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Vol 4 Issue 7 Aug 2014 ISSN No : 2230-7850 ORIGINAL ARTICLE International Multidisciplinary Research Journal Indian Streams Research Journal Executive Editor Editor-in-Chief Ashok Yakkaldevi H.N.Jagtap Welcome to ISRJ RNI MAHMUL/2011/38595 ISSN No.2230-7850 Indian Streams Research Journal is a multidisciplinary research journal, published monthly in English, Hindi & Marathi Language. All research papers submitted to the journal will be double - blind peer reviewed referred by members of the editorial board.Readers will include investigator in universities, research institutes government and industry with research interest in the general subjects. International Advisory Board Flávio de São Pedro Filho Mohammad Hailat Hasan Baktir Federal University of Rondonia, Brazil Dept. of Mathematical Sciences, English Language and Literature University of South Carolina Aiken Department, Kayseri Kamani Perera Regional Center For Strategic Studies, Sri Abdullah Sabbagh Ghayoor Abbas Chotana Lanka Engineering Studies, Sydney Dept of Chemistry, Lahore University of Management Sciences[PK] Janaki Sinnasamy Ecaterina Patrascu Librarian, University of Malaya Spiru Haret University, Bucharest Anna Maria Constantinovici AL. I. Cuza University, Romania Romona Mihaila Loredana Bosca Spiru Haret University, Romania Spiru Haret University, Romania Horia Patrascu Spiru Haret University, Delia Serbescu Fabricio Moraes de Almeida Bucharest,Romania Spiru Haret University, Bucharest, Federal University of Rondonia, Brazil Romania Ilie Pintea, George - Calin SERITAN Spiru Haret University, Romania Anurag Misra Faculty of Philosophy and Socio-Political DBS College, Kanpur Sciences Al. I. Cuza University, Iasi Xiaohua Yang PhD, USA Titus PopPhD, Partium Christian University, Oradea,Romania ......More Editorial Board Pratap Vyamktrao Naikwade Iresh Swami Rajendra Shendge ASP College Devrukh,Ratnagiri,MS India Ex - VC. Solapur University, Solapur Director, B.C.U.D. Solapur University, Solapur R. R. Patil N.S. Dhaygude Head Geology Department Solapur Ex. Prin. Dayanand College, Solapur R. R. Yalikar University,Solapur Director Managment Institute, Solapur Narendra Kadu Rama Bhosale Jt. Director Higher Education, Pune Umesh Rajderkar Prin. and Jt. Director Higher Education, Head Humanities & Social Science Panvel K. M. Bhandarkar YCMOU,Nashik Praful Patel College of Education, Gondia Salve R. N. S. R. Pandya Department of Sociology, Shivaji Sonal Singh Head Education Dept. Mumbai University, University,Kolhapur Vikram University, Ujjain Mumbai Govind P. Shinde G. P. Patankar Alka Darshan Shrivastava Bharati Vidyapeeth School of Distance S. D. M. Degree College, Honavar, Karnataka Shaskiya Snatkottar Mahavidyalaya, Dhar Education Center, Navi Mumbai Maj. S. Bakhtiar Choudhary Rahul Shriram Sudke Chakane Sanjay Dnyaneshwar Director,Hyderabad AP India. Devi Ahilya Vishwavidyalaya, Indore Arts, Science & Commerce College, Indapur, Pune S.Parvathi Devi S.KANNAN Ph.D.-University of Allahabad Annamalai University,TN Awadhesh Kumar Shirotriya Secretary,Play India Play,Meerut(U.P.) Sonal Singh, Satish Kumar Kalhotra Vikram University, Ujjain Maulana Azad National Urdu University Address:-Ashok Yakkaldevi 258/34, Raviwar Peth, Solapur - 413 005 Maharashtra, India Cell : 9595 359 435, Ph No: 02172372010 Email: [email protected] Website: www.isrj.net Indian Streams Research Journal ISSN 2230-7850 Volume-4 | Issue-7 | Aug-2014 Available online at www.isrj.net THE CONCEPT, SIGNIFICANCE AND ICONOGRAPHY OF ARDHANARISHVARA Pragya Chaturvedi Associate Professor , Department of Ancient History,Archaeology & Culture , D.D.U. Gorakhpur University,Gorakhpur. Abstract:-Ardhanarishvara is the very important form of Shiva and Shakti. Shiva is shava ( dead body) without Shakti. Shiva and its power Shakti create everything. This is the form of their togetherness that makes every existence active. They are the one and the same may also act independently. Various texts describe the significance and iconography of Ardhanarishvara. The artists depicted several images which show the popularity of the worship of Ardhanarishvara in Ancient India. This paper reflects the popularity of Ardhanarishvara with the help of references and images in Ancient India. Keywords:Shiva, Shakti, iconography, sculpture, creation. INTRODUCTION From time immemorial the man-woman relationship has always dominated the very fabric of civilization. Whether it is the western theory of creation, that of Adam and Eve, or the Indian concept of Purusha and Prakrati, the very core of civilizations stems from the concept of the union of the male and the female. DISCUSSION: Ardhanarishvara is an androgynous deity composed of Shiva and his consort Parvati, representing the synthesis of masculine and feminine energies. Ardhanarishvara is a combination of three words 'Ardha' 'Nari' and 'Ishwara' means half 'woman' and 'lord' respectively. Which when combined means the lord whose half is woman. It is believed that the God is Shiva and the woman part in his consort is Parvati. Thus, the Ardhanarishwara represents a constructive and generative power. Ardhanarishvara is also known by other names like 'Ardhanaranari' (the half -man woman) 'Ardhanarisha' (the Lord who is half woman) 'Ardhanarinateshvara (the lord of dance who is half woman) 'Naranari' (man-woman) Aminiappan (a tamil name meaning mother-father), Ardhayuvatisvara (in Assam the lord whose half is young woman or girl) etc. The conception of Ardhanarishvara may have been inspired by Vedic literatures composite figure of Yam- Yami, the Vedic descriptions of the primordial creator Vishvarupa or Prajapati1 and the fire God Agni. In Atharvaveda it is mentioned that Universe emerge by the unification of male and female energies.2 The Brihadaranyaka Upanishad indicates that Purusha splits himself into two parts male and female, and the two halves copulate producing all life - a theme concurrent in Ardhanarishvara tales. Sankhya philosophy also suggests the union of Prakrati and Purusa.3 In saivism Shiva and Shakti are one and the same Supreme Power. The power of creation comes from Shiva and Shakti.4 Though they are incorporated in the same form they act independently as well as jointly. Worshippers of the two deities is also testified by literary data. Gopinatha Rao indicates us towards a story that on one occasion the Devas and Rishis circumambulated Siva and Parvati at Kailasa, but the Rishi Bhringi being an exclusive worshipper of Siva went round the God of his choice alone, neglecting to go round or pay homage to the Devi, she grew angry at this insult to her and reduced the sage to a skin - covered skeleton, and Bhringi was unable to stand erect on his two skinny legs. Siva took pity on him and provided him with a third leg; which act of grace was Pragya Chaturvedi ,“THE CONCEPT, SIGNIFICANCE AND ICONOGRAPHY OF ARDHANARISHVARA” Indian Streams Research Journal | Volume 4 | Issue 7 | Aug 2014 | Online & Print 1 . The Concept, Significance And Iconography Of Ardhanarishvara thankfully acknowledged by the sage. But to save also Parvati's honour, Siva united his body with hers, in order that Bhringi would be compelled to pay homage to the goddess, while paying his respect to him. Thus, originated the Ardhanarisvara form.5 The story is no doubt native, but in a way it lays stress on the exclusive tendencies of sectarianism. The Shiva Purana describes that Brahma the Creator of the universe, crafted the cosmos as per the divine instruction. He made all the living beings and yet could not find any development. The beautiful world remained lifeless without any expansion. The maker was very much worried. A heavenly voice instructed him to commence creation with the help of copulative activities. But Brahma was finding it impossible since all the forms had been inert (males) till then. At this instance the supreme form of Ardhanarishwara manifested. Brahma contempolated on this form of Shiva - Shakti. The Lord became very pleased with him revealed his Ardhanari form-left side of his body resembled like a woman while the right side appeared like a man. Lord Brahma worshipped this form of Shiva and the Lord then separated the feminine part of his body and thus manifested mother Shakti. Lord Brahma worshipped her and requested to bestow such power by which he could create a woman. Goddess Shakti blessed him by saying - 'So be it' and vanished. This way Lord Brahma became capable of commencing copulative creation. It was only then that Brahma realized his mistake and created a woman, and Srishti or Creation began.6 In the Skanda Purana, Parvati requests Shiva to allow her to reside with him, embracing "limb to limb", and so Ardhanarishvara is formed. In other Puranas like Linga Purana7, Vayu Purana, Vishnu Purana, Saurya Purana8, Kurma Purana, Markandeya Purana we find the references of origin of this Supreme form. This is one of the very important forms, of the God worshipped by Hindus. Shiva is viewed as the Holder of Power, though he is inert. Shiva is shava (dead body) without Shakti. All that power is creation, maintenance, and dissolution rests with Shakti. But the Great Mother does not exist without Shiva. When they become one, Ardhanareshwara, becomes, a being of generative and constructive force. Philosophically, this form portrays the boundless grace of God. The formless God is called Parashiva. On its own free-will for the benefit of Pashus (souls), which are drowned in pasha (bondaga). It thinks to create the world. Its dynamism of creation thus springs out of it, which
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