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1 1 Representation of Saivism In Indian Culture And Archaeology *Dr. Mohan Lal Chadhar Abstract Saivism has been a dominant religion in India from ancient times. This has led to the popularization of this religion which in turn produced a huge Saiva literature whereby the stories of siva became popular. This attracted the attention of the architects and sculptors to a great extent and from this developed a Saiva tradition in Indian art. In fact by the sheer number of temples alone, one would easily be impressed by the array of beautiful Siva temples, sculptural panels of Siva and Lingas. The archaeological vestiges are preserved in various forms in India. They indicate wide spread of Saivism in this vast region du.ring the ancient and medieval periods. Saivism is perhaps the oldest known religion in India. Archaeologists have tried to trace its antiquity from the Indus civilization. Sir John Marshall has identified the human figure seated in ‘kurmasana’ pose surrounded by animals with Siva- Pasupati.1The Vedic deity “rudra” represented the elements of irresistible force. Yaska and some other early Vedic commentators have identified Rudra with Agni, the destructive force.2 In the Rig-Vedais mentioning “sisnadeva”. Saivismthrough the ages forms an essential part of the cultural history of India while religion has been the continuing framework and urge of her daily life.Religious ecstasy and urge has been behind the efflorescence of the variegated art styles of central India.Tryambaka, used for Siva in the later texts, originally stood for Parmatma, the supreme deity. Goddess Ambika, who is later on recognized as the consort of Siva, is mentioned as the sister of Rudra.3 Depiction of lord Siva in art tradition is age old. We find his representation in Indian art both in anthropomorphic and Note- Research Paper Received in December 2015 and Reviewed in April 2016. *Assistant Professor Ancient Indian History, Culture and Archaeology Indira Gandhi National Tribal University, Amarkantak (M.P.) Volume V, Number 18, April-June 2016, ISSN 2277-4157 Dr. Mohan Lal Chadhar Representation of Saivism In Indian Culture And Archaeology 2 3 symbolic form. In other words, Lord Shiva is represented in the Indian art tradition the 8th to 11th centuries. Along with Smirti, Brahmin forms of worship.6 of any particular period, age or epoch both in human and Linga forms. The convergence of various Shaiva and Vaishnava trends, as well as their growing popularity, may have been partly the outcome of dominant dynasties like the Guptas assimilating the resources and cultural elements of their conquered territories.The bulk of the material contained in the Puranas was established during the reign of the Guptas, with incremental additions taking place to the texts up to later medieval times.7 There are eighteen major Puranas, and these are traditionally classified into three groups of six each, with Shiva considered to be the central deity in the Shiva Purana, Linga Purana, Matsya Purana, Kurmapurana, Skanda Purana, and Agni Purana. However this traditional grouping is inexact, for while the Shiva Purana is strongly sectarian in its focus on Shiva, others are not so clearly sectarian and include material about other deities as well, particularly Vishnu.8 Saivism is one of the four most widely followed sects of Hinduism, which reveres the God Shiva as the Supreme Being. It is also known as œaivapantha (Mukha-Linga, Nilkanteswar (Lalitpur),Siva-Linga(Eran), Mukha- “pantha associated withShiva”) and Saivam Followers of Shaivam are called Linga(Udaygiri), Siva-Linga(Bhojpur) “Shaivas” (also “Saivas”, “Shaivites” or “Saivarkal”). They believe that Shiva is The Later conceptions, that Siva has three eyes, that he drank poison (which All and in all, the creator, preserver, destroyer, revealer and concealed of all that is. made him Nilagriva), that he wears tiger-skin and garlands of snakes, are not Shaivism, like some of the other forms of Hinduism, spread to other parts of mentioned in the vedic literature. This was the basis of making the Kailas mountainin Southeast Asia, including Java, Bali, and parts of the Southeast Asian continent, the abode of a Siva. Similarly, Vrisabha came to be associated with Rudra Siva as including Cambodia.Shiva is sometimes depicted as the fierce God Bhairava. his vahana. Worship of Siva represented in his phallic form being based on fertility Saivists are more attracted to asceticism than adherents of other Hindu sects, and cult or worship of Siva-icon with Trisula and bull as his animal attribute may have may be found wandering India with ashen faces performing self-purification some conceptual association with agriculture which started since Neolithic rituals.9They worship in the temple and practice yoga, striving to be one with Shiva revolution signifying scientific achievement of early man.One of the popular forms within.It is very difficult to determine the early history of Shaivism. Shaivism is of Shiva-worship is the linga-puja. The flames of buring fire go up horizontally the oldest worship of Hinduism. Pashupatawas the first Lord worshipped.10 resembling Sisna or linga. This basic concept gave rise to the cult image Scholars have tried to interpret the term Om namahSivah allegorically. In the resemblingJyotirlinga. The Aryans originally did not adhere to the linga-worship. syllable Om, a represents Brahma, U represents Vishnu and m stand for rudra. The They rather abhorred the idea, as can be inferred from their contemptuous attitude syllables stands for cause of creation, illusion and bliss. Here m is sower, a is seed towards the Sisnadevas.4 and U is womb. All the above stand for the nada of Shiva. Again in the term Rudra The phallic cult is now well known to have been of wide prevalence in rustand for cry, and dra to move. Further interpretation of it is found in diverse religious traditions of the ancient world. In india it seems to have assumed Lingapuranawhere Siva has been regarded asPurusa and Siva for prakriti, Siva is particular significance and popularity of mainly in close association of Saivism.As meaning and Siva explains the meanings, while Siva is day Siva is night. The it is believed by several scholars, it may have been a trait originally connected with physical forms of Siva are earth, waters, fire, wind, sun and moon,11The Linga the Dravidian and other aboriginal races of India. At any rate,we do not have much Purana refers that actual form of Siva was presented by means of Lingas of which evidence of it in the early Vedic literature; at one time some authorities even thought God Siva was substratum. According to mythology, the Linga proved his superiority that the Linga worship in saivism is not older than the Christian era.However, a in the controversy between Vishu and Brahma. Explaining the omnipotence of large number of an iconic objects of various sizes and materials, mostly of stone, Siva Lingathe Linga Purana records that is had thousands of clusters of flames and and as a rule carefully made and finished, was unearthed at the Harappan sites, was comparable to hundreds of consuming fires and was stables.12 that goes to afford important evidence showing the popularity emblems in the The Development of the iconography of Siva found expression even in the Proto-historic religion.5 art of Indian coinage in the beginning of Christian Era. On the bullion coin of It is with the Puranas that Shaivism spread rapidly, eventually throughout the Gondapharnes, Siva has been depicted with his left, clasping a leg slightly advanced, subcontinent, through the singers and composers of the Puranic narratives. The Puranic head bent a little towards his left, clasping a long trident in his right hand and palm literature has its origins in the later Gupta period (4th century) and develops during Central India Journal of Historical And Archaeological Research, CIJHAR Volume V, Number 18, April-June 2016, ISSN 2277-4157 Dr. Mohan Lal Chadhar Representation of Saivism In Indian Culture And Archaeology 4 5 branch to his left hand resting on his hip. This portrayal beautifully reminds of the With the development of iconography of Siva, India witnessed an advancement typical influence of Greek iconography. Similarly on the copper coins of Indian of knowledge during the ancient period of Indian history. This fact is well known rulers of second century A.D., he has been figured with trident-battle axe, tiger in Indian tradition through the ages. In sculptures Siva has been depicted as dancing skin (Vaghamvara) hanging on his hips, head adorned with jata-mukuta and legend that is why he is called Nataraja in Indian Iconography.15 bhagavatachatrasvaramahatmanah has also been given. Another example of Indian iconography is found on other coin of the same period describing him as Vatuka- Bhairava. In the period of iconographic development he has been portrayed with various appellations known in Sanskrit texts. On the gold coins of WemaKadphises, Siva has been shown standing with trident, palm branch and Vaghambara. In course of an excavation at sirkap, in 1915, heappears with trident and club with a legend Sivarakshitain Brami and Kharosthi. On the coins of Maues, Siva has been represented with elephant goad.13 Siva in Indian Art (Harihar, Kalayan Sundar. Uma-maheswar, Bhopal Museum) Thus it is evident that Indian art has surpassed in sculpturing the images of Siva from the ancient period of Indian History. The Siva Agamas described many varieties of Siva as dakshinamurti,nrityamurti which personifies the god as Master of Arts such as dancing, playing on musical instruments, expounding the sastrasand Sadasivaimage in Indian Art( Nilkanteswar Lalitpur practicing Yoga. Siva Natraja represents different forms of dance, nadanta, tandava, and Bhopal Museum) lalitalalatatilaka, Katisama, talasamsphotasata.

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