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{{Good article| <!--Wikipedia:WikiProject Hindu mythology-->
  Image                    = Bangalore Shiva.jpg
| Caption                  = A statue depicting Shiva meditating, Shiva temple, [[Bengaluru]]
| Name                     = ShÃčva
| Sanskrit_Transliteration = {{IAST|Śiva}}
| Devanagari               = {{lang|sa|शिव}}
| God of                   = Destruction
| Affiliation              = [[Deva (Hinduism)|Deva]] ([[Trimurti]])
| Mantra                   = [[Om Namah Shivaya]]
| Weapon                   = Trident snake foot ([[Trishula]])
| Consort                  = [[Dakshayani|Sati]], [[Parvati]], [[Kali]], [[Durga]], [[Chandi]]
| Abode                    = [[Mount Kailash|Mount {{IAST|Kailāsa}}]]<ref>For the name ''Kailāsagirivāsī'' (''Sanskrit'' कैलासिगिरवासी), "With his abode on Mount Kailāsa", as a name appearing in the ''Shiva Sahasranama'', see: {{Harvnb|Sharma|1996|p=281}}.</ref>
| Mount                    = [[Nandi (bull)]]
}}

{{IndicTextRight}}

'''Shiva''' ({{ IPAc-en|icon|ˈ|ʃ|ɪ|v|ə}}; [[Sanskrit]]: शिव ''{{IAST|Śiva}}'', meaning "auspicious one") is a major [[Hinduism|Hindu]] [[Hindu deities|deity]], and is the destroyer god or transformer among the [[Trimurti]], the [[Hindu Trinity]] of the primary aspects of the divine. God Shiva is a [[yogi]] who has notice of everything that happens in the world and is the main aspect of life. Yet one with great power lives a life of a sage at Mount Kailash.<ref>Zimmer (1972) p. 124.</ref> In the [[Shaiva]] tradition of Hinduism, Shiva is seen as the Supreme God. In the [[Smarta]] tradition, he is regarded as one of [[Panchayatana puja|the five primary forms of God]].<ref name="Flood 1996, p. 17">Flood (1996), p. 17.</ref> Followers of Hinduism who focus their worship upon Shiva are called [[Shaivite]]s or Shaivas (Sanskrit {{IAST|Śaiva}}).<ref>Tattwananda, p. 45.</ref> [[Shaivism]], along with {{IAST|[[Vaishnavism|Vaiṣṇava]]}} traditions that focus on [[Vishnu]] and {{IAST|[[Shaktism|Śākta]]}} traditions that focus on the [[Devi|goddess]] {{IAST|[[Shakti]]}}, is one of the most influential denominations in Hinduism.<ref name="Flood 1996, p. 17"/>

Lord Shiva is usually worshipped in the abstract form of [[Shiva linga]]. In images, He is represented as a handsome<ref>http://www.haddonfield.k12.nj.us/hmhs/academics/english/parvatithediversegoddess.htm</ref> young man<ref>http://www.yousigma.com/religionandphilosophy/deities/lordshiva.html</ref> immersed in deep meditation or dancing the Tandava upon [[Apasmara]], the demon of ignorance in his manifestation of [[Nataraja]], the Lord of the dance, goodness, humility, and every good quality a human should have. It is said that He looks like an eternal youth because of his authority over death, rebirth and immortality. He is also the father of [[Ganesha]], [[Murugan]] (Kartikeya), and [[Ayyappan]] (Dharma Sastha).

[[File:WLANL - 23dingenvoormusea - Shiva Nataraja.jpg|thumb|450px|alt=''Shiva Nataraja''|Sri Shiva in the iconic dance of Creation]]
==Etymology and other names==
[[File:Statue of lord shiva.jpg|thumb|A statue of Shiva in Delhi.]]
The Sanskrit word ''Shiva'' ([[Devanagari]]: {{lang|sa|शिव}}, {{IAST|śiva}}) is an adjective meaning "auspicious, kind, gracious".<ref>Apte, p. 919.</ref><ref name="Macdonell, p. 314">Macdonell, p. 314.</ref> As a proper name it means "The Auspicious One", used as a name for [[Rudra]].<ref name="Macdonell, p. 314"/> In simple English transliteration it is written either as ''Shiva'' or ''Siva''. The adjective ''{{IAST|śiva}}'', meaning "auspicious", is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.<ref>For use of the term ''{{IAST|śiva}}'' as an epithet for other Vedic deities, see: Chakravarti, p. 28.</ref>

The Sanskrit word ''{{IAST|śaiva}}'' means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect.<ref>Apte, p. 927</ref> It is used as an adjective to characterize certain beliefs and practices, such as [[Shaivism]].<ref>For the definition "Śaivism refers to the traditions which follow the teachings of {{IAST|Śiva}} (''{{IAST|śivaśāna}}'') and which focus on the deity {{IAST|Śiva}}... " see: Flood (1996), p. 149.</ref>

[[Adi Sankara]], in his interpretation of the name ''Shiva'', the 27th and 600th name of [[Vishnu sahasranama]], the thousand names of Vishnu interprets ''Shiva'' to have multiple meanings: "The Pure One", or "the One who is not affected by three [[Gunas]] of [[Prakrti]] ([[Sattva]], [[Rajas]], and [[Tamas (philosophy)|Tamas]])" or "the One who purifies everyone by the very utterance of His name."<ref>Sri Vishnu Sahasranama, Ramakrishna Math edition, pg.47 and pg. 122.</ref> [[Swami Chinmayananda]], in his translation of Vishnu sahasranama, further elaborates on that verse: ''Shiva'' means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".<ref>Swami Chinmayananda's translation of Vishnu sahasranama, pg. 24, Central Chinmaya Mission Trust.</ref>
<!-- The name Shiva, in one interpretation, is speculated to have derived from the Dravidian or Tamil word ''Siva'', meaning "to be red", as a loan translation of ''Rudra'', "the red".{{Dubious|date=January 2010}}<ref>Encyclopedia of Indian Tribes By Shyam Singh Shashi, p. 190{{Verify credibility|date=January 2010}}</ref>   -->Shiva is considered as the Hindu God who has no Aadi or Anant i.e no birth/death.

Shiva's role as the primary deity of Shaivism is reflected in his epithets ''{{IAST|Mahādeva}}'' ("Great God"; ''{{IAST|mahā}}'' = Great + ''deva'' = God),<ref>Kramrisch, p. 476.</ref><ref>For appearance of the name {{lang|sa|महादेव}} in the ''Shiva Sahasranama'' see: {{Harvnb|Sharma|1996|p=297}}</ref> ''{{IAST|Maheśhvara}}'' ("Great Lord"; ''{{IAST|mahā}}'' = Great + ''{{IAST|īśhvara}}'' = Lord),<ref>Kramrisch, p. 477.</ref><ref>For appearance of the name {{lang|sa|महेश्वर}} in the Shiva Sahasranama see:{{Harvnb|Sharma|1996|p=299}}</ref> and ''[[Parameshwara (God)|{{IAST|Parameśhvara}}]]'' ("Supreme Lord").<ref>For {{IAST|Parameśhvara}} as "Supreme Lord" see: Kramrisch, p. 479.</ref>
[[WLANL - 23dingenvoormusea - Shiva Nataraja.jpg|frame|thumbnail|450px|alt.|''Shiva Nataraja'' Sri Shiva and the iconic dance of Creation]]

There are at least eight different versions of the ''[[Shiva Sahasranama]]'', devotional hymns (stotras) listing many names of Shiva.<ref>{{Harvnb|Sharma|1996|p=viii-ix}}</ref> The version appearing in Book 13 ({{IAST|Anuśāsanaparvan}}) of the [[Mahabharata]] is considered the kernel of this tradition.<ref>This is the source for the version presented in Chidbhavananda, who refers to it being from the Mahabharata but does not explicitly clairify which of the two Mahabharata versions he is using. See Chidbhavananda, p.5.</ref> Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The [[Shri Rudram Chamakam]], also known as the  ''Śatarudriya'', is a devotional hymn to Shiva hailing him by many names.<ref>For an overview of the ''Śatarudriya'' see: Kramrisch, pp. 71-74.</ref><ref>For complete Sanskrit text, translations, and commentary see: Sivaramamurti (1976).</ref>

==Historical development==
{{For|the early history|Rudra}}
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.<ref>Flood (1996), p. 17</ref><ref name="Keayxxvii">Keay, p.xxvii.</ref> Some historians believe that the figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure.<ref name="Keayxxvii" />  How the persona of Shiva converged as a composite deity is not well documented.<ref>For Shiva as a composite deity whose history is not well documented, see: Keay, p. 147.</ref> Axel Michaels explains the composite nature of Shaivism as follows:

<blockquote class="toccolours" style="float:none; padding:10px 15px; display:table;">{{Background color|#F0F8FF|Like {{IAST|Vişņu}}, {{IAST|Śiva}} is also a high god, who gives his name to a collection of theistic trends and sects: {{IAST|Śaivism}}. Like {{IAST|Vaişņavism}}, the term also implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.<ref>Michaels, p. 215.</ref>}}
</blockquote>

An example of assimilation took place in [[Maharashtra]], where a regional deity named [[Khandoba]] is a patron deity of farming and herding [[caste]]s.<ref name="Courtright, p. 205">Courtright, p. 205.</ref>  The foremost center of worship of Khandoba in Maharashtra is in [[Jejuri]].<ref>For Jejuri as the foremost center of worship see: Mate, p. 162.</ref> Khandoba has been assimilated as a form of Shiva himself,<ref>'Khandoba: Ursprung, Geschiche und Umvelt von Pastoralem Gotheiten in Maharashtra, Wiesbaden 1976 (German with English Synopsis) pp. 180-98, "Khandoba is a local deity in Maharashtra and been Sanskritised as an incarnation of Shiva."</ref> in which case he is worshipped in the form of a [[lingam]].<ref name="Courtright, p. 205"/><ref>For worship of Khandoba in the form of a lingam and possible identification with Shiva based on that, see: Mate, p. 176.</ref> Khandoba's varied associations also include an identification with [[Surya]] <ref name="Courtright, p. 205"/> and [[Karttikeya]].<ref>For use of the name Khandoba as a name for Karttikeya in Maharashtra, see: Gupta, ''Preface'', and p. 40.</ref>

===The Pashupati seal===
[[File:Shiva Pashupati.jpg|upright|thumb|Seal discovered at [[Mohenjodaro]] shows a seated figure surrounded by animals, possibly Shiva,the [[Pashupati]]]]A seal discovered during the excavation of [[Mohenjodaro|Mohenjo-daro]] has drawn attention as a possible representation of a "proto-Shiva" figure.<ref name="Flood 1996, pp. 28-29">Flood (1996), pp. 28-29.</ref> This [[Pashupati]] (Lord of animal-like beings)<ref>For translation of ''{{IAST|paśupati}}'' as "Lord of Animals" see: Michaels, p. 312.</ref> seal shows a seated figure, possibly ithyphallic, surrounded by animals.<ref>For a drawing of the seal see Figure 1 ''in'': Flood (1996), p. 29.</ref>  [[Sir John Marshall]] and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined. However, this claim is not without its share of critics, with some academics like [[Gavin Flood]]<ref name="Flood 1996, pp. 28-29"/><ref>Flood (2003), pp. 204-205.</ref> and [[John Keay]] characterizing them as unfounded.<ref>Keay, p. 14.</ref>

===Rudra===
{{Main|Rudra}}
[[File:ThreeHeadedShivaGandhara2ndCentury.jpg|upright|thumb|Three-headed Shiva, Gandhara, 2nd century AD]]
Shiva as we know him today shares many features with the Vedic god [[Rudra]],<ref name="Michaels, p. 316">Michaels, p. 316.</ref> and both Shiva and Rudra are viewed as the same personality in a number of Hindu traditions. Rudra, the god of the roaring [[storm]], is usually portrayed in accordance with the element he represents as a fierce, destructive deity.

The oldest surviving text of Hinduism is the [[Rigveda|Rig Veda]], which is dated to between 1700 and 1100 BC based on [[Linguistics|linguistic]] and [[philology|philological]] evidence.<ref>For dating based on "cumulative evidence" see: Oberlies, p. 158.</ref> A god named [[Rudra]] is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the [[Rudras]]", a group of storm gods.<ref>Doniger, pp. 221-223.</ref> Furthermore, the [[Shri Rudram Chamakam|Rudram]], one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term ''Shiva'' is used as a epithet for [[Indra]], [[Mitra]] and [[Agni]] many times.

The identification of Shiva with the older god Rudra is not universally accepted, as Axel Michaels explains:

Rudra is called "The Archer" (Sanskrit: ''{{IAST|Śarva}}''),<ref>For {{IAST|Śarva}} as a name of Shiva see: Apte, p. 910.</ref> and the arrow is an essential attribute of Rudra.<ref>For archer and arrow associations see Kramrisch, Chapter 2, and for the arrow as an "essential attribute" see: Kramrisch, p. 32.</ref> This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.<ref name="Sharma 1996 p=306">{{Harvnb|Sharma|1996|p=306}}</ref>  The word is derived from the Sanskrit root ''{{IAST|śarv}}-'', which means "to injure" or "to kill",<ref>For root ''{{IAST|śarv}}-'' see: Apte, p. 910.</ref> and Sharma uses that general sense in his interpretive translation of the name {{IAST|Śarva}} as "One who can kill the forces of darkness".<ref name="Sharma 1996 p=306"/>  The names {{IAST|Dhanvin}} ("Bowman")<ref name="Chidbhavananda, p. 33">Chidbhavananda, p. 33.</ref> and {{IAST|Bāṇahasta}} ("Archer", literally "Armed with arrows in his hands")<ref name="Chidbhavananda, p. 33"/><ref>For translation of {{IAST|Bāṇahasta}} as "Armed with arrows in his hands") see: {{Harvnb|Sharma|1996|p=294}}.</ref> also refer to archery.

===Identification with Vedic deities===
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including [[Agni]], [[Indra]], [[Prajapati|{{IAST|Prajāpati}}]], [[Vayu|{{IAST|Vāyu}}]], and others.<ref>For Shiva being identified with Agni, Indra, Prajāpati, Vāyu, and others see: Chakravarti, p. 70.</ref>

====Agni====

Rudra and Agni have a close relationship.<ref>For general statement of the close relationship, and example shared epithets, see: Sivaramamurti, p. 11.</ref><ref>For an overview of the Rudra-Fire complex of ideas, see: Kramrisch, pp. 15-19.</ref> The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva.<ref>For quotation "An important factor in the process of Rudra's growth is his identification with Agni in the Vedic literature and this identification contributed much to the transformation of his character as {{IAST|Rudra-Śiva}}." see: Chakravarti, p. 17.</ref> The identification of Agni with Rudra is explicitly noted in the ''[[Nirukta]]'', an important early text on etymology, which says, "Agni is called Rudra also."<ref>For translation from ''Nirukta'' 10.7, see: Sarup (1927), p. 155.</ref>  The interconnections between the two deities are complex, and according to Stella Kramrisch:

<blockquote class="toccolours" style="float:none; padding:10px 15px; display:table;">
The fire myth of {{IAST|Rudra-Śiva}} plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.<ref>Kramrisch, p. 18.</ref>
</blockquote>

In the [[Shri Rudram Chamakam|''Śatarudrīa'']], some epithets of Rudra, such as {{IAST|Sasipañjara}} ("Of golden red hue as of flame") and {{IAST|Tivaṣīmati}} ("Flaming bright"), suggest a fusing of the two deities.<ref>For "Note Agni-Rudra concept fused" in epithets {{IAST|Sasipañjara}} and {{IAST|Tivaṣīmati}} see: Sivaramamurti, p. 45.</ref> Agni is said to be a bull,<ref>{{cite web|url=http://www.sacred-texts.com/hin/rigveda/rv06048.htm |title=Rig Veda: Rig-Veda, Book 6: HYMN XLVIII. Agni and Others |publisher=Sacred-texts.com |date= |accessdate=2010-06-06}}</ref> and Lord Shiva possesses a bull as his vehicle, [[Nandi bull|Nandi]]. The horns of Agni, who is sometimes characterized as a bull, are mentioned.<ref>For the parallel between the horns of Agni as bull, and Rudra, see: Chakravarti, p. 89.</ref><ref>RV 8.49; 10.155.</ref> In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.<ref>For flaming hair of Agni and Bhairava see: Sivaramamurti, p. 11.</ref>

====Indra====
According to a theory, the Puranic Shiva is a continuation of the Vedic [[Indra]].<ref>{{cite book|last= Doniger|first=Wendy|authorlink=Wendy Doniger|title=Śiva, the erotic ascetic|year=1973|publisher=Oxford University Press US|pages=84–9|chapter = The Vedic Antecedents }}</ref> He gives several reasons for his hypothesis. Both Shiva and Indra are known for having a thirst for [[Soma]]. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the [[Aum]] sound, the Supreme Self. In the Rig Veda the term ''{{IAST|śiva}}'' is used to refer to Indra. (2.20.3,<ref>For text of RV 2.20.3a as {{lang|sa|स नो युवेन्द्रो जोहूत्रः सखा शिवो नरामस्तु पाता ।}} and translation as "May that young adorable ''Indra'', ever be the friend, the benefactor, and protector of us, his worshipper" see: Arya & Joshi (2001), p. 48, volume 2.</ref> 6.45.17,<ref>For text of RV 6.45.17 as {{lang|sa|यो गृणतामिदासिथापिरूती शिवः सखा । स त्वं न इन्द्र मृलय ॥ }} and translation as "''Indra'', who has ever been the friend of those who praise you, and the insurer of their happiness by your protection, grant us felicity" see: Arya & Joshi (2001), p. 91, volume 3.</ref><ref>For translation of RV 6.45.17 as "Thou who hast been the singers' Friend, a Friend auspicious with thine aid, As such, O Indra, favour us" see: {{Harvnb|Griffith|1973|p=310}}.</ref> and 8.93.3.<ref>For text of RV 8.93.3 as {{lang|sa|स न इन्द्रः सिवः सखाश्चावद् गोमद्यवमत् । उरूधारेव दोहते ॥}} and translation as "May ''Indra'', our auspicious friend, milk for us, like a richly-streaming (cow), wealth of horses, kine, and barley" see: Arya & Joshi (2001), p. 48, volume 2.</ref>) Indra, like Shiva, is likened to a bull.<ref>For the bull parallel between Indra and Rudra see: Chakravarti, p. 89.</ref><ref>RV 7.19.</ref> In the Rig Veda, Rudra is the father of the [[Maruts]], but he is never associated with their warlike exploits as is Indra.<ref>For the lack of warlike connections and difference between Indra and Rudra, see: Chakravarti, p. 8.</ref>
==Shaivism==
{{Main|Shaivism}}

Shaivism ({{lang-sa|शैव पंथ}}, ''śaiva paṁtha'') ([[Tamil language|Tamil]]: [[:ta:தமிழ்|சைவ சமயம்]]) is the oldest of the four major sects of [[Hinduism]], the others being [[Vaishnavism]], [[Shaktism]] and [[Smartism]]. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.

==Attributes==

[[File:Shiva and Parvati.jpg|thumb|Shiva with [[Parvati]]. Shiva is depicted three-eyed, the [[Ganga]] flowing through his matted hair (which are yellowish-white or like molten gold), wearing ornaments of serpents and a skull bracelet, and covered in ashes, and Trisula and [[Damaru]] are seen in the background.]]

*'''Shiva's form:''' Shiva wears a deer in the left upper hand. He has a Trident in the right lower arm, with a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He has fire and Damaru and Malu or a kind of weapon. He wears five serpents as ornaments. He wears a garland of skulls. He is pressing with his feet the demon Muyalaka, a dwarf holding a cobra. He faces south. Panchakshara itself is his body.

*'''Third eye:''' Shiva is often depicted with a [[third eye]], with which he burned Desire ({{IAST|[[Kāma]]}}) to ashes,<ref>For Shiva as depicted with a third eye, and mention of the story of the destruction of Kama with it, see: Flood (1996), p. 151.</ref> called "Tryambakam" (Sanskrit: ''त्र्यम्बकम्''), which occurs in many scriptural sources.<ref>For a review of theories about the meaning of ''tryambaka'', see: Chakravarti, pp. 37-39.</ref> In classical Sanskrit, the word ''ambaka'' denotes "an eye", and in the ''Mahabharata'', Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes".<ref>For usage of the word ''ambaka'' in classical Sanskrit and connection to the Mahabharata depiction, see: Chakravarti, pp. 38-39.</ref> However, in Vedic Sanskrit, the word ''{{IAST|ambā}}'' or ''{{IAST|ambikā}}'' means "mother", and this early meaning of the word is the basis for the translation "three mothers".<ref>For translation of Tryambakam as "having three mother eyes" and as an epithet of Rudra, see: Kramrisch, p. 483.</ref><ref>For vedic Sanskrit meaning Lord has three mother eyes which symbolize eyes are the Sun, Moon and Fire.</ref> These three mother-goddesses who are collectively called the {{IAST|Ambikās}}.<ref>For discussion of the problems in translation of this name, and the hypothesis regarding the {{IAST|Ambikās}} see: Hopkins (1968), p. 220.</ref> Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess {{IAST|Ambikā}}.<ref>For the {{IAST|Ambikā}} variant, see: Chakravarti, pp. 17, 37.</ref>

* '''Crescent moon:''' Shiva bears on his head the crescent moon.<ref>For the moon on the forehead see: Chakravarti, p. 109.</ref> The epithet {{IAST|Chandraśekhara}} (Sanskrit: {{lang|sa|चन्द्रशेखर}} "Having the moon as his crest" - ''[[chandra]]'' = "moon"; ''{{IAST|śekhara}}'' = "crest, crown")<ref>For ''{{IAST|śekhara}}'' as crest or crown, see: Apte, p. 926.</ref><ref>For {{IAST|Chandraśekhara}} as an iconographic form, see: Sivaramamurti (1976), p. 56.</ref><ref>For translation "Having the moon as his crest" see: Kramrisch, p. 472.</ref> refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.<ref>For the moon iconography as marking the rise of Rudra-Shiva, see: Chakravarti, p. 58.</ref> The origin of this linkage may be due to the identification of the moon with [[Soma]], and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon.<ref>For discussion of the linkages between Soma, Moon, and Rudra, and citation to RV 7.74, see: Chakravarti, pp. 57-58.</ref> The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end. Since the Lord is the Eternal Reality, He is beyond time. Thus, the crescent moon is only one of His ornaments. The wearing of the crescent moon in his head indicates that He has controlled the mind perfectly.

*'''Ashes:''' Shiva smears his body with ashes ([[bhasma]]).<ref name="Flood 1996, p. 151">Flood (1996), p. 151.</ref> Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy.<ref>Flood (1996), pp. 92, 161.</ref> These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism.<ref>Flood (1996), p. 161.</ref> One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: ''{{IAST|śmaśānavāsin}}'', also spelled ''Shmashanavasin''), referring to this connection.<ref>Chidbhavananda, p. 23.</ref>

*'''Matted hair:''' Shiva's distinctive hair style is noted in the epithets {{IAST|Jaṭin}}, "the one with matted hair",<ref>Chidbhavananda, p. 22.</ref> and Kapardin, "endowed with matted hair"<ref>For translation of Kapardin as "Endowed with matted hair" see: {{Harvnb|Sharma|1996|p=279}}.</ref> or "wearing his hair wound in a braid in a shell-like (kaparda) fashion".<ref>Kramrisch, p. 475.</ref>  A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly.<ref>For Kapardin as a name of Shiva, and description of the kaparda hair style, see, Macdonell, p. 62.</ref> His hair is said to be like molten gold in color or being yellowish-white.

*'''Blue throat:''' The epithet {{IAST|Nīlakaṇtha}} (Sanskrit {{lang|sa|नीलकण्ठ}}; ''nīla'' = "blue", ''{{IAST|kaṇtha}}'' = "throat")<ref>{{Harvnb|Sharma|1996|p=290}}</ref><ref>See: name #93 in Chidbhavananda, p. 31.</ref> refers to a story in which Shiva drank the [[Halahala|poison churned up from the world ocean]].<ref>For Shiva drinking the poison churned from the world ocean see: Flood (1996), p. 78.</ref><ref name="Kramrisch, p. 473">Kramrisch, p. 473.</ref> (See [[Halahala|Halāhala]].)

[[File:Gangadhara.jpg|thumb|left|Shiva bearing the descent of the Ganga River as Parvati and Bhagiratha and the bull Nandi look, folio from a Hindi manuscript by the saint Narayan, circa 1740]]
[[Image:Shiva in rishikesh.jpg|left|200px|thumb|A statue of Shiva meditating on the [[Ganga River]], [[Rishikesh]]]]
*'''Sacred Ganga:''' The [[Ganga]] river flows from the matted hair of Shiva. The epithet [[Gangadhara|{{IAST|Gaṅgādhara}}]] ("bearer of the [[Ganga in Hinduism|river ''{{IAST|Gaṅgā}}'']]") refers to this feature.<ref>For alternate stories about this feature, and use of the name {{IAST|Gaṅgādhara}} see: Chakravarti, pp. 59 and 109.</ref><ref>For description of the {{IAST|Gaṅgādhara}} form, see: Sivaramamurti (1976), p. 8.</ref> The ''{{IAST|Gaṅgā}}'' (Ganga), one of the major rivers of the country, is said to have made her abode in Shiva's hair.<ref>For Shiva supporting {{IAST|Gaṅgā}} upon his head, see: Kramrisch, p. 473.</ref> The flow of the Ganga also represents the nectar of immortality.

*'''[[Tiger]] skin:''' He is often shown seated upon a tiger skin,<ref name="Flood 1996, p. 151"/> an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.<ref>{{cite web|url=http://www.tamilstar.com/mythology/brahmarishis |title=Mythology ~ The birth of Brahmarishis|accessdate=2008-05-07}}</ref> Tiger represents lust. His sitting on the tiger’s skin indicates that He has conquered lust.

*'''Serpents:''' Shiva is often shown garlanded with a [[Nāga|snake]].<ref>Flood (1996), p. 151</ref> His wearing of serpents on the neck denotes wisdom and eternity.

*'''Deer:'''His holding deer on one hand indicates that He has removed the Chanchalata (tossing) of the mind. Deer jumps from one place to another swiftly. The mind also jumps from one object to another.

*'''Trident:''' (Sanskrit: ''[[Trishula]]''): Shiva's particular weapon is the [[trident]].<ref name="Flood 1996, p. 151"/> His Trisul that is held in His right hand represents the three Gunas—Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.

*'''Drum:''' A small drum shaped like an hourglass is known as a ''[[damaru]]'' (Sanskrit: ''{{IAST|ḍamaru}}'').<ref>Michaels, p. 218.</ref><ref>For definition and shape, see: Apte, p. 461.</ref> This is one of the attributes of Shiva in his famous dancing representation<ref>Jansen, p. 44.</ref> known as [[Nataraja]]. A specific hand gesture ([[mudra]]) called ''{{IAST|ḍamaru-hasta}}'' (Sanskrit for "{{IAST|ḍamaru}}-hand") is used to hold the drum.<ref>Jansen, p. 25.</ref> This drum is particularly used as an emblem by members of the {{IAST|Kāpālika}} sect.<ref>For use by {{IAST|Kāpālikas}}, see: Apte, p. 461.</ref>

*'''{{IAST|Nandī}}''': [[Nandi (bull)|Nandī]], also known as Nandin, is the name of the [[Bull (mythology)|bull]] that serves as Shiva's mount (Sanskrit: ''[[Vahana|{{IAST|vāhana}}]]'').<ref>For a review of issues related to the evolution of the bull (Nandin) as Shiva's mount, see: Chakravarti, pp. 99-105.</ref><ref>For spelling of alternate proper names {{IAST|Nandī}} and Nandin see: Stutley, p. 98.</ref> Shiva's association with cattle is reflected in his name {{IAST|Paśupati}}, or [[Pashupati]] (Sanskrit: ''पशुपति''), translated by Sharma as "lord of cattle"<ref>{{Harvnb|Sharma|1996|p=291}}</ref> and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra.<ref>Kramrisch, p. 479.</ref> Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.

* '''{{IAST|Gaṇa}}''': The [[Gana|{{IAST|Gaṇa}}s]] ([[Devanagari]]: {{lang|sa|गण}}) are attendants of Shiva and live in [[Mount Kailash|Kailash]]. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. [[Ganesha]] was chosen as their leader by Shiva, hence [[Ganesha]]'s title ''{{IAST|gaṇa-īśa}}'' or ''{{IAST|gaṇa-pati}}'', "lord of the {{IAST|gaṇas}}".<ref>[[Dictionary of Hindu Lore and Legend]] (ISBN 0-500-51088-1) by Anna L. Dallapiccola</ref>

*'''Mount {{IAST|Kailāsa}}''': [[Mount Kailash]] in the [[Himalayas]] is his traditional abode.<ref name="Flood 1996, p. 151"/> In Hindu mythology, Mount {{IAST|Kailāsa}} is conceived as resembling a ''[[Linga]]'', representing the center of the universe.<ref>For identification of Mount {{IAST|Kailāsa}} as the central ''linga'', see: Stutley (1985), p. 62.</ref>

*'''Varanasi''': [[Varanasi]] (Benares) is considered as the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.<ref>Keay, p. 33.</ref>

==Forms and depictions==
According to Gavin Flood, "Śiva is a god of ambiguity and paradox," whose attributes include opposing themes.<ref>For quotation "Śiva is a god of ambiguity and paradox" and overview of conflicting attributes see: Flood (1996), p. 150.</ref>  The ambivalent nature of this deity is apparent in some of his names and the stories told about him.

===Destroyer versus benefactor===

[[File:Dakshayani.jpg|thumb|Shiva carrying the corpse of his first consort [[Dakshayani]] (Sati)]]
In the [[Yajurveda]], two contrary sets of attributes for both malignant or terrific (Sanskrit: ''{{IAST|rudra}}'') and benign or auspicious (Sanskrit: ''{{IAST|śiva}}'') forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here".<ref>For quotation regarding Yajur Veda as containing contrary sets of attributes, and marking point for emergence of all basic elements of later sect forms, see: Chakravarti, p. 7.</ref> In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance.<ref>For summary of Shiva's contrasting depictions in the Mahabharata, see: {{Harvnb|Sharma|1988|pp=20–21}}.</ref> The duality of Shiva's fearful and auspicious attributes appears in contrasted names.

The name ''[[Rudra]]'' (Sanskrit: ''रुद्र'') reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name ''Rudra'' is derived from the root ''rud-'', which means "to cry, howl".<ref>For ''rud-'' meaning "cry, howl" as a traditional etymology see: Kramrisch, p. 5.</ref> Stella Kramrisch notes a different etymology connected with the adjectival form ''raudra'', which means "wild, of ''rudra'' nature", and translates the name ''Rudra'' as "the wild one" or "the fierce god".<ref>Citation to M. Mayrhofer, ''Concise Etymological Sanskrit Dictionary'', ''s.v.'' "rudra", is provided in: Kramrisch, p. 5.</ref> R. K. Sharma follows this alternate etymology and translates the name as "terrible".<ref>{{Harvnb|Sharma|1996|p=301}}.</ref> Hara (Sanskrit: ''हर'') is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys".<ref>{{Harvnb|Sharma|1996|p=314}}.</ref> Kramrisch translates it as "the ravisher".<ref name="Kramrisch, p. 473"/>  Another of Shiva's fearsome forms is as {{IAST|Kāla}} (Sanskrit: {{lang|sa|काल}}), "time", and as {{IAST|Mahākāla}} (Sanskrit: {{lang|sa|महाकाल}}), "great time", which ultimately destroys all things.<ref>For translation of {{IAST|Mahākāla}} as "time beyond time" see: Kramrisch, p. 476.</ref><ref>For the name {{IAST|Kāla}} translated as "time; death", see: Kramrisch, p. 474.</ref><ref>The name {{IAST|Kāla}} appears in the ''Shiva Sahasranama'', where it is translated by Ram Karan Sharma as "(the Supreme Lord of) Time". See: {{Harvnb|Sharma|1996|p=280}}.</ref> [[Bhairava]] (Sanskrit: {{lang|sa|भैरव}}), "terrible" or "frightful",<ref>For {{lang|sa|भैरव}} as one of the eight forms of Shiva, and translation of the adjectival form as "terrible" or "frightful", see: Apte, p. 727, left column.</ref> is a fierce form associated with annihilation.<ref>For Bhairava form as associated with terror see: Kramrisch, p. 471.</ref>

In contrast, the name {{IAST|Śaṇkara}} (Sanskrit: ''शङ्कर''), "beneficent"<ref name="Sharma 1996 p=306"/> or "conferring happiness"<ref>Kramrisch, p. 481.</ref> reflects his benign form. This name was adopted by the great Vedanta philosopher [[Adi Shankara|{{IAST|Śaṇkara}}]] (c. 788-820 CE), who is also known as Shankaracharya.<ref>For adoption of the name {{IAST|Śaṇkara}} by Shankaracarya see: Kramrisch, p. 481.</ref><ref>For dating Shankaracharya as 788-820 CE see: Flood (1996), p. 92.</ref> The name {{IAST|Śambhu}} (Sanskrit: {{lang|sa|शम्भु}}), "causing happiness", also reflects this benign aspect.<ref>For translation of {{IAST|Śambhu}} as "causing happiness" see: Kramrisch, p. 481.</ref><ref>For speculation on the possible etymology of this name, see: Chakravarti, pp. 28 (note 7), and p. 177.</ref>

===Ascetic versus householder===
[[File:Shiva parivar.jpg|thumb|right|An illustration of the family of Shiva, consisting of Shiva, [[Parvati]], [[Ganesha]] and [[Murugan|Skanda]] (Kartikeya)]]

He is depicted as both an ascetic [[yogi]]n and as a householder, roles which have been traditionally mutually exclusive in Hindu society.<ref>For the contrast between ascetic and householder depictions, see: Flood (1996), pp. 150-151.</ref> When depicted as a yogin, he may be shown sitting and meditating.<ref>For Shiva's representation as a yogin, see: Chakravarti, p. 32.</ref>  His epithet Mahāyogin ("the great [[Yoga|Yogi]]: ''{{IAST|Mahā}}'' = "great", ''Yogin'' = "one who practices [[Yoga]]") refers to his association with yoga.<ref>For name Mahāyogi and associations with yoga, see, Chakravarti, pp. 23, 32, 150.</ref> While [[Historical Vedic religion|Vedic religion]] was conceived mainly in terms of sacrifice, it was during the [[Indian epic poetry|Epic period]] that the concepts of [[Tapas (Sanskrit)|tapas]], [[yoga]], and [[asceticism]] became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts.<ref>For the ascetic yogin form as reflecting Epic period influences, see: Chakravarti, p. 32.</ref>

As a family man and householder, he has a wife, [[Parvati]], and two sons, [[Ganesha]] and [[Murugan|Skanda]]. His epithet {{IAST|Umāpati}} ("The husband of {{IAST|Umā}}") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, {{IAST|Umākānta}} and {{IAST|Umādhava}}, also appear in the sahasranama.<ref>For {{IAST|Umāpati}}, {{IAST|Umākānta}} and {{IAST|Umādhava}} as names in the Shiva Sahasranama literature, see: {{Harvnb|Sharma|1996|p=278}}.</ref> {{IAST|Umā}} in epic literature is known by many names, including the benign [[Parvati|{{IAST|Pārvatī}}]].<ref>For {{IAST|Umā}} as the oldest name, and variants including {{IAST|Pārvatī}}, see: Chakravarti, p. 40.</ref><ref>For {{IAST|Pārvatī}} identified as the wife of Shiva, see: Kramrisch, p. 479.</ref> She is identified with [[Devi]], the Divine Mother; [[Shakti]] (divine energy) as well as goddesses like [[Tripura Sundari]], [[Durga]], [[Kamakshi]] and [[Meenakshi]]. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe.<ref name="Search for Meaning"/> His son Ganesha is worshipped throughout [[India]] and [[Nepal]] as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in [[South India|Southern India]] (especially in [[Tamil Nadu]], [[Kerala]] and [[Karnataka]]) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in [[North India|Northern India]] by the names Skanda, Kumara, or Karttikeya.<ref>For regional name variants of Karttikeya see: Gupta, ''Preface''.</ref>

===Nataraja===
[[File:Shiva as the Lord of Dance LACMA edit.jpg|thumb|[[Chola dynasty]] statue depicting Shiva dancing as [[Nataraja]] ([[Los Angeles County Museum of Art]])]]
{{Main|Nataraja}}
The depiction of Shiva as Nataraja ({{lang-ta|நடராஜா}}, {{lang-te|నటరాజు}}, Sanskrit: ''{{IAST|naṭarāja}}'', "Lord of Dance") is popular.<ref>For description of the nataraja form see: Jansen, pp. 110-111.</ref><ref>For interpretation of the ''{{IAST|naṭarāja}}'' form see: Zimmer, pp. 151-157.</ref>  The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama.<ref>For names Nartaka (''Sanskrit'' नर्तक) and Nityanarta (Sanskrit नित्यनर्त) as names of Shiva, see: {{Harvnb|Sharma|1996|p=289}}.</ref> His association with dance and also with music is prominent in the [[Puranas|Puranic]] period.<ref>For prominence of these associations in puranic times, see: Chakravarti, p. 62.</ref> In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: ''{{IAST|nṛtyamūrti}}'') are found in all parts of India, with many well-defined varieties in [[Karnataka]] & [[Tamil Nadu]] in particular.<ref>For popularity of the ''{{IAST|nṛtyamūrti}}'' and prevalence in South India, see: Chakravarti, p. 63.</ref> The two most common forms of the dance are the [[Tandava]], which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya.<ref>{{cite book|last=Kramrisch|first=Stella |title=The Presence of Siva|publisher=[[Princeton University Press]]|year=1994|page=439|chapter=Siva's Dance}}</ref><ref>{{cite book|last=Klostermaier|first=Klaus K. |title=Mythologies and Philosophies of Salvation in the Theistic Traditions of India|publisher=Wilfrid Laurier Univ. Press|page=151|chapter=Shiva the Dancer}}</ref> and [[Lasya]], which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati.<ref>{{cite book|last=Massey|first=Reginald |title=India's Kathak Dance, Past Present, Future|publisher=Abhinav Publications|page=8|chapter=India's Kathak Dance}}</ref><ref name="VMoorthy">{{cite book|last=Moorthy|first=Vijaya |title=Romance of the Raga|publisher=Abhinav Publications|year=2001|page=96}}</ref> ''Lasya'' is regarded as the female counterpart of ''Tandava''.<ref name="VMoorthy" /> The ''Tandava''-''Lasya'' dances are associated with the destruction-creation of the world.<ref>{{cite book|last=Leeming|first=David Adams |title=A Dictionary of Asian Mythology|publisher=[[Oxford University Press]]|year=2001|page=45}}</ref><ref>{{cite book|last=Radha|first=Sivananda |title=Kuṇḍalinī Yoga|publisher=[[Motilal Banarsidass]]|year=1992|page=304|chapter=Mantra of Muladhara Chakra}}</ref><ref>[http://vedabase.net/sb/1/2/23/en when it requires to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya]</ref>

===Dakshinamurthy===
{{Main|Dakshinamurthy}}
Dakshinamurthy, or {{IAST|Dakṣiṇāmūrti}} ([[Tamil language|Tamil]]:தட்சிணாமூர்த்தி , [[Telugu language|Telugu]]: దక్షిణామూర్తి , Sanskrit: {{lang|sa|दक्षिणामूर्ति}}),<ref>For iconographic description of the {{IAST|Dakṣiṇāmūrti}} form, see: Sivaramamurti (1976), p. 47.</ref> literally describes a form (''{{IAST|mūrti}}'') of Shiva facing south (''{{IAST|dakṣiṇa}}''). This form represents Shiva in his aspect as a teacher of [[yoga]], music, and wisdom and giving exposition on the shastras.<ref>For description of the form as representing teaching functions, see: Kramrisch, p. 472.</ref>  This iconographic form for depicting Shiva in Indian art is mostly from [[Tamil Nadu]].<ref>For characterization of {{IAST|Dakṣiṇāmūrti}} as a mostly south Indian form, see: Chakravarti, p. 62.</ref>  Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.<ref>For the deer-throne and the audience of sages as {{IAST|Dakṣiṇāmūrti}}, see: Chakravarti, p. 155.</ref>

[[File:Ardhanari.png|thumb|upright|left|Chola bronze from the 11th century. Shiva in the form of [[Ardhanarisvara]].]]

===Ardhanarishvara===
{{Main|Ardhanarishvara}}
[[File:Shiva Tripurantaka.jpg|thumb|right|The five headed [[Tripurantaka]] is seen pointing an arrow towards the Tripura (rightmost top corner) with the bow made of mount Meru, the serpent Vasuki is seen as its string.]]
An iconographic representation of Shiva called (''{{IAST|Ardhanārīśvara}}'') shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (''{{IAST|Ardhanārīśvara}}'') is best translated as "the lord who is half woman", not as "half-man, half-woman".<ref>Goldberg specifically rejects the translation by Frederique Marglin (1989) as "half-man, half-woman", and instead adopts the translation by Marglin as "the lord who is half woman" as given in Marglin (1989, 216). Goldberg, p. 1.</ref> In Hindu philosophy, this is used to visualize the belief that the sacred ultimate power of the universe as being both feminine and masculine.<ref name="Search for Meaning">Search for Meaning By Antonio R. Gualtieri</ref>

===Tripurantaka===
{{Main|Tripurantaka}}
{{See also|Tripura (mythology)}}

Shiva is often depicted as an archer in the act of destroying the triple fortresses, ''Tripura'', of the Asuras.<ref>For evolution of this story from early sources to the epic period, when it was used to enhance Shiva's increasing influence, see: Chakravarti, p.46.</ref>  Shiva's name Tripurantaka (Sanskrit: {{lang|sa|त्रिपुरान्तक}}, ''{{IAST|Tripurāntaka}}''), "ender of Tripura", refers to this important story.<ref>For the {{IAST|Tripurāntaka}} form, see: Sivaramamurti (1976), pp. 34, 49.</ref> In this aspect, Shiva is depicted  with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying [[Tripura (mythology)|Tripura]], Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.

===Lingam===
[[File:Siva Lingam at Jambukesvara temple in Srirangam.JPG|thumb|upright|A Shiva [[Lingam]] worshipped at Jambukesvara temple in [[Thiruvanaikaval]] (Thiruaanaikaa)]]
{{Main|Lingam}}

Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a ''[[lingam]]'', or ''linga'', is also important.<ref name="Michaels, p. 216">Michaels, p. 216.</ref><ref>Flood (1996), p. 29.</ref><ref>Tattwanandaz, pp. 49-52.</ref>  These are depicted in various forms. One common form is the shape of a vertical rounded column. ''Shiva'' means auspiciousness, and ''linga'' means a sign or a symbol. Hence, the ''Shivalinga'' is regarded as a "symbol of the great God of the universe who is all-auspiciousness".<ref name="sw.h"/> ''Shiva'' also means "one in whom the whole creation sleeps after dissolution".<ref name="sw.h">{{cite book|last=Harshananda|first=Swami|title=Principal Symbols of World Religions|publisher=Sri Ramakrishna Math Mylapore|pages=6–8|chapter=Sivalinga}}</ref> ''Linga'' also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself.<ref name="sw.h"/> Some scholars, such as [[Monier Monier-Williams|Monier-Williams]] and [[Wendy Doniger]], also view ''linga'' as a [[phallus|phallic symbol]],<ref>See Monier William's Sanskrit to english Dictionary</ref><ref>{{cite book |author=O'Flaherty, Wendy Doniger |title=Śiva, the erotic ascetic |publisher=Oxford University Press |location=Oxford  |year=1981 |pages= |isbn=0-19-520250-3 |oclc= |doi= |accessdate=}}</ref> although this interpretation is disputed by others, including [[Christopher Isherwood]],<ref>{{cite book | last = Isherwood | first = Christopher | authorlink = Christopher Isherwood | title = Ramakrishna and his disciples | chapter = Early days at Dakshineswar | page = 48 }}</ref> [[Vivekananda]],<ref>{{cite book|last=Sen|first=Amiya P.|title=The Indispensable Vivekananda|publisher=Orient Blackswan|year=2006|pages=25–26|chapter=Editor's Introduction }}</ref> [[Swami Sivananda]],<ref>{{cite book|last=Sivananda|first=Swami|title=Lord Siva and His Worship|publisher=The Divine Life Trust Society|year=1996|chapter=Worship of Siva Linga|url=http://www.dlshq.org/download/lordsiva.htm#_VPID_80}}</ref>  and [[S.N. Balagangadhara]].<ref>{{cite journal|last=Balagangadhara|first=S.N. |coauthors=Sarah Claerhout|date=Spring 2008|title=Are Dialogues Antidotes to Violence? Two Recent Examples From Hinduism Studies|journal=Journal for the Study of Religions and Ideologies|volume=7|issue=19|pages=118–143|url=http://www.jsri.ro/new/?download=19_balagangadhara_claerhout.pdf|ref=harv}}</ref>

The worship of the ''Shiva-Linga'' originated from the famous hymn in the ''Atharva-Veda Samhitâ'' sung in praise of the ''Yupa-Stambha'', the sacrificial post. In that hymn, a description is found of the beginningless and endless ''[[Stambha]]'' or ''Skambha'', and it is shown that the said ''Skambha'' is put in place of the eternal [[Brahman]]. Just as the [[Yajna]] (sacrificial) fire, its smoke, ashes, and flames, the ''[[Soma]]'' plant, and the ox that used to carry on its back the wood for the [[Veda|Vedic]] sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the ''Yupa-Skambha'' gave place in time to the ''Shiva-Linga''.<ref name="E.U.Harding">
{{cite book
  | last = Harding
  | first = Elizabeth U.
  | authorlink =
  | coauthors =
  | title = Kali: The Black Goddess of Dakshineswar
  | chapter = God, the Father
  | publisher = Motilal Banarsidass
  | year = 1998
  | pages = 156–157
  | isbn = 9788120814509
}}
</ref><ref name="paris_congress">
{{cite book
  | last = Vivekananda
  | first = Swami
  | title = The Complete Works of Swami Vivekananda
  | chapter = The Paris congres of the history of religions
  | chapterurl = http://www.ramakrishnavivekananda.info/vivekananda/volume_4/translation_prose/the_paris_congress.htm
  | volume = Vol.4
}}
</ref> In the text ''[[Linga Purana]]'', the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.<ref name="paris_congress"/>

===Avatars===
Shiva, like some other Hindu deities, is said to have several incarnations, known as [[Avatar]]s. Although [[Puranas|Puranic scriptures]] contain occasional references to avatars of Shiva, the idea is not universally accepted in [[Saivism]].<ref>{{cite book |last=Parrinder| first= Edward Geoffrey |title=Avatar and incarnation |publisher=Oxford University Press |location=Oxford |year=1982 |page= 88 |isbn=0-19-520361-5 }}</ref>
* [[Virabhadra]] who was born when Shiva grabbed a lock of his matted hair and dashed it to the ground. Virabhadra then destroyed [[Daksha]]'s [[yajna]] (fire sacrifice) and severed his head as per Shiva's instructions.<ref name = "Mani">{{ cite book|author = Mani, Vettam|title = Puranic Encyclopaedia: A Comprehensive Dictionary With Special Reference to the Epic and Puranic Literature|publisher = Motilal Banarsidass|year = 1975|location = Delhi|isbn = 0842-60822-2|page = 859}}</ref>
* [[Bhairava]] , Bhairava (Sanskrit: भैरव, "Terrible" or "Frightful" ,[1]), sometimes known as Bhairo or Bhairon or Bhairadya or Bheruji (In Rajasthan), is the fierce manifestation of Shiva associated with annihilation.[2] He is one of the most important deities of Rajasthan and Nepal, sacred to Hindus and Buddhists alike.When depicted as Kala Bhairava, Bhairava is shown carrying the decapitated head of Brahma.
* [[Veer Teja]] , He was born on magha shukla 14 samvat 1130 Veer Teja was a great saint. A large number of temples of Veer Teja have been built in entire Rajasthan.
* [[Sharabha]] , [[Shaiva]] scriptures narrate that god Shiva assumed the Avatar (incarnation) of Sharabha to tame [[Narasimha]] - the fierce man-lion avatar of Vishnu worshipped by Vaishnava sect - into a normal pleasant form representing harmony. This form is popularly known as Sarabeshwara ("Lord Sarabha") or Sharabeshwaramurti. In Buddhism, Sharabha appears in [[Jataka Tales]] as a previous birth of the Buddha.

* [[Adi Shankara]], the 8th-century philosopher of non-dualist [[Vedanta]]"Advaita Vedanta", was named "Shankara" after Lord Shiva and is considered by some to have been an incarnation of Shiva.<ref>Padma Purana 6.236.7-11</ref>
* In the ''[[Hanuman Chalisa]]'', [[Hanuman]] is identified as the eleventh avatar of Shiva, but this belief is not universal.<ref>Sri Ramakrishna Math (1985) "Hanuman Chalisa" p. 5</ref>

==The five mantras==
Five is a sacred number for Shiva.<ref>For five as a sacred number, see: Kramrisch, p. 182.</ref>  One of his most important mantras has five syllables ({{IAST|namaḥ śivāya}}).<ref>It is first encountered in an almost identical form in the Rudram. For the five syllable mantra see: Kramrisch, p. 182.</ref>

Shiva's body is said to consist of five mantras, called the {{IAST|pañcabrahmans}}.<ref>For discussion of these five forms and a table summarizing the associations of these five mantras see: Kramrisch, pp. 182-189.</ref>  As forms of God, each of these have their own names and distinct iconography:<ref>For distinct iconography, see Kramrisch, p. 185.</ref>

*[[Sadyojata|{{IAST|Sadyojāta}}]]
*[[Vamadeva|{{IAST|Vāmadeva}}]]
*[[Aghora]]
*[[Tatpurusha|{{IAST|Tatpuruṣha}}]]
*[[Ishana|{{IAST|Īsāna}}]]

These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action.<ref>For association with the five faces and other groups of five, see: Kramrisch, p. 182.</ref><ref>For the epithets ''{{IAST|pañcamukha}}'' and ''{{IAST|pañcavaktra}}'', both of which mean "five faces", as epithets of {{IAST|Śiva}}, see: Apte, p. 578, middle column.</ref>  Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes.<ref>For variation in attributions among texts, see: Kramrisch, p. 187.</ref> The overall meaning of these associations is summarized by Stella Kramrisch:

<blockquote class="toccolours" style="float:none; padding:10px 15px; display:table;">Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.<ref>Kramrisch, p. 184.</ref>
</blockquote>

According to the ''Pañcabrahma Upanishad'':

<blockquote class="toccolours" style="float:none; padding:10px 15px; display:table;">One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of {{IAST|Śiva}} is of the character of the fivefold [[Brahman]]. (''Pañcabrahma Upanishad'' 31)<ref>Quotation from ''Pañcabrahma Upanishad'' 31 is from: Kramrisch, p. 182.</ref>
</blockquote>

==Relationship to Vishnu==
[[File:Harihara.jpg|thumb|right|[[Vishnu]] (left half—blue) and Shiva (right half—white)]]

During the Vedic period, both [[Vishnu]] and Shiva (as identified with Rudra) played relatively minor roles, but by the time of the Brahmanas (c. 1000-700 BC), both were gaining ascendance.<ref>For relatively minor position in Vedic times, and rise in progress by 1000-700 BC see: Zimmer (1946), p. 125, note 2.</ref> By the Puranic period, both deities had major sects that competed with one another for devotees.<ref>For the rise in popularity of Shiva and Vishnu, and the role of Puranas in promoting sectarian positions, see: Flood (1996), pp. 110-111.</ref>  Many stories developed showing different types of relationships between these two important deities.

Sectarian groups each presented their own preferred deity as supreme. Vishnu in his myths "becomes" Shiva.<ref>For Visnu becoming Shiva in [[Vaishnavism|Vaishnava]] myths, see: Zimmer (1946), p. 125.</ref> The ''Vishnu Purana'' (4th c. AD) shows Vishnu awakening and becoming both {{IAST|Brahmā}} to create the world and Shiva to destroy it.<ref>For Vishnu Purana dating of 4th c. AD and role of Vishnu as supreme deity, see: Flood (1996), p. 111.</ref> Shiva also is viewed as a manifestation of Vishnu in the ''Bhagavata Purana''.<ref>For identification of Shiva as a manifestation of Vishnu see: ''Bhagavata Purana'' 4.30.23, 5.17.22-23, 10.14.19.</ref>  In Shaivite myths, on the other hand, Shiva comes to the fore and acts independently and alone to create, preserve, and destroy the world.<ref>For predominant role of Shiva in some myths, see: Zimmer (1946), p. 128.</ref> In one Shaivite myth of the origin of the lingam, both Vishnu and {{IAST|Brahmā}} are revealed as emanations from Shiva's manifestation as a towering pillar of flame.<ref>For the ''lingodbhava'' myth, and Vishnu and Brahmā as emanations of Shiva, see: Zimmer (1946), pp. 128-129.</ref> The [[Shri Rudram|''Śatarudrīya'']], a Shaivite hymn, says that Shiva is "of the form of Vishnu".<ref>For translation of the epithet {{lang|sa|शिपिविष्ट}} (IAST: ''{{IAST|śipiviṣṭa}}'') as "salutation to him of the form of Vishṇu" included in the fifth ''{{IAST|anuvāka}}'', and comment that this epithet "links {{IAST|Śiva}} with {{IAST|Vishṇu}}" see: Sivaramamurti, pp. 21, 64.</ref>  Differences in viewpoints between the two sects are apparent in the story of [[Sharaba|{{IAST|Śarabha}}]] (also spelled "Sharabha"), the name of Shiva's incarnation in the composite form of man, bird, and beast. Shiva assumed that unusual form of Sarabheshwara to chastise Vishnu, who in his hybrid form as [[Narasimha]], the man-lion, killed [[Hiranyakashipu]].<ref>For {{IAST|Śarabha}} as an "animal symplegma" form of Shiva, see: Kramrisch, p. 481.</ref><ref>For incarnation in composite form as man, bird, and beast to chastise Narasimha, see: Chakravarti, p. 49.</ref> However, Vaishnava followers including [[Dvaita]] scholars, such as Vijayindra Tirtha (1539–95) dispute this view of Narasimha based on their reading of [[Puranas|Sattvika Puranas]] and [[Śruti]] texts.<ref>{{cite book|last=Sharma|first= B. N. Krishnamurti|title=A history of the Dvaita school of Vedānta and its literature: from the earliest beginnings to our own times|publisher=Motilal Banarsidass Publ.|year=2000|page=412|url=http://books.google.com/?id=FVtpFMPMulcC&pg=PA412 | isbn=9788120815759}}</ref>

Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. [[Harihara]] is the name of a combined deity form of both [[Vishnu]] ([[Hari]]) and Shiva (Hara).<ref>Chakravarti, pp. 54-55.</ref> This dual form, which is also called Harirudra, is mentioned in the [[Mahabharata]].<ref>For Harirudra citation to Mbh. III.39.76f see: Hopkins (1969), p. 221.</ref> An example of a collaboration story is one given to explain Shiva's epithet {{IAST|Mahābaleśvara}}, "lord of great strength" (''Maha'' = "great", ''Bala'' = "strength", ''{{IAST|Īśvara}}'' = "lord"). This name refers to a story in which [[Ravana|{{IAST|Rāvaṇa}}]] was given a ''[[linga]]'' as a boon by Shiva on the condition that he carry it always. During his travels, he stopped near the present [[Deoghar]] in [[Jharkhand]] to purify himself and asked [[Narada]], a devotee of Vishnu in the guise of a [[Brahmin]], to hold the ''linga'' for him, but after some time, Narada put it down on the ground and vanished. When Ravana returned, he could not move the ''linga'', and it is said to remain there ever since.<ref>For the story of {{IAST|Rāvaṇa}} and the {{IAST|Mahābaleśvara}} ''linga'' see: Chakravarti, p. 168.</ref>

As one story goes, Shiva is enticed by the beauty and charm of [[Mohini]], Vishnu's female avatar, and procreates with her. As a result of this union, [[Shasta (deity)|Shasta]] - identified with regional deities [[Ayyappa]] and [[Ayyanar]] - is born.<ref>{{cite book|last=Doniger|first= Wendy |title=Splitting the difference: gender and myth in ancient Greece and India|publisher=University of Chicago Press|location=London|year=1999|url=http://books.google.com/?id=JZ8qfQbEJB4C&pg=PA263&dq=mohini+Vishnu&cd=2#v=onepage&q=mohini%20Vishnu|pages= 263–5 | isbn=9780226156415}}</ref><ref name=Vanita69>{{cite book |title= Same-sex love in India: readings from literature and history|last= Vanita|first= Ruth |authorlink= |coauthors= Kidwai, Saleem |year= 2001|publisher= Palgrave Macmillan|location= |isbn=9780312293246|page = 69}}</ref><ref name = "P71">{{cite book |title= The man who was a woman and other queer tales of Hindu lore|last= Pattanaik|first= Devdutt |authorlink= |coauthors= |year= 2001|publisher= Routledge|location= |isbn=9781560231813|url = http://books.google.com/?id=Odsk9xfOp6oC&pg=PA71&dq=mohini&cd=2#v=onepage&q=mohini|page = 71}}</ref><ref>See [[Mohini#Relationship with Shiva]] for details</ref>

==Maha Shivaratri==
[[Image:Elephanta Marriage.JPG|x240px|thumb|right| Celestial Marriage of Shiva and [[Parvati]] in presence of all depicted at [[Elephanta Caves]]]]
{{Main|Maha Shivaratri}}

Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Krishna [[Paksha]] of the month of [[Maagha]] or [[Phalguna]] in the [[Hindu calendar]]. This [[Hindu festivals|festival]] is of utmost importance to the devotees of Lord Shiva.

Mahashivaratri marks the night when Lord Shiva performed the '[[Tandava]]' and it is also believed that Lord Shiva was married to Parvati. 

On this day the devotees observe fast and offer [[fruit]]s, [[flower]]s and [[Bael|Bael leaves]] to Shiva [[Linga]].<ref>{{cite book|first= Dr. B. R. Kishore|title=Lord Shiva|publisher=Diamond Pocket Books Pvt. Ltd.|year=2001|page=49|url=http://books.google.com/?id=Lkqf5GrupR8C&pg=PA44&dq=shivaratri&q=shivaratri|isbn=81-7182-686-5}}</ref>

==Temples==
{{Main|:Category:Shiva temples|l1=Shiva temples}}
<!-- In [[Shaivism]], Shiva is the God of all and is described as worshipped by all, including [[Deva (Hinduism)|Devas]] (gods) like [[Brahma]] and [[Indra]], [[Asuras]] (demons) like [[Banasura]] and [[Ravana]], humans like [[Adi Shankara]] and [[Nayanars]], and creatures as diverse as [[Jatayu (Ramayana)|Jatayu]], an eagle, and [[Vali (Ramayana)|Vali]], an ape. Deities, [[rishi]]s (sages), and [[graha]]s (planets) worshipped Shiva and established [[Shivalinga]]s in various places. -->
There are many Shiva temples in the Indian subcontinent, the Jyotirlinga temples being the most prominent.

===Jyotirlinga temples===
{{Main|Jyotirlinga|l1=Jyotirlinga temples}}
The holiest Shiva temples are the 12 [[Jyotirlinga]] temples. They are,
{|class="wikitable"
|-
! style="background:#ffc569;" colspan="2"| [[Jyotirlinga]]
! style="background:#ffc569;"| Location
|-
| [[Somnath]]||[[File:Somanatha view-II.JPG|100px]]||[[Prabhas Patan]], near [[Veraval]], [[Gujarat]]
|-
| [[Mahakaleshwar Jyotirlinga|Mahakaleshwar]]||[[File:Mahakal Temple Ujjain.JPG|100px]]||[[Ujjain]], [[Madhya Pradesh]]
|-
| [[Omkareshwar]]||[[File:Omkareshwar.JPG|100px]]||near [[Indore]], [[Madhya Pradesh]]
|-
| [[Kedarnath Temple|Kedarnath]]||[[File:Kedarnath Temple.jpg|100px]]||[[Kedarnath]], [[Uttarakhand]]
|-
| [[Bhimashankar Temple|Bhimashankar]]||[[File:Bhimashankar.jpg|100px]]||Disputed:
* [[Bhimashankar Temple]], near [[Pune]], [[Maharashtra]] (pictured)
* Bheem Shankar ([[Moteshwar Mahadev]]), [[Kashipur, Uttarakhand|Kashipur]], [[Uttarakhand]]
* Bhimshankar temple near [[Guwahati]], [[Assam]]
*Bhimasankar temple near [[Gunupur]], [[Orissa]]
|-
| [[Kashi Vishwanath Temple|Kashi Vishwanath]]||[[File:Kashi.jpg|100px]]||[[Varanasi]], [[Uttar Pradesh]]
|-
| [[Trimbakeshwar Shiva Temple|Trimbakeshwar]]||[[File:Trimbakeshwar Shiva Temple, Trimbak, Nashik district.jpg|100px]]||[[Trimbak]], near [[Nasik]], [[Maharashtra]]
|-
| [[Ramanathaswamy Temple, Rameswaram|Ramanathaswamy]]||[[File:Ramanathar-temple.jpg|100px]]||[[Rameswaram, Tamil Nadu|Rameswaram]], [[Tamil Nadu]]
|-
| [[Grishneshwar]]||[[File:Grishneshwar Temple.jpg|100px]]||near [[Ellora]], [[Maharashtra]]
|-
| [[Vaidyanath Jyotirlinga|Vaidyanath]]||<!-- Deleted image removed: [[File:Vaidyanath dham.jpg|100px]] -->||Disputed:
* [[Vaidyanath Jyotirlinga, Deogarh|Vaidyanath temple]], [[Deoghar]], [[Jharkhand]] (pictured)
* Vaijnath temple, [[Parli, India|Parli]], [[Maharashtra]]
* Baijnath temple, [[Baijnath]], [[Himachal Pradesh]]
|-
| [[Nageshvara Jyotirlinga|Nageshwar]]||[[File:Jageshwar main.JPG|100px]]||Disputed:
* [[Jageshwar]] temple near [[Almora]], [[Uttarakhand]] (pictured)
* [[Nageshwar Temple, Dwarka]], [[Dwarka]], [[Gujarat]]
* [[Aundha Nagnath]], [[Maharashtra]]
|-
| [[Mallikarjuna Swamy]]||[[File:Srisailam-temple-entrance.jpg|100px]]||[[Srisailam]], [[Andhra Pradesh]]
|}

===Manifestations===
[[File:Temple Tangore 1.jpg|thumb|right|x200px| [[Chidambaram Temple]] in Tamil Nadu is dedicated to Nataraj, dancing form of Siva which was built well before 6th century.]]
In South India, five temples of Shiva are held to be particularly important, as being manifestations of him in the five elemental substances:

{|class="wikitable" width="50%" 
|-
! style="background:#ffc569;"| Deity
! style="background:#ffc569;"| Manifestation
! style="background:#ffc569;"| Temple
! style="background:#ffc569;"| Location
! style="background:#ffc569;"| State
|-
| Jambhukeswar||Water||[[Jambukeswarar Temple, Thiruvanaikaval]]||[[Trichy]]||[[Tamil Nadu]]
|-
| Arunachaleswar||Fire||[[Annamalaiyar Temple]]||[[Thiruvannamalai]]||[[Tamil Nadu]]
|-
| Kalahastheeswara||Air||[[Srikalahasti temple]]||[[Srikalahasti]]||[[Andhra Pradesh]]
|-
| Ekambareswar||Earth||[[Ekambareswarar Temple]]||[[Kanchipuram]]||[[Tamil Nadu]]
|-
| [[Nataraja]]||Sky||[[Chidambaram Temple|Natarajar Temple]]||[[Chidambaram]]||[[Tamil Nadu]]
|}

===Panchaaraama temples===
{{Main|Pancharama Kshetras}}
The Pancharama Kshetras (or the Pancharamas) are five ancient [[Hindu temples]] of Lord Shiva situated in [[Andhra Pradesh]]. The [[Sivalinga]]s at these [[temples]] are made from a single Sivalinga. As per the legend, this Sivalinga was owned by the demon king [[Tarakasura]]. No one could win over him due to the power of this Sivalinga. Finally, Lord [[Murugan|Kumaraswamy]], the son of Lord Shiva broke the Sivalinga into five pieces and killed Tarakasura. The five pieces of Sivalinga fell at five different places on earth namely,
[[File:Draksharama temple - Main entrance.jpg|thumb|right|240px|Bhimesvara Swamy Temple in [[Draksharama]], one of the [[Pancharama Kshetras]]]]
{|class="wikitable" width="50%"
|-
! style="background:#ffc569;"| Arama Name
! style="background:#ffc569;"| Siva's Name
! style="background:#ffc569;"| Consort Name
! style="background:#ffc569;"| Location
! style="background:#ffc569;"| State
|-
| [[Amararama]] ||Amaralingeswara Swamy||Bala Chamundika Ammavaru||[[Amaravati, Andhra Pradesh|Amaravathi]]||[[Andhra Pradesh]]
|-
| [[Draksharama]] ||Bhimesvara Swamy||Manikyamba Ammavaru||[[Draksharama]]||Andhra Pradesh
|-
| [[Somarama]]||Someswara Swamy||Sri Rajarajeswari Ammavaru||[[Bhimavaram]]||Andhra Pradesh
|-
| [[Ksheerarama]]||Ksheera Ramalingeswara Swamy||Parvati Ammavaru||[[Palakol]]||Andhra Pradesh
|-
| [[Bhimarama]]||Kumara Bhimeswara Swamy||Bala Tripurasundari Ammavaru||[[Samalkota]]||Andhra Pradesh
|}

===Sabha temples===
The five sabha temples where Shiva is believed to perform five different style of dances are:

{|class="wikitable" width="50%
|-
! style="background:#ffc569;"| Sabha
! style="background:#ffc569;"| Temple
! style="background:#ffc569;"| Location
! style="background:#ffc569;"| State
|-
| Pon ('''Gold''') Sabha||[[Chidambaram Temple|Natarajar Temple]]||[[Chidambaram]]||[[Tamil Nadu]]
|-
| Velli ('''Silver''') Sabha||[[Meenakshi Sundareswarar Temple]]||[[Madurai]]||Tamil Nadu
|-
| Tamira ('''Copper''') Sabha||[[Nellaiappar Temple]]||[[Tirunelveli]]||Tamil Nadu
|-
| Rathna ('''Gem''') Sabha||Thiruvalankadu Vadaaranyeswarar Temple||[[Thiruvalangadu]] <br>near [[Arakkonam]]||Tamil Nadu
|-
| Chitira ('''Picture''') Sabha||Kutraleeswar Temple||[[Coutrallam]]||Tamil Nadu
|}

===Other famous temples in India===
{{col-begin}}
{{col-2}}
;Tamil Nadu
{{Main|Shiva Temples of Tamil Nadu}}
*[[Airavatesvara Temple]], [[Darasuram]], [[Thanjavur district]]
*[[Rockfort Ucchi Pillayar Temple]], [[Tiruchirappalli]]
*[[Brihadeeswarar Temple]], [[Thanjavur]]
*[[Sangameswarar Temple]], [[Bhavani]], [[Erode district]]
;Uttarakhand
*[[Daksheswara Mahadev Temple]], [[Kankhal]]
*[[Rudreshwar Mahadev Temple]]
*[[Baleshwar Temple]], [[Champawat]]
*[[Gopinath Mandir]], [[Chamoli Gopeshwar]]
*[[Neelkanth Mahadev Temple]], near [[Rishikesh]]
*[[Panch Kedar]]
**[[Kedarnath Temple]], [[Kedarnath]]– one of the most revered shrines dedicated to Lord Shiva
**[[Tungnath]], [[Chamoli district]]
**[[Rudranath]]
**[[Madhyamaheshwar]]
**[[Kalpeshwar]]
;Orissa
*[[The Leaning Temple of Huma]], [[Sambalpur]]
*[[Lingaraj Temple]], [[Bhubaneswar]]
*[[Kapilash Temple]], [[Dhenkanal District]]
*[[Mukteswar Temple]], [[Bhubaneswar]]
*[[Parsurameswar Temple]], [[Bhubaneswar]]
*[[Gupteswar Cave|Gupteswar Cave temple]], near [[Jeypore]]
{{col-2}}
;Andhra Pradesh
*[[Vemulawada]], [[Karimnagar district]]
*[[Kapila Theertham]], [[Chittoor district]]
*[[Srikalahasti Temple]], [[Srikalahasti]]
*[[Keesaragutta]], [[Ranga Reddy district]]
;Kerala
*[[Rajarajeshwara Temple]], [[Taliparamba]]
*[[Vadakkunnathan Temple]], [[Thrissur]]
*[[Poonkunnam Siva Temple]], [[Poonkunnam]]
*[[Ettumanoor Mahadevar Temple]], [[Ettumanoor]]
*[[Vaikom Temple]], [[Vaikom]]
;Karnataka
*[[Murudeshwara]], [[Uttara Kannada district]]—World's second tallest Shiva statue<ref>{{cite web|url=http://www.hindu.com/2006/01/23/stories/2006012304670300.htm|title=Newly constructed Shiva's statue in Bijapur is next to Murudeshwar statue|publisher=[[The Hindu]]|date=2006-01-23|accessdate=2010-06-06}}</ref>
*[[Dharmasthala Manjunatha Temple]], [[Dakshina Kannada]]
* [[Srikanteshwara Temple, Nanjangud]], [[Mysore District]]
* [[Kotilingeshwara]], Kammasandra, [[Kolar District]]
;Maharashtra
*[[Ellora Kailasanathar Temple|Kailash Temple]], [[Ellora]]
*[[Elephanta Caves]], [[Mumbai]]
;Assam
*[[Sukreswar Temple]], [[Guwahati]]
*[[Sivadol]], [[Sivasagar]]
;Jammu and Kashmir
*[[Amarnath temple|Amarnath Yatra]] to the [[Amarnath Temple|Amarnathji]] cave in [[Jammu and Kashmir]] is of huge significance.
{{col-end}}

===Famous temples in other countries===
{{Hinduism}}
*[[Koneswaram temple]] located on Swami Rock/Kona-ma-malai, in [[Trincomalee]] in the eastern part of [[Sri Lanka]]
*[[Pashupatinath Temple]] located on the banks of [[Bagmati River]] in the eastern part of [[Kathmandu]], [[Nepal]]
*[[Lake Mansarovar]] and [[Mount Kailash]] in [[Tibet]], a pilgrimage site believed to be the abode of Lord Shiva
*[[Gosaikunda]] Lake located in [[Rasuwa District]], [[Nepal]]
<gallery>
File:Pashupatinath Temple, Kathmandu.jpg|[[Pashupatinath Temple]] in [[Kathmandu]], [[Nepal]]
File:Kailash north.JPG|[[Mount Kailash]] in [[Tibet]], believed to be the abode of Lord Shiva
File:Gosainkunda Lake.jpg|[[Gosaikunda|Gosaikunda Lake]] is believed to have formed by the [[Trishul (weapon)|Trishul]] of Lord Shiva after he drank the poison [[Halahala]] from [[Samudra manthan]] and desperately wanted cold water to quench the overwhelming heat of the poison
</gallery>

==See also==
*[[Shiv Chalisa]]
*[[Shiva mahimna stotram]]
*[[Shiva Puja]]
*[[Nayanars|Shiva bhaktas]]
*[[Shiva Purana]]
*[[Brahma]]
*[[Vishnu]]
*[[Mahakala]] (Buddhist variant of Shiva)<ref>Los Angeles County Museum of Art, Pratapaditya Pal. (1988). ''[http://books.google.com/books?id=-fvKVDxcJoUC Indian Sculpture: 700-1800]''. p. 180.</ref>

==Notes==
{{reflist|colwidth=30em}}

==References==

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}}
*Arya, Ravi Prakash & K. L. Joshi. ''{{IAST|Ṛgveda Saṃhitā}}: Sanskrit Text, English Translation''. Parimal Publications, Delhi, 2001, ISBN 81-7110-138-7 (Set of four volumes). Parimal Sanskrit Series No. 45; 2003 reprint: 81-7020-070-9.
*{{Cite book
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*{{cite book |last=Chidbhavananda |first=Swami |authorlink= |coauthors= |title=Siva Sahasranama Stotram: With Navavali, Introduction, and English Rendering |year=1997 |publisher=Sri Ramakrishna Tapovanam |location= |isbn=81-208-0567-4 }} (Third edition). The version provided by Chidbhavananda is from chapter 17 of the Anuśāsana Parva of the Mahābharata.
*{{cite book |last=Courtright |first=Paul B. |authorlink= |coauthors= |title={{IAST|Gaṇeśa}}: Lord of Obstacles, Lord of Beginnings |year=1985 |publisher=Oxford University Press |location=New York |isbn=0-19-505742-2 }}
*{{cite book |last=Flood |first=Gavin |authorlink= Gavin Flood |coauthors= |title=An Introduction to Hinduism |year=1996 |publisher=[[Cambridge University Press]] |location=Cambridge |isbn= 0-521-43878-0}}
*{{cite book |last=Flood |first=Gavin (Editor)|authorlink= Gavin Flood |coauthors= |title=The Blackwell Companion to Hinduism|year=2003 |publisher=[[Blackwell Publishing]] |location=Malden, MA|isbn=1-4051-3251-5 }}
*{{cite book |last=Goldberg |first=Ellen |authorlink= |coauthors= |title=The Lord Who is Half Woman: Ardhanārīśvara in Indian and Feminist Perspective|year=2002 |publisher=[[State University of New York Press]]|location=Albany, New York |isbn= 0-7914-5326-X}}
*{{Cite book
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*{{cite book |last=Gupta |first=Shakti M.|authorlink= |coauthors= |title=Karttikeya: The Son of Shiva|year=1988 |publisher=Somaiya Publications Pvt. Ltd.|location=Bombay |isbn=81-7039-186-5 }}
*{{cite book |last=Hopkins |first=E. Washburn |authorlink= |coauthors= |title=Epic Mythology|year=1969 |publisher=Biblo and Tannen |location=New York |isbn= }} Originally published in 1915.
*{{cite book |last=Jansen |first=Eva Rudy|authorlink= |coauthors= |title=The Book of Hindu Imagery|year=1993 |publisher=Binkey Kok Publications BV |location=Havelte, Holland |isbn=90-74597-07-6 }}
* {{Cite book |last=Keay |first=John |authorlink=John Keay |title=India: A History |year=2000 |publisher=Grove Press |location= New York, USA |isbn=0802137970 |url=http://books.google.com/books?id=3aeQqmcXBhoC}}
*{{cite book |series= |last=Kramrisch |first=Stella |authorlink= |coauthors= |title=The Presence of Śiva |year=1981 |publisher=Princeton University Press|location=Princeton, New Jersey |isbn=0-691-01930-4 }}
*{{cite book |last=Macdonell |first=Arthur Anthony |authorlink= |coauthors= |title=A Practical Sanskrit Dictionary |year=1996 |publisher=Munshiram Manoharlal Publishers |location=New Delhi |isbn=81-215-0715-4 }}
*{{cite book |last=Mate |first=M. S. |authorlink= |coauthors= |title=Temples and Legends of Maharashtra |year=1988 |publisher=Bharatiya Vidya Bhavan |location=Bombay |isbn= }}
*{{cite book |last=Michaels |first=Axel|authorlink= |coauthors= |title=Hinduism: Past and Present |year=2004 |publisher=Princeton University Press |location=Princeton, New Jersey|isbn=0-691-08953-1 }}
*{{cite book |last=Sarup |first=Lakshman|authorlink= |coauthors= |title=The {{IAST|Nighaṇṭu}} and The Nirukta |year=1920-1927 |publisher=|location=|isbn= }} Reprint: Motilal Banarsidass, 2002, ISBN 81-208-1381-2.
*{{Cite book
 | last=Sharma
 | first=Ram Karan
 | year=1988
 | title=Elements of Poetry in the Mahābhārata
 | place=Delhi
 | publisher= Motilal Banarsidass
 | edition=Second
 | isbn=81-208-0544-5
 | ref=harv
 | postscript=<!--None-->}}
*{{Cite book
 | last=Sharma
 | first=Ram Karan
 | year=1996
 | title={{IAST|Śivasahasranāmāṣṭakam}}: Eight Collections of Hymns Containing One Thousand and Eight Names of Śiva
 | place=Delhi
 | publisher= Nag Publishers
 | edition=
 | isbn=81-7081-350-6
 | ref=harv
 | postscript=<!--None-->
}} This work compares eight versions of the Śivasahasranāmāstotra with comparative analysis and Śivasahasranāmākoṣa (A Dictionary of Names). The text of the eight versions is given in Sanskrit.
*{{cite book |series= |last=Sivaramamurti |first=C. |authorlink= |coauthors= |title=Śatarudrīya: Vibhūti of Śiva's Iconography |year=1976 |publisher= Abhinav Publications|location=Delhi|isbn= }}
*{{cite book |last=Stutley |first=Margaret|authorlink= |coauthors= |title=The Illustrated Dictionary of Hindu Iconography|year=1985 |publisher=|location=|isbn= }} First Indian Edition: Munshiram Manoharlal, 2003, ISBN 81-215-1087-2.
*{{cite book |last=Tattwananda |first=Swami|authorlink= |coauthors= |title=Vaisnava Sects, Saiva Sects, Mother Worship  |year=1984 |publisher=Firma KLM Private Ltd. |location=Calcutta |isbn= }} First revised edition.
*{{cite book |last=Zimmer |first=Heinrich|authorlink= |coauthors= |title=Myths and Symbols in Indian Art and Civilization  |year=1946 |publisher=Princeton University Press |location=Princeton, New Jersey |isbn=0-691-01778-6 }} First Princeton-Bollingen printing, 1972.
*{{cite book |last= |first=|authorlink= |coauthors= |title=Hanuman Chalisa |year=1985 |publisher=Sri Ramakrishna Math |location=Chennai, India|isbn=81-7120-086-9 |author= of Goswami Tulsidas ; original text, transliteration, English translation and notes. }}
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==External links==
{{commons}}{{wikiversity|God and Quantum Physics#Shiva Meditation}}
* [http://www.mehandipurbalaji.in/search/label/Shiva Lord Shiva Vrat Fast Date and Puja Vidhi]
*[http://www.vaikhari.org/Shiva.html Shiva Temples in Kerala and http://www.vaikhari.org/108shivalaya.html 108 Shiva Temples in Kerala created by Lord Parasurama]
* [http://enchantingkerala.org/kerala-temples/aspects-of-lord-siva.php Various Aspects of Lord Siva]
* [http://picasaweb.google.com/arusinha/Mundeshwari#5100286289587635794 Chaturamukh Shivalinga] at [[Mundeshwari Temple]]

{{Shaivism|state=collapsed}}
{{Hindu Culture and Epics}}
{{Jyotirlinga temples}}
{{Famous Shiva temples}}

[[Category:Aspects of Shiva| ]]
[[Category:Destroyer gods]]
[[Category:Hindu eschatology]]
[[Category:Hindu gods]]
[[Category:Sanskrit words and phrases]]
[[Category:Shaivism| ]]
[[Category:Tamil deities]]
[[Category:Triple deities]]
[[Category:Names of God in Hinduism]]
[[Category:Justice gods]]
[[rue:Шіва]]

[[af:Sjiwa]]
[[als:Shiva]]
[[ar:شيڤا]]
[[an:Śiva]]
[[bn:শিব]]
[[be:Шыва]]
[[be-x-old:Шыва]]
[[bh:शिव]]
[[bo:དབང་ཕྱུག]]
[[bs:Šiva]]
[[br:Śiva]]
[[bg:Шива]]
[[ca:Xiva (hinduisme)]]
[[cs:Šiva]]
[[cy:Shiva]]
[[da:Shiva]]
[[de:Shiva]]
[[et:Šiva]]
[[el:Σίβα]]
[[es:Shivá]]
[[eo:Ŝivao]]
[[eu:Shiva]]
[[fa:شیوا]]
[[fr:Shiva]]
[[gl:Shiva]]
[[gu:શિવ]]
[[ko:시바]]
[[hi:शिव]]
[[hr:Šiva]]
[[io:Shiva]]
[[id:Siwa]]
[[is:Síva]]
[[it:Shiva]]
[[he:שיווה]]
[[jv:Siwah]]
[[kn:ಶಿವ]]
[[ka:შივა]]
[[sw:Shiva]]
[[la:Siva]]
[[lv:Šiva]]
[[lt:Šiva]]
[[hu:Siva]]
[[ml:ശിവന്‍]]
[[mr:शिव]]
[[ms:Dewa Siva]]
[[my:သိဝ]]
[[nl:Shiva]]
[[new:चिवऩ् (सन् १९९९या संकिपा)]]
[[ja:シヴァ]]
[[no:Shiva]]
[[nn:Sjiva]]
[[oc:Shiva]]
[[or:ଶିବ]]
[[uz:Shiva]]
[[pnb:شیوا]]
[[km:ព្រះសីវៈ]]
[[nds:Schiwa]]
[[pl:Śiwa]]
[[pt:Shiva]]
[[ro:Shiva]]
[[ru:Шива]]
[[sah:Шива]]
[[sco:Shiva]]
[[simple:Shiva]]
[[sk:Šiva]]
[[sl:Šiva]]
[[sr:Шива]]
[[sh:Šiva]]
[[fi:Shiva]]
[[sv:Shiva]]
[[tl:Siva]]
[[ta:சிவன்]]
[[te:శివుడు]]
[[th:พระอิศวร]]
[[tr:Şiva]]
[[uk:Шива]]
[[ur:شو]]
[[vi:Shiva]]
[[fiu-vro:Šiva]]
[[war:Shiva]]
[[zh-yue:濕婆]]
[[zh:湿婆]]