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Shaivism is one of the three major types of contemporary Hinduism, together with Vaishnavism and Shaktism, and structured worship of the Indian deity Shiva. Shaivism encompasses a wide range of movements, including the highly philosophical Shaiva-siddhanta, the socially separate Lingayat, ascetics like the dashnami sannyasins, and a plethora of folk varieties.
The Vedas mention Rudra (“the Howler”), a mysterious and strange god whose name subsequently became an epithet of Shiva (“Auspicious One”). Shiva is a significant god in the two great Sanskrit epics, the Mahabharata and the Ramayana, and is treated as such in the Shvetashvatara Upanishad. However, structured sectarian worship did not emerge until the establishment of the Pashupata sect probably between the 2nd and 2nd centuries BCE. Temples and festivals dedicated to Shiva, religious institutions for Shaiva renunciants, and Shaiva pilgrimage sites sprung up all throughout India after that.
Shaivism is a collection of South Asian traditions based on the worship of Shiva, or iva, the Hindu masculine god (Sanskrit: “Auspicious One”). Shaivism is one of the most prominent currents of classical and modern Hinduism, along with Vaishnavism (sects devoted to the god Vishnu) and Shaktism (sects devoted to the goddess Shakti [“Creative Power,” also known as Devi).
Shaivism may be dated back to at least the second century b.c.e. and semihistorical individuals like the sage Lakulisha, while its roots are likely considerably older in Indian religions’ history. Shiva is depicted as both the destroyer, who annihilates the cosmos at the conclusion of each cosmic cycle, and the deity of yoga and asceticism in Hindu mythology. As a result, he is a fundamentally contradictory deity—dubbed the erotic ascetic by some—who is linked to both the energies of creation and destruction.
Shiva resides in the Himalayan Mountains. His body is covered with ashes, and his hair is matted and lengthy. He wields a trident and adorns himself with a cobra garland and a crescent moon on his hair. His wife Parvati and two kids, Skanda and the elephant-headed Ganesha, frequently accompany him.
Shiva worship takes many forms and sectarian expressions, ranging from popular devotional worship (bhakti) to more extreme and esoteric groups, such as the Kapalikas (Skull Bearers) and Tantrics, who use deliberately transgressive elements in their rituals, such as wine, meat, and sexual intercourse. Shaivism had spread over much of South Asia by the eleventh or twelfth century, in a variety of sects, intellectual systems, and devotional forms. Through the efforts of worldwide gurus like as Swami Muktananda and Sathya Sai Baba, it has expanded around the world through a range of new popular media, drawing not only an Indian audience but also a large European and American following.
Lord Shiva is the Hindu god of dancing and the performing arts, such as music. Shaivism has had a significant influence on various art forms in this environment. Shaivism has played a significant role in the development of Hindu music and dance.
Om Namo Shivaya is one of the most regularly sung mantras among Shaivites. Other mantras sung with complete dedication by Shaivites include the Mahamrityunjaya mantra, Rudra mantra, Shiva Gayatri mantra, and Shiva Dhyan mantra. Each mantra has its own set of advantages.
There are several methods to approach God. In most religions, prayer and worship are common forms of worship.
In India, there are several Shaivite temples and shrines. These temples generally house a linga in the sanctum sanctorum, which is located deep within the temple grounds. This sanctum sanctorum is usually only accessible to the guru.
Many Shiva shrines are accompanied with pictures and icons dedicated to persons in Shiva’s mythology who are intimately tied to him, such as his sons Ganesha and Skandha, and his spouse Shakti. Ardhanarishvara, “the Lord whose half is woman”—an androgynous god who is half Shiva and half Parvati—is frequently represented as Shiva and Parvati in devotional art.
Shiva Ratri, or Lord Shiva’s Night, is celebrated on the fourteenth day of the waning moon in the month of Falgun (February-March). This day commemorates the god’s most major feast. Shaivite temples are lavishly decked on this day, with throngs of worshippers lined up to pay their respects to Lord Shiva. For this occasion, followers (typically male) become drunk with a drink called Thandai prepared from cannabis, almonds, and milk in honour of Shiva’s benumbed and nonplussed attitude toward the phenomenal world. While chanting religious songs and dancing to the beat of the drums, this liquid is drank as prasad. Maha Shivaratri is highly popular in Nepal, notably at the Shaivite temple of Pashupatinath in the eastern Kathmandu valley, which attracts up to 100,000 devotees throughout the festival.
Lord Shiva’s blessings can be received in four ways, according to Shaivism. Shravanam is the first strategy, which include hearing or listening to Shiva stories, reading literature about him, and engaging in debates about him. Kirtanam is the second way, which entails singing hymns in honour of the Lord. This is the most basic of the four methods, and it may be done alone or in a group.
The third way, known as mananam, involves chanting Shiva mantras or chalisa and concentrating on the Lord. The fourth method, known as Nidhidhyasanam, focuses on worshipping him in any manner. Shiva is worshipped as a statue or an image portraying himself alone or with his consort, and even as a Shivaling, when he is worshipped with form or as saguna. He is worshipped as Brahman, the Highest Truth, one who is above time and senses, when he is worshipped as nirguna, or without form.
Sravanam
Hearing is called Sravanam. It entails listening to Lord Siva’s vastness and grandeur, as well as his knowledge. The ears are the primary instrument of devotion in Sravanam. Its goal is to cleanse them, and hence the psyche. One or more of the following methods can be used.
- Listening to stories about Shiva from the Puranas and epics about his deeds and magnificence.
- Participating in Lord Siva debates and conversations with like-minded individuals.
- Reading or listening to Shiva-themed books, mantras, prayers, scriptures, commentaries, philosophy, and literature.
If you surround yourself with like-minded people or listen to a guru who is well-versed in Lord Siva’s wisdom, practising Sravanam becomes easy. If this is not possible, one might pay a visit to the nearby Siva temple and listen to the mantras and prayers recited there on a regular basis. To obtain the same advantage, one might invite other Lord Siva devotees and host a satsang (devotee assembly) in one’s home.
Kirtanam
Kirtanam translates to “singing.” It entails singing Lord Siva’s songs. This may be done either alone or in groups. When performed in a group, it is known as bhajan. A Bhajan is a devotional song that devotees perform individually or in a chorus with others. In today’s world, devotional singing is one of the simplest methods to honour Lord Siva. One might obtain inner calm and mental purity by singing devotional music. Meditation gets simpler as the mind grows more stable in God.
Mananam
Mananam translates to “remembering.” Lord Siva, his varied forms, titles, mantras, and yogic wisdom are all contemplated. It is the simplest of the three mananams to practise since it does not require the company of people or trips to a guru or shrine. Mananam can be practised whenever one wishes. Fixing one’s thoughts on Lord Siva helps to cleanse the mind and senses, allowing one to reach higher realms of awareness.
Nidhidhyasanam
Nidhidhyasana translates to “inverted concentration.” It might also refer to mental worship. Lord Siva can be worshipped in two different ways. One worships Siva in his physical form (saguna Siva), while the other worships Siva without his physical form (nirguna Siva). The former entails worshipping Lord Siva’s image or statue, either alone or with his consorts and adornments. Worshipping Siva in the shape of a linga is the latter. According to the Sivapurana, Siva is the only deity among the trinity of gods who may be both a god with and without qualities. At the greatest level, Lord Siva is SadaSiva, or the Supreme Brahman, the creator of everything who has no beginning or end, and at the lowest level, he is Lord Siva, or Rudra, who, as a member of the trinity, plays the function of destroyer. When we worship a Lord Siva picture, we are truly worshipping Lord Siva of the Trinity, and when we worship a Shivaling, we are worshipping Supreme Brahman Himself.
Shaivism now has a foothold outside of India. There are a few more nations where Shaivism is practised with zeal and Lord Shiva is revered as a major divinity. In the neighbouring nations of Sri Lanka and Nepal, for example, Shaivites are numerous, despite Buddhism being the prevalent faith. Other nations that have adopted this custom include Singapore, Indonesia, and Malaysia.
Shaivism is the country’s second most popular religious tradition. Shiva is simple to please. He is venerated in several places across India. Amarnath, Kedarnath, Kashi, Kailashnath, Somnath, Brihadeshwara, Tarakeshwar, Chidambram, and Lingraj are some of India’s most prominent Shiva temples.
Modern Shaiva thinking is divided into various schools, ranging from pluralistic realism to absolute monism (see pluralism and monism). The Shaiva-siddhanta, for example, acknowledges three principles: Pati, Shiva, the Lord; pashu, the individual soul; and pasha, the links that bind the soul to earthly life. The soul’s mission is to break free from its shackles and attain shivatva (“Shiva’s essence”). Charya (external acts of worship), kriya (intimate acts of service to God), Yoga (meditation), and jnana (knowledge) are the paths that lead to that aim (knowledge). Shaivism, like certain other versions of Hinduism, extended throughout Southeast Asia, including Java, Bali, and other regions of the continent, including Cambodia.
With about 200 million devotees worldwide, Shaivism ranks with Vaishnavism and [Shaktism]] among the most important forms of devotional Hinduism today. Despite the fact that Vaishnavites outnumber Shaivites, some historians say that Shaivism is the more cohesive and coherent of the two monotheistic schools. The prominence of this collection of Shiva-related traditions, sects, and schools shows that a personal deity will continue to be important in Hindu religious awareness. The Upanishads’ more abstract ideas of the Absolute were typically scorned by Shaivism. Hindus have been able to express their personal worship via their chosen god through devotional practise. As a result, many Hindu bhakti practitioners continue to find Shaivism to be a thorough sadhana (religious path) (devotion).
