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The Iconographic Genesis of Shiva

Article of the Month - November 2004
Viewed 41605 times since 2nd Oct, 2008

Shiva in Initial Vedic Perception

The Trinity of Brahma, Vishnu, and Mahesha
The Trinity of Brahma, Vishnu, and Mahesha

Shiva, the Mahadeva, represents one of the three visible forms, or the functional aspects of God, namely, the creation, preservation and dissolution, that is, bringing the cosmos into existence, sustaining it and finally withdrawing it from existing. Lord Shiva represents the last of these three aspects, that is, dissolution or destruction of the cosmos. The other two aspects, the creation and the preservation, are represented respectively by Prajapati or Brahma, and Vishnu. Prajapati Brahma and Vishnu are Vedic gods. In the Rigveda, Prajapati and Brahma are mentioned as two gods, though both almost alike responsible for the act of Creation. Hence, in later Vedic literature, they merge into one entity, and are sometimes alluded to as Prajapati Brahma and sometimes as two synonymous terms alternating each other. In Puranic literature, Brahma gets pre-eminence and the term Prajapati is used only as the other name of Brahma to avoid monotonous repetition of the same nomenclature. Initially, that is, in the Rigveda, Vishnu is a subordinate type of god, but later by Puranic era, he attains the status of the Lord of the universe and the principal Vedic god.

Shiva as such, or as Mahadeva, is not alluded to in proper Vedas. The Rigveda, however, frequently mentions a brown complexioned sun-like brilliant and gold-like glowing animal-skin-wearing entity by the name of Rudra, or Ishan, who, as per the Rigvedic description, is synonymous of a violent non-Aryan jungle or tribal god capable of subduing, by his mighty arrows, even the most wild of animals. He did not hesitate even to kill human beings and sought delight in such destruction. Hence, the Rigveda is somewhat critical of his wildness and invokes him for not destroying his devotees, their ancestors, offspring, relatives and horses. It is only gradually and somewhat in simultaneity that the Rigveda softens and sophisticates him into a civil god of Aryan kind and includes him into the Vedic pantheon. The later Vedic literature identifies in Rudra the proto form of the subsequent Shiva. When Puranas perceived the formless God manifest in His triple function, which He performed as the Creator, Sustainer and Destroyer, both initially and finally, as well as always, they chose Shiva to represent one of these functional aspects of Him and elevated him to the status of the Great Trinity.

Shiva, Brahma and Vishnu, Only the Time-Bound Manifestations of the Timeless God

Shiva, as well as Brahma and Vishnu, do not represent God but only His functional aspects, which manifest in Creation, in sustaining the Creation and, finally, in withdrawing the Creation, which occurs after every kalpa, which is the scheduled age of each Creation. Obviously, after the Creation is withdrawn and the kalpa comes to an end, God's functional aspects too disappear and so does the Great Trinity representing them. Thus, the Trinity, with each of Shiva, Brahma and Vishnu having a scheduled life-span, is the time-bound manifestation of the timeless One, that is, the Trinity disappears after its allotted life-span to re-appear when the next kalpa begins, but the Omnipresent God neither appears nor disappears because He is always there before the time began and after its scale has exhausted. In Indian cosmological tabulation, Shiva's life-span is double of the Vishnu's and Vishnu's double of the Brahma's. Brahma's life-span comprises of 120 Brahma years, which are equivalent to 300 million, 9 hundred thousand, 17 thousand and 376 years of human calendar.

Shiva Precedes Trinity-Partners

Pashupati, the Lord of Animals Mohenjo-daro (Indus Valley) circa 2000 B.C
Pashupati, the Lord of Animals
Mohenjo-daro (Indus Valley)
circa 2000 B.C

Shiva, thus different from what the Puranas proclaim, is not Brahma's creation. He rather precedes his Trinity counterparts, Brahma and Vishnu, on time scale. This pre-eminence of Shiva over others as much reflects in their related theological chronology and availability of their iconic representations in visual arts. Brahma and Vishnu have their roots in the Vedas, and not before. Shiva has a pre-Vedic origin, as his worship cult seems to have been in vogue amongst the Indus dwellers, even around 3000 B. C. The excavations of various archaeological sites in the Indus valley reveal two sets of archaeological finds that suggest the prevalence of the cult of worshipping both, his anthropomorphic as well as symbolic representations. This excavated material includes a number of terracotta seals representing a yogi icon and the phallus type baked clay objects, obviously the votive lings, suggestive of some kind of phallus-worship cult of the non-Aryan settlers of the Indus cities. Seated in meditative posture, the stern looking Yogi figure wears a typical head-dress made of buffalo horns and is surrounded by various animal icons, lion, elephant, buffalo-type bull, rhinoceros etc. and the bird forms above.

In some seals, this Yogi figure consists of three heads. That the symbolic phallus icons and the anthropomorphic representations relate to one and the same entity becomes obvious from the iconographic thrust, which defines the Yogi form. One of the most significant cardinals of this Yogi iconography, and perhaps more so than others, is its well erect and emphatically exposed phallus, similar to the Urddh-ling Shiva icons, a cult of Shiva, which dominated Shaivite sculptural art for centuries from around the period of Kushanas. These finds, datable to the period from 3000 B. C. to 1000 B. C. or even later, show the continuity of such worship cult till much after the Vedic era. This is further affirmed by the Rigveda itself. The Rigveda at least twice talks of the phallus worshipping non-Aryan tribes and vehemently condemns the practice.

Shiva in Later Vedic Cult and in The Mahabharata

Bhava Shiva (A Particularly Beneficent Aspect)
Bhava Shiva (A Particularly Beneficent Aspect)

 

 

 

 

 

The Vedas, in their later cult, admit into Vedic pantheon the jatadhari holy Shiva with all his manifestations, namely the bow and arrows carrying archer Sharva, the all pervading Bhava, the benevolent Shambhu and the animal-skin wearer Krittivasanah, but do not approve his phallus worship.

 

 

 

 

 

 

Panchanana or Five-Headed Shiva
Panchanana or Five-Headed Shiva

 

In Brahmanical order, Shvetashvara Upanishad is perhaps the earliest treatise that refers, though not directly, to this aspect of Shiva-worship with some degree of reverence when it calls him the Lord of all yonis, that is, the commander of genital faculties of all living ones. It is, however, in the Mahabharata that his phallus worship has been directly alluded to. The Mahabharata widely follows the Indus perception of Shiva. The Mahabharata, in tune with the Indus Shiva, perceives him as Trishira, or Chaturmukha, that is, having three heads, or four, as Digvasas, that is, without cloth, as Urddh-ling, that is, with upward erect phallus, and as yogadhyaksha, that is, the Lord of Yoga. The Mahabharata goes a little ahead and conceived him also as five headed, four facing the four directions and fifth looking upwards, that is the guardian of the entire cosmos. It is from this five headed Shiva concept that his Sadashiva form seems to have evolved, as these five heads also symbolize five powers- para, adi, icchha, jnana and kriya, that is, all that is perishable, all that is timeless, and the desire, knowledge and act, of which the entire creation comprise.

Vrishavahana Shiva and Parvati
Vrishavahana Shiva and Parvati

 

 

 

 

 

Mahabharata's epithet of Pashupati for Shiva is also an adherence to the Indus iconography of Shiva image. The Mahabharata perceives him further as Shardularupa, Vyalarupa and in many other animal forms and as Vrishvaha, or Vrishvahan.

 

 

 

 

 

 

Vishnu as Hayagriva
Vishnu as Hayagriva

 

 

 

 

 

 

The Skand Purana numbers his animal heads as seven, two of which, namely that of the goat and the horse, he had given respectively to Brahma and Vishnu.

 

 

 

 

 

Five Headed Hanuman
Five Headed Hanuman

Thus again the number of heads comes to the same five as perceived in the Mahabharata. In visual arts, this Mahabharata iconic vision of Shiva has been widely followed. Shiva's Trishira, Chaturmukha, Yogi, Pashupati, Vrishvaha and Urddh-ling images, whatever their medium, the stone, canvas, metals and so on, are quite in vogue in Indian arts. The animal headed Shiva is a rarity. However, in visual arts, which allow greater scope for imagination to operate, such as painting, Shiva has been depicted sometimes with multiple animal heads, although to avoid inclusion of his human face these heads are planted on the form of Hanuman, who is Shiva's incarnation. Such Hanuman forms have heads of animals that have attained mythical heights, say, the horse-headed god Hayagriva, the boar-headed Varah, the great eagle Garuda, and the jungle monarch lion or Simha. Such five-headed and ten-armed figures not only carry most of Shiva's attributes in these hands but such figures also stand upon the form of Apasamara, one of the most characteristic features of Shiva iconography. This iconographic perception defines, on one hand, Shiva as Pashupati, the lord of animals, and on the other as containing within him the entire animal world.

 

 

Shiva Linga Assembly with Dripping Vase for Milk
Shiva Linga Assembly with Dripping Vase for Milk

Shiva's Pre-Aryan Origin

Obviously, Shiva had a pre-Aryan origin but where, when and how he came into being, or say into human perception, is not known. This much is, however, certain that a god like him was the presiding deity of the Indus inhabitants and he was worshipped as both, iconically as well as symbolically, that is, as Pashupati and Mahayogi and as Ling.

This in all certainties seems to the initial form of Shiva. May be, the Indus inhabitants shared their god with West Asian settlers who worshipped a similar god Teshav. Teshav, too, was a bull riding deity like Vrishvaha Shiva. He also carried, like Shiva, a trident, pinakin, the bow, arrows, which shot as lightening, danda, the rod, parashu, the axe, and so on. Incidentally, Teshav's consort was also named Maa and was worshipped as Jaganmata, that is, the world mother. Her name so much corresponds with Shiva's consort Uma who too is worshipped as Jagat-janani, the mother of the world. Jaganmata sounds so much like Indus Mother Goddess. Both, Shiva's consort Uma and Teshav's consort Maa rode a lion. Images of Jaganmata, recovered in excavations, have honeybees hovering around her face. One of the Uma's forms so closely resembles with this honeybee hovering image of Maa. Markandeya Purana alludes to Uma's relation with honeybees, or bhramaris, when it calls her as Bhramaridevi. May be Shiva's consort had some prior tradition of her association with honeybees. It is for such reasons that the known historian Roy Chowdhari, in his Studies in Indian Antiquities, emphatically holds that Rudra-Shiva had some kind of genetic relationship with various gods whose images have been recovered from Anatolia, Mesopotamia and Indus Valley.

Shiva in Vedic Pantheon

Panchamukha Shiva
Panchamukha Shiva

Whatever Shiva's origin, the pre-Aryan or from Brahma's frown, as claims the subsequent Puranic tradition, the all assimilating Aryan culture and Vedic religious cult elevated him into its own Order and placed him always on par with its other two great gods, Vishnu and Brahma, and sometimes even above them.

Later Vedic literature invested him with various attributes and details of his person. He has been conceived as thousand eyed, animal skin clad and as possessed of long hair braided into a crown-like shape, the jatamukuta, blue neck, black abdomen, blood-red back and as containing in him all medicinal herbs and drugs, that is, possessed of the power to redeem every one of all kinds of ailments and the cycle of birth and death. Thus, Vedas perceived him initially as the violent jungle god of non-Aryan kind but later they discovered the other aspect of his being, that is, the well meaning benevolent Shiva. It was this perception of Shiva that seems to have prevailed all after and defined his all subsequent forms, manifestations and visions. Brahmans and Upanishads identify this Vedic perception as Shiva's two aspects, one that of the destroyer and the other of the auspicious benevolent divinity. The Mahabharata identified these two aspects as Ghora and Shiva. Of these Ghora has been equated with fire and Shiva, also mentioned as Maheshvara, has been vested with the deeply spiritual and auspicious saumyarupa, that is, serene and sublime divine being.

Shiva in Myths and Legends

In the course of time, the tradition of faith, both oral and scriptural, and the folk and urbanized, wove around Shiva hundreds of myths and legends and invested his image and visual forms with numerous new dimensions and meaning. The violent jungle god of Vedas and the grim looking horn wearing Yogi of Indus emerges upon the altar of the believing ones, on painter's canvas, in metal casters' mould and in the strokes of hammer and chisel, as the harmless Bholanath, the innocence Lord and the good incarnate, as the supreme auspice, the most formidable of divine powers, the paramount lover and the holiest model of the Vedic family cult. The term Shiva becomes synonymous of the 'auspicious', good and well being and in him alone, India's all-time maxim, 'Satyam, Shivam, Sundaram', that is, he alone is truthful, benevolent and beautiful, finds its true meaning. In his context, love becomes a divine phenomenon and family the holiest institution. He never codifies his conduct nor sets it to any established rule, but he is all the way the most devoted husband, who passionately loves his consort, and a unique father. He marries Sati, the daughter of Brahma's son Daksha-Prajapati against her father's wishes. Daksha organizes a great yajna and to slight Shiva does not invite him.

Virabhadra, Shiva's Most Trusted Guard
Virabhadra, Shiva's Most Trusted Guard

 

 

 

Sati, in hope to rectify her father's error, goes to attend the yajna, though Shiva does not approve it. Instead of correcting himself, Daksha humiliates Sati also for marrying a tribal brute. Sati, unable to bear her husband's insult by her father, ends her life by immolating herself into yajna-fire. The outraged Shiva, who madly loved Sati, longed to avenge Daksha's act and created out of his frowns Virabhadra, a young warrior endowed with all of Shiva's powers to destroy Daksha's yajna.

 

 

 

 

Shiva and Family
Shiva and Family

 

 

After Virabhadra has destroyed the yajna, entire yajna-bhumi and the capital of Daksha, Shiva retires to forest and wanders in wilderness for thousands of years till Uma, the daughter of Himalaya, and hence also known as Parvati, that is, one born of the Parvata, or mountain, is able to win his love by her long rigorous penance. This time he has in Uma, or Parvati, not a mere consort he loved madly but also the most accomplished woman possessed of paramount beauty, the most caring and devoted wife and as much loving mother. To complete the holy family, they have, or have been conceived with, five sons, two, Karttikeya and Ganesh, the real ones, and three, Vanasura, Virabhadra and Nandin, the adopted ones, though none of the five were born of his consort's womb. Ganesh was born of Parvati's body elements and Karttikeya those of Shiva.

 

 

Brahma Chastised and Shiva's Repentance

Shiva, the Supreme Beggar (Bhikshatanamurti) Malla Dynasty, Nepal. 16th century Copper (Height 9
Shiva, the Supreme Beggar (Bhikshatanamurti)
Malla Dynasty, Nepal. 16th century Copper (Height 9")

Indian mythology accounts how Brahma, the creator of all beings and all things, was fascinated by the beauty of his own created Sarasvati, and thereby his daughter. To escape her father's notice, Sarasvati turned herself into a female deer. But Brahma did not fail to take note of it and converted himself into a male deer and began chasing her to have sex with her. The moral being as Shiva was, he did not approve a father molesting his own daughter. He did not fail to notice this immorality of the deer turned Brahma when he saw him chasing Sarasvati disguised as she-deer and to chastise him, he, the great archer as he was, shot at Brahma, the male deer. To save himself from Shiva's arrows Brahma returned to his real form but not before he had incurred some loss. He had lost one of his five heads. Whatever Brahma's immorality, Shiva's act amounted to Brahma-hatya, the sin of killing a Brahmin. As the related legend has it, the sin of the Brahma-hatya rose from where Brahma's head fell and stuck to his wrists. Failing to free himself of it, Shiva sought advice and was suggested to beg and live on begging as repentance till the Brahma-hatya fell down and freed him from its clutches. With the kapal, the skull made of Brahma's dissected head, in his hand, Shiva moved to the Oak Forest and wandered there for many thousand years. Ultimately, the Brahma-hatya separated from his body and fell down on earth. It was thus that his Mahabhikshuka and Kapalin forms evolved.

The Curse of Shiva
The Curse of Shiva

Another tradition has it differently. Deer turned Sarasvati ran to save herself from Brahma and Brahma to save himself from Shiva's arrows hid in the sky amidst planets and yet lie hidden as two stars. Brahma's fifth head was removed, according to this legend, for a different reason. Brahma and Vishnu often claimed their relative priority over the other. Once they set to settle it and decided that whosoever first discovered the end of Shiva's Jyotirling would be acknowledged as his superior by the other.

The Jyotirling descended deep below the earth and rose above into sky and both ends were unfathomable. Brahma proceeded upwards and Vishnu downward but both ends were far from their reach. Brahma, however, connived with a Champaka or Ketaki flower and using it as witness claimed to have reached his end of the Jyotirling. Annoyed by Brahma's falsehood Shiva appeared bursting the Jyotirling and to chastise Brahma for his lie removed Brahma's fifth head by the nail of his thumb.

Shiva, the Bholanath in the Real Sense of the Term

The Emergence of the Ganga on the Earth
The Emergence of the Ganga on the Earth

As he was a moral being, so he was simple, innocent, generous, benevolent and easily manageable, and hence, even the wicked ones often won his favor and boons of invincible powers and sometimes used them even against him. He, however, as readily punished them when he knew their designs and intentions. Ganga was mad in love for him and wished to unite with him by whatever mean, fair or fowl. When Bhagiratha did rigorous penance to bring Ganga from heaven to the earth for his ancestors' death rituals and redemption, Ganga designed to fulfill her long cherished desire of reaching Shiva. She appeared before Bhagiratha and agreed to emerge on the earth but warned at the same time that her current, unless Shiva took her on his head, would cleave the earth. Bhagiratha underwent another round of penance, pleased Shiva and got his prayer granted. But, when Ganga landed on his head and showed her supremacy, Shaiva kept her arrested into his hair till she herself prayed him to let her be released. For long containing Ganga into his hair, Shiva becomes known as Gangadhara Shiva.

 

 

Ravana Shaking Mount Kailash
Ravana Shaking Mount Kailash

It was the same with Jalandara, who was caused by Shiva himself. Shiva had opened his third eye for punishing Indra but on Brahispati's intervention let the fire emitting from it fall into the ocean. Out of this fire and from ocean's womb rose a male child. As he rose from jala, the water, he was named Jalandara. Later, when he grew into a gold-like glowing youth, he was married to the daughter of Kalanemi, the founder-father of demon clans. Jalandara was now exceptionally powerful and wished to drive out Indra and his crew from Indraloka. Indra prayed Brahma for help but he was helpless against his might. Vishnu declined to act against him, as, being ocean born, he considered him his brother-in-law. Finally, the great sage Narad incited Jalandara to obtain Parvati, the most beautiful woman in all three worlds, and thus put him against Shiva, as he knew that Shiva alone could destroy him. Arrogant Jalandara challenged Shiva to hand him over his consort and in the process became victim of Shiva's wrath and got killed. Something of the similar kind happened in the case of Ravana, the king of Lanka. Pleased by his penance Shiva blessed him with the boon of immortality. This bred in Ravana vanity and arrogance. This vain and arrogant Lanka ruler wished to have Mount Kailash, the abode of Shiva, shifted to Lanka. He went to Kailash and to uproot it began shaking it. His act of uprooting it sent tremors across the Mountain. Shiva perceived Ravana's arrogance and was annoyed. To punish Ravana he pressed the Mountain by the thumb of his foot, but before it crushed Ravana, he prayed for Lord's mercy and the compassionate Lord forgave him. Out of this compassionate nature of Shiva there emerged his Ravananugraha-murti, that is, the form of him who was kind to Ravana.

 

Shiva in Saumya and Raudra-rupas

The Dance of Shiva
The Dance of Shiva

 

 

Thus, Shiva's divine perception as well as iconic visualization developed into two directions, one growing out of his serene sublime benevolent Saumyarupa and the other out of his awe-striking Raudra-rupa. Even in his Saumyarupa, contrary to his Vaishnava counterparts, that is, Vishnu, Brahma or even Indra, whom Puranas define using feudal terms and iconography, Shiva is a simpler being, an amalgam of both, the Raudra and the Saumya rupas. In both aspects, jatamukuta is his crown, elephant hide his cloak, lion skin his loincloth, snakes his necklace, yajnopavita and other ornaments, bhang his favored drink and the shade of a roadside tree his castle. He is delighted in dance and dances for both, to create as well as to destroy, and in lasya as well as in Tandava and his Tandava is the Anand-tandava as it aims at re-creating and setting the cycle of creation-destruction-and recreation in motion.

 

 

 

HariHara
HariHara

He assists Devas, the gods, in their exploits and battles against demons but unlike them and always differently and in mightier way. Both, the gods and the demons, wish to be immortalized and for obtaining the immortalizing nectar join hands to churn ocean, which contained such nectar. But before the ocean yields nectar, there emerges from it the all-annihilating venom. Even by its vapors it begins to suffocate the entire creation. All, gods and demons, flee to save their lives leaving the creation to its destiny. Shiva comes to rescue. He deposits the venom into his throat and saves the creation from its devastating effect. Stored perpetually in the throat, the venom renders it blue and gives Shiva yet another name of Neelakantha, that is, the blue throated one. It was in consideration to such exploits that in subsequent days the Vaishnavites and Shaivites were seen with daggers-drawn on the question of the pre-eminence of their respective gods. Ultimately the wise ones of both sects had to discover for the votive images the Harihara form, which combined Hari and Hara, that is, Vishnu and Shiva, into one sanctum image and inspired sectarian unity.

Bhairava
Bhairava

 

In his purer Raudra-rupa, besides what the Vedas and Puranas perceived in it, these aspects farther expand. He is now perceived as Bhairava, Kapalika, Kalabhairava, Mahakala and in similar other terrific forms. He is the presiding deity of cremation ground, which is his loving abode. He rejoices dancing around a burning pyre and as much upon a dead body. The dark nights, when howls of jackals, wolves and other ignominious animals echoed, are his chosen hours to operate. These jackals and other animals living on human flesh are, otherwise too, his best companions. Bhairava wears around his neck the garland of human skulls and around his waist the girdle of dismembered human hands. Now, besides snake ornaments, scorpions make his earrings and ghostly spirits dance around him. The human skull is his cup and ashes of a burnt corpse his talc, with which he smears and adorns his body. In ritual worship, wine and flesh are his chosen offerings.

 

 

 

Kali
Kali

 

 

 

 

 

In these terrific forms of Shiva Kali, Smashan-Kali, Mahakali, Chhinnamasta, Chamunda, Vagulamukhi etc. are his female counterparts, perceived in Puranas often as his consorts.

 

 

 

 

 

 

Raga Bhairava
Raga Bhairava

 

 

 

 

Bhairava, howsoever terrific his form, has his softer aspects when seated under a canopy or riding his Nandin he represents such beautiful musical modes as the Raga Bhairava, or Raga Kedara.

 

 

 

 

 

 

 


References and Further Reading

  • Agrawala, Vasudeva S. Siva Mahadeva: Varanasi, 1984.
  • Danielou, Alain. Gods of Love and Ecstasy (The Traditions of Shiva and Dionysus): Vermont, 1992.
  • Kramrisch, Stella. Manifestations of Shiva: Philadelphia, 1981.
  • Kramrisch, Stella. The Presence of Shiva: New Delhi, 1988.
  • Meister, Michael W. Discourses on Shiva: Bombay, 1984.
  • Rao, S.K. Ramachandra. Siva-Kosha: Bangalore, 1998.
  • Vanamali. Sri Shiva Lila: New Delhi, 2002.
Post a Comment
 
Post Review
  • Thanks for such an well researched article on Lord Shiva. The evolution of the Shiva Icon from the "pre-vedic" times to later texts was indeed well explained. Congratulations to the writers. Two points I would however like to point out are i) The writers still seem to subscribe to the theory of "Aryan Invasion" at least indirectly by suggesting that the Vedic culture was different from the Indus. Current understanding suggests that this was a myth and perhaps the Indus culture was in fact the proto Vedic vulture (maybe with some "Aryan" influences that catalysed the evolution). This topic has however taken the shape of a political debates with historians these days. ii) From such learned people as the authors of this fantastic article it would have been interesting and enlightening to get a perpective of the philosophy behind the iconogarphy. All said and done this is a great article and my Congratulations again.
    by Bubulg on 9th Jan 2006
  • Its very good to read..to know more about our religion..its very useful when my 4 yr old kid asks about gods and their stories
    by Nimi on 29th Nov 2005
  • Fascinated. Thank you. From Shiva I have learned courage; from you I have learned more -- much more -- about Shiva.
    by Martha Kennedy on 8th Jan 2005
  • The article 'The Iconographic Genesis of Shiva' has been successful to expalin the origin, various rupa & their meaning and role of Shiva during Pre-vedic, Vedic, Puranic & Mahabharat period in concise form. The writers of the article should get due thanks for providing oppotunity even to ordinary people in broadening their vision about the Shiva.
    by Rajendra P. Pradhananga on 20th Nov 2004
  • This article ' The Iconographic Genesis of Shiva ' explains so many things which are not available at one place before. The authors of this article should be congractuated for their time to get all this information. Glory to them and Glory to Mahadeva
    Dr.Kurri Pakirareddy
    by Dr.Pakirareddy on 19th Nov 2004
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"Vyasa Ji explained through a story how it came to be that the Pandava's marriage with a single wife was in conformity with dharma….The gods, along with their king Indra, were sitting on the bank of a river when they saw a beautiful golden lotus floating on its waters…. Both were playing a game of dice…. On hearing Shiva’s words, Indra started shaking with fear… Without death, the burden on the earth becomes too much…. Her birth had the sanction of all the three Gods - Brahma, Shiva and Vishnu."
Devi Draupadi: Resolving the Paradox
"During one such sacrifice, nine spiritually charged men entered the sacrificial hall….As for Bhagavat Dharma, it is the dharma spoken by God directly from his own mouth…. Like a person eating food finds himself gratified simultaneously in three ways…. We are all constantly taught by spiritual texts to offer or dedicate all our actions to God. However, the question remains as to how to practically carry out this injunction…..The only fruit of wealth is dharma... Therefore, there is no need for the Vedas to enjoin us to these things for which we already have a tendency….The real intention of the Vedic injunctions in these matters is to make a person abstain from them…”
Nine Teachings from Nine Yogis: The Essence of Bhagavat Dharma
"Whenever he gets the time, he should go and live amongst people who have given up worldly life…. A wise person should serve his body and family only to the extent that is functionally necessary…. The person who lays claim on the surplus wealth is nothing but a thief…. He should share all objects of enjoyment with everyone, right down to dogs, sinners…. Such is the attachment to one’s wife….How despicable is this body, which if buried is going to become the food of worms, or excreta if eaten by animals….Since a son is to thus revere his elders even after their death, what to say that he is expected to serve them when they are alive…. The person wishing to follow the path of dharma should steer clear of the five forms of Adharma."
Narada Teaches Yuddhishtra a Householder’s Dharma
"Here is a fragment from one of the most poignant episodes of Indian history…. This piece of history is from the Mahabharata…. She was dying with shame but inside, like a true kshatrani (woman of the warrior race), she was burning with anger…. I have heard that women who follow dharma were never brought before a public court….Greed is the destroyer of dharma. I do not desire a third boon…. Draupadi was as forgiving as mother earth herself…. Just then Arjuna saw his dear friend Bhagawan Krishna approaching him…. “Leave him, leave him. He is a brahmin and worthy of our worship. Their mother should not cry, like I have at the death of my children."
Analyzing the Eternal Dimensions of Dharma Through Itihasa (History)
"This middle path lies in between extreme asceticism on one side, and extreme indulgence on the other…. When standing under a Ashok tree, tired and exhausted, she raised her right hand for seeking support of a branch of the tree…. The unique balance that defined his entire life was pre-determined in this duality….One day, in the palace garden he frightened his attendants…. He ate less and less till his diet reduced to a sesame seed, and himself, to a mere skeleton…. Seven days after the attainment of enlightenment gods sent food for breaking his fast…. However, he postponed his ‘nirvana’ for three months till he visited the places he had reminiscences of."
The Light That Enlightened Millions
(The life of Buddha in the popular mind)
"She has always believed that this would redeem her of her distress….A coconut, otherwise an ordinary dried fruit or the source of edible, or at the most, beauty oil, has always been revered as an auspicious object effecting good and well-being and the food that gods most loved….The tree in the Buddhist tradition was later identified as Bodhi-tree, seated under which Buddha had attained Enlightenment….Body gestures and symptoms, signs, indications among others must have been the early man’s tools of communicating oneself and knowing and understanding the world around….Kirttimukha was initially conceived as a mystical mask….Lion does not figure in the wide range of animal toys or figurines excavated from Indus sites."
Auspicious Symbols in Indian tradition
"Only a certain fraction of this karma is chosen by God in order to form the blueprint of our next birth…. The fruit that one experiences in this birth is due to prarabdha and a portion of the present agami…. Similarly, a fish in the Ganga does not accrue punya because of always living in Ganga…. A good karma can be annulled by a bad karma and a bad one by a good one…. Sometimes we also hear that prarabdha cannot be got rid of. It has to be spent through…. Bhagawan Vyasa says that for the full result of the karma to manifest, three things are necessary…. Then how to understand the statement that prarabdha should unavoidably be experienced?"
Theory and Practice of Karma: Some Salient Features
"Who would not satisfy his wife who is but his better half?…. Later, he took a bath, performed pranayama and meditating silently on the pure, eternal light, repeated internally the Gayatri Mantra…. Once it so happened that goddess Lakshmi was out of Vaikuntha…. Despite being older, they always maintain the appearance of five-year olds…. Seeing the great saints he welcomed them with reverence…. It is never for one single purpose but to fulfil many functions at the same time…. He ensured for them a glorious death."
God’s Lila, Understanding the Collective Impact of Avatara
"The Bhagavad Gita, while describing the qualities of a wise person says…. This verse is vividly illustrated in the story of king Rantideva occurring in the Srimad Bhagavatam…. He did not believe in hoarding, was above all attachments and was highly patient…. They were all trembling due to starvation and thirst….bowed to the dogs and their owner…. What I want is only this: That I be able to go and live in the hearts of all beings and undergo sufferings on their behalf, so that they may become free from all miseries."
An Example of Living Vedanta: The Story of King Rantideva
"We assume that our happiness is the result of an interaction with external objects…. Suppose that an individual is deprived of sleep and food and pleasurable objects for a long time and then all of them are simultaneously offered to him…. Actually, seeking the answer to this question is the most significant pursuit in life…. The veil comes up again and the duality returns…. In this background, we can now analyse the nature of dukha (grief)."
Ananda: Understanding the True Nature of Happiness
"Actually, the one who worships Bhagwan Vishnu should get rich and the one who worships Shiva should become an avadhuta like Him…. Then he works hard again to acquire wealth. I render all his efforts futile…. However, Bhagawan Vishnu is not like that, it takes longer to please Him…. As a consequence, they later harassed the great God Himself…. On the seventh day, he bathed in the holy waters of Kedarnath and began to cut his head with an axe to offer into the fire…. The boy bowed respectfully before the demon and asked…. No one who commits sin against a great person can be safe and happy in this world."
Shiva and Vishnu: A Unique Aspect of Their Worship
"The primary thrust in the Mahabharata is to teach us the nuances of dharma through the poignant love story…. I have full control over my mind, even then it is attracted towards you…. You think you are alone with your own self. But don’t you know that the all-knowing God dwells in every heart…. Those who have wives are the ones who have Lakshmi…. I tell you that truth is equal to studying all the Vedas and bathing in all the pilgrimages…. The immortal dialogue between Shakuntala and her husband is one of the greatest…."
Narrating Dharma - Story of Shakuntala in the Mahabharata
"It concedes that for an orderly social life a division into four groups based on the principle of varnadharma is necessary…. Each individual sometimes acts in a sattvika manner while at other times he may act in rajasic or tamasic manner, which means that the manifestation of a particular guna depends on circumstances…. Though all the three gunas are present in everyone, different persons are driven to act differently…. The karma that I have to perform should depend on my inherent gunas and should have the ability to regulate these gunas…. There is no instant transition to moksha…. An individual has to make his way towards moksha only through worldly life."
Varnashrama Dharma: A Logical View
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