Hinduism: Iconography of Shiva

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Reference List:

Danielou, A        (1991) The Myths and Gods of India. Rochester: Inner Traditions                                         International.

De Grunchy, J and Prezesky, M         (1991) A Southern African Guide to World Religions.                         Chapter 4.

Kruger, JS, Lubbwe, GJA and Steyn, HC        (2009) The Human Search for meaning.                         A multireligion introduction to the religions of humankind. Second Edition.                 Pretoria: Van Schaik.

Mitter , P and S        (1982) Hindus and Hinduism. Wayland (Publishers) Limited. England.

Partridge, C (ed) (2007) The World’s Religions: the new Lion Handbook. Oxford: Lion                                     Handbook.

Shattuck, C        (1991) Hinduism. Routledge.

Swami Nityananda         (2000) Hinduism that is Santana Dharma. Prashant Art Printers.Mumbai.

Verma, M (2007) Fasts and Festivals of India. Diamond Pocket Books (P) Ltd. New Dheli.

Voeils, V        (2005) Hinduism: A New Approach. Second Edition. London: Hodder and                                 Murray.

In this essay I will provide a detailed explanation of the worship of Shiva in relation to the bhakti tradition. I will use an iconic visual representation of this deity to assist with my explanation of the beliefs and values associated with the devotion of the Deity. To do so, I shall begin my essay by providing a detailed outline of the classical Hindu god-concept against the background of the introductory statement. That is, explain the Tri-murthi concept in relation to the Divine Principle, Brahman. I will then explain the iconic visual representation (attached) and the beliefs associated with Shiva. I shall also briefly explain which  Hindu scriptures contain material or understanding in relation to Shiva. Then I will identify and explain some of the main puja rites performed at home or in temples dedicated to Shiva as well as discuss the significance of theses rites as an expression of bhakti. I shall then discuss the festival related to Shiva including the mythology, rituals and symbols associated with the festival. Lastly, I will briefly discuss how an understanding of the symbols in icons of the deities and in temples could contribute to learning and an appreciation of Hindu spirituality in a religiously diverse class.

Kruger, Lubbe and Steyn (2009, p. 74) explain that  the Epic Era (500 BCE-300 CE) is an important era because that is when Hinduism was born. The concept of Brahman , defined by Nityananda (2000, p. 79) as the “Absolute reality”  . Hence, Brahman can be seen as the incomprehensible, indestructible, unattached, unfettered, cannot be injured, cannot suffer, is beyond the cause and effects of phenomenal existence therefore the Divine Reality. This means that the divine principle is present and coincides with everything, however, Brahman can be personalized as Ishvara (the Lord). Kruger et al (2009, p.74) explains that concepts such as bhakti, karma, and jnana became seen as vital resources in order to achieve moksha.

Kruger et al (2009, p. 76) describe bhakti as a teaching of  Krishna. This love or bhakti encourages people to be selfless by devoting their actions to God regardless of race, age, sex, gender, wealth or caste. Mitter (1982, p. 20) explains that bhakti is a devotion to God. Mitter (1982, p. 20) explains that idea of Brahman and Atman became difficult for many to understand hence, they needed spiritual guidance to lead them towards Mukti (the cycle of rebirths), hence the development of bhakti.

Kruger et al (2009, p.74) elaborates that during the epics avatars of Vishnu (Krishna and Rama) became central figures in Hinduism. Hence , the alliance of Brahma, Vishnu and Shiva formed a triad of gods also known as the Tri-murthi. Each deity represents three aspects of the universe, Brahma (the creator), Vishnu (sustenance or the preserver) and Shiva (the destroyer or World- Renouncer).

The Hindu deity I have chosen to focus on is Shiva , the World-Renouncer, whom is a part of the Tri-Murthi. De Grunchy and Prozesky (1991, p.46) explain that Hinduism began in the Indus Valley, where a figure seated in a cross-leg position surrounded by animals can be seen. This figure is known as the Hindu God Shiva. Mitter (1982, p. 23) describes that Hinduism consists of many deities which can be separated into either Vishnu or Shiva’s family. Mitter (1982, p. 25) goes on to explain that the followers of Shiva or Saivat’s see Shiva as the is the destroyer. A fierce God whom rules over life and death as well as fertility. He can be seen as a warrior or hunter who defeats forces of evil. Shiva’s consort is said to be as strong as him.

Voeils (2005, p. 29) explains that has three different forms. The first form is Nataraja or the lord of the dance. Murthis which represent Shiva in this form show Shiva with four arms and standing balancing on one leg with the other leg bent across suspended in the air. This is symbolic of the energy and power he gives to the world as well as balance needed in life. He came also be seen dancing a demon dwarf which is symbolic of overcoming ignorance.

Voeils (2005, p. 29) then goes onto explain Shiva in his second form as the Maha Yogi or geat Yogi. This is when Shiva is represented in a seated position with one leg on the ground, this can be seen as a meditational posture. His right hand is raised up which represents Shiva stating : “ Do not fear I will protect as I destroy”. The third from of Shiva which Voeils (2005, p. 29) is the Lingum which is represents Shivas power to regenerate life as well as reach into the centre of the earth as well as space, the cosmic reality.

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