A physical manifestation of Shiva – as he is perceived to
be. Long haired, long limbed mendicant – the first Guru – of dance, of yoga –
the Ganges falling from the heavens onto his head to break her fall on earth,
the ‘dumroo’, the little instrument he plays and the 'trishul' his weapon of choice. The’rudrakshas’ around his neck as
also the snake and a leopard skin around his waist. Parmita has visualised the
ancient one thus - against the backdrop of the snowclad Himalayas, where he
resides on Kailash parvat and an iridescent ‘shivaling’ in which form he is worshipped.
The fiery element of Shiva's nature shown in the colours of the lower chakras - red, orange and yellow is balanced by the cooling effect of water and the moon.
Shiva is also called 'Neelkanth' (blue-throated) because he swallowed poison. In fact Shiva is Nature itself - the mountains his head the forests his hair, the earth his body - here compressed into an artist's expression.
The fiery element of Shiva's nature shown in the colours of the lower chakras - red, orange and yellow is balanced by the cooling effect of water and the moon.
Shiva is also called 'Neelkanth' (blue-throated) because he swallowed poison. In fact Shiva is Nature itself - the mountains his head the forests his hair, the earth his body - here compressed into an artist's expression.
All the things associated with Shiva have special significance.
Shiva’s damroo, the hour-glass shaped little drum, produced
the first sound (nada) of creation. He danced to the sound of the damroo as
creation came into being out of nothingness.
The trishul or trident stands for tri-shul or three kinds of
suffering - physical, mental and metaphysical or spiritual which devotion to
Shiva can keep at bay. Shiva as also his consort Durga use the trishul to restore
Dharma. It also stands for the trinity of creation, preservation and
destruction or the three gunas – satva, rajas and tamas.
The tripundra or three parallel lines drawn on the forehead
with vibhuti or ash denotes purification, rejuvenation and destruction.
The trinetra or third eye in the centre of Shiva’s forehead
is said to open when there is excess of adharma and brings about the
destruction of whatever it sees.
The rudraksha literally mean Shiva’s tears, therefore the
rudraksha tree is believed to have sprung up from a tear drop from Shiva’s eye.
The Hindu scriptures say that the rudraksha have great mystical and healing powers.
The rudraksha seed naturally have from 1 to 38 ridges on it which are called ‘mukh’
or face. Depending on the number of ridges or ‘mukh’ on it, a special significance
is attributed to the rudraksha.
The tiger skin worn around his waist signifies the potential
energy of Creation. Shiva being the creator and the destroyer denotes the
cyclical nature of Creation. Shiva as Pashupatinath is the Lord and protector of
animals which is denoted by his association with the most dangerous and wild of
the animals.
The snake always associated with Shiva represents yogic
powers. The Kundalini Shakti, arousing which is the aim of all yogic kriya is
denoted as a coiled serpent at the base of the spine. In Shiva however, the
Kundalini is not only fully risen but is active and vibrant and watchful.
