unborn is Brahmam the auspicious Shiva. ;YAH TE SHIVA TANVA=WHO HAS TO COOL THE HEAT?; THAT IS THE SHIVA THE SHIVAM. Jata vedaha is one who was born in the veda learnt community; or there was in history a tribe then known as JATAVEDA; Coolant is AUM. So Siva is in Rig vedam sir. The usage got strong only when Saivism came up as one kind of worship. Brahmanaspati alone became much later as Ganapatyam worship. K RAJARAM IRS 9923 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoq-gv_yQ2KAmSgMN5F%3DN-ZHLqd4LuwhHo9jiXJOEtZEQw%40mail.gmail.com.
