SHIVA - The destroyer

Rudra-Śiva (Shiva)

Rudra means the “Howler” or the “one-who- causes-weeping” and Śiva means “the auspicious” or “benevolent one” — as the destroyer or transformer of the trinity Śiva has a dual and indeed complex character. He is the power of destruction in the universe as well as the force of regeneration which follows destruction.

Śiva is the embodiment of Tamas, the centrifugal inertia, the tendency towards disintegration, dispersal, annihilation, non-existence, darkness, the Void. The dispersion is the final outcome of all differentiation, all time and space.

In terms of consciousness Śiva is experienced in the emptiness of dreamless sleep — the state of Suṣupti.

Knowledge of outward forms is obtained in the state of awareness or wakefulness (jāgrat = brahma). Knowledge of inner principles is achieved in the state of inner reflection and contemplation, in the dream world (svapna = viṣṇu).

Perception of the formless transcendental Reality is achieved only in the state of deep silence, in the emptiness of the mind. (Suṣupti = Śiva).

Lord Śiva is the teacher of the four great sciences which lead directly to an understanding of the higher reality of existence.

Yoga — the direct means to achieving supra-sensorial perception.

Vedanta — the theory of metaphysics or the philosophical pursuit of the Absolute.

Language — the relation of words to ideas and the expression of the Ultimate Reality

Music — the perception of the relation of numbers to ideas and forms.

All of these can be derived from the mystery of the Mahēśvara Sūtras which arose from the drum of Lord Śiva at the time of the cosmic dance and are the forces through which the universe was shaped.

From a purely material point of view destruction happens in 2 phases, the first is death and the second is dissolution of individuality. The first phase is the end of the body and physical existence the second is liberation from the subtle bonds which bind one to the cycle of reincarnation. These are represented by the 2 aspects of Śiva — the first is “undesirable” and controlled by Rudra, the second is “desirable” and is controlled by Śiva. Thus lord Śiva is ultimately the “death of death itself” — Yamantaka.

The deer and the crescent moon seen on the left side of the Lord’s crown both indicate the mind in its two aspects — intellect and emotion.

The moon on Lord Śiva’s crown indicates that as the Supreme Yogi he has complete control over his mind, and as the World Teacher (Jagat-guru) he teaches that we too should try to control the intellect.

The leaping deer in the hand indicates the teaching that we should also try to control the emotional mind which is as fleeting and unstable as the deer bounding through the forest at the slightest perceived disturbance. The deer is never still but constantly aware and attentive to every sound in the environment.

According to Yoga Shastras (and confirmed by medical science) sound is the last sense to go when we fall unconscious and is the first sense we regain when being aroused. Thus in the Yogic texts sound is indicative of all the other senses which follow it.

The deer thus symbolises us in the material world where every sound and sense pleasure captivates our attention. We are unable to remain without sense stimulation for even a short while.

In order to progress along the spiritual path it is essential for us to attempt to control and direct the emotional part of our being into constructive and universally beneficial work, while avoiding self-absorption and selfishness.

Symbols

The Axe represents non-attachment. In order to attain abiding peace and joy it is essential to develop non-attachment to ego, ideas, emotions, family, friends, possessions etc.

It is attachment and craving which are the twin causes of sorrow in the world — making a supreme effort, the seeker of supreme joy should sever these bonds.

The Rosary (japa mala) is representative of spiritual practice. In this age of Kali the recommended spiritual practice for all people is simply the chanting of the holy name. For the devotees of Lord Śiva this means the chanting of the sacred mantra of five letters Om Namaḥ Śivāya. This mantra is repeated constantly and if full concentration is not possible then a rosary is used as an aid to concentration.

The teaching pose is indicative that Lord Śiva is the world teacher and a devotee should not only worship him but also follow the teachings of the Scriptures.

The Bull — Nandi represents virility or libido.

Nandi in Sanskrit means ‘delight’ and the greatest form of delight on the material plane is sexual. Sex is perhaps one of the greatest drives and also the hardest to control and sublimate.

The bull is usually quite placid but when aroused can become a terrible force capable of destruction. In the same way if the sex-drive remains uncontrolled it is capable of great damage to oneself and one’s relationships.

Therefore the bull of our libido should be tamed, mounted and guided, it should not be left to wander at will, but directed at some universally beneficent goal. These are some of the lessons that we can learn from contemplating this particular Icon.

Naṭaraja

The well-known bronze sculpture of Naṭarāja (the King of Dancer) is considered to be one of the most beautiful pieces of art produced by Indian craftsmen.

The sanctum sanctorum of every Śiva temple is occupied by  the Lingam a phallic image which symbolizes Śiva as the unmanifest Progenitor of the Universe, but every Śiva temple also has a shrine dedicated to Śiva in his form of Naṭarāja performing the Ānanda tāṇḍava — the "Dance of Bliss".

In this icon we are instructed in the five functions of the Supreme Being: creation, sustenance, transformation, revealing and concealing.

The Dance takes place within a ring of flames which symbolises the cycle of births and deaths, the cycle of universal creation and destruction — projection and withdrawal.

The god dances upon the back of the "Dwarf of Ignorance" known as Mulayaka. It is ignorance of our true nature that binds us to cycle of continual becoming and it is wisdom/ enlightenment that release us.

Symbols

The hour-glass shaped drum (ḍamaru) — held in the right upper hand symbolises the act of creation.

According to Tantric teachings the act of creation takes place through sonic vibration. This primary sound is symbolised by the drum, from which all the sounds of the Sanskrit alphabet originated at the beginning of time.

The universe of our empirical experience is composed of Ideation (nāma) and Form (rūpa). We see the universe and then participate in it through the process of naming everything. By naming something we are able to understand it and obtain a sense of control over it. So this process of creating, cognising and naming are all symbolised by the drum.

The two sides of the drum represent the pairs of opposites and their merging in the centre. God and evil, male and female, day and night etc. are all merely two necessary ends of the same continuum.

The flame — held in the upper left hand of Śiva represents the flame of destruction and transformation.

An object when consumed by the fire is destroyed in one sense but transformed into energy and thus continues in another more subtle form.

In the same way our physical bodies and the universe are destroyed but the Self (Ātman) continues to exist in a subtle form as does the universe. Nothing is destroyed absolutely — it only undergoes changes and change is the only thing constant in our world.

The Gesture of Fearlessness (Abhayā mudra) - The left hand is held up in this gesture of dispelling fear. Our greatest fear is that of death and personal annihilation.

The upheld hand is Śiva’s assurance of protection and preservation. It also indicates the necessity of cultivating harmlessness (ahimsa) and affording the gift of fearlessness to all other beings that we encounter.

The Gesture of concealment by the right lower hand indicates drawing of the veil of Cosmic Illusion (māyā) over all creation.

There is a very subtle veil that clouds our understanding — even though we see death all around us we each think that we are immortal. We know what is good for us but still we pursue that which is transient and unbeneficial.

We cling to the ephemeral universe thinking that we can gain ultimate pleasure and satisfaction through it, but even though we fail we still go on trying —this is Māyā or Cosmic Illusion.

And finally the left leg projecting outside of the circle of influence indicates the way of release and liberation. By surrendering to the Divine Will and making an offering of ourselves we can, through the Grace of Śiva obtain release from the cycle of births and deaths and attain eternal beatitude (Nirvana).

The Crest-moon in his hairs indicates the power of sublimated eros, it is also the symbol of time -days and months.

The River Ganges caught in his out spread dread- locks symbolise the intention, the ability and the means of liberating all sentient beings.

The tiger skin loincloth — The tiger is the vehicle of Śiva’s consort Durgā who represents primordial nature (Prakriti) - Śiva is thus shown to be the master of Nature in all it's forms.

THE   LINGAM

“The lord-of-sleep” (Śiva), is primarily worshiped through the abstract symbol of the liṅgam — the phallus which is depicted standing in a base which encircles and holds it — the yoni or the womb.

The lingam ejaculates the seed (bīja) of the spatial universe into the yoni which is the matrix of all manifestation.

Creation of all life-forms occurs through copulation, the mingling of the female and male seed. The most appropriate iconic images for this process of generation are the organs of generation — the Lingam and the Yoni.

There is nothing to be ashamed of in this imagery — it is purely a biological fact of life. Many modern Hindus under the irreverent attacks of puritan Christians and Muslims have started pretending that the lingam is NOT a phallic emblem but rather an “abstract” form of the formless.

Most of these “puritanical” reformers base their argument upon the Sanskrit grammar in which the term “Lingam” means sign, significator or indication. Linga is therefore that which differentiates one thing from another — i.e. gender. How is a male to be differentiated from a female except by the genitals?

The Lingam as a symbol of creation is common to most ancient cultures throughout the world.

Lord Śiva is the “Transformer” for matter/energy is never destroyed, it only changes its form. Śiva is therefore both the author of disintegration and reintegration. Birth requires death, all changes entail the destruction of the previous form or state and the generation of a new one.

Lord Śiva is also known as Mahākāla — the Great Principle of Time in which all changes occur.