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{{short description|One of the major traditions within Hinduism that reveres Shiva as the Supreme Being}}{{Use dmy dates|date=March 2015}}{{Use Indian English|date=February 2016}}{{Saivism}}File:A havan ceremony on the banks of Ganges, Muni ki Reti, Rishikesh.jpg|thumb|upright=1.2|ShivaShiva{{hinduism_small}}Shaivism {{IPAc-en|ˈ|ʃ|aɪ|v|ɪ|z|ə|m}} (Śaivam; ; Devanagari: शैव संप्रदाय;WEB,weblink History of Shaivism, "MEMBERWIDE">TITLE=FACTS ON THE SHAIVISMFIRST=WEBSITE=ARCHIVE-DATE=ACCESS-DATE=, HTTPS://WWW.HIMALAYANACADEMY.COM/MEDIA/BOOKS/DANCING-WITH-SIVA/WEB/GLOSSARY_C.HTML>TITLE=DANCING WITH SIVAYEAR=LOCATION=USAHinduism that reveres Shiva as the God.{{sfn>S Parmeshwaranandpp=19–20, 272–275}}P. T. RAJU>TITLE=STRUCTURAL DEPTHS OF INDIAN THOUGHT YEAR=1985ISBN=978-0-88706-139-4group=noteVaishnavism, Shaktism, and Smarta Tradition>Smartism}} The followers of Shaivism are called "Shaivites" or "Saivites". It is one of the largest sects that believe Shiva — worshipped as a creator and destroyer of worlds — is the supreme god over all.{{sfn2003Dualistic cosmology#Theistic dualism>dualistic theism such as Shaiva Siddhanta to yoga monism>monistic non-theism such as Kashmiri Shaivism.{{sfn1996978-81-208-1892-7}}, pages 16–19{{sfn2003Vedas and the Āgama (Hinduism)>Agama texts as important sources of theology.Mariasusai Dhavamony (1999), Hindu Spirituality, Gregorian University and Biblical Press, {{ISBN978-81-208-0595-8}}, pages 43–44 The origin of Shaivism may be traced to the conception of Rudra in the Rig Veda.TEXTBOOKS FROM INDIA, VOLUME 1>PUBLISHER=NATIONAL COUNCIL OF EDUCATIONAL RESEARCH AND TRAININGPAGE=199, The origin of Saivism may be traced to the conception of Rudra in the RigVeda, Shaivism has ancient roots, traceable in the Vedic literature of 2nd millennium BCE, but this is in the form of the Vedic deity Rudra. The ancient text Shvetashvatara Upanishad dated to late 1st millennium BCE mentions terms such as Rudra, Shiva and Maheshwaram,[a] Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 301–304;[b] R G Bhandarkar (2001), Vaisnavism, Saivism and Minor Religious Systems, Routledge, {{ISBN|978-8121509992}}, pages 106–111Robert Hume (1921), Shvetashvatara Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 400–406 with footnotes but its interpretation as a theistic or monistic text of Shaivism is disputed.A Kunst, Some notes on the interpretation of the Ṥvetāṥvatara Upaniṣad, Bulletin of the School of Oriental and African Studies, Vol. 31, Issue 02, June 1968, pages 309–314; {{doi|10.1017/S0041977X00146531}}D Srinivasan (1997), Many Heads, Arms, and Eyes, Brill, {{ISBN|978-9004107588}}, pages 96–97 and Chapter 9 In the early centuries of the common era is the first clear evidence of Pāśupata Shaivism. Both devotional and monistic Shaivism became popular in the 1st millennium CE, rapidly becoming the dominant religious tradition of many Hindu kingdoms. It arrived in Southeast Asia shortly thereafter, leading to thousands of Shaiva temples on the islands of Indonesia as well as Cambodia and Vietnam, co-evolving with Buddhism in these regions.{{sfn|Flood|2003|pp=208–214}}BOOK, Jan Gonda, Handbook of Oriental Studies. Section 3 Southeast Asia, Religions,weblink 1975, Jan Gonda, BRILL Academic, 90-04-04330-6, 3–20, 35–36, 49–51, In the contemporary era, Shaivism is one of the major aspects of Hinduism.Peter Bisschop (2011), Shaivism, Oxford University PressShaivism theology ranges from Shiva being the creator, preserver, destroyer to being the same as the Atman (self, soul) within oneself and every living being. It is closely related to Shaktism, and some Shaiva worship in Shiva and Shakti temples.{{sfn|Flood|2003|pp=202–204}} It is the Hindu tradition that most accepts ascetic life and emphasizes yoga, and like other Hindu traditions encourages an individual to discover and be one with Shiva within.{{sfn|Flood|1996|pp=162–167}}WEB, Introduction to Hinduism, Himalayan Academy, 2009,weblink 2014-02-01, Shaivism is one of the largest traditions within Hinduism.

Etymology and nomenclature

Shiva (IAST: {{IAST|śiva}}, Tamil: , Sanskrit: ) literally means kind, friendly, gracious, or auspicious.Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary (Fourth revised and enlarged ed.). Delhi: Motilal Banarsidass. {{ISBN|81-208-0567-4}}, p. 919.Macdonell, p. 314. As a proper name, it means "The Auspicious One".The word Shiva is used as an adjective in the Rig Veda, as an epithet for several Rigvedic deities, including Rudra.Chakravarti, Mahadev (1986). The Concept of Rudra-Śiva Through The Ages (Second Revised ed.). Delhi: Motilal Banarsidass. {{ISBN|81-208-0053-2}}, p. 28. The term Shiva also connotes "liberation, final emancipation" and "the auspicious one", this adjective sense of usage is addressed to many deities in Vedic layers of literature.Monier Monier-Williams (1899), Sanskrit to English Dictionary with Etymology, Oxford University Press, pages 1074–1076Chakravarti, Mahadev (1986). The Concept of Rudra-Śiva Through The Ages (Second Revised ed.). Delhi: Motilal Banarsidass. {{ISBN|81-208-0053-2}}, p. 21-22. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who is the "creator, reproducer and dissolver".Chakravarti, Mahadev (1986). The Concept of Rudra-Śiva Through The Ages (Second Revised ed.). Delhi: Motilal Banarsidass. {{ISBN|81-208-0053-2}}, pp. 1, 7, 21–23The Sanskrit word {{IAST|śaiva}} or Shaiva means "relating to the god Shiva",Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary (Fourth revised and enlarged ed.). Delhi: Motilal Banarsidass. {{ISBN|81-208-0567-4}}, p. 927 while the related beliefs, practices, history, literature and sub-traditions constitute Shaivism.{{sfn|Flood|1996| p= 149}}Some authors associate the name Siva with the Tamil word {{IAST|śivappu}} meaning "the Red one" in Tamil and this tallies with the description of Rudra who is also called Babhru (brown, or red) in the Rigveda.BOOK, van Lysebeth, Andre, Tantra: Cult of the Feminine, 2002, Weiser Books, 9780877288459, 213,weblink BOOK, Tyagi, Ishvar Chandra, Shaivism in Ancient India: From the Earliest Times to C.A.D. 300, Meenakshi Prakashan, 1982, 81,weblink


The reverence for Shiva is one of the pan-Hindu traditions, found widely across India, Sri Lanka and Nepal.{{sfn|Flood|1996|p=17}}Keay, p.xxvii. While Shiva is revered broadly, Hinduism itself is a complex religion and a way of life, with a diversity of ideas on spirituality and traditions. It has no ecclesiastical order, no unquestionable religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic, or humanist.Julius J. Lipner (2009), Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, {{ISBN|978-0-415-45677-7}}, page 8; Quote: "(...) one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu."Lester Kurtz (Ed.), Encyclopedia of Violence, Peace and Conflict, {{ISBN|978-0123695031}}, Academic Press, 2008MK Gandhi, The Essence of Hinduism, Editor: VB Kher, Navajivan Publishing, see page 3; According to Gandhi, "a man may not believe in God and still call himself a Hindu."Shaivism is a major tradition within Hinduism, with a theology that is predominantly related to the Hindu god Shiva. Shaivism has many different sub-traditions with regional variations and differences in philosophy.For an overview of the Shaiva Traditions, see Flood, Gavin, "The Śaiva Traditions", in: Flood (2003), pp. 200–228. Shaivism has a vast literature with different philosophical schools, ranging from nondualism, dualism, and mixed schools.Tattwananda, p. 54.

Origins and history

{{See also|Shiva}}(File:DevelopmentofShaivism.jpg|thumb|The development of various schools of Shaivism from early worship of Rudra.)File:Shiva Pashupati.jpg|thumb|right|The "Pashupati" seal from the Indus Valley CivilisationIndus Valley CivilisationThe origins of Shaivism are unclear and a matter of debate among scholars. Some trace the origins to the Indus Valley civilization, which reached its peak around 2500–2000 BCE.For dating as fl. 2300–2000 BCE, decline by 1800 BCE, and extinction by 1500 BCE see: Flood (1996), p. 24.{{sfn|Flood|2003|pp=204–205}} Archeological discoveries show seals that suggest a deity that somewhat appears like Shiva. Of these is the Pashupati seal, which early scholars interpreted as someone seated in a meditating yoga pose surrounded by animals, and with horns.For a drawing of the seal see Figure 1 in: Flood (1996), p. 29. This "Pashupati" (Lord of Animals, Sanskrit {{IAST|paśupati}})For translation of {{IAST|paśupati}} as "Lord of Animals" see: Michaels, p. 312. seal has been interpreted by these scholars as a prototype of Shiva. Gavin Flood characterizes these views as "speculative", saying that it is not clear from the seal if the figure has three faces, or is seated in a yoga posture, or even that the shape is intended to represent a human figure.{{sfn|Flood|1996|pp=28-29}}{{sfn|Flood|2003|pp=204–205}}Other scholars state that the Indus Valley script remains undeciphered, and the interpretation of the Pashupati seal is uncertain. According to Srinivasan, the proposal that it is proto-Shiva may be a case of projecting "later practices into archeological findings".Mark Singleton (2010), Yoga Body: The Origins of Modern Posture Practice, Oxford University Press, {{ISBN|978-0-19-539534-1}}, pages 25–34{{sfn|Samuel|2008|p=2–10}} Similarly, Asko Parpola states that other archaeological finds such as the early Elamite seals dated to 3000–2750 BCE show similar figures and these have been interpreted as "seated bull" and not a yogi, and the bull interpretation is likely more accurate.{{sfn|Flood|2003|pp=204–205}}Asko Parpola(2009), Deciphering the Indus Script, Cambridge University Press, {{ISBN|978-0521795661}}, pages 240–250

Vedic evidence

The Rigveda (~1500–1200 BCE) has the earliest clear mention of Rudra in its hymns such as 2.33, 1.43 and 1.114. The text also includes a Satarudriya, an influential hymn with embedded hundred epithets for Rudra, that is cited in many medieval era Shaiva texts as well as recited in major Shiva temples of Hindus in contemporary times. Yet, the Vedic literature only present scriptural theology, but does not attest to the existence of Shaivism.{{sfn|Flood|2003|pp=204–205}}The Shvetashvatara Upanishad, likely composed before the Bhagavad Gita about 4th century BCE contains the theistic foundations of Shaivism wrapped in a monistic structure. It contains the key terms and ideas of Shaivism, such as Shiva, Rudra, Maheswara, Guru, Bhakti, Yoga, Atman, Brahman and self-knowledge.{{sfn|Flood|2003|pp=204–205}}{{sfn|Flood|1996|pp=153–154}}File:This Lingam.jpg|thumb|Shiva standing on Apasmara, carved on a lingam, GudimallamGudimallam

Emergence of Shaivism

{{See also|Rudra|Shiva}}According to Gavin Flood, "the formation of Śaiva traditions as we understand them begins to occur during the period from 200 BC to 100 AD."{{harvnb|Flood|2003|p= 205}} According to Chakravarti, Shiva rose to prominence as he was identified to be the same as Purusha, Rudra, Agni, Indra, {{IAST|Prajāpati}}, {{IAST|Vāyu}}, among others.{{sfn|Chakravarti|1994|pp=70–71}}File:Four sets of Gold Coins of Vima Kadphises.jpg|thumb|upright=2|2nd century CE Kushan coins with one side showing a deity with a bull. Some scholars consider the deity as Shiva because he holds a trident, is in (wikt:ithyphallic|ithyphallic) state and next to Nandi bull his mount, as in Shaivism.Loeschner, Hans (2012) The Stūpa of the Kushan Emperor Kanishka the Great, Sino-Platonic Papers, No. 227 (July 2012); page 11Bopearachchi, O. (2007). Some observations on the chronology of the early Kushans. Res Orientales, 17, 41–53Perkins, J. (2007). Three-headed Śiva on the Reverse of Vima Kadphises's Copper Coinage. South Asian Studies, 23(1), 31–37 Others suggest him to be Zoroastrian OeshoOeshoPatanjali's {{IAST|Mahābhasya}}, dated to the 2nd century BCE, mentions the term Shiva-bhagavata in section 5.2.76. Patanjali, while explaining Panini's rules of grammar, states that this term refers to a devotee clad in animal skins and carrying an ayah sulikah (iron spear, trident lance)JOURNAL, Laura Giuliano, Silk Road Art and Archaeology: Journal of the Institute of Silk Road Studies, 10,weblink 2004, Kamakura, Shiruku Rōdo Kenkyūjo, 61, as an icon representing his god.{{sfn|Flood|1996|p=154}}{{sfn|Flood|2003|p=205}}BOOK, George Cardona, Pāṇini: A Survey of Research,weblink 1997, Motilal Banarsidass, 978-81-208-1494-3, 277–278, 58 with note on Guleri, The Mahabharata is another ancient Sanskrit text that mentions Shaiva ascetics, such as in chapters 4.13 and 13.140.BOOK, Michael W. Meister, Discourses on Siva: Proceedings of a Symposium on the Nature of Religious Imagery,weblink 1984, University of Pennsylvania Press, 978-0-8122-7909-2, 274–276, Other evidence that is possibly linked to the importance of Shaivism in ancient times are in epigraphy and numismatics, such as in the form of prominent Shiva-like reliefs on Kushan Empire era gold coins. However, this is controversial, as an alternate hypothesis for these reliefs is based on Zoroastrian Oesho. According to Flood, coins dated to the ancient Greek, Saka and Parthian kings who ruled parts of the Indian subcontinent after the arrival of Alexander the Great also show Shiva iconography, but this evidence is weak and subject to competing inferences.{{sfn|Flood|2003|p=205}}{{sfn|Lorenzen|1987|pp=6–20}}The inscriptions found in the Himalayan region, such as those in the Kathmandu valley of Nepal suggest that Shaivism (particularly Pashupata monism) was established in this region during the Mauryas and the Guptas reign of the Indian subcontinent, by the 5th century. These inscriptions have been dated by modern techniques to between 466 and 645 CE.JOURNAL, Early Strata of Śaivism in the Kathmandu Valley, Śivaliṅga Pedestal Inscriptions from 466–645 CE, Indo-Iranian Journal, Brill Academic Publishers, 59, 4, 2016, 309–362, 10.1163/15728536-05904001,

Puranik Shaivism

During the Gupta Dynasty (c. 320 - 500 CE) the genre of Purana literature developed in India, and many of these Puranas contain extensive chapters on Shaivism – along with Vaishnavism, Shaktism, Smarta Traditions of Brahmins and other topics – suggesting the importance of Shaivism by then.{{sfn|Flood|2003|pp=204–205}}{{sfn|Flood|1996|p=154}} The most important Shaiva Puranas of this period include the Shiva Purana and the Linga Purana.{{sfn|Flood|2003|pp=204–205}}{{sfn|Lorenzen|1987|pp=6–20}}File:(1) An Indian woman offering puja to the morning sun.jpg|thumb|Shaiva icons and a Hindu woman praying in River Narmada, MaheshwarMaheshwarIn early 7th century the Chinese Buddhist pilgrim Xuanzang (Huen Tsang) visited India and wrote a memoir in Chinese that mentions the prevalence of Shiva temples all over North Indian subcontinent, including in the Hindu Kush region such as Nuristan.{{sfn|Alain Daniélou|1987|p=128}}{{sfn|Tattwananda|1984|p= 46}} Between the 5th and 11th century CE, major Shaiva temples had been built in central, southern and eastern regions of the subcontinent, including those at Badami cave temples, Aihole, Elephanta Caves, Ellora Caves (Kailasha, cave 16), Khajuraho, Bhuvaneshwara, Chidambaram, Madurai, Conjeevaram.{{sfn|Alain Daniélou|1987|p=128}}Major scholars of competing Hindu traditions from the second half of the 1st millennium CE, such as Adi Shankara of Advaita Vedanta and Ramanuja of Vaishnavism, mention several Shaiva sects, particularly the four groups: Pashupata, Lakulisha, tantric Shaiva and Kapalika. The description is conflicting, with some texts stating the tantric, puranik and Vedic traditions of Shaivism to be hostile to each other while others suggest them to be amicable sub-traditions. Some texts state that Kapalikas reject the Vedas and are involved in extreme experimentation,{{refn|group=note|Kapalikas are alleged to smear their body with ashes from the cremation ground, revered the fierce Bhairava form of Shiva, engage in rituals with blood, meat, alcohol, and sexual fluids. However, states David Lorenzen, there is a paucity of primary sources on Kapalikas, and historical information about them is available from fictional works and other traditions who disparage them.BOOK, David N. Lorenzen, The Kāpālikas and Kālāmukhas: Two Lost Śaivite Sects,weblink 1972, University of California Press, 978-0-520-01842-6, xii, 4–5, {{sfn|Flood|2003|pp=212-213}}}} while others state the Shaiva sub-traditions revere the Vedas but are non-Puranik.{{sfn|Flood|2003|pp=206-214}}

South India

Shaivism was likely the predominant tradition in South India, co-existing with Buddhism and Jainism, before the Vaishnava Alvars launched the Bhakti movement in the 7th-century, and influential Vedanta scholars such as Ramanuja developed a philosophical and organizational framework that helped Vaishnava expand. Though both traditions of Hinduism have ancient roots, given their mention in the epics such as the Mahabharata, Shaivism flourished in South India much earlier.{{sfn|Sanderson|2009|pp=61–62 with footnote 64}}The Mantramarga of Shaivism, according to Alexis Sanderson, provided a template for the later though independent and highly influential Pancaratrika treatises of Vaishnava. This is evidenced in Hindu texts such as the Isvarasamhita, Padmasamhita and Paramesvarasamhita.{{sfn|Sanderson|2009|pp=61–62 with footnote 64}}File:Shore temple.jpg|thumb|upright=1.1|left|The 7th to 8th-century (Shore Temple]] at Mahabalipuram is a UNESCO World Heritage site. It features thousands of Shaivism-related sculptures.Group of Monuments at Mahabalipuram, UNESCO World Heritage Sites; Quote: "It is known especially for its rathas (temples in the form of chariots), mandapas (cave sanctuaries), giant open-air reliefs such as the famous 'Descent of the Ganges', and the temple of Rivage, with thousands of sculptures to the glory of Shiva.")Along with the Himalayan region stretching from Kashmir through Nepal, the Shaiva tradition in South India has been one of the largest sources of preserved Shaivism-related manuscripts from ancient and medieval India. The region was also the source of Hindu arts, temple architecture, and merchants who helped spread Shaivism into southeast Asia in early 1st millennium CE.{{sfn|Ann R. Kinney|Marijke J. Klokke|Lydia Kieven| 2003|p=17}}{{sfn|Briggs|1951|pp=230–249}}{{sfn|Alexis Sanderson|2004|pp=349–352}}There are tens of thousands of Hindu temples where Shiva is either the primary deity or reverentially included in anthropomorphic or aniconic form (lingam, or svayambhu).BOOK, Pratapaditya Pal, Stephen P. Huyler, John E. Cort, etal, Puja and Piety: Hindu, Jain, and Buddhist Art from the Indian Subcontinent,weblink 2016, University of California Press, 978-0-520-28847-8, 61–62, BOOK, Heather Elgood, Hinduism and the Religious Arts,weblink 2000, Bloomsbury Academic, 978-0-304-70739-3, 47–48, Numerous historic Shaiva temples have survived in Tamil Nadu, Kerala, parts of Andhra Pradesh and Karnataka.BOOK, Heather Elgood, Hinduism and the Religious Arts,weblink 2000, Bloomsbury Academic, 978-0-304-70739-3, 143–167, Certain regions have a greater density of Shiva temples, such as in the Thanjavur region of Tamil Nadu, where numerous Shaiva temples were built during the Chola empire era, between 800 and 1200 CE.{{citation needed|date=March 2017}} Gudimallam is the oldest known lingam and has been dated to between 3rd to 1st-century BCE. It is a carved five feet high stone lingam with an anthropomorphic image of Shiva on one side. This ancient lingam is in Chittoor district of Andhra Pradesh.Wendy Doniger (2009), An Alternative Historiography for Hinduism, Journal of Hindu Studies, Vol. 2, Issue 1, pages 17–26, Quote: "Numerous Sanskrit texts and ancient sculptures (such as the Gudimallam linga from the third century BCE) define (...)"JOURNAL, Srinivasan, Doris, Unhinging Śiva from the Indus civilization, Journal of the Royal Asiatic Society of Great Britain & Ireland, Cambridge University Press, 116, 1, 1984, 77–89, 10.1017/s0035869x00166134,

Southeast Asia

File:A collage of Shaivism Shiva Siwa Hindu icons and temples in Southeast Asia.jpg|thumb|An image collage of 1st millennium CE Shaivism icons and temples from Southeast Asia (top left): Shiva in yoga pose, Nandi, Prambanan temple, Yoni-Linga and Hindu templeHindu templeShaivism arrived in a major way in southeast Asia from south India, and to much lesser extent into China and Tibet from the Himalayan region. It co-developed with Buddhism in this region, in many cases.{{sfn|Ann R. Kinney|Marijke J. Klokke|Lydia Kieven| 2003|p=17}} For example, in the Caves of the Thousand Buddhas, a few caves include Shaivism ideas.BOOK, S. J. Vainker, Caves of the Thousand Buddhas: Chinese Art from the Silk Route,weblink 1990, British Museum Publications for the Trustees of the British Museum, 978-0-7141-1447-7, 162, {{refn|group=note|The Dunhuang caves in north China built from 4th century onwards are predominantly about the Buddha, but some caves show the meditating Buddha with Hindu deities such as Shiva, Vishnu, Ganesha and Indra.BOOK, Edward L. Shaughnessy, Exploring the Life, Myth, and Art of Ancient China,weblink 2009, The Rosen Publishing Group, 978-1-4358-5617-2, 70, }} The epigraphical and cave arts evidence suggest that Shaiva Mahesvara and Mahayana Buddhism had arrived in Indo-China region in the Funan period, that is in the first half of the 1st millennium CE.{{sfn|Briggs|1951|pp=230–249}}{{sfn|Alexis Sanderson|2004|pp=349–352}} In Indonesia, temples at archaeological sites and numerous inscription evidence dated to the early period (400 to 700 CE), suggest that Shiva was the highest god. This co-existence of Shaivism and Buddhism in Java continued through about 1500 CE when both Hinduism and Buddhism were replaced with Islam,{{sfn|Ann R. Kinney|Marijke J. Klokke|Lydia Kieven| 2003|p=21-25}} and persists today in the province of Bali.Balinese people, Encyclopedia Britannica (2014)The Shaivist and Buddhist traditions overlapped significantly in southeast Asia, particularly in Indonesia, Cambodia, and Vietnam between the 5th and the 15th-century. Shaivism and Shiva held the paramount position in ancient Java, Sumatra, Bali, and neighboring islands, though the sub-tradition that developed creatively integrated more ancient beliefs that pre-existed.R. Ghose (1966), Saivism in Indonesia during the Hindu-Javanese period, The University of Hong Kong Press, pages 4–6, 14–16, 94–96, 160–161, 253 In the centuries that followed, the merchants and monks who arrived in Southeast Asia, brought Shaivism, Vaishnavism and Buddhism, and these developed into a syncretic, mutually supporting form of traditions.BOOK, Andrea Acri, D Christian Lammerts, Buddhist Dynamics in Premodern and Early Modern Southeast Asia,weblink 2015, Institute of Southeast Asian Studies, 978-981-4519-06-9, 261–275,


In Balinese Hinduism, Dutch ethnographers further subdivided Siwa (shaivaites) Sampradaya" into five – Kemenuh, Keniten, Mas, Manuba and Petapan. This classification was to accommodate the observed marriage between higher caste Brahmana men with lower caste women.BOOK, The Anthropological Romance of Bali 1597–1972: Dynamic Perspectives in Marriage and Caste, Politics and Religion, James Boon, 1977, 0-521-21398-3,

Beliefs and practices

Shaivism centers around Shiva, but it has many sub-traditions whose theological beliefs and practices vary significantly. They range from dualistic devotional theism to monistic meditative discovery of Shiva within oneself. Within each of these theologies, there are two sub-groups. One sub-group is called Vedic-Puranic, who use the terms such as "Shiva, Mahadeva, Maheshvara and others" synonymously, and they use iconography such as the Linga, Nandi, Trishula (trident), as well as anthropomorphic statues of Shiva in temples to help focus their practices. Another sub-group is called esoteric, which fuses it with abstract Sivata (feminine energy) or Sivatva (neuter abstraction), wherein the theology integrates the goddess (Shakti) and the god (Shiva) with Tantra practices and Agama teachings. There is a considerable overlap between these Shaivas and the Shakta Hindus.BOOK, Axel Michaels, Hinduism: Past and Present,weblink 2004, Princeton University Press, 0-691-08952-3, 215–217,

Vedic, Puranik, and esoteric Shaivism

Scholars such as Alexis Sanderson discuss Shaivism in three categories: Vedic, Puranik and non-Puranik (esoteric, tantric).{{sfn| Sanderson|1988|pp=660-704}}{{sfn|Flood|2003|pp=206–207}} They place Vedic and Puranik together given the significant overlap, while placing Non-Puranik esoteric sub-traditions as a separate category.{{sfn|Flood|2003|pp=206–207}}(File:Female Ascetics (Yoginis) LACMA M.2011.156.4 (1 of 2).jpg|thumb|Two female Shaiva ascetics (18th century painting))
  • Vedic-Puranik. The majority within Shaivism follow the Vedic-Puranik traditions. They revere the Vedas, the Puranas and have beliefs that span dualistic theism style Shiva Bhakti (devotionalism) to monistic non-theism dedicated to yoga and meditative lifestyle sometimes with renouncing householder life for monastic pursuits of spirituality.{{sfn|Flood|2003|pp=205–207, 215–221}} The Yoga practice is particularly pronounced in nondualistic Shaivism, with the practice refined into a methodology such as four-fold upaya: being pathless (anupaya, iccha-less, desire-less), being divine (sambhavopaya, jnana, knowledge-full), being energy (saktopaya, kriya, action-full) and being individual (anavopaya).{{sfn|Flood|2003|pp=221–223}}{{refn|group=note|There is an overlap in this approach with those found in non-puranik tantric rituals.{{sfn|Flood|2003|pp=221–223}}}}
  • Non-Puranik. These are esoteric, minority sub-traditions wherein devotees are initiated ({{IAST|dÄ«ká¹£a}}) into a specific cult they prefer. Their goals vary, ranging from liberation in current life (mukti) to seeking pleasures in higher worlds (bhukti). Their means also vary, ranging from meditative atimarga or "outer higher path" versus those whose means are recitation-driven mantras. The atimarga sub-traditions include Pashupatas and Lakula. According to Sanderson, the Pashupatas{{refn|group=note|Pashupatas have both Vedic-Puranik and non-Puranik sub-traditions.{{sfn|Flood|2003|pp=206–207}}}} have the oldest heritage, likely from the 2nd century CE, as evidenced by ancient Hindu texts such as the Shanti Parva book of the Mahabharata epic.{{sfn| Sanderson|1988|pp=660–704}}{{sfn|Flood|2003|pp=206–207}} The tantric sub-tradition in this category is traceable to post-8th to post-11th century depending on the region of Indian subcontinent, paralleling the development of Buddhist and Jain tantra traditions in this period.{{sfn|Flood|2003|pp=208–209}} Among these are the dualistic Saiva Siddhanta and Bhairava Shaivas (non-Saiddhantika), based on whether they recognize any value in Vedic orthopraxy.{{sfn|Flood|2003|pp=210–213}} These sub-traditions cherish secrecy, special symbolic formulae, initiation by a teacher and the pursuit of siddhi (special powers). Some of these traditions also incorporate theistic ideas, elaborate geometric yantra with embedded spiritual meaning, mantras and rituals.{{sfn|Flood|2003|pp=208–209}}{{sfn| Sanderson|1988|pp=660–663, 681–690}}{{sfn| Sanderson|1988|pp=17–18}}

Shaivism versus other Hindu traditions

Shaivism sub-traditions subscribe to various philosophies, are similar in some aspects and differ in others. These traditions compare with Vaishnavism, Shaktism and Smartism as follows:{| class="wikitable sortable"|+Comparison of Shaivism with other traditions! !! style="background: #ffcc99;" |Shaiva Traditions !! Vaishnava Traditions !! Shakta Traditions !! Smarta Traditions || ReferencesTITLE=ENCYCLOPEDIA OF HINDUISM YEAR=2006ISBN=978-0-8160-7564-5 URL=HTTPS://BOOKS.GOOGLE.COM/BOOKS?ID=58UZWWZQGLMC PUBLISHER=GREGORIAN PRESS PAGES=32–34, Parabrahman to be so) >URL=HTTPS://BOOKS.GOOGLE.COM/BOOKS?ID=4HGXJGEACAAJPUBLISHER=BLOOMSBURY ACADEMICURL=HTTPS://BOOKS.GOOGLE.COM/BOOKS?ID=Z3AJAWAAQBAJ PUBLISHER=FORTRESS PRESSPAGES=182, URL=HTTPS://BOOKS.GOOGLE.COM/BOOKS?ID=4AFXLUCHSOAC PUBLISHER=ROUTLEDGEPAGES=65–71, Avatar >URL=HTTPS://BOOKS.GOOGLE.COM/BOOKS?ID=9MMNANEBFD8C PUBLISHER=INSTITUTE OF SOUTHEAST ASIAN STUDIES, SINGAPOREPAGES=221, MARIASUSAI DHAVAMONY >TITLE=HINDU-CHRISTIAN DIALOGUE: THEOLOGICAL SOUNDINGS AND PERSPECTIVES YEAR=2002ISBN=90-420-1510-1, 63, Sannyasa>Monastic life Recommends Accepts Accepts Recommends Stephen H Phillips (1995), Classical Indian Metaphysics, Columbia University Press, {{ISBNYEAR=1992PUBLISHER= OXFORD UNIVERSITY PRESS PAGES=4–18, Bhakti >WEBSITE=OVERVIEW OF WORLD RELIGIONSACCESSDATE=13 DECEMBER 2017, MUNAVALLI>FIRST1=SOMASHEKARDATE=2007PAGE=83URL=HTTPS://BOOKS.GOOGLE.COM/BOOKS?ID=OA7BLTFOOICCPUBLISHER=INNER TRADITIONSPAGES=56–57, FRAZIER > FIRST=J. JOURNAL=THE JOURNAL OF HINDU STUDIES VOLUME=6 YEAR=2013 DOI=10.1093/JHS/HIT028, Ahimsa and Vegetarianism >TITLE=CALL TO COMPASSION: REFLECTIONS ON ANIMAL ADVOCACY FROM THE WORLD'S RELIGIONS YEAR=2011ISBN=978-1-59056-281-9URL= HTTPS://BOOKS.GOOGLE.COM/BOOKS?ID=KEUABRBOEBAC PUBLISHER= UNIVERSITY OF WISCONSIN PRESS PAGES=182–183, Free will, Maya (illusion)>Maya, Karma Affirms Affirms Affirms Affirms Brahman (Shiva), Atman (Hinduism)>Atman (Soul, Self) Brahman (Vishnu), Atman Brahman (Devi), Atman Brahman, Atman Epistemology(Pramana) >URL=HTTPS://BOOKS.GOOGLE.COM/BOOKS?ID=I1BLW4-YY20C PUBLISHER=MOTILAL BANARSIDASSPAGES=336–340, 1. Perception2. Inference3. Reliable testimony 1. Perception2. Inference3. Reliable testimony 1. Perception2. Inference3. Comparison and analogy4. Postulation, derivation5. Negative/cognitive proof6. Reliable testimony John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, {{ISBNFloodp=225}}Eliott Deutsche (2000), in Philosophy of Religion : Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, {{ISBN|978-0815336112}}, pages 245–248TITLE=OFFERING FLOWERS, FEEDING SKULLS YEAR =2004 ISBN=978-0-19-534713-5URL=HTTPS://BOOKS.GOOGLE.COM/BOOKS?ID=G3DXAAAAMAAJPUBLISHER=BRILLPAGES=177–225, Soteriology) >Karma>Charya-Kriyā-Yoga-JnanaHURLEY>FIRST1=LEIGHFIRST2=PHILLIPDATE=2012ISBN=9780983784722URL=HTTPS://BOOKS.GOOGLE.COM/BOOKS?ISBN=0983784728, Videhamukti, Yoga,champions householder life Bhakti, Tantra, Yoga Jivanmukta, Advaita, Yoga,champions monastic life KIM SKOOG >EDITOR1=ANDREW O. FORT TITLE=LIVING LIBERATION IN HINDU THOUGHT DATE= 1996 ISBN= 978-0-7914-2706-4URL=HTTPS://BOOKS.GOOGLE.COM/BOOKS?ID=D5HK8EKMQBCC PUBLISHER=CONCEPT PAGES=375,


|align = right
}}Over its history, Shaivism has been nurtured by numerous texts ranging from scriptures to theological treatises. These include the Vedas and Upanishads, the Agamas, and the Bhasya. According to Gavin Flood – a professor at Oxford University specializing in Shaivism and phenomenology, Shaiva scholars developed a sophisticated theology, in its diverse traditions.{{sfn|Flood|2003|pp=223–224}} Among the notable and influential commentaries by dvaita (dualistic) theistic Shaivism scholars were the 8th century Sadyajoti, the 10th century Ramakantha, 11th century Bhojadeva.{{sfn|Flood|2003|pp=223–224}} The dualistic theology was challenged by the numerous scholars of advaita (nondualistic, monistic) Shaivism persuasion such as the 8th/9th century Vasugupta,{{refn|group=note|Vasugupta is claimed by two Advaita (Monistic) Shaivism sub-traditions to be their spiritual founder.BOOK, Ganesh Vasudeo Tagare, The Pratyabhijñā Philosophy,weblink 2002, Motilal Banarsidass, 978-81-208-1892-7, 1–4, 16–18, }} the 10th century Abhinavagupta and 11th century Kshemaraja, particularly the scholars of the Pratyabhijna, Spanda and Kashmiri Shaivism schools of theologians.{{sfn|Flood|2003|pp=223-224}}BOOK, Mark S. G. Dyczkowski, The Doctrine of Vibration: An Analysis of the Doctrines and Practices Associated with Kashmir Shaivism,weblink 1987, State University of New York Press, 978-0-88706-431-9, 17–25, {{sfn|Pathak|1960|pp= 11, 51-52}}

Vedas and Principal Upanishads

The Vedas and Upanishads are shared scriptures of Hinduism, while the Agamas are sacred texts of specific sub-traditions. The surviving Vedic literature can be traced to the 1st millennium BCE and earlier, while the surviving Agamas can be traced to 1st millennium of the common era. The Vedic literature, in Shaivism, is primary and general, while Agamas are special treatise. In terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Mariasusai Dhavamony, will be acceptable to the Shaivas. According to David Smith, "a key feature of the Tamil Saiva Siddhanta, one might almost say its defining feature, is the claim that its source lies in the Vedas as well as the Agamas, in what it calls the Vedagamas".David Smith (1996), The Dance of Siva: Religion, Art and Poetry in South India, Cambridge University Press, {{ISBN|978-0-521-48234-9}}, page 116 This school's view can be summed as,The {{IAST|Śvetāśvatara}} Upanishad (400 – 200 BCE)For dating to 400–200 BCE see: Flood (1996), p. 86. is the earliest textual exposition of a systematic philosophy of Shaivism.For {{IAST|Śvetāśvatara}} Upanishad as a systematic philosophy of Shaivism see: {{Harvnb|Chakravarti|1994|p=9}}.

Shaiva minor Upanishads

Shaivism-inspired scholars authored 14 Shiva-focussed Upanishads that are called the Shaiva Upanishads.BOOK, Ayyangar, TRS, 1953, Saiva Upanisads, Jain Publishing Co. (Reprint 2007), 978-0895819819, These are considered part of 95 minor Upanishads in the Muktikā Upanishadic corpus of Hindu literature.Peter Heehs (2002), Indian Religions, New York University Press, {{ISBN|978-0814736500}}, pages 60–88 The earliest among these were likely composed in 1st millennium BCE, while the last ones in the late medieval era.BOOK, Olivelle, Patrick, Upaniṣads, Oxford University Press, 1998, 978-0192835765, 11–14, The Shaiva Upanishads present diverse ideas, ranging from bhakti-style theistic dualism themes to a synthesis of Shaiva ideas with Advaitic (nondualism), Yoga, Vaishnava and Shakti themes.BOOK, Deussen, Paul, Sixty Upanishads of the Veda, Volume 1,weblink 1997, Motilal Banarsidass Publishers, 978-8120814677, 247–268 with footnotes, {| class="wikitable" align=center style = " background: transparent; "
|+ Shaivism Upanishads
style="text-align: center;"
| width=200px style="background: #ffad66;" | Shaiva Upanishad
| width= 60px | Composition date
| width= 240px | Topics
| width=40px | Referencestyle="text-align: center;"
| Kaivalya Upanishad
| 1st millennium BCE
| Shiva, Atman, Brahman, Sannyasa, Self-knowledge
| BOOK, Deussen, Paul, Sixty Upanishads of the Veda,weblink 1997, Motilal Banarsidass, 978-8120814677, 791–794, Chester G Starr (1991), A History of the Ancient World, 4th Edition, Oxford University Press, {{ISBN|978-0195066289}}, page 168Peter Heehs (2002), Indian Religions: A Historical Reader of Spiritual Expression and Experience, New York University Press, {{ISBN|978-0814736500}}, pages 85–86style="text-align: center;"
| Atharvashiras Upanishad
| 1st millennium BCE
| Rudra, Atman, Brahman, Om, monism
| BOOK, Deussen, Paul, Sixty Upanishads of the Veda,weblink 1997, Motilal Banarsidass, 978-8120814677, 773–777, Ignatius Viyagappa (1980), G.W.F. Hegel's Concept of Indian Philosophy, Gregorian University Press, {{ISBN|978-8876524813}}, pages 24-25H Glasenapp (1974), Die Philosophie der Inder, Kröner, {{ISBN|978-3520195036}}, pages 259–260style="text-align: center;"
| Atharvashikha Upanishad
| 1st millennium BCE
| Shiva, Om, Brahman, chanting, meditation
| BOOK, Deussen, Paul, Sixty Upanishads of the Veda,weblink 1997, Motilal Banarsidass, 978-8120814677, 779–782, style="text-align: center;"
| Brihajjabala Upanishad
| Late medieval, post-12th century
| Shiva, sacred ash, prayer beads, Tripundra tilaka
| WEB,weblink बृहज्जाबालोपनिषत् (Brihat-Jabala Upanishad), Sanskrit, Hattangadi, Sunder, 2000, style="text-align: center;"
| Kalagni Rudra Upanishad
| Unknown
| Meaning of Tripundra (three lines tilaka), Ritual Shaivism
| BOOK, Deussen, Paul, Sixty Upanishads of the Veda,weblink 1997, Motilal Banarsidass Publ., 978-8120814677, 789–790, BOOK, Kramrisch, Stella, The Presence of Śiva, 1981, Princeton University Press, Princeton, New Jersey, 978-8120804913, 274–286, style="text-align: center;"
| Dakshinamurti Upanishad
| Unknown
| Dakshinamurti as an aspect of Shiva, Atman, monism
| BOOK, Dakshinamurti stotra of Sri Sankaracharya and Dakshinamurti Upanishad with Sri Sureswaracharya's Manasollasa and Pranava Vartika, AM Sastri, 2001, Samata (Original: 1920),weblink 978-8185208091, 604013222, 153–158, style="text-align: center;"
| Sharabha Upanishad
| Unknown
| Shiva as Sharabha
| WEB,weblink शरभोपनिषत् (Sharabha Upanishad), Sanskrit, Hattangadi, Sunder, 2000, style="text-align: center;"
| Akshamalika Upanishad
| Late medieval, post-12th century AD
| Rosary, japa, mantras, Om, Shiva, symbolism in Shaivism iconography
| BOOK, Guy, Beck, 1995, Sonic Theology: Hinduism and Sacred Sound, Motilal Banarsidass, 978-8120812611, 133–134, 201–202, style="text-align: center;"
| Rudrahridaya Upanishad
| Unknown
| Rudra-Uma, Male-Female are inseparable, nondualism
| BOOK, Ayyangar, TRS, 1953, Saiva Upanisads, Jain Publishing Co. (Reprint 2007), 978-0895819819, 193–199, style="text-align: center;"
| Bhasmajabala Upanishad
| Late medieval, post-12th century
| Shiva, sacred ash, body art, iconography, why rituals and Varanasi are important
| BOOK, Ayyangar, TRS, 1953, Saiva Upanisads, Jain Publishing Co. (Reprint 2007), 978-0895819819, 165–192, BOOK, Klaus K., Klostermaier, Mythologies and Philosophies of Salvation in the Theistic Traditions of India, 1984, Wilfrid Laurier Univ. Press, 978-0-88920-158-3, 134, 371, style="text-align: center;"
| Rudrakshajabala Upanishad
| After 10th century
| Shiva, Bhairava, Rudraksha beads and mantra recitation
| style="text-align: center;"
| Ganapati Upanishad
| 16th or 17th century
| Ganesha, Shiva, Brahman, Atman, Om, Satcitananda
| BOOK, Grimes, John A., Ganapati: Song of the Self, State University of New York Press, 1995, 0-7914-2440-5, 21–29, style="text-align: center;"
| Pancabrahma Upanishad
| About 7th century AD
| Shiva, Sadashiva, nondualism, So'ham, Atman, Brahman, self-knowledge
| BOOK, Ayyangar, TRS, 1953, Saiva Upanisads, Jain Publishing Co. (Reprint 2007), 978-0895819819, 110–114, BOOK, Kramrisch, Stella, The Presence of Śiva, 1981, Princeton University Press,weblink Princeton, New Jersey, 978-8120804913, 187–188, style="text-align: center;"
| Jabali Upanishad
| unknown
| Shiva, Pashupata theology, significance of ash and body art
| BOOK, Sastri, AM, The Åšaiva-Upanishads with the commentary of Sri Upanishad-Brahma-Yogin, 863321204, 1950, The Adyar Library, Madras, 81-85141029,

Shaiva Agamas

The Agama texts of Shaivism are another important foundation of Shaivism theology.Julius Lipner (2004), Hinduism: the way of the banyan, in The Hindu World (Editors: Sushil Mittal and Gene Thursby), Routledge, {{ISBN|0-415-21527-7}}, pages 27–28 These texts include Shaiva cosmology, epistemology, philosophical doctrines, precepts on meditation and practices, four kinds of yoga, mantras, meanings and manuals for Shaiva temples, and other elements of practice.Grimes, John A. (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. State University of New York Press. {{ISBN|978-0-7914-3068-2}}. pages 16–17Mariasusai Dhavamony (2002), Hindu-Christian Dialogue, Rodopi, {{ISBN|978-90-420-1510-4}}, pages 54–56 These canonical texts exist in Sanskrit and in south Indian languages such as Tamil.Indira Peterson (1992), Poems to Siva: The Hymns of the Tamil Saints, Princeton University Press, {{ISBN|978-81-208-0784-6}}, pages 11–18The Agamas present a diverse range of philosophies, ranging from theistic dualism to absolute monism.DS Sharma (1990), The Philosophy of Sadhana, State University of New York Press, {{ISBN|978-0-7914-0347-1}}, pages 9–14Richard Davis (2014), Ritual in an Oscillating Universe: Worshipping Siva in Medieval India, Princeton University Press, {{ISBN|978-0-691-60308-7}}, page 167 note 21, Quote (page 13): "Some agamas argue a monist metaphysics, while others are decidedly dualist. Some claim ritual is the most efficacious means of religious attainment, while others assert that knowledge is more important." In Shaivism, there are ten dualistic (dvaita) Agama texts, eighteen qualified monism-cum-dualism (bhedabheda) Agama texts and sixty four monism (advaita) Agama texts. The Bhairava Shastras are monistic, while Shiva Shastras are dualistic.JS Vasugupta (2012), Śiva Sūtras, Motilal Banarsidass, {{ISBN|978-81-208-0407-4}}, pages 252, 259Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, {{ISBN|978-0-521-43878-0}}, pages 162–167The Agama texts of Shaiva and Vaishnava schools are premised on existence of Atman (soul, self) and the existence of an Ultimate Reality (Brahman which is considered identical to Shiva in Shaivism. The texts differ in the relation between the two. Some assert the dualistic philosophy of the individual soul and Ultimate Reality being different, while others state a Oneness between the two. Kashmir Shaiva Agamas posit absolute oneness, that is God (Shiva) is within man, God is within every being, God is present everywhere in the world including all non-living beings, and there is no spiritual difference between life, matter, man and God. While Agamas present diverse theology, in terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Dhavamony, has been acceptable to the Shaivas.


Shaivism is ancient, and over time it developed many sub-traditions. These broadly existed and are studied in three groups: theistic dualism, nontheistic monism, and those that combine features or practices of the two.{{sfn|Gonda|1977|pp=154–162}}{{sfn|Sanderson|1995|pp=16–21}} Sanderson presents the historic classification found in Indian texts,{{sfn| Sanderson|1988|p=663}} namely Atimarga of the Shaiva monks and Mantramarga that was followed by both the renunciates (sannyasi) and householders (grihastha) in Shaivism.{{sfn| Sanderson|1988|pp=663–670, 690–693}} Sub-traditions of Shaivas did not exclusively focus on Shiva, but others such as the Devi (goddess) Shaktism.{{sfn| Sanderson|1988|pp=660–663}}

Sannyasi Shaiva: Atimarga

The Atimarga branch of Shaivism emphasizes liberation (salvation) – or the end of all Dukkha – as the primary goal of spiritual pursuits.{{sfn| Sanderson|1988|pp=664–665}} It was the path for Shaiva ascetics, in contrast to Shaiva householders whose path was described as Mantramarga and who sought both salvation as well as the yogi-siddhi powers and pleasures in life.{{sfn| Sanderson|1988|p=664}} The Atimarga revered the Vedic sources of Shaivism, and sometimes referred to in ancient Indian texts as Raudra (from Vedic Rudra).Sanderson, Alexis; “Śaivism and the Tantric Traditions.” In The World's Religions, edited by S. Sutherland, L. Houlden, P. Clarke and F. Hardy. London: Routledge and Kegan Paul (1988), pp. 665–666, context: pp. 660–704. Reprinted in The World's Religions: The Religions of Asia, edited by F. Hardy. London: Routledge and Kegan Paul (1990), pp. 128–72.

Pashupata Atimargi

File:Mahakuta Lakulisha.jpg|thumb|upright=0.8|Lakulisha at Sangameshvara Temple at Mahakuta, Karnataka (Chalukya, 7th century CE). His 5th–10th century ithyphallic statues are also found in seated yogi position in Rajasthan, Uttar PradeshUttar PradeshPashupata: (IAST: {{IAST|Pāśupatas}}) are the Shaivite sub-tradition with the oldest heritage, as evidenced by Indian texts dated to around the start of the common era.{{sfn| Sanderson|1988|pp=660–704}}{{sfn|Flood|2003|pp=206–207}} It is a monist tradition, that considers Shiva to be within oneself, in every being and everything observed. The Pashupata path to liberation is one of asceticism that is traditionally restricted to Brahmin males.Sanderson, Alexis; “Śaivism and the Tantric Traditions.” In The World's Religions, edited by S. Sutherland, L. Houlden, P. Clarke and F. Hardy. London: Routledge and Kegan Paul (1988), pp. 660–704. Reprinted in The World's Religions: The Religions of Asia, edited by F. Hardy. London: Routledge and Kegan Paul (1990), pp. 128–72. Pashupata theology, according to Shiva Sutras, aims for a spiritual state of consciousness where the Pashupata yogi "abides in one's own unfettered nature", where the external rituals feel unnecessary, where every moment and every action becomes an internal vow, a spiritual ritual unto itself.{{sfn|Vasugupta| Mark Dyczkowski (Translator)|1992|pp=140–141}}The Pashupatas derive their Sanskrit name from two words: Pashu (beast) and Pati (lord), where the chaotic and ignorant state, one imprisoned by bondage and assumptions, is conceptualized as the beast, and the Atman (self, soul, Shiva) that is present eternally everywhere as the Pati.BOOK, Alain Daniélou, Alain Daniélou, While the Gods Play,weblink 1987, Inner Traditions, 978-0-89281-115-1, 120–123, The tradition aims at realizing the state of being one with Shiva within and everywhere. It has extensive literature,{{sfn| Dasgupta|1955|pp=5-6}} and a fivefold path of spiritual practice that starts with external practices, evolving into internal practices and ultimately meditative yoga, with the aim of overcoming all suffering (Dukkha) and reaching the state of bliss (Ananda).BOOK, Alain Daniélou, Alain Daniélou, While the Gods Play,weblink 1987, Inner Traditions, 978-0-89281-115-1, 124–129, {{sfn|Paul E. Muller-Ortega|2010|pp=31-38}}The tradition is attributed to a sage from Gujarat named Lakulisha (~2nd century CE).BOOK, Roshen Dalal, The Religions of India: A Concise Guide to Nine Major Faiths,weblink 2010, Penguin Books, 978-0-14-341517-6, 206, He is the purported author of the Pashupata sutras, a foundational text of this tradition. Other texts include the bhasya (commentary) on Pashupata sutras by Kaudinya, the Gaṇakārikā, Pañchārtha bhāshyadipikā and Rāśikara-bhāshya.{{sfn| Sanderson|1988|pp=664–665}} The Pashupatha monastic path was available to anyone of any age, but it required renunciation from four Ashrama (stage) into the fifth stage of Siddha-Ashrama. The path started as a life near a Shiva temple and silent meditation, then a stage when the ascetic left the temple and did karma exchange (be cursed by others, but never curse back). He then moved to the third stage of life where he lived like a loner in a cave or abandoned places or Himalayan mountains, and towards the end of his life he moved to a cremation ground, surviving on little, peacefully awaiting his death.{{sfn| Sanderson|1988|pp=664–665}}The Pashupatas have been particularly prominent in Gujarat, Rajasthan, Kashmir and Nepal. The community is found in many parts of the Indian subcontinent.See Alexis Sanderson's Śaivism among the Khmers Part I, pp. 349—462 in the Bulletin de l'Ecole française d'Extrême-Orient 90—91 (2003—2004). In the late medieval era, Pashupatas Shaiva ascetics became extinct.For Pāśupata as an ascetic movement see: Michaels (2004), p. 62.BOOK, James G. Lochtefeld, The Illustrated Encyclopedia of Hinduism: N-Z,weblink 2002, The Rosen Publishing Group, 978-0-8239-3180-4, 505,

Lakula Atimargi

This second division of the Atimarga developed from the Pashupatas. Their fundamental text too was the Pashupata Sutras. They differed from Pashupata Atimargi in that they departed radically from the Vedic teachings, respected no Vedic or social customs. He would walk around, for example, almost naked, drank liquor in public, and used a human skull as his begging bowl for food.{{sfn| Sanderson|1988|pp=665–666}} The Lakula Shaiva ascetic recognized no act nor words as forbidden, he freely did whatever he felt like, much like the classical depiction of his deity Rudra in ancient Hindu texts. However, according to Alexis Sanderson, the Lakula ascetic was strictly celibate and did not engage in sex.{{sfn| Sanderson|1988|pp=665–666}}Secondary literature, such as those written by Kashmiri Ksemaraja, suggest that the Lakula had their canons on theology, rituals and literature on pramanas (epistemology). However, their primary texts are believed to be lost, and have not survived into the modern era.{{sfn| Sanderson|1988|pp=665–666}}

Grihastha and Sannyasi Shaiva: Mantramarga

{{multiple image| align = right| image1 = Face of Parvati dancer.jpg| width1 = 150| alt1 = | caption1 = | image2 = Sadhu Vârânasî.jpg| width2 = 170| alt2 = | caption2 = Tripundra) with a red mark on forehead is a revered mark across Shaiva traditions symbolizing Om.DEUSSEN TITLE=SIXTY UPANISHADS OF THE VEDAYEAR= 1997ISBN=978-81-208-1467-7978-9004178960}}, pages 182-183}}"Mantramārga" (Sanskrit: मन्त्रमार्ग, "the path of mantras") has been the Shaiva tradition for both householders and monks.{{sfn| Sanderson|1988|pp=663–670, 690–693}} It grew from the Atimarga tradition.{{sfn| Sanderson|1988|pp=667–668}} This tradition sought not just liberation from Dukkha (suffering, unsatisfactoriness), but special powers (siddhi) and pleasures (bhoga), both in this life and next.{{sfn| Sanderson|1988|pp=664, 667–668}} The siddhi were particularly the pursuit of Mantramarga monks, and it is this sub-tradition that experimented with a great diversity of rites, deities, rituals, yogic techniques and mantras.{{sfn| Sanderson|1988|pp=667–668}} Both the Mantramarga and Atimarga are ancient traditions, more ancient than the date of their texts that have survived, according to Sanderson.{{sfn| Sanderson|1988|pp=667–668}} Mantramārga grew to become a dominant form of Shaivism in this period. It also spread outside of India into Southeast Asia's Khmer Empire, Java, Bali and Cham.Sanderson, Alexis; the Saiva Age, page 44.{{sfn|Flood|1996|p=171}}The Mantramarga tradition created the Shaiva Agamas and Shaiva tantra (technique) texts. This literature presented new forms of ritual, yoga and mantra.Flood, Gavin. D. 2006. The Tantric Body. P.120 This literature was highly influential not just to Shaivism, but to all traditions of Hinduism, as well as to Buddhism and Jainism.{{sfn| Sanderson|1988|pp=662–663}} Mantramarga had both theistic and monistic themes, which co-evolved and influenced each other. The tantra texts reflect this, where the collection contains both dualistic and non-dualistic theologies. The theism in the tantra texts parallel those found in Vaishnavism and Shaktism.BOOK, Guy L. Beck, Sonic Theology: Hinduism and Sacred Sound,weblink 1995, Motilal Banarsidass, 978-81-208-1261-1, 173–175, BOOK, Gavin Flood, The Tantric Body: The Secret Tradition of Hindu Religion,weblink 2006, I.B.Tauris, 978-1-84511-011-6, 58–61, Shaiva Siddhanta is a major subtradition that emphasized dualism during much of its history.Shaivism has had strong nondualistic (advaita) sub-traditions.BOOK, John Myrdhin Reynolds, The Golden Letters: The Three Statements of Garab Dorje, First Dzogchen Master,weblink 1996, Shambhala, 978-1-55939-868-8, 243–244, BOOK, Braj B. Kachru, Kashmiri Literature,weblink 1981, Otto Harrassowitz Verlag, 978-3-447-02129-6, 10–11, Its central premise has been that the Atman (soul, self) of every being is identical to Shiva, its various practices and pursuits directed at understanding and being one with the Shiva within. This monism is close but differs somewhat from the monism found in Advaita Vedanta of Adi Shankara. Unlike Shankara's Advaita, Shaivism monist schools consider Maya as Shakti, or energy and creative primordial power that explains and propels the existential diversity.Srikantha, influenced by Ramanuja, formulated Shaiva Vishishtadvaita.BOOK, Elaine Fisher, Hindu Pluralism: Religion and the Public Sphere in Early Modern South India,weblink 2017, University of California Press, 978-0-52029-301-4, 11–12, 209–211 note 28, In this theology, Atman (soul) is not identical with Brahman, but shares with the Supreme all its qualities. Appayya Dikshita (1520–1592), an Advaita scholar, proposed pure monism, and his ideas influenced Shaiva in the Karnataka region. His Shaiva Advaita doctrine is inscribed on the walls of Kalakanthesvara temple in Adaiyappalam (Tiruvannamalai district).BOOK, Elaine Fisher, Hindu Pluralism: Religion and the Public Sphere in Early Modern South India,weblink 2017, University of California Press, 978-0-52029-301-4, 9–12, 220, A Topographical List Of The Inscriptions Of The Madras Presindency (collected Till 1915) With Notes And References Volume I, V. Rangacharya, Madras Government Press, pages 47–48

Shaiva Siddhanta

File:Thirumoolar Nayanar.jpg|thumb|170px|TirumularTirumularThe Śaivasiddhānta ("the established doctrine of Shiva") is the earliest sampradaya (tradition, lineage) of Tantric Shaivism, dating from the 5th century.Sanderson, Alexis; the Saiva Age, page 45. The tradition emphasizes loving devotion to Shiva,{{Sfn|Mariasusai Dhavamony|1971|pp=14–22, 257–258}} uses 5th to 9th-century Tamil hymns called Tirumurai. A key philosophical text of this sub-tradition was composed by 13th-century Meykandar. This theology presents three universal realities: the pashu (individual soul), the pati (lord, Shiva), and the pasha (soul’s bondage) through ignorance, karma and maya. The tradition teaches ethical living, service to the community and through one's work, loving worship, yoga practice and discipline, continuous learning and self-knowledge as means for liberating the individual soul from bondage.Shaiva Siddhanta, Encyclopedia Britannica (2014)BOOK, S Parmeshwaranand, Encyclopaedia of the Śaivism,weblink 2004, Sarup & Sons, 978-81-7625-427-4, 210–217, The tradition may have originated in Kashmir where it developed a sophisticated theology propagated by theologians Sadyojoti, Bhatta Nārāyanakantha and his son Bhatta Rāmakantha (c. 950–1000).{{harvnb|Flood|2003|pp=209–210}} However, after the arrival of Islamic rulers in north India, it thrived in the south.Flood, Gavin. D. 2006. The Tantric Body. p. 34 The philosophy of Shaiva Siddhanta, is particularly popular in south India, Sri Lanka, Malaysia and Singapore.S. Arulsamy, Saivism – A Perspective of Grace, Sterling Publishers Private Limited, New Delhi, 1987, pp.1The historic Shaiva Siddhanta literature is an enormous body of texts.{{sfn| Sanderson|1988|pp=668–669}} The tradition includes both Shiva and Shakti (goddess), but with a growing emphasis on metaphysical abstraction.{{sfn| Sanderson|1988|pp=668–669}} Unlike the experimenters of Atimarga tradition and other sub-traditions of Mantramarga, states Sanderson, the Shaiva Siddhanta tradition had no ritual offering or consumption of "alcoholic drinks, blood or meat". Their practices focussed on abstract ideas of spirituality,{{sfn|Sanderson|1988|pp=668–669}} worship and loving devotion to Shiva as SadaShiva, and taught the authority of the Vedas and Shaiva Agamas.{{sfn|Hilko Wiardo Schomerus|2000|pp=1–7, 29–37, 44–49}}BOOK, Constance Jones, James D. Ryan, Encyclopedia of Hinduism,weblink 2006, Infobase Publishing, 978-0-8160-7564-5, 375–376, This tradition diversified in its ideas over time, with some of its scholars integrating a non-dualistic theology.BOOK, Rohan A. Dunuwila, Śaiva Siddhānta Theology: A Context for Hindu-Christian Dialogue,weblink 1985, Motilal Banarsidass, 978-0-89581-675-7, 29–30, 66–73,


File:Nayanars6.jpg|thumb|Nayanars Shaiva poet-saints are credited with Bhakti movement in Shaivism. It included three women saints, such as the 6th-century Karaikkal AmmaiyarKaraikkal AmmaiyarBy the 7th century, the Nayanars, a tradition of poet-saints in the bhakti tradition developed in South India with a focus on Shiva, comparable to that of the Vaisnava Alvars.For the emergence of the Nayanars by the 7th century and comparison with Vaisnava Alvars see: Flood (1996), 131. The devotional poems of the Nayanars are divided into eleven collections together known as "Thirumurai", along with a Tamil Purana called the "Periya puranam". The first seven collections are known as the Thevaram and are regarded by Tamils as equivalent to the Vedas.For eleven collections, with the first seven (the Thevaram) regarded as Vedic, see: Tattwananda, p. 55. They were composed in the 7th century by Sambandar, Appar, and Sundarar.For dating of Sambandar, Appar, and Sundarar as 7th century see: Tattwananda, p. 55.Tirumular (also spelled {{IAST|Tirumūlār}} or {{IAST|Tirumūlar}}), the author of the Tirumantiram (also spelled Tirumandiram) is considered by Tattwananda to be the earliest exponent of Shaivism in Tamil areas.Tattwananda, p. 55. Tirumular is dated as 7th or 8th century by Maurice Winternitz.Winternitz, p. 588, note 1. The Tirumantiram is a primary source for the system of Shaiva Siddhanta, being the tenth book of its canon.For the Tirumantiram as the tenth book of the Shaiva Siddhanta canon see Brooks, Douglas Renfrew. "Auspicious Fragments and Uncertain Wisdom", in: Harper and Brown, p. 63. The Tiruvacakam by Manikkavacagar is an important collection of hymns.Tattwananda, p. 56.

Tantra Diksha traditions

The main element of all Shaiva Tantra is the practice of diksha, a ceremonial initiation in which divinely revealed mantras are given to the initiate by a Guru.SPEECH, An introduction to Hindu tantrism, Lecture 1, Gavin Flood, 2007, Oxford center for Hindu studies,weblink March 29, 2017, A notable feature of some "left tantra" ascetics was their pursuit of siddhis (supernatural abilities) and bala (powers), such as averting danger (santih) and the ability to harm enemies (abhicarah).{{sfn|Sanderson|2009|pp=124–125}}{{sfn|Sanderson|1995|p=24}}{{sfn|Alexis Sanderson|2010|pp=260–262, 329–333}} Ganachakras, ritual feasts, would sometimes be held in cemeteries and cremation grounds and featured possession by powerful female deities called Yoginis.{{sfn|Sanderson|1988|pp=671–673}} The cult of Yoginis aimed to gain special powers through esoteric worship of the Shakti or the feminine aspects of the divine. The groups included sisterhoods that participated in the rites.{{sfn|Sanderson|1988|pp=671–673}}Some traditions defined special powers differently. For example, the Kashmiri tantrics explain the powers as anima (awareness than one is present in everything), laghima (lightness, be free from presumed diversity or differences), mahima (heaviness, realize one's limit is beyond one's own consciousness), prapti (attain, be restful and at peace with one's own nature), prakamya (forebearance, grasp and accept cosmic diversity), vasita (control, realize that one always has power to do whatever one wants), isitva (self lordship, a yogi is always free).{{sfn|Vasugupta|Mark Dyczkowski (Translator)| 1992|pp=197–198 with note 117}} More broadly, the tantric sub-traditions sought nondual knowledge and enlightening liberation by abandoning all rituals, and with the help of reasoning (yuktih), scriptures (sastras) and the initiating Guru.{{sfn|Sanderson|1995|pp=45–47}}{{sfn|Alexis Sanderson|2010|pp=260–262, 329–333}}

Kashmir Shaivism

(File:Nandi, the Bull Mount of Shiva LACMA M.87.272.10.jpg|thumb|left|A 3rd century Nandi statue from Kashmir.)Kashmir Shaivism is an influential tradition within Shaivism that emerged in Kashmir in the 1st millennium CE and thrived in early centuries of the 2nd millennium before the region was overwhelmed by the Islamic invasions from the Hindu Kush region.BOOK, Abhinavagupta, Jaideva Singh, A Trident of Wisdom: Translation of Paratrisika-vivarana,weblink 1989, State University of New York Press, 978-0-7914-0180-4, ix–xiv, , Quote: "After the demise of the Trika as a lineage in Kashmir in the late 13th century, due in large measure to the invasion of Islam, a few rare manuscripts of this important and complex text..." The Kashmir Shaivism traditions became nearly extinct due to Islam except for their preservation by Kashmiri Pandits.BOOK, Stanley D. Brunn, The Changing World Religion Map: Sacred Places, Identities, Practices and Politics,weblink 2015, Springer, 978-94-017-9376-6, 402–408, Kashmir Shaivism has been a nondualistic school,{{sfn|Sanderson|2009|p=221 with footnote 500}}{{sfn|Sanderson|1995|pp=16-17}} and is distinct from the dualistic Shaiva Siddhānta tradition that also existed in medieval Kashmir.Flood, Gavin. D. 2006. The Tantric Body. P.61-66 A notable philosophy of monistic Kashmiri Shaivism has been the Pratyabhijna ideas, particularly those by the 10th century scholar Utpaladeva and 11th century Abhinavagupta and Kshemaraja.BOOK, Jaideva Singh, Pratyabhijnahrdayam: The Secret of Self-recognition,weblink 1982, Motilal Banarsidass, 978-81-208-0323-7, 3–5, 14–33, Wallis, Christopher; Tantra Illuminated, Chapter 2, Kashmir Shaivism Their extensive texts established the Shaiva theology and philosophy in an advaita (monism) framework.David Peter Lawrence (2012), Kashmiri Shaiva Philosophy, IEPFlood, Gavin. D. 1996. An Introduction to Hinduism. P.164-167 The Siva Sutras of 9th century Vasugupta and his ideas about Spanda have also been influential to this and other Shaiva sub-traditions, but it is probable that much older Shaiva texts once existed.BOOK, Paul E. Muller-Ortega, Triadic Heart of Siva, The: Kaula Tantricism of Abhinavagupta in the Non-dual Shaivism of Kashmir,weblink 2010, State University of New York Press, 978-1-4384-1385-3, 15–16, 43–45, 118, A notable feature of Kashmir Shaivism was its openness and integration of ideas from Shaktism, Vaishnavism and Vajrayana Buddhism. For example, one sub-tradition of Kashmir Shaivism adopts Goddess worship (Shaktism) by stating that the approach to god Shiva is through goddess Shakti. This tradition combined monistic ideas with tantric practices. Another idea of this school was Trika, or modal triads of Shakti and cosmology as developed by Somananda in early 10th century.BOOK, Paul E. Muller-Ortega, Triadic Heart of Siva, The: Kaula Tantricism of Abhinavagupta in the Non-dual Shaivism of Kashmir,weblink 2010, State University of New York Press, 978-1-4384-1385-3, 7–8, 17–32, Kashmiri Shaiva Philosophy, David Peter Lawrence, University of Manitoba, IEP (2010)


File:Gorakshanath.jpg|thumb|160px|GoraknathGoraknath Nath: a Shaiva subtradition that emerged from a much older Siddha tradition based on Yoga.{{sfn|Mallinson|2012|pp=407–421}} The Nath consider Shiva as "Adinatha" or the first guru, and it has been a small but notable and influential movement in India whose devotees were called "Yogi or Jogi", given their monastic unconventional ways and emphasis on Yoga.{{sfn|Constance Jones|James D. Ryan|2006|pp=169–170, 308}}Natha, Encyclopedia Britannica (2007)BOOK, Mark Singleton, Yoga Body: The Origins of Modern Posture Practice,weblink 2010, Oxford University Press, 978-0-19-974598-2, 27–39, Nath theology integrated philosophy from Advaita Vedanta and Buddhism traditions. Their unconventional ways challenged all orthodox premises, exploring dark and shunned practices of society as a means to understanding theology and gaining inner powers. The tradition traces itself to 9th or 10th century Matsyendranath and to ideas and organization developed by Gorakshanath.{{sfn|Mallinson|2012|pp=407–421}} They combined both theistic practices such as worshipping goddesses and their historic Gurus in temples, as well monistic goals of achieving liberation or jivan-mukti while alive, by reaching the perfect (siddha) state of realizing oneness of self and everything with Shiva.{{sfn|Paul E. Muller-Ortega|2010|pp=36–38}}{{sfn|Mallinson|2012|pp=407–421}}They formed monastic organisations,{{sfn|Mallinson|2012|pp=407–421}} and some of them metamorphosed into warrior ascetics to resist persecution during the Islamic rule of the Indian subcontinent.BOOK, Romila Thapar, Somanatha,weblink 2008, Penguin Books, 978-0-14-306468-8, 165–166, {{Sfn|Rigopoulos|1998|pp=99-104, 218}}JOURNAL, Lorenzen, David N., Warrior Ascetics in Indian History, Journal of the American Oriental Society, 98, 1, 61–75, 1978, 10.2307/600151, 600151,


(File:Necklace with Shiva's Family LACMA M.85.140.jpg|thumb|160px|A necklace with pendant containing linga symbol of Shiva are worn by Lingayats.Carl Olson (2007), The Many Colors of Hinduism: A Thematic-historical Introduction, Rutgers University Press, {{ISBN|978-0813540689}}, pages 243–244)Lingayatism, also known as Veera Shaivism: is a distinct Shaivite religious tradition in India.BOOK, Aziz Ahmad, Karigoudar Ishwaran, Contributions to Asian Studies,weblink 1973, Brill Academic, 5, BOOK, Aya Ikegame, Princely India Re-imagined: A Historical Anthropology of Mysore from 1799 to the present,weblink 2013, Routledge, 978-1-136-23909-0, 83, It was founded by the 12th-century philosopher and statesman Basava and spread by his followers, called Sharanas.BOOK,weblink Lingayat Religion – Tradition and Modernity in Bhakti Movements, Jayant Lele, Brill Archive, 22 May 2015, 9004063706, 1981, Lingayatism emphasizes qualified monism and bhakti (loving devotion) to Shiva, with philosophical foundations similar to those of the 11th–12th-century South Indian philosopher Ramanuja. Its worship is notable for the iconographic form of Ishtalinga, which the adherents wear.Fredrick Bunce (2010), Hindu deities, demi-gods, godlings, demons, and heroes, {{ISBN|9788124601457}}, page 983Jan Peter Schouten (1995), Revolution of the Mystics: On the Social Aspects of Vīraśaivism, Motilal Banarsidass, {{ISBN|978-8120812383}}, pages 2–3 Large communities of Lingayats are found in the south Indian state of Karnataka and nearby regions.BOOK, David Levinson, Karen Christensen, Encyclopedia of Modern Asia,weblink 2002, Gale, 978-0-684-80617-4, 475, ; Quote: "The Lingayats are a Hindu sect concentrated in the state of Karnataka (a southern provincial state of India), which covers 191,773 square kilometers. The Lingayats constitute around 20 percent of the total population in that state."Lingayat: Hindu sect, Encyclopedia Britannica (2015){{sfn|A. K. Ramanujan|1973}} Lingayatism has its own theological literature with sophisticated theoretical sub-traditions.{{sfn|R. Blake Michael|1992|pp=168–175}}They were influential in the Hindu Vijayanagara Empire that reversed the territorial gains of Muslim rulers, after the invasions of the Deccan region first by Delhi Sultanate and later other Sultanates. Lingayats consider their scripture to be Basava Purana, which was completed in 1369 during the reign of Vijayanagara ruler Bukka Raya I.BOOK, Edward P. Rice, A History of Kannada Literature,weblink 1982, Asian Educational Services, 978-81-206-0063-8, 64–72, BOOK, Bill Aitken, Divining the Deccan,weblink 1999, Oxford University Press, 978-0-19-564711-2, 109–110, 213–215, Lingayat (Veerashaiva) thinkers rejected the custodial hold of Brahmins over the Vedas and the shastras, but they did not outright reject the Vedic knowledge.Leela Prasad (2012), Poetics of Conduct: Oral Narrative and Moral Being in a South Indian Town, Columbia University Press, {{ISBN|978-0231139212}}, page 104{{harvnb|Velcheru Narayana Rao|Gene H. Roghair|2014|p=7}} The 13th-century Telugu Virashaiva poet Palkuriki Somanatha, the author of the scripture of Lingayatism, for example asserted, "Virashaivism fully conformed to the Vedas and the shastras."


There is no census data available on demographic history or trends for Shaivism or other traditions within Hinduism. Estimates vary on the relative number of adherents in Shaivism compared to other traditions of Hinduism. According to a 2010 estimate by Johnson and Grim, the Shaivism tradition is the second largest group with 252 million or 26.6% of Hindus.BOOK, Johnson, Todd M, Grim, Brian J, The World's Religions in Figures: An Introduction to International Religious Demography,weblink 2013, John Wiley & Sons, 9781118323038, 400, In contrast, according to Jones and Ryan, Shaivism is the largest tradition of Hinduism.BOOK, Constance Jones, James D. Ryan, Encyclopedia of Hinduism,weblink 2006, Infobase, 978-0-8160-7564-5, 474, File:3 Buddha and Shiva Linga Vajrayana Buddhism.jpg|thumb|Shaivism and Buddhism have co-developed in many regions. Above a syncretic image of Yoni-Linga with four reliefs of the BuddhaBuddhaAccording to Galvin Flood, that Shaivism and Shaktism traditions are difficult to separate, as many Shaiva Hindus revere the goddess Shakti regularly.BOOK, Gavin Flood, The Blackwell Companion to Hinduism,weblink 2008, John Wiley & Sons, 978-0-470-99868-7, 200, , Quote: "it is often impossible to meaningfully distinguish between Saiva and Sakta traditions". The denominations of Hinduism, states Julius Lipner, are unlike those found in major religions of the world, because Hindu denominations are fuzzy with individuals revering gods and goddesses polycentrically, with many Shaiva and Vaishnava adherents recognizing Sri (Lakshmi), Parvati, Saraswati and other aspects of the goddess Devi. Similarly, Shakta Hindus revere Shiva and goddesses such as Parvati (such as Durga, Radha, Sita and others) and Saraswati important in Shaiva and Vaishnava traditions.Julius J. Lipner (2009), Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, {{ISBN|978-0-415-45677-7}}, pages 40–41, 302–315, 371–375


Shiva is a pan-Hindu god and Shaivism ideas on Yoga and as the god of performance arts (Nataraja) have been influential on all traditions of Hinduism.Shaivism was highly influential in southeast Asia from the late 6th century onwards, particularly the Khmer and Cham kingdoms of Indo-China, and across the major islands of Indonesia such as Sumatra, Java and Bali.{{sfn|Sanderson|2009|pp=44–45 with footnotes}} This influence on classical Cambodia, Vietnam and Thailand continued when Mahayana Buddhism arrived with the same Indians.BOOK, Mahadev Chakravarti, The Concept of Rudra-Śiva Through the Ages,weblink 1986, Motilal Banarsidass, 978-81-208-0053-3, 171–, BOOK, K. R. Subramanian, Buddhist Remains in Āndhra and the History of Āndhra Between 225 & 610 A.D.,weblink 1 January 1989, Asian Educational Services, 978-81-206-0444-5, 140–, In Shaivism of Indonesia, the popular name for Shiva has been Bhattara Guru, which is derived from Sanskrit Bhattaraka which means “noble lord".R. Ghose (1966), Saivism in Indonesia during the Hindu-Javanese period, The University of Hong Kong Press, pages 16, 123, 494–495, 550–552 He is conceptualized as a kind spiritual teacher, the first of all Gurus in Indonesian Hindu texts, mirroring the Dakshinamurti aspect of Shiva in the Indian subcontinent.R. Ghose (1966), Saivism in Indonesia during the Hindu-Javanese period, The University of Hong Kong Press, pages 130–131, 550–552 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.Hariani Santiko (1997), The Goddess Durgā in the East-Javanese Period, Asian Folklore Studies, Vol. 56, No. 2, pp. 209–226R. Ghose (1966), Saivism in Indonesia during the Hindu-Javanese period, The University of Hong Kong Press, pages 15–17 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).R. Ghose (1966), Saivism in Indonesia during the Hindu-Javanese period, The University of Hong Kong Press, pages 155–157, 462–463As Bhakti movement ideas spread in South India, Shaivite devotionalism became a potent movement in Karnataka and Tamil Nadu. Shaivism was adopted by several ruling Hindu dynasties as the state religion (though other Hindu traditions, Buddhism and Jainism continued in parallel), including the Chola and the Rajputs. A similar trend was witnessed in early medieval Indonesia with the Majapahit empire and pre-Islamic Malaya.Sastri, K.A. Nilakanta. "A Historical Sketch of Saivism", in: Bhattacharyya (1956), Volume IV pages 63 -78.For more on the subject of Saivite influence on Indonesia, one could read N.J.Krom, Inleiding tot de Hindoe-Javaansche Kunst/Introduction to Hindu-Javanese Art, The Hague, Martinus Nijhof, 1923 In the Himalayan Hindu kingdom of Nepal, Shaivism remained a popular form of Hinduism and co-evolved with Mahayana and Vajrayana Buddhism.(File:God marriage AS.jpg|thumb|left|upright=0.8|A seated Ardhanarishvara symbolically presenting the feminine Shakti as inseparable part of masculine Shiva.)


The goddess tradition of Hinduism called Shaktism is closely related to Shaivism. In many regions of India, not only did the ideas of Shaivism influence the evolution of Shaktism, Shaivism itself got influenced by it and progressively subsumed the reverence for the divine feminine (Devi) as an equal and essential partner of divine masculine (Shiva).{{sfn|Sanderson|2009|pp=45–52 with footnotes}} The goddess Shakti in eastern states of India is considered as the inseparable partner of god Shiva. According to Galvin Flood, the closeness between Shaivism and Shaktism traditions is such that these traditions of Hinduism are at times difficult to separate. Some Shaiva worship in Shiva and Shakti temples.{{sfn|Flood|2003|pp=202–204}}

Smarta Tradition

Shiva is a part of the Smarta Tradition, sometimes referred to as Smartism, another tradition of Hinduism.BOOK, Gudrun Bühnemann, Gudrun Bühnemann, Mandalas and Yantras in the Hindu Traditions,weblink 2003, BRILL Academic, 978-9004129023, 60, The Smarta Hindus are associated with the Advaita Vedanta theology, and their practices include an interim step that incorporates simultaneous reverence for five deities, which includes Shiva along with Vishnu, Surya, Devi and Ganesha. This is called the Panchayatana puja. The Smartas thus accept the primary deity of Shaivism as a means to their spiritual goals.{{sfn|Flood|1996|p= 17}}Philosophically, the Smarta tradition emphasizes that all idols (murti) are icons of saguna Brahman, a means to realizing the abstract Ultimate Reality called nirguna Brahman. The five or six icons are seen by Smartas as multiple representations of the one Saguna Brahman (i.e., a personal God with form), rather than as distinct beings.BOOK, Gavin D. Flood, An Introduction to Hinduism,weblink 1996, Cambridge University Press, 978-0-521-43878-0, 17, BOOK, Diana L. Eck, Darśan: Seeing the Divine Image in India,weblink 1998, Columbia University Press, 978-0-231-11265-9, 49, The ultimate goal in this practice is to transition past the use of icons, then follow a philosophical and meditative path to understanding the oneness of Atman (soul, self) and Brahman (metaphysical reality) – as "That art Thou".The Four Denominations of Hinduism, Basics of Hinduism, Kauai Hindu MonasteryBOOK, James C. Harle, The Art and Architecture of the Indian Subcontinent,weblink 1994, Yale University Press, 978-0-300-06217-5, 140–142, 191, 201–203, Panchayatana puja that incorporates Shiva became popular in medieval India and is attributed to 8th century Adi Shankara, but archaeological evidence suggests that this practice long predates the birth of Adi Shankara. Many Panchayatana mandalas and temples have been uncovered that are from the Gupta Empire period, and one Panchayatana set from the village of Nand (about 24 kilometers from Ajmer) has been dated to belong to the Kushan Empire era (pre-300 CE).BOOK, Frederick Asher, Joanna Gottfried Williams, Kalādarśana: American Studies in the Art of India,weblink 1981, BRILL Academic, 90-04-06498-2, 1–4, According to James Harle, major Hindu temples from 1st millennium CE commonly embedded the pancayatana architecture, from Odisha to Karnataka to Kashmir. Large temples often present multiple deities in the same temple complex, while some explicitly include fusion deities such as Harihara (half Shiva, half Vishnu).


{{multiple image| align = right| image1 = LingamCambodge2.JPG| width1 = 150| alt1 = | caption1 = | image2 = Lingas on two sides of a large river rock. (3746582014).jpg| width2 = 170| alt2 = | caption2 = Cambodia, at Kbal Spean river site. As in India, the site also co-features Vaishnavism-related iconography.ANUPA PANDETITLE=CULTURAL INTERFACE OF INDIA WITH ASIA: RELIGION, ART AND ARCHITECTUREYEAR=2004ISBN=978-81-246-0262-1, 159 with note 13, }}Vaishnava texts reverentially mention Shiva. For example, the Vishnu Purana primarily focuses on the theology of Hindu god Vishnu and his avatars such as Krishna, but it praises Brahma and Shiva and asserts that they are one with Vishnu.{{Sfn|Rocher|1986|p=246, 248 with footnote 501}} The Vishnu Sahasranama in the Mahabharata list a thousand attributes and epithets of Vishnu. The list identifies Shiva with Vishnu.{{sfn|Lipner|2012|pp=319–320}}Reverential inclusion of Shaiva ideas and iconography are very common in major Vaishnava temples, such as Dakshinamurti symbolism of Shaiva thought is often enshrined on the southern wall of the main temple of major Vaishnava temples in peninsular India.{{sfn|Stella Kramrisch|1993|p=57}} Harihara temples in and outside the Indian subcontinent have historically combined Shiva and Vishnu, such as at the Lingaraj Mahaprabhu temple in Bhubaneshwar, Odisha. According to Julius Lipner, Vaishnavism traditions such as Sri Vaishnavism embrace Shiva, Ganesha and others, not as distinct deities of polytheism, but as polymorphic manifestation of the same supreme divine principle, providing the devotee a polycentric access to the spiritual.{{sfn|Lipner|2012|pp=312–313, 315–317, 374–375}}Similarly, Shaiva traditions have reverentially embraced other gods and goddesses as manifestation of the same divine.{{sfn|Lipner|2012|pp=319–333}} The Skanda Purana, for example in section 6.254.100 states, "He who is Shiva is Vishnu, he who is Vishnu is Sadashiva".BOOK, Stella Kramrisch, The Presence of Siva,weblink 1988, Motilal Banarsidass (Original: Princeton University Press, 1981), 978-81-208-0491-3, 438,

Sauraism (Sun deity)

The sun god called Surya is an ancient deity of Hinduism, and several ancient Hindu kingdoms particularly in the northwest and eastern regions of the Indian subcontinent revered Surya. These devotees called Sauras once had a large corpus of theological texts, and Shaivism literature reverentially acknowledges these.{{sfn|Sanderson|2009|pp=53–58 with footnotes}} For example, the Shaiva text Srikanthiyasamhita mentions 85 Saura texts, almost all of which are believed to have been lost during the Islamic invasion and rule period, except for large excerpts found embedded in Shaiva manuscripts discovered in the Himalayan mountains. Shaivism incorporated Saura ideas, and the surviving Saura manuscripts such as Saurasamhita acknowledge the influence of Shaivism, according to Alexis Sanderson, assigning "itself to the canon of Shaiva text Vathula-Kalottara.{{sfn|Sanderson|2009|pp=53–58 with footnotes}}

Yoga movements

(File:Shiva Bijapur.jpg|thumb|upright=0.8|Many Shaiva temples present Shiva in yoga pose.)Yoga and meditation has been an integral part of Shaivism, and it has been a major innovator of techniques such as those of Hatha Yoga.BOOK, Mikel Burley, Haṭha-Yoga: Its Context, Theory, and Practice,weblink 2000, Motilal Banarsidass, 978-81-208-1706-7, 6–12, 59, Alexis Sanderson (1999), YOGA IN ŚAIVISM, Oxford University, pages 1-7BOOK, Paul E Muller-Ortega, Knut A. Jacobsen, Theory and Practice of Yoga : 'Essays in Honour of Gerald James Larson,weblink 2008, Motilal Banarsidass, 978-81-208-3232-9, 181–192, Many major Shiva temples and Shaiva tritha (pilgrimage) centers depict anthropomorphic iconography of Shiva as a giant statue wherein Shiva is a loner yogi meditating,BOOK, Lise McKean, Divine Enterprise: Gurus and the Hindu Nationalist Movement,weblink 1996, University of Chicago Press, 978-0-226-56009-0, 161–163, as do Shaiva texts.{{sfn|Indira Viswanathan Peterson|2014|pp=96-97}}In several Shaiva traditions such as the Kashmir Shaivism, anyone who seeks personal understanding and spiritual growth has been called a Yogi. The Shiva Sutras (aphorisms) of Shaivism teach yoga in many forms. According to Mark Dyczkowski, yoga – which literally means "union" – to this tradition has meant the "realisation of our true inherent nature which is inherently greater than our thoughts can ever conceive", and that the goal of yoga is to be the "free, eternal, blissful, perfect, infinite spiritually conscious" one is.{{sfn|Vasugupta|Mark Dyczkowski (Translator)| 1992|pp=7–8}}Many Yoga-emphasizing Shaiva traditions emerged in medieval India, who refined yoga methods such as by introducing Hatha Yoga techniques. One such movement had been the Nath Yogis, a Shaivism sub-tradition that integrated philosophy from Advaita Vedanta and Buddhism traditions. It was founded by Matsyendranath and further developed by Gorakshanath.Nath Sampradaya, James Mallinson (2011), Brill Encyclopedia of Hinduism, Vol. 3, Brill Academic, pp. 407–428. The texts of these Yoga emphasizing Hindu traditions present their ideas in Shaiva context.{{refn|group=note|For example:}}(File:2017 Nataraja Shiva at Badami Hindu temple, Sculpture de Siva.jpg|thumb|upright=0.65|left|Dancing Shiva Nataraja at the 6th century Badami cave temples.)

Hindu performance arts

Shiva is the lord of dance and dramatic arts in Hinduism.BOOK, Saroj Panthey, Iconography of Śiva in Pahāṛī Paintings,weblink 1987, Mittal Publications, 978-81-7099-016-1, 59–60, 88, BOOK, T. A. Gopinatha Rao, Elements of Hindu Iconography,weblink 1997, Motilal Banarsidass, 978-81-208-0877-5, 223–229, 237, Shiva as Lord of the Dance (Nataraja), Chola period, c. 10th/11th century The Art Institute of Chicago, United States This is celebrated in Shaiva temples as Nataraja, which typically shows Shiva dancing in one of the poses in the ancient Hindu text on performance arts called the Natya Shastra.BOOK, T. A. Gopinatha Rao, Elements of Hindu Iconography,weblink 1997, Motilal Banarsidass, 978-81-208-0877-5, 236–238, 247–258, Gomathi Narayanan (1986), SHIVA NATARAJA AS A SYMBOL OF PARADOX, Journal of South Asian Literature, Vol. 21, No. 2, page 215Dancing Shiva as a metaphor for celebrating life and arts is very common in ancient and medieval Hindu temples. For example, it is found in Badami cave temples, Ellora Caves, Khajuraho, Chidambaram and others. The Shaiva link to the performance arts is celebrated in Indian classical dances such as Bharatanatyam and Chhau.BOOK, Anna Libera Dallapiccola, Indian Art in Detail,weblink 2007, Harvard University Press, 978-0-674-02691-9, 28, BOOK, David Smith, The Dance of Siva: Religion, Art and Poetry in South India,weblink 2003, Cambridge University Press, 978-0-521-52865-8, 1–2, BOOK, Frank Burch Brown, The Oxford Handbook of Religion and the Arts,weblink 2014, Oxford University Press, 978-0-19-517667-4, 489–490,


Buddhism and Shaivism have interacted and influenced each other since ancient times, in both South Asia and Southeast Asia. Their Siddhas and esoteric traditions, in particular, have overlapped to an extent where Buddhists and Hindus would worship in the same temple such as in the Seto Machindranath. In southeast Asia, the two traditions were not presented in competitive or polemical terms, rather as two alternate paths that lead to the same goals of liberation, with theologians disagreeing which of these is faster and simpler.BOOK, Anita M. Leopold, Jeppe Sinding Jensen, Syncretism in Religion: A Reader,weblink 2005, Routledge, 978-0-415-97361-8, 303, Scholars disagree whether a syncretic tradition emerged from Buddhism and Shaivism, or it was a coalition with free borrowing of ideas, but they agree that the two traditions co-existed peacefully.BOOK, Nicholas Tarling, Nicholas Tarling, The Cambridge History of Southeast Asia,weblink 1999, Cambridge University Press, 978-0-521-66369-4, 328–329, The earliest evidence of a close relationship between Shaivism and Buddhism comes from the archaeological sites and damaged sculptures from the northwest Indian subcontinent, such as Gandhara. These are dated to about the 1st-century CE, with Shiva depicted in Buddhist arts.{{refn|group=note|Some images show proto-Vishnu images.BOOK, T. Richard Blurton, Hindu Art,weblink 1993, Harvard University Press, 978-0-674-39189-5, 84–85, 191, }} The Buddhist Avalokiteshvara is linked to Shiva in many of these arts,BOOK, T. Richard Blurton, Hindu Art,weblink 1993, Harvard University Press, 978-0-674-39189-5, 29–30, 84–85, but in others Shiva is linked to Bodhisattva Maitreya with he shown as carrying his own water pot like Vedic priests. According to Richard Blurton, the ancient works show that the Bodhisattva of Compassion in Buddhism has many features in common with Shiva in Shaivism. The Shaiva Hindu and Buddhist syncretism continues in the contemporary era in the island of Bali, Indonesia.BOOK, Peter Harvey, An Introduction to Buddhism: Teachings, History and Practices,weblink 1990, Cambridge University Press, 978-0-521-31333-9, 143–144, In Central Asian Buddhism, and its historic arts, syncretism and a shared expression of Shaivism, Buddhism and Tantra themes has been common.BOOK, John Kieschnick, Meir Shahar, India in the Chinese Imagination: Myth, Religion, and Thought,weblink 2013, University of Pennsylvania Press, 978-0-8122-4560-8, 79–80, The syncretism between Buddhism and Shaivism was particularly marked in southeast Asia, but this was not unique, rather it was a common phenomenon also observed in the eastern regions of the Indian subcontinent, the south and the Himalayan regions. This tradition continues in predominantly Hindu Bali Indonesia in the modern era, where Buddha is considered the younger brother of Shiva.{{refn|group=note|Similarly, in Vaishnavism Hindu tradition, Buddha is considered as one of the avatar of Vishnu.BOOK, James Lochtefeld, 2002, The Illustrated Encyclopedia of Hinduism, Vol. 1&2, Rosen Publishing, 0-8239-2287-1, 128,weblink }} In the pre-Islamic Java, Shaivism and Buddhism were considered very close and allied religions, though not identical religions.R. Ghose (1966), Saivism in Indonesia during the Hindu-Javanese period, The University of Hong Kong Press, pages 160–165{{refn|group=note|Medieval Hindu texts of Indonesia equate Buddha with Siwa (Shiva) and Janardana (Vishnu).J.L. Moens, Het Buddhisme Java en Sumatra in Zijn laatste boeiperiods, T.B.G., pp. 522–539, 550; {{oclc|10404094}}, Quote: “He Janardana is the excellent Dewa in the form of Buddha, the Kula Bhairava."}} This idea is also found in the sculptures and temples in the eastern states of India and the Himalayan region. For example, Hindu temples in these regions show Harihara (half Shiva, half Vishnu) flanked by a standing Buddha on its right and a standing Surya (Hindu Sun god) on left.R. Ghose (1966), Saivism in Indonesia during the Hindu-Javanese period, The University of Hong Kong Press, pages 94–96, 253Rk Sahu (2011), Iconography of Surya in the Temple Art of Odisha {{Webarchive|url= |date=10 October 2016 }}, Orissa Review, Volume 11, page 31On major festivals of Bali Hindus, such as the Nyepi – a "festival of silence", the observations are officiated by both Buddhist and Shaiva priests.BOOK, Christiaan Hooykaas, Cosmogony and creation in Balinese tradition,weblink Bibliotheca Indonesica, Volumes 9–10, 1974, Koninklijk Instituut voor Taal-, Land- en Volkenkunde, 1–3, Jacob Ensink (1978), Siva-Buddhism in Java and Bali, Buddhism in Ceylon and studies on religious syncretism in Buddhist countries, Vol. 133, Vandenhoeck & Ruprecht, pages 146–177


Jainism co-existed with Shaiva culture since ancient times, particularly in western and southern India where it received royal support from Hindu kings of Chaulukya, Ganga and Rashtrakuta dynasties.{{sfn|Sanderson|2009|p=243}} In late 1st millennium CE, Jainism too developed a Shaiva-like tantric ritual culture with Mantra-goddesses.{{sfn|Sanderson|2009|p=243}}{{sfn|Gray|2016|p=17}} These Jain rituals were aimed at mundane benefits using japas (mantra recitation) and making offerings into Homa fire.{{sfn|Sanderson|2009|p=243}}According to Alexis Sanderson, the link and development of Shaiva goddesses into Jaina goddess is more transparent than a similar connection between Shaivism and Buddhism.{{sfn|Sanderson|2009|pp=243–244}} The 11th-century Jain text ‘’Bhairavapadmavatikalpa’’, for example, equates Padmavati of Jainism with Tripura-bhairavi of Shaivism and Shaktism. Among the major goddesses of Jainism that are rooted in Hindu pantheon, particularly Shaiva, include Lakshmi and Vagishvari (Sarasvati) of the higher world in Jain cosmology, Vidyadevis of the middle world, and Yakshis such as Ambika, Cakreshvari, Padmavati and Jvalamalini of the lower world according to Jainism.{{sfn|Sanderson|2009|p=243}}Shaiva-Shakti iconography is found in major Jain temples. For example, the Osian temple of Jainism near Jodhpur features Chamunda, Durga, Sitala, and a naked Bhairava.{{sfn|Sanderson|2009|pp=245–246}} While Shaiva and Jain practices had considerable overlap, the interaction between the Jain community and Shaiva community differed on the acceptance of ritual animal sacrifices before goddesses. Jain remained strictly vegetarian and avoided animal sacrifice, while Shaiva accepted the practice.{{sfn|Sanderson|2009|pp=245–249}}

Temples and pilgrimage

{{location map+|India|float=right|width=400|caption=Major Shaiva Hindu temple sites. Orange markers are UNESCO world heritage sites.|places={{Location map~|India|label=Somnath|mark=Red_pog.svg|position=right|lat=20.888028|long=70.401278}}{{location map~|India|label=Srisailam|mark= Red_pog.svg |position=right|lat=16.073812|long=78.868557}}{{location map~|India|label=Ujjain|mark= Red_pog.svg |position=top|lat=23.182778|long=75.768333}}{{location map~|India|label=Omkareshwar|mark= Red_pog.svg |position=right|lat=22.245572|long=76.151047}}{{location map~|India|label=Parli|mark= Red_pog.svg |position=bottom|lat=18.842420|long=76.535167}}{{location map~|India|label=Deoghar|mark= Red_pog.svg |position=right|lat=24.492634|long=86.699795}}{{location map~|India|label=Bhima|mark= Red_pog.svg |position=left|lat=19.072076|long=73.535807}}{{location map~|India|label=Rameshwaram|mark= Red_pog.svg |position=right|lat=9.287833|long=79.315782}}{{location map~|India|label=Dwaraka|mark= Red_pog.svg |position=top|lat=22.335913|long=69.086917}}{{location map~|India|label=Jageshwar|mark= Red_pog.svg |position=right|lat=29.637423|long=79.854365}}{{location map~|India|label=Kathmandu|mark= Orange_pog.svg |position=top|lat=27.73|long=85.33}}{{location map~|India|label=Aundha|mark= Red_pog.svg |position=right|lat=19.537131|long=77.041387}}{{location map~|India|label=Triambak|mark= Red_pog.svg |position=left|lat=19.932127|long=73.530739}}{{location map~|India|label=Kedarnath|mark= Red_pog.svg |position=left|lat=30.735187|long=79.066911}}{{location map~|India|label=Ellora|mark= Red_pog.svg |position=right|lat=20.024970|long=75.169924}}{{location map~|India|label=|mark=Red_pog.svg|position=right|lat=23.182778|long=75.768333}}{{location map~|India|label=Sivasagar|mark=Red_pog.svg|position=left|lat=26.98|long=94.63}}{{location map~|India|label=|mark=Red_pog.svg|position=right|lat=20.27|long=85.84}}{{location map~|India|label=|mark=Red_pog.svg|position=right|lat=22.9|long=77.651667}}{{location map~|India|label=Varanasi|mark=Red_pog.svg|position=right|lat=25.310753|long=83.010614}}{{location map~|India|label=Badrinath|mark=Red_pog.svg|position=right|lat=30.744|long=79.493}}{{location map~|India|label=Puri|mark=Red_pog.svg|position=right|lat=19.8|long=85.81}}{{location map~|India|label=Khajuraho|mark=Orange_pog.svg|position=top|lat=24.863|long=79.92}}{{location map~|India |lat=22.4833|long=73.5332|label=|mark=Orange_pog.svg|position=left}}{{location map~|India |lat=20.02639|long=75.17917|label=|mark=Orange_pog.svg|position=right}}{{location map~|India |lat=10.951483 |long=79.3562|label=|mark=Orange_pog.svg|position=right}}{{location map~|India |lat=11.1219 |long=79.2710|label=Chidambaram|mark=Orange_pog.svg|position=right}}{{location map~|India |lat=10.783055 |long=79.1325|label=|mark=Orange_pog.svg|position=right}}{{location map~|India |lat=12.61667|long=80.19167|label=|mark=Orange_pog.svg|position=right}}{{location map~|India |lat=15.3144|long=76.47167|label=|mark=Orange_pog.svg|position=top}}{{location map~|India |lat=15.94833|long=75.816667|label=|mark=Orange_pog.svg|position=top}}{{location map~|India |lat=27.671066|long=85.429513|label=Bhairavanath|mark=Red_pog.svg|position=left}} {{location map~|India |lat=23.85892|long=72.10162|label=|mark=Orange_pog.svg|position=left}}{{location map~|India |lat=22.89|long=88.02|label=Taraknath|mark=Red_pog.svg|position=left}}{{location map~|India |lat=34.215|long=75.501|label= Amarnath |mark=Red_pog.svg|position=right}}{{location map~|India |lat=22.63333|long=91.683333|label= Chandranath |mark=Red_pog.svg|position=right}}{{location map~|India |lat=31.066667|long=81.3125|label= Kailash |mark=Red_pog.svg|position=right}}{{location map~|India |lat=32.723889|long=72.951944|label= Katas Raj |mark=Red_pog.svg|position=right}}{{location map~|India |lat=8.5825 |long=81.245556|label= Koneswaram |mark=Red_pog.svg|position=right}}{{location map~|India |lat=7.580778|long=79.816672|label= Munneswaram |mark=Red_pog.svg|position=right}}}}Shaiva Puranas, Agamas and other regional literature refer to temples by various terms such as Mandir, Shivayatana, Shivalaya, Shambhunatha, Jyotirlingam, Shristhala, Chattraka, Bhavaggana, Bhuvaneshvara, Goputika, Harayatana, Kailasha, Mahadevagriha, Saudhala and others.Monier Monier-Williams, Sanskrit-English Dictionary with Etymology, Oxford University Press In Southeast Asia Shaiva temples are called Candi (Java),BOOK, Edi Sedyawati, Hariani Santiko, Hasan Djafar, etal, Candi Indonesia: Seri Jawa: Indonesian-English,weblink 2013, Direktorat Jenderal Kebudayaan, 978-602-17669-3-4, 4–15, Edi Sedyawati, Pura (Bali),BOOK, Fredrik Barth, Balinese Worlds,weblink 1993, University of Chicago Press, 978-0-226-03834-6, 31–36, and Wat (Cambodia and nearby regions).BOOK, Roshen Dalal, The Religions of India: A Concise Guide to Nine Major Faiths,weblink 2010, Penguin Books, 978-0-14-341517-6, 24, BOOK, Jack M. Clontz, Khon Mask : Thailand Heritage,weblink 2016, MOCA Bangkok, 978-1-78301-872-7, 222, Many of the Shiva-related pilgrimage sites such as Varanasi, Amarnath, Kedarnath, Somnath, and others are broadly considered holy in Hinduism. They are called kṣétra (Sanskrit: क्षेत्रMonier-Williams Sanskrit-English Dictionary, क्षेत्र "sacred spot, place of pilgrimage".). A kṣétra has many temples, including one or more major ones. These temples and its location attracts pilgrimage called tirtha (or tirthayatra).Knut A. Jacobsen (2012), Pilgrimage in the Hindu Tradition: Salvific Space, Routledge, {{ISBN|978-0415590389}}Many of the historic Puranas literature embed tourism guide to Shaivism-related pilgrimage centers and temples.{{Sfn|Ariel Glucklich|2008|p=146, Quote: The earliest promotional works aimed at tourists from that era were called mahatmyas}} For example, the Skanda Purana deals primarily with Tirtha Mahatmyas (pilgrimage travel guides) to numerous geographical points,{{Sfn|Ariel Glucklich|2008|p=146, Quote: The earliest promotional works aimed at tourists from that era were called mahatmyas}} but also includes a chapter stating that a temple and tirtha is ultimately a state of mind and virtuous everyday life.BOOK, harv, Geoffrey Waring Maw, Pilgrims in Hindu Holy Land: Sacred Shrines of the Indian Himalayas,weblink 1997, Sessions Book Trust, 978-1-85072-190-1, 7, BOOK, Sanjukta Dasgupta, Chinmoy Guha, Tagore at Home in the World,weblink 2013, SAGE Publications, 978-81-321-1149-8, 76, Major rivers of the Indian subcontinent and their confluence (sangam), natural springs, origin of Ganges River (and pancha-ganga), along with high mountains such as Kailasha with Mansovar Lake are particularly revered spots in Shaivism.BOOK, Diana L. Eck, Darśan: Seeing the Divine Image in India,weblink 1998, Columbia University Press, 978-0-231-11265-9, 65–67, Twelve jyotirlinga sites across India have been particularly important pilgrimage sites in Shaivism representing the radiant light (jyoti) of infiniteness,Lochtefeld 2002, pp. 324-325Harding 1998, pp. 158-158Vivekananda Vol. 4 as per Śiva Mahāpurāṇa.{{harvnb|Venugopalam|2003|pp=92–95}} They are Somnatha, Mallikarjuna, Mahakaleshwar, Omkareshwar, Kedarnatha, Bhimashankar, Visheshvara, Trayambakesvara, Vaidyanatha, Nageshvara, Rameshvara and Grishneshwar.BOOK, B Sarawati, Traditions of Tirthas in India: The Anthropology of Hindu Pilgrimage,weblink 1985, N.K. Bose Memorial Foundation, 5–7, 12, Other texts mention five Kedras (Kedarnatha, Tunganatha, Rudranatha, Madhyamesvara and Kalpeshvara), five Badri (Badrinatha, Pandukeshvara, Sujnanien, Anni matha and Urghava), snow lingam of Amarnatha, flame of Jwalamukhi, all of the Narmada River, and others. Kashi (Varanasi) is declared as particularly special in numerous Shaiva texts and Upanishads, as well as in the pan-Hindu Sannyasa Upanishads such as the Jabala Upanishad.BOOK, B Sarawati, Traditions of Tirthas in India: The Anthropology of Hindu Pilgrimage,weblink 1985, N.K. Bose Memorial Foundation, 36–41, BOOK, Patrick, Olivelle, 1992, The Samnyasa Upanisads, Oxford University Press, 978-0-19-507045-3, 141–143, The early Bhakti movement poets of Shaivism composed poems about pilgrimage and temples, using these sites as metaphors for internal spiritual journey.Indira Peterson (1983), Lives of the wandering singers: Pilgrimage and poetry in Tamil Śaivite hagiography, History of Religions, University of Chicago Press, Vol. 22, No. 4, pages 338–360Indira Peterson (1982), Singing of a place: pilgrimage as metaphor and motif in the Tēvāram songs of the Tamil Śaivite saints, Journal of the American Oriental Society, Vol. 102, No. 1, pages 69–90

See also







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  • BOOK, Basham, A. L., Zysk, Kenneth, The Origins and Development of Classical Hinduism, 1989, Oxford University Press, New York, 978-0-19-507349-2,
  • BOOK, Bhandarkar, Ramakrishna Gopal, Vaisnavism, Åšaivism, and Minor Religious Systems, 1913, Asian Educational Services, New Delhi, 978-81-206-0122-2, Third AES reprint edition, 1995.
  • BOOK, Bhattacharyya, Haridas, The Cultural Heritage of India, 1956, The Ramakrishna Mission Institute of Culture, Calcutta, Four volumes.
  • JOURNAL, Briggs, Lawrence Palmer, The Syncretism of Religions in Southeast Asia, Especially in the Khmer Empire, Journal of the American Oriental Society, 71, 4, 230–249, 1951, 10.2307/596106, harv, 596106,
  • {{Citation|last = Chakravarti|first = Mahadev|year = 1994|title = The Concept of Rudra-Åšiva Through The Ages |place = Delhi|publisher = Motilal Banarsidass|edition = Second Revised|isbn = 978-81-208-0053-3}}
  • BOOK, Courtright, Paul B., {{IAST, GaṇeÅ›a, : Lord of Obstacles, Lord of Beginnings |year=1985 |publisher=Oxford University Press |location=New York|isbn=978-0-19-505742-3 }}
  • BOOK, Alain Daniélou, The Myths and Gods of India: The Classic Work on Hindu Polytheism from the Princeton Bollingen Series,weblink 1991, Inner Traditions, 978-1-59477-733-2,
  • BOOK, harv, Alain Daniélou, While the Gods Play: Shaiva Oracles and Predictions on the Cycles of History and the Destiny of Mankind,weblink 1987, Inner Traditions, 978-1-59477-736-3,
  • BOOK, Dasgupta, Surendranath, A History of Indian Philosophy, Vol. 5: The Southern Schools of Åšaivism, Cambridge University Press, 1955,weblink harv,
  • BOOK, harv, Mariasusai Dhavamony, Love of God according to Åšaiva Siddhānta: a study in the mysticism and theology of Åšaivism,weblink 1971, Clarendon Press,
  • BOOK, Flood, Gavin, An Introduction to Hinduism, 1996, Cambridge University Press, Cambridge, 978-0-521-43878-0, harv,
  • BOOK, Flood, Gavin, Gavin Flood, The Åšaiva Traditions, The Blackwell Companion to Hinduism, 2003, Wiley-Blackwell, Malden, MA, 978-1405132510, harv,
  • BOOK, Gray, David B., Oxford Research Encyclopedia of Religion, Tantra and the Tantric Traditions of Hinduism and Buddhism, Oxford University Press, 2016, 10.1093/acrefore/9780199340378.013.59, harv, 9780199340378,
  • BOOK, SUNY Series in Religious Studies, Grimes, John A., Ganapati: Song of the Self, 1995, State University of New York Press, Albany, 978-0-7914-2440-7,
  • BOOK, Harper, Katherine Anne, Brown, Robert L., The Roots of Tantra, 2002, State University of New York Press, Albany, New York, 978-0-7914-5306-3,
  • BOOK, Ariel Glucklich, The Strides of Vishnu : Hindu Culture in Historical Perspective: Hindu Culture in Historical Perspective,weblink 2008, Oxford University Press, 978-0-19-971825-2, harv,
  • BOOK, Gonda, Jan, Medieval Religious Literature in Sanskrit. A History of Indian Literature 2.1, Harrassowitz Verlag, 1977, Ch. 10-13, harv,
  • BOOK, Keay, John, India: A History, 2000, Grove Press, New York, 978-0-8021-3797-5,
  • BOOK, harv, Ann R. Kinney, Marijke J. Klokke, Lydia Kieven, Worshiping Siva and Buddha: The Temple Art of East Java,weblink 2003, University of Hawaii Press, 978-0-8248-2779-3,
  • BOOK, harv, Stella Kramrisch, The Presence of Siva,weblink 1993, Princeton University Press, 978-0-691-01930-7,
  • BOOK, Lorenzen, David N., Åšaivism: An Overview, The Encyclopedia of Religion, 13, Mircea Eliade, Collier Macmillan, 1987, harv,
  • BOOK, harv, Constance Jones, James D. Ryan, Encyclopedia of Hinduism,weblink 2006, Infobase Publishing, 978-0-8160-7564-5,
  • BOOK, harv, Julius, Lipner, Hindus: Their Religious Beliefs and Practices,weblink 2012, Routledge, 978-1-135-24061-5,
  • BOOK, James, Mallinson, James Mallinson (author), Nāth Sampradāya, Brill's Encyclopedia of Hinduism, 3, Knut A. Jacobsen, Helene Basu, Angelika Malinar, Vasudha Narayanan, Brill Academic, 2012,
  • BOOK, Mate, M. S., Temples and Legends of Maharashtra, 1988, Bharatiya Vidya Bhavan, Bombay,
  • BOOK, Michaels, Axel, Hinduism: Past and Present, 2004, Princeton University Press, Princeton, New Jersey, 978-0-691-08953-9,
  • BOOK, harv, R. Blake Michael, The Origins of VÄ«raÅ›aiva Sects: A Typological Analysis of Ritual and Associational Patterns in the Śūnyasaṃpādane,weblink 1992, Motilal Banarsidass, 978-81-208-0776-1,
  • BOOK, harv, Paul E. Muller-Ortega, Triadic Heart of Siva, The: Kaula Tantricism of Abhinavagupta in the Non-dual Shaivism of Kashmir,weblink 2010, State University of New York Press, 978-1-4384-1385-3,
  • BOOK, Antonio, Rigopoulos, Dattatreya: The Immortal Guru, Yogin, and Avatara: A Study of the Transformative and Inclusive Character of a Multi-faceted Hindu Deity, 1998, State University of New York Press, 978-0-7914-3696-7, harv,
  • JOURNAL, Nath, Vijay, March–April 2001, From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition, Social Scientist, 29, 3/4, 19–50, 10.2307/3518337, 3518337,
  • BOOK, Oberlies, T., Die Religion des Rgveda, 1998, Vienna,
  • BOOK, harv, S Parmeshwaranand, Encyclopaedia of the Åšaivism,weblink 2004, Sarup & Sons, 978-81-7625-427-4,
  • BOOK, Pathak, V. S., History of Åšaiva Cults in Northern India from Inscriptions, 700 A.D. to 1200 A.D., Motilal Banarsidass, 1960, harv,
  • BOOK, harv, Indira Viswanathan Peterson, Poems to Siva: The Hymns of the Tamil Saints,weblink 2014, Princeton University Press, 978-1-4008-6006-7,
  • BOOK, harv, A. K. Ramanujan, Speaking of Åšiva,weblink 1973, Penguin, 978-0-14-044270-0,
  • BOOK, harv, Velcheru Narayana Rao, Gene H. Roghair, Siva's Warriors: The Basava Purana of Palkuriki Somanatha,weblink 2014, Princeton University Press, 978-1-4008-6090-6,
  • BOOK, Ludo, Rocher, 1986, Ludo Rocher, The Puranas, Otto Harrassowitz Verlag, 978-3447025225, harv,
  • {{Citation|last=Samuel|first=Geoffrey|title=The Origins of Yoga and Tantra|url=|year=2008|publisher=Cambridge University Press|isbn=978-0-521-69534-3}}
  • BOOK, Sanderson, Alexis, The Åšaiva Age: The Rise and Dominance of Åšaivism during the Early Medieval Period, Genesis and Development of Tantrism, Shingo Einoo, Tokyo: Institute of Oriental Culture, 2009,weblink harv,
  • BOOK, Sanderson, Alexis, Saivism and the Tantric Traditions, The World's Religions, S Sutherland, etal, Routledge, 1988, harv,
  • BOOK, Sanderson, Alexis, Meaning of a Tantric Ritual, Essais sur le Rituel, AM Blondeau, K Schipper, Louvain: Peeters, 1995, harv,
  • JOURNAL, The Åšaiva Religion among the Khmers Part I, Alexis Sanderson, Bulletin de l'École Française d'Extrême-Orient, 90/91, 349–462, 2004, 43732654, harv,
  • BOOK, harv, Alexis Sanderson, Dominic Goodall & Andre Padoux, Mélanges tantriques à la mémoire d'Hélène Brunner: Tantric Studies in Memory of Hélène Brunner,weblink 2010, Institut Français de Pondichéry, 978-2855396668,
  • BOOK, harv, Hilko Wiardo Schomerus, Åšaiva Siddhānta: An Indian School of Mystical Thought : Presented as a System and Documented from the Original Tamil Sources,weblink 2000, Motilal Banarsidass, 978-81-208-1569-8,
  • BOOK, Sharma, Ram Karan, Elements of Poetry in the Mahābhārata, 1988, Motilal Banarsidass, Delhi, 978-81-208-0544-6, Second edition.
  • {{Citation|last = Tattwananda|first = Swami|year = 1984|title = Vaisnava Sects, Saiva Sects, Mother Worship |place = Calcutta|publisher = Firma KLM Private Ltd.|edition = First Revised|isbn =}}
  • BOOK, harv, Vasugupta, Mark Dyczkowski (Translator), The Aphorisms of Siva: The Siva Sutra with Bhaskara's Commentary, the Varttika,weblink 1992, State University of New York Press, 978-0-7914-1264-0,
  • BOOK, Winternitz, Maurice, History of Indian Literature, 1972, Oriental Books Reprint Corporation, New Delhi, Second revised reprint edition. Two volumes. First published 1927 by the University of Calcutta.

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