Shiva – That which is Nothing! A quick review of Shiva Purana's ideas about the nature of God/Universe. Dr Dinesh Bist SFHEA Introduction This essay highlights the main features of the Shiva Purana's idea about the nature of God. The essay analyses the nature of supreme God Shiva (Shiva that is nothing) and Vishnu, Brahma, and other deities accept Shiva as the supreme God. The essay further highlights the explanations provided about the manifestation of Goddess Shakti, Vishnu and Brahma and their role in the creation of the Universe. The paper finally outlines Devis's (Goddesses) association with Brahma, Vishnu and Shiva and describes the best way to worship Shiva. Main Body The Shiva Mahapurana is an essential text for Hindus and in particular, for those whose devotion is focused primarily on Shiva, especially Shaiva traditions which was earlier more closely aligned with the tantric traditions and often takes on a highly localised identity and the sacred literature most often referred to is frequently in vernacular languages rather than Sanskrit. Shiva Purana provides teachings about Shaiva theology and the ritual worship of the Deity. It describes stories about the activities of Shiva and contains passages of theology that explain the divine identity of Shiva. It also provides numerous detailed accounts of ritual acts that are to be performed in the worship of Shiva (Flood, 2003; Kalra, 2016). There are several versions of the text of the Shiva Purana; however, the more widely accepted version divides the text into seven Samhita which are: The Vidyeshvara Samhita, The Rudra Samhita, The Shata-Rudra Samhita, The Koti-Rudra Samhita, The Uma Samhita, The Kailasa Samhita and The Vayaviya Samhita. The principal theological teachings of the Shiva Purana are available in the Vidyeshvara and Rudra Samhitas towards the beginning of the text (Kavitha, 2008). Shiva: The Supreme God, Brahman and Atman Shiva Purana highlight that the Shiva is the supreme God and neither Vishnu nor Brahma can claim that status. The Vidyeshvara Samhita (TVS) and The Rudra Samhita (TRS), both texts describe a similar story of the quarrel that arose between Brahma and Vishnu over which of them was the greatest Deity and how Shiva on the request of Vedic gods to stop the terrible battle by manifesting his presence as a massive column of fire. This firey column seems to continue without cessation and challenge both deities to discover the pillar's start and end. Brahma and Vishnu assumed zoomorphic forms and one goes to the top and the other to the bottom, but neither could find the beginning nor the end of the fiery column and realised that this is something beyond their conception (Kalra, 2013). Both Vishnu and Brahma than accept Shiva as the supreme God and offer Shiva prayers that emerged from the fiery column and reveals to them the truth about his divine nature (TVS Ch9 v1-9). TVS (Ch9-v30-36) explain that non-manifest form of Shiva, fiery column is Nirgun/Formless - Brahman and manifest form is Sagun/Form- Ishvara. In other words, the ultimate Shiva nature is formless and beyond human conception. Another identity of Shiva that displays form and qualities is Ishvara, and it is this manifestation of Shiva that is described and depicted in the Puranic literature. It further states in verse (v40-41) that the manifested and non-manifested identifies of Shiva (Ishvara or Brahman) have both been displayed to Vishnu and Brahma, in terms of fiery linga that was formless and unlimited, whilst the manifest Ishvara has appeared in the form of Deity Shiva who addresses Vishnu and Brahma. It is suggested that Shiva is Ishvara and all others are "being" including Vishnu and Brahma. They both are an-Ishvara, not Ishvara and are the subordinates of Shiva and not his equal. TRS (Ch9 v45-59) describes that there was only one thing that existed without undergoing any transformation before the current world, known as Sat, the existent, Brahman or Shiva. The Shiva means "that which is not" which is devoid of all attributes, changeless, unlimited and eternal, but it includes all things within its existence (Ch6 v13-18). Shiva is wholly transcendent to worldly experience, and it is beyond the range of the human mind to conceptualise, and words cannot describe it. The Shiva Purana idea of God or Shiva is similar to the Brahman of Upanishadic teachings. The Vidyeshvara Samhita (Ch9 v37) explain that Shiva is the Atman and is present in all form of life. Furthermore, it illustrates that the individual Atman is present in only a single bodily form, but Shiva is the universal Atman (Brahman) present in everybody. The Trimurti TRS (Ch6 v25-31) explain that the supreme Deity Shiva and Shakti remain in their own domain in a state of permanent pleasure and to maintain the business of creating and sustaining this world a secondary form, Vishnu was created. Because living in the world is a distraction from transcendental existence. Sadashiva created Vishnu, which is the secondary manifestation of Shiva and then Vishnu manifested Brahma as a secondary creator from a lotus that sprouts from his navel (Ch6 v32-44). Further TRS (Ch9 v20) explain that Lord Shiva appointed Brahma as the world's creator and Vishnu as the world's preserver. However, Vishnu request Shiva to be present in the world to assist Vishnu and Brahma in the task assigned to them, and for that reason, Shiva manifests Rudra as the third member of the Trimurti. TRS (Ch6 v38-39) states that Shiva the supreme Deity is the primal substance, the root out of which all secondary deities have grown, and therefore all aspects of Ishvara Shiva, Vishnu, Brahman and Rudra are identical. They are all the expansions of the original Deity, and consequently, they embody that divinity. However, Brahma and Vishnu are said to be born from Prakriti (matter) therefore they are a part of the created world rather than being transcendent to it but Rudra, the third member of the Trimurti, is different. He is not a part of the created world because he is not born of Prakriti or matter; instead, he is a direct expansion of Ishvara Shiva and shares the wholly spiritual identity of his higher divinity. Brahma and Vishnu's nature is of matter rather than part of the supreme Deity's purely spiritual existence. Therefore although Vishnu and Brahma are shown to be secondary manifestations of the supreme Deity, they are still accepted as expansions of God. Thus although the Trimurti is comprised of three active deities, Brahma, Vishnu and Rudra, it is indicated that Rudra is different from the other two as he is a direct manifestation of the supreme Deity. Therefore despite Rudra's existence within the created world, there is no difference to Ishvara substance between Rudra and the transcendent Shiva. (TRS Ch9 v30-34). The three deities are not only related to three respective functions—creation, preservation and destruction—but are also shown to be associated with the three gunas of Samkhya philosophy (Sattva, Rajas and Tamas). Brahma's creative action is based on rajas or energy, Vishnu's maintaining function is related to sattva or purity, whilst Shiva's destructive role is related to tamas, ignorance or darkness. However, Shiva Purana explains that although Vishnu is associated with sattva and Shiva with tamas, the true nature of Vishnu is related to tamas and the inner nature of Rudra sattva. The conventional relating to the deities to the gunas is based on an inadequate external perception; the reality of the matter is wholly different (TRS Ch9 v56-61). TRS (Ch9 v1-3) mentions that Vedas were given to Vishnu and Brahama by Shiva through his breath. Both Vishnu and Brahma also acquired the knowledge of Atman from Shiva, and they both realised that Shiva is the true self of all being, and therefore he is designated as the Supreme Atman. Thus the highest form of knowledge is knowledge of Atman, which is knowledge of Shiva. Furthermore, it was Shiva's will that Vishnu is worshipped throughout the world, and such worship can lead to liberation from rebirth through the grace of Shiva (TRS V54-57). Lord Shiva also gave power to Vishnu to grant moksha to his worshippers. However, this power was not given to Brahma, which also shows a clear hierarchy with Shiva as the primary Deity, Vishnu as the second in potency and Brahma below Vishnu. Before transcending to his own domain Kailash to be in a state of permanent pleasure, Shiva instructed to protect Brahma and worship Rudra-Shiva, a full manifestation of Shiva (TRS Ch9 v 62-65). Shiva and Shakti TRS (Ch6 v19-24) explain that once the Ishvara Shiva (Sagun Brahman) appeared from the inconceivable (Nirgun) Brahman or Shiva, he, in turn, manifests himself as Shakti, the great Goddess who is known as Parvati, Durga or Kali. Shiva is also identified as Purusha, the soul and the Shakti is identified as Prakriti, the material substance out of which this world evolves. The existent of Shiva and Shakti is entirely transcendent. Shiva and Shakti's close relationship is one of the main principles taught by the Shaiva traditions, and many temples to Shiva exist side by side with one dedicated to the Goddess. It is believed that Shiva and Shakti are the two aspects of the same divine being, a form that is known as Ardhanarishvara. TRS (Ch9 v38-39) describe that Ishvara Shiva manifests three forms, Brahma, Vishnu and Rudra to perform three functions, and then the Goddess Uma, his eternal Shakti, manifests three forms to accompany and assist each of them.