CHAPTER: III

SHIVASAHASRANAMSTOTRAM: THE SHAIVITES.

One authentic book is available . It is Shivasahasranamashatakam by Ram Karan

Sahrma. It contains “Eight collections of Hymns containing one thousand and eight

names of Shiva”. It presents Shivasahasranamastotra or Shivasahasranamashatakam in

eight versions:

1. The Mahabharata-Anushashanparan version in three parts

2. The Lingamahapurana Version I

3. The Lingamahapurana Version II

4. The Shivamahapurana Version

. 5. The Mahabharata-Shanti Parvan Version

6. The Vayumahapurana Version

7. The Brahmamahapurana Version and

8. The Mahabhagavata-Devi Upa-Purana Version.

It is a full-fledged conscious literary publication on religious matters with research

oriented focus with various translations and explanations of the names. It also serves the

Vedic interpretation of the names and the editor says in this regards, “It is not possible to

claim any finality with regard to Vedic interpretation. So is the case with the

Shivasahasranamastotra. The more one tries to go deep in to the philosophical,

devotional, literary or linguistic aspects of the stotra, the more puzzled he finds himself to

be”. The book also provides an English equivalent to each off the names and it is “mostly

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with suitable implications”. The editor however, regrets, “They have not, however,

received the attention that they deserve, from scholars and publishers”.

Such notes at the outset of the book suggest that the Shivasahasranamastotra has been

claiming conscious and consistent attention from scholars and researchers down the line

of the pages of history. It speaks of the significance of Lord Shiva that occupy the hearts

and minds of devotees and thinkers. Shiva is not just an object of worship or God as

devotees perceive the Shiva' element. The Shiva element attracts the attention of thinkers

and researchers too with the conceptual and denotative value attached to the term,

“Shiva”.

‘Shiva’ is conventionally understood as one of the three Eternal Elements that compose

the Supreme Trinity of God the Almighty. It is worshipped prominently by Hindu

devotees. It may stand second in popularity but it abounds in significance and in no way

inferior element. In fact, superiority or inferiority is human formation and they can in no

way distort the spiritual significance of these concepts. The superiority if the Tridev is

intact as the three Gods Brahma, Vishnu and Mahesh. They are inseparable as three

Eternal Functions of the universe, the Creation,.sustenance and Destruction. Each one is

as important as the other and no life or world is though as possibility if any one of them is

absent. The first, Braham connotes to the Creation. The second, Vishnu connotes to the

Sustenance. The third, Shiva connotes to the Destruction.

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All the three Eternal Elements assume significance in the context of life and the universe.

Lord Krishna says in the Bhagavadgita, Jatasya hi dhruvo mrutyuhu dhrvo

janmamrutasya cha, (II 27). It means, “One who is bom is sure to die and one who is

dead is sure to be bom again”. Births and deaths are inevitable components of like and

they are like links in the cycle of life. In this sense, Shiva - Mahesh represents an element

of destruction or dissolution on the Trinity and it cannot be ignored. It is through Shakti,

life energy that Shiva engages in the cosmic functions of creation and dissolution. The

dissolution is periodic to give rest to the souls. These activities are the sports of the Lord.
r

One who is bom’is bound to grow in age and size. As the years pass by energy in him is

put to various uses. As a result, it diminishes with time and the body grows weak and

worn out not fit for any more use. If such a body is allowed to stay longer in this world it

would turn it in to garbage or a dump yard with piles of useless objects. If it happens so,

it would leave no entry for any more creation and no freshness would be allowed to usher

in to the world. The result would be that the world will be left with stale and obsolete

objects causing depression and despair to those who live in it. In that case, it would not

be worthy of living for those who survive on the earth.

To keep this world worthy of living it is essential to honour the element of ‘Shiva’ that is

death or destruction or dissolution, rather than to fear it and avoid it. We usually relate

death or destruction with darkness or something negative to keep away with. But thinkers

assert that death is the reality and destruction is inevitable. Lord Krishna’s statement

above hints at the inevitability of death or destruction. It keeps the cycle of life keep

going with freshness to come in and staleness to move out. With the cycle of life moving

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life will be in rotation. If it is taken out from the cycle of life, the cycle will stop. With it,

the rotation of life will come a stand still. Hence, it has to be honoured duly. The

Nachiketa legend in the Uapanishada imparts this message to honour death by trying to

know it rather than avoiding it with fearing it. Likewise, Shiva has never to be mistaken

as negative energy. It is positive energy to keep the life going with new energy and

freshness to usher in.

This kind of understanding leads one to cultural, philosophical and spiritual value that is

attached to the term, ‘Shiva’. According to the culture and convention of India, Shiva

connotes to a sense of well being or bliss to make life happy and enjoyable. It is used

usually in the context God’s grace or blessing that come as response to a person’s good

doings. There is a popular blessing in Sanskrit since the antiquity, Shivaste panthanah

santuhu. That way one bids good bye to a person going on a journey. One is also blessed

like, Shivastuhu, means let is be good to you and you enjoy bliss in life. Such and many

popular blessings employ the word, ‘Shiva’ to convey good wish. Thus, it may serve as

binding factor for persons in a community. ‘Shiva’ as such forms the basic sentiment of

good and healthy living and it is closely knit with the throbbing of the Indian hearts.

Philosophers and thinkers consider ‘Shiva’ as the basic element of life. Shivoaham is the

base of the Indian philosophical viewpoint that propagates a theory of ‘Shiva’ and ‘Jiva’

‘Shiva’ is the Supreme Element, the Eternal Spirit of Life. That is the God Almighty. The

world was created out of that Element. That Element sustains life in this world protecting

its positive energy and curing life of negative energy. It is the same Element that brings

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about the end of life in this world. It is not the end, but just a change-over of worn out

bodies for a new and fresh body,

Vasansi jirnani yatha vihaya navani gruhnati naroaparani,

Tatha sharirani vihaya jirnanyanyati sanyati navani dehi (Gita II22).

means, “As man puts off old worn our cloths and puts on new cloths, the soul gives up

his old worn out body and holds a new and fresh body.” This theory establishes ‘Shiva’

as the Supreme Life Element and ‘ Jiva’ its spark. Jiva is the soul that enters a living body

through birth, stays in it for its life span and leaves the body through death. Jiva separates

from the Shiva, descends on the earth and occupies the body as the soul or the life

energy. This way Shiva pervades in the universe as jiva, its spark and that way both

connect them with each other. The Vedic philosophy operates its logic on this theoretical

framework to evolve philosophical standpoints like, Aham Brahmasmi, Tat tattvamasi

and Sarvam kahlvidam Brahman. All philosophies generate from these standpoints.

Shiva also connotes to the Ultimate destination that man has to reach through evolution

of mind. This is the Yogic viewpoint that prevails in the Indian spiritualism as strong and

convincing practice of Yoga. ‘Yoga’ that is derived from a root ‘yuj’ means ‘to unite’.

Further, it goes in the context of the ‘Shiva and Jiva’ theory that Jiva is separated from

Shiva and come down in this world through birth and occupies a body. With age as he

gets involved in worldly affairs he is enwrapped with number of illusions and

attachments. With this the soul, Jiva moves away from the Shiva, its original form even

more and in time loses its connection and memory. A practice of Yoga is propagated to

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get jiva out of this mundane world and put it back in contact of Shiva. As Jiva gets

involved in Yoga he becomes free of impurities and cleans it up. With it, its life energy is

released from its source in the Kundalini lying at the base of the spinal cord in the body

and it starts flowing in the correct channel, the Shushumna. The energy rises up in the

channel and with it it opens up new horizons of knowledge to expand his understanding

and vision. In the course of the evolution he starts having first the glimpses of Shiva, he

acquires an ability to know Shiva and ‘see’ it. Jiva advances towards Shiva and

eventually it unites with Shiva. This is Yoga. There is a strong tradition of Yoga and

theory related to it as evolved by Sage Patalanjali in his Yogasutram.

If these are kinds of value attached to ‘Shiva’ the worship of Shiva is supposed to have

strong base with deep roots in the Indian culture and civilization. Before the Aryans came

down to India from the Central parts of Asia, There used to stay in India a race called

Dravidians. They had a fully developed civilization with huge urban centres at Harappa

and Mohan-jo-daro. The people were cultures and led a prosperous life. The

archeological evidences obtained at the excavation sited at Harappa and Mohan-jo-daro

focus on one important aspect of the Dravidian culture and that is worship of Lord Shiva.

Dravidian people had built huge temples and evolved well-defined rituals and rites in

connections with worship of Lord Shiva. Lord Shiva happened to be highly recognized

God for the people. There is a story that narrates that as the Aryans sought settlements in

India they captured some land from Dravidian people in the northern part of India and

pushed them to southern parts of the country. The result was the Aryans settled mostly in

the northern regions and the Dravidians put up their settlements in the south. Between

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them there was a natural wall of the Mount Vindhya that was impossible to cross. As a

result, the distance between the two races too increased. With it, worship of Lord Shiva

basically confined to the south. However, Sage Agastya saw a possibility of uniting the

two races. He once desired to cross over the Mount Vindhya. With his power of penance

he impressed the Mount Vindhya and commanded him to lower down its heights. The

mount could not deny it. He had to agree to it. The sage promised him that he would

return soon and them he would again raise its heights. The sage never returned and the

Mount is still lower in heights. The sage then put up his ashram in the south and

worshipped Lord Shiva. He sought to use worship of Lord Shiva as factor to unite the

two races. As a result, the two races came closer as one single race of Indian. It is still so

in the present time. It may be a part of such historical development even today most

people in the southern part of India belong to the Dravidian races like the Tamils, the

Telugu, the Malayalam, the Oriya and the Kannada and the like. The worship of Lord

Shiva prevails so strongly among them and enjoys good prominence in the region. Later,

Shankaracharya made a tour across the land of India and put up four mattas, seats of

knowledge in four directions of the country. With his dedicated efforts, worship of Shiva

had a good spread among peoples of India and it acquired wider acceptance as religious

and spiritual practice. Even today the Shaivites happen to be among the larger sects of

Hinduism.

There are a few other views implied in the word, Shiva. Shiva is innocence. Shiva is

knowledge and wisdom. Shiva is simplicity, penance and tolerance. Shiva has capacity to

take poison to release the world from poison. He has the tolerance to stay in the freezing

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and biting cold of the Himalayas. He is fearless to hold serpents on his body and stays in

the crematorium. Thus, ‘Shiva becomes a poly focal word to inspire knowledge and

wisdom in man. It captures he hearts of Indians with its strength and potentiality. Lord

Shiva may surprise one as a god with contradictory features. His look is beautiful and at

the same time it is dreadful. He is full of anger and yet shows a calm and quiet posture.

With ugly and dreadful dress and appearance even his sight is so pleasing and soothing.

Though his dwelling is dreadful crematorium and his companions are ghosts and witches

and yet one would feel soothing experience through worshipping Lord Shiva. He was

capable to fancy and capture the heart of the most beautiful Parvati, a daughter of the

Himalayas, the king of mountains. It is this character of contradiction that makes Shiva

most conspicuous and complex form that yogis and sages try hard to know.

The Vedic tradition observes two forms of Lord Shiva, one is fierce and the other is

sober. We get authentic information of Lord Shiva in two ancient scriptures, Vedic

Samhita and Brahman volumes. The two forms of Lord Shiva, one angry and the other

sober, acquire equal significance as they are associated with wellbeing of human beings.

It grace of the lord that causes bliss and fortune in man’s life. The seeds of the

Aupanishadic Brahma lye in the wrath of Rudra, another of Shiva’s names, and in Lord

Shiva who is one of the Trimurtis, The development of Rudra Shiva is seen everywhere

in the Yajurveda and the Atharvaveda.

Rudra is first of all divine presence. The word, ‘Shiva’ is used as an adjective in the

Rigveda. Thereafter it is used in the Yajurveda as the part of Shatrudriya. It is the

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original, ‘adhya’ volume of the Shiva cult. The comprehensiveness and transcendence of

God is seen in various forms of Lord Shiva in the Shatarudriya. The most significant of

the mantra, Oum namah shaivay is seen in the chapter of Shatarudriya. It makes the first

step of development of the Shiva cult or religion that is seen here.

The aspect of Rudra is seen in the Atharvaveda in a distinguished manner. The book

mentions many new names of Lord Shiva. These various names of Lord Shiva are used in

such a way that they look like preachers of different gods. For example, there are names

like Bhava, Sharva, etc. There are some names that are adjectives like, ‘Sahasraksha’,

‘Vrutraha’. They are seen in a prayer of both these gods. These adjectives were first used

for the Indra. Rudra may look horrible to those who are not devotees and do not have

faith and devotion in the lord. But Rudra is always favourable to devotees who keep total

faith and devotion. Other meaningful names of Lord Shiva are ‘Kapardi’, ‘Rudra’,

‘Shiva’, ‘Nilagriva’, ‘Shitikantha’, ‘Ishan’, ‘Bhava’, ‘Nilalohita’, ‘Bhutapati’,

‘Pashupati’, ‘Sharva’. All these names are found in the Shatarudriya.

The development of the Shaiva religion or cult is seen later in the Vedic age and in the

Ramayana and the Mahabharata. In the ‘Balakanda of the Ramayana (36. 9. 10), the

place of rudra is taken by Shiva. This god is the god of welfare and wellbeing and

prosperity. He is worshipped equally by gods and demons (danavas). The Shiva cult was

spread among its disciples. It is the most popular form of Shiva as Trimurti. It is a

concept with philosophical value. Shiva is worshipped as the Creator, the Sustainer and

the Destructor. He is considered as the supreme God by all, gods, men and even demons.

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He is worshipped through various names such as, ‘Ishana’, ‘Maheshwar’, ‘Mahadeo’,

‘Bhagawan’, and as ‘Shiva’. Lord shiva is the highest Supreme Being (“Dronaparva”, 41,

43,74 and “Kamaparva” 24. 68). Out of eighteen puranas, some six puranas are written

on Lord Shiva. In these puranas, Lors Shiva is worshipped as the ‘Ishtadev’ the chief

God.

Naturally, the stotras of Lord Shiva are available in different forms. These forms are

imagined and his qualities are described. The first form is seen in the Shatsrudriya as

‘Shatnama’. In this way, we get the books like Shivashttorashatanamstotra and

Shivasahasranamastotra. Individually, the Shivasahasranamastoras is available in

puranas in eleven or twelve different varieties. There is also the Trantrik cult practicing

magic. In this cult, the ‘Shivalingam’ form of Lord Shiva is worshipped. At such

worships, Lord Shiva distinguished incarnations and individual names are presented.

Shivasahasranamastotra

Shivasahasranamastotra is available in great variety. Some eight individual versions are

available in puranas. In the Tantrik practice too individual stotras are available. The

sources may be listed below like:

1. Mahabharata - Anushasanparva,

2. Mahabharata -Shantiparva.

3. Linga Mahapurana

4. Shivamahapurana

5. Vayupurana

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 6. Brahmapurana

7. Shrimad Bhagavad - Devipurana

8. Saurapurana

9. Padmapurana

10. Skandapurana

11. Vamanpurana

The Trantra Scriptures give Shivasahasranama as,

1. Bhairavsahasranam (Rudrayamal)

2. Batukbhairavsahasranama (Purvayamal)

3. Mahamrutyunjayasahasranama (Rudrayamal)

The sahasranama writing prevalent in the Shaiva cult relate to all these forms of the Lord

and his associates. The Preface of the Gangasahasranamastotra throws light on the

creation of the Shivasahasranamastotra (10-13). First Lord Brahma who was bom out of

lotus spoke on the ten sahasranamas of the Shivanamavali. The Shivasahasranamastotra

by the Gita Press Gorakhpur is composed with the essence of Lord Brahma’s words. The

stotra indicates the tradition through which the Shivasahasranamastotra is derived,

Etadraham pamam brahmano hradi santhitam I

Brahma provacha shakraya shakrah provacha mrutyave II

Mrutyuhu provacha rudrebhyo rudrebhyastandimagamat I

Mahata tapasa praptastandina brahmasadmani II

Tandi provacha shukraya gautamaya cha bhargavah! I

Veivastaya manave gautamah prah madhava II

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 Narayanaya sadhyayasamadhishthaya dhimate I

Yamaya praha bhagavan sadhyo narayanoachyutah I

Nachiketaya bhagavanaha veivasvato yamah II

Markendayanmaya prapto niyamena janardana! I

Tavapyahamamitraghna stavam dayam hyavishrutam I

(Verses 175 -180).

It means, “The secret of the Shaivasahasranama was stored in Lord Brahma’ heart.

Brahma told it to Indra, Indra to Yama, Mrutyu (Yama) to Rudragana, Rudra to Tandi (or

Krishnatandi), Tandi to Shukra, Shukra, Bhrgu’s son to Gautam, gautam to Veivasvata

Manu, thus the incessant stream of the stotra kept on flowing down. Veivasvata Yama to

Nachiketa and Nachiketa to Sage Markendeya - thus the secret of this sahasranam was

explained down the line and this Sage Tandi descended the Shivasahasranama on this

earth”. This sahasranamastotra incorporates eight thousand names of Lord Shiva.

In the tradition of the divine tradition, Shiva’s wife Parvati is worshipped individually in

the Shakta cult and in this light sahasranamastotra is written referring ot her various

forms and her qualities. We also get one more sahasranamastotra in the name of

Kartikeya, Lord Shiva’s son. For instance, Kartikeya in the Uttarayamal and

Subramanya. In the same manner, we get sahasranama of Lord Ganesha described as

“Brahmanspati”. In the Rigveda’s second mandala, there is a hymn in praise of Lord

Ganesh. The following sahasranamastoras are available in reference of Lord Ganesh,

1. Shri Ganeshasahasranama in Mudgalpurana.

2. Shri Ganeshasahasranama in Ganeshapurana Upasanakhanda.

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 3. Varadganeshasahasranama in Rudryamal Tantre Devirahasye.

4. Mahaganapatisahasranama in Shaktapramod.

The book published by the Gita press show its source in the Anushasanparva of the

Mahabharata. Shaktapramod too shows this source,

Iti shrimahabharate armshasanparvani danadharma saptadashadhyaye

shivasahasranamastotram sampurnam I

Shaktapramod also prints (incorporates) “Ashottarasahasra Shivanamavali”.

Natarajsahasranamastotra

The stotra describes Lord Shiva as “Praudhanartanlampat”, “Mahanatanalampat” etc.

Lord Shankar’s Eternal Dance is the statement of the world’s creation and its dissolution.

In order to protect the world lord engages him in a dance at the twilight. At that time all

gods, yakshas, rakshas, etc. remain present at his service. Lord Shankar’s worship

incorporates all god’s worships. Lord Shankar’s various forms like Natesh, Nateshwar or

Nataraj are imagined as idols or images of various types and their descriptions are found

in the puranas, stotras and poetry. The idol of Nataraj is found of two types: with halo

and without halo. The Natraj form of Lord Shankar is worshipped more in the southern

regions of India and the idols are found in caves and temples of “Kamakhya5,

“Chidambar”, “Nalanda” etc. There is a commentary written on the

Natarajsahasraamastotra (Tripathi 1999 191- 200).

Lord Shiva has twelve names - Shiva, Yogeshwar, Vireshwar, Surup, Maharup,

Pradyumna, Umabhadra, Shulapani, Sadyojat, Suradhip, and Rudra. The Shivapurana

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gives description of the ‘Nata’ form of the lord. Lord Shiva’s sahasranama have a

mention of several names like ‘Nata’, ‘Nartak’, ‘Nrutyapriya’, and ‘Nrutyanitya’.

Likewise, the name ‘Maharup too is found in the Shivasahasranama. Lord Shiva’s names

include one name, Pradyumna. Pradyumna is a Vaishnav lord and here he is believed as

Lord Shiva’s representative (Avasthi, 1968 225).

Ganeshasahasranamastotram

Lord Ganesh himself preached the Ganeshasahasranamstotram when Shri Tripurari Lord

Vishnu was getting ready for the attack to get victory over the demon Tripur and his

capital city. It begins with the question raised by Sage Vyasa,

Vyasa uvach -

Katham namnam sahasram svam ganesha upadishtavan I

Shivaya ianmamachakshava lokanigrahatatpara II

Brahmovacha -

Devamdevam puratihi puratrajayodhyame

Anarchanadganeshasyajato vighnakulah kil II

Manasa sa viniddharyar tatastadvighnakaranam I

Mahaganapati bhaktya samabhyarch yathavidhi II

Vighnaprashamanopayamaprucchadaparajitahl

Santushtah pujaya shambhormahaganapatihi swayam II

Sarvavighneikaharanam sarvakamafalapradam I

Tatasmei swakam namnamsahasramidamabravit II

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It means, “Lord Shankar was perplexed, with hurdles in the warring efforts to get victory

over the three cities and he was overcome with feelings to pray to Lord Ganesh. Hence he

did meditation and understood that the reason for the hurdles was that he did not worship

Lord Ganesh at the beginning of the task. So Lord Shiva worshipped Lord Ganesh and

asked about the remedy to remove hurdles. In its reply, Lord Ganesh who removes

hurdles preached him his own thousand names and said that they are capable of fulfilling

all wishes and removing all hurdles.

The scriptures describe the Brahman as having chiefly three kinds, Brahma, Vishnu and

Mahesh. In the same sense, Lord Ganesh is called one kind of the Brahman, Na rute tvat

kriyate Mm chanare (Rigveda 10/ 112/ 9), means “O Ganesh! No work can be initiated

without you”. Lord Ganesh has innumerable incarnations, yet chiefly eight incarnations

are counted. They are: l.Vakratunda, 2. Ekdanta, 3. Mahodar, 4. Gajanana, 5. Lambodar,

6. Vikata, 7. Vighnaraj, 8. Dhumravama. These incarnations and the demons destroyed

by them may be interpreted as inner enemies like human weaknesses like arrogance

(matsar), ego (mad), attachment (moh), greed (lobh), anger (krodh), passion or sex (kam).

According to Ramakrishanmacharyulu, It is suggested that Lord Ganesh may be

worshipped and meditated in different forms and names in different ages. For instance,

In Krutayug - Sinharudh, Dashbahu, Tejorup, abd Kashyap, Ganesh’s son.

In Tretayug - Mayuravahan, Shadbhuj, Shashivarna, and Shiva’ son.

In Dwaparyug - Mushakarudh, Chaturbhuja, Ratkavama and Varenyasut.

In Kaliyug - Dhumravanra, Dwibahu, Sarvvabhavajna (1974 142).

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Kalau chandivinayakau - ‘Chandi’ and ‘Vinayak’ are believed as deities rendering

benefitd quickly. Hence, worship of Lord Ganesh is considered mendatory while

initiating any work. Lord Ganesh has innumerable names that are mentioned in great

details in all religious scriptures like Shrutis- Smrutis - Puranas. In the same way, Lord

Ganesh name are mentioned in the beginning of other puranas and upapuranas and the

Ganeshasahasranamastotra (Gauda, 1974 330). Gauda says further that with an earlier

mention of the stotra, Gananam tva ganapati gu havamahe...a scripture called

Ganapatyatharvashirshouapnishad pays honour to Lord Ganesh with a mention of many

of his different names,

Namo vratapataye namo ganapataye namah prdmathapataye namaste ’stu

lambodarayeikdantay vidhnavinashine shivasutaya shirvaradamurtaye namo namah I

(10 331).

The book also calls Lord Ganesh, Tvam Brahma tvam Vishnu, means a form embodying

all gods. Hence, the lord is “Mangalmurti” worthy of honour and worship. If a man prays

to the lord daily with total devotion and recites his stotras like the

Ganeshsahasranamastotra, he is relieved of all sins and become a true pious man (332).

The stotra has many special features:

1. The stotra has several compositions in the melodious metres (Lalit Chand).

2. Verses 61 to 119 are arranged in alphabetical order.

3. In Verses 135 to 174, the names counted have special features in terms of

numbers.

4. Together with a statement of ‘Falashruti’ the methods and rituals are also

indicated.

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 5. It is also suggested that though Ganesh is Lord Shiva’s son he is worshipped

first since the antiquity at the outset of any ritual or any auspicious and

adventurous task and it has been in practice. Its source is not known.

Ganeshsahasranamastotram appears in the Shaktapramod and also in other scriptures in

a scattered form. Further, there is a book called Ganeshagita. It too presents the

Vishwarupdarshan like that in the Bhagavadgita. It also counts the “Vibhutis” of God

that include ‘Dev Vibhuti’, ‘Kshatriya Vibhuti’, ‘ Vidya’, ‘Guna’, ‘Indra’, animals and

birds, Brahmins, Gandharvas, Apsara, etc. it is imagined that each particle in the world is

a spark og Lord Ganesh and the entire world is Lord Ganesh’s part. The “Kriyakhand” of

the Ganeshpurana gives description of Cosmic Vision (Vishwarupdarshan) of Lord

Ganesh - Vinayak (Jani, 2001 63-64).

Lord Shiva has two sons, Ganesh and Kartikeya. Both these are powerful gods and very

popular among devotees. Lord Ganesh earns almost universal recognition as the lord to

cause auspicious outcome of any task or work. Therefore, it is customary to invite Lord

Ganesh and worship the lord before initiating any new task or venture, Vidhyarambhe

vivahe ch... Lord Ganesh is believed to be a destroyer of hurdles or problems and to

make a task easy to finish, ‘Vighnanasho’. Lord Ganesh stands for knowledge and

wisdom and it is supposed to cause prosperity in man’s life. All these things make his a

god that is widely worshipped. Lord Ganesh’s sahasranama are given in various suktas of

the Vedas. They call him ‘Brahmanaspati’. In the puranas, he is known as ‘Ganesh’. In

the second mandal of the Rigveda There is a hymn in praise of Lord Ganesh. All

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activities may have a good start with a mention of Ganesh’s name. Ganesh’s name is

mentiones as the first among the five deities, ‘Panchdev’, Kalau chandi vinayako. Those

who wish to have physical and worldly power in the present time he is advised to worship

Lord Ganesh. Lord Ganesh is a mark of the auspicious and the pleasant to cause good to

all. This potential of God makes his popular. Lord Ganesh’s sahasranama are available in

four varieties such as,

1. Shriganeshasahasranama - Mudgalpurana - Gafaradi.

2. Shriganeshasahasranama - Ganeshpurana - Upasanakhand.

3. Varadganeshsahasranama- Rudrayamal Trntra Devirehasya

4. Mahaganapatisahasranama.

Kartikeya is another name in the Shiva family. Kartikeya is the elder of the two sons of

Lord Shiva. Kartikeya is a beautiful god with all charms and grandeur. Kartikeya is more

popular in the southern parts of India. There he is worshipped as “Ayyappa”. The

sahasranama written in praise of Kartikeys are available in,

1. Uttaryalmal

2. Sushnaganay.

In the puranas, there is found fully developed form of the Shaiva religion of the Vedic

times. What ever was implied about it in the Mahabharata and the Ramayana gets full

expression here. What was just an indication earlier gets detailed description. Like the

Mahabharata and the Ramayana, in the puranas, the Shaiva religion has two forms,

philosophical for the class and popular for the masses.

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Yaduvamshi elaborates on the Shaiva cult in his book, Shaivamat. He focuses on various

dimensions and forms associated with worship of Lord Shiva. The chief matter of the

philosophical dimension of the Shaiva religion is hymns sung in adoration of Lord Shiva.

Very clearly, the lord is believed to be the Supreme Man or the Parabrahma, and not a

common god. He is the Creator, the original cause of the world, and its significance is

sung by all four Vedas (Saur., Linga. Agni., Brahma., Matsya., Vayu., etc.). Lord Shiva is

“the knower of all”, “he pervades everywhere”, “He is the master of all living and non -

living”, and “He stays in all living and non-living beings as ‘self or ‘soul’” (Vayu., etc.).

Such descriptions of Lord Shiva’s forms clear the point that by that time the Shaiva

religion had become “Ekeshwarvadi”, founded on a notion that God is one. It means to

propagate worship of one god. Legends of other gods may be recognized, but they do not

have a place in the worship. Along the Shaiva religion, the Vaishnava religion too was

developing on the same lines. The puranas assign to Lord Vishnu a similar status of

significance that they assign to Lord Shiva. Thus, the notion of One God would naturally

not conclude with establishing Lord Vishnu and Lord Shiva as inseparable gods. It could

not be so. If thee notion has to appropriate it has to incorporate the third God, Lord

Brahma. It has to view the Trimurti, three- fold idol as single idol. The process had

started during the Mahabharata times. Lord Brahma and Lord Vishnu are said to be

emerging out of Lord Shiva’s sides. It means that both of them are integrated in Lord

Shiva. The Vayupurana says that people see the difference between Lord Vishnu and

Lord Shiva out of sheer ignorance (66).

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The philosophical dimension of the Shaiva religion has other features. They are self-

control, penance and meditation. By way of these features, Lord Shiva has close

association with Yoga. The lord is believed to be a ‘great yogi’ and the Principal teacher

of the science of yoga.

The Shaiva religion has a popular form that remains almost the same since the Ramayana

-Mahabharata times. The only difference is that it is now available in a wider form.

Since the Shaiva religion is basically founded on a notion of the ‘One -God’ theory, there

is little room for any other thinking and Lord Shiva becomes the only god of worship

with a sense, Ekoaham na dwitiyah, means “I am the One and never another form”. With

this sense, Lrod Shivs is considered as ‘Ekeshwar’, ‘Sarvaprabhu’, ‘Maheshwar’,

‘Mahadev’, ‘Devdev’. Lord shiva is worshipped in two forms, as a human form and as

the Lingam form. He is also worshipped as coupled with Goddess Parvati or in the

Ardhanarishwar (half man - half woman) form. He is also worshipped as the ‘Nataraj’, a

master of dance and a yogi. The most fascinating form of Lord Shiva is the ‘Trimurti’.

The Matsyapurana mentions a combined idol of Lord Vishnu and Lord Shiva. This

speaks of the integrity of the two gods.

Further, Lord Shiva is worshipped in his dreadful form. Such forms are called ‘KaaT,

‘Karal’, ‘Rudra’, ‘Krura’. There is also a nude form of Lord Shiva with no cloths

covering the body. It is the ‘Digambar’ form. He is also caleed ‘Nishachar’, ‘Bhutanath’,

‘Vairagi’, and ‘Kapaleshwar’, ‘Kapalitva’, or even ‘Bhasamnath’ (Vayupurana) and

‘Kalbhairav’. These form donot go with popular worship, but they form a special worship

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in the Tantra, Bhairav and such dreadful sects that carry other kinds of motives.

Worshippers of this kind of worships are called ‘Kapalik’, ‘Bhairav’, ‘Batuk’, etc. (99-

139).

The Shaiva cult has one unique feature. It retains the worship of Lingam till today. Not

only that it prefers to worship the chief god Lord Shiva as the Linga form rather than an

al pervading human form. The worship of the Lingam was a practice followed by people

in the ancient times in many parts of the world. Evidences are found to show that a

worship of the Lingam was popular in countries like Egypt, Greece, Rome, Arabastan,

etc. More particularly, it was prevalent among several people residing on the seashore of

the Pacific sea as a form of male reproductive organ. Likewise, in India too in the ancient

times a worship of the Lingam was prevalent. But it was so not among the Aryans but

among non- Aryan peoples. The Rigveda mentions it in two verses, “Those whose god

happens to be a male reproductive human organ would not damage the yajnas” (7. 21. 5)

and the Indra won the Laxmi of the city with one hundred gates by killing those who

worship a male reproductive organ” (10. 91. 3). This means that during time of the

Rigveda worship of a male reproductive organ or the Lingam prevailed among non-Aryan

peoples. As mentioned earlier, evidences to this regard are found at Harappa during

excavation of the cities of the ancient civilization of the Indus Valley Civilization. From

these ancient cities some shapes are found that have images of all sizes looking like male

and female reproductive organs (Lingam and Yoni). They are as old as four thousand

years. Several images have good similarity with a male reproductive organ. This proves

that these ancient cities a worship of the Lingam was much known.

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Lord Shiva has another form. It is Rudra. The Rigveda considers Rudra as God of the

middle order and it gives only three verses in adoration of Rudra. Dr. Yaduvanshi’s

Shaivamat explains it as derived from the root ‘rudra’ means ‘to weep’. Two other

scholars, Graceman and Pitshel explain the word as something shining or red in shine.

Macdonald and Bhandarkar relate the word with turbulent power of destruction. Kieth

too believes it a symbol of turbulence or destructive power (6-7). About the Rudra form

a few contradictory things are known. For instance, Rudra is dreadful and Rudra is sober

at the same time. Narayan Iyer C. V., however, does not agree with the interpretation of

Rudra as howler. He observes that instead two sobet functions are associated with the

Rudra form. They are of bestowing prosperity and removing suffering. He derives from

Muir’s definition of Rudra, “thou art the go so-called, who drive this away”. Rudra is

from the root ‘rud’ which means ‘to make thin’ or ‘to attenuate’ (Siddhantakaumadi).

Both Rudra and Shiva mean “he who attenuates or removes sins or suffering”. In this

view, Rura or Shiva need not be explained exclusively with terrifying aspect or benign

aspect. Shiva is characterized with aspects and also with aspects like the accessibility

(saulabhya), infinite majesty or supremacy (paratva). The Upanishad is theistic in

character and identifies the Supreme Brahman with Rudra who is conceived as the

material and efficient cause of the world, and its protector and guide. The Upanishad

says, “It is the God who supports both mutable and immutable, the manifest and the

unmanifest...” The earlier hymns of the Vedas speak of Rudra, not Shiva. But some of

the features associated with Shivain the later times are found in Rudra. Old Aryans saw

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Rudra as “on who howls”. So they took Shiva as the personification of the destructive

powers. Thus, contradictions prevail about the forms of Lord Shiva.

The Vamana Purana, mainly a Vaishnav work is enriched aspects of Shaivism. One finds

a synthesis of Shaiva and Vaishnav religion to establish the non-dual nature of Indian

theism, says Sukumar Chattopadhyaya in his “Relections of Shaivism in Vaman-Purana”.

He further says, “Many Shiva stotras contain more than one thousand names and forms of

Shiva suggest different epithets and innate nature, unity of Shiva and Vishnu” (53). The

Vaman Parana records eight Shiva stotras chanted by various seers like Brahma, Shukra,

Vena Andhaka and Rishis. For instance, Vena recites a trotra containing more than one

thousand names to propitiate Lord Shiva, Chattopadhyya says, besides the thousand

names for Lord Shiva the Vaman Parana records sixty four forms of the lord conveing

distinct epithets like “Ardhanarishwar, Isha, Umapati, etc...” (55). To suggest synthesis

between Shiva and Vishnu, he also draws from the scripture sixteen common names of

both the lords like,

Shiva / Vishnu

1. Ardhanarishwar (VP, LVII11)/ Ardhanarishwar in Mahendra Hill (VP LXIII10)

2. Kapardin (VP, II, 24, XXVIII42, LVII 52,53)7 Kapardin in Prabhasha (LXIII 20).

3. Trinayana (XXXVII5, XLI49). / Trinayana in Mahismati LXIII 19).

4. Pashupati (XXVI36, LVI11) / Pashupati in Girivraja LXIII 26).

5. Bhava XVI 62, 62, XXII 3, XII15) / Bhava in Lingodbheda (LXII 3).

6. Mahesha (XXXII 105, XXXVI5) / Mahesha in Mahilasaila (LXIII 32).

7. Rudra (II26, XVII 38, 64, SMXXVII69) / Rudra in Mahalayal (LXIII 22 and in

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 Hiranvati (LXIII32).

8. Vrishabhadhvaja (VI 50, XVII 63, XXVII 55, XXXII 116) / Vrishabhadhvaja in

Kailasa (LXIII 33) and in Salmala (LXIII 43).

9. Sambhu (1130, XVI 25, XXII 11) / Sambhu as Anagha in Ajesa (LXII 17), in Manimat

parvat (LXIII 7) and Sarayu (LXIII 27).

10. Sarva (XVII 2, 39, XXV 38, 39; XXVI 82, 84) / Sarva in Daksinagokarna (LXIII 28).

11. Shashishekhar (LIII 6) / Shashishekhara in Prabhasa (LXIII 20).

12. Shirkanta (XXXVII 67-68, XXXVII 82, 84, XXXVIII 9, XXXIX 1, 4, 6). / Shrikanta

in Yamunatata (LXIII 26).

13. Sadashiva (LVIII17) / Sadashiva in Vindhyapada (LXIII 12).

14. Suvamaksha (LVI 38, LVII1) / Suvamaksha in Bhrugutunga (LXIII 9).

15. Sthanu (XVII 37, SM 1,12, XXI21) / Sthanu in Kurujangala (LXIII 17).

16. HIranyaksha (XVII 35, LVI 38) / Hiranyaksha in Hemakuta (LXIII 21).

(Lokaprajna Vol. X, 55-56)

There is yet another form of Shiva. It is the ‘Pashupati’ which means a master of all

living beings in the world or “lord of flocks”. Shiva is the lord of beings. Here ‘Pashm

means ‘jiva’ and thelord is the cause of the creation sustenance and dissolution of all

beings,

Bhagawanam karanam karyarn kriyakaranameva tat I

Prabhavah pralayeishchaeiva sadsacchapi deivatam II

(SM, XXVI 71, 54).

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Perhaps the Pashupat sect is originated from this basic concept. Devotees find

assimilation of three gunas in Shiva mostly He is praised with this number three as three­

headed, three-eyed, holding trident in hand and He pervades all three worlds,

Trijataya Trishirshaya trishulasaktapanaye I

Tryambaakayaa trinetraya tripuraghna namo ’stute II

(SM. XXVI73, 54)

The traces of this school are found in Nepal and the North-Eastern parts of India. The

forms of Shaivism represent monistic idealism. In Tamilnadu, it has developed as Shaiva-

Siddhanta with strong theistic and pluralistic features. Following Shiva as the chief God,

the Shaivism, worship of Goddess Uma or Parvati occurs as Lord Shiva’s associates. This

daughter of the Mount Himalayas, the king of mountains won Lord Shiva’s heart through

hard penance and finally won the Lord in marriage. She is regarded as Shakti, the lord’s

power. As said earlier, God operates through his power and without Shakti god can not

be effective.

Ganesh is another associate of Lord Shiva. It is said that Lord Shiva promised Lord

Vishnu that a son bom of him will work for the welfare of the mankind. Kartikeya is

another son of the Lord. He is called Ayappa in the southern parts of India and a popular

god to do good to people. Worship of Kartikeya is very popular through the region and it

is followed systematically with worship of Lord Shiva’s son as Ayappa. There are two

sahasranamastotras available namely 1.Svaamiye Sharanam Aiyappa Ashtottarashata

Sharana Gosham (in Shri Aiyappa Nitya Parayanam, 1998 1 - 21) and 2. Shri

Subrahmanya sahasra naamaavalihi (published at Chennai, 2001 3, 28 - 47). The first

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book gives details of the “Vidhan” or a mode of worship and also names of Ayyappa for

recital. The second book gives god’s one thousand names for “Dhyanam” and recitation.

Both the books are published in the English-Raman scripts also.

Further, the Padmapurana has two traditions that prevail in India, in the north and in the

south. Some more sahasranamastotras are available particularly in the Pandu scripts.

They may be listed as:

1. Holika Mahatmya

2. Veda-Sara-Sahasra-Nama-Stotra. The stotra is a composition of the Shaivites.

It begins with Shri Ganeshaya Namah and Oum Namah Shivaya. Lord Vishnu

narrates the significance of Lord Shiva to Sage Markendaya.

3. Kapil Gita. It mentions often the Panchayatan kind of worship.

4. Gamsh-Sahasra-Nama- Vyakhya. It mentions one thousand names of Lord

Ganesh and narrate their illustrations.

(Chatterji, 1989 174- 191).

The Centre for Advanced Studies in Sanskrit, Pune provides a list of some sahasranama

that mentions he sahasranamastotras like,

1. Ganapatisahasranamastotram.

2. Ramatrishatanamastotram. -

3. Shivastanamastotram.

4. Suryadvasannamastotram.

5. Dattatreyadashanamastotram.

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 6. Dattatreyashatapanchasannamastotram.

7. Ramashodashanamastotram.

8. Shiva stavimsattyuttarashatanamavali.

9. Dattatreyastavimshatyuttaranama.

10. Suryasaptatinaamani.

11. Sattatreyastottarasahasranama.

12. Akaradik sakkarant stotramshatasahasranama.

(Pataskar, 1995 53).

The Shaiva cult is widespread though many contradictions prevail as regards certain

forms of the lord and some unusual kinds of rituals and practices followed in some parts

of the country. The Tantra, the Bhairav, etc. are the sects that may cause fear and.

apprehension among general people. Yet worship of Shiva retains its significance among

devotees to arouse faith and assurance for blissful living. This is the reason that the

stotras earn popularity among devotees to become a part of their daily worship.

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 REFERENCES

Ripathis, Karunapati. Gangasahasranamastotram. (The Preface).

Avasthi, A. B. L.. 1968. Garudapurana — Ek Adhyayan.

Chatterji, Ashok. 1989. Padmapurana-Akruti evam vishleshcmaparak Adhyayana..

Chattopadhyaya, S. 2007. “Reflections of Shaivism in Vamana-Purana”. Lokaprajna. Bhuvaneshwar.

Gauda Sharma, V. 1974. “Shri Ganesh - Veidik Devta”. (Hindi) Kalyan - Shri Ganesh. Ed. Chimanlal

Goswami.

Goyanka. J. 1998. “Bhagawan surya aur unki Lila-Kathaen”. (Hindi). Kalyan-Bhagavadlila.

Jani, M A. 2001. Mudgalpurana ma Darshan. (Gujarati).

Pataskar, Bhagyalata. “Sahasranama Tradition in India”.

Ramakrishnamacharyulu, C. B. 1974. “Ganesh ke Rup ki Visheshata tatha Upasana ke Kucha

Visheshansh”. (Hindi) Kalyan - Shri Ganesh Anka. Ed. Chimanlal Goswami.

Amin, Jivanlal M. Shaiva Dhanna: Udgam ane Vikas. (Gujarati).

Sharma, Ram Karan. 1996. Sivasahasranamastakam. New Delhi: Nag Publishers.

Shastri, P. 1974. “Kalau Chandivinayakau”. (Hindi) Kalyan-Shri Ganesh Anka. Ed. Chimanlal Goswami.

Ballu, (Mrs) Meeinakshi. 1998. .Shri Aiyappa Nitya Parccyanam.

Tripathi, V.N. 1999. Shiva Mahadev (Hindi).

Yaduvamshi Dr. Shaivamat. (Hindi).

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