Is Shiva a philosophy or a personality or a deity? We must first s gods and goddesses who are claimed to be related to Him. There are deep-seated questions in human minds about this, but all the questions remain unanswered.
Shiva was a great personality. At the same time, His entire life we may say, His very way of life ‟ ‟ life, one becomes a god.
Dyotate
H H rates the entire universe, makes the entire universe dance; and He by dint of His occult and supra-occult powers brings everything back onto His lap.]
The endless expressions of life emanating from the Universal Nucleus which move all- pervasively in and th ‟ H H H
Now while we are discussing dev H H aggregate of th “ ” H H H M “ M ” M Buddhist Tantra, Jain Tantra, Post-Shiva Tantra and the Puranic religion. First we shall find out how much Shiva was related to them from the philosophical, social and personal points of view or whether there was any relation between Him and them at all.
In this context, the topic of daev H called H
Now, to discuss Shivatattva, of history stretching over seven thousand years. In the field of applied Tantra that was popular ‟ into gods and goddesses. So to say something about gods and goddesses, we must go back still further. In the Vedic Age there were gods and goddesses, but there was no system of idol worship. People used to worship those gods and goddesses through sacrific “ ” “ ” - “ ” Age.
Next came the age of Shiva Tantra. In those there was no system of idol worship. Then followed the age of Shivottara [Post-Shiva] Tantra, during the periods of Buddhism and Jainism. During this period, various systems of worshipping different gods and goddesses were introduced. In the subsequent period, that is, the period of the metamorphosed Post-Shiva Tantra (metamorphosed because it was Shiva Tantra but largely
influenced by Buddhism and Jainism), image-worship became quite popular.(1)
Now in the course of time, when Post-Shiva Tantra evolved, Shiva was still a Buddhist and Jain Tantra of that time exerted some influence on His image, and, by adding some new elements to the existing image of Shiva, tried to create a new entity. Sometimes, in the Puranic Age, Shiva was invested with a sacrificial thread, but in reality Shiva never had any thread on His body; if He had any, it was a thread of snakes.
Later, many gods and goddesses were brought to the scene and linked with Shiva, because until ‟ H M M Shiva. In the Puranic Age, it was declared,
M M M M (2) M M M M (3) goddess and was recognized as such in Buddhist Tantra and the Puranic religion. Shiva, however, was a great
personality about seven thousand years ago, whose existence does not depend upon the tales of the Puranas. The Puranas were composed about 5500 years after Shiva.
M
(4)
) that is, “ ” whose body is made of five fundamental factors be the daughter of a hill? A river may be
(5) “
” H H H -complexioned; that is, she was an Aryan girl.
In the then India, the mutual relations between the original - M - -
(6)
The Aryans did not accept these people in their society; rather, they declared them to be outcastes. But these ancient people of India, of Austrico-Mongolo-Negroid blood, had their own civilization and culture. They were also developed people: they had their science of Tantra, and their medicine. There was a prolonged conflict between these people and the Aryans.
H M Aryans and the non-Aryans would improve. During the period of t in the fashion of a Shavara girl (the Shavaras were one of the non-Aryan communities). She used to stitch turmeric leaves togeth “ ” “ ” “ pleas ” “ ” -Ar ‟ herself in the sacrificial fire.
“„
dissolver Maheshvara himself; in whose loving shelter not only humans, but also animals and plants, feel absolutely secure. You certainly know this. I cannot bear this insult to Shiva any ‟” -immolation the relations between the Aryans and the non-Aryans improved.
- s nothing to do with Shiva or His age. M M have no relation with Him.
proved by any scriptural evi No sy H “ ” but in reality she had no relation to Shiva.
Y – - -M - ‟ s she sticking her tongue out? There are many tales about these matters, but you must not give any importance to these stories; you must discover the real history behind these things.
‟ “ ” “ ” “ ” “ - ” her father and practised it regularly.
But Bhaer ‟ le walking along the
roused from H “ ” ‟ as Bhaeravii? A woman cannot identify herself to her husband by the name of her daughter. So
“ ”(9)
another name Kaoverii. T “ ” “ ”
-Shiva Tantra and also in Buddhist Tantra as a Tantric goddess. Still later, in the Puranic - has nothing to do with the Vedic Age nor the age of Shiva. But one thing should be remembered, that although she is a deity of Post-Shiva Tantra, she was accepted and worshipped in Buddhist Tantra also.
And in the same way, M
goddess who is worshipped these days according to the Puranic system is not the one who was ‟
Not only t regarding her colour, in one part of the shloka she is described a - “ ” - Sanskrit has two meaning “ ” - in this sense; there would be an inconsistency in meaning, a contradiction in the shloka itself. The second meaning is,
“ ” By this definition of -contradictory.
wife of Shiva.
No goddess having eight or ten arms can be the wife of Shiva: He had only two arms – M - M daughter o ‟ ‟ H H H – as if Shiva was dancing in H
H H ‟ – M and b M Bhogavatii. “ ” who is coming from a distant land and - - “ ” Ganges] has no relation to the wife of Shiva.
9 May 1982, Calcutta
Footnotes
(2 ‟ -kings.
(3 ‟
in either the Vedas or the Tantras.
(4 ‟
(5 ‟
(6 ‟ – “ ” – “ ” – “ ” “ ”
social group invented by the Aryans for this purpose of discrimination; therewith they created a fourth level at the bottom of their previously three-level system.
(7 ‟
(8 ‟
(9 ‟ “ ”