THE SYMBOLISM OF THE GREAT LORD SHIVA:

INTRODUCTION

According to the Puranas, in the beginningless beginning there was only the One
without a second. It has been given various names such as Parashiva, Purushottama
Vishnu, Parabrahma and Parâshakti, etc in the various Puranas, where predominance
is given to one aspect of Divinity. The One then willed to become manifest as
Diversity (Eko’ham Bahusyâmi). It then assumed the Primordial Aspect of Ishvara
or Ishvari or AUM or Mahavishnu or Sadâshiva Maheshvara, the Will Divine (also
called Elohim in Bible and Allah in Coran). Associated with the Divine Will is Its
Potency or Shakti: its active nature.

The Divine Will then manifests as the Trimurti, Trikâla and Triguna. It becomes
Brahmâ or the Creative Power, Vishnu or the Sustaining Power and Shiva or the
Constructive-Destructive Power. Each of the three inseparable aspects of the Divine
Will is predominated by one particular mode of nature (Guna). Brahmâ is
predominated by Rajas or passion/ expansion/activity; Vishnu by Sattva or
purity/stability/light and Shiva by Tamas or concreteness/contraction/ignorance.
Brahmâ is also considered as Substance, the Unmanifest Potential or Hiranyagarbha
(Golden Egg). Shiva is Structure, the Manifest or Virat (Cosmic Form). Vishnu is
Soul, the Imperishable Substratum. Manifestation is thus an interplay of these three
major forces. The Divine Will also offers Grace, Reward and Protection to those
spiritually connected to It.

THE SIGNIFICANCE OF SHIVA

In the Shiva Puranas, the Divine Will is identified with Maheshvara Sadâshiva and the
Cosmic Material and Potency with Maheshvari. Let us examine the Shiva principle at
the three different levels of existence.

1
(A) GEOSPHERE: COSMIC/ UNIVERSAL/ NATURAL LEVEL (BHUH)
At this level, Shiva as Bhootanâtha is the manifestation of the five elements
(panchamahabhuta) - earth, water, fire, air and space. He is thus depicted with five
faces or facets: Panchânana. The whole universe (Prapancha) is made up of the five
(pancha) elements. So Shiva is also Vishvanâtha, Lord of Universe and Bhava or
Manifestation and Becoming. He is even called Guna Sâmbhava: that is Manifest
through as well as manifesting the Guna or Modes of Nature.
As Girisha or Kailâshpati, Lord of Mountains, Shiva represents Earth (solid state of
manifest objects); as Gangâdhara, Holder of Ganges, He represents water (fluids).
As Trilochana or Tryambakam, His third eye represents fire (light, heat, energy)
and hence His epithet Kâlâgni Bhairava.
As Trishulapâni, His trident (Trishula) stands for air, prana and time (past, present,
future). The central dent stands for prâna or life force while the two side dents are air
moving from the right and left nostrils to the lungs and back. As Damaruhasta,
Bearer of mini-drum, He stands for space - as sound moves in space. Shiva’s popular
name as Digambara means one whose garment is space, one clad with space. Sound
is also the mystical symbol of the manifest universe. His Rudraksha rosary stands
for evolutionary process and the law of nature, which constantly brings about new
forms and species and keeps things turning in cycles.
As Chandrashekhara or Induchooda or Chandramaulishvara, Bearer of moon as
his crown, the moon stands for the crown of earth and the measurement of time in
terms of tithis and pakshas. Life forms on earth are influenced by the moon. Shiva is
called Kâlabhairava, Trikâleshvara, Kâlatmaka (lord and embodiment of time)
meaning Shiva is Time as the beginning and end of everything manifest. He is
Mahakâla, time as the destroyer.
Around his neck is a garland of skulls and bones (Gale runda mâlâ) symbolising the
physical structure of living entities, including man. It also stands for death: Shiva is
equally named Hara, The Destroyer. His Three Eyes are sun, moon and fire (Surya,
Sashânka, Vahni) and they represent Light and Energy forms.
In brief, at this level, Shiva is the Structure of the manifest (Vyakta) - elements, life-
force, space, time, light, darkness and evolution. He is also the death or
deconstruction of all structures. So in Shiva’s representation we have Structure along

2
with its phases such as Construction, Destruction and Reconstruction. Structure
(Bhuteshvara Shiva) has always Shadows or spirits hanging around (Bhutas, pretas,
etc) as it is always built from past impressions or vâsanas, which still haunt it.
Shiva’s wife or Shakti is Pârvati, active power of earth, elements and nature. She is
Simhavâhini. Her tremendous power is represented by her mount, the king of
animals, the Lion. Her power is creative, preservative and destructive: She is
Trigunamayi. As Umâ, She is a serene and wonderful force of nature like a sunset,
waterfall, flowery forest, cool breeze, etc. As Kali, Chandika, Chamundi, she
represents reckless and violent forces of nature like volcanoes, drought, cyclones,
plagues, etc, which bring about death, desolation and destruction. Manifestation,
Evolution and Destruction are symbolised by the cosmic dance and embrace of Shiva
and Shakti.

(B) BIOSPHERE: BIOLOGICAL EVOLUTION (BHUVAH)

As Pashupati, Lord of beasts or living entities, Shiva manifests as the BIOSPHERE,
the world of all living (sentient) creatures. He is all species manifest on earth: snakes
or reptiles, bull or mammals like deer, sheep, etc, giant animals like the elephant or
small creatures like rats (rabbits, squirrels), flying creatures like the peacock,
predators like the lion and tiger and domesticated animals such as the dog. His sitting
on an animal’s skin reflects his seat in all animal forms. As Kailashnath, He is also
manifest as all trees (Vanaspati) and all herbs (Aushadhi).
At the biological level, Shiva and his consort, Sati, represent the initial unity of
gender as Ardhanarishvara (half male half female) and the separation but
complementariness of the sexes is depicted by Shiva and Parvati. Shiva also stands
for Prâna or Life-force, the Lord of living entities (Pashupati) or Emotions/ Urges
(Rudra, the weeper) and his five heads represent the five major life winds (pranas or
vâyus) essential for maintaining a living being- breath or respiration, evacuation,
motion-emotion(circulation), digestion and sleep or regeneration.
This is readily observable in the case of a new-born. As it is born, it starts breathing,
crying/moving and excreting. It is then fed and put to sleep. Instincts, needs, urges,
whims and emotions are irrational just like animals (pashu). His wife is the physical
and vital energy. Both operate at the physical and vital levels, at the seat of impulses,

3
instincts and drives. Both operate at the levels of breath, excretion (including sex),
digestion, movement (blood circulation/motion/emotions) and trance (sleep/dream/
death) - mostly at subconscious and unconscious levels.
Shiva’s Bull stands for the sexual and aggressive/defensive drive in living animals and
He is Nandivâhana. Who can carry life force other than the sexual and vital urge?
Emotions and instincts can be as cool as moon (Soma), as destructive as fire (Agni),
as vicious and selfish as the serpent (Vasuki) and as pure and altruistic as the sacred
waters (Gangâ).
The serpent also represents the self-preservation instinct. Emotions are principally
aroused by three sources (Trishula)- self (ones own activities), others (other beings
activities- war, charity) and natural forces (cool weather, famine, drought, plagues).
In Shiva and His Shakti, there is everything whether good or bad, creative and
destructive. He is Nâgendrabhushana with the serpent as adornment, Neelkantha
with the reservoir of all poisons stored in his throat, and Gangâdhara, who offers the
holy water to cure diseases. He is both Shivam (Auspicious) and Rudram (Terrible).

In the Puranas, after their initial blissful union, Sati and Shiva had to get separated.
This means that to move from geosphere (matter) into biosphere (life), Shiva and his
Shakti had to drift apart.
Pârvati (Annapurna), as Annamaya Kosha, manifests first as elements and earth and
later through tapas (mutation or incubation) tries to awaken the latent involved life-
force or Prânamaya Kosha (Pashupati). When Pranamaya Kosha manifests, it
absorbs Kâma or the Urge to become and continue (the sexual urge) into itself and
manifests gender differences and sexual attraction. This is depicted by Shiva reducing
God of Love (Kâma) to ashes, which are then smeared over His body-
Bhasmabhushana. Being given that Kâma has been absorbed into Shiva, Rati or
Attraction (Shakti/wife of Kama) also resides close to Shiva. Both Rati and Kâma
continuously pine to reunite and this generates attraction of the opposite sexes.
Shiva is thus the passionate, instinctive and emotive layer of personality- prânamaya
kosha. His wearing the skin of animals as clothes indicates that He resides deeper
within skin, that is, within the annamaya kosha (body and bodily organs). The
presence of ghosts and spirits around him points to the carrying over of the subtle

4
pranic impressions of dead persons in the lives of living persons: the past continues to
haunt the present through the genes and the brain-mind complex.
The company of serpents, ghosts, the smearing of ashes, the dancing in cremation
grounds together with the garland of skulls all point toward death and destruction,
which is an inevitable feature of the biosphere, the world of the living. The garland of
skulls points to the fact that any living creature in the biosphere has to ultimately
embrace death. The presence of lingams highlights the principle of sexual
complementariness and the birth of any unit of the biosphere out of sexual fusion,
through the action of an erect male genital.

(C) PSYCHOSPHERE:- SPIRITUAL LEVEL (SUVAH)

At the spiritual level, Shiva is the Space of Awareness (Chidâkash/ Chidambara)
and his consort or Shakti is the Reservoir of Spiritual Energy gathered through Tapas
(Chit Shakti). Here Shiva is depicted as Jyotir-Lingam, the symbol of divine light of
awareness. Pârvati is the daughter of Mountain king Himavant, the immovable power
of stillness and concentration. Shiva is the unborn (Ajam), self-born (Shambhu,
Swayambhu), the first and foremost of all cosmic forces (Devâdideva). That is, as
one enters into meditation, one first of all encounters Shiva, the dark boundless space
of awareness. This is the only doorway to the Divine. Shiva is dark because the mind
is still bound in ignorance or avidyâ. Let us therefore proceed further into path of
meditation and grasp the spiritual significance of Shiva.

SHIVA AND THE INWARD PATH OF MEDITATION:

Any spiritual aspirant, who wishes to secure the vision of Divinity, should after
observing the basic rules of religious purity(yama/niyama) gather energy and move
forward towards Shiva. The Shiva Puranas highlight on the essential elements of the
path towards the complete vision through esoteric symbolism.
The aspirant first proceeds to Mount Kailash, the highest peak on earth or
symbolically the highest part of the human body, namely, the head or mind. As one
approaches the Mount, one meets Nandi, the bull-carrier of Shiva. The bull here
stands for contentment, selfless service and capacity for hard work. The seated and
immobile position of the bull indicates the stilling and control of the basic instinctual

5
drives. To reach the blessed Presence of the Shiva, one has to develop acceptance of
reality and toil as hard as a bull. This task has to be undertaken with joy (Ananda
varshâ). Nandi is also the continuous effort to remain spiritually conscious and
attentive in the present moment. Staying focused on awareness is usually undertaken
by concentrating the prana at the third eye. Nandi equally stands for the four ends of
life, namely striving to attain right conduct (Dharma), prosperity (Artha), moral
pleasure (Kâma) and spiritual enlightenment (Moksha). And Shiva is the goal of
spiritual enlightenment.

Facing Nandi’s seat (third eye) lies the entrance to the Cave of Shiva, where the Dark
Formless Form of Shiva is seated in Divine Absorption. The dark formless form is
the dark space of silent, boundless awareness (Vyomakesha) into which one enters
after closing the eyes and making the vision single-pointed at the third eye. It is the
first spiritual state. The seated, immobile form of Shiva symbolizes the immovable
presence of awareness in the present moment. On the dark form of Shiva, one could
discern marks of ashes in three parallel lines which indicate the mortality of the
physical, vital and mental sheaths which cover the Soul, Spark of universal life. Once
physical/ vital/ mental stillness is secured, material consciousness subsides and gives
way to the transparent spiritual consciousness.

Close to Shiva is the Trident in a standing position with a Damaru at the joint. The
trident stands for the three pathways of neural energy (Prana channels) in the spine. It
shows the long central Sushumna Nadi starting from the base of the spine and ending
at a point just behind the brow-centre, at the back of the head. The two side nerve
channels, Ida and Pingala, are reduced to the length of breath taken through each
nostril to the lungs or heart. The Damaru, at the heart centre, stands for the Sound
Currents behind the heartbeats which are heard in silence and the vibrations of the
Primordial Sound (AUM) rising from the heart into the Space of Awareness.

The spiritual movement starts from the Heart centre (Anâhata chakra) and, as it
proceeds, pierces the Throat centre (Vishuddha Chakra) whereby purity of
consciousness is ensured. Shiva is called Neelkantha or Blue-throat, the One who

6
absorbed the poison of darkness and destruction (kâlakoota). During inquiry and
meditation (spiritual churning), the dark and lethal aspects of our consciousness
emerge, all of a sudden, and only the silent meditative awareness (Shiva) has the
capacity of absorbing and neutralizing them. After their absorption/neutralisation and
the generation of purity, precious spiritual gifts and treasures emerge from the depth
of consciousness to be offered to the various levels of one’s being (gods).

A closer look at Shiva reveals the presence of snakes on his body (Nâgendrahâra).
This symbolises the activation and movement of spiritual currents and energies within
the space of awareness and the body-mind complex. Shiva has also three eyes
(Trilochana). Each eye is represented by Sun (right), Moon (left) and Fire (centre).
Awareness functions during sunlight or the day, during moonlight or the night and
during firelight or the light of meditation (fire of Yoga). It is this Firelight emerging
from the Third Eye of Wisdom or Divine Vision (agnya) that destroys the world
mirage (pralaya) and reduces lust and craving to ashes (Kâmadahana). The opening
of the third eye affords the perception of Oneness or Non-duality.

Shiva, as Dakshinamurthi- the preceptor or inner guru, is depicted as showing the

Chinmudra, the gesture of awareness of divinity. This mudra symbolises the
Mahâvâkya: I AM GOD- SOHAM, SHIVOHAM. The thumb stands for Divinity,
the forefinger is individuality. Both meet to form a whole, beyond time, space and
causality (three other fingers). Here the Boundless Space of Awareness is genderless,
neither male nor female, formless, nameless, without beginning, middle or end. It is
timeless and immeasurable. In that void, the Light of Divinity as Sadashiva or
Jyotirlingam, the formless infinite light shines in all Its glory and majesty.

This vision of Divinity does not only lead to personal salvation; it also showers its
grace on the collectivity for its welfare and elevation. This is evidenced by the
constant flow of the Ganges from the crown of Shiva’s head. The Gangâ is the flow
of divine bliss and wisdom, which cleanses the mind and body of any person who
comes into its contact. The Light of Divinity is the highest cleansing agent and it is
readily available to any one who enters into the Light.

7
Shiva is also called Chandrashekhara, the one who wears as crown the moon. The
presence of the crescent moon on Shiva’s matted locks teaches us that during spiritual
awareness the mind’s habitual activity is reduced to its strict minimum. Moreover, as
one goes deeper into meditation, the mind is overpowered by a peaceful coolness
symbolised by the moon. The presence of the moon as an adornment further reflects
the continuous downpour of Ambrosia (blissful secretions from Soma chakra in the
brain) into the meditative state.

Shivaratri is celebrated during the darkest waning phases of the moon cycle
symbolising the absorption into void, Pralaya or ending of time and space and
evolution. It is final emancipation into divinity or Mukti. As the moon or ego
gradually surrenders its borrowed light rays to the sun or Atman, it draws closer to
Divinity and finally merges into Divinity.

The wife of Shiva beside him is his Ever-active Divine Shakti or power and his two
sons, Ganesha and Kumâra, are his Infinite Intelligence and Eternal Majesty.

In the final analysis, one finds here that the spiritual path takes a tremendous leap to
the heart, it then moves through the throat, the third-eye and end into the crown of the
head, wherein is located the Channel to Divinity (Brahmarandhra). As one moves
along the path, one starts experiencing Divinity as One Whole (whatever may be the
name given to it by language or culture).

THE SYMBOLISM OF SADASHIVA LINGAM:

The most common name of the Shivalingam is Sadâ Shiva Lingam. According to a
particular tradition, Parashiva is equated with the Vedantic Brahman, the Supreme
Absolute Substratum of everything. Sadashiva is Ishvara, Divine Will, the Ruler of
Cosmic Power and Manifestation. The Divine Will is represented by the Oval Phallic
symbol while Its Cosmic Power appears like a coiled up serpent round the Oval
symbol. The combination of Will and Power makes up the Lingam.
Ishvara or Sadashiva is said to manifest as a Trinity. The Trinity is equated with
AUM, the Source of Creation, its Span and its End and thus It is represented by

8
Brahma, the Creative Principle, Vishnu, the Preserving Principle and Shiva, the
Destructive Principle. Although depicted as three, these principles are in fact only
One Principle with three aspects (Trimurthi).
The term Lingam means both symbol and sex. It is the symbol of Unity in Diversity,
the Incomprehensible Form and Nature of the Sacred (Divine Mystery), the interplay
of the manifest, unmanifest and imperishable (in the Cosmic Drama). The lingam
points to a higher reality (Spark of Universal Life) beyond the ephemeral world of
space, time and causality as represented by the three paralell lines of ashes and the red
dot at the centre of the lines. The red dot is the Soul or Spark of Universal Life.
As the symbol of sex, it points to the complementariness of male and female. It also
highlights the complementariness of spirit and matter, manifest and unmanifest,
phenomenon and noumenon. Life is the dance of Shiva and Shakti (Cosmic Dance).
It also reveals that biological life is born out of sexual fusion and ends in ashes. The
only Truth is the Soul. Lingam is the symbol of birth, death and immortality. Yogis
use it as a means to perceive the transitory nature of human existence and to
conceptualise the Spark of Divine Light permeating both existence and death. This is
the essence of the lingam, which offers both inspiration and guidance to aspirants.
The lingam is also the symbol of Unity of the Trinity. Brahma, the creator, is
represented by the marriage of the male and female sexes. He is the Generator and is
represented by the letter A. Vishnu, the preserver, is represented by the pot of water
placed over the lingam. Vishnu is Nârâyana, the abode of waters. Water preserves
life; water is life. So Vishnu is Ordainer/Organiser and is represented by letter U.
Shiva is the Destroyer and is represented by fire and ashes. The three parallel lines
stand for space, time and causality and the red dot in the centre is the fire of death.
Whenever water from the pot drips on the lingam, the ashes and fire are washed away
or cooled down and death is delayed. When the water of life is over, destruction is
inevitable. Shiva, the Destroyer, is represented by the letter M.
If we take the first letter from Generator, Ordainer and Destroyer and combine them,
we get the word GOD. If we combine the three letters representing the Trinity, we get
the word AUM.
The lingam is also a representation of the Earth, which is worthy of respect and
adoration. We are all born out of earth and will all be finally reduced to dust. The

9
three parallel lines are the tropic of cancer, the tropic of capricorn and the equator.
The Earth is believed to be mystically connected to The Cosmic Source, which is its
support.
The lingam as jyotirlingam simply shows the flame of a lamp which is used as an aid
to meditation. The offering of Bilva leaves reflects the awareness of the Unity of the
Trinity. The pouring of sacred waters is a pledge to protect and preserve life and
living beings on earth. Keeping vigil during Shivaratri signifies an attempt to
transcend darkness and ignorance through wakefulness or awareness (keeping vigil).

Koosraj KORA VENCIAH 1990

koosradha@gmail.com

10