शब्दसागरः
Englishशिव (-वः-वा-वं) Prosperous, happy.
(-वः)
1. The deity ŚIVA,
the most formidable of the Hindu triad, the destroyer of creation:
the adoration of which he is the object, is of a more gloomy nature
in general than that of the rest, and he is the particular god of
the Tāntrikas or followers of the books called Tantras.
2. Final
emancipation from existence, eternal happiness.
3. A pillar or
post to which cattle are tied.
4. An auspicious planetary conjunc-
tion.
5. Scripture, the Vedas.
6. A drug, commonly Elabālukā.
7. A perfume, Puṇḍarīya.
8. Bdellium.
9. One of the astronomi-
cal periods termed Yogas.
10. Quicksilver.
11. The penis.
12. The
phallic emblem of ŚIVA.
13. A god.
(-वं)
1. Happiness, pleasure.
2. Auspiciousness, well being.
3. Water.
4. Sea or fossile salt.
5.
Borax.
6. Rock-salt.
(-वा)
1. The goddess DURGĀ, the wife of
ŚIVA.
2. The Śami tree, (Mimosa suma, Rox.)
3. Yellow myro-
balan, (Terminalia chebula.)
4. Emblic myrobalan.
5. A jackal.
6. The mother of the twenty-second Jina.
7. Final emancipation.
8. A kind of yellow pigment.
9. The Durbā-grass.
शी to sleep
Unādi वन्, on or in whom or which, the universe reposes.
Capeller Eng
EnglishYates
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Spoken Sanskrit
Englishशिव - ziva - - benign
शिव - ziva - - kind
शिव - ziva - - friendly
शिव - ziva - - favourable
शिव - ziva - - benignant
शिव - ziva - - gracious
शिव - ziva - - bliss
शिव - ziva - - gracious
अनुग्रहिन् - anugrahin - - gracious
अनुग्रहक - anugrahaka - - gracious
भद्र - bhadra - - gracious
सुमनस् - sumanas - - gracious
सुमुख - sumukha - - gracious
राति - rAti - - gracious
सुम्न - sumna - - gracious
सुम्नायु - sumnAyu - - gracious
सुम्निन् - sumnin - - gracious
चाक्ष्म - cAkSma - - gracious
चनसित - canasita - - gracious
चनोधा - canodhA - - gracious
दाश्वस् - dAzvas - - gracious
भव्य - bhavya - - gracious
प्रमृड - pramRDa - - gracious
प्रसादवत् - prasAdavat - - gracious
प्रसन्न - prasanna - - gracious
शुभग - zubhaga - - gracious
सम्प्रसन्न - samprasanna - - gracious
शिव ziva benign
शिव ziva benignant
मृदु-तृतीयक-हिमज्वर mRdu-tRtIyaka-himajvara benign tertia malaria
सौम्यग्रह saumyagraha auspicious or benign planet
शिव ziva benignant
Wilson
Englishशिव
(-वः-वा-वं) Prosperous, happy.
(-वः)
1 The deity ŚIVA, the most formidable of the Hindu triad, the destroyer
of creation: the adoration of which he is the object, is of a more gloomy nature
in general than that of the rest, and he is the particular god of the
Tāntrikas or followers of the books called Tantras.
2 Final emancipation from existence, eternal happiness.
3 A pillar or post to which cattle are tied.
4 An auspicious planetary conjunction.
5 Scripture, the Vedas.
6 A drug, commonly Elavāluka.
7 A perfume, Puṇḍarīya.
8 Bdellium.
9 One of the astronomical periods termed Yogas.
10 Quicksilver.
11 The penis.
12 The phallic emblem of ŚIVA.
(-वं)
1 Happiness, pleasure.
2 Auspiciousness, well being.
3 Water.
4 Sea or fossile salt.
5 Borax.
(-वा)
1 The goddess DURGĀ, the wife of ŚIVA.
2 The Śami tree, (Mimosa suma, Rox.)
3 Yellow myrobalan, (Terminalia chebula.)
4 Emblic myrobalan.
5 A shakal.
6 The mother of the twenty-second Jina.
शी to sleep, Uṇādi वन्, on or in whom or which, the universe
reposes.
Apte
EnglishMyrobalan.
शिव [śiva], [श्यति पापं शो-वन् पृषो˚]
Auspicious, propitious, lucky
इयं शिवाया नियतेरिवायतिः 4.21
1.38
11.33.
In good health or condition, happy, prosperous, fortunate
तीर्थेन मूर्ध्न्यधिकृतेन शिवः शिवो$भूत् 3.28.22
शिवानि वस्तीर्थजलानि कच्चित् 5.8. (= अनुपप्लवानि, 'undisturbed')
शिवास्ते पन्थानः सन्तु 'a happy journey to you', 'God bless (or speed) you on your journey'.
वः of the third god of the sacred Hindu Trinity, who is entrusted with the work of destruction, as Brahman and Viṣṇu are with the creation and preservation, of the world
एको देवः केशवो वा शिवो वा 2.115.
The male organ of generation, penis.
An auspicious planetary conjunction.
The Veda
अट्टशूलाः जनपदाः शिवशूलाश्चतुष्पथाः * 3.188.42.
A post to which cattle are tied.
A god, deity.
Quick-silver.
Bdellium.
The black variety of thorn-apple.
Rum, spirit.
Buttermilk.
A ruby.
Time (काल). -वौ (m. dual) Śiva and Pārvatī
कथयति शिवयोः शरीरयोगं विषमपदा पदवी विवर्तनेषु 5.4.
वम् Prosperity, welfare, well-being, happiness
तं धर्मे$ग्निषु पुत्रेषु शिवं पृष्ट्वा 7.33.13
तव वर्त्मनि वर्ततां शिवम् 2.62
1.2
1.6.
Bliss, auspiciousness.
Water.
Seasalt.
Rock-salt.
Refined borax.
Iron.
Sandal. -अक्षम् रुद्राक्ष q. v. -अपर cruel. -अरातिः a heretic (lit. a disbeliever in Śiva). -आत्मकम् rock-salt.
आदेशकः the bearer of auspicious news.
a fortune-teller.
आलयः Śiva's abode.
the red basil.
(यम्) a temple of Śiva.
a cemetery. -इतर inauspicious, unlucky
शिवेतरक्षतये K. 1. -इष्टा Dūrvā grass. -कर (शिवंकर also) conferring happiness, auspicious. -कीर्तनः of Bhṛiṅgi. -केसरः Mimusops Elengi (बकुल). -गति prosperous, happy. -धर्मजः the planet Mars
पुरा दक्षविनाशाय कुपितस्य त्रिशूलिनः । अपतद् भीमवक्त्रस्य स्वेदबिन्दु- र्ललाटजः ॥ शान्तिप्रदानात् सर्वेषां ग्रहाणां प्रथमो भव । अङ्गारक इति ख्यातिं गमिष्यसि धरात्मज ॥ Matsya -चतुर्दशी the fourteenth day of the dark half of Māgha
see शिवरात्र. -ज्ञा a female devotee of the Śaiva sect. -ताति
having an auspicious end, conferring or conducive to happiness, propitious
प्रयत्नः कृत्स्नो$यं फलतु शिवतातिश्च भवतु 6.7
न्यषेवेतां विशेषेण शिवतातिममुं शिवम् Śiva B.23.56.
tender, merciful, not demoniacal
मा पूतनात्वमुपगाः शिवतातिरेधि 9.49. (-तिः) auspiciousness, happiness.-तालः (in music) a kind of measure. -दत्तम् the discus of Viṣṇu (सुदर्शन). -दारु the Devadāru tree.-दिश् the north-east. -दूती epithet of Durgā. -द्रुमः the Bilva tree. -द्विष्टा the Ketaka tree.
धातुः quicksilver.
milk stone. -पदम् final liberation, emancipation. -पुरम्, -पुरी of Vārāṇasī. -पुराण of one of the eighteen Purāṇas.
प्रियः a crystal.
the Baka tree.
the thorn-apple. (-यम्) रुद्राक्ष q. v. (-या) the goddess Durgā. -बी(वी)जम् quick-silver.-भारतम् the historic poem on the life of Shivājī the great (163-168) by his contemporary poet Paramā nanda. -मल्लकः the Arjuna tree. -मार्गः final liberation. -रसः the water of boiled rice (three days old, hence fermented). -राजधानी of Benares, -रात्रिः the fourteenth day of the dark half of Māgha on which a rigorous fast is observed in honour of Śiva
शैवो वा वैष्णवो वापि यो वा स्यादन्यपूजकः । सर्वं पूजाफलं हन्ति शिवरात्रिबहिर्मुखः ॥ Īśvarasaṁhitā.
लिङ्गम् Śiva worshipped in the form of a Phallus.
a temple dedicated to the worship of the Liṅga. -लोकः the world of Śiva. -वल्लभः the mango tree.
(भा) white rose.
Pārvatī. -वल्ली Acacia Concinna (Mar. शिकेकाई). -वाहनः a bull.-व्रतिन् one engaged in a vow of standing on one foot.
शेखरः the moon.
the thorn-apple. -सायुज्यम् final emancipation (lit. unification with Śiva). -सुन्दरी an epithet of Durgā.
Apte 1890
Englishशिव a. [श्यति पापं शो-वन् पृषो°] 1 Auspicious, propitious, lucky इयं शिवाया नियतेरिवायतिः Ki. 4. 21
- 38
R. 11. 33.
2 In good health or condition, happy, prosperous, fortunate
शिवाति वस्तीर्थज लानि कच्चित् R. 5. 8 (= अतुपप्लवानि ‘undisturbed’)
शिवास्त पंथानः संतु ‘a happy journey to you’, ‘God bless (or speed) you on your journey’.
वः 1 N. of the third god of the sacred Hindu Trinity, who is entrusted with the work of destruction, as Brahman and Viṣṇu are with the creation and preservation, of the world
एको दवः केशवो वा शिवो वा Bh. 2. 115.
2 The male organ of generation, penis.
3 An auspicious planetary conjunction.
4 The Veda.
5 Final beatitude.
6 A post to which cattle are tied
7 A god, deity,
8 Quick-silver. 9 Bdellium. 10 The black variety of thorn-apple. वौ (m. dual) Śiva and Pārvatī कथयति शिवयोः शरीरयोगं विषमपदा पदवी विवर्तनेषु Ki. 5. 40. वं 1 Prosperity, welfare, wellbeing, happiness तव वर्त्मान वर्ततां शिवं N. 2. 62 Ratn. 1. 2 R. 1. 60. 2 Bliss, auspiciousness. 3 Final beatitude. 4 Water. 5 Sea-salt. 6 Rock-salt 7 Refined borax. Comp. अक्षं = रुद्राक्ष q. v. अरातिः a heretic (lit. a disbeliever in Śiva). आत्मकं rock-salt. आदेशकः {1} the bearer of auspicious news. {2} a fortune-teller. आलयः {1} Śiva's abode. {2} the red basil. ( यं) {1} a temple of Śiva. {2} a cemetery. इतर a. inauspicious, unlucky शिवेतरक्षतये K. P. 1. इष्ट्रा Dūrvā grass. कर (शिवंकर also) a. conferring happiness, auspicious. कीर्तनः N. of Bhṛṅgi. गति a. prosperous, happy. घर्मजः the planet Mars. चतुर्दशी the fourteenth day of the dark half of Māgha see शिवरात्र. ज्ञा a female devotee of the Śaiva sect. ताति a. {1} having an auspicious end, conferring or conducive to happiness, propitious प्रयत्न. कृत्स्नोयं फलतु शिवतातिश्च भवतु Māl. 6. 7. {2} tender, merciful, not demoniacal मा पूतनात्वमुपगाः शिवतातिरेधि 9. 49. ( तिः) auspiciousness, happiness. दत्तं the discus of Viṣṇu. दारु n. the Devadāru tree. दूती epithet of Durgā. द्रुमः theBilva tree. द्विष्ट्रा the Ketaka tree. धातुः {1} quick-silver. {2} milk. stone. पुरं, पुरी N. of Benares. पुराण N. of one of the eighteen Purāṇas प्रियः {1} a crystal. {2} the Baka tree. {3} the thorn-apple. ( यं) = रुद्रक्ष q. v. ( या) the goddess Durgā. मल्लकः the Arjuna tree. रसः the water of boiled rice. राजधानी N. of Benares. रात्रिः the fourteenth day of the dark half of Māgha on which a rigorous fast is observed in honour of Śiva. लिंगं {1} Śiva, worshipped in the form of a Phallus. {2} a temple dedicated to the worship of the Liṅga. लोकः the world of Śiva. वल्लभः the mango tree. ( भा) {1} white rose. {2} Pārvatī. वाहनः a bull. वीजं quick-silver. शेखाः {1} the moon. {2} the thorn-apple. सायुज्यं final emancipation (lit. unification with Śiva). सुंदरी an epithet of Durgā.
Monier Williams Cologne
Englishशिव॑ mf(आ॑)n. (according to, i, 153, √ 1. शी, ‘in whom all things lie’
perhaps connected with √ श्वि शवस्, शिश्वि) auspicious, propitious, gracious, favourable, benign, kind, benevolent, friendly, dear (°व॑म् kindly, tenderly),
‘The Auspicious one’, of the disintegrating or destroying and reproducing deity (who constitutes the third god of the Hindū Trimūrti or Triad, the other two being Brahmā ‘the creator’ and Viṣṇu ‘the preserver’
in the Veda the only of the destroying deity was Rudra ‘the terrible god’, but in later times it became usual to give that god the euphemistic Śiva ‘the auspicious’ [just as the Furies were called Εὐμενίδες ‘the gracious ones’], and to assign him the office of creation and reproduction as well as dissolution
in fact the preferential worship of Śiva as developed in the Purāṇas and Epic poems led to his being identified with the Supreme Being by his exclusive worshippers [called Śaivas]
in his character of destroyer he is sometimes called Kāla ‘black’, and is then also identified with ‘Time’, although his active destroying function is then oftener assigned to his wife under her name Kālī, whose formidable character makes her a general object of propitiation by sacrifices
as presiding over reproduction consequent on destruction Śiva's symbol is the Liṅga [q.v.] or Phallus, under which form he is worshipped all over India at the present day
again one of his representations is as Ardha-nārī, ‘half-female’, the other half being male to symbolize the unity of the generative principle [RTL. 85]
he has three eyes, one of which is in his forehead, and which are thought to denote his view of the three divisions of time, past, present, and future, while a moon's crescent, above the central eye, marks the measure of time by months, a serpent round his neck the measure by years, and a second necklace of skulls with other serpents about his person, the perpetual revolution of ages, and the successive extinction and generation of the races of mankind: his hair is thickly matted together, and gathered above his forehead into a coil
on the top of it he bears the Ganges, the rush of which in its descent from heaven he intercepted by his head that the earth might not be crushed by the weight of the falling stream
his throat is dark-blue from the stain of the deadly poison which would have destroyed the world had it not been swallowed by him on its production at the churning of the ocean by the gods for the nectar of immortality
he holds a त्रि-शूल, or three-pronged trident [also called Pināka] in his hand to denote, as some think, his combination of the three attributes of Creator, Destroyer, and Regenerator
he also carries a kind of drum, shaped like an hour-glass, called Ḍamaru: his attendants or servants are called Pramatha [q.v.]
they are regarded as demons or supernatural beings of different kinds, and form various hosts or troops called Gaṇas
his wife Durgā [otherwise called Kālī, Pārvatī, Umā, Gaurī, Bhavāṇī ] is the chief object of worship with the Śāktas and Tāntrikas, and in this connection he is fond of dancing [see ताण्डव] and wine-drinking
he is also worshipped as a great ascetic and is said to have scorched the god of love (Kāma-deva) to ashes by a glance from his central eye, that deity having attempted to inflame him with passion for Pārvatī whilst he was engaged in severe penance
in the exercise of his function of Universal Destroyer he is fabled to have burnt up the Universe and all the gods, including Brahmā and Viṣṇu, by a similar scorching glance, and to have rubbed the resulting ashes upon his body, whence the use of ashes in his worship, while the use of the Rudrākṣa berries originated, it is said, from the legend that Śiva, on his way to destroy the three cities, called Tri-pura, let fall some tears of rage which became converted into these beads: his residence or heaven is Kailāsa, one of the loftiest northern peaks of the Himālaya
he has strictly no incarnations like those of Viṣṇu, though Vīra-bhadra and the eight Bhairavas and Khaṇḍo-bā [RTL. 266] are sometimes regarded as forms of him
he is especially worshipped at Benares and has even more names than Viṣṇu, one thousand and eight being specified in the 69th chapter of the Śiva-Purāṇa and in the 17th chapter of the Anuśāsana-parvan of the Mahā-bhārata, some of the most common being Mahā-deva, Śambhu, Śaṃkara, Īśa, Īśvara, Maheśvara, Hara
his sons are Gaṇeśa and Kārttikeya),
, 73
a kind of second Śiva (with Śaivas), a person who has attained a partic. stage of perfection or emancipation,
Monier Williams 1872
Englishशिव शिव, अस्, आ, अम् (according to Uṇādi-s.
I. 153. fr. rt. 1. शी
more probably to be connected
with rt. श्वि and शवस्, see शिश्वि), auspicious, pro-
pitious, prosperous, happy, fortunate, lucky, increas-
ing, thriving, right
(अस्), m., N. of the third god
of the Hindū Tri-mūrti, (in the later mythology
regarded as ‘the destroyer, ’ and with Brahmā, ‘the
creator, ’ and Viṣṇu, ‘the preserver, ’ constituting
the well known Hindū triad of divine manifestations
although the name Śiva is not found applied to any
god in the Veda, the worship of the destroying and
reproducing principle under this name was rapidly
developed in the Purāṇas and epic poems, and be-
came very general in later times, the worshippers of
Śiva or Śaivas assigning to him the first place in the
triad and by identifying him with the principles of
creation and reproduction as well as that of destruc-
tion, constituting him the one Supreme Being who
is supposed to comprehend all the powers and forces
of nature and whose formidable character makes him
the first object of propitiation and adoration
in the
Śiva-Purāṇa he is addressed as Brahmā, Viṣṇu,
Indra, Varuṇa, the Sun, Moon, Earth, Fire, Water,
Air, Ether, &c., while even in the Viṣṇu and other
Purāṇas not specially devoted to his praise, he is
mentioned with the greatest reverence and awe
according to one view the name Śiva belonged
originally to the principal god of the aboriginal
tribes of India, and being subsequently adopted
together with the Liṅga or symbol of reproduction
into the Pantheon of the Āryans, was then identified
with their own deity Rudra, who occupies a con-
spicuous position in the Veda as god of storms
but
according to a more likely supposition the adjective
शिव, ‘auspicious, ’ being at first only used as an
euphemistic epithet to propitiate the lord of tempests,
passed afterwards into his name, and was ultimately
adopted as the principal name of the god of destruc-
tion, [see रुद्र]
according to Viṣṇu-Purāṇa I. 8.
there are eight principal manifestations of Śiva, viz.
Rudra, Bhava, Śarva, Iśāna, Paśu-pati, Bhīma, Ugra,
Mahā-deva, which again are visibly represented under
eight Tanus or material forms, viz. the Sun, Water,
Earth, Air, Fire, Ether, the officiating Brahman,
and the Moon, Śiva being supposed to uphold the
universe by means of these forms
as presiding over
reproduction, which follows destruction, his symbol
is the Liṅga or Phallus, under which form he is
generally worshipped at the present day
as god of
justice or punishment, which character he shares with
the gods Yama and Varuṇa, he is represented as
riding on a white bull, the god Dharma, it is said,
having taken this form and requested Śiva to accept
him as his vehicle
his own colour is sometimes
depicted as black in his character of destroyer of the
world, when he is called Kāla or Time
again, one
of his representations is as Ardha-nārī, ‘half-female, ’
the other half being male to symbolize the unity of
the generative principle, his name being then Ardha-
nārīśa, ‘the half-female lord
’ he has sometimes five
faces, whence his name Pāñcānana
he has also three
eyes, one of which is in his forehead, and which are
thought to denote his view of the three divisions of
time, past, present, and future, while a moon's
crescent, round or above the central eye, marks the
measure of time by months, a serpent round his
neck the measure of time by years, and a second
necklace of skulls with numerous other serpents about
his person, the perpetual revolution of ages, and the
successive extinction and generation of the races of
mankind: his hair is thickly matted together, and
gathered above his forehead into a coil, so as to
project like a horn
on the top of it he bears the
Ganges, the rush of which river in its descent form
heaven he intercepted by his head that the earth
might not be crushed by the weight of the falling
stream
his throat is dark-blue from the stain of the
deadly poison which would have destroyed the world
had it not been swallowed by him on its production
at the churning of the ocean by the gods for the
nectar of immortality: he is sometimes represented
clothed in a deer-skin, sometimes in a tiger-skin, or
he appears sitting on a tiger-skin or holding a deer
in one of his hands
in explanation of this a legend
is told that Śiva, having once visited a forest in the
form of a religious mendicant, the wives of the
Ṛṣis residing there fell in love with his great
beauty, which the Ṛṣis perceiving resented
in
order, therefore, to overpower him, they first dug a
pit, and by magical arts caused a tiger to rush out of
it, which he slew, and taking its skin wore it as a
garment
they next caused a deer to spring out upon
him, which he took up in his left hand and ever
afterwards retained there
they then produced a red-
hot iron, but this too he took up and kept in his
hand as a weapon: sometimes, again, he appears
wearing an elephant's skin which belonged to an
Asura named Gaya, who acquired such power that
he conquered the gods and would have destroyed the
Munis had they not fled to Benares and taken
refuge in a temple of Śiva, who then destroyed the
Asura and, ripping up his body, stripped off the hide
which he afterwards cast over his shoulders for a
cloak: Śiva holds a त्रिशूल or three-pronged trident
[also called Pināka] in his hand to denote, as some
think, his combination of the three attributes of
Creator, Destroyer, and Regenerator
his other
weapons are a bow called Ajakava or Ajagava, a
thunderbolt, an axe, a kind of staff with transverse
pieces surmounted by a skull called Khaṭvāṅga, and
another nondescript weapon called Khiṅkira
he also
carries a kind of rattle or drum, shaped like an hour-
glass, called Ḍamaru, and a Pāśa or noose for binding
incorrigible offenders: his attendants or servants are
called Pramatha
they are sometimes regarded as
demons or supernatural beings of various kinds, and
form a complete host
some of his more personal
attendants or chamberlains have special names, such
as Nandi or Nandin, Bhṛṅgin, Taṇḍu, the latter
being the original teacher of dancing &c., whence
Śiva is called Naṭeśvara, ‘the lord of dancers, ’ and is
himself described as नाट्य-प्रिय, fond of dancing:
his principal wife Durgā, otherwise called Pārvatī,
Umā, Gaurī, Bhavānī, Satī, &c., is the chief object
of worship with the Śāktas and Tāntrikas, see शक्ति,
शाक्त, तन्त्र: his sons are Gaṇeśa and Kārttikeya:
he destroyed several Asuras or demons, such as Pura,
Tripura, Andhaka, Ruru
he also scorched the god
of love, Kāma-deva, to ashes by a glance from his
central eye, that deity having attempted to inflame
him with passion for Pārvatī whilst he was engaged
in severe penance
he is said to have cut off one of
the heads of the god Brahmā, that god having ori-
ginally possessed five heads, one of which is fabled
to have addressed Śiva on a particular occasion in a
disrespectful manner, cf. ब्रह्म-मूर्ध-भृत्
he also decapitated Dakṣa and replaced his head by
that of a ram, because that sage, who was his father-
in-law, omitted to invite him and his wife Satī to a
great sacrifice at which all the other gods were
present, see दक्षाध्वर-ध्वंश-कृत्
in the
exercise of his function of Universal Destroyer he
destroys, at the end of every Kalpa, not only all
created beings, but even Brahmā, Viṣṇu, and the
other gods, whose bones and skulls he wears as gar-
lands
moreover, at the end of one of the early
Kalpas he is fabled to have burnt them up by a flash
from his central eye, and afterwards to have rubbed
their ashes upon his body, whence the use of ashes
is considered of great importance in his worship,
while the use of the Rudrākṣa berries or beads
originated, it is said, from the legend that Śiva, on
his way to destroy the three cities, called Tri-pura,
let fall some tears of rage which became converted
into these beads: his residence is Kailāsa, one of the
loftiest northern peaks of the Himālaya, which is
also the paradise of Kuvera: he has strictly no in-
carnations like those of Viṣṇu, though Vīra-bhadra
and the eight Bhairavas are sometimes regarded as
forms of him, sometimes as his sons, see वीर-भ-
द्र, भैरव
he is especially worshipped at Be-
nares and has even more names than Viṣṇu, one
thousand and eight being specified in the sixty-ninth
chapter of the Śiva-Purāṇa and in the seventeenth
chapter of the Anuśāsana-parvan of the Mahā-bhā-
rata, some of the most common being Mahā-deva,
Śambhu, Śaṅkara, Īśa, Īśvara, Maheśvara, Hara,
Rudra)
the phallic emblem of Śiva, the male
genital organ, penis
a god (= देव, according to
Śabda-k.)
an auspicious planetary conjunction
the
twentieth of the astronomical periods called Yogas,
(see योग)
epithet of a particular month
the
Veda
final emancipation (= मोक्ष)
a pillar or
post to which cattle are tied
a kind of drug and
perfume (= बालुक or वालुक)
a particular plant
or drug (= पुण्डरीक)
the black Dhustūra or
thorn-apple
bdellium
quicksilver
N. of a scribe
(औ), m. du. Śiva and his wife
(आस्), m. pl., N. of
a class of deities
(आ), f. the wife of Śiva (Durgā,
Pārvatī, &c.)
final emancipation (= मुक्ति)
N.
of the wife of Aṅgiras
of the mother of the twenty-
second Jina
of a river
a jackal
the Śamī tree
yellow Myrobalan (= हरीतकी)
Emblic Myrobalan
(= आमलकी)
the tree Flacourtia Cataphracta (=
तामलकी)
Dūrvā grass
turmeric
a kind of yellow
pigment, = गो-रोचना
(अम्), n. bliss, prosperity,
happiness, well-being, auspiciousness, pleasure
final
emancipation or beatitude
water
rock-salt
sea-salt
white or refined borax.
—शिव-कर, अस्, ई, अम्, causing
happiness or prosperity, making happy, auspicious,
propitious
(अस्), m. (with Jainas) one of the twenty-
four Arhats of the past Ut-sarpiṇī.
—शिव-क-
वच, अम्, n. ‘Śiva's amulet, ’ N. of a chapter in
the Skanda-Purāṇa.
—शिव-काञ्ची, f., N. of a city
(said to have been founded by Śaṅkara
cf. विष्णु-
काञ्ची).
—शिव-कान्ती-तीर्थ, अम्, n., N. of a
Tīrtha.
—शिव-कामदुघा, f., N. of a river.
—शिव-कारिणी, f., N. of a goddess.
—शिव-किङ्-
कर, अस्, m. a proper N.
—शिव-कीर्तन, अस्, m.
‘Śiva-praiser, ’ epithet of Bhṛṅgi or Bhṛṅgarīṭa,
one of Śiva's attendants
N. of Kṛṣṇa or Viṣṇu
(अम्), n. the act of praising or celebrating Śiva.
—शिव-कुण्ड, N. of a place.
—शिव-कोष, अस्,
m., N. of a dictionary of synonyms of trees and
medicinal plants by Śiva-datta.
—शिव-गङ्गा-तीर्थ,
अम्, n., N. of a Tīrtha.
—शिव-गण, अस्, m. a proper
N.
—शिवगण-पुर, अम्, n., N. of a town.
—शिव-
गति, इस्, इस्, इ, having a prosperous course, pros-
perous, auspicious, happy
worshipping Śiva
(इस्),
m. one of the twenty-four Arhats of the past Ut-sar-
piṇī (with Jainas).
—शिव-गीता, f. ‘Śiva's song, ’ N.
of a part of the Padma-Purāṇa (propounding the
doctrines of the Śaivas
it is regarded as a Vedānta
treatise, and attributed to Veda-vyāsa).
—शिव-गुरु,
उस्, m., N. of Śaṅkarācārya's father.
—शिव-घर्म-
ज, अस्, m. ‘born from the perspiration of Śiva, ’
epithet of the planet Mars.
—शिवङ्-कर, अस्, ई,
अम्, causing happiness or prosperity, auspicious, pro-
pitious.
—शिव-चक्र, अम्, n. epithet of a particular
mystical circle.
—शिव-चतुर्दशी, f. the fourteenth
day of the dark half of the month Māgha kept as a
festival in honour of Śiva.
—शिवचतुर्दशी-व्रत,
अम्, n. a particular religious observance kept on the
above-mentioned day.
—शिव-ज्ञ, अस्, आ, अम्,
knowing what is fortunate or propitious, worshipping
Śiva
(आ), f. a female devotee of the Śaiva sect.
—शिव-ज्ञान, अम्, n. knowledge of what is fortu-
nate or propitious
a book giving rules for ascertain-
ing auspicious moments or lucky and unlucky seasons.
—शिव-तत्त्व-विवेक, अस्, m., N. of a work by
Apyaya-dīkṣita.
—शिव-तन्त्र, अम्, n., N. of a
Tantra work.
—शिव-तम, अस्, आ, अम्, most pros-
perous, very fortunate.
—शिव-तर, अस्, आ, अम्, more
auspicious or propitious, very prosperous or fortunate
very complacent.
—शिव-ताति, इस्, इस्, इ (Pāṇini IV.
4, 143, 144), causing good fortune, conferring hap-
piness, propitious
(इस्), f. propitiousness, benevo-
lence, auspiciousness.
—शिव-तातिक, अस्, आ, अम्, =
शिव-ताति above.
—शिव-तीर्थ, अम्, n., N. of a
Tīrtha.
—शिव-दत्त, अस्, आ, अम्, given by Śiva
pre-
sented to Śiva
(अस्), m., N. of the author of the Śiva-
koṣa
of a scribe
(अम्), n. the discus of Viṣṇu.
—शिव-दारु, उ, n. the tree Pinus Deodaru (=
देव-दारु).
—शिव-दास, अस्, m. ‘Śiva's servant, ’
N. of the author of the Jātaka-muktāvalī
of the
reputed author of the Kathārṇava.
—शिव-दास-
देव, अस्, m., N. of a poet.
—शिव-दूतिका, f., N.
of one of the Mātṛs attending on Śiva.
—शिव-
दूती, f. ‘Śiva's messenger, ’ epithet of Durgā
of a
Yogiṇī.
—शिव-दूती-तन्त्र, अम्, n., N. of a Tantra
work.
—शिव-दृष्टि, इस्, f., N. of a work by So-
mānanda-nātha.
—शिव-द्रुम, अस्, m. ‘Śiva's tree, ’
the Vilva, (commonly called Bel.)
—शिव-द्विष्टा,
f. ‘hated by Śiva, ’ the Ketaka tree, (see केतक।)
—शिव-धनुर्-वेद, अस्, m., N. of a work ascribed
to Vyāsa.
—सिव-धरम and शिव-धर्मोत्तर
(°म-उत्°), N. of two works.
—शिव-धर्मोप-
पुराण (°म-उप्°), अम्, n., N. of an Upa-Purāṇa.
—शिव-धातु, उस्, m. ‘Śiva's essence, ’ quicksilver
‘Śiva's mineral, ’ milk-stone, opal or chalcedony,
(according to Śabda-k. = गो-दन्त।)
—शिव-नाभि,
इस्, m. ‘Śiva's navel, ’ a particular form of Śiva-
liṅga, (see लिङ्ग।)
—शिव-नारायण, अस्, m., N.
of a god
of a modern author.
—शिव-पुर,
अम्, n. or शिव-पुरी, ‘Śiva's city, ’ N. of the
city Benares (especially sacred to Śiva).
—शिव-पु-
राण, अम्, n., N. of one of the eighteen Purāṇas
(devoted to the praise of Śiva
it is thought by some
to be identical with the Vāyu-Purāṇa).
—शिव-पूजा,
f. worship or adoration of Śiva.
—शिव-प्रादुर्-
भाव, अस्, m. the manifestation of Śiva.
—शिव-
प्रिय, अस्, आ, अम्, dear to or esteemed by Śiva
(अस्), m. the tree Sesbana Grandiflora (= वक)
the thorn-apple (= धुस्तूर)
crystal
(आ), f. the
goddess Durgā
(अम्), n. the seeds of the Rudrākṣa
or Elæocarpus.
—शिव-भक्त, अस्, m. a worshipper
of Śiva, a Śaiva.
—शिव-भक्ति-सिद्धि, इस्, f. ‘per-
formance of the worship of Śiva, ’ N. of a devotional
work
[cf. शिव-शक्ति-सिद्धि।]
—शिव-भट्ट, अस्,
m. a proper N.
—शिव-मल्लक, अस्, m. the Arjuna
tree
(इका), f. the tree Sesbana Grandiflora (= व-
सुक).
—शिव-मल्ली, f. the Sesbana Grandiflora.
—शिव-माहात्म्य-खण्ड, अस्, m., N. of a book
of the Skanda-Purāṇa.
—शिव-रस, अस्, m. the
water of boiled rice or pulse three days old (under-
going spontaneous fermentation).
—शिव-रहस्य,
अम्, n. ‘secret doctrine of Śiva, ’ N. of a part of the
Skanda-Purāṇa
of a compilation from the Tantras
on the divinity and worship of Śiva.
—शिव-राज-
धानी, f. ‘Śiva's capital, ’ N. of the city Kāśī or
Benares (especially sacred to Śiva).
—शिव-रात्रि, इस्,
f. ‘Śiva's night, ’ N. of a celebrated and very popular
festival in honour of Śiva (kept on the fourteenth
of the dark half of the month Māgha or January-
February
a rigorous fast and extraordinary cere-
monies are observed during the day and night,
and Śiva is worshipped under the type of the
Liṅga
cf. शिव-चतुर्दशी).
—शिवरात्रि-माहात्-
म्य, अम्, n. the greatness or glory of the Śiva-rātri
festival.
—शिव-राम, अस्, m., N. of a preceptor
of the author of the Kṛtya-cintāmaṇi, the Śrāddha-
cintāmaṇi, the Su-bodhinī, and a commentary on
the Karma-pradīpa.
—शिव-राम-गिर, अस्, m. a
proper N.
—शिव-रूप, अम्, n. the form or image
of Śiva
(अस्, आ, अम्), having the form of Śiva.
—शिव-लिङ्ग, अम्, n. Śiva's genital organ or Śiva
worshipped in the form of a phallus
a temple or
spot dedicated to the worship of the Liṅga, (see
लिङ्ग।)
—शिव-लिङ्गिन्, ई, m. a worshipper of the
Liṅga or one who carries this symbol on his person.
—शिव-लोक, अस्, m. the world or paradise of Śiva,
Kailāsa.
—शिव-वल्लभ, अस्, आ, अम्, loved or
esteemed by Śiva
(अस्), m. the mango tree
gigantic swallow-wort
(आ), f. the goddess Pārvatī
the Indian white rose (= शत-पत्त्री).
—शिव-वल्-
लिका, f. a particular plant (= लिङ्गिनी).
—शिव-वल्ली,
f. a particular plant (= लिङ्गिनी)
a particular thorny
tree (= श्री-वल्ली).
—शिव-वाहन, अस्, m. ‘Śiva's
vehicle, ’ a bull.
—शिव-वीज, अम्, n. ‘Śiva's semen, ’
quicksilver.
—शिव-शक्ति, इस्, f. attachment or de-
votion to Śiva
(इस्), m. a proper N.
—शिव-शक्ति-
सिद्धि, इस्, f., N. of a work by Harṣa, (also called
शिव-भक्ति-सिद्धि।)
—शिव-शर्मन्, आ, m., N.
of a priest.
—शिव-शासन, अम्, n. ‘Śiva's ordi-
nance, ’ N. of a law-book.
—शिव-शेखर, अस्, m.
Śiva's crest
Śiva's head
the plant Sesbana Grandi-
flora
the thorn-apple
the moon.
—शिव-संहिता,
f., N. of a short treatise on the duties of a Yogin.
—शिव-सङ्कल्प, अस्, m. ‘having an auspicious
resolve, ’ N. of a hymn (forming part of the thirty-
fourth book of the Vājasaneyi-saṃhitā
cf. Manu
XI. 250).
—शिव-सङ्कल्पोपनिषद् (°प-उप्°),
त्, f., N. of an Upaniṣad.
—शिव-सर्वस्व, अम्, n.,
N. of a work.
—शिव-सहस्र-नामन्, अ, n., N. of
a description of one thousand epithets illustrating the
attributes of Śiva.
—शिव-सायुज्य, अम्, n. absorp-
tion into or identification with Śiva, final emanci-
pation.
—शिव-सुन्दरी, f. epithet of Durgā.
—शिव-
सूत्र, अम्, n., N. of the aphorisms of the Śaiva
philosophy (attributed to the god Śiva)
N. of the
fourteen Sūtras with which Pāṇini opens his gram-
mar (said to have been communicated to him by
Śiva).
—शिवसूत्र-विमर्शिनी, f., N. of a com-
mentary on the philosophical Śiva-sūtras, (also called
शिव-सूत्र-विवृति)
of a commentary on the four-
teen grammatical aphorisms of Śiva (treated as sym-
bolizing the dogmas of the Vedānta).
—शिव-स्कन्-
ध, अस्, m., N. of a king.
—शिव-स्व, अम्, n.
‘Śiva's property, ’ anything that has been offered to
Śiva.
—शिव-स्वामिन्, ई, m., N. of a poet
of an
author.
—शिवाक्ष (°व-अक्°), अम्, n. the seed of
the Elæocarpus, (see रुद्राक्ष।)
—शिवाख्य (°व-
आख्°), अस्, आ, अम्, called happy, termed lucky.
—शि-
वाटिका (°व-अट्°?), f. a kind of grass (= वंश-पत्-
त्री).
—शिवात्मक (°व-आत्°), अस्, इका, अम्, consist-
ing of the essence of Śiva
(अम्), n. rock-salt.
—शिवादेशक (°व-आद्°), अस्, m. a fortune-teller.
—शिवानन्द (°व-आन्°), अस्, m. ‘Śiva's joy, ’ N. of
a scribe.
—शिवापीड (°व or °वा-आप्°), अस्, m. the
chaplet of Śiva or Durgā
Sesbana Grandiflora (=
वक).
—१। शिवाप्रिय (°व-अप्° or °वा-अप्°), अस्, आ,
अम्, disliked by Śiva or by Durgā.
—२। शिवा-प्रिय,
अस्, आ, अम्, beloved by Durgā
(अस्), m. a goat.
—शि-
वा-फला, f. the Śamī tree.
—शिवा-बलि, इस्, m. an
offering to Durgā made at night and consisting chiefly
of flesh.
—शिवाराति (°व or °वा-अर्°), इस्, m. an
enemy of Śiva or Durgā
‘jackal's enemy, ’ a dog.
—शिवा-रुत, अम्, n. the howling of a jackal.
—शि-
वार्चन-चन्द्रिका (°व-अर्°), f., N. of a work.
—शिवालय (°व-आल्°), अस्, m. the residence of Śiva,
Śiva's abode
red Tulasī or basil
(अम्), n. any
temple or shrine dedicated to Śiva (generally con-
taining a Liṅga)
a cemetery, place where dead
bodies are burnt or buried
N. of a place.
—शिवा-
स्मृति, इस्, f. ‘Durgā-memorial, ’ the plant Sesbana
Ægyptiaca (= जयन्ती).
—शिवाह्लाद (°व-आह्°),
अस्, m. ‘Śiva's joy, ’ the tree Sesbana Grandiflora.
—शिवाह्व (°व-आह्°), अस्, आ, अम्, called or named
after Śiva
(आ), f. a species of creeper (= रुद्र-
जटा).
—शिवेतर (°व-इत्°), अस्, आ, अम्, ‘other than
auspicious, ’ inauspicious, unhappy, unlucky.
—शि-
वेष्ट (°व-इष्°), अस्, आ, अम्, loved by Śiva
(अस्),
m. Sesbana Grandiflora
(आ), f. Dūrvā grass.
—शिवो-
पनिषद् (°व-उप्°), त्, f., N. of an Upaniṣad (sup-
posed to have been the work on which the Śiva-
sūtras were founded).
—शिवोपपुराण (°व-उप्°),
अम्, n., N. of an Upa-Purāṇa.
Macdonell
EnglishBenfey
Englishशिव शिव (probably akin to शवस्),
I.
1. Prosperous, Hit. 68, 17
auspicious, Mālat. 6, 12
happy.
2.
Right, Nal. 20, 17.
3. 17.
3. Comparat. शि-
वतर, Very complacent,
Utt. Rāmac. 145, 2.
II.
1. Śiva, a deity
of the Hindu triad, Kir. 5, 21
dual,
Śiva and his wife, ib. 5, 40.
2. The
phallic emblem of Śiva.
3. An auspi-
cious planetary conjunction.
4. The
Vedas.
5. One of the astronomical
periods termed योगस्।
6. A pillar to
which cattle are tied.
7. A sort of
perfume.
III. वा।
1. Durgā, the
wife of Śiva.
2. The female jackal,
Sāv. 5, 75.
3. The name of several
plants.
IV.
1. Happiness, Arj. 5,
19
bliss, Mālat. 160, 14.
2. Well-
being, Pañc. 16, 5.
3. Final emancipa-
tion from separate existence.
4. Water.
5. Sea or fossile salt.
--
अ-,
I.
inauspicious, Rām. 3, 29, 11.
II.
ill-luck, ib. 3, 30, 3.
सदा-, Śiva.
Apte Hindi
Hindiशिव
वि* - "श्यति पापम् -शो + वन्, पृषो*"
"शुभ, मांगलिक, सौभाग्यशाली"
शिव
वि* - "श्यति पापम् -शो + वन्, पृषो*"
"स्वस्थ, प्रसन्न, समृद्ध , सौभाग्यशाली "
शिव
वि* - शो+वन् पृषो*
"शुभ, मंगलमय, सौभाग्यसूचक"
शिव
वि* - शो+वन् पृषो*
"स्वस्थ, प्रसन्न, भाग्यशाली"
L R Vaidya
EnglishSiva {% (I) a. (f. वा) %} Auspicious, happy, lucky, fortunate, जहासि निद्रामशिवैः शिवारुतैः Kir.i.38, R.xi.33.
Siva {% (II) m. %} 1. Name of the third deity in the Hindu triad, entrusted with the work of destruction, शिवमगात्मजया च कृतेर्ष्यया सकलहंसगणं शुचिमानसम् Kir.v.13
2. an auspicious planetary conjunction
3. final emancipation
4. the Veda
5. a god
6. the male organ of generation
7. quick-silver
8. bdellium
9. a post to which cattle are tied.
भूतसङ्ख्या
Sanskrit११, अक्षौहिणी, अज, ईश, ईशान, ईश्वर, गिरिश, गिरीश, गुणी, गौरीश, त्र्यम्बक, धूर्जटि, पशुपति, पिनाकिन्, भर्ग, भव, महस्, महादेव, महेश, महेश्वर, मृड, रुद्र, शङ्कर, शम्भु, शर्व, शशिभूषण, शितिकण्ठ, शिव, शूलिन्, श्रीकण्ठ, हर
Bopp
LatinAnekartha-Dvani-Manjari
Sanskritशिव
क्ली
शिव, भद्र, श्रेयस्
शिवं भद्रं शिवः शम्भुः शिवा गौरी शिवाभया ।
शिवा कीलः शिवा क्रोष्ट्री भवेदामलकी शिवा ॥ ४ ॥
शिवः शर्वः शिवः शुक्लः शिवः कीलः शिवः पशुः ।
शिवा गौरी शिवा क्रोष्ट्री शिवं श्रेयः शिवा स्नुषा ॥ ५ ॥
verse 1.1.1.4
page 0001
शिव
पु
शिव, शम्भु, शर्व, शुक्ल, कील, पशु
शिवं भद्रं शिवः शम्भुः शिवा गौरी शिवाभया ।
शिवा कीलः शिवा क्रोष्ट्री भवेदामलकी शिवा ॥ ४ ॥
शिवः शर्वः शिवः शुक्लः शिवः कीलः शिवः पशुः ।
शिवा गौरी शिवा क्रोष्ट्री शिवं श्रेयः शिवा स्नुषा ॥ ५ ॥
verse 1.1.1.4
page 0001
Aufrecht Catalogus Catalogorum
EnglishIndian Epigraphical Glossary
EnglishLanman
Englishśivá,
—1. a. kind, 90^2
friendly
gracious
agreeable, lovely
opp. of ghora
—2. m.
The Friendly One, name euphemistically
applied to the horrible god Rudra, who
under this name (Śiva) becomes the third
person of the Hindu Trinity. [for mg 2,
cf. Εὐμενίδες, ‘The Gracious Ones, i. e. the
Furies, ’ and nandi.]
अभिधानचिन्तामणिः
Sanskritश्वःश्रेयसं शुभशिवे कल्याणं श्वोवसीयसं श्रेयः ।
क्षेमं भावुकभविककुशलमङ्गलभद्रमद्रशस्तानि ॥ ८६ ॥
श्वःश्रेयस (क्ली), शुभ (क्ली), शिव (क्ली), कल्याण (क्ली), श्वोवसीयस् (क्ली), श्रेयस् (क्ली), क्षेम (क्ली), भावुक (क्ली), भविक (क्ली), कुशल (क्ली), मङ्गल (क्ली), भद्र (क्ली), मद्र (क्ली), शस्त (क्ली)
शंभुः शर्वः स्थाणुरीशान ईशो रुद्रोड्डीशौ वामदेवो वृषाङ्कः ।
कण्ठेकालः शंकरो नीलकण्ठः श्रीकण्ठोग्रौ धूर्जटिर्भीमभर्गौ ॥ १९५ ॥
मृत्युंजयः पञ्चमुखोऽष्टमूर्तिः श्मशानवेश्मा गिरिशो गिरीशः ।
षण्ढः कपर्दीश्वर ऊर्ध्वलिङ्ग एकत्रिदृग्भालदृगेकपादः ॥ १९६ ॥
मृडोऽट्टहासी घनवाहनोऽहिर्बुध्नो विरूपाक्षविषान्तकौ च ।
महाव्रती वह्निहिरण्यरेताः शिवोऽस्थिधन्वा पुरुषास्थिमाली ॥ १९७ ॥
स्याव्द्योमकेशः शिपिविष्टभैरवौ दिक्कृत्तिवासा भवनीललोहितौ ।
सर्वज्ञनाट्यप्रियखण्डपर्शवो महापरा देवनटेश्वरा हरः ॥ १९८ ॥
पशुप्रमथभूतोमापतिः पिङ्गजटेक्षणः ।
पिनाकशूलखट्वाङ्गगङ्गाहीन्दुकपालभृत् ॥ १९९ ॥
गजपूषपुरानङ्गकालान्धकमखासुहृत् ।
शम्भु (पुं), शर्व (पुं), स्थाणु (पुं), ईशान (पुं), ईश (पुं), रुद्र (पुं), उड्डीश (पुं), वामदेव (पुं), वृषाङ्क (पुं), कण्ठेकाल (पुं), शङ्कर (पुं), नीलकण्ठ (पुं), श्रीकण्ठ (पुं), उग्र (पुं), धूर्जटि (पुं), भीम (पुं), भर्ग (पुं), मृत्युञ्जय (पुं), पञ्चमुख (पुं), अष्टमूर्ति (पुं), श्मशानवेश्मन् (पुं), गिरिश (पुं), गिरीश (पुं), षण्ढ (पुं), कपर्दिन् (पुं), ईश्वर (पुं), ऊर्ध्वलिङ्ग (पुं), एकदृश् (पुं), त्रिदृश् (पुं), भालदृश् (पुं), एकपाद् (पुं), मृड (पुं), अट्टहासिन् (पुं), घनवाहन (पुं), अहिर्बुध्न (पुं), विरूपाक्ष (पुं), विषान्तक (पुं), महाव्रतिन् (पुं), वह्निरेतस् (पुं), हिरण्यरेतस् (पुं), शिव (पुं), अस्थिधन्वन् (पुं), पुरुषास्थिमालिन् (पुं), व्योमकेश (पुं), शिपिविष्ट (पुं), भैरव (पुं), दिग्वासस् (पुं), कृत्तिवासस् (पुं), भव (पुं), नीललोहित (पुं), सर्वज्ञ (पुं), नाट्यप्रिय (पुं), खण्डपर्शु (पुं), महादेव (पुं), महानट (पुं), महेश्वर (पुं), हर (पुं), पशुपति (पुं), प्रमथपति (पुं), उमापति (पुं), पिङ्गजट (पुं), पिङ्गेक्षण (पुं), पिनाकभृत् (पुं), शूलभृत् (पुं), खट्वाङ्गभृत् (पुं), गङ्गाभृत् (पुं), अहिभृत् (पुं), इन्दुभृत् (पुं), कपालभृत् (पुं), गजासुहृद् (पुं), पूषासुहृद् (पुं), अनङ्गासुहृद् (पुं), कालासुहृद् (पुं), अन्धकासुहृद् (पुं), मखासुहृद् (पुं)
प्रजने स्यादुपसरः कीलः पुष्पलकः शिवः ।
प्रजन (पुं), उपसर (पुं), कील (पुंस्त्री), पुष्पलक (पुं), शिव (पुं)
अभिधानरत्नमाला
Sanskritईशान
ईशान, शशिशेखर, पशुपति, शूली, शिव, शङ्कर, शर्व, शम्भु, उमापति, गिरिश, श्रीकण्ठ, उग्र, हर, सर्वज्ञ, त्रिपुरान्तक, त्रिनयन, रुद्र, कपर्दिन्, भव, भूतेश, परमेश्वर, अन्धकरिपु, दक्षाध्वरध्वंसकृत्, स्थाणु, स्रष्टृ, धूर्जटि, वामदेव, कामध्वंसिन्, व्योमकेश, कपालिन्, नीलग्रीव, वह्निरेतस्, पिनाकिन्, भीम, भर्ग, कृत्तिवासस्, वृषाङ्क, अहिर्बुध्न, विरूपाक्ष, शिपिविष्ट, गणाधिप, गङ्गाधर, महादेव, मृड, नीललोहित
ईशानः शशिशेखरः पशुपतिः शूली शिवः शङ्करः,
शर्वः शम्भुरुमापतिश्च गिरिशः श्रीकण्ठ उग्रो हरः ।
सर्वज्ञस्त्रिपुरान्तकस्त्रिनयनो रुद्रः कपर्दी भवो,
भूतेशः परमेश्वरोऽन्धकरिपुर्दक्षाध्वरध्वंसकृत् ॥ ११ ॥
स्थाणुः स्रष्टा धूर्जटिर्वामदेवः,
कामध्वंसी व्योमकेशः कपाली ।
नीलग्रीवो वह्निरेताः पिनाकी,
भीमो भर्गः कृत्तिवासा वृषाङ्कः ॥ १२ ॥
अहिर्बुध्नो विरूपाक्षः शिपिविष्टो गणाधिपः ।
गङ्गाधरो महादेवो मृडः स्यान्नीललोहितः ॥ १३ ॥
verse 1.1.1.11
page 0003
नाममाला
Sanskritभागीरथीराज, त्रिपथगाराज, जाह्नवीराज, हिमवत्सुताराज, मन्दाकिनीराज, गङ्गाराज, भागीरथीपति, त्रिपथगापति, जाह्नवीपति, हिमवत्सुतापति, मन्दाकिनीपति, गङ्गापति, भागीरथीस्वामिन्, त्रिपथगास्वामिन्, जाह्नवीस्वामिन्, हिमवत्सुतास्वामिन्, मन्दाकिनीस्वामिन्, गङ्गास्वामिन्, भागीरथीनाथ, त्रिपथगानाथ, जाह्नवीनाथ, हिमवत्सुतानाथ, मन्दाकिनीनाथ, गङ्गानाथ, शिव
भागीरथी त्रिपथगा जाह्नवी हिमवत्सुता ।
मन्दाकिनी द्युपर्यायधुनी गङ्गानदीश्वरः ॥ ७१ ॥
verse 0.1.1.71
page 0036
एकाक्षरनाममाला
Sanskritऔ, अनन्त
ओरूर्ध्वलिङ्ग आहूतावव्ययः स्यादनन्त औः ।
verse 1.1.1.8
page 0119
Mahabharata
EnglishŚiva^1, the great god (Mahādeva, or Rudra, etc.), husband of Umā. [§ 2 (Anukram.): I, 1, 32 (Sthāṇu, i.e. Ś., issued from the primordial egg).]--§ 28 (Amṛtamanthana): I, 18, 1153 (swallowed the poison Kālakūṭa, and is therefore called Nīlakaṇṭha).--[§ 108 (Aṃśāvat.): I, 66, 2565 (Sthāṇu, i.e. Ś., was father of the 11 Rudras).]--[§ 130 (do.): I, 67, 2708 (Aśvatthāman was born from the union of Mahādeva (i.e. Ś.), Antaka, Kāma, and Krodha).]--[§ 174 (Dhṛtarāshṭravivāha): I, 110, 4371 (Hara, i.e. Ś., granted Gāndhāri the boon that she should have 100 sons).]--§ 190 (Arjuna): I, 123, 4794 (ºtulyaparākramaḥ, i.e. Arjuna
Arjuna will gratify Śaṅkara, i.e. Ś., etc., all. to Kairātap.).--[§ 213 (Jatugṛhap.): I, 143, 5698 (ayaṃ samājaḥ sumahān ramaṇīyatamo bhuvi | upasthitaḥ Paśupater--i.e. Ś.--nagare Vāraṇāvate).]--[§ 220 (Caitrarathap.): I, 169, 6428 foll. (in a former existence, Draupadī had five times asked Śaṅkara, i.e. Ś., for a husband, therefore she became the wife of all the five Pāṇḍavas).]--[§ 238 (Pañcendrop.): I, 197 (Ś. confined the five Indras in a cave).]--[§ 239 (do.): I, 197 (repetition of § 220).]--[§ 246 (Sundopasundop.): I, 211 (how Ś. got four faces).]--[§ 249 (Arjuna-vanavāsap.): I, 215 (gave a boon to Prabhañjana).]
--[§ 255 (Agniparābhava): I, 223 (Śvetaki gratified Rudra, i.e. Ś., and obtained Durvāsas (who was a portion of Ś.) as his ṛtvij).]--[§ 263 (Sabhākriyāp.): II, 3, 72 (Sthāṇu, i.e. Ś., performs sacrifices at Bindusaras).]-§ 269 (Vaiśravaṇasabhāv.): II, 10, 416 (together with Umā and numerous attendants, Ś., the friend of Kubera, is sitting in the palace of Kubera).--[§ 273 (Rājasūyārambhap.): II, 14, 629 (Jarāsandha worshipped Mahādeva, i.e. Śiva).]-[§ 274 (do.): II, 15, 656 (Jarāsandha kept many kings in the temple of Paśupati, i.e. Ś., in order to sacrifice them to Ś.).]--§ 293 (Dyūtap.): II, 46, 1643 (Vṛshadhvajaṃ, etc.).--[§ 317b (Kṛshṇa Vāsudeva): III, 12 (Kṛshṇa becomes Rudra, i.e. Śiva
Śambhu, i.e. Ś., sprung from the forehead of Kṛshṇa
Kṛshṇa plays with Śaṅkara as with a toy).]--§ 330 (Indradarśana): III, 37, 1513 (Bhūteśāṃ, etc.).--[§ 331 (Kairātap.): III, 38--39 (Arjuna fights with Ś., disguised as a Kirāta).]--§ 332 (Mahādevastava): III, 39, 1627 (Arjuna praised Ś., Kapardinaṃ, etc.).--§ 333 (Kairātap.): III, 40, †1662 (gave Brahmaśiras (Pāśupata) and Gāṇḍīva to Arjuna).--[§ 360 (Tīrthayātrāp.): III, 82, 5061 (Rudra, i.e. Ś., multiplied himself into ten millions (koṭi) of forms, in order that every one of the ten millions of munis who were assembled at Rudrakoṭi might see him first).]--[§ 365 (Maṅkaṇaka): III, 83, 6089, 6095, 7001, 7005 (Maṅkaṇaka's relations to Mahādeva, i.e. Ś.).]--§ 387 (Sagara): III, 106, 8836 (Tryakshaṃ Tripuramardanaṃ, etc., Ś. granted Sagara sixty thousand sons by his one wife and one son by the other).--[§ 389 (Gaṅgāvatāraṇa): III, 108--9 (gratified by Bhagīratha, Ś. sustained Gaṅgā, when she came down from the sky).]--[§ 392b (Vaitaraṇī): III, 114 (how Rudra, i.e. Ś., obtained the best part in sacrifices).]
--§ 441 (Nivātakavacayuddhap.): III, 165, 11914 (Arjuna had obtained weapons from Ś.)
[167--8 (repetition from Kairātaparvan)].--§ 459 (Mārkaṇḍeyas.): III, 189, 12955, (identified with Nārāyaṇa).--§ 491 (Āṅgirasa): III, 220, 14162 (created from the navel of Pāñcajanya).--[§ 501 (Skandop.): III, 229 (Rudra, i.e. Ś., is identified with Agni, and Skanda is considered as his son).]--[§ 504 (Skandayuddha): III, 231 (Rudra begat Miñjika and Miñjikā).]--§ 506 (do.): III, 231, 14567 (accompanied by Umā, etc., Ś. proceeded to Bhadravaṭa).--[§ 507 (do.): III, 231 (attacked by Mahisha, Ś. was rescued by Skanda, who slew Mahisha).]--[§ 524 (Jayadrathavimoksh.): III, 272 (Jayadratha sought the protection of Ś.).]--[§ 550 (Samayapālanap.): IV, 13, 339 (samāje Brahmaṇo rājan yathā Paśupater--i.e. Ś.--iva).]--[§ 565 (Gālavac.): V, 111, 3825, 3828, 3829 (Maheśvara, i.e. Ś., dwells on Himavat
here Ś. (Mahādevaḥ) received Gaṅgā on his head
Devī (i.e. Umā) here performed austerities in order to win the affection of Maheśvara (i.e. Ś.).]--§ 567 (Bhagavadyānap.): V, 124, 4177 (yuddhe yena--i.e. by Arjuna--Mahādevaḥ sākshāt santoshitaḥ Śivaḥ, all. to Kairātaparvan)
[131, 4422 (Ś. (Rudraḥ) appeared on the breast of Kṛshṇa)].--§ 573 (Ambopākhyānap.): V, [187, 7376 (Ś. (Umāpatiḥ) promised Ambā that she would become a man in her next birth and slay Bhīshma)]
188, 7396 (Ś. granted Drupada that he should have a daughter [i.e. Ambā re-born], who would afterwards become a man).--[§ 574 (Jambūkh.): VI, 6, 213 (Ś. (Rudraḥ) performs sacrifices on Meru), 219 (accompanied by Umā, Ś. (Paśupatiḥ) resides on Meru), , 241 (Ś. (Sthāṇuḥ) performs sacrifices at Bindusaras).]--[§ 575b (Śākadvīpa): VI, 11, 429 (Ś. (Śaṅkaraḥ) is worshipped on Śākadvīpa).]--§ 594 (Mṛtyu): VII, 52, 2046 (Haraḥ, etc.
Ś. asked Brahmán not to destroy the creatures).--[§ 595 (Shoḍaśarājik., v. Pṛthu Vainya): VII, 69, 2417 (when the puṇyajanas milked the earth, Ś. (Vṛshadhvajaḥ) acted as their calf).]--§ 596 (Pratijñāp.): VII, 80--81, 2881 (in the night Arjuna and Kṛshṇa visit and praise Ś., who gives the Pāśupata weapon to Arjuna).--[§ 599 (Jayadrathavadhap.): VII, 94 (Ś. gave an armour to Indra, who then proceeded against Vṛtra).]- [§ 599e (Śini): VII, 144, 6039, 6040 (Ś. (Mahādevaḥ) granted that Somadatta should have a son).]--[§ 603c (Nārāyaṇa): VII, 201 (having become one with Bráhman (brahmabhūtaḥ), Nārāyaṇa saw Ś., the master, origin and lord of the universe, the lord of all the gods, the supreme deity (sarvadevair abhishṭutaṃ)…smaller than the smallest and larger than the largest…Rudra, Hara, Śambhu, with matted locks on his head, the infuser of life in every form…the All-destroyer…with the celestial bow and quivers, cased in golden armour… who holds Pināka, is armed with thunderbolt, blazing trident, battle-axe, mace and sword…who has the moon on his forehead, is clad in tiger-skin…who uses snakes as his sacrificial string…surrounded by numerous ghosts and spirits, who is the one, the abode of ascetic austerities
…who is water, heaven, etc., and who is the measure of the duration of the universe. Persons of wicked behaviour can never obtain a sight of that unborn one, that slayer of all haters of brahmans, that bestower of heaven (amṛtasya yoniṃ, so Nīl.), but only brahmans of righteous conduct, when cleansed from their sins and freed from the control of grief, behold him with their mind's eye…that being whose body is the universe …with a garland of akshas round his neck, who sports with the fair Pārvatī…the destroyer of the Asura Andhaka…the three-eyed, the bluethroated god. Ś. granted boons to Nārāyaṇa).]--§ 603 (Nārāyaṇāstramoksh.): VII, 202, 9504, 9519 (protects Arjuna
Vyāsa praises Ś., and relates how Ś. destroyed Daksha's sacrifice).--§ 603d (Tripura): VII, 202, 9570 (Ś. makes war against Tripura).--§ 603 (Nārāyaṇāstramoksh.): VII, 202, 9594 (Vyāsa praises Ś., and explains some of his names to Arjuna), 9622 (why he is so called). [With ch. 202, cf. XIII, 161--162, below.]--[§ 606 (Tripurākhyāna): VIII, 33--34 (Ś. makes war against Tripura).]--[§ 606b (ParaśuRāma): VIII, 34 (Ś. caused Rāma Jāmadagnya to fight with the Dānavas and then gave him celestial weapons).]-§ 608 (Karṇap.): VIII, 86, 4361 (Mahādevaḥ, all. to Kairātaparvan)
[87, 4428 (Ś. (Bhavaḥ) came to see the encounter between Karṇa and Arjuna)].--[§ 615j (Maṅkaṇaka): IX, 38 (repetition of § 365).]--§ 615u (Skanda): IX, 44-[46], 2483 (Skanda sprung from the seed of Maheśvara, i.e. Ś. (v. 2455)
Skanda honoured Ś., who gave him a powerful companion and the army Dhanañjayā).--[§ 615z (Arundhatī): IX, 48 (Ś.'s relations to Arundhatī).]--§ 616 (Sauptikap.): X, 7, 252 (Aśvatthāman praises Ś. (Ugraṃ, etc.), who appeared and gave Aśvatthāman a sword. Then Ś. entered Acvatthāman's body).--[§ 617 (Aishīkap.): X, 17--18 (Ś. retired to the waters and did not partake in the creation
as no share was assigned to him, Ś. came to the sacrifice of the gods, pursued the embodied sacrifice, broke the arms of Savitṛ, and tore out the eyes of Bhaga and the teeth of Pūshan
then the gods assigned a share to him).]--[§ 621b (Rājadh.): XII, 8, 241 (Ś. (Mahādevaḥ) at a great sacrifice requiring libations of all kinds, offered all creatures as sacrificial libations and then his own self).]--[§ 626 (do.): XII, 20, †612 (having sacrificed himself as libation at the sarvayajña, Ś. (Mahādevaḥ) became the god of the gods).]--[§ 638b (Rāmopākhy.): XII, 49, 1748 (Ś. (Mahādevaḥ) gave an axe to Rāma Jāmadagnya).]--§ 641 (Rājadh.): XII, 59, 2201, 2202 (Śaṅkaraḥ, etc., acquired the science of chastisement (daṇḍanīti) from Brahmán, abridged it, and handed the abridged work (named Vaiśālāksha and consisting of 10, 000 adhyāyas) over to Indra)
122, [4498 (Ś. (Iśānaḥ) was made the chief of the Rudras)], 4516 (Mahādevaḥ), 4521 (Devadevaḥ, etc.).--[§ 653b (Gṛdhragomāyusaṃv.): XII, 153 (revived a dead child).]--§ 656 (Khaḍgotpattik.): XII, 166, 6183 (as Brahmán had created the sword, Ś. slew the Dānavas with it, and then handed it over to Vishṇu).--§ 678c (Mṛtyu-Prajāpatisaṃv.): XII, 257 [-258], 9162 (Harijaṭah Sthāṇur Vedādhvarapatiḥ), 9163 (asked Brahmán not to destroy the creatures, cf. § 595).--§ 693 (Vṛtravadha): XII, 281, 10120 (jagatpatiḥ, Ś.'s energy assumed the form of fever and penetrated the body of Vṛtra).--[§ 694b (Jvarotpatti): XII, 284 (how fever came into existence from the sweat of Ś. when he at Daksha's sacrifice pursued the embodied sacrifice).]--[§ 695b (Dakshayajñavināśa): XII, 285 (Ś. was not invited to the sacrifice of Daksha
urged by Umā, Ś. created Vīrabhadra from his wrath
accompanied by Bhadrakālī (Mahākālī), Vīrabhadra destroyed the sacrifice
then Daksha praised Ś. by reciting his 1, 008 names (Śivasahasranāmastotra)).]--§ 696b (Daksha-proktaŚivasahasranāmastotra): XII, 285, 10360, 10370 (1000 names^1), 10440, 10473 (having recited Śiva's 1, 008 names, etc., Daksha obtained boons from Ś.).--§ 701b (BhavaBhārgava-samāg.): XII, 290, 10669 (Ś.'s relations to Uśanas).--§ 702 (Mokshadh.): XII, 295, 10805 (the gods applied to Ś., who slew three Asuras (so PCR.) together with their leader).--[§ 712 (Śukotpatti): XII, 324--325 (sitting on the top of Meru, Ś. was gratified by Vyāsa and granted him that he should get the son Śuka).]--[§ 716 (Śukābhipatana): XII, 334 (when Śuka had entered Bráhman, Ś. came and consoled Vyāsa).]--§ 717b (Nārāyaṇīya): XII, 342, 13152 (Iśānaṃ, identical with Nārāyaṇa)
[343, V) (how Rudra's--i.e. Ś.'s--throat became blue (nīla)), XIV) (Himavat gave his daughter Umā in marriage to Rudra and was therefore cursed by Bhṛgu), () (the battle between Rudra and Nara and Nārāyaṇa)]
350, 13705 (Brahmaṇaḥ sutaḥ, had promulgated the Pāśupata system (jñānaṃ)).--§ 717d (Brahma-Rudra-saṃv.): XII, 351[-352], 13723 (Caturvaktrasya--i.e. Brahmán's--lalāṭaprabhavaḥ putraḥ, discourse between him and Brahmán).-§ 730 (Ānuśāsanik.): XIII, 14, 600 (had been gratified by Kṛshṇa at Badarī), 606, (), 624, 650 (in order to obtain a son from the grace of Ś., Kṛshṇa repaired to the hermitage of Upamanyu on Himavat), 671 (Upamanyu enumerates the boons granted by Ś. to Hiraṇyakaśipu, etc.).-§ 730g (Upamanyu): XIII, 14, 716, 793, 821, 878, 911, 938 (Upamanyu relates how Ś. showed himself to him and granted him boons).--§ 730 (Ānuśāsanik.): 14, 963 (Kṛshṇa by his penances succeeded in seeing Ś., whom he praised)
[15 (Ś. and Umā granted boons to Kṛshṇa)]
16, 1105 (Taṇḍin succeeded in seeing Ś., whom he praised)
17, 1141 (Śivānāṃ Śivaḥ, Upamanyu recited to Kṛshṇa the 1, 008 names of Ś. (i.e. Mahādevasahasranāmastotra), which had been uttered by Brahmán and communicated to Upamanyu by Taṇḍin), 1269
18, 1362, 1364 (Vyāsa, etc., had obtained boons from Ś.
conclusion of Upamanyu's discourse).--§ 734 (Ānuśāsanik.): XIII, 26, †1848 (divaś cyutā cirasāptā Śºena Gaṅgā, cf. § 389).--[§ 746 (do.): XIII, 77 (Daksha gave to Śiva a bull whom he made his vehicle and banner, therefore he is called Vṛshabhadhvaja
the gods made Ś. lord of the animals (Paśupati)).]--§ 747b (Suvarṇotpatti): XIII, [84 (having married Umā, Ś., at the request of the gods, drew up his seed (therefore he is named Ūrdhvaretas), but a part of it came out, whence Skanda arose)]
85, 4109, , 4112 (Ś. assumed the form of Varuṇa and performed a sacrifice, in which Bhṛgu, Aṅgiras, and Kavi arose from the seed of Brahmán, etc.).--[§ 768b (Umā-Maheśvara-saṃv.): XIII, 140--148 (the discourse between Umā and Ś.).]--§ 773d (Ānuśāsanik.): XIII, 161--162: Kṛshṇa said (declaring that he would recite the Śatarudriya): It is Śiva who created all creatures
when he looks angrily on D., As., G., or Pn., they cannot find peace anywhere. He pierced the Prajāpati Daksha's sacrifice
D. and As. became stupefied, etc. (description)
the Ṛshis performed propitiatory rites
Śiva tore out the eyes of Bhaga and the teeth of Pūshan (with his foot)
the gods recited the Śatarudriya. At last Śiva became gratified and the gods assigned a large share [of the sacrificial offerings]
to him
the sacrifice, which had been severed into two pieces, became once more united. The Asuras had in days of yore three cities in the sky (of iron, silver, and gold respectively)
Indra was unable to pierce them
the gods then repaired to Rudra (Śiva), who made Vishṇu his shaft-head, etc. (), and pierced the city and burnt it together with the Asuras. Beholding Mahādeva (Śiva) transformed into a child with five locks of hair, lying upon the lap of Pārvatī, the latter asked the gods who he was. Indra resolved to kill him with his thunderbolt, but the child paralysed his arm
the gods and the Prajāpatis could not realise that it was the lord of the universe, but Brahmán by his penances found out that it was Mahādeva, and praised him, and so did the gods
Indra's arm became restored. Taking birth as Durvāsas, Śiva resided for a long time at Dvāravatī in my house. He is Rudra, etc. () (XIII, 161). Kṛshṇa continued: “Śiva has two forms: (1) one which is terrible (= Agni, lightning, and Sūrya) and engaged in all operations of destruction
(2) one which is mild and auspicious (= Righteousness, water, and the moon) and engaged in brahmacarya. These two forms again are subdivided into many forms. Half his body is Agni (fire), half is Soma (the moon).” Then Kṛshṇa enumerated and explained many of Śiva's names, () Ṛ., D., G., and Aps. worship that emblem of his which is always erect and upraised. He loves to reside in crematoria, and there he burns and consumes all corpses
those persons who perform sacrifices there attain to the regions set apart for heroes. The brahmans know the Śatarudriya in the Veda and the adoration (upasthānaṃ) [of the same name]
which is composed by Vyāsa. Śiva created Agni from his mouth. The lordship of Śakra, etc., is verily his. It is he whose mouth is roaring in the waters of the sea in the form of the huge mare's head (XIII, 162): XIII, 161, 7496
162, 7503, 7511 (why he is so called).--§ 778b (Saṃvartta-Maruttīya): XIV, 8, 193, 208, 210 (Ś. resides on Muñjavat, enumeration of his names (Śarva, etc.)).--§ 782g (Guruśishyasaṃv.): XIV, 43, 1178 (paśūnām īśvaraḥ).--§ 795c (Mahābhārata): XVIII, 6, 258 (ºsya bhavane). Cf. also the following synonyms:-Aja, q.v. Ambikābhartṛ (“husband of Ambikā, i.e. Umā”): VII, 2879. Anaṅgāṅgahara (“who deprived Kāma of his body”): XIV, 211. Ananta: VII, 9612
X, 257
XIV, 206. Andhakaghātin (“slayer of Andhaka”): VII, 2876
XIII, 805, 908. Andhakanipātin (do.): VII, 9462. Atharva: XIII, 901. Babhru: XIII, 589, 1263 (1000 names^2). Bahurūpa: I, †7298
II, 417
III, 8836, 11978
VII, 9523, 9527, 9537, 9619 (etymology)
X, 253, 258
XII, 2201, 12173
XIV, 185, 211. Bhagaghna (“slayer of Bhaga”): VII, 9538. Cf. the next. Bhagahārin, Bhagākshihan, Bhaganetraghna, Bhaganetrahan, Bhaganetrahara, Bhaganetranipātana (“destroyer of Bhaga's eyes”), q.v. Bhārgava, q.v. Bhava: I, †7298
II, 417 (the friend of Kubera), 1641
III, 1520, (1618), (1650), 1662, 8836, †10225 (ºsya, sc. āyatanaṃ, visited by Yudhishṭhira on his tīrthayātrā)
VII, 2841, 2867, 2874, 2885, 2898, 2903 (mantraṃ Bhºproktaṃ), 2905, 2906, 2909, 2910, 9482 (ºmayaṃ jagat), 9486, 9588, 9595
202, v. 135 (only B., the verse is missing in C. after v. 9628, etymology of the name)
VIII, 1217 (worshipped by Kṛshṇa and Arjuna), 1252 (all. to Kairātaparvan), 1437, 1551, 1584, 1611, 1626 (cakre sārathyaṃ Bhºsya Prapitāmahaḥ, all. to Tripurākhyāna), †1741 (all. to Kairātaparvan), 4398, 4428 (came to see the encounter between Karṇa and Arjuna), †4573, †5044
X, 296 (ºsayujyam āgatāḥ), 785
XII, 10258, 10345, 10356 (1000 names^1), 10464, 10691, 10694, 11094, 13920
XIII, 605, 668, 686, 690, 696, 731, 738, 793, 803, 805, 848, 875, 908, 986, 995, 1003, 1019, 1058, 1075, 1119, 1145 (1000 names^2), 1227 (do.), 1275, 1277, 1299, 1308, 3715, 4360 (among the 64 Viśvadevas), 6805, 6880, 7106 (ºānucarāḥ)
XIV, 197, 208. Bhavaghna (?): XIII, 908 (PCR. proposes to read Bhagaghna). Bhīma: VII, 2875
VIII, 4360
XIII, 1144 (1000 names^2). Bhūtapati, Bhūteśa, q.v. Brahmacārin, Brahmaśiropaharta, q.v. Cakrin, Candramaulivibhūshaṇa, Carmavāsas, Cekitāna, Cīravāsas (also VII, 9524, 9534), q.v. Śambhu, q.v. Śaṅkara: I, 4800 (Mahadevaṃ, all. to Kairātaparvan), 6428, 6429, 7320, 7322, 7323, †7332, 8120
II, 864 (Jarāsandha sacrifices human beings to Ś.)
III, 514 (cf. Brahmán), 1526 (Devadevaṃ), 1561 (Kirātarūpī), 1586, 1630, 1633, 1703 (ºeṇa Tripuraṃ nihataṃ, all. to Tripurākhyāna), 8836, 9945, 11943 (all. to Kairātaparvan), 12007 (do.), 14574
V, 7391
VI, 429 (worshipped in Śākadvīpa), 1227 (Rudrāṇāṃ Śaṅkaraś cāsmi, says Kṛshṇa about himself), 2774 (nṛtyantam iva Śºṃ (at the end of the yuga, PCR.))
VII, 2881, 2905 (darśanaṃ Śºsya, all. to Kairātap.), 3463 (ºsthānaṃ), 6889 (ghorām Śºnirmitāṃ, sc. aśaniṃ), 9503, 9521, 9550, 9563, 9618
VIII, 822 (sarvabhūteshv anujñātaḥ Śºeṇa, sc. Arjuna), 1443, 1454, 1457, 1466, 1495, 1586, 1598
X, 632 (all. to Kairātap.)
XII, 2201, 4521, 5788, 5789, 5797, 5798, 10293 (ºād ūrdhvaṃ nānyaṃ paśyāmi daivataṃ), 10683, 10692, 12639, 13272
XIII, 589 (Surāsuragurau), 675, 680, 717, 759, 776, 777, 872, 931, 963, 970, 1022, 1027, 1196 (1000 names^2), 1215 (do.), 1284 (ºsannidhau, Brahmán sung the 1000 names of Śiva), 1285, 1400 (Umā had performed austerities on Himavat in order to become the wife of Ś.), 1748 (Himavat was the father-in-law of Ś.), 4216 (priyakṛc Chºsya, i.e. Skanda), 6338 (ºsyomayā sārdhaṃ saṃvādaṃ), 6508, 6768, 6806, 6874, 6920 (ºsyomaya sārdhaṃ saṃvādaḥ), 7477
XIV, 193, 208. Śarva: III, 1550, 9951, 10549 (may be seen at Vātikakhaṇḍa at the end of every yuga), 11983 (repetition of Kairātap.), 12241
VII, 1754, 1756 (all. to Jayadrathavimokshaṇap.), (3470)
VIII, 1251 (all. to Kairātap.), 1562, 1592, 4360
X, 252, 782
XII, 4521, 10356 (1000 names^1)
XIII, 663, 727, 783, 908, 931, 997 (Tridaśeśvaraḥ), 1112, 1120, 1215 (1000 names^2), 6374, 7462 (asṛjat prajāḥ)
XIV, 191, 208, 210. Cf. Sarva. Śikhaṇḍin, Śikhin, q.v. Śitikaṇṭha: VII, 9520
X, 253, 632, 803
XII, 6164, 13164, 13274 (ºtā, origin of the name: Nārāyaṇa seized Śiva by the throat, which became dark)
XIV, 192, 210, Śmaśānavāsin: X, 254. Śrīkaṇṭha: XII, 13294 (origin of the name from the mark of Nārāyaṇa's hand on Śiva's throat), 13705 (Brahmaṇaḥ sutaḥ)
XIII, 6397 (ºtā, origin of the name: Indra hurled his thunderbolt at Śiva, whose throat was scorched). Śukra: X, 253
XIV, 210. Śūlabhṛt (“armed with the trident”): II, 402
VI, 2779 (ºbhūt, C.). Śūladhara (do.): III, 1513. Śūladhṛk (do.): III, 6097
VIII, 1554
IX, 2236. Śūlahasta (do.): IX, 2483. Śūlāṅka (do.): X, 296. Śūlapāṇi (do.): I, 1932 (iva), 8128
III, 499 (Śambhuḥ), 1594, 1622, 6055 (to be worshipped at Vaitaraṇī), 8836, 11979 (repetition from Kairātaparvan), 15999 (sthānaṃ …Śºeḥ, i.e. Gokarṇa)
IV, 1406
V, 1993 (all. to Kairātap.), 7376, 7413
VII, 3136 (iva), 9455
IX, 1858 (iva)
X, 250
XII, 4502 (is appointed chief of the Rudras), 6169, 10809
XIII, 859, 929, †981, 3150, 3991, 6378
XVIII, 137 (ratyarthaṃ bhavatāṃ hy eshā-i.e. Draupadī--nirmitā Śºnā). Śūlin (do.): II, 1642 (ºiṃ, acc.)
III, 8333 (vishāṇaṃ Śºḥ)
VII, 2858, 2878
VIII, 1447, 1589, 1609, 4362
XIII, 32, 858, 867
XIV, 182. Dakshakratuhara (“destroyer of Daksha's sacrifice”), Dakshayajñanibarhaṇa (do.), Dakshayajñavināśa (do.), Dakshayajñavināśana (do.), q.v. Daṇḍapāṇi, Daṇḍin, q.v. Devaśreshṭha, Devadeva, Devadeveśa, Devādhideva, Devavara, Deveśa, q.v. Dhanadhyaksha: X, 258. Dhanurdhara, Dhanus, Dhanvācārya, Dhanvantara: VII, 9536. Dhanvin: VII, 9527, 9536
VIII, 1445
XII, 10361 (1000 names^1)
XIII, 1156 (1000 names^2)
XIV, 197, 200. Dhruva: XIII, 609. Dhūrjaṭi: VII, 9621 (etymology)
XIII, 7510 (do.). Digvāsas: XIII, 695, 753, 808, 898, 1155 (1000 names^2). Divyagovṛshabhadhvaja: XIV, 209. Cf. Vṛshabhadhvaja. Durvāsas, q.v. Ekāksha: XIII, 7503. Gaṇādhyaksha: X, 258
XII, 10421 (1000 names^1). Gananāṃ pati(ḥ): VII, 9589. Ganeśa: III, 1629. Gaurīśa (“husband of Gaurī”): XIV, 210. Gaurīhṛdayavallabha (“dear to Gaurī's heart”): X, 258. Giriśa: I, 7296
III, 1622, 1662
V, 1993 (Mahādevaṃ, all. to Kairātaparvan)
VII, 9524
X, 250, 252, 766, 772
XIV, 196. Girīśa: XIII, 6348, 6877
XIV, 1883, 1914. Govṛshabhāṅka (“having a bull as his mark”): XIII, 6902. Govṛshadhvaja (“having a bull in his banner”): III, 11978, 11989, 14428
XIII, 4002. Cf. Vṛshadhvaja. Govṛshottamavāhana (“having the excellent bull as his vehicle”): X, 259. Haṃsa, q.v. Hara: I, 4371 (granted Gāndhārī 100 sons), 7970 (Bhaganetraharaṃ)
II, 754 (Rudraṃ, etc.), 1642
III, 1551, 1617, 1624, 1630, 1635, 1666, 8838, 9943, 9955, 9962, 14542, 15855
V, 7116 (ºtulyaparākramaḥ, i.e. Rāma Jāmadagnya)
VII, 1755 (repetition from Jayadrathavimokshaṇaparvan), 2046 (Śivaḥ), 3463, †6726 (yathā), †8410 (ºvṛshodaragātrasamadyutiḥ, sc. the moon), 9453, 9505, 9541, 9562, 9583, 9628 (etymology)
VIII, 1504, 1506, 1524, †4661
IX, 2512(?), 2807
X, 249, 253, 291, 293
XII, 8551 (Brahma-Hºādishu), 10344, 10457, 13302 (Viśveśaṃ)
XIII, 772, 774, 775, 779, 813, 826, 968, 980, 1143, 1146 (1000 names^2), 1156 (do.), 1234 (do.), 1312, †1847 (ºsya bhāryā, i.e. Gaṅgā), 6361 (ºtulyāmbaradharā, sc. Umā), 6363, 6364, 6369, 6370, 7106 (ºtulyaparākramāḥ)
XIV, 211. Harirudra, q.v. Haryaksha: IX, 595 (saśūlam iva Hºṃ). Īśa, Īśāna, Īśvara, q.v. Jaṭādhara (“wearing matted locks”): III, 1625. Jaṭila (do.): VII, 9454
X, 254
XII, 10366 (1000 names^1), 10445. Jaṭin (do.): VI, 2046
VII, 2858, 2879
XIII, 1145 (1000 names^2), 1171 (do.). Kāla, q.v. Kāmāṅganāśa (“who destroyed the body of Kāma”): XIII, 907. Kapāli[n] (“carrying human skulls”): II, 1641 (ºiṃ, acc.). Kāpālin (do.?): VII, 159
XIII, 1217 (1000 names^2). Kapardin: III, 1624, 1936, 14126 (ºsutāṃ)
V, 7385
VII, 2875, 9453, 9521, 9530
VIII, 1530, 4360
X, 248, 791
XII, 4521, 13114 (identified with Nārāyaṇa), 13148 (Rudraḥ), 13300
XIII, 609, 614, 1159 (1000 names^2), 6877, 7460
XIV, 192, 1884. Khaṭvāṅgadhārin: X, 254. Kirāta, q.v. Kṛttivāsas (“clad in skins”): II, 1642
VIII, 1449, 1505
X, 256, 789
XIII, 1283, 1348
XIV, 204. Kumārapitṛ (“father of Kumāra, i.e. Skanda”): VIII, 1450
X, 259. Lalātāksha (“having an eye on his forehead”): III, 1628. Lelihāna: XIV, 198. Lokabhāvana, Lokaguru, Lokanātha, Lokeśa, Lokeśvara, q.v. Mahādeva (“the great god”): I, 433 (Kirātavapushā), ††678 (ºkṛtyāṃ), 2708 (ºāntakābhyāṃ, Aśvatthāman was born from a part of Mahādeva, etc.), 4800 (Śaṅkaraṃ, all. to Kairātap.), 7682, 7706 (Sthāṇuḥ, how he got four faces), 8117, 8135, 8470 (all. to Kairātap.)
II, 417 (in the palace of Kubera), 467 (sahomaḥ, in the palace of Brahmán), 629 (Umāpatiṃ, worshipped by Jarāsandha), 754 (Rudraṃ), 1642
III, 1544, (1547), 1611, 1622, 1625, 1632, 1642, 1645, 1665, 1688, 1952 (all. to Kairātap.), 4093 (ºprasādāc ca gāṇapatyañ ca vindate, sc. by bathing in Rudravaṭa--B. Bhadravaṭa), 5042 (to be worshipped at Rudrapada (? rudraṃ padaṃ)), 5064, 6072 (to be worshipped at Mṛgadhūma), 6089, 6095, 7001, 7005, 7042 (to be worshipped at the tīrtha Naraka), 8002, 8105 (to be worshipped at Śālagrāma), 8161 (on Śrīparvata), 8192, 8205 (in Jyeshṭhasthāna), 8210 (to be worshipped at Muñjavaṭa), 8522 (in Brahmasaras), 8847, 11941, 11986, 11994, 11995 (repetition from Kairātap.), 12305 (sagaṇaḥ), 14521 (Tripurārdanaṃ), 14569
IV, 1298 (Kirātaveśmapracchannah, all. to Kairātap.)
V, 1993 (Giriśaṃ), 3828 (atra--i.e. in the north--Gaṅgāṃ Mºḥ patantīm gaganāc cyutāṃ pratigṛhya dadau loke mānushe), 3881, 4177 (all. to Kairātap.), 7381, 7385, 7392
VII, 2052, 2875, 2885, 6039, 6040 (granted a boon to Somadatta), 7047 (all. to Kairātap.), 9504, 9505, 9542, 9560, 9588, 9595, 9602, 9623 (etymology), 9636
VIII, 1466 (Śiva became endued with the half of the united energy of the gods, and from that time he was called Mahādeva), 1467, 1511, 1544, 1585, 1592, †4055 (all. to Kairātap.), 4361 (Śivaḥ, do.)
IX, 2227, 2228, 2233, 2235 (Rudrāt), 2240, 2414, 2799, 2801 (gratified by Arundhatī)
X, 247, 298, 307, 311, 766, 767, 793, 811
XII, 241 (Viśvarūpaḥ), †612 (sacrificed himself at the sarvayajña), 1748 (gave weapons to Rāma Jāmadagnya), 4498 (Īśānaṃ, was made lord of the Rudras), 4504, 4516 (Śivaḥ), 4520 (Prajāpatiḥ), 6169 (Śūlapāṇiḥ, slew the Asuras with the sword), 9168, 10221 (Paśupatiṃ), 10226, 10233, 10252, 10254, 10286, 10331, 10461, 10471, 10688, 12168, 12173, 12177 (gratified by Vyāsa, Śiva granted him the son Śuka), 12334, 12335 (performed austerities on the mountain Ādityaparvata), 12639 (consoled Vyāsa after the death of Śuka), 12673(?)
XIII, 590, 664, 679, 683, 685, 695, 696, 719, 724, 737, 757, 758, 762, 769, 795, 797, 837, 855, 865, 875, 880, 927, 934, 943 (jagatsrashṭā), 964, 965, 972, 999, 1038, 1039, 1104, 1216 (1000 names^2), 1271, 1308, 1326, 1328, 1331, 1351, 1365, 1366, 1712 (to be worshipped in the hermitage of the Kṛttikās), 3718, 3723 (made the bull which was given to him by Daksha his vehicle and banner), 3724, 3993, 4133 (assumed the form of Varuṇa and performed a sacrifice), 4932 (Gaṅgāyāś ca durutsahāṃ mūrdhnā dhārāṃ Mahādevaḥ śirasā yām adhārayat), 5255, 6484, (6527), 6747, (6748), 6893 (identified with Kṛshṇa), 7129 (? Rantidevaṃ), 7463, 7501, 7503, 7509 (etymology)
XIV, 203, 206, 212, 1933. Mahāgaṇapati: X, 254. Mahāyogin: XIV, 206. Maheśa (“the great Lord”): XIII, 780. Maheśvara (do.): I, 1154, 7701, 8128
II, 416
III, 883 (ºśaroddhūtaṃ papāta Tripuraṃ yathā), 1939 (ashṭamūrtinā, all. to Kairātap.), 5014 (worshipped in Damin), 5045 (to be worshipped on Devikā), 7048 (do. at Gaṅgāhrada), 9906, 9942 (Nīlakaṇṭhāt), 11977 (repetition from Kairātap.), 14500, 14513 (na spṛśanti grahā bhaktān narān devaṃ Mºṃ), 14526 (father of Skanda), 14567 (Śivam ity eva yaṃ prāhur Īśaṃ Rudraṃ Pitāmahaṃ | bhāvais tu vividhākāraiḥ pūjayanti Mºṃ), 14572, 14617, 14618, 15160 (the Dānavas had formerly obtained Duryodhana from Maheśvara), 16188 (ºsakhaṃ, i.e. Kubera)
V, 2031 (ºsamaṃ krodhe, sc. Bhīma), 3152 (ºsamaḥ krodhe, sc. Bhīma), 3825 (on Himavat), 3829, 7498
VI, 222, 1955 (yathā)
VII, 2668 (all. to Kairātap.), 2838 (slew the Daityas with the Pāśupata weapon), 2908, 3462, 3469, 6818 (jaghana…Maheśvara ivāndhakaṃ), 6864 (all. to Tripurākhyāna), 7131 (ºsamo yudhi), 7979 (all. to Tripurākhyāna), 9513, 9532, 9546, 9553, 9566, 9567, 9583, 9587, 9591, 9601, 9607, 9616 (etymology), 9618, 9629
VIII, 1330 (yathā Brahmā Maheśvaraṃ, sc. acted as charioteer to), 1463, 1565, 1570, 1573, (1587), 1598, (1602)
IX, 2717 (kecit Mºsutaṃ vadanti, sc. Skanda), 3034 (Brahma-VishṇuMaheśvaraiḥ)
X, 296
XII, 6205 (ºpraṇītaś ca Purāṇe niścayaṃ gataḥ, sc. the sword), 10126, (10132), (10232), (10234), 10292, 10303, 10330, 10332, 10426 (1000 names^1), 10671, 10674, 12183 (granted to Vyāsa the son Śuka), 12957 (protected Bāṇa, but was vanquished by Kṛshṇa), 13164 (Devadeva, identified with Nārāyaṇa), 13686 (ºprasādena, cf. v. 12183, PCR. has Mādhava)
XIII, 599, 600, 700 (Devadevāt), 727 (Viśvarūpaḥ), 755, 770, 778, 801, 806, 823, 829, 856, 871, 911, 923, 948, 966, 978, 1081, 1163 (1000 names^2), 1280, 1296, 1322, 1337, 1343, 1348, 1702 (ºsya tristhāne, a tīrtha on the spot where Gaṅgā flows in a northward direction), 1830 (held Gaṅgā on his head), 3346 (performed austerities surrounded by cows), (6173) (discourses about kine), 6376, (6381), (6399), (6405), (6414), (6424), (6451), 6482, (6509), (6642), (6652), 6664, (6684), (6729), (6737), (6743), 6800, (6807), 6913, 6917, 7470, 7479, 7503, 7507 (etymology), 7519, 7530
XIV, 141 (in Vārāṇasī), 182, 209, 1889 (suraśreshṭhaṃ). Mahishaghna (“slayer of Mahisha”): XIII, 905. Makhaghna (“destroyer of [Daksha's]
sacrifice”): VII, 2876. Mīḍhvas: III, 1628
VII, 9524
XIV, 195. Mṛgavyādha: XIV, 197. Munīndra: XIII, 887. Nandīśvara: XII, 10481
XIII, 1189 (1000 names^2), 1747 (ºsya mūrttiṃ), 7103 (mahākāyo grāmaṇīr Vṛshabhadhvajaḥ). Niśācarapati: VII, 2046. Nīlagrīva (“having a dark neck”): III, 1625
VII, 2876
VIII, 1447
XII, 10359 (1000 names^1). Cf. the next. Nīlakanṭḥa (do.): I, 1154 (origin of the name: Śiva swallowed the poison Kālakūṭa, then his throat became dark)
II, 1641
VII, 9471, 9541
XII, 13206 (origin of the name: Nārāyaṇa seized Śiva in the throat, which became dark)
XIII, 843, 1154 (1000 names^2). Cf. Śitikaṇṭha. Nīlalohita: VIII, 1505
XIII, 910 (Rudrānāṃ Nīlalohitaḥ), 1089. Paśubhartṛ: IX, 2414
XII, 10291
XIII, 620. Paśupati: I, 5698 (a festival in honour of him at Vāraṇāvata)
II, 402 (in the palace of Kubera), 656 (ºer gṛhe, Jarāsandha kept the vanquished kings), 1642
III, 14545, 15855
IV, 339 (Pºer iva, sc. samāje)
V, 7593 (had given the Pāśupata weapon to Arjuna, all. to Kairātap.)
VI, 219 (on Meru)
VII, 9615 (etymology)
IX, 2664 (gave Skanda an army of bhūtas named Dhanañjayā)
X, 447 (nyapātayat …paśūn Paºir yathā)
XII, 10221, 10230, 10238, 10692, 13365
XIII, 698, †771, 780, 3724 (origin of the name), 4113, 4115, 4164, 7515 (etymology)
XIV, 209. Parameśvara, q.v. Pinākadhṛk (“armed with the bow Pināka”): I, 7831
III, 1586, 8522, 11939, 11977
IV, 779 (iva)
VI, 225, 2770 (iva)
VII, 9471, 9564, 9636
XII, 10241, 10258
XIII, 1188 (1000 names^2), 1250 (do.), 4110, 6388, 6651, 7467
XIV, 2299 (yathā). Pinākagoptṛ (do.): III, 1628. Pinākahasta (do.): XII, 12639. Pinākapāṇi (do.): III, 1551
IV, 1434
VIII, †1523
X, 134 (iva)
XIII, 881, 6409. Pinākin (do.): I, 1491 (iva)
II, 1642 (ºiṃ, acc.)
III, 1543, 1591, 1615, 1664, 1666, 8836 (ºiṃ, acc.), 10550, 14559
IV, 1960 (iva)
V, 5897 (iva)
VI, 225, 684 (plur.), 2770 (iva)
VII, 2877, 3465, †9455, 9534
VIII, †3521
IX, 2483
XII, 5793, 10685
XIII, 667, 981, 6806. Piṅgala: XIII, 882. Pitāmaha, q.v. Prajāpati, q.v. Prajāpatimakhaghna (“destroyer of Prajāpati's [i.e. Daksha's]
sacrifice”): VIII, 1446. Pūshṇo dantabhid: XIV, 193. Pūshṇo dantavināśa(ḥ): VII, 9541. Rājarāja, q.v. Rudra: I, 538 (ºmāhālmyaṃ), 569, 1668 (yathaiva bhagavān Rudro viddhvā yajñamṛgaṃ), 2529 (ºsyānucaraḥ śrīmān Mahākālaḥ, i.e. Bāṇa), 7971 (?lokeshu sendra-Rudreshu), (8116), 8122, (8126), 8127, 8133, 8134, 8136, 8138
II, 754, 862 (Jarāsandha sacrificed the vanquished kings to Rudra), 1642
III, 481 (identified with Kṛshṇa), 1441, 1444, 1592, 5015 (to be worshipped at Damin), 5061 (at Rudrakoṭi), 6097, 7097 (worshipped by Vishṇu at the tīrtha Suvarṇākhya), 8105 (at Śālagrāma), 8416 (had obtained Brahmaśiras and given it to Arjuna), 8417, 8841, 8852, 10101, 10103, 10104, 10105, †10225 (ºsya, sc. āyatanaṃ, visited by Yudhishṭhira on his tīrthayātrā), 11938, 12237 (Devadevāya), 14103 (yathā Rudrāc ca sambhūtaḥ, sc. Skanda), 14391 (= Agni, C., but B. has Rudram Agnimukhāṃ Svāhāṃ), 14428 (Rudram Agniṃ dvijāḥ prāhū, Rudrasūnus tatas tu saḥ, sc. Skanda, the son of Agni), 14429 (Rudreṇa śukram utsṛshṭaṃ tac Chvetaḥ parvato 'bhavat), 14430, 14431 (anupraviśya Rudreṇa vahniṃ jāto hy ayaṃ śiśuḥ, i.e. Skanda), 14432, 14495 (purusheshu yathā Rudras tathāryā pramadāsv api), 14521, 14522, 14523, 14528 (Miñjikāmiñjikaṃ mithunaṃ Rudrasambhavaṃ), 14551 (ºsya śūlaḥ, named Vijaya), 14553 (ºsya paṭṭiśaḥ), 14556, 14558, 14564, 14566, 14567, (14571), 14601, 14602, 14605, 14625, 16020 (anvadhāvad mṛgaṃ Rāmo Rudras tārāmṛgaṃ yathā)
IV, 1536 (all. to Kairātaparvan), 1982 (had given Arjuna the Raudra weapon), 2011 (ºparākramaḥ, i.e. Arjuna)
V, 457, 3969 (reme…yathā Rudraś ca Rudrāṇyāṃ), 4482, 5381, 5604, 5856 (ºvat), 7378
VI, 213 (on Meru), 2776 (Pinākam iva Rudrasya), 2797 (do.), 4679 (ºvat)
VII, 456, 755 (pātayishyāmi Rudraḥ paśugaṇān iva), 787 (ākrīḍa iva Rudrasya ghnataḥ kālātyaye paśūn), 1289 (lokeshu sendra-Rudreshu), 1756 (all. to Jayadrathavimokshaṇaparvan), (2054), 2220 (granted Śibi imperishable wealth), 2574 (Jayadrathaḥ varadānena Rudrasya), 2691 (had given a weapon to Arjuna), 2874, 2899, 3676, 5013 (ºsyākrīḍasadṛcaḥ), 5956, 6180 (ākrīḍanam iva Rudrasya), 6236 (nyahan Rudraḥ paśūn iva), 6416 (ºŚakrāntakopamaṃ), 6723, 6810 (ºopendravikramaḥ, sc. Aśvatthāman), 6993 (all. to Kairātap.), 7939 (ºopendravikramaḥ, sc. Karṇa), 7986 (aśanīṃ Rºnirmitāṃ), 8617, 8815 (ºsya [C. Ruddhasya]
nighnataḥ paśūn yathā), 9453, 9462, 9486 (ºbhaktaḥ Keśavaḥ Rºsaṃbhavaḥ), 9490, 9504, 9519, 9520, 9553, 9558, 9561, 9592, 9594, 9609, 9612, 9635 (etymology)
VIII, 146 (kṛtvā mahāyuddhaṃ …yathā Rudreṇa cāndhakaḥ), 1248 (ºsyākrīḍasannibhaṃ), 1447, 1496 (ºdaṇḍaḥ), 1501, 1555, 1559, 1561, 1563, 1575, 1577 (ºkalpaḥ, sc. Śalya), 1620, 1623, 1629, 2224 (avadhīt …Rudraḥ paśūn iva), 2742 (iva), 3141 (nighnataḥ sarvabhūtāni Rudrasyeva), 3667 (rūpaṃ Rºopendrasamaṃ), †4611 (iva)
IX, 188 (ºsyākrīḍasannibhaṃ), 722 (ºsyākrīḍanaṃ yathā), 847 (vyapothayata…Rudraḥ paśūn iva), †911 (sasarja…Rudro 'ndhakāyāntakaraṃ yatheshuṃ), 1130 (yathā), 2235, 2488, 2492, 2507, 2666 (ºtulyabalaiḥ), 2756 (friend of Kubera)
X, 134 (iva), 249, 252, 254, 305, 780, 788, 799
XI, 439 (ºākrīḍanibhaṃ)
XII, 141, 439, †2791, †2792, †2793, 4430 (ºtanayaḥ, i.e. chastisement), 4472 (Muñjapṛshṭhaḥ…Rudrasevitaḥ), 4521, 5752, 6135 (the eighth son of Brahmán), 6164 (Ṛshabhaketave), 6165, 6172, 6173, 6175, 6183, 6185, 6202, 10284, 10308 (ºtulyā gaṇāḥ), 10320, 10321, 10322, 10325, 10327, 10669, 11706 (if the soul (jīva) escapes through the breast, one goes to Rudra), 11785 (Viśvarūpasya), 12177 (on Meru), 12645, 12737 (krodhajaḥ), 12915 (devakrodhād viniḥsṛtaḥ), 13016, 13043 (created ten other Rudras), 13085 (son of Brahmán, issued from the forehead of Brahmán), 13140, 13146, 13149, 13152, 13155 (identified with Nārāyaṇa), 13156, 13158, ††13206 (Daksha caused a third eye to appear on the forehead of Rudra), ††13222 (wooed Umā), ††13223, 13268, (his encounter with Nara and Nārāyaṇa), 13273, 13274, 13278, 13284, 13289, 13291, 13295, 13300 (Devadevaṃ), 13563, (13729), (13735)
XIII, 597, 681, 687, 693, †781, 818 (Devadevena), 864, 941, 1003, 1279, 1286, 1361, 1379, 1396 (ºsyāyatanaṃ), 1411, 3723 (made the bull given to him by Daksha his vehicle and banner), †3727, 3991 (Śūlapāṇiḥ), 3993, 3994, 4008, 4025 (ºsya retaḥ praskannam agnau, whence arose Skanda), 4084, 4105 (Īśasya), 4112, 4164 (identified with Agni), 5245 (ºkanyābhiḥ), 5283 (ºdevarshi-kanyābhiḥ), 5972, 7110 (ºānala-Vasuprabhāḥ, sc. ṛshayaḥ), 7124 (ºsaṅkāśāḥ …Brahmalaukikāḥ), 7475, 7477, 7478, 7480, 7483 (mahāº), 7484, 7488, 7493, 7496, 7502, 7508 (etymology)
XIV, 192, 1132, 1922. Ṛshabhaketu (“having a bull for his banner”): XII, 6164. Sarva (B. has often Śarva): II, 1642 (B. Cº)
VII, 2869 (do.), 2872 (do.), 2874 (do.), 2881, 2888 (B. Śº), 9508, 9523, 9565 (B. Cº), 9594, 9620 (etymology)
IX, 2239
XII, 10363, 10391 (1000 names^1)
XIII, 720, 742, 1036 (B. Śº), 1143 (do.), 1145 (1000 names^2), 1206 (do.), 1303 (B. Śº), 4164 (do., identified with Agni), 6872 (B. Śº), 7496
XIV, 201. Sarvabhūtaguru, Sarvabhūtamaheśvara, Sarvabhūtapati, Sarvabhūteśa, q.v. Sarvadeveśa, Sarvadeveśvara, q.v. Sarvalokapitāmaha, Sarvalokeśvara, Sarvalokeśvareśvara, q.v. Sarvayogeśvareśvara: XII, 10240. Sthāṇu: I, 32 (came out from the primordial egg), 2565 (father of the eleven Rudras), 7702, 7706
II, 72 (at Bindusaras), 298 (?, in the palace of Indra), 1641
III, 1518, 1935 (ekādaśatanuḥ), 4091 (ºos tīrthaṃ, i.e. Rudravaṭa or Bhadravaṭa), 5092 (Muñjavaṭaṃ nāma Sthāṇoḥ sthānaṃ), 7034 (Yogeśvaraḥ, at Pañcavaṭi), 8883, 10409 (ºor mantrāṇi, are to be recited at Pushkara), 12285 (all. to Kairātaparvan)
VI, 241 (at Bindusaras)
VII, 2046, 2047, (2049), 9488, 9505, 9522, 9538, 9570, 9625 (etymology)
VIII, 1434, 1435 (Īśānaṃ), (1459), 1508, 1534, 1535, 1554 (Śūladhṛk), 1572, 1607, 4362, †4561
IX, 300 (ºor vṛshasya sadṛśaṃ, sc. Aśvatthāman), 2362 (performed austerities at Sthāṇutīrtha), 2363, 2527
X, 252, 773, 788
XII, 2201 (Śivaḥ), 4521, (Śivaḥ), 9162 (Śivaḥ), 9163, (9165), (9170), 9177, 10431 (1000 names^1), 12685
XIII, 716, 841, 843 (ashṭādaśabhujaṃ), 1001, 1144 (1000 names^2), 2013, 5972 (ºoḥ sthāne), 6923, 7503, 7512 (etymology)
XIV, 194, 210. Suraśreshṭha, Surasattama, Surāsuraguru, Suravara, Sureśa, Sureśvara, q.v. Svayambhū, Svayambhuva, q.v. Triśūlahasta (“armed with the trident”): XIV, 207. Triśūlapāṇi (do.): III, 5045 (ºeḥ sthānaṃ, on Devikā)
VII, 9533. Tridaśapuṅgava, Tridaśeśvara, q.v. Trilocana (“having three eyes”): III, 499, 15802
VII, 9563. Trinayana (do.): IX, 2799
XII, 13724
XIV, 207. Trinetra (do.): III, 12241
VII, 2878
XII, 10357 (1000 names^1)
XIII, 1241 (1000 names^2). Tripuraghātin (“destroyer of Tripura”): X, 255. Tripuraghna (do.): III, 7098, 12253, 14319, 14427
VII, 3941, 9538
XII, 10357 (1000 names^1)
XIII, 1306
XIV, 207. Tripuraharta (do.): XIII, 906. Tripuramardana (do.): III, 8835. Tripuranāśana (do.): XIII, 6542. Tripurāntaka (do.): II, 1641. Tripurāntakara (do.): II, 754. Tripurārdana (do.): III, 14521, 15855. Tripuravighna (do.): XIV, 205. Tryaksha (“having three eyes”): I, 7315 (pl., i.e. the Pāṇḍavas)
II, 1504
III, 1513, 1656, 8835
VII, 9504, 9541, 9629 (Śiva created a third eye on his forehead)
VIII, 1450, 1571, 4360
XII, 10349 (1000 names^1). Tryambaka: I, †160
II, 403 (in the palace of Kubera)
III, 1525, 1625, 1660, 1661, 1666, 8836, 11984 (repetition from Kairātap.), 11992, 14624, 15857
VII, 111 (all. to Kairātaparvan), 1464, 1579 (yathā), 1937 (samprajahrāte pureva Tºāndhakau), 2229 (jaghāna…pureva Tºo 'ndhakaṃ), 2875, 2887, 2979 (all. to v. 2820 foll.), 9288, 9564, 9624 (etymology), 9643
VIII, 788 (yudhyasva Tºenāndhako yathā), 1444, 1452, 1600
IX, 306 (worshipped by Droṇa)
X, 801
XII, 1668 (Kṛshṇa identified with T.), 10357 (1000 names^1), 10434, 12184 (granted Vyāsa the son Śuka), 13720 (Brahmaṇā saha saṃvādaṃ Tºsya)
XIII, 684, 7503
XIV, 203, 207, 1913. Ugra: I, †7298
II, 1642
VII, 9525
VIII, 4360
X, 252
XII, 10369 (1000 names^1)
XIII, 1213 (1000 names^2)
XIV, 198, 204, 210. Ugreśa: III, 8836. Umāpati (“husband of Umā”): I, 7832
II, 402, 417, 629, 1642
III, 1547, 1656, 4091, 7042 (Viśveśvaraṃ, in the tīrtha Naraka), 8169 (worshipped in Gokarṇa)
8836, 14622, 15801, 15855
V, 1994, 7376, 7379
VII, 9519, 9529
VIII, 1440, 1697
IX, 2472
X, 248, 253, 632
XII, 2201, 4521, ††6977 (Viśveśvara Uºḥ Kāmam abhivartamānam anaṅgatvena śamam anayat), 10328, 10677, 12173, 13301, 13705
XIII, 1154 (1000 names^2), 1250 (do.), 7492, 7636
XIV, 180 (on Muñjavat), 185, 209, 211. Vedhas, Vibhu, q.v. Viśālāksha: XII, 2093, 2201 (composed the śāstra Vaiśālāksha), 4498
XIII, 753, 1151 (1000 names^2). Viśva, Viśvakarman, Viśvamūrti, Viśvarūpa, Viśvasambhava, Viśvasṛj, Viśveśa, Viśveśvara, q.v. Vilohita: VII, 2877
VIII, 1447
X, 256
XII, 10359 (1000 names^1)
XIV, 202. Virūpāksha: I, 569 (Rudraṃ), 7970 (Haraṃ)
III, 15801 (Umāpatiṃ)
VII, 9463, 9529
XII, 7551 (bhūtamātṛgaṇādhyakshaṃ), 10344 (Haraḥ), 10349 (1000 names^1). Vṛsha, Vṛshabha, q.v. Vṛshabhadhvaja (“having a bull in his banner”): III, 1634, 1635, 1664, 5061, 14547
V, 7385
VII, 2839, 2857, 2886, 9489
VIII, 1519, 4445
XII, 10345, 10682
XIII, 3724 (origin of the name), 6357, 6921, 7103
XIV, 1886. Vṛshabhāṅka (“having a bull as his mark”): XIII, 3725, 6339, 6345, 6360. Vṛshabhavāhana (“having a bull as his vehicle”): XIII, 4003. Vṛshadhvaja (= Vṛshabhadhvaja): II, 481, 1640
III, 1642, 6045, 6055, 7034, 7099, 8056, 8069, 8107, 8161, 15802
V, 7380, 7381
VII, 2417 (acted as the calf when the puṇyajanāḥ milked the earth), 2879, 2897, 9530, 9593
XII, 12331
XIII, 927, 929, 6322, 6387. Vṛshaketana (= do.): III, 14561. Vṛshāṅka (= Vṛshabhāṅka): III, 10907
VII, 2894, 2901, 2980, 9531
VIII, 1436. Vṛshavāhana (= Vṛshabhavāhana): I, †7298
XIII, 1347. Yāmya: VII, 9521
XIV, 193. Yati: XIV, 196. Yogeśvara, Yogin, q.v. [Remarks.--Besides the above synonyms, numerous epithets of Śiva of minor importance are found in hymns or descriptions of him scattered about in the Mahābhārata
cf. especially the following passages:-III, 1624--1633
VII, 2857--2861, 2863--2868, 2874--2884, 9451--9458, 9460--9463, 9464--9471, 9502--9541, 95889589, 9594--9635
VIII, 1445--1452
X, 252--261
XII, 10440--10460
XIII, 731--756, 784--828, 880--923, 936947, 1002--1018, 1040--1102, 1368--1376, 4111--4112, 7462--7467, 7491--7531
XIV, 191--212.]
Śiva (1000 names^1--2), v. next, etc. Śivasahasranāmastotra(ṃ) (= Śiva, 1000 names^1), the 1, 008 names by which Śiva was praised by Daksha. § 696b (Dakshaprokta-Śivasahasranāmastotra): XII, 285, 10346--10439. The names are the following, alphabetically arranged:--Adāntanāśana, 10426
Adhara or Dhara (so B.), 10424
Adharmahan, 10429
Adhayaḥ (pl.), 10433
Adīkshita, 10426
Ādi(r) devānāṃ, 10409
Aditya, 10354
Aghaṇṭa, 10419
Aghaṇṭaghaṇṭin, 10377
Aghoraghorarūpa, 10375
Agni, 10354
Ahorātra(ṃ), 10439
Āhutimaya, 10400
Akala, 10417
Akāla, 10418
Akshamālin, 10374
Akshapriya, v. Sadākshapriya
Amārga (so B.) or Mārga, 10430
Amṛtapā, 10435
Amukha, 10428
Anala, 10395, 10411, 10439
Ananta, 10403 (bhogināṃ)
Anaupama, 10410 (B. has Ghanaupamaḥ)
Aṇḍa, 10358
Aṇḍadhara, 10358
Aṇḍajāḥ (pl.), 10396
Aṇḍanāśana, 10434
Andhakaghātin, 10356
Anila, 10439
Anna(ṃ), 10395
Annabhoktṛ, 10395
Annabhuj, 10382, 10395
Annada, 10382, 10395
Annapati, 10382
Annasrashṭṛ, 10395
Anto devānāṃ, 10409
Aṇu, 10427
Apakshakshayaṅkara, 10418
Apāna, 10415
Apramada, 10414
Apratirūpa, 10360
Arcayanty arkam arkiṇaḥ, 10352
Ārjava(ṃ), 10425
Arṇavālaya, 10350
Artha, 10407
Aruṇa, 10409
Asataś ca sataś caiva…prabhavāpyayau, 10355
Ātapana, 10374
Atikāla, 10418
Avarṇa, 10410
Avatata, 10359. Bahumukha, 10428
Bahunetra, 10376
Bala(ṃ), 10439
Bāla, 10437
Bālakrīḍanaka, 10384
Balānucaragupta (B. ºgopta), 10384
Balapramathana, 10368
Bālarkavarṇa, 10383
Bālarūpadhara, 10383
Balavishṭambha, 10348
Bhaganetrāṅkuśa, 10423
Bhānu, 10412
Bhava, 10356
Bhāvana, 10374
Bhettṛ, 10406
Bhīmadundubhihāsa, 10369 (C. has ºdundabhiº)
Bhīmamukha, 10428
Bhīmavratadhara, 10369, 10370
Bhīshma, 10370
Bhū, 10426
Bhūta, 10425
Bhūtabhavyabhavodbhava, 10425
Bhūtagrāma(ś) caturvidha(ḥ), 10396
Bhūtakṛt, 10425
Bhūtātman, 10425
Bhuvaḥ, 10426
Bindu, 10427 (C. Vº)
Brahmacarya(ṃ), 10425
Brahmakāyika(ṃ) agnīnāṃ, 10420
Brahmán, 10352, 10354, 10425
Bráhman, 10397, 10413
Brāhmaṇāḥ (pl.), 10401
Brahmātman, 10445
Brahmavidāṃ vara(ḥ), 10397
Bṛhaspati, 10354. Calācala, 10416
Caṇḍa, 10358
Caṇḍadhāra, 10429
Caṇḍikaghaṇṭa, 10377
Candrādityau cakshushī te, 10438
Candrāvarta, 10394, 10427
Cāpin, 10406
Carācarasya pratihartṛ, 10397
Carācarasya srashṭṛ, 10397
Carucelin, 10419
Cāturāśramyanetṛ, 10421 (C. has ºāśramaº)
Cāturhotrapravartaka, 10420
Caturmukha, 10428
Cāturvarṇyakara, 10421
Caturveda, 10420
Caturyuga, 10420
Catushpatharatha, 10389
Chāya, 10374
Chettṛ, 10406
Citibhashmapriya, 10370
Citrabhānu, 10412
Śaśa, 10432
Śaśāṅka, 10432
Śakra, 10437
Śakuni, 10429
Śamaśam, 10379
Śamaśama, 10377
Śamana, 10432
Śaṅkukarṇa, 10350
Śānta, 10375
Śāntatama, 10375
Śarin, 10406
Śarva, 10356
Śatajihva, 10351
Śatakratu, 10352
Śatarudriya(ṃ), 10413 (yajushāṃ)
Śatāvarta, 10351, 10384
Śatodara, 10351
Śatrundama, 10361
Śayamāna, 10366
Śayita, 10366
Śikhaṇḍin, 10434
Śilpika, 10422
Śilpināṃ śreshṭha(ḥ), 10422
Śīloshṇakshujjarādhidhṛk, 10432
Śiva, 10360, 10375
Śreshṭha, 10368, 10431
Śūdrāḥ (pl.), 10401
Śukla, 10359
Śukladhvajapatākin, 10364
Śvetapiṅgalanetra, 10387. Daśabāhu, 10369
Daśalakshaṇasaṃyukta, 10407
Daṃshṭrin, 10371
Daṇḍa, 10361, 10372, 10387
Daṇḍadhāra, 10434
Daṇḍin, 10358, 10420
Daṇḍimuṇḍa, 10358
Dānta, 10381, 10426
Deva, 10435
DevaDānavapūjita, 10348
Devadeveśa, 10348, 10396
Devagaṇeśvara, 10435
Devāribalasūdana, 10348
Dhanada, 10411
Dhanus, 10404 (yantrāṇāṃ)
Dhanvin, 10361
Dhara (so B.) or Adhara, 10424
Dhāraṇa, 10421
Dharma, 10407
Dharmakāmārthamokshāṇāṃ kathanīyakatha(ḥ), 10388
Dhātṛ, 10424
Dhāvamāna, 10366
Dhruva, 10426
Dhṛti, 10405
Dhūmra, 10359
Dhūrta, 10421
Dīkshita, 10426
Dīptasūryajaṭila, 10392 (ºe, dat.)
Dravyakarmasamārambha, 10408
Duḥsaha, 10431
Duratikrama, 10431
Durdānta, 10426
Durdharsha, 10432
Durjaya, 10432
Durmukha, 10428
Durvāraṇa, 10431
Durvisha, 10432
Durvis(h)aha, 10431
Dushkāla, 10418
Dushprakampa, 10432
Dvesha, 10405. Ekaśīrshan, 10376
Ekapād, 10376. Gadin, 10406
Gajendrakarṇa, 10351
Gama, 10433
Gaṇādhipa, 10421, 10429
Gaṇādhyaksha, 10421
Gandha, 10378
Gaṅgā, 10407
Gaṅgātoyārdramūrdhaja, 10394
Garbhamāṃsaśṛgāla, 10380 (B. ºsṛº)
Gayaṇti tvāṃ gāyatriṇaḥ, 10352
Gāyatrī, 10409
Ghanaupama, 10410 (so B. instead of Anaupama in C.)
Ghaṇṭa, 10377, 10419
Ghaṇṭamālapriya, 10378
Ghaṭin, 10419 (C. has by error Dhº)
Ghoraghoratara, 10375
Ghosha, 10386
Ghushya, 10386
Girīśa, 10422
Girika, 10414
Girikapriya, 10422
Girīṇāṃ śikharāṇi, 10403
Girivṛkshālaya, 10379
Gītavādanakapriya, 10417
Gītavāditraśālin, 10367
Gītavāditratattvajña, 10417
Gokarṇa, 10351
Gomārga, 10430
Gonarda, 10430
Gopratāra, 10430
Govinda, 10430
Govṛsha, 10372
Govṛsheśvaravāhana, 10430
Grahāḥ (pl.), 10402
Gūḍhavrata, 10424
Guhyatapas, 10424. Hariśmaśru, 10416
Harikeśa, 10390
Harita, 10409
Hāyi hāyi huvā heyi huvā hoyi tathāsakṛt gāyanti tvaṃ… sāmagā brahmavādinaḥ, 10399
Hiṇḍuka, 10414
Hiraṇyagarbha, 10362, 10429
Hiraṇyakavaca, 10362
Hiraṇyakṛtacūḍa, 10362
Hiraṇyapati, 10362
Hiraṇyaretas, 10437
Homya, 10412
Hotṛ, 10364, 10412
Hotra(ṃ), 10412
Huṃhuṃhuṃkārapāra, 10379
Huṃhuṃkārapriya, 10379
Huta, 10380, 10412. Iśāna, 10390
Icchā, 10405
Indra, 10411. Jagannātha, 10435
Jalacara, 10417
Jaleśvara, 10354
Jālya, 10417
Jarāyujāḥ (pl.), 10396
Jaṭila, 10366
Jaya, 10432
Jayājayau, 10405
Jharjharin, 10406
Jīrṇadaṃshṭra, 10437
Jīva, 10414
Jṛmbhita(ṃ), 10415
Jyeshṭha, 10368
Jyotishāṃ nidhi(ḥ), 10398. Kadru, 10410
Kāla, 10418
Kalāḥ (pl.), 10402
Kalakala, 10378, 10386
Kālanātha, 10368
Kālapushpaphalaprada, 10408 (B. reads kālaḥ puº)
Kali, 10417
Kalpa (so C.) or Kalya (so B.), 10368
Kāma, 10391, 10407, 10427
Kāmada, 10391
Kāmaghna, 10391
Kāmakrodhau, 10405
Kampa, 10431
Kapālahasta, 10370
Kapila, 10410
Kapota, 10410
Karaṇa(ṃ), 10355
Kāraṇa(ṃ), 10355
Karṇikārasrajapriya, 10427
Kārya(ṃ), 10355
Kāshṭhāḥ (pl.), 10402
Kaṭakaṭa, 10364
Kaṭaṅkaṭa, 10372
Kelikala, 10417
Kha(ṃ), 10398
Khaḍgajihva, 10371
Khaṭvāṅgin, 10406
Kilakila, 10365
Kriyā, 10355
Kṛśa, 10365, 10387
Kṛśāṅga, 10365
Kṛśanāśa, 10365 (B. ºnāsa)
Kṛshṇa, 10409
Kṛshṇājinottarīya, 10389
Kṛshṇaraktekshaṇa, 10387
Kṛtya, 10418
Kshamākshame, 10405
Kshānta, 10426
Kshatriyāḥ (pl.), 10401
Kshaya, 10368
Kshīrapā, 10436
Kshīroda(ḥ) udadhīnāṃ, 10404
Kshobhaṇa, 10384
Kshubdha, 10384
Kshudra, 10376 (B. has Rudra)
Kshudralubdha, 10376
Kshura, 10418
Kshuta(ṃ), 10415
Kumbhakarṇa, 10350
Kuṇḍa, 10358. Lambodaraśarīrin, 10445
Laṭāḥ (pl.), 10408
Lobha, 10405
Lohitāntargatā dṛshṭi(ḥ), 10416
Lubdha, 10384. Madhuścyutānām agrapā(ḥ), 10436
Mahādaṃshṭra, 10419
Mahākāla, 10392
Mahākarṇa, 10350
Mahāmeghacayaprakhya, 10392
Mahāmūrti, 10353
Mahāpārśva, 10429
Mahāvaktra, 10416
Maheśvara, 10426
Mahodadhi, 10439
Mahodara, 10416
Mahoragapati, 10429
Manasaḥ paramā yoni(ḥ), 10398
Maṅgala(ṃ), 10413 (maṅgalānāṃ)
Mantra, 10364
Mārga (so C.) or Amarga (so B.), 10430
Marutpati, 10435
Māsa, 10402
Māsardha(ṃ), 10402
Matsya, 10417
Mecaka, 10410
Meghāvarta, 10394
Meghakāla, 10419
Meghasaṅghāḥ (pl.), 10401
Milīmilin, 10419
Moha, 10405
Mṛgāḥ (pl.), 10408
Mṛtyu, 10418
Mṛtyupā, 10436
Mukhavāditravādin, 10367
Muṇḍa, 10366, 10420
Muñjakeśa, 10385
Mūrtau hi te…sarvā vai devatā, 10353. Nābha, 10364
Nābhya, 10364
Nādyupahāralubdha, 10367
Nāgendra, 10437
Nakshatrāṇi (pl.), 10402
Namas(?), 10423 (namo namaḥ)
Namaskāra, 10423
Nandīmukha, 10428
Napuṃsaka(ṃ), 10437
Nartanaśīla, 10367
Netṛ, 10406
Nīla, 10409
Nīlagrīva, 10359
Nimesha, 10415
Nimeshāḥ (pl.), 10402
Nimeshonmeshakarman, 10439
Nishkaṃpa, 10431. Oṃkāra, 10398, 10409
Oshadhyaḥ (pl.), 10408. Pacapaca, 10372
Paśavaḥ (pl.), 10408
Paśūnāṃ pati(ḥ), 10356
Paksha, 10418
Pakshiṇaḥ (pl.), 10408
Paktṛ, 10395
Pakvabhuj, 10395
Pakvāmamāṃsalubdha, 10371
Palvalāni (pl.), 10407
Pañcāla, 10377
Pāṇikarṇa, 10351
Parṇacīrapaṭa, 10361
Paṭhyase śrutibhiś (B. stutiº) caiva Vedopanishadāṃ gaṇaih, 10400
Pavana, 10395
Pavitra(ṃ), 10413 (pavitrāṇāṃ)
Pitāmaha, 10438 (hṛdayañ ca Pºḥ, sc. te)
Prabhu, 10412
Prahartṛ, 10406
Prahuta, 10380
Pramathanātha, 10361
Prāṇa, 10414, 10415
Prāṇabhagna, 10387
Prāṇaghaṇṭa, 10378
Priya, 10349
Pudgala, 10414
Puṃs, 10437
Puṇḍarīkāksha, 10434
Puṇḍarīkavanālaya, 10434
Purusha, 10437
Pushṇo dantavināśana(ḥ), 10423. Rāga, 10405
Rajas, 10414
Rakta, 10409
Raktamālyāmbaradhara, 10422
Raktavirakta, 10374
Raṇeshv agnimukha(ḥ), 10428
Rathyavirathya, 10389
Rohita, 10409
Rudra, 10356, 10376 (only B., C. has Kshudra)
Ṛcaḥ (pl.), 10398
Ṛṅmaya, 10400
Ṛtavaḥ (pl.), 10402. Sadākshapriya, 10421 (sadā cākshaº)
Sahasracaraṇa, 10382
Sahasraśīrsha, 10382
Sahasrādhmātaghaṇṭa, 10378
Sahasrāksha, 10349
Sahasranayana, 10383
Sahasrasūryapratima, 10393
Sahasrodyataśūla, 10383
Samakarṇa, 10358
Samāni (pl.), 10398
Samāna, 10415
Sambhinna, 10374
Saṃhṛshṭa, 10365
Sampravartaka, 10427
Samudrāḥ (pl.), 10407
Samudrāmbarasannibha, 10352
Saṃvarta, 10427
Saṃvartakabalāhaka (C. valāº), 10419
Saṃvatsara, 10402
Saṃvibhāgapriya, 10376
Sandhātṛ, 10424
Sandhyārāga, 10391
Sāṅkhya, 10388
Sāṅkhyamukhya, 10388
Sāṅkhyayogapravartin, 10388
Santāpitṛ, 10406
Sarāṃsi (pl.), 10407
Sarasvatī, 10439
Saritaḥ, 10407
Sarva, 10363, 10391
Sarvabhakshya, 10363
Sarvabhūtāntarātman, 10363
Sarvaśilpapravartaka, 10422
Sarvada, 10391
Sarvaghna, 10391
Sarvam āvṛtya tishṭhasi, 10350
Sarvataś śrutimāṃl loke, 10350
Sarvataḥ pāṇipādānta(ḥ), 10349
Sarvato 'kshiśiromukha(ḥ), 10349
Sarvavarishṭha, 10373
Sattva(ṃ), 10414
Satya(ṃ), 10404 (vratānāṃ), 10425
Shaṭkarmatushṭa, 10385
Sitāṅga, 10377
Soma, 10354
Somapā, 10435, 10436
Sphoṭana, 10387
Sthāṇu, 10431
Sthavira, 10437
Sthira, 10431
Sthita, 10366
Sthūla, 10427
Sthūlajīrṇajaṭila, 10392 (ºe, dat.)
Strī, 10437
Stuta, 10363
Stutya, 10363
Stūyamāna, 10363
Sūcīroman, 10416
Sumukha, 10428
Suraśreshṭha, 10399, 10435
Sūrya, 10360
Sūryadhvajapatākin, 10360
Sūryamāla, 10360
Suvarṇa, 10410
Suvarṇanāman, 10411
Suvarṇapriya, 10411
Svadhā, 10423
Svāhā, 10423
Svar, 10426
Svarbhānu, 10412
Svedajāḥ (pl.), 10396. Tamas, 10414
Tapana, 10381
Tapas, 10425
Taponitya, 10393
Tapya, 10381
Tara, 10380
Tāraka, 10380, 10424
Tārakāmaya, 10424
Taraṅgāṅkitakeśa, 10355
Tārkshya, 10403 (patatāṃ)
Taṭa, 10381
Taṭānāṃ patiḥ, 10381
Taṭya, 10381
Tejasvin, 10438
Toyātman, 10446
Trailokyagoptṛ, 10430
Triśīrsha, 10357
Triśūlavarapāṇi, 10357
Tridaṇḍadhṛk, 10420
Trijaṭa, 10357
Trikarmanirata, 10385
Trinetra, 10357
Trisauparṇa(ṃ) (so B.) or Trisauvarṇa(ṃ) (so C.), 10413
Tryaksha, 10349
Tryambaka, 10357, 10434
Tryambikāmbikanātha, 10390
Tṛṇāni (pl.), 10408
Tṛptātṛptavicārin, 10391
Tumbīvīṇāpriya, 10371
Tushitādyapā (so B.) or Tushṭājyapā (so C.), 10436. Udāna, 10415
Udbhidjāḥ (pl.), 10396 (C. has by error Uābhijāḥ)
Ugra, 10369
Ugradaṇḍa, 10434
Unmādana, 10394
Unmesha, 10415
Upakshaya, 10368
Upaplava, 10412
Ūrdhvaṃ kham iva menire, 10352
Ūrdhvadaṃshṭrakeśa, 10359
Ūrdhvakeśa, 10416
Utthita, 10366. Vāc, 10439
Vaiśyāḥ (pl.), 10401
Vajra, 10404 (praharaṇānāṃ)
Vajrasaṅghāta, 10390
Valkalājinadhārin, 10392
Valkalājinavāsas, 10393
Vallyaḥ (pl.), 10408
Vara, 10373
Varada, 10356, 10373, 10411 (only C., B. has Varuṇa)
Varamālyagandhavastra, 10373
Varātivarada, 10373 (ºe, dat.)
Varṇāśramāṇāṃ vidhivat pṛthak karmanivartin, 10386
Varṇakāra, 10410
Varṇavarāḥ (pl.), 10401
Varuṇa, 10411 (only B., C. has Varada)
Vashatkāra, 10423
Vāyu, 10398
Vibhinna, 10374
Vibhīshaṇa, 10370
Viśvakartṛ, 10437
Viśvakṛt, 10437, 10438
Viśvakṛtāṃ vareṇya(ḥ), 10438
Viśvarūpa, 10438
Viśvatomukha, 10438
Viśvavāha, 10438
Vidhātṛ, 10424
Vidyutstanitagarjita, 10401
Vihṛshṭa, 10365 (only B.)
Vikṛtavaktra, 10371
Vilohita, 10359
Virāj, 10429
Virūpa, 10360
Virūpāksha, 10349
Vishāgnipā, 10436
Vishāgrapā, 10435
Vishṇu, 10354
Vṛddha, 10384
Vṛksha, 10414
Vṛkshāṇāṃ kandado (B. kakudo) 'si tvaṃ, 10403
Vṛsha, 10372
Vṛshaskhandha, 10361
Vṛshya, 10372
Vyādhayaḥ (pl.), 10433
Vyādhi, 10433
Vyādhihan, 10433
Vyādhīnām āgama(ḥ), 10433
Vyāghra, 10403 (mṛgāṇāṃ)
Vyaktāvyakta, 10390
Vyālayajñopavītin, 10389
Vyāna, 10415
Vyavasāya, 10405. Yajin, 10380
Yajña, 10380
Yajñādhipa, 10349
Yajñamṛgavyādha, 10433 (mama, i.e. Daksha's)
Yajñavāha, 10381
Yajurmaya, 10400
Yakshādhipapriya, 10349
Yama, 10411
Yuga(ṃ), 10402
Yugāvarta, 10394, 10427
Yuvan, 10437. Mahādevasahasranāmastotra (= Śiva, 1000 names^2), the 1, 008 names of Śiva, which were originally uttered by Brahmán and afterwards by Taṇḍin. § 730 (Ānuśāsanikap.): XIII, 17, 1144b--1266. The names are the following, alphabetically arranged: Abhigamya, 1206
Abhirāma, 1264
Abhivādya, 1147
Acalopama, 1239
Acintya, 1260, 1265
Aśanin, 1157
Āśramapūjita, 1187 (nityaṃ)
Āśramastha, 1210
Aśva, 1227
Aśvattha, 1184
Adambha, 1192
Adhana, 1215
Adharshaṇa, 1165
Adhiroha, 1238
Adhyātmānugata, 1191
Ādi, 1150
Ādikara, 1150
Adīna, 1152
Aditi, 1212
Āditya, 1181, 1253
Ādya, 1207, 1255 (only B., v. the next)
Ādyastuti, 1255 (so C., B. reads ādyas tu nirgamaḥ instead of ādyastutir gamaḥ)
Agama, 1172
Agnijvāla, 1196
Agravara, 1262
Ahaścara, 1161
Ahas, 1255
Ahirbudhnya, 1216
Ahorātra(ṃ), 1226
Aja, 1159
Ajaikapād, 1217
Ajita, 1203, 1217
Akāśani, 1181 (Nīl. takes akāśanirvirūpaḥ as one word)
Akara, 1182
Aksha, 1235
Akshara(ṃ), 1193
Alola, 1224
Amara, 1177, 1261
Amareśa, 1216
Ambujāla, 1211
Aṃśu, 1181
Amita, 1163
Amitrajit, 1194
Amogha, 1227
Amoghārtha, 1206
Amṛta, 1237, 1253
Amukha, 1173
Amukhya, 1179
Anagha, 1152
Anala, 1204, 1214, 1220
Anantarūpa, 1248
Anaushadha, 1193
Aṅgalubdha, 1197
Anila, 1214, 1220
Anilābha (so C.) or Nilābha (so B.), 1216
Animisha, 1154
Anindita, 1213, 1226
Anīti, 1194
Antarātman, 1201
Antarhitātman, 1149
Anukārin, 1212
Apara, 1211
Apsarogaṇasevita, 1230
Ardana, 1147
Ārdracarmāmbaravṛta, 1162
Ārohaṇa, 1238
Artha, 1166
Arthakara, 1184
Aryaman, 1218
Asāhaya, 1233
Asamāmnāya, 1236
Asat, 1222, 1256
Āshāḍha, 1234
Asnehana, 1203
Atandrita, 1165
Atharvaśīrsha, 1205
Atidhūmra, 1196
Atidīpta, 1183
Ativṛddha, 1233
Ātman, 1233 (C., B. reads ātmasahāyah instead of ātmā, sahāyaḥ)
Ātmanirāloka, 1183
Ātmasahāya, v. Ātman
Ātmasambhava, 1260
Atri, 1152
Atryānamaskartṛ, 1152
Atulya, 1177
Avaśa, 1181
Avara, 1166
Āveśa, 1231
Āvedanīya, 1231
Avyakta(ṃ), 1256
Avyaya, 1185, 1262
Āyu(s), 1211
Āyudhin, 1157. Babhru, 1263
Bahubhūta, 1163
Bahudhānindita, 1215
Bahudhara, 1163
Bahukarkaśa, 1236
Bahula, 1243
Bahumāla, 1240
Bahuprada, 1223
Bahuprasāda, 1194
Bahuraśmi, 1181
Bahurūpa, 1159
Bahuvidya, 1223
Bakula, 1223
Bala, 1155, 1191
Balacārin, 1174
Balahan, 1166
Balarūpadhṛk, 1180
Balavat, 1193, 1220
Balavīra, 1155
Balin, 1171
Bāṇahasta, 1156
Bandhakartṛ, 1214
Bandhana, 1214
Bandhana(ḥ) asurendrāṇāṃ, 1176
Bhagahārin, 1190
Bhāgakara, 1197
Bhagavat, 1147, 1242
Bhāgin, 1197
Bhaktānāṃ paramā gatiḥ, 1266
Bhasmabhūta, 1209
Bhasmāśaya, 1209
Bhasmagoptṛ, 1209
Bhava, 1145, 1227
Bhāva, 1207
Bhāvana, v. Sabhāvana
Bhikshu, 1185
Bhikshurūpa, 1185
Bhīma, 1144
Bhojana, 1227
Bhūtabhāvana, 1147, 1219
Bhūtacārin, 1163
Bhūtālaya, 1226
Bhūtanishevita, 1210
Bhūtapati, 1226
Bhūtavāhanasārathi, 1208
Bījādhyaksha, 1191
Bījakartṛ, 1191
Bījavāhana, 1154
Bindu, 1241
Brahmacārin, 1188
Brahmadaṇḍavinirmātṛ, 1247
Brahmagarbha, 1247
Brahmakṛt, 1248
Brahmaloka, 1257
Brahmán, 1190, 1248
Bráhman, 1266 (paraṃ?)
Brāhmaṇa, 1248
Brahmavarcasa, 1264
Brahmavid, 1248. Cala, 1231
Camūstambhana, 1186
Candana, 1223
Candanin, 1249
Candra, 1151
Candravaktra, 1220
Carācarātman, 1253
Carmin, 1145
Cāruliṅga, 1190
Caturmukha, 1190
Catushpatha, 1162
Cekitāna, 1216
Chada, 1223
Chandas, 1224
Chattra(ṃ), 1244
Cīravāsas, 1160
Śaśin, 1240
Śāśvata, 1146
Śakra, 1218
Śakta, 1193
Śani, 1151
Śaṅkara, 1196 (nityaṃ?), 1215
Śara, 1241
Śaraṇya, 1246
Śarva, 1215
Śataghnin, 1157
Śataghnīpāśacaktimat, 1247
Śatajihva, 1245
Śatruhan, 1251
Śatruvināśana, 1176 (yudhi)
Śikhaṇḍin, 1145
Śikhin, 1171
Śīladhārin, 1238
Śirohārin, 1235
Śiva, 1217
Śmaśānabhāj, 1200
Śmaśānavāsin, 1147
Śobhana, 1197, 1262
Śrīmat, 1266
Śrīvardhana, 1266
Śriyāvāsin, 1182
Śṛgālarūpa, 1159
Śṛṅgapriya, 1263
Śṛṅgin, 1263
Śubhāksha, 1236
Śuci, 1210, 1265
Śuddha, 1194
Śuddhātman, 1194
Śukla, 1210, 1211
Śvetapiṅgala, 1251. Daśabāhu, 1154
Daityahan, 1161
Daksha, 1228
Dakshayāgāpahārin, 1166
Dakshiṇa, 1184
Damana, 1251
Dambha, 1192
Daṇḍin, 1244
Darpaṇa, 1194
Deha, 1179
Deva, 1212, 1233 (cf. Suparvaṇa), 1258
Devadeva, 1222
Devādhipati, 1204
Devarshi, 1259
Devasiṃha, 1261
Devāsuragaṇāśraya, 1258
Devāsuragaṇādhyaksha, 1259
Devāsuragaṇāgraṇī, 1259
Devāsuraguru, 1258
Devāsuramahāmātra, 1258
Devāsuramaheśvara, 1260
Devāsuranamaskṛta, 1258
Devāsuraparāyaṇa, 1257
Devāsurapati, 1233
Devāsuravaraprada, 1259
Devāsuravinirmātṛ, 1257
Devāsureśvara, 1260
Devatātman, 1260
Devātideva, 1259
Devendra, 1245
Dhanvantari, 1217
Dhanvin, 1156
Dhara, 1218
Dharmasādharaṇa, 1252
Dharottama, 1178
Dharshaṇātman, 1165
Dhātṛ, 1218
Dhruva, 1146, 1218, 1234
Dhṛtimat, 1228
Dhūmaketana, 1196
Dhūmaketu, 1217
Digvāsas, 1155
Dīnasādhaka, 1152
Dīrgha, 1158
Durvāsas, 1176, 1177
Dvādaśa, 1207. Gabhasti, 1248
Gajahan, 1161
Gama, 1255 (B. has Nirgama)
Gambhīra, 1167
Gambhīrabalavāhana, 1167
Gambhīraghosha, 1167
Gaṇa, 1155, 1209
Gaṇakāra, 1208
Gaṇakartṛ, 1155
Gaṇapati, 1155
Gaṇḍalin, 1204
Gandhadhārin, 1159
Gandhapālin, 1242
Gandharva, 1212
Garbhacārin, 1221
Gatāgata, 1194
Gati, 1163, 1248
Gautama, 1192
Gavāṃ pati(ḥ), 1186
Ghora, 1164
Ghoratapas, 1152
Giriruha, 1164
Girisādhana, 1203
Gocara, 1147
Gocarmavasana, 1228
Gopāli, 1228
Gopati, 1228
Govṛsheśvara, 1253
Graha, 1151
Grahapati, 1151
Grāma, 1228
Guha, 1175, 1263
Guhāpāla(ḥ) praveśināṃ, 1229
Guhāvāsin, 1175
Guhya, 1205
Guṇabuddhi, 1172
Guṇādhika, 1232
Guṇākara, 1161
Guṇaushadha, 1221
Guru, 1245. Haima, 1178
Hara, 1146, 1156, 1234
Harasulocana, 1240
Hari, 1168, 1189, 1216 (only C., B. has Havis), 1228, 1238
Harikeśa, 1158
Hariṇa, 1234, 1264
Hariṇāksha, 1146
Haryaśva, 1169
Haryaksha, 1245
Hastīśvara, 1261
Havis, 1196, 1216 (only B., C. has Hari)
Hayagardhabhi, 1149
Hemakara, 1178
Himavadgirisaṃśraya, 1222
Hiraṇyabāhu, 1229
Hiraṇyakavacodbhava, 1173
Hlādana(ṃ), 1257
Huta, 1196
Hutāśana, 1170
Hutāśanasahāya, 1170. Ī, 1220
Īśāna, 1188
Īśvara, 1188
Īḍya, 1261
Indriya(ṃ) sarvadehināṃ, 1198
Itihāsa, 1192. Jagat, 1266
Jagatkāla, 1225
Jahnavīdhṛk, 1250
Jaleśaya, 1213
Jalodbhava, 1247
Jaṅgama, 1205
Janya, 1170
Jaṭādhara, 1241: Jatin, 1145, 1171
Jita, 1166
Jitakāma, 1229
Jitendriya, 1229
Jīvana, 1236
Jvālin, 1171
Jyotishām ayana(ṃ), 1171. Kāhali, 1179
Kailāsagirivāsin, 1222
Kakubha, 1245
Kāla, 1161, 1188, 1190, 1208, 1225
Kalāḥ (pl.), 1255
Kālakataṅkata, 1172
Kālapūjita, 1208
Kālayogin, 1162
Kali, 1192, 1208
Kalpa, v. Sakalpa
Kāma, 1155, 1184
Kāmanāśaka, 1165
Kamaṇḍaludhara, 1156
Kāmāri, 1215
Kanaka, 1206
Kāñcanacchavis, 1206
Kanishṭha, 1246
Kānta, 1263
Kapālavat, 1156
Kāpālin, 1217
Kapardin, 1159
Kapila, 1211
Kapiśa, 1211
Karasthālin, 1243
Karmakālavid, 1169
Karman, 1175
Karṇikāramahāsragvin, 1250
Kartṛ, 1179
Kāshṭhāḥ (pl.), 1255
Ketu, 1151
Ketumālin, 1226
Khacara, 1147
Khaḍgin, 1157
Khaga, 1181
Khalin, 1172
Krama, 1244
Kriyāvastha, 1210
Kṛshṇa, 1158
Kṛshṇapiṅgala, 1246
Kṛshṇavarṇa, 1198
Kshaṇāḥ (pl.), 1255
Kshapāḥ (pl.), 1255
Kulāhārin, 1223
Kūlakṛt, 1223
Kuṇḍin, 1244
Kūpa, 1240
Kurubhūta, 1221
Kurukartṛ, 1221
Kuruvāsin, 1221. Laghu, 1197
Lalāṭāksha, 1264
Lambana, 1201
Lambitoshṭha, 1201
Lavāḥ (pl.), 1255
Lavaṇa, 1240
Laya, 1172
Liṅga(ṃ), 1255
Liṅgādhyaksha, 1191
Lohitāksha, 1178
Loka, 1209, 1244
Lokacārin, 1188
Lokadhātṛ, 1161
Lokahita, 1225
Lokakartṛ, 1193
Lokapāla, 1149, 1209. Madana, 1184
Madhu (masc.), 1187
Madhukalocana, 1187
Madhyama, 1166
Mahābala, 1153, 1235
Mahābīja, 1153
Mahādaṃshṭra, 1202, 1215
Mahādanta, 1202
Mahādeva, 1216
Mahādhanu(s), 1242
Mahādhātu, 1231
Mahāgarbha, 1220, 1247
Mahāgarbhaparāyaṇa, 1198
Mahāghora, 1195
Mahāgīta, 1230
Mahāgrīva, 1200
Mahāhanu, 1149, 1200
Mahāharsha, 1229
Mahāhasta, 1199
Mahājaṭa, 1202
Mahājatru, 1224
Mahājihva, 1202
Mahājvāla, 1196
Mahākalpa, 1238
Mahākambu, 1200
Mahākarman, 1147
Mahākarṇa, 1200
Mahākartṛ, 1193
Mahākāya, 1148, 1168, 1199
Mahākeśa, 1202
Mahāketu, 1231
Mahākrodha, 1213
Mahāksha, 1178
Mahāliṅga, 1190
Mahāmāla, 1240
Mahāmātra, 1199
Mahāmāya, 1201
Mahāmeghanivāsin, 1195
Mahāmukha, 1202
Mahāmuni, 1203
Mahāmūrdhan, 1199
Mahānāda, 1162
Mahānāgahana, 1239
Mahānakha, 1202
Mahānana, 1168
Mahānāsa, 1200
Mahānetra, 1199
Mahāṅga, 1198
Mahānṛtya, 1230
Mahāntaka, 1200
Mahāpāda, 1199
Mahāpatha, 1234
Mahāprasāda, 1251
Mahāratha, 1236
Mahāretas, 1153
Mahārṇavanipānavid, 1237
Mahāroman, 1202
Maharshi, 1185
Mahārūpa, 1148, 1239
Mahāsena, 1186
Mahat (masc.), 1150, 1157, 1243
Mahātapas, 1152, 1164
Mahātejas, 1170
Mahātman, 1149, 1209
Mahaushada, 1224
Mahāvakshas, 1201
Mahāvega, 1186
Mahāyaśas, 1148, 1199, 1238
Mahāyudha, 1215
Maheśvara, 1163
Mahīcārin, 1174
Mahoraska, 1201
Mahoshṭha, 1200
Makara, 1208
Mālin, 1175
Māndhātṛ, 1219
Maṇividdha, 1241
Manojava, 1249
Manovega, 1182
Manthāna, 1243
Mantra, 1153, 1236, 1246
Mantrakāra, 1195
Mantravid, 1156
Mānya, 1194
Māsa, 1254
Matimat, 1228
Mātrāḥ (pl.), 1255
Mātṛ, 1256
Māyāvin, 1214
Meḍhraja, 1174
Merudhāman, 1204
Mitra, 1218
Mokshadvāra(ṃ), 1256
Mṛdu, 1185
Mṛgabāṇārpaṇa, 1152
Mṛgālaya, 1201
Mṛta, v. Amṛta
Muhūrtāḥ (pl.), 1255
Mukhya, 1179
Muktatejas, 1266
Mudita, 1166
Mūla(ṃ), 1237
Muṇḍa, 1159, 1244
Muṇḍin, 1171
Muni, 1183
Mūrdhaga, 1171
Mūrtiga, 1171. Nabhaḥsthala, 1160
Nabhas, 1164
Nābhi, 1207
Naikasānucara, 1231
Naikātman, 1248
Nakshatrasādhaka, 1151
Nakshatravigrahamati, 1172
Nakta(ṃ), 1208
Naktañcara, 1161
Nandana, 1189
Nandī, 1189
Nandīśvara, 1189
Nandikara, 1189, 1207
Nandin, 1189
Nandi vardhana, 1189
Nara, 1230, 1249, 1254
Nararshabha, 1261
Nartaka, 1164
Navacakrāṅga, 1226
Niśācara, 1163, 1182
Niśācārin, 1188
Niśākara, 1192
Niśālaya, 1199
Nidhi, 1150, 1157
Nigraha, 1179
Nihantṛ, 1190
Nija, 1263
Nīla, 1197
Nilābha, 1216 (so B., C. and Nīl. Anilābha)
Nīlakaṇṭha, 1154
Nīlamauli, 1250
Nilaya, 1227
Nimitta(ṃ), 1189
Nimittastha, 1189
Nipātin, 1181
Nīraja, 1261
Nirāmaya, 1263
Niravagraha, 1197
Nirgama, 1255 (so B., C. has Gama)
Nirjīva, 1236
Nirvāṇa(ṃ), 1257
Nīti, 1194
Nitya, 1164, 1233
Nityanarta, 1164
Nivedana, 1242
Nivṛtti, 1146
Niyama, 1150
Niyamāśrita, 1150
Niyamendriyavardhana, 1265
Niyata, 1146
Nṛtyapriya, 1164
Nyagrodha, 1167
Nyāyanirvapana, 1239. Pāśa, 1164
Paśupati, 1193, 1249
Pāda, 1239
Padmagarbha, 1247
Padmanābha, 1220
Padmanālāgra, 1249
Paksha, 1254
Paksharūpa, 1183
Pakshin, 1183
Paṇavin, 1172
Paṇḍita, 1239
Para (masc.), 1211
Para(ṃ), 1266 (Bráhma)
Parā gati(ḥ), 1257
Paraśvadhāyudha, 1212
Parama(ṃ) Bráhma, 1193
Parama(ṃ) tapas, 1153
Paramātman, 1252
Paramo mantra(ḥ), 1156
Paridhīpatikhecara, 1232
Paryaya, 1254
Pati, 1233
Paṭṭiśin, 1157
Pavitra(ṃ), 1150, 1246, 1263
Payonidhi, 1201
Pinākadhṛk, 1188, 1250
Pitāmaha, 1190, 1256
Pītātman, 1252
Pitṛ, 1256
Prabhāva, 1218
Prabhāvātman, 1225
Prabhu, 1144, 1146
Praśāntātman, 1170
Pradhānadhṛk, 1252
Prāgdakshiṇa, 1184
Prajābīja, 1255
Prajādvāra, 1256
Prajāpati, 1173
Prakāśa, 1205
Prakṛshtāri, 1229
Pramāṇa(ṃ), 1153
Prāṇadhāraṇa, 1227
Prāsānāṃ prabhava(ḥ), 1262
Prasāda, 1149, 1203, 1206
Prasanna, 1203
Praskandana, 1177
Pratyaya, 1203
Pravara, 1144
Pravṛtti, 1146
Prayatātman, 1252
Pretacārin, 1163
Priya, 1206
Puṇyacañcu, 1220
Purāṇa, 1220
Pushkarasthapati, 1207. Rājarāja, 1263
Raktāṅga, 1237
Rathayogin, 1235
Rati, 1230
Ratnaprabhūta, 1237
Raudrarūpa, 1181
Ravi, 1218
Rudra, 1160
Ṛshasahasrāmitekshaṇa, 1205
Ṛtu, 1254. Sabhāvana, 1226
Sādhyarshi, 1253
Sagaṇa, 1208
Saha, 1241
Sahasrabāhu, 1246
Sahasrada, 1183
Sahasrahasta, 1165
Sahasrāksha, 1151
Sahasramūrdhan, 1245
Sahasrapād, 1245
Sahāya, 1169, 1233 (B. has Ātmasaº)
Sakala, 1243
Sakalpa, 1192
Samāmnāya, 1236
Samaramardana, 1195
Samāsya, 1205
Sambhagna, 1183
Sampanna, 1210
Samudra, 1169
Saṃvatsara, 1254
Saṃvatsarakara, 1153
Saṃyata, 1227
Saṃyoga, 1232
Saṃyugāpīḍavāhana, 1168
Saṅgraha, 1179
Sāṅkhyaprasāda, 1176
Saṅkhyāsamāpana, 1254
Saphalodaya, 1240
Sāragrīva, 1224
Sāraṅga, 1226
Sarga, 1254, 1263
Sarpacīranivāsana, 1179
Sarva, 1145, 1206
Sarvabandhavimocana, 1175
Sarvabhāvakara, 1156
Sarvabhāvana, 1145
Sarvabhūtahara, 1146
Sarvabhūtātman, 1149
Sarvacārin, 1177, 1188
Sarvāśaya, 1221
Sarvāśraya, 1244
Sarvaśubhaṅkara, 1159
Sarvada, 1180
Sarvadeva, 1262
Sarvadevamaya, 1245, 1260
Sarvadhārin, 1178
Sarvaga, 1173, 1218
Sarvagandhasukhāvaha, 1231
Sarvajña, 1154
Sarvakālaprasāda, 1180
Sarvakāma, 1162
Sarvakāmada, 1179
Sarvakāmaguṇāvaha, 1219
Sarvakāmavara, 1180
Sarvakara, 1145
Sarvakarman, 1150
Sarvalakshaṇalakshita, 1235
Sarvalālasa, 1164
Sarvalocana, 1243
Sarvalokakṛt, 1246
Sarvalokaprajāpati, 1148
Sarvāṅga, 1145, 1246
Sarvāṅgarūpa, 1214
Sarvapārśvamukha, 1252
Sarvapāvana, 1263
Sarvapūjita, 1209
Sarvaratnavid, 1222
Sarvasādhana, 1264
Sarvasādhunishevita, 1176
Sarvātman, 1145
Sarvātodyaparigraha, 1174
Sarvatomukha, 1180
Sarvatūryaninādin, 1174
Sarvavāsa, 1177
Sarvavāsin, 1182
Sarvavigraha, 1171
Sarvavikhyāta, 1145
Sarvayogin, 1235
Sarvāyudha, 1241
Sarveshāṃ prāṇināṃ pati(ḥ), 1221
Sat, 1222, 1256
Satkṛta, 1228
Satyavrata, 1265
Savitṛ, 1218
Senākalpa, 1238
Senāpati, 1160
Shashṭibhāga, 1186
Siddhabhūtārtha, 1265
Siddhārtha, 1159, 1185, 1224, 1265
Siddhārthakārin, 1224
Siddhasādhaka, 1185
Siddhayogin, 1185
Siddhi, 1171
Siṃhaśārdūlarūpa, 1162
Siṃhadaṃshṭra, 1225
Siṃhaga, 1225
Siṃhanāda, 1225
Siṃhavāhana, 1225
Skanda, 1217
Snehana, 1203
Soma, 1151
Sruvahasta, 1157
Sthāṇu, 1144
Sthāvarāṇāṃ pati(ḥ), 1265
Sthira, 1144, 1207
Stuta, 1174
Subala, 1180
Subandhanavimocana, 1214
Subāndhava, 1212
Subīja, 1154
Suchattra, 1244
Suśārada, 1212
Sudarśana, 1206
Sugandhāra, 1242
Suhṛdaḥ (pl.), 1214
Sukhājāta, 1242
Sukhāsakta, 1222
Sūkshma, 1262
Sūkshmātman, 1253
Sumahāsvana, 1251
Sumukha, 1241
Suniścala, 1211
Suparvaṇa, 1233 (divi, Nīl. takes Suparvaṇah as genit.)
Surabhi, 1249
Surādhyaksha, 1191
Suragaṇa, 1264
Surārihan, 1216
Surūpa, 1157
Sūrya, 1151
Susaha, 1166
Susaṅkshepa, 1254
Susaraṇa, 1173
Sushāḍha, 1234
Susvapna, 1194
Sutīkshṇadaśana, 1168
Sutīrtha, 1158
Suvaktra, 1158
Suvarcasa, 1161
Suvarcasin, 1181
Suvarṇa, 1198
Suvarṇaretas, 1154
Suvāsa, 1230
Suvijñeya, 1212
Suyukta, 1262
Svarbhānu, 1163
Svargadvāra(ṃ), 1256
Svastibhāva, 1197
Svastida, 1197
Svayambhuva, 1248
Svayambhūta, 1150
Svayaṃśreshṭha, 1155. Tala, 1243
Tāla, 1187, 1243
Tālin, 1172
Tāmroshṭha, 1211
Tapaḥsakta, 1230
Tapasvin, 1147
Tapomaya, 1262
Taponidhi, 1237
Tāraṇa, 1232
Taraṅgavid, 1175
Tārkshya, 1212
Taru, 1209, 1225
Tejas, 1157
Tejaskara, 1157
Tejopahārin, 1166
Tigmamanyu, 1161
Tigmatejas, 1248
Tīkshṇatāpa, 1169
Tīrthadeva, 1236
Teraṇa, 1232 (B. Tauº)
Trāsana, 1207
Triśaṅku, 1217
Triśukla, 1210
Tridaśa, 1175
Trijaṭa, 1161 (B. Trijaṭin)
Trikakud, 1246
Trikāladḥṛk, 1175
Trilocana, 1241 (only B.)
Trinetra, 1241 (only C.)
Trivikrama, 1261
Trivishṭapa, 1256
Triyuga, 1240
Tryaksha, 1252
Tumbavīṇa, 1213
Tvashṭr, 1218. Udagra, 1158
Udbhid, 1261
Ugra, 1213
Ugratejas, 1170
Umādhava, 1250
Umākānta, 1250
Umāpati, 1154, 1250
Unmattaveśapracchanna, 1148 (B. ºveshaº)
Unmāda, 1184
Upaśānta, 1220
Upadeśakara, 1182
Upakāra, 1206
Ūrdhvaśāyin, 1160
Ūrdhvagātman, 1249
Ūrdhvaliṅga, 1160
Ūrdhvaretas, 1160, 1213
Ūrdhvasaṃhanana, 1243
Ushaṅga, 1219
Ushṇīshin, 1158
Utsaṅga, 1198
Uttamaḥ sarvakarmāṇāṃ, 1242
Uttaraṇa, 1249. Vācaspatya, 1187
Vaśakara, 1192
Vaśīkara, 1195
Vaśya, 1192
Vaḍavāmukha, 1169
Vadha, 1239
Vāhitṛ sarvabhūtānāṃ, 1227
Vaiśravaṇa, 1217
Vaidambha, 1192
Vaidya, 1261
Vaiṇavin, 1172 (B. Veº)
Vājasana, 1187
Vajrahasta, 1186
Vajrin, 1245, 1262
Vāma, 1184
Vāmadeva, 1184
Vāmana, 1184
Vaṃśa, 1213
Vaṃśakara, 1213
Vaṃśanāda, 1213
Vaṇija, 1223
Vapus, 1234 (āvartamānebhyaḥ)
Vara, 1144, 1151, 1210, 1251, 1252
Varada, 1144, 1251
Varāha, 1251
Varcasvin, 1196
Vardhakin, 1223
Vardhana, 1232
Vareṇya, 1251
Varṇavibhāvin, 1219
Vāsava, 1177
Vasu, 1253
Vasuśreshṭha, 1234
Vasuvega, 1182
Vāta, 1232
Vātaraṃhas, 1249
Vāyu, 1218, 1243
Vāyuvāhana, 1204
Vedakāra, 1195
Vibhāga, 1173
Vibhāgajña, 1177
Vibhu, 1160, 1167, 1219, 1227, 1268
Vibudha, 1262
Viśāṃ pati(ḥ), 1183
Viśākha, 1186
Viśāla, 1237
Viśālaśakha, 1211
Viśālāksha, 1151
Viśārada, 1178
Viśāravid, 1188
Viśva, 1260
Viśvabāhu, 1173
Viśvadeva, 1216, 1264
Viśvakarmamati, 1210
Viśvakshetra, 1255
Viśvarūpa, 1149. 1155
Vidhātṛ, 1219
Vidvat, 1195
Vijaya, 1165
Vijayakālavid, 1170
Vijayāksha, 1178
Vikhyāta, 1244
Vikṛta, 1244
Vikurvaṇa, 1244
Viṃarsha, 1235
Vimocana, 1173
Vimukta, 1266
Vinata, 1158
Vipaṇa, 1185
Viraja, 1261
Virāma, 1264
Virūpa, 1181 (Nīl. takes akāśanirvirūpa as one word), 1244
Visarga, 1241
Vishaṇṇāṅga, 1241
Vishkambhin, 1186
Vishṇu, 1218
Vishṇuprasādita, 1169
Vishvaksena, 1168
Vistara, 1254
Vistāra, 1240
Vivasvat, 1253
Vratādhipa, 1266
Vṛddha, 1232
Vṛksha, 1223
Vṛkshākāra, 1204
Vṛkshakarṇasthiti, 1167
Vṛkshaketu, 1204
Vṛsharūpa, 1148
Vṛshaṇa, 1196
Vṛttāvṛttakara, 1187
Vyāghra, 1261
Vyākaraṇottara, 1224
Vyakta(ṃ), 1256
Vyaktāvyakta, 1237
Vyālarūpa, 1175
Vyāsa, 1254
Vyavasāya, 1165. Yaśas, 1184
Yajña, 1168, 1169, 1178, 1207
Yajñabhāgavid, 1177
Yajñahan, 1165
Yajñapati, 1268
Yajñāri, 1215 (saº)
Yajñasamāhita, 1207
Yajuḥpādabhuja, 1205
Yoga, 1238
Yogādhyaksha, 1191
Yogakara, 1238 (B. Yugaº)
Yogin, 1153
Yojya, 1153
Yugādhipa, 1228
Yugarūpa, 1239
Yugāvaha, 1191
Yukta, 1233
Yuktabāhu, 1233.
Śiva^2, name of a lac-house. § 213 (Jatugṛhap.): I, 146, 5778 (nivedayām āsa gṛhaṃ Śºākhyam aśivaṃ tadā, sc. Purocana).
Śiva^3, a fire. § 490 (Āṅgirasa): III, 221, 14177, 14178 (v. Aśiva).
Śiva^4 = Kṛshṇa: VI, 3010
XII, 1863.
Śiva^5, pl. (ºāḥ). § 317b (Kṛshṇa Vāsudeva)
III, 12, 513 (ºānām īśvareśvara, i.e. Kṛshṇa).--§ 565 (Gālavac.): V, 109, 3796 (atra--i.e. in the south--siddhāḥ Śivā nāma brāhmaṇā vedapāragāḥ | adhītya sakalān Vedān lebhire moksham avyayaṃ, so B.
for the reading of C. v. Śivā^3).
पुराणम्
Englishशिव / ŚIVA (rudra). One of the Trinity.1) Birth. The seers or spiritual giants of india imagined three forms to God, dividing all the activities into three departments, i.e. creation, sustenance and destruction or annihilation. brahmā, for creation, viṣṇu, for sustenance and śiva, for annihilation-they are the Trinity. viṣṇu was born first, brahmā next and śiva last. The essence of Indian spiritualistic thought is that these three visible forms of God will, at the close of the kalpa cease to be and become one with the cosmic power, and that the trinity will be born again at the commencement of the kalpa and will take up their respective functions.
The dominant quality or attribute of śiva is tamas (darkness). Many stories, with slight variations, are told in the various Purāṇas about the birth of śiva. Some of the more important stories are summarised below.(i) At the begining of the kalpa, while brahmā was meditating upon the birth of a son like himself, a child deep blue in colour, appeared on his lap, and the child began running about crying aloud. brahmā asked the child why it was crying
then the child asked brahmā to give him a name. Though brahmā told him that his name was rudra and asked him not to cry, he cried seven times more. Then brahmā gave him another seven names, and for the total eight names eight Mūrtis (forms) wives and children were allotted. bhava, śarva, īśāna, Paśupati, bhīma, ugra and mahādeva were the additional seven names, and Sun, Water, Earth, Wind, Fire, Sky, the Brahmin who has taken dīkṣā and Moon were the eight Mūrtis and the presiding deities allotted to them. To these deities the following wives were also allotted, i.e. suvarcalā, uṣā, Vikeśī, śivā, svāhā, Diśā, dīkṣā and rohiṇī. The world is full with their progenies. Śanaiścara, śukra, Lohitāṅga, manojava, skanda, sarga, Santāna and budha are the sons of the above eight wives. This rudra married satī, daughter of Dakṣaprajāpati. (viṣṇu purāṇa, Part 1, Chapter 8).(ii) brahmā whose predominant quality or attribute is rajas was born from the navel of Mahāviṣṇu. From the Centre of the brow of brahmā was born rudra of Tāmasic quality. brahmā, by the power of his tapas, acquired the power of creation and created a red-coloured world by his attribute of rajas. The very same world is annihilated by rudra at the close of the kalpa period. (devī bhāgavata, 7th skandha).(iii) From the wrath of brahmā was born rudra, from his lap nārada, from his finger dakṣa, from his mind Sanaka and others, and from his left finger a daughter called vīraṇī. (devī bhāgavata, 7th skandha).(iv) Four ‘mental sons’ of brahmā Sanaka, sanandana sanātana and sanatkumāra showed disinclination to beget progenies. brahmā got angry at this attitude of the four sons and from the centre of his brow was born a body blue and white in colour, and he, in tears, requested brahmā for names and stations. Blessing him by saying ‘mā ruda’ (do not cry) brahmā allotted him names and stations. He became famous by the name rudra. He was also given eleven more names by brahmā as follows: manyu, manu, Mahinasa, mahān, śiva, Ṛtudhvaja, Ugraretas, bhava, kāma, vāmadeva and dhṛtavrata. These names are otherwise famous as follows: aja, ekapada, ahirbudhnya, tvaṣṭā, rudra, hara, śambhu, T{??}ambaka, aparājita, īśāna and Tribhuvana. The eleven Rudras were also allotted the following eleven positions by brahmā i.e. heart, the five organs of the body, vital force (prāṇa) wind, fire, water, earth, sun and moon. rudra has eleven wives, called Dhī, Vṛtti, Uśanā, umā, Niyutā, Sarpis, ilā, ambikā, irāvatī, Sudhā and dīkṣā. rudra, under the name śiva, is considered to be the third of the trinity. The doctrine is that as long as time is real, deluge, or annihilation does not take place. Therefore, Rudrasaṁhāra (annihilation by rudra) may be taken to mean only as the beginning of new creation.(v) At the commencement of yuga (era) brahmā was born from the navel of viṣṇu. Two asuras called madhu and kaiṭabha rushed up to kill brahmā, and from the brow of viṣṇu, who got angry towards the asuras was born śiva holding in his hands Śūla (the three-pronged trident). (Vana Parva, Chapter 12).2) Family life. śiva has two wives, gaṅgā and pārvatī (See under gaṅgā and pārvatī). He lodges gaṅgā on his head. umā, kātyāyanī, gaurī, kālī, haimavatī Īśvarī, śivā, Bhavānī, rudrāṇī, Śarvāṇī, Sarvamaṅgalā Aparṇā, pārvatī, durgā, Mṛḍānī, caṇḍikā, ambikā, āryā, Dākṣāyaṇī, Girijā, Menakātmajā, cāmuṇḍā, Karṇamoṭī, Carcikā and bhairavī--these are synonyms of pārvatī. śiva lives on the top of the mahāmeru, where there are nine cities. At the centre is Brahmā's manovatī
exactly to the east of it is Indra's amarāvatī
at the south-eastern corner is Agni's tejovatī
on the south is Yama's saṁyamanī
at the south-western corner is Kṛṣṇāñjanā of nirṛti, on the west is Varuṇa's śraddhāvatī, at the north-western corner is gandhavatī of vāyu, on the north is Kubera's Mahodayā, at the north-eastern corner is Śiva's yaśovatī--this is the set of the nine cities.
Two sons called subrahmaṇya and gaṇapati were born to śiva of pārvatī, and they are his actual sons. Some other sons also were born to him in his assumed forms and by other women. Such have been indrajit, hanūmān and others. For details see the respective words. (devī bhāgavata, 8th skandha, 9th skandha
kathāsaritsāgara, Kathāmukhalambaka).3) Incarnations. śiva has taken several partial incarnations, the chief of which are given below.(i) durvāsas. (See under durvāsas).(ii) vānara (monkey). śiva, pārvatī and their attenders like Nandikeśvara once transformed themselves into monkeys and played about on the Himālayas. rāvaṇa, who came there on the occasion ridiculed Nandikeśvara, who, in great rage, cursed rāvaṇa that monkeys would destroy him. Being thus cursed rāvaṇa raised kailāsa from its foundations and played with it. (uttara rāmāyaṇa).(iii) śakti. śiva incarnated himself as śakti, son of vasiṣṭha and was devoured by kalmāṣapāda, who took the form of a rākṣasa. (vāmana purāṇa, Chapter 6).(iv) varuṇa. śiva once assumed the form of varuṇa and conducted a yajña which was attended by the Vedas in assumed forms. (M.B. anuśāsana parva, Chapter 85).4) Boons granted by śiva. The Purāṇas refer to various persons, who had earned boons from him and others who attained heaven on account of their devotion for him. The following are important among such persons.(i) Siṁhavaktra--(skanda purāṇa, asura Kāṇḍa).(ii) rukmī--(bhāgavata, 10th skandha).(iii) bāṇa--(bhāgavata, 10th skandha).(iv) sudakṣiṇa--(bhāgavata, 10th skandha).(v) sālva--(bhāgavata 10th skandha).(vi) Vṛkāsura--(bhāgavata, 10th skandha).(vii) Ratidevī--(kathāsaritsāgara, Lāvāṇakalambaka, Taraṅga 1).(viii) indrajit--(uttara rāmāyaṇa).(ix) bhṛgu--(padma purāṇa, Ādi Khaṇḍa, Chapter 2).(x) gāndhārī--(M.B. Ādi Parva, Chapter 109, Verse 107).(xi) A ṛṣi girl--(M.B. Ādi Parva, Chapter 168, Verse 6).(xii) prabhañjana--(M.B. Ādi Parva, Chapter 214, Verse 20).(xiii) Śvetakī--(M.B. Ādi Parva, Chapter 222, Verse 41).(xiv) jarāsandha--(M.B. Sabhā Parva, Chapter 14, Verse 64).(xv) Bāṇāsura--(M.B. Sabhā Parva, Chapter 33, Southern text).(xvi) maṅkaṇa--(Vana Parva, Chapter 83, Verse 132).(xvii) sagara--(Vana Parva, Chapter 106, Verse 15) (xviii) bhagīratha--(Vana Parva, Chapter 109, Verse 1).(xix) jayadratha--(Vana Parva, Chapter 272, Verse 28).(xx) ambā--(Udyoga Parva, Chapter 187, Verse 12).(xxi) somadatta--(droṇa parva, Chapter 143, Verse 16).(xxii) viṣṇu--(droṇa parva, Chapter 201, Verse 56).(xxiii) paraśurāma--(karṇa Parva, Chapter 34, Verse 116
śānti Parva, Chapter 49, Verse 33).(xxiv) skanda--(śalya Parva, Chapter 46, Verse 46).(xxv) arundhatī--(śalya Parva, Chapter 48, Verse 38).(xxvi) A Brahmin boy--(śānti Parva, Chapter 153, Verse 114).(xxvii) Taṇḍi muni--(anuśāsana parva, Chapter 16, Verse 69).5) Assets of śiva. śiva possesses a mass of matted hair, red in colour. It is known as Kaparda also, and hence he is called kapardī as well. śiva is also stated to be agni. He has three eyes, the third one on the forehead being all fire. śiva is called trinetra, Phālanetra, Agnilocana etc. because of the above facts. It is only just and proper that śiva, who is the destroyer of all things should have relation to agni. śiva, the alldestroyer, carries the Śūla in his hands always. Another weapon is named pināka, and therefore śiva is called Pinākapāṇi (he who holds pināka in his hands). Both śiva and his vehicle, the Bull, are white in colour. The white colour indicates the justice observed in the process of annihilation. śiva has been described as possessing two, four, eight and ten hands. Besides the pināka, he holds in his hands the club called khaṭvāṅga, the bow called ajagava, a deer, beads, skull, ḍamaru (a musical instrument) and many other sacred articles. gaṅgā and candra (moon) dwell on his head, and he is, therefore, known as Gaṅgādhara and Candracūḍa also. A Garland made of human skulls adorns his neck. śiva wears the skin of the leopard for cloth and uses the skin of the elephant for blanket. All over his limbs snakes are worn as ornaments.
The Purāṇas contain stories as to how śiva earned most of the above assets. The wives of many Ṛṣis felt enamoured of śiva, who once appeared in the garb of a beggar. The Ṛṣis, who got angry with śiva on the above account, decided to kill him. From the pit they dug on the ground, a tiger emerged. śiva killed it and wore its skin. A deer followed the tiger from the pit. śiva held it in his left hand. The next to emerge out of the pit was a red-hot iron rod. śiva took it in his hands as a weapon. Lastly snakes came out of the pit and śiva wore them on his body. On another occasion an asura called gaya assumed the form of an elephant and chased the munis, who took refuge in a śiva temple. śiva appeared, killed the elephant and wore its skin on his body. Since śiva wore snakes as ear-rings he came to be known as Nāgakuṇḍala. brahmā ordered that rudra should create people and accordingly he created people. But, his creations were very cruel beings. brahmā feared that they would eat up the other creations. brahmā, who trembled with fear, asked rudra to retire from the act of creation and to train himself to do creation in the proper manner as ordained. Accordingly, rudra started practising tapas. 6) Incidents. (i) How śiva got the name jīmūtaketu. (See under jīmūtaketu).(ii) He became kapālī. (See under kapālī).(iii) Sin of brahmahatyā on śiva. As he plucked off the head of brahmā śiva became subject to the sin of brahmahatyā. Blue in colour and with grey hair, terrible brahmahatyā approached śiva who asked her who she was and why she came. She answered that she was brahmahatyā and asked śiva to take her into him. She entered his body so that he felt a burning sensation all over him. In this condition śiva went to Bādaryāśrama. But, the great Ṛṣis, naranārāyaṇas were not there in the āśrama. Sad at heart śiva went to the river yamunā to take a bath. But the river dried up. Then he went to Plakṣa island to bathe
but the island disappeared. Then he went to Puṣkarāraṇya, Māgadhāraṇya, saindhavāraṇya, Naimiṣāraṇya, dharmāraṇya etc. all to no purpose. He got worn out but could not have a bath. The terrible brahmahatyā did not leave him. Though he visited sacred rivers, āśramas and temples and practised yoga, śiva did not get redemption from sin. At last, in great disappointment he went to kurukṣetra, where he saw viṣṇu. With folded hands śiva praised viṣṇu who advised him the following means for absolution from sin. “A Bhagavān born from my aspect under the name Yogaśāyī is living at prayāga. The great river Varuṇā which has started from the right leg of Yogaśāyī and which redeems all sins as also the sublime river Asī, which has started from his left leg are both worshipped by the whole world. The temple of Yogaśāyī is at the centre of these rivers, and that is a sacred place most important in the three worlds and annihilative of all sins. That city is the great vārāṇasī. Even materialistic or worldly people get salvation there. It is my (viṣṇu) āśrama. There dwells sūrya called lola destroying all sins. The place where keśava my aspect lives, is daśāśvamedha. If you go there you will get redemption from sin.”
Thus directed by viṣṇu śiva went to vārāṇasī and achieved absolution from the sin of brahmahatyā by bathing in the holy tīrthas there. (vāmana purāṇa, Chapter 3).(iv) Birth of vīrabhadra. (See under dakṣa), (v) Water in kālindī got dark in colour. (See under pārvatī, para 2).(vi) śiva became Nāgabhūṣaṇa. (See under Nāgāstram).(vii) Blessed sukeśa. vidyutkeśa, the rākṣasa married sālakaṭaṅkā, daughter of sandhyā. While they toured the world round enjoying their honeymoon sālakaṭaṅkā conceived and delivered in due course a son in the valley of Mount mandara. śiva and pārvatī, who passed that way in an aerial chariot saw the child and came down to it. By the blessing of śiva the child grew up to a youth very quickly. śiva named him sukeśa and after blessing that he would grow up to become a pious soul disappeared from the scene. (uttara rāmāyaṇa).(viii) śiva, the father of indrajit. (See under indrajit, para 2).(ix) Four faces of śiva. (See under tilottamā, para 2).(x) Sword of śiva. śiva holds a sword in his hand to destroy the asura tribe. The following is told in Chapter 166 of śānti Parva about the origin of the sword.
brahmā when he created the universe also laid down laws to keep living beings in the path of righteousness. But, the asuras did not conform to those laws. So, the maharṣis decided that there should be some other means to instruct the asuras. They conducted a brahmayajña at the Himālayas. A terrible Jin (Evil Spirit) emerged from the sacrificial pit.
At the emergence of the Jin the earth shook
the great sea grew wild with waves and eddies. Lightning and shooting stars appeared and branches of trees were torn asunder. A vicious whirl-wind swept the ten regions. All living beings trembled at the sight of the Jin.
brahmā appeared to the frightened maharṣis and told them that it was not a Jin, but only the sword for the destruction of the asura tribe. śiva took the sword in his hand, and as soon as he touched it he became possessed of four hands. “Śiva, whose head touched the sun, who had the third eye and from whose mouth flames of fire emerged, who changed himself to various colours like blue, white and red, who wore deer skin with golden spots, who had on his forehead an eye as effulgent as the Sun--such śiva took in his hands the fiery sword and raising his shield he swirled the sword in various directions.”
When śiva, who thus became terrible, walked with the sword amidst the asura army the entire asura forces were annihilated and the devas came out victorious.7) Daring deeds of śiva. (i) Clash With viṣṇu. Though there were differences of opinion between śiva and viṣṇu on many occasions, only very rarely had occurred actual clashes between the two. The Purāṇas refer to two such important clashes. One has reference to a direct fight śiva fought with viṣṇu and the other is about Śiva's fight with Nārāyaṇarṣi, an incarnation of viṣṇu.
There was no reason for the direct fight between śiva and viṣṇu. The devas wanted to test who was the more powerful of the two, śiva or viṣṇu, and they told brahmā about the idea By carrying tales to them, one against the other, brahmā made śiva and viṣṇu mutual enemies. The enmity led to a fight between the two. Viśvakarman made a bow for each of the contestants. In the fight between the two śiva got defeated. śiva, who got angry at his temporary defeat presented his bow and arrow to devarāta, King of videha. It was this bow, which śrī rāma broke at the wedding of sītā in a later period. As soon as the fight was over the devas realised that viṣṇu was greater than śiva. After the fight viṣṇu gave his bow to ṛcīka, the bhārgava muni. jamadagni got it from ṛcīka, and he gave it to paraśurāma. It was with this bow that paraśurāma confronted śrī rāma on his way back after wedding sītā. (vālmīki rāmāyaṇa, Bālakāṇḍa, Canto 75).
The following story is related in the anuśāsana parva of mahābhārata about the fight between Nārayaṇarṣi, incarnation of viṣṇu and śiva.
śiva, in great fury, threw his Śūla into the yajña hall of dakṣa, and the Śūla after reducing the yajña, to ashes, hit the breast of Nārāyaṇarṣi, who was doing tapas in badarikāśrama. nārāyaṇa raised the sound ‘Hum’ as a result of which the Śūla returned to Śiva's hands, who, in great anger, rushed forward to nārāyaṇa. nārāyaṇa placed his hand on Śiva's throat with the result that it became dark in colour. Thenceforth śiva came to be known as śitikaṇṭha also.
nārāyaṇa plucked a blade of grass and recited some mantras. It became a paraśu (axe). He threw it at śiva, who broke it into pieces, which act gave him the additional name of khaṇḍaparaśu also. The fighting became fierce and the world began burning. Fire refused to receive offerings made
Ṛṣis could not recollect the Vedas
Rajas and tamas attacked devas
the earth shook
planets became dim and dark
brahmā fell down from his seat
sky came down
oceans got dry
the Himālayas crumbled. On the continuous appearance of such ill omens brahmā and all the devas came to the battlefield. Saluting rudra brahmā told him thus: “Oh! Lord! Let good happen to the world. In the interests of the welfare of the world. you would please give up arms. The naranārāyaṇas are upholders of righteousness
they are the incarnations of the indestructible and supreme sages. I was born from their pleasure. You were born from their wrath.”
On hearing these words of brahmā śiva cooled down.(ii) Rendered kāmadeva bodiless (limbless). See under kāmadeva, Parva 4).(iii) Bore gaṅgā on the head. See under Gāṅgā.(iv) Consumed kālakūṭa. Owing to the curse of durvāsas the devas were subjected to symptoms of old age, and to produce amṛta (nectar) as remedy for this unfortunate development, the churning of Kṣīrābdhi (ocean of milk) was started. vāsuki, the snake, was used as cord to rotate mount mandara, which was used as the churning rod. When the churning became very intense, the mortal poison kālakūṭa emerged out of Vāsuki's mouth. (Another view is held that kālakūṭa rose out of the milk-sea). On the emergence of the deadly poison the asuras ran off in great fear, the devas got bewildered, bāli and sugrīva too got frightened
and without exhibiting his fright viṣṇu covered his face
on the whole it appeared as though the entire world would be reduced to ashes.
At this critical moment, śiva, reputed for his reckless daring, put all the kālakūṭa into his mouth. Frightened at it pārvatī held Śiva's throat by her hands so that the poison did not enter his stomach. At the same time Mahāviṣṇu covered with his hands Śiva's mouth so that the poison was not spitted out. kālakūṭa thus prevented from going down into the stomach or being vomited from Śiva's throat got itself digested in the throat giving it a blue colour. Thus did śiva become Nīlakaṇṭha (of the blue throat). viṣṇu and pārvatī who were affected by the flames of the poison became Nīlavarṇa and kālī respectively. (Kamba rāmāyaṇa, Yuddhakāṇḍa).(v) Destroyed Dakṣa's yajña. See under dakṣa para 3).(vi) Fought śaṅkhacūḍa. (See under tulasī, para 5).(vii) Burned the Tripuras. (See under tripura).(viii) Fought sūrya. śiva once plucked out Brahmā's head (See under kapālī 1), and brahmā cursed śiva that he should beg for food with that head (skull) in his hands. This fierce curse of brahmā affected śiva so much that, in uncontrollable wrath, he beat whomsoever he met. Thousands of devas and others were killed. sūrya, who relished not these atrocities of śiva confronted him with out-stretched hands. śiva held with one hand of his, both the hands of sūrya from the fingers of which blood began to flow. śiva turned sūrya round and round by his hands with the result that the hands of sūrya became short. When sūrya became completely drenched in blood śiva let him free and walked to another side when sūrya, laughingly challenged him again to fight. Greatly enraged by the challenge śiva fisted him on the face with the result he lost all his teeth. Also he fell down unconscious. As sūrya fell thus bhaga looked with fierce eyes at śiva, who then sturck the former on his face, Both the eyes of bhaga fell down and the devas were alarmed by it. Then all the Ādityas, under the leadership of indra ran off to the ten regions along with the maruts and agni. Only prominent asuras like prahlāda remained on the scene. They saluted śiva. śiva surveyed the yāga hall, the devas and the asuras with his three eyes. All of them then ran away to different places. śiva looked at the three Agnis with his three eyes and they were reduced to ashes.
When Śiva's anger subsided sūrya was installed in his former form. (vāmana purāṇa, Chapter 5).(ix) Fought with andhaka. See under andhaka.(x) Made five Indras pāṇḍavas. The pāṇḍavas, in their former life, were Indras. (Ādi Parva, Chapter 199).
The devas once conducted at Naimisāraṇya a lengthy yajña of which yama was the manager. In the absence of yama there was no death on earth. Thus, human beings also, like the devas, became Amartyas (deathless). Alarmed at this the devas submitted their grievance to brahmā who pacified them by saying that yama would return as soon as the yajña was over and then men will, as usual be subjected to the process of death. The devas then returned to Naimiṣāraṇya, the scene of their yajña when they saw a woman, lustrous as fire, descending the steps of gaṅgā to carry water. She was sobbing and each drop of tear that fell into the waters of the river transformed itself into a lotus flower. As deputed by the devas indra approached the woman to get facts from her.
indra asked her who she was and why she was weeping. The woman answered him not, but walked in silence, to the source of the gaṅgā. indra followed her. When they had thus walked some distance śiva and pārvatī were found in the forest at a game of dice, and indra, afraid of śiva, ran way. But, śiva called him back and asked him to enter the cave there. When indra did so after removing the mountain at the entrance of the cave he saw four Indras sitting there. They were called viśvabhuk, bhūtadhāmā, śibi and śānti. The woman whom indra had followed was Śrīdevī. śiva blessed that the five Indras, in their next birth, would wed Śrīdevī. When the Indras saw Mahāviṣṇu after this he also blessed them, and promised them that he would incarnate and help them when they were born as men in their next life. Then viṣṇu plucked a black and a white hair and put them on earth. The black hair was born as śrī kṛṣṇa in Devakī's womb and the white hair as balabhadrarāma in the womb of Rohīṇī.(xi) Kirātārjunīyam. arjuna once did tapas to śiva, who appeared to him in the garb of a hunter in the forest and presented to him the Pāśupata arrow. (For details see under arjuna, para 20).(xii) Fought with Mahiṣāsura. (See under Mahiṣāsura).(xiii) Fought with vṛtrāsura. See under vṛtrāsura.(xiv) Burnt himavān. śiva once did tapas on the top of himavān when pārvatī came behind him and covered his eyes with her hands. At once darkness enveloped the whole world, and when people suffered in the absence of day-light śiva opened his third eye. himavān began getting burnt by the fire emitted by Śiva's eye. pārvatī got alarmed at this and woke śiva up. He closed his third eye and himavān resumed its former shape. (anuśāsana parva, Chapter 104).8) Worship of śiva. Innumerable people in india worship śiva and they follow different forms or systems of worship. There are forms of worship which follow the Vedas and which do not as also forms which are sāttvic and which are not. The form of worship called Paraśupadam (? Pāśupatam) is a very ancient one. It is believed that the Paraśupadas once honoured and afterwards opposed the Vedas. The śiva liṅga at the place called Gūḍamillam is supposed to be as old as the second century B.C.
One of the many symbols, which represent śiva, śivaliṅga is the most important. They are of two kinds, the movable and the immovable. The immovable are those which appear by themselves or installed in temples. The movable are those made of earth, stone, timber, gems etc. There are also temporary liṅgas, which are placed on stools of various shapes. Liṅgas are made of he-stones and stools of ‘she-stones’.
There are also various types of liṅgas indicative of the different attributes of śiva
for example Liṅgodbhava, Candrasekhara, raudra, Umāsahita etc. Kāmāntaka, Gajāri, Kālāri, Tripuradāhaka etc. represent the Lord in his fierce aspects. śiva is also represented in poses of blessing Caṇḍeśa, viṣṇu, nandīśvara, Vighneśvara and arjuna. He is also presented in various poses of dancing, Dakṣiṇāmūrti is represented in four forms, i.e. Vyākhyāna Jñāna, yoga and Vīṇādhara. Bikṣāṭaka, Kapāladhārī. Gaṅgādhara, Ardhanārīśvara Vṛṣabhavāhana and Viṣabhakṣaka are other forms of śiva. Rarely is he depicted in the form of Sadāśiva, maheśvara, ekādaśarudras Vidyeśvara and Mūrtyaṣṭaka. There are Āgamas descriptive of these forms.
gaṇapati occupies the most prominent place among devas connected with śiva. gaṇapati came to be worshipped from 6-7 centuries B.C. His present idols might have been made after this period.
There are many temples dedicated to gaṇapati in South india. Chief among the idols are iṭaṁpiri (proboscis turned to the left side) and valaṁpiri (proboscis turned to the right side). gaṇapati is a physical aspect of śiva. Being the God who removes obstacles in the devotee's path, gaṇapati is called Vighneśvara. The universe is contained in his big stomach.
Next to gaṇapati in importance is subrahmaṇya. He is worshipped in South india only. kumāra, Muruka, kārttikeya, skanda, Ārumukha, guha, etc. are some of his popular synonyms There are a number of subrahmaṇya temples in Tamil Nāḍu, many of them on the tops of hills. In North india subrahmaṇya temples are rare. But, books written during the Saṅgha period go to prove that subrahmaṇya was worshipped in South india from very olden times. He is depicted in many postures, sitting, with six faces, with only one face, with two hands, with four hands, with wife, wearing the sacred thread etc.
Now, about śakti idols. śakti is the devī closest to śiva. In South india there are special śakti temples called Śaktipīṭhālayas. durgā is the most important among the manifestations of śakti. There are idols of Durgās as standing in the lotus flower and also as mounted on the lion. Āgamas refer to nine kinds or forms of durgā i.e. Nīlakaṇṭhī, Kṣemaṅkarī, Harasiddhi, Raudrā, Vanā, agni, jayā, Vindhyavāsinī, and Ripunāśinī. Durgā's most terrible form is as Mahiṣāsura-mardinī, found at Mahābalipuram, Ellora and other places. durgā is also called caṇḍikā and kātyāyanī. durgā is worshipped as nandā, bhadrakālī, ambā, Rājamātaṅgī etc.9) Śiva's life-period. Thousand Caturyugas constitute one day of brahmā. According to the Purāṇas fourteen Indras fall dead from heaven during the life time of one brahmā. Two such life times of brahmā form one life time of viṣṇu
at the end of the period he too will expire. Śiva's life time is double that of viṣṇu, according to devī bhāgavata, 5th skandha. (For details see under manvantara).10) śiva and creation of the universe. See under creation).11) māyā śiva. (See under māyā śiva).12) Sahasranāmas (thousand names) of śiva. The thousand names of śiva are mentioned mainly in Chapter 285 of śānti Parva and Chapter 17 of anuśāsana parva of mahābhārata. There are substantial differences between the two lists of names.13) aśvatthāmā and śiva. (See under aśvatthāmā para 6).14) Rudras. The ekādaśarudras, viz. mṛgavyādha, sarpa, nirṛti, ajaikapāt, ahirbudhnya, pinākī, īśvara, kapālī, sthāṇu and bharga are the sons of śiva. (Ādi Parva, Chapter 66).15) śivabhasma (Ashes worn by śiva) The Purāṇas contain many references to the great power of Śivabhasman. The following story about even viṣṇu turning out to be a devotee of śiva on account of the sanctity of śivabhasma is related in Chapter 101, Pātālakhaṇḍa of padma purāṇa.
In the beginning or during the brahmapralaya (deluge) Mahāviṣṇu was lying in the great waters of the deluge. On both sides of viṣṇu hundred universes each and on both sides of his feet and at the centre of his head twenty universes each remained attached. One universe glowed as a gem on Viṣṇu's nose. Maharṣis like lomaśa did tapas seated on his navel. Meanwhile viṣṇu sat in deep meditation ready for creation. But, he did not find anything and began, therefore, sobbing. Then appeared an extra-mundane light at which he got frightened and closed his eyes. śiva, rotating in both his hands a garland each made of a crore of universes appeared before viṣṇu. He then stood up and enquired of the visitor who he was. śiva exhibited his form. śiva told viṣṇu that he had not attained sufficient wisdom for creation and also advised him to achieve enough knowledge by first taking the varuṇa bath and then the bhasma bath.
To this viṣṇu answered by saying that there was nowhere water enough for him to bathe, and he, who was closely surrounded by universes, sat in water. But, it came only up to his thighs. Then śiva said laughingly that there was enough water for viṣṇu to bathe and cast a glance at him with his (śiva) eye on the forehead and also his left eye. And, immediately Viṣṇu's body became very small and it began to shiver. Then śiva said as follows:-“Oh! Viṣṇu! here is deep water. you may bathe in it. But viṣṇu could not get into the tremendous pool created on Śiva's lap. So, he requested śiva for a passage to get into the pool. śiva “Oh! Viṣṇu! Before this even though you sat in water, one crore yojanas in depth, it came only up to your thighs. But, now though you are on your legs you say you cannot enter the water. Look here, the water comes only up to my thighs. You may descend into it. I shall see to it that you can step into the water. A Vedic saying I recite will serve as the step.”
viṣṇu:--Nobody can step on sound. One may ascend on what is material, i.e. with form
but, how could one step on that which is formless?
śiva:--Why can you not get hold of that which is and ascend? You receive this great veda.
viṣṇu received it, but it appeared that his hands were not strong enough to hold it. śiva smiled at the inability of viṣṇu and asked him to get down into water by the steps made of veda and when viṣṇu descended the steps into the water, it came only up to his thighs. He had his bath and then asked śiva what he should do next. śiva:--“What do you feel in your mind? Is it that you do not feel anything”
viṣṇu:--I feel not anything.
śiva:--If you get sanctified by bhasmasnāna you will receive the ultimate knowledge. I shall give you the bhasma.
śiva took a pinch of bhasma from his breast and chanting the gāyatrī and pañcākṣara (Om namaśśivāya) mantras sprinkled it all over the body of viṣṇu. He also said to viṣṇu, “You live, you meditate, now what do you feel in your mind?” viṣṇu meditated whereupon he saw a very bright light in his heart. When he told śiva that a light was being seen by him the latter said that his knowledge was not mature enough and asked him to eat some bhasma so that it might become perfect. viṣṇu accordingly consumed the bhasma, and lo! he, who was till then red-blue in colour became as white as pearl. He began to be called Śuklavarṇa (white in colour) from that day onwards.
Mahāviṣṇu felt happy and contented having seen śiva, who asked the former what it was he saw in his mind just then. Answering that he saw the blissful form of śiva before him viṣṇu fell at the latter's feet. To Śiva's query as to what boon he desired to have, viṣṇu replied that he wanted to become a devotee of śiva and because of the greatness of the bhasma viṣṇu thenceforward became a devotee of śiva.16) śivaliṅga (Phallus). Worship of śivaliṅga is a popular practice in india. The Purāṇas contain a number of stories about the importance Sivaliṅga achieved so as to make it an object of worship. three of the more important stories are given below:(i) śiva wandered about the world lamenting over the death of Satīdevī at the yajña conducted by dakṣa, and kāmadeva followed him with his erotic arrows to exploit Śiva's sorry predicament. During his wanderings śiva once came to the vindhya mountain. kāmadeva followed him there too and began attacking śiva with his arrows and to escape from the fierce onslaught śiva took refuge in the terrible Dāru forest. There Maharṣis with their wives lived. śiva saluted them and requested for alms. But, the Maharṣis only kept mum. They did not like their wives saluting śiva. śiva went about the ā rama and all the women except arundhatī and anasūyā, followed him overcome by lust for him. Enraged at this, munis like bhārgava and aṅgiras cursed śiva that his phallus should drop to the ground. Immediately it fell down and śiva disappeared. The phallus rent asunder the earth, reached pātāla and rent the universe also. The whole universe shook at which brahmā met viṣṇu at pātāla and enquired of him the reason for the universal upheaval. viṣṇu answered him that the world shook because of the weight of Śiva's phallus, which the maharṣis had caused to be dropped. Then brahmā, along with viṣṇu, came to the spot where Śiva's phallus lay. At the sight of the limitless phallus viṣṇu, in great wonder, descended to pātāla mounted on garuḍa. brahmā, on his plane, toured above. Both viṣṇu and brahmā returned to earth, having failed in their attempt to find the end of the phallus. They then praised śiva, who appeared to them. They requested him to take back his phallus from the earth. śiva insisted that he would do so only if the devas agreed to worship his phallus. viṣṇu agreed to the suggestion. brahmā took the phallus, golden brassy in colour. Thereafter Mahāviṣṇu created the four castes and various śāstraic texts for each of the castes to worship the phallus. The four texts are known as Śaivam, Pāśupatam, Kāladamanam and Kāpālikam. After making the above arrangements brahmā and viṣṇu returned. śiva took back his phallus. (vāmana purāṇa, Chapter 6).(ii) Eightyeight thousand bālakhilyas were born from the mind of brahmā. They emaciated their bodies by constant baths, fasting and worship of śiva. Though they worshipped śiva thus for one thousand divya years, he did not appear in front of them.
Afterwards, when pārvatī was travelling by sky one day, the latter saw and took pity on the bālakhilyas and told śiva thus: “These maharṣis are suffering like anything. For my sake, you should put an end to their sufferings. Has their evil fate no end? They are reduced to mere skin and bones, and yet they are denied realisation.” Smilingly śiva told pārvatī as follows “You do not know the real course of righteousness. These people do not understand righteousness
they are not free from lust and anger. They are mere fools.” At these words of śiva, pārvatī told him thus: If things be as you have said please show me their nature, I feel interested. Then śiva asked pārvatī to remain where she was, telling her that he would go to the bālakhilyas and show her how they behaved. Accordingly śiva went to them.
śiva approached the bālakhilyas in the guise of a handsome youth, wearing the Vanamālā garland on his head, holding the alms bowl in his hands and completely in the nude and requested for alms. The Womenfolk of the Advaitins were much attracted by the handsome youth and came to him with a lot of fruits, roots etc. by way of alms. śiva wished them good and pārvatī espied her smiling lord from her seat.
After giving him alms the women spoke to him as follows: “Oh! anchorite, what penance are you practising? You have no clothes on you, but you wear Vanamālā. You are a handsome sannyāsī. If you have no objection, please tell us about you.” The sannyāsī (śiva) answered them by saying that his was a very secret penance and could not be imparted to others. Especially in the presence of so many others it could not be revealed. So, you may please go. But, the women said that they wished very much to hear the secret, and they caught hold of his hands saying ‘Come’. The women were overcome by lust and one of them caught hold of his neck, another of his hands, another of his knees, another of his hair and yet another of his waist. Seeing the excitement of their wives the maharṣis cried, ‘Strike him’ and struck down his phallus with sticks and stones. As soon as the phallus was thus felled down, śiva disappeared from the spot and returned to kailāsa with pārvatī.
When the phallus fell down the whole universe shook and the maharṣis were alarmed. A very intelligent maharṣi among them said:--“We know not the real facts about the great ascetic. Let us take refuge in brahmā. He may know the facts.” Accordingly the maharṣis went to brahmā, who found fault with their ignorance and indiscretion and asked them to shed their anger and please śiva. Accordingly they went to kailāsa and praised śiva, who appeared to them and told them as follows:--“You may now return. The phallus will belong to you. I shall be pleased if you would duly install it. Nothing will be impossible to those who worship my phallus with devotion. Even sins consciously committed will be removed by the worship of my phallus. You install the phallus you struck down in the great pond of sannihita. That will achieve for you all your desires. Even the devas will worship it under the name ‘Sthāṇu’. Being installed at Sthāṇvīśvara it will be known as Sthāṇvīśvara also. Constant meditation upon sthāṇu will remove all sins. The sight of sthāṇu will bring about salvation.”
After this the maharṣis, along with brahmā, returned to Dāru forest to carry the phallus to sannihita. But, they could not move it even by an iota. They returned again to kailāsa, but could not see śiva there. When brahmā sat in meditation for sometime to know where śiva was, he saw in his mind śiva, in the guise of an elephant, standing in the stream praised by munis. Immediately brahmā and others went there, but missed śiva there. But pārvatī appeared there and served them amṛta (nectar). When they had consumed the nectar they saw śiva standing in the stream, and they spoke about their difficulties to him.
śiva, in the guise of the elephant, accompanied them to the Dāru forest where he, in sport, took the phallus by his proboscis and installed it on the banks of the stream. All those who witnessed the installation attained ultimate realisation. Upon the phallus thus installed brahmā built another phallus with stone. After a period that phallus became one with the effulgence of the first phallus. Those who saw that also achieved ultimate realisation. Immediately brahmā built, for the pleasure of the devas, seven phalluses one upon the other, and sages attained ultimate realisation by smearing their bodies with the dust of the phalluses. The spot where the phallus was installed became famous by the name sthāṇutīrtha. (vāmana purāṇa, Chapter 45).(iii) In the beginning brahmā entrusted śiva with the duty of creation and to earn the power for creation he lived under water for many generations. śiva having not returned though brahmā waited for him long, the latter created the prajāpatis and got done by them all creations. Then it was that śiva, having acquired all the more power, came out of water. śiva who got angry that all creations were effected in his absence plucked his phallus and threw it into the earth. He said that, since matters of creation had been managed by brahmā, he needed the phallus no further. The phallus thus thrown by śiva stuck to the earth and remained pointed upwards. Next, śiva performed a dance of annihilation among the devas. Ultimately, on the request of the devas śiva deposited his fire of wrath in water. It is that fire which dries up water in seas, rivers etc. When śiva had shed his anger and become quiet the devas worshipped the phallus, which had stuck to the earth, and thenceforth worship of Śiva's phallus became popular. (M.B. Sauptika Parva, Chapter 17).17) Śivalīlās (Sports of śiva). The Purāṇas refer to the following sixtyfour līlās (sports) of śiva. (1) Devendra redeemed from sin. (2) airāvata redeemed from sin. (3) Building of Madhurāpura in Kadamba forest. (4) Śrī pārvatī born as Taṭātakā. (5) Pāṇḍyadeva wedded Taṭātakā. (6) Dance before sage patañjali (7) kuṇḍodara granted power to consume much rice (8) Quenched Kuṇḍodara's hunger and thirst with rice etc. and waters of river Vaigā (9) Brought the seven seas near to please his wife (10) Brought malayadhvaja down to earth from Devaloka (11) Created the son called ugra (12) ugra given three weapons like śūla (13) Removed the sea from his side (14) Broke the crown of indra (15) Ugrapāṇḍya given gold from mahāmeru (16) Taught the maharṣis the meaning of Vedas (17) Sold gems to the King to make a crown (18) Made the clouds drink water from the ocean (19) Stopped excessive rain-fall (20) Exhibited the prowess of realisation (21) Made ‘stone-elephant’ eat sugar-cane (22) Killed the elephant which a buddha sannyāsin had sent after being subjected to black magic (23) Blessed a brahmin girl (24) Did various kinds of dances (25) Brought to light and proved the death of brahmin woman (26) Annihilated the evil or sin of having slept with the mother and killed the father (27) Killed siddha to save the wife of preceptor, who taught archery (28) Made the snakes sent by buddha sannyāsins poisonless (29) Killed cows sent by the same sannyāsins (30) Exhibited innumerable soldiers to save the commander-in-chief of the pāṇḍya army (31) Gave the pāṇḍya King a money-bag, which would never become empty (32) Disguised himself as a vaiśya and sold bangles (33) Granted aṣṭasiddhis to Yakṣīs. (34) Opened the door of the temple for the cola King (35) Supplied water to the Pāṇḍyan army (36) Converted base metals into gold etc. (37) Defeated the cola King (38) Gave a śūdra a vessel filled with gingelly seeds (39) A vaiśya boy given victory in a suit (40) Redeemed the pāṇḍya King from the sin of brahmahatyā (41) Carried firewood to save the devotee named bhadra (42) Wrote a letter to the cera King on behalf of bhadra (43) bhadra presented with a plank (44) Bhadra's wife granted victory in nāgavidyā (45) Assumed the form of pork and saved the small offsprings (46) Small pork made minister (47) A Khañjarīṭa bird was taught the mṛtyuñjaya mantra so that it could escape from the attack of crows (48) A śarāri bird granted salvation (49) Boundaries of Madhurāpura shown by serpent (50) Defeated the cola King (51) Dravidian scholars given the saṁgham plank (52) Wrote a verse for a brahmin at the instance of the pāṇḍya King (53) Saved Nakkīra (54) Nakkīra taught sūtras (aphorisms) (55) Made a comparative study of theses (56) Visited northern Hālāsya (57) Wedded fisher-girl (58) Jñānadīkṣā (initiation into knowledge) given to the minister called Vātapureśa (59) Sold magic horses to the Pāṇḍyan King (60) River made bigger (61) Carried mud for pancakes (62) Cured the fever and hunch-back of Kubja pāṇḍya (63) Made Jñānasambandhar kill the naked ones on the śūla (64) Brought tree, tank, śivaliṅga etc. to madhura as witnesses. (Hālāsyamāhātmya, Chapter 5).18) Bull of śiva. Cows were born on earth from surabhi. The foam of milk which flowed like sea from cows rose into waves and fell in Śivabhūmi (śiva land). śiva did not like it. He opened his third eye and looked at the cows. The flames from the eye caused different colours to the cows. The cows took refuge with candra. But, the fire of Śiva's eye followed the cows there also. At last the prajāpatis pacified śiva and presented him a bull for vehicle. From that day onwards śiva came to be known as Vṛṣabhavāhana and Vṛṣabhāṅka also. (anuśāsana parva, Chapter 77).19) Other information. (i) The son śuka was born to vyāsa because of the blessing of śiva. (devī bhāgavata, 1st skandha).(ii) During the period of emperor pṛthu when the devas made the earth a cow and milked resources, śiva served as calf. (droṇa parva, Chapter 69, Verse 24).(iii) śiva occupies a seat in Kubera's court. (Sabhā Parva, Chapter 10, Verse 21).(iv) śiva once presented an armour to indra. (droṇa Parva, Chapter 94, Verse 61).(v) When the battle with the Tripuras reached its climax in intensity śiva mounted the Bull and looked at the capital of the asuras. As a result of the fiery look the breasts of cows were cut and their hoofs rent into two. The hoofs of cattle came to be cleft from that day onwards. (karṇa Parva, Chapter 34, Verse 105).(vi) Living beings are kept healthy by the kindness of śiva. (Sauptika Parva, Chapter 18, Verse 20).(vii) It was śiva, who organised the penal code in the world. (śānti Parva, Chapter 59, Verse 80).(viii) Once in the war between the devas and the Asuras śiva gave refuge to śukrācārya. (śānti Parva, Chapter 389, Verse 36).(ix) śiva performed the thread wearing ceremony of śuka, the son of vyāsa. (śānti Parva, Chapter 248, Verse 19).(x) On the occasion when śiva burnt Tripuras and their city to ashes they saw him as a boy with five horns. (anuśāsana parva, Chapter 160, Verse 32).(xi) There is a story in śānti Parva of mahābhārata about Śiva's bringing back to life the dead child of a brahmin. The story was told by bhīṣma to yudhiṣṭhira. The brahmin took his dead child to the burning ghat when a fox asked him to wait at least till dusk to see if the child would regain life. At the same time a vulture, which came there pointed out to the brahmin that the dead never came back to life and asked him to leave the dead body there and return home. As advised by the fox and the vulture the brahmin took to the burning ghat and took back from there the dead body of his child. pārvatī took pity on the brahmin and as requested by her śiva brought the child back to life. The logic and reasoning advanced by the fox and the vulture for their selfish ends is famous under the name Gṛdhragomāyusaṁvāda.(xii) The following words are used in the mahābhārata as synonyms of śiva:
aja, Ambikāpati, Anaṅgāṅgahara, ananta, Andhakaghātī, Andhakanipātī, atharva, bahurūpa, Bhagaghna, bhava, Bhavaghna, bhīma, śaṅkara, śarva, śitikaṇṭha, Śmaśānavāsī, Śrīkaṇṭha, śukra, Śūlabhṛt, Śūladhara, Śūladhṛk, Śūlahasta, Śūlāṅka, Śūlapāṇi, Śūlī, Dakṣakratuhara, Dhanvī, dhruva, Dhūrjaṭi, Digvāsas, Divyagovṛṣabhadhvaja, ekākṣa, Gaṇādhyakṣa, Gaṇeśa, gaurīśa, Gaurīhṛdayavallabha, Girīśa, Govṛṣāṅka, Govṛṣabhadhvaja, Govṛṣottamavāhana, hara, Haryakṣa, Jaṭādhara, jaṭila, jaṭī, Kāmāṅganāśana, kapālī, kapardī, Khaṭvāṅgadhārī, Kṛttivāsas, Kumārapitā, lalāṭākṣa, Lelihāna, mahādeva, Mahāgaṇapati, Mahāyogī, maheśvara, Mahiṣaghna, Makhaghna, Mīḍhvān, mṛgavyādha, Munīndra, nandīśvara, Niśācarapati, Nīlagrīva, Nīlakaṇṭha, Nīlalohita, Paśubhartā Paśupati, Pinākadhṛk, Pinākagoptā, Pinākahasta, Pinākapāṇi, pinākī, piṅgala, prajāpati, rudra, Ṛṣabhaketu, śarva, Sarvayogeśvareśvara, sthāṇu, Triśūlahasta, Trisūlapāṇi, Trilocana, Trinayana, trinetra, Tripuraghātī, Tripuraghna, Tripurahartā, Tripuramardana, Tripuranāśana, Tripurāntaka, Tripurāntakara, Tripurārdana, tryakṣa, tryambaka, ugra, Ugreśa, Umāpati, viśālākṣa, vilohita, virūpākṣa, Vṛṣabhadhvaja, Vṛṣabhāṅka, Vṛṣabhavāhana, Vṛṣaketana, Vṛṣavāhana, Yāmya, yati, Yogeśvara.(xiii) Names of śiva. śambhu, īśa, Paśupati, śiva, Śūlī, maheśvara, īśvara, śarva, īśāna, śaṅkara, candraśekhara, Bhūteśa, khaṇḍaparaśu, Girīśa, Giriśa, Mṛḍa, Mṛtyuñjaya, Kṛttivāsas, pinākī, Pramathādhipa, ugra, kapardī, Śrīkaṇṭha, śitikaṇṭha, Kapālabhṛt, vāmadeva, mahādeva, virūpākṣa, Trilocana, Kṛśānuretas, Sarvajña, Dhūrjaṭi, Nīlalohita, hara, Smarahara, bharga, tryambaka, Tripurāntaka, Gaṅgādhara, Antakaripu, Kratudhvaṁsī, vṛṣadhvaja, Vyomakeśa, bhava, bhīma, sthāṇu, rudra, Umāpati, ahirbudhnya, aṣṭamūrti, Gajāri, Mahānaṭa. (Amarakośa).
Vedic Reference
EnglishŚiva as the name of a people occurs once in the Rigveda, ^1
where they share with the Alinas, Pakthas, Bhalānases, and
Viṣāṇins the honour of being defeated by Sudās, not of being,
as Roth^2 thought, his allies. There can hardly be any doubt
of their identity with the Σίβαι^3 or Σίβοι^4 of the Greeks, who
dwelt between the Indus and the Akesines (Asiknī) in Alexander's
time. The village of Śiva-pura, mentioned by the scholiast on
Pāṇini^5 as situated in the northern country, may also preserve
the name. Cf. Śibi.
1) vii. 18, 7.
2) Zur Litteratur und Geschichte des
Veda, 95 et seq.
once accepted by
Zimmer, Altindisches Leben, 126.
3) Arrian, Indica, v. 12.
4) Diodorus, xvii. 96.
5) iv. 2, 109. Connected with Śiva
by Weber, Indische Studien, 13, 376.
Cf. St. Petersburg Dictionary, s.v.
Cf. Zimmer, op. cit., 431
Ludwig,
Translation of the Rigveda, 3, 173
Hopkins, Journal of the American Oriental
Society, 15, 260 et seq.
अमरकोशः
Sanskritशिव पुं।
शिवः
शम्भु, ईश, पशुपति, शिव, शूलिन्, महेश्वर, ईश्वर, शर्व, ईशान, शङ्कर, चन्द्रशेखर, भूतेश, खण्डपरशु, गिरीश, गिरिश, मृड, मृत्युञ्जय, कृत्तिवासस्, पिनाकिन्, प्रमथाधिप, उग्र, कपर्दिन्, श्रीकण्ठ, शितिकण्ठ, कपालभृत्, वामदेव, महादेव, विरूपाक्ष, त्रिलोचन, कृशानुरेतस्, सर्वज्ञ, धूर्जटि, नीललोहित, हर, स्मरहर, भर्ग, त्र्यम्बक, त्रिपुरान्तक, गङ्गाधर, अन्धकरिपु, क्रतुध्वंसिन्, वृषध्वज, व्योमकेश, भव, भीम, स्थाणु, रुद्र, उमापति, अहिर्बुध्न्य, अष्टमूर्ति, गजारि, महानट, अज, शिपिविष्ट, नीलकण्ठ, वृषाकपि
1।1।30।1।4
शम्भूरीशः पशुपतिः शिवः शूली महेश्वरः। ईश्वरः शर्व ईशानः शङ्करश्चन्द्रशेखरः॥
अवयव शिवस्य_जटाबन्धः
पत्नी पार्वती
जनक शक्तिदेवता
सम्बन्धि2 शिवस्य_जटाबन्धः, शिवधनुः, शिवानुचरः, शक्तिदेवता, अणुताद्यष्टविधप्रभावः, सिद्धिः, नन्दिः, चर्ममुण्डा
वैशिष्ट्यवत् शिवस्य_जटाबन्धः, सिद्धिः
जन्य गणेशः, कार्तिकेयः
सेवक शिवधनुः, शिवानुचरः, नन्दिः, चर्ममुण्डा
पदार्थ-विभागः , द्रव्यम्, आत्मा, ईश्वरः
शिव नपुं।
शुभम्
श्वःश्रेयस, शिव, भद्र, कल्याण, मङ्गल, शुभ, भावुक, भविक, भव्य, कुशल, क्षेम, शस्त, अरिष्ट, द्रव्य, अथो, अथ
1।4।25।2।2
स्यादानन्दथुरानन्दः शर्मशातसुखानि च। श्वःश्रेयसं शिवं भद्रं कल्याणं मङ्गलं शुभम्.।
पदार्थ-विभागः , गुणः, अदृष्टम्
शब्दकल्पद्रुमः
Sanskritशिवं, (शी + “सर्व्वनिघृष्वरिष्वलष्वशिव-पद्वप्रह्वेष्वा अतन्त्रे ।” उणा० १ । १५३ । वन्प्रत्ययेन साधु ।) मङ्गलम् । इत्यमरः ॥ (यथा, रघुः । १६० ।“उपपन्नं ननु शिवं सप्तस्वङ्गेषु यस्य मे ।दैवीनां मानुषीनाञ्च प्रतिहर्त्ता त्वमापदाम् ॥ ”सुस्वम् । जलम् । इत्युणादिकोषः ॥ मैन्धवम् ।समुद्रलवणम् । श्वेतटङ्कणम् । इति राज-निर्घण्टः ॥ (मङ्गलवति, त्रि ॥ यथा, महा-भारते । १ । २०८ । ३६ ।“तत्र रम्ये शिवे देशे कौरवस्य निवेशनम् ॥ ”)
शिवः, (शी + “सर्वनिघृष्वेति ।” उणा० १ । १५३इति वन्प्रत्ययेन साधुः ।) ब्रह्मणः संज्ञाविशेषः ।तस्य व्युत्पत्तिर्यथा । शिवं कल्याणं विद्यतेऽस्यशिवः । श्यति अशुभमिति वा । शेरतेऽवतिष्ठन्तेअणिमादयोऽष्टौ गुणा अस्मिन् इति वा शिवः ।इत्यमरटीकायां भरतः ॥ तत्पर्य्यायः । शम्भुः २ईशः ३ पशुपतिः ४ शूली ५ महेश्वरः ६ ईश्वरः७ सर्व्वः ८ ईशानः ९ शङ्करः १० चन्द्रशेखरः११ भूतेशः १२ खण्डपरशुः १३ गिरीशः १४गिरिशः १५ मृडः १६ मृत्युञ्जयः १७ कृत्ति-वासाः १८ पिनाकी १९ प्रमथाधिपः २० उग्रः २१कपर्द्दी २२ श्रीकण्ठः २३ शितिकण्ठः २४कपालभृत् २५ वामदेवः २६ महादेवः २७विरूपाक्षः २८ त्रिलोचनः २९ कृशानरेताः ३०सर्व्वज्ञः ३१ धूर्ज्जटिः ३२ नीललोहितः ३३हरः ३४ स्मरहरः ३५ भर्गः ३६ त्र्यम्बकः ३७त्रिपुरान्तकः ३८ गङ्गाधरः ३९ अन्धकरिपुः ४०क्रतुध्वंसी ४१ वृषध्वजः ४२ व्योमकेशः ४३भवः ४४ भीमः ४५ स्थाणुः ४६ रुद्रः ४७उमापतिः ४८ । इत्यमरः ॥ वृषपर्व्वा ४९रेरिहाणः ५० भगाली ५१ पांशुचन्दनः ५२दिगम्बरः ५३ अट्टहासः ५४ कालञ्जरः ५५पुरद्विट् ५६ वृषाकपिः ५७ महाकालः ५८वराकः ५९ नन्दिवर्द्धनः ६० हीरः ६१ वीरः ६२खरुः ६३ भूरिः ६४ कटप्रूः ६५ भैरवः ६६ध्रुवः ६७ शिविपिष्टः ६८ गुडाकेशः ६९ देव-देवः ७० महानटः ७१ । इति जटाधरः ॥ तीव्रः ७२ खण्डपर्शुः ७३ पञ्चाननः ७४ कण्ठे-कालः ७५ भरुः ७६ भीरुः ७७ भीषणः ७८कङ्कालमाली ७९ जटाधरः ८० व्योमदेवः ८१सिद्धदेवः ८२ धरणीश्वरः ८३ विश्वेशः ८४जयन्तः ८५ हररूपः ८६ सन्ध्यानाटी ८७सुप्रसादः ८८ चन्द्रापीडः ८९ शूलधरः ९०वृषाङ्कः ९१ वृषभध्वजः ९२ भूतनाथः ९३शिपिविष्टः ९४ वरेश्वरः ९५ विश्वेश्वरः ९६बिश्वनाथः ९७ काशीनाथः ९८ कुलेश्वरः ९९अस्थिमाली १०० विशालाक्षः १०१ हिण्डी १०२प्रियतमः १०३ विषमाक्षः १०४ भद्रः १०५ऊर्द्ध्वरेताः १०६ यमान्तकः १०७ नन्दीश्वरः १०८अष्टमूर्त्तिः १०९ अर्घीशः ११० खेचरः १११भृङ्गीशः ११२ अर्द्धनारीशः ११३ रसनायकः ११४ ।इति शब्दरत्नावली ॥ उः ११५ पिनाक-पाणिः ११६ फणधरधरः ११७ कैलासनिके-तनः ११८ हिमाद्रितनयापतिः ११९ । इतिकविकल्पलता ॥ तस्य सहस्रनामानि श्रीमहा-भारते अनुशासनपर्वणि १७ अध्याये द्रष्ट-व्यानि ॥
- ॥ अस्य कपालिनामककारणं यथा, --ईश्वर उवाच ।“आसीत्तत्र वरारोहे ब्रह्मणस्तु शिरोऽपरम् ।पञ्चमं शृणु सुश्रोणि जातं काञ्चनसुप्रभम् ॥ ज्वलन्तं परमं शीर्षं जातं तस्य महात्मनः ।स एवमब्रवीद्देवि ! जन्म जानामि ते ह्यहम् ॥ अतः क्रोधपरीतेन संरक्तनयनेन च ।वामाङ्गुष्ठनखाग्रेण छिन्नं तस्य शिरो मया ॥ ब्रह्मोवाच ।यस्मादनपराधेन शिरश्छिन्नं त्वया मम ।तस्माच्छापसमायुक्तः कपालीत्वं भविष्यसि ॥ ”इति मात्स्ये १८५ अध्यायः ॥
- ॥ अथ शिवमन्त्राः । तत्र एकाक्षरमन्त्रो यथा, --“सान्तमौकारसंयुक्तं बिन्दुभूषितमस्तकम् ।प्रासादाख्यो मनुः प्रोक्तो भजतां कामदोमणिः ॥ ” हौ ॥
- ॥ अस्य पूजा । प्रातःकत्यादिमातृकान्यासं प्राणा-यामञ्च विधाय श्रीकण्ठादिन्यासं मातृका-स्थानेषु कुर्य्यात् । ततः सामान्यपूजापद्धत्युक्त-पीठन्यासं कृत्वा पीठशक्तीर्न्यसेत । ततःऋष्यादिन्यामः । ततः कराङ्गन्यासौ । ततःईशानाद्याः पञ्चमूर्त्तीर्न्यसेत् । शूद्रस्तु एतत्पर्य्यन्तंन्यासं कृत्वा ध्यायेत् । अन्यत्रानधिकारात् ।तत ऊर्द्ध्वप्राग् दक्षिणोत्तरपश्चिमेषु मुखेषु ईशा-नस्य पञ्चकलाः पञ्च ब्रह्म ऋचः पदादिकाःप्रणावाद्या नमोऽन्ता न्यसेत् । ततः पूर्वपश्चिम-दक्षिणोत्तरेषु तत्पुरुषस्य चतस्रः कला विन्य-सेत् । ततो हृदये ग्रीवायां अंशद्वये नाभौकुक्षौ पृष्ठे वक्षसि अघोरस्याष्टौ कलाः न्यसेत् ।ततो गुह्ये अण्डकोषे ऊरुद्वये जानुद्वये जङ्घा-द्वये कुक्षिद्वये कट्यां पार्श्वयोः वामदेवस्यत्रयोदशकलाः विन्यसेत् । ततः पार्श्वयोःस्तनयोर्नासिकायां मूर्द्ध्नि बाहुयुग्मे सद्योजातस्याष्टौ कला न्यसेत् । ततः पञ्चाङ्गुलीषुईशानाद्याः पञ्च ऋचो न्यसेत् । एवं मूर्द्धास्यहृदयगुह्यपादेष्वेता ऋचो न्यसेत् । ततोऽङ्ग-न्यासान्तरं कुर्य्यात् । एवं विन्यस्य ध्यायेत् ।“मुक्तापीतपयोदमौक्तिकजवावर्णैर्मुखैः पञ्चभि-स्त्र्यक्षैरञ्चितमीशमिन्दुमुकुटं पूर्णेन्दुकोटि-प्रभम् ।शूलं टङ्ककृपाणवज्रदहनान्नागेन्द्रघण्टाङ्कुशान्पाशं भीतिहरं दधानममिताकल्पोज्ज्वलाङ्गंभजे ॥ ”एवं ध्यात्वा मानसैः संपृज्य अर्घ्यस्थापनं कृत्वाशैवोक्तपीठपूजां विधाय पुनर्ध्यात्वा आवाह-नादिपञ्चपुष्पाञ्जलिदानपर्य्यन्तं कृत्वा आवरण-पूजां विधाय धूपादिविसर्ज्जनान्तं कर्म्म समा-पयेत् । अस्य पुरश्चरणं पञ्चलक्षजपः ॥ १ ॥
- ॥ अस्याष्टाक्षरमन्त्रो यथा, --“षडक्षरः शक्तिरुद्धः कथितोऽष्टाक्षरो मनुः ॥ ”ह्रोँ ओँ नमः शिवाय ह्रीँ । अस्य पूजा । प्रातः-कृत्यादिशैवोक्तं पीठमन्वन्तं न्यासं विधायऋष्यादिन्यासकराङ्गन्यासान् प्राणायामञ्च कृत्वाध्यायेत् ।“बन्धुकाभं त्रिनेत्रं शशिशकलधरं स्मेरवक्त्रं वहन्तंहस्तैः शूलं कपालं वरदमभयदं चारुहासंभजामि ।वामोरूस्तम्भगायाः करतलविलसच्चारुरक्तोत्-पलायाहस्तेनाश्लिष्टदेहं मणिमयविलसद्भूषणायाःप्रियायाः ॥ ”एवं ध्यात्वा मानसैः संपूज्यार्घ्यस्थापनं कृत्वाशैवोक्तपीठपूजां विधाय पुनर्ध्यात्वावाह्य पञ्च-पुष्पाञ्जलिदानपर्य्यन्तं विधायावरणपूजां कृत्वाधूपदानादिविसर्ज्जनान्तं कर्म्म समापयेत् । अस्यपुरश्चरणं चतुर्द्दशलक्षजपः ॥ २ ॥
- ॥ तस्या-ष्टाक्षरमन्त्रान्तरं यथा, --“तारो माया वियद्बिन्दुमनुस्वारविभूषितम् ।पञ्चाक्षरममायुक्तो वसुवर्णो मनुर्म्मतः ॥ ”ओँ ह्रीँ हौँ नमःशिवाय । अस्य पूजा । प्रातः-कृत्यादिशैवोक्तपीठन्यासान्तं विधाय पूर्ववदृष्या-दिन्यासं कराङ्गन्यासौ च कृत्वा ध्यायेत् ।“वन्दे सिन्दूरवर्णं मणिमुकुटलसच्चारुचन्द्रावतंसंभालोद्यन्नेतमीशं स्मितमुखकमलं दिव्यभूषाङ्ग-रागम् ।वामोरुन्यस्तपाणेररुणकुवलयं संदधत्याःप्रियाया-श्चण्डोत्तुङ्गस्तनाग्रे न्निहितकरतटं वेदटङ्केऽष्ट-हस्तम् ॥ ”एवं ध्यात्वा मानसैः संपूज्यार्घ्यस्थापनं कृत्वापीठपूजां विधाय पुनर्ध्यात्वावाहनादिपञ्चपुष्पा-ञ्जलिदानपर्य्यन्तं विधाय आवरणपूजां कृत्वाधूपादिविसर्ज्जनान्तं कर्म्म समापयेत् । अस्यपुरश्चरणमष्टलक्षजपः ॥ ३ ॥
- ॥ अथास्य मृत्यु-ञ्जयाख्यमन्त्रः ।“तारं स्थिरा सकर्णेन्दुर्भृगुः सर्गसमन्वितः ।त्र्यक्षरात्मा निगदितो मन्त्रो मृत्युञ्जयात्मकः ॥ ”ओँ जुँ सः । अस्य पूजा । प्रातःकृत्यादिशैवोक्त-पीठन्यासान्तं विधाय ऋष्यादिन्यासं कराङ्ग-न्यासौ च कृत्वा ध्यायेत् ।“चन्द्रार्क्काग्निविलोचनं स्मितमुखं पद्मद्वयन्तः-स्थितंमुद्रापाशमृगाक्षसूत्रविलसत्प्राणिं हिमांशु-प्रभम् ।कोटीरेन्दुगलत्सुधाप्लुततनुं हारादिभूषोज्ज्वलंकान्त्या विश्वविमोहनं पशुपतिं मृत्युञ्जयंभावये ॥ ”एवं ध्यात्वा मानसैः सम्पूज्यार्घ्यस्थापनं कृत्वापीठमन्वन्तां पीठपूजां विधाय पुनर्ध्यात्वावाह-नादिपञ्चपुष्पाञ्जलिदानपर्य्यन्तं कृत्वा आवरण-पूजां विधाय धूपादिविसर्ज्जनान्तं कर्म्म समा-पयेत् । अस्य पुरश्चरणं लक्षत्रयजपः ॥ ४ ॥
- ॥ अथास्यापरद्वादशाक्षरमृत्युञ्जयमन्त्रः ।“मृत्युञ्जयं समुच्चार्य्य पालय द्वितयं वदेत् ।मृत्युञ्जयं समुच्चार्य्य पुनरेव विलोमतः ॥ द्वादशाक्षरोऽयं मन्त्रः स्यात् मृत्युञ्जयाभिधो-ऽपरः ।”ओँ जुँ सः पालय पालय ओँ जुँ सः । अस्यध्यानपूजादिकं सर्वं पूर्ववत् ॥ ५ ॥
- ॥ अस्यद्वाविंशत्यक्षरमन्त्रः ।“प्रणवो हृदयं पश्चात् ततो भगवते पदम् ।ङेऽन्तञ्च दक्षिणामूर्त्तिं मह्यं मेधामुदीरयेत् ।प्रयच्छ ठद्वयान्तोऽयं द्वाविंशत्यक्षरो मनुः ॥ ”ओँ नमो भगवते दक्षिणामूर्त्तये मह्यं मेघांप्रयच्छ स्वाहा । अस्य पूजा । प्रातःकृत्यादि-शैवोक्तपीठमन्वन्तं विन्यस्य ऋष्यादिन्यासंकराङ्गन्यासौ च कृत्वा ध्यायेत् ।“वटवृक्षं महोच्छ्रायं पद्मरागफलोज्ज्वलम् ।गारुत्मतमयैः पत्रैर्विचित्रैरुपशोभितम् ॥ नवरत्नमहाकल्पैर्लम्बमानैरलङ्कृतम् ।विचिन्त्य वटमूलस्थं चिन्तयेल्लोकनायकम् ॥ स्फटिकरजतवर्णन्मौक्तिकीमक्षमाला-ममृतकलसविद्याज्ञानमुद्राः कराब्जैः ।दधतमुरगकक्षं चन्द्रचूडं त्रिनेत्रंविधृतविविधभूषं दक्षिणामूर्त्तिमीडे ॥ ”एवं ध्यात्वा मानसैः सम्पूज्य अर्घ्यस्थापनादि-शैवोक्तपीठपूजां विधाय पुनर्ध्यात्वावाहनादि-पञ्चपुष्पाञ्जलिदानपर्य्यन्तं विधायावरणपूजांकृत्वा धूपादिविसर्ज्जनान्तं कर्म्म समापयेत् ।अस्य पुरश्चरणं लक्षजपः ॥ ६ ॥
- ॥ अथास्यमन्त्रान्तरम् ।“अग्निसम्बर्त्तकादित्यरानिलौ षष्ठबिन्दुमत् ।चिन्तामणिरिति ख्यातं बीजं सर्व्वसमृद्धिदम् ॥ ”र-क्ष म-र य-औ ऊँ ॥ प्रपञ्चसारे ।“अनलक-ष-मरेफ-प्राणसत्यान्तवाम-श्रुतिहिमरुचिखण्डैर्म्मण्डितो मन्त्रराजः ।”अस्य पूजा । प्रातःकृत्यादिशैवोक्तपीठमन्वन्तंविन्यस्य ऋष्यादिन्यासं कराङ्गन्यासौ च कृत्वाध्यायेत् ।“नीलप्रबालरुचिरं विलसत्त्रिनेत्रंपाशारुणोत्पलकपालकशूलहस्तम् ।अर्द्धाम्बिकेशमनिशं प्रविभक्तभूषंबालेन्दुबद्धमुकुटं प्रणमामि रूपम् ॥ ”एवं ध्यात्वा मानसैः संपूज्यार्घ्यं संस्थाप्यशैवोक्तपीठपूजां विधाय पुनर्ध्यात्वावाहनादि-पञ्चपुष्पाञ्जलिदानपर्य्यन्तं कृत्वा आवरणपूजांविधाय धूपादिविसर्ज्जनान्तं कर्म्म समापयेत् ।अस्य पुरश्चरणं लक्षजपः । अयं अर्द्धनारी-श्वरः ॥ ७ ॥
- ॥ “पार्श्वो वह्निसमारूढस्तारवानाद्यमीरितम् ।धान्तो वह्निसमारूढस्तूर्य्यस्वरसमन्वितः ॥ बिन्दुमांस्तु द्वितीयः स्यात् टान्तः सर्गी तृती-यकः ।नीलकण्ठात्मको मन्त्रो विषद्वयहरः परः ॥ ”प्रमाणान्तरम् ।“लोहितोऽग्न्यासनः सत्यो बिन्दुमान् प्रयपुनः ।द्वितीया वह्निबीजस्था दीर्घा शान्तीन्दुभूषिता ॥ तृतीया लाङ्गली सर्गी मन्त्रो बीजत्रयात्मकः ।नीलकण्ठात्मको मन्त्रो विषद्वयहरः परः ॥ ”प्रोँ न्रीँ ठः इति मन्त्रः । अस्य पूजा । प्रातःकृत्यादिशैवोक्तपीठन्यासान्तं कृत्वा ऋष्यादि-न्यासं कराङ्गन्यासौ च विधाय ध्यानं कुर्य्यात् ।“बालार्कायुततेजसं धृतजटाजूटेन्दुखण्डोज्ज्वलंनागेन्द्रैः कृतशेखरं जपवटीं शूलं कपालंकरैः ।खट्टाङ्गं विधृतं त्रिनेत्रविलसत्पञ्चाननं सुन्दरंव्याघ्रत्वक्परिधानमब्जनिलयं श्रीनीलकण्ठंभजे ॥ ”एवं ध्यात्वा मानसैः संपूज्य अर्घ्यस्थापनादि-शैवोक्तपीठपूजां विधाय पुनर्ध्यात्वा आवाह-नादिपञ्चपुष्पाञ्जलिदानपर्य्यन्तं कृत्वा आवरण-पूजां विधाय धूपादिविसर्ज्जनान्तं कर्म्म समा-पयेत् । अस्य पुरश्चरणं त्रिलक्षजपः । अयंनीलकण्ठः ॥ ८ ॥
- ॥ अस्याष्टाक्षरमन्त्रो यथा--“तारो हृन्नीलकण्ठाय मन्त्रश्चाष्टाक्षरः परम् ।ओँ नमो नीलकण्ठाय । अस्य पूजादिकं सर्व्वंपूर्व्ववत् ॥ ९ ॥
- ॥ अस्य पञ्चाक्षरमन्त्रः षड-क्षरमन्त्रश्च यथा, --“हृदयं वपरं साक्षिन् लान्तोऽनन्तान्वितोमरुत् ।पञ्चाक्षरो मनुः प्रोक्तस्ताराद्योऽयं षडक्षरः ॥ ”नमः शिवाय । ओँ नमः शिवाय । अस्य पूजा ।प्रातःकृत्यादिशैवोक्तपीठमन्वन्तं न्यासं विधायऋष्यादिन्यासं कुर्य्यात् । ततो मूर्त्तिन्यासः ।ततः कराङ्गन्यासौ । ततो गोलकन्यासः । ततोव्यापकन्यासं प्राणायामञ्च कृत्वा ध्यायेत् ।“ध्यायेन्नित्यं महेशं रजतगिरिनिभं चारुचन्द्रा-वतंसंरत्नाकल्पोज्ज्वलाङ्गं परशुमृगवराभीतिहस्तप्रसन्नम् ।पद्मासीनं समन्तात् स्तुतममरगणेर्व्याघ्रकृत्तिंवसानंविश्वाद्यं विश्वबीजं निखिलभयहरं पञ्चवक्त्रंत्रिनैत्रम् ॥ ”एवं ध्यात्वा मानसैः सम्पूज्यार्घ्यस्थापनं कृत्वाशैवोक्तपीठपूजां विधाय पुनर्ध्यात्वावाहनादि-पञ्चपुष्पाञ्जलिदानपर्य्यन्तं विधायावरणपूजांकृत्वा धूपादिविसर्ज्जनान्तं कर्म्म समापयेत् ।अस्य पुरश्चरणं षट्त्रिंशल्लक्षजपः ॥ १० ॥
- ॥ अथास्य त्र्यक्षरमन्त्रः ।“अर्घोशो वह्निशिखरो लान्तस्थो दान्त ईरीतःफडन्तश्चण्डमन्त्रोऽयं त्रिवर्णात्मा समीरितः ॥ ”ऊर्द्ध्व फट् इति मन्त्रः । अस्य पूजा । प्रातः-कृत्यादिशैवोक्तपीठन्यासान्तं विधाय ऋष्यादि-न्यासं कराङ्गन्यासौ च कृत्वा ध्यायेत् ।“चण्डेश्वरं रक्ततनुं त्रिनेत्रंरक्तांशुकाढ्यं हृदि भावयामि ।टङ्कं त्रिशूलं स्फटिकाक्षमालांकमण्डलुं विभ्रतमिन्दुचूडम् ॥ ”एवं ध्यात्वा मानसैः संपूज्यार्घ्यस्थापनादिशैवोक्तपीठपूजान्तं विधाय ठमिति बीजेन मूर्त्तिंसंकल्प्य पुनर्ध्यात्वावाहनादिपञ्चपुष्पाञ्जलिदान-पर्य्यन्तं विधायावरणपूजां कृत्वा धूपादिविसर्ज्ज-नान्तं कर्म्म समापयेत् । अस्य पुरश्चरणंत्रिलक्षजपः । अयं चण्डेश्वरः ॥ ११ ॥ इतितन्त्रसारे शिवमन्त्राः ॥
- ॥
- ॥ विष्णुशिवयोर-भेदो यथा, --वराह उवाच ।“शिवो मे दक्षिणं स्थानं तिष्ठते विगतज्वरः ।लोकानां प्रवरः श्रेष्ठः सर्व्वलोकवरो हरः ॥ तं ये विन्दन्ति ते देवि ! नूनं मामेव विन्दति ।ये मां विन्दति देवेशि ! ते विन्दन्ति शिवंपरम् ॥ अहं यत्र शिवस्तत्र शिवो यत्र वसुन्धरे ।अहं तत्रापि तिष्ठामि आवयोर्नान्तरं क्वचित् ॥ शिवं यो वन्दते भूमे ! स हि मामेव वन्दते ।लभते पुष्कलां सिद्धिमेवं यो वेत्ति तत्त्वतः ॥ ”इति वाराहे शालग्रामक्षेत्रमाहात्म्यवर्णननामा-ध्यायः ॥
- ॥ देवीविष्णुशिवानामभेदो यथा, --“अयं नारायणो गौरी जगन्माता सनातनः ।विभज्य संस्थितो देवः स्वात्मनं बहुधेश्वरः ॥ न मे विदुः परं मत्त्वं देवाद्या न महर्षयः ।एकोऽयं देवदेवात्मा भवानी विष्णुरेव च ॥ अहं हि निष्क्रियः शान्तः केवलो निष्परिग्रहःमामेव केशवं देवमाहुर्देवीमथाम्बिकाम् ॥ ”इति कौर्म्मे १४ अध्यायः ॥
- ॥ शिवनिन्दानिषेधो यथा, --“परात् परतरं यान्ति नारायणपरा जनाः ।न ते तत्र गमिष्यन्ति ये द्विषन्ति महेश्वरम् ॥ ध्यानं होमस्तपस्तप्तं ज्ञानं यज्ञादिको विधिःतेषां विनश्यति क्षिप्रं ये निन्दन्ति पिनाकिनम्यो मां समाश्रयेन्नित्यमेकान्तं भावमाश्रितः ।विनिन्दन्देवमीशानं स याति नरकायुतम् ॥ तस्मात् सा परिहर्त्तव्या निन्दा पशुपतेर्द्विज ।कर्म्मणा मनसा वाचा तद्भक्तेष्वपि यत्नतः ॥ ”इति कौर्म्मे २५ अध्यायः ॥
- ॥ तस्य प्रलयकारकत्वं यथा, --“गते परार्द्धद्वितये काले लोकप्रकालकः ।कालाग्निर्भस्मसात् कर्त्तुं करोति निखिलंमतिम ॥ आत्मन्यात्मानमावेश्य भूत्वा देवो महेश्वरः ।दहेदशेषं ब्रह्माण्डं सदेवासुरमानुषम् ॥ तमावेश्य महादेवो भगवान्नीललोहितः ।करोति लोकसंहारं भीषणं लोकमाश्रितः ॥ प्रविश्य मण्डलं घोरं कृत्वासौ बहुधा पुनः ।निर्द्दहत्यखिलं लोकं सप्तमूर्त्तिस्वरूपधृक् ॥ स दग्ध्वा सकलं सत्त्वमस्त्रं ब्रह्मशिरो महत् ।देवतानां शरीरेषु क्षिपत्यखिलदाहकः ॥ दग्धेष्वशेषदेहेषु देवी गिरिवरात्मजा ।एषा सा साक्षिणः शम्भोस्तिष्ठते वैदिकी श्रुतिःशिवः कपालैर्द्देवानां कृतस्रग्वरभूषणः ।आदित्यचन्द्रादिगणैः पूरयन्रोममण्डलम् ॥ सहस्रनयनो देवः सहस्राकृतिरीश्वरः ।सहस्रहस्तचरणः सहस्रार्च्चिर्म्महाभुजः ॥ दंष्ट्राकरालवदनः प्रदीप्तानललोचनः ।त्रिशूलं कृत्तिवसनो योगमैश्वरमास्थितः ॥ पीत्वा तत् परमानन्दं प्रभूतममृतं स्वकम् ।करोति ताण्डवं देवमालोक्य परमेश्वरः ॥ पीत्वा नृत्यामृतं देवी भर्त्तुः परममङ्गला ।योगमास्थाय देवस्य देहमायाति शूलिनः ॥ स भुक्त्वा ताण्डवरसं स्वेच्छयैव पिनाकधृक् ।याति स्वभावं भगवान् दग्ध्वा ब्रह्माण्डमण्डलम्संस्थितेष्वथ देवेषु ब्रह्मविष्णुपिनाकिषु ।गुणैरनेकैः पृथिवी विलयं याति वारिषु ॥ सवारितत्त्वं सगुणं ग्रसते हव्यवाहनः ।तेजःस्वगुणसंयुक्तं वायौ संयाति संक्षयम् ॥ आकाशे सगुणो वायुः प्रलयं याति संक्षयम् ।भूतादौ च तथाकाशं लीयते गुणसंयुतम् ॥ इन्द्रियाणि च सर्वाणि तैजसे यान्ति संक्षयम् ।वैकारिके देवगणा प्रलयं यान्ति सत्तमाः ॥ वैकारिकास्तेजसश्च भूतादिश्चेति सत्तमाः ।त्रिविधोऽयमहङ्कारो महते प्रलयं व्रजेत् ॥ महान्तमेभिः सहितं ब्राह्मणममितौजसम् ।अव्यक्तं जगतो योनिः संहरेदेकमव्ययः ॥ एवं संहृत्य भूतानि तत्त्वानि च महेश्वरः ।वियोजयत्यथान्योन्यं प्रधानं पुरुषं परम् ॥ प्रधानपुंसोरजयोरेष संहार ईरितः ।महेश्वरेच्छाजनितो न स्वयं विद्यते लयः ।गुणसाम्यं तदव्यक्तं प्रकृतिः परिगीयते ।प्रधानं जगतो योनिराद्यतत्त्वमचेतनम् ॥ कूटस्थश्चिन्मयो ह्यात्मा केवलः पञ्चविंशकः ।गीयते मुनिभिः साक्षी महानेकः पितामहः ॥ एवं संहारकरणी शक्तिर्माहेश्वरी ध्रुवा ।प्रधानञ्च विशेषान्तं दहेद्रुद्र इति श्रुतिः ॥ योगिनामथ सर्वेषां ज्ञानविन्यस्तचतसाम् ।आत्यन्तिकञ्चैव लयं विदधातीह शङ्करः ॥ ”इति कौर्म्मे उपविभागे ४३ अध्यायः ॥
- ॥ ब्रह्मविष्णुशिवानामभेदो यथा, --श्रीभगवानुवाच ।“न ब्रह्मा भवतो भिन्नो न शम्भुर्ब्रह्मणस्तथा ।न चाहं युवयोर्भिन्नो ह्यभिन्नत्वम् सनातनम् ॥ प्रधानस्याप्रधानस्य भागाभागस्य रूपिणः ।ज्योतिर्म्मयस्य भागो मेऽनेकोऽनेकोऽहमंशकः ॥ कस्त्वं कोऽहञ्च को ब्रह्मा ममैव परमात्मनः ।अंशत्रयमिदं भिन्नं सृष्टिस्थित्यन्तकारणम् ॥ चिन्तयन् स्वात्मनात्मानं सम्भवं कुरु चात्मनि ।एकत्वं ब्रह्मवैकुण्ठशम्भूनां हृद्गतं कुरु ॥ शिरोग्रीवादिभेदेन यथैवैकस्य धर्म्मिणः ।अङ्गानि मे तथैकस्य भागत्रयमिदं हर ॥ यज्ज्योतिरग्र्यं स्वपरप्रकाशंकूटस्थमव्यक्तमनन्तरूपम् ।नित्यञ्च दीर्घादिविशेषणाद्यै-र्हीनं परं तच्च वयं न भिन्नाः ॥ ”इति कालिकापुराणे ११ अध्यायः ॥ अपि च ।“ततो ब्रह्मा च शारीरं त्रिधा चक्रे महेश्वर ।प्रधानेच्छाबलाच्छम्भो त्रिगुणं त्रिगुणीकृतम् ॥ तदूर्द्ध्वभागः संजातश्चतुर्वक्त्रश्चतुर्भुजः ।पद्मकेशरगौराङ्गकायो ब्रह्मा महेश्वर ॥ तन्मध्यभागो नीलाङ्ग एकवक्त्रश्चतुर्भजः ।शङ्खचक्रगदापद्मपाणिः कायः स वैष्णवः ॥ अभवत्तदधोभागः पञ्चवक्त्रश्चतुर्भुजः ।स्फटिकाभ्रसमः कायः शुक्लः स चन्द्रशेखरः ॥ ईशस्ततो ब्रह्मकाये सृष्टिशक्तिं न्ययोजयत् ।स्वयमेवाभवत् सृष्टा ब्रह्मरूपेण लोकभृत् ॥ स्थितिशक्तिं निजां मायां प्रकृत्याख्यां न्ययो-जयत् ।महेशो वैष्णवे काये ज्ञानशक्तिं निजां तथा ॥ स्थितिकर्त्ता भवेद्विष्णुरहमेव महेश्वरः ।सर्व्वशक्तिनियोगेन सदा तदूपता मम ॥ अन्तशक्तिं तथा काये शाम्भवे संन्ययोजयत् ।अन्तकर्त्ता भवेच्छम्भुः स एव परमेश्वरः ॥ ततस्त्रिषु शरीरेषु स्वयमेव प्रकाशते ।ज्ञानरूपं परं ज्योतिरनादिर्भगवान् प्रभुः ॥ सृष्टिस्थित्यन्तकरणादेक एव महेश्वरः ।ब्रह्मा विष्णुः शिवश्चेति संज्ञामपि पृथक् पृथक् ॥ अतस्त्वञ्च विधाता च तथाहमपि न पृथक् ।एवं शरीरं रूपञ्च ज्ञानमस्माकमन्तरम् ॥ ”इति तत्रैव १२ अध्यायः ॥
- ॥ मार्कण्डेय उवाच ।“ततो ब्रह्माण्डसंस्थानं दर्शयामास शम्भवे ।ववृधे तोयराशिस्थ ब्रह्माण्डञ्च यथा पुरा ॥ तन्मध्ये पद्मगर्भाभं ब्रह्माणं जगतः पतिम् ।ज्योतीरूपं प्रकाशार्थं सृष्ट्यर्थञ्च पृथग्गतम्शरीरिणं स ददृशे ब्रह्माण्डान्तर्गतं मुहुः ।चतुर्भुजं प्रकाशन्तं ज्योतिर्भिः कमलासनम् ॥ तत्रैव च त्रिधाभूतं वपुर्ब्राह्म्यं ददर्श स ।ऊर्द्ध्वमध्यान्तभागैस्तु ब्रह्मविष्णुशिवात्मकम् ॥ अथोर्द्धभागो वपुषो ब्रह्मत्वमगमत्तथा ।मध्यस्तदा विष्णुभूतो ददर्शान्तस्य शम्भुताम् ॥ एकमेव शरीरन्तु त्रिधाभूतं मुहुर्म्मुहुः ।हरो ददर्श स्वे गर्भे तथा सर्वमिदं जगत् ॥ कदाचित् वैष्णवं कायं ब्राह्म्ये काये लयं ब्रजेत् ।ब्राह्म्यं तथा वैष्णवे च शाम्भवं वैष्णवे तथा ॥ शाम्भवं वैष्णवे काये ब्राह्म्ये चाप्यथ शाम्भवम् ।गच्छन्तं लीनतां शम्भुरेकताञ्च मुहुर्म्मुहुः ॥ ददर्श वामदेवोऽपि भिन्नञ्चाप्यपृथग्गतम् ।परमात्मनि गच्छन्तं लीनतां तद्वपुश्च यत् ॥ ”इति कालिकापुराणे १३ अध्यायः ॥
- ॥ अस्य शरभरूपधारणकारणं यथा, --“इति तेषां निगदतां श्रुत्वा वाक्यं जनार्द्दनः ।उवाच शङ्करं देवं ब्रह्माणञ्च विशेषतः ॥ यत्कृते देवताः सर्व्वाः प्रजाश्च सकला इमाः ।प्राप्नुवन्ति महद्दुःखं शीर्य्यते सकलं जगत् ॥ वाराहं सकलं कायं त्यक्तुमिच्छामि शङ्करः ।त्वं त्याजयस्व तत् कायं यत्नात्मा शङ्कराधुना ॥ त्वमाप्यायस्व तेजोभिर्ब्रह्मन् स्वरहरं मुहुः ।आप्यायन्तु तदा देवाः शङ्करो हन्तु पोत्रिणम् ॥ वासुदेवोऽपि तान् सर्व्वान् विसृज्य त्रिदशां-स्तदा ।वाराहं तेजसा हर्त्तुं स्वयं ध्यानपरोऽभवत् ॥ शनैः शनैर्यदा तेज आहरत्येष माधवः ।तदा देहन्तु वाराहं सत्त्वहीनं व्यजायत ॥ तेजोहीनं यदा देहं ज्ञातं सर्व्वैरथामरैः ।आससाद महादेवो यज्ञवाराहमद्भुतम् ॥ ब्रह्माद्यास्त्रिदशाः सर्व्वे महादेवमुपापतिम् ।अनुजग्मुस्तदा तेज आधातुं स्मरनाशने ॥ ततः सर्व्वैर्देवगणैः स्वं स्वं तेजो वृषध्वजे ।आदधे तेन बलवान् सोऽतीव समजायत ॥ ततः शरभरूपी स तत्क्षणाद्गिरिशोऽभवत् ।ऊर्द्धाधोभागतश्चाष्टपादयुक्तः सुभैरवः ।द्विलक्षयोजनोच्छ्रायः सार्द्धलक्षकविस्मृतः ॥ ”इति कालिकापुराणे २९ अध्यायः ॥ अस्य विवाहो यथा, --ईश्वर डवाच ।“हिताय सर्व्वजगतां सम्भोगायात्मनस्तथा ।दारान् ग्रहीतुमिच्छामि तथा सन्तानवृद्धये ॥ साहाय्यं तत्र कुर्वन्तु भवन्तो मम सांप्रतम् ।मदर्थे तनयां कालीं याचन्तान्तु हिमाचलम् ॥ मार्कण्डेय उवाच ।हरं सम्बोध्य मुनयो ह्यगच्छन् गिरिराड्गृहम् ।तेन संपूजितास्ते तु प्रोचुस्ते मुनयो गिरिम् ॥ यश्चन्द्रशेखरो देवो देवदेवश्च यो मतः ।शापानुग्रहणे शक्तो य एको जगतां पतिः ॥ यः संहरति सर्व्वाणि जगन्ति प्रलयोद्भवे ।यो विभूतिप्रदो भक्ते नानारूपो मनोहरः ॥ स ते दुहितरं कालीं भार्य्यामादातुमिच्छति ।यदि पश्यति त्वद्योग्यं वरं त्वं दुहितुः समम् ।तदा प्रयच्छ तनयां कालीं शशिभृते गिरे ॥ मार्कण्डेय उवाच ।इत्युक्तस्तैर्गिरिपतिर्वरं यद्धृदयस्थितम् ।दुहितुश्च प्रियं ज्ञात्वा प्राप्यं मुदमगात्तदा ॥ दास्यामि सम्भवे पुत्त्रीं युष्माभिः प्रार्थित-स्त्वहम् ।पूर्व्वमेव तपस्तप्त्वा तयेशः पतिरीहितः ॥ धातुर्नियोजनमिदं कोऽन्याथा कर्त्तुमुत्सहेत् ।कोऽन्यः प्रार्थयितुं शक्तः सुतां मम विनाहरात् ॥ हरेणानुगृहीता या तामन्यः कः समुत्सहेत् ।हरं गृहीत्वा मनसा नान्यं सापीह वाञ्छति ॥ इत्युक्त्वा मेनया सार्द्धं सुतां दातुञ्च शम्भवे ।अङ्गीकृत्य विसृष्टास्ते मुनयोऽगुर्महेश्वरम् ॥ ते गत्वा मुनयः सर्वे मरीचिप्रमुखा द्विजाः ।शैलराजो यदाचष्ट तदूचुर्मदनारये ॥ हिमवांस्तनयां दातुं तुभ्यमुत्सहते हर ।यदिदानीं त्वया कर्त्तुं युज्यते क्रियतान्तु तत् ॥ अस्मांश्चाप्पनुजानीहि हर गन्तुं निजास्पदम् ।सिद्धं ज्ञात्वा हरः साध्यं मुदितस्तान् विसृष्ट-वान् ॥ यथायोग्यं समाभाष्य क्रमादेकैकशो मुनीन् ॥ कालीविवाहदिवसे यूयमायात मां प्रति ।इति चापि हरेणोक्तं प्रतिश्रुत्यर्षयो ययुः ॥ अथान्योन्यप्रियतया कृत्वा कृत्वा गतागतम् ।समयं कारयामास विवाहाय हरो गिरिम् ॥ माधवे मासि पञ्चम्यां सितपक्षे गुरोर्द्दिने ।चन्द्रे चोत्तरफल्गुन्यां भरण्यादौ स्थिते रवौ ॥ आगता मुनयस्तत्र मरीचिप्रमुखा मुहुः ।हरेण चिन्तिताः सर्व्वे तथा ब्रह्मादयः सुराः ॥ तथा च सर्व्वे दिक्पाला मुनयो ये तपोधनाः ।शच्या सह तदा शक्रो ब्रह्मान्याद्यास्तु मातरः ॥ नारदश्च गतस्तत्र देवषिर्ब्रह्मणः सुतः ।एतैः परिकरैः सार्द्धं गणैराप्यायितः स्वकैः ।कन्याविवाहविधिना गिरिपुत्त्रीं हरोऽग्रहीत् ॥ विवाहे गिरिणा शम्भोः सर्पा येऽष्टौ तनौस्थिताः ।ते जाम्बूनदसन्नद्धा अलङ्कारास्तदाभवन् ॥ द्विभुजोऽभून्महादेवो जटाः केशत्वमागताः ।शिरःस्थितश्चन्द्रखण्डः शोचिषा ज्वलितोऽभवत्ललाटनेत्रमभवत्तढा रत्नं महार्घ्यकम् ।विचित्रवसनं व्याघ्रकृत्तिरासौत्तदा द्विजाः ॥ विभूतिलेपोऽभूत्तस्य सुगन्धिमलयोद्भवः ।चारुरूपो हरस्तत्र बभूवाद्भुतदर्शनः ॥ ततो देवाः सगन्धर्व्वाः सिद्ध्वा विद्याधरोरगाः ।विस्मयं परमं प्रापुर्हरं दृष्ट्वा तथाविधम् ।हिमवान् मुदितश्चाभूत् सहपुत्त्रैश्च मेनया ।ज्ञातयश्चास्य मुमुहुर्हरं दृष्ट्वा तथाविधम् ॥ इदं ब्रह्मा तत्र जगौ हरं दृष्ट्वा मनोहरम् ॥ सर्व्वं शिवकरं यस्माद्भस्माद्यस्याभवत् सुराः ।तस्मात् शिवोऽयं लोकेषु नास्मादन्योऽधिकःशिवः ॥ महेश्वरसमायुक्तमीदृशं यः स्मरेद्धृदा ।सततं तस्य कल्याणं वाञ्छितञ्च भविष्यति ॥ एवं काली महामाया योगनिद्रा जगत्प्रसूः ।पूर्व्वं दाक्षायणी भूत्वा पश्चात् गिरिसुताभवत्स्वयं समर्थापि सती काली सम्मोहितुं हरम् ।तथाप्युग्रं तपस्तेपे हिताय जगतां शिवा ।एवं सम्मोहयामास कालिका चन्द्रशेखरम् ॥ इत्येतत् कथितं सर्वं त्यक्तदेहा सती यथा ।हिमवत्तनया भूत्वा पुनः प्राप महेश्वरम् ॥ ”इति कालिकापुराणे ४३ ध्यायः ॥
- ॥ अस्य गणा यथा, --पुलस्त्य उवाच ।“हरोऽपि शम्बरे याते समाहूयाशु नन्दिनम् ।प्राहामन्त्रय शैलादौ ये स्थितास्तव शासने ॥ ततो महेशवचनान्नन्दी सर्व्वगणाधिपः ।उपस्पृश्य जलं धीमान् सस्मार गणनायकान् ॥ नन्दिना संस्मृताः सर्व्वे गणनाथाः सहस्रशः ।समुत्पत्य त्वरायुक्ताः प्रणतास्त्रिदशेश्वरम् ॥ आगतांश्च गणान्नन्दी कृताञ्जलिपुटोऽव्ययः ।सर्व्वान्निवेदयामास शङ्कराय महात्मने ॥ नन्द्युवाच ।यानेतान् पश्यसि शम्भो त्रिनेत्रान् जटिलान्शुचीन् ।एते रुद्रा इति ख्याताः कोट्य एकादशैव च ॥ वानरास्यान् पश्यसि यान् शार्द्दूलसमविक्र-मान् ।एते वै द्वारपालास्ते मन्नामानो यशोधनाः ॥ षण्मुखान् पश्यसि यांश्च शक्तिपाणीन् शिखि-ध्वजान् ।षट् च षष्टिस्तथा कोट्यः स्कन्दनाम्नः कुमार-कान् ॥ एतावत्यस्तथा कोट्यः शाखा नाम षडाननाः ।विशाखास्तावदेवोक्ता नैगमेयाश्च शङ्कर ! ॥ सप्तकोटिशताः शम्भो अमी वै प्रथमोत्तमाः ।एकैकं प्रति देवेश तावत्यो ह्यपि मातरः ॥ भग्नारुणितदेहाश्च त्रिनेत्राः शूलपाणयः ।एते शैवा इति प्रोक्तास्तव भक्ता गणेश्वराः ॥ तया पाशुपताश्चान्ये भस्मप्रहरणा विभो ।एते गणास्त्वसंख्याताः साहाय्यार्थं समागताः ॥ पिनाकधारिणो रौद्रा गणाः कालमुखाः परे ।तव भक्ताः समायाता जटामण्डलिनोऽद्भुताः ॥ खट्टाङ्गयोधिनो वीरा रक्तचर्म्मसमावृताः ।इमे प्राप्ता गणा योद्ध्वुं महाव्रतिन उत्तमाः ॥ दिग्वाससो यौनिनश्च घण्टाप्रहरणास्तथा ।निरामया नाम गणाः समायाता जगद्गुरो ॥ सार्द्धद्विनेत्राः पद्माक्षाः श्रीवत्साङ्कितवक्षसः ।समायाताः खगारूढा वृषभध्वजिनोऽव्ययाः ॥ महापाशुपता नाम चक्रशूलधरास्तथा ।भैरवो विष्णुना सार्द्धमभेदेनार्च्चितो हि यैः ॥ इमे मृगेन्द्रवदनाः शूलबाणधनुर्धराः ।गणास्त्वद्रोमसम्भूता वीरभद्रपुरोगमाः ॥ एते चान्ये च बहवः शतशोऽथ सहस्रशः ।साहाय्यार्थं तवायाता यथापीत्यादिशस्व तान्ततोऽभ्येत्य गणाः सर्व्वे प्रणेमुर्वृषकेतनम् ॥ ”इति वामनपुराणे ६४ अध्यायः ॥ अस्य लिङ्गपूजादि शिवलिङ्गशब्दे द्रष्टव्यम् ॥ अस्मात् कोचविहारदेशीयराजवंशोत्पत्तिर्यथा, श्रीदेव्यु वाच ।“देवेश परमेशान सर्व्वज्ञ सर्बपूजित ।क्व गच्छसि मुहुर्नाथ कृपया वद शङ्खर ॥ ईश्वर उवाच ।कोचाख्याने च देशे च योनिगर्त्तसमीपतः ।साध्वी सती वाम्बिका हि रेवती जनविश्रुता ॥ म्लेच्छदेशोद्भवा या तु योगिनी सुन्दरी मता ।तत्कुचौ कठिनौ द्वन्द्वौ योनेस्तस्याश्च पीनता ॥ भिक्षाचारप्रसङ्गेन गच्छामि च दिवानिशम् ।तत्सन्निधौ महेशानि तया मे रमणं महत् ॥ देव्युवाच ।कुत्रासीत् किं तपस्तप्तं कथं प्राप्तं महीतलम् ।त्वया सार्द्धं रतिर्यत् स्यात् नाल्पस्य तपसःफलम् ॥ तवापि च कृपा तस्यां लक्ष्यते महती मया ।इदानीं किमभूत् सा हि कृपया परया वद ॥ ईश्वर उवाच ।नगेन्द्रतनये बाले शृणु मत्प्राणवल्लभे ।शावरोचरितं किञ्चित् कथयामि शुचिस्मिते ॥ रसक्रीडाञ्चकाराहमेकाम्रकानेन मुदा ।वेदाङ्गसम्भवा साध्वी योगिनी सा सुरी मता ।नाभूत्तस्याः सुतृप्तिर्म्मे मत्क्रियायां नगात्मजेमामाप्तुमुत्कटं तप्तं द्वये मे क्षेत्रकामदे ॥ एकाम्रगहने देवि पर्व्वते तीर्थसङ्कुले ।तत्रैको ब्राह्मणो जातो भिक्षार्थं तामुवाच ह ॥ न दत्तमुत्तरं तस्मै भिक्षा तिष्ठतु दूरतः ।ततः शशाप विप्रस्तां म्लेच्छतां याहि दुर्म्मदे ।इत्युक्त्वा स ययौ विप्रो म्लेच्छत्वमाप योगिनी ।अतोऽर्थिनः समर्थश्चेत् याचितं न ददाति च ॥ स दुर्गतिमवाप्नोत्यसमर्थो विनयञ्चरेत् ।तस्यास्तु तपसा देवि क्रीतोऽहमभवं सदा ॥
- ॥ अतस्तया रतिर्जाता मम कामिनि सर्व्वदा ।तस्याः पुत्त्रो विनुसिंहो मदौरससमुद्भवः ॥ एकेन जितवान् कामान् सौमारान् गौडपञ्च-मान् ।विनिर्ज्जित्य नृपान् सर्व्वान् एकः श्रीमान्महामतिः ॥ तस्यापि बहवः पुत्त्राः पृथिवीपरिपालकाः ।कुवाचा धार्म्मिकाः सर्व्वे राजानो युद्धदुर्म्मदाः ॥ ततोऽपि स विनुसिंहो योगमाश्रित्य विह्वले ।त्रिष्ठत्यव्यक्तरूपेण पट्टे आकल्पमम्बिके ॥ कामात् सा माधवी देवि मद्देहे लीनतां गतायथा जाया नन्दिमाता तथेयं योगिनी मता ॥ यथा पुत्त्रो भृङ्गरीटिस्तथा विनुर्म्ममात्मजः ।विनुसिहोऽपि कल्पान्ते परां सिद्धिमवाप्स्यति ॥ तद्वशजास्तु राजानः सर्व्वे कैलासवासिनः ।भविष्यन्ति महात्मानो गणेशाः सर्ब्बशालिनः ॥ रूपयौवनसम्पन्नैर्देवकन्यागणैः सह ।विहरन्ति सदा देवि क्रीडन्ति भैरवा यथा ॥
- ॥ यदा यदा ब्रह्मशापः कामाख्यायां भवेत् पुनःतदा तदावतीर्य्याहं विश्वकामस्य पालकः ॥ तथा तद्वंशजाः सर्व्वे भवेयुः कामपालकाः ।कल्पान्तमेवं देवेशि यावत् शापो विमुच्यते ॥ तावदेव महामाये मद्वोर्य्यात् क्रीडते ध्रुवम् ।कल्पमेवं महेशानि कलौ वर्षशतत्रयम् ॥ यावत्तु परमेशानि भुङक्ते शापं परात्मिके ।कामाख्या हि महामाये तदन्ते सफला भवेत् ॥ एव ते कथितं देवि ब्रह्मशापविमोचनम् ।कामाख्याया महेशानि साकल्येन मया ध्रुवम् ॥ ”इति श्रीयोगिनीतन्त्रेदेवीश्वरसंवादे चतुर्विंशतिसाहस्रे १३ पटलः ॥ मोक्षः । कीलग्रहः ।वालुकम् । गुग्गुलुः । वेदः । पुण्डरीकद्रुमः ।इति मेदिनी ॥ कृष्णधुस्तूरः । पारदः । इतिराजनिर्घण्टः ॥ देवः । इति शब्दरत्नावली ॥ लिङ्गः । इत्युणादिकोषः ॥ विष्कुम्भादिसप्त-विंशतियोगान्तर्गतविंशतितमयोगः । तत्र जात-फलम् ।“महेशभक्तः श्रुतिपारदृश्वोजितेन्द्रियश्चारुतनुर्म्महात्मा ।शिवाभिधानः खलु योगराजःप्रसूतिकाले यदि मानवानाम् ॥ ”इति कोष्ठीप्रदीपः ॥
वाचस्पत्यम्
Sanskritशिव शो--वन् पृषो० । १ मङ्गले अमरः । २ सुखे ३ जलेउणादि० । ४ सैन्घवे सामुद्रे च ५ लवणे ६ श्वेतटङ्कणे चराजनि० । ७ मङ्गलवति ८ सहादेवे अमरः । एवं९ मोक्षे १० कीलग्रहे ११ वालुके १२ गुग्गुलौ १३ वेदे१४ पुण्डरीकवृक्षे १५ कृष्णधुस्तूरे १६ पारदे राजनि० ।१७ देवे शब्दर० १८ लिङ्गे उणादि० १९ विष्कुम्भादिषुमध्ये विंशतितमे योगे च ज्यो० त० । “शिवमद्वैतंतुरीयं मन्यन्ते” श्रुत्युक्ते २० अद्वैतब्रह्मणि ।
Capeller
GermanGrassman
Germanśivá, a., heilsam, heilbringend, hold, günstig, oft mit dem Dativ
2〉 n., Heil, Glück. — Vgl. á-śiva.
-a vāyo {646, 23}.
-ás sákhā {31, 1}
{187, 3}
{211, 3}
{486, 17}
{535, 10}
{702, 3}
{851, 9}
(agnís) {307, 6}
{456, 9}
átithis {355, 8}
{525, 3}
(tváṣṭā) {359, 9}
trātā́ {378, 1}
avitā́ {624, 18}
dūtás {659, 3}
índras {672, 4}
(rudrás) {918, 9}
nas astu (agnís) {550, 15}
kapótas {991, 2} (nas astu).
-ám [m.] sántam {950, 2}.
-ám [n.] sakhiám {292, 6}.
-éna 2〉 〰 ā́ gatam {589, 4}.
-ásya sákhius {829, 4}.
-ā́sas sákhāyas {366, 5}
álināsas viṣāṇínas {534, 7}.
-ā́n vā́jān {879, 8}.
-ā́ni sakhiā́ {108, 5}
{292, 6}
{538, 9}
{849, 7}.
-ā́ [n.] sakhiā́ {306, 8}.
-ébhis pāyúbhis {143, 8}
[Page1396] {512, 3} {669, 8}
sákhibhis {235, 9}
sakhiébhis {235, 19}
{265, 18}.
-ā́ [f.] eṣā́ 〰 sákhibhyas utá máhyam āsīt {860, 2}
paśúbhyas edhi {911, 44}.
-ā́m dhāsím {395, 17}.
-ā́yai ādhíe {921, 13}.
-é [du. f.] {516, 10} 〰 nas dyā́vāpṛthivī́.
-ā́s [N. p. f.] devī́s {566, 4}
yā́s te 〰 tanúas {842, 4}.
-ā́s [N. p. f.] {995, 4} 〰 satī́s (gā́s).
-ā́bhis smáyamānābhis (uṣádbhis) {79, 2}
ūtíbhis {187, 3}
{640, 24}
niyúdbhis {834, 6}
matíbhis {893, 9}.
-átamas rásas {835, 2}.
-átamāya índrāya {705, 10}.
-átamās sákhāyas {53, 11}.
-átamām dhāsím {395, 17}
(pátnīm) {911, 37}.
Burnouf
Frenchशिव शिव a. heureux
favorable, de bon augure. -- S.
Śiva, successeur de Rudra dans le panthéon indien, la 3ᵉ personne
de la trimūrti.
Le phallus, emblême de Śiva
en gén. membre
viril.
Le Veda
la délivrance finale.
Une des périodes
astronomiques nommées yogas
phénomène astrologique de bon
augure.
Vif-argent
bdellium
sorte de parfum.
Poteau pour
attacher un animal. -- N. शिव bonheur
plaisir
le fait d'être
de bon augure.
Eau
sel marin, sel gemme
borax. -- F. शिवा
l'épouse de Śiva, Durgā.
Chacal.
Mimosa suma
terminalia
chebula
phyllanthus emblica, bot.
शिवक poteau où l'on attache le bétail.
शिवकीर्तन serviteur de Śiva.
Kṛṣṇa, Viṣṇu.
शिवघर्मज (जन्) la planète de Mars.
शिवङ्कर a. (कृ) qui porte bonheur, favorable.
शिवज्ञा (ज्ञा) femme çivaïte.
शिवताति a. (तन् ?) qui porte bonheur.
शिवदत्त (दा) le disque de Viṣṇu.
शिवदूती np. de Durgā.
शिवधातु opale
chalcédoine (?).
शिवपुरी Bénarès, cité de Śiva.
शिवप्रिय cristal.
Æschynomene grandiflora, bot. -- F.
Durgā. -- N. graine d'elæocarpus.
शिवमल्ली æschynomene grandiflora, bot.
शिवरस eau de riz ou de pois qui commence à fermenter.
शिववल्लभ manguier
asclepias gigantea, bot. -- F.
Durgā.
शिववाहन (वह्) le taureau de Śiva
taureau, en
gén.
शिववीज vif-argent.
शिवचेखर la lune.
Æschynomene grandiflora, bot.
शिवाक्ष (अक्ष) graine d'elæocarpus.
शिवानी Durgā.
Celtis orientalis, bot.
शिवाप्रिय bouc [aimé de Durgā].
शिवाराति chien [ennemi du chacal].
शिवालय (आलय) le tulasi ou basilic rouge, bot.
-- N. cimetière.
शिवास्मृति celtis oriental, bot.
Stchoupak
Frenchशिव-
a. bienfaisant, propice, de bon auspice, salutaire, heureux
euphém. de Rudra, plus tard dieu de la trinité hindoue, dieu destructeur
fils
d'un certain Idhmajihva
d'un fourbe
du. le dieu Śiva et sa femme
d'une classe de Brâhmanes
nt. (m. ) bien-être, prospérité, bonheur,
bénédiction
-आय -एन heureusement
-आय गम्यताम् bon voyage !
de la maison dans laquelle devaient être brûlés les Pāṇḍava
d'un
Varṣa dans le Jambudvīpa
-आ- énergie de Śiva personnifiée en sa
femme (Durgā, Pārvatī, etc.)
nom euphém. du chacal (considéré comme de
mauvais augure)
femme d'Aṅgiras
-तर- compar. -तम- sup. plus ou
très favorable ou heureux
-मय- -ई- (-आ-) a. plein de bonheur,
entièrement consacré à Śiva.
°क्षेत्र- nt. contrée consacrée à Śiva
d'une contrée.
°दत्त- de divers personnages.
°दायिन्- a. var. de शिवताति-।
°दास- de divers personnages et not. de l'auteur de la
Vetālapañcaviṃśatikā.
°पुर- nt. de diverses villes.
°भूति- -क- d'un ministre.
°मन्त्र- formule de Śiva.
°रूपिन्- a. qui a la forme de Śiva.
°लिङ्ग- nt. phallus (de Śiva).
°वर्मन्- d'un ministre.
°संकल्प- d'un passage de la Vāj. Saṃhitā.
°सूत्र- nt. des 14 Sūtra par lesquels s'ouvre la grammaire de
Pāṇini (attribués au dieu Śiva).
शिवागम- d'un ouvrage.
शिवादेशक- astrologue.
शिवायतन- nt. शिवालय- temple consacré à Śiva.
शिवेतर- a. adverse, funeste.
शिवं-कर- le Châtiment personnifié.
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