Sometimes he is shown with eight, ten or even thirty-two hands. These represent his various potencies and contain such things as an Akshamala (rosary that signifies being the master of spiritual sciences), the Khatvanga (magic wand which shows his being an adept in occult sciences), a Darpana (a mirror showing that the creation is a reflection of his cosmic form), a chakra (disc), a noose, a staff, a bow, a Pashupata spear, a lotus, sword, and so on. He is often sitting on or wearing a tiger skin. The tiger skin represents his command over his desires, which often consumes common men like a tiger.
Shiva is often shown with serpents entwined around his arms, waist, neck, and hair. Snakes often invoke fear. So, this represents how Shiva is free from fear. The snake also signifies time. If a poisonous snake bites someone, it is only a matter of time before that person will die. And time catches up with everyone sooner or later. So, Lord Shiva is the Lord over time and death. These serpents also indicate that he is surrounded by death but beyond the power of it.
Shiva is also seen with ash from the cremation grounds smeared over his body. This is called vibhuti. It symbolizes death or detachment from the world and lust. It also indicates that our bodies, being inert matter in their essential form, will also become ashes when we die and if the body is cremated. Thus, we must rise above the bodily identification and become conscious of our real identity within. Ash is the sign of Shiva's complete renunciation of the world.
Sometimes Shiva is shown wearing a garland of skulls. The skulls are representative of his being the lord of destruction and the cyclical nature of the appearance and disappearance of the material creation.
One of the most beautiful forms of Lord Shiva is portrayed in his dancing position, known as Nataraja, the king of dancers. As Nataraja, Shiva holds his damaru drum in his upper right hand. This indicates nada, the sound of the universal development. In his other hand, he holds a flame of destruction. Together these indicate both creation and destruction, the counterpoints of all material existence. His right hand is also held in the position of blessing and protection. As Nataraja, he also wears the skin of a tiger, which he slew. This represents the ego, which will fight when attacked and must be killed by the knowledge of the guru, or the wisdom of Nataraja himself. As Nataraja, he is shown with one foot subduing or standing on the body of Mahamaya, the personification of the illusion which is the cause of all suffering. The other foot is raised upward, which represents the attainment of the turiya state beyond the states of waking, dreaming, deep sleep, and the influence of the mind and creation. Thus, he is completely free from all of these.
There are many stories that relate how and why Shiva appears the way he does. For example, Lord Shiva is shown at times with a third eye in between his eyebrows on his forehead. It is said that his third eye represents the eye of wisdom, or inner sight. The other two eyes represent the balanced form of love and justice. Thus, Lord Shiva is not too harsh nor too lenient, but views everything with the proper proportions of love, justice and inner knowledge. Together, Shiva's three eyes also represent the sun, moon and fire, the means by which the universe is illuminated. How Shiva got a third eye is explained that one day Shiva's wife Parvati covered Shiva's eyes with her hands and the whole world was enveloped in darkness. Then Shiva willed the third eye to manifest, which sent forth light, heat and fire.
Another story is that once when the heavenly Ganga River was descending onto the Earth, the weight of its force would have crushed the world, so Shiva accepted it on his head, wherein it stayed until it was ready to be released. The Ganga River is considered to have entered the universe when the Supreme Lord in His avatar as Vamanadeva kicked the outer shell of the universe with His toe, thus letting in some of the water of the Karanadakashayi Ocean, the spiritual water that surrounds the universe. This became the holy Ganga. Thus, it is considered the foot wash of the Lord. So, Lord Shiva keeps this water on his head.
Shiva's Ganga water is also said to represent the flow of knowledge and devotion to God. Shiva is known as the foremost devotee of Lord Krishna, Vishnu, or Lord Rama, which is one of the meanings of the spout of Ganga water on Shiva's head.
The Bhagavatam (10.41.15) relates: "The water of the river Ganga [Ganges] has purified the three worlds, having become transcendental by bathing Your [Lord Vishnu's] feet. Lord Shiva accepted that water on his head, and by that water's grace the sons of King Sagara attained heaven."
Another story is that during the time when the demons and demigods were churning the ocean of milk, many objects started to be produced from it. One was the moon, which Shiva took and placed in his hair. This represents the phases of the moon or the passing of time, which is but an ornament for Shiva since he is not affected by it. The crescent moon also signifies the happiness of life, especially when it is based on a spiritual purpose. The rays of the moon enhance one's inspiration and energy for spiritual life, just as it is said that the rays of the moon nourish the vegetable kingdom. It represents the cooling light of the knowledge of the Self, and the way life should be when lived in that knowledge.
Another object that appeared from the churning was the severe poison that Shiva drank to keep it from spreading. However, Parvati, being alarmed at this, grabbed his throat so it could not go down, which is where he kept the poison, and which made his throat turn blue.
Shiva is often portrayed standing next to or on his bull, Nandikeshvara or Nandi (meaning joyful). Symbolically, Nandi represents the animal tendencies, such as the urge for sex, which are tamed and docile by Lord Shiva's mastery over it. Thus, he rides on Nandi, who is obedient to Shiva's command. Nandi also represents strength and virility. He is often seen in temples of Shiva in a reclining position in front of the main shrine, gazing toward the image of Shiva. Nandi also represents the jivatma, the individual soul, and the animalistic impulses that will carry it away into material existence, unless such tendencies are curbed.
KRISHNA DEVOTEES ARE DEAR TO SHIVA AND SHIVA IS DEAR TO THEM
Shiva works for the benefit of everyone, and tries to help the living beings make spiritual advancement. This is why he has his own line of disciplic succession. This is also why he says to the sons of King Pracinibarhi, "Any person who is surrendered to the Supreme Personality of God, Lord Krishna, the controller of everything, is very dear to me."1
The sons of the King were going to practice austerities to worship Lord Vishnu and while searching for a suitable place happened to find Lord Shiva. His bodily luster was like molten gold, his throat was bluish, he had three eyes, and was accompanied by musicians who were glorifying him. Shiva is the protector of the pious and those of gentle behavior. So, he was pleased to speak to the princes the way he did. He continued in this way:
"A person who is directly surrendered to Lord Krishna, or Vishnu, in unalloyed devotional service is immediately promoted to the spiritual planets. I, Lord Shiva, and other demigods attain these planets only after the destruction of the material world. You are all devotees of the Lord, and as such I appreciate that you are as respectable as the Supreme Personality of Godhead Himself. I know in this way that the devotees also respect me and that I am dear to them. Thus no one can be as dear to the devotees as I am."2
In this way, a devotee of Krishna does not disrespect Lord Shiva, but worships him as the greatest of devotees of Lord Krishna. A Krishna bhakta (devotee) also prays to Lord Shiva, but asks Shiva to assist him in attaining the favor of Lord Krishna, and not merely for material benefits. As we find in the Tulasi Ramayana (Uttara-Kanda, Doha 45), Lord Rama says "With joined palms I lay before you another secret doctrine: without adoring Sankara (Lord Shiva) man cannot attain devotion to Me." So, in this way, Shiva can assist us in attaining devotion to Lord Krishna and His expansions.
After Lord Shiva had spoken to the sons of King Pracinabarhi, he relates a particular mantra for their benefit, which is pure and auspicious for anyone who wants to attain the ultimate goal of life. This mantra is called Shiva's Song, and consists of verses 33 to 79 of the Twenty-fourth
Chapter of the Forth Canto in Srimad-Bhagavatam. He starts his prayer with this verse:
"O Supreme Personality of Godhead, all glories unto You. You are the most exalted of all self-realized souls. Since You are always auspicious for the self-realized, I wish that You be auspicious to me. You are worshipable by virtue of the all perfect instructions You give. You are the Supersoul; therefore I offer my obeisances unto You as the supreme living bring."
Through the remaining 45 verses of this prayer, Lord Shiva praises the many qualities, characteristics, and powers of the Supreme Being in the form of Lord Krishna. At the end of many years in which the sons of the King, called the Pracetas, repeated this prayer everyday, Lord Vishnu Himself appeared to them. He said, "Those who will offer Me the prayers composed by Lord Shiva, both in the morning and in the evening, will be given benedictions by Me. In this way, they can both fulfill their desires and attain good intelligence."3
Also in the Bhagavatam (4.6.42-53) we can see Lord Shiva's greatness among the demigods. During the disastrous ritual of Daksha, who displayed great dislike toward Shiva and Shiva's wife, Durga (Sati) immolated herself in fire. Sati was Daksha's own daughter and could not tolerate the insults her father made toward her husband, Shiva. So, while in meditation she burst into flames. Thereafter, Lord Brahma and the demigods went to pacify Lord Shiva. Brahma consoled Shiva and addressed him as "My dear Lord," and called him the controller of the entire universe, the combination of mother and father of the universe, and the Supreme Brahman, beyond this creation. Therein we can see that Brahma, the partial creator of the universe, offers praises to Lord Shiva as a superior. This is to appease Lord Shiva, since it is known that his anger can annihilate the universe.
When the ritual was able to continue and Daksha offered the clarified butter with the mantras from the Yajur Veda, Lord Vishnu appeared there in His original form as Narayana. As described in the Bhagavatam (4.7.18-29), as soon as Lord Vishnu appeared, all the demigods, including Lord Brahma, Shiva, the Gandharvas and sages, immediately offered their respectful obeisances. In the presence of Lord Vishnu's glaring effulgence from His body, everyone else's luster faded. They all offered their prayers to Him. Therein, Lord Shiva addresses Lord Vishnu, "My dear Lord, my mind and consciousness are always fixed on Your lotus feet, which, as the source of all benediction and the fulfillment of all desires, are worshiped by all liberated sages because Your lotus feet are worthy of worship. With my mind fixed on Your lotus feet, I am no longer disturbed by persons who blaspheme me, claiming that my activities are not purified. I do not mind their accusations, and I excuse them out of compassion, just as You exhibit compassion toward all living entities."
After all the personalities had offered their prayers to Lord Vishnu, He replied to Daksha, "Brahma, Shiva and I are the supreme cause of the material manifestation. I am the Supersoul, the self-effulgent witness. But impersonally there is no difference between Brahma, Lord Shiva and Me. I am the original Personality of Godhead, but in order to create, maintain and annihilate this cosmic manifestation, I act through My material energy, and according to different grades of activity, My representations are equally named. One who is not in proper knowledge thinks that the demigods like Brahma and Shiva are independent, or he even thinks that the living entities are independent. A person with average intelligence does not think the head and other parts of the body to be separate. Similarly, My devotee does not differentiate Vishnu, the all-pervading Personality, from anything or any living entity. One who does not consider Brahma, Vishnu, Shiva or the living entities in general to be separate from the Supreme, and who knows Brahman, actually realizes peace; others do not."4
What this indicates is the interdependence of the demigods on Lord Vishnu. Lord Vishnu is the ultimate cause of the universal creation. Lord Brahma was born out of Lord Vishnu, and Lord Shiva was born from Lord Brahma, as will be explained. It is the energy that comes from Lord Vishnu, in the form of Lord Brahma and Shiva, that creates and annihilates the universe. Lord Brahma is manifested for the continuation of the creation, while Lord Shiva assists in the annihilation. In this way, they are interconnected and work together like parts of a single body. Yet, they all play distinct and significant roles in the affairs of the cosmos, but are dependent on Lord Vishnu. When we see that all living beings are expansions from the Supreme Lord and His energy, then one can achieve real peace.
In fact, it is said that these sages and devotees who see with such equal vision become worshipable by Lord Shiva, Brahma and Lord Vishnu. Once when Lord Shiva was traveling, he met the great sage Markandeya as he was coming out of his yogic trance. At that time, Markandeya offered prayers to Lord Shiva who blessed the sage and then asked if there were any benedictions that the sage wanted. As described in the Bhagavatam (12.10.19-22) Suta Gosvami said: "Lord Shiva, the foremost demigod and the shelter of the saintly devotees, was satisfied by Markandeya' s praise. Pleased, he smiled and addressed the sage. Lord Shiva said: Please ask me for some benediction, since among all givers of benedictions, we three--Brahma, Vishnu and I--are the best. Seeing us never goes in vain, because simply by seeing us a mortal achieves immortality. The inhabitants and ruling demigods of all planets, along with Lord Brahma, the Supreme Lord Hari and I, glorify, worship and assist those brahmanas who are saintly, always peaceful, free of material attachment, compassionate to all living beings, purely devoted to us, devoid of hatred and endowed with equal vision. These devotees do not differentiate between Lord Vishnu, Lord Brahma and me, nor do they differentiate between themselves and other living beings. Therefore, because you are this kind of saintly devotee, we worship you."
LORD SHIVA'S POSITION
In the Bhagavatam (4.3.23), Lord Shiva himself tells his wife, Sati, that he is always engaged in worshiping the Supreme Personality known as Lord Vasudeva, Krishna, who is revealed in pure consciousness, by offering obeisances.
Herein, we can see that in actuality Lord Shiva is subordinate to Lord Vishnu, Krishna, in that he is also a part of Lord Krishna's universal form, as described in the Bhagavad-gita (11.15). Therein we find: "Arjuna said: My dear Lord Krishna, I see assembled together in Your [universal] body all the demigods and various other living entities. I see Brahma sitting on the lotus flower as well as Lord Shiva and many sages and divine serpents."
In the pastimes of Lord Krishna in Vrindavana, we find that Lord Shiva had also tried to enter the rasa-lila dance between Krishna and the gopis, the cowherd damsels. The Mahadeva Gopisvara temple in Vrindavana is said to mark where Lord Shiva desired to become a gopi in order to enter the dance with Lord Krishna. So, Lord Shiva was trying to enter into the most confidential pastimes and devotion of Sri Krishna.
In another light, Lord Shiva is Lord Krishna's brother-in-law. At the time of Krishna's birth pastime in Vrindavana, Yasoda bore a daughter, Katyayani or Durga, and Mother Devaki bore a son, Lord Krishna. To save Him from the nefarious King Kamsa, Krishna's father, Vasudeva, brought Krishna from Mathura to Gokul and exchanged Him with the daughter of Mother Yasoda, taking the daughter back with him. When King Kamsa came to get the newborn from Mother Devaki, the child rose into the air and exhibited her form as the eight-armed Durga and chastised Kamsa. Durga is Lord Shiva's wife, and in this pastime Lord Krishna's sister, so it can also be said that Shiva is the brother-in-law of Lord Krishna.
In another place in the Bhagavatam (8.12.10), when Lord Shiva was bewildered by the Supreme Lord's form as a beautiful woman, Mohini-Murti, Lord Shiva admits his weakness in being unable to fully understand the illusory nature of this material creation. "O My Lord, I, who am considered to be the best of the demigods, and Lord Brahma and the great rishis, headed by Marichi, are born of the mode of goodness. Nonetheless, we are bewildered by Your illusory energy and cannot understand what this creation is. Aside from us, what is to be said of others, like the demons and human beings, who are in the base modes of material nature [rajo-guna and tamo-guna]? How will they know You?"
Later, Lord Shiva, who is often picture
d in meditation, explains to his wife who it is that he meditates on while in trance. He says, "O Goddess, You have now seen the illusory energy of the Supreme Personality of Godhead, who is the unborn master of everyone. Although I am one of the principal expansions of His Lordship, even I was illusioned by His energy. What then is to be said of others, who are fully dependent on maya? When I finished performing mystic yoga for one thousand years, you asked me upon whom was I meditating. Now, here is the Supreme Person to whom time has no entrance and who the Vedas cannot understand."5
Another time when Lord Shiva described his subservient position was when Lord Krishna was battling with Banasura, who was a devotee of Lord Shiva, and was cutting off Banasura's hundreds of arms that he had acquired as a blessing from Lord Shiva. When it looked like Banasura was about to lose his life, Lord Shiva, who had also been a part of the battle scene, approached Lord Krishna to pacify Him and spare Banasura's life. Therein (Bhagavatam 10.63.34-45) it is related, "Sri Rudra said: You alone are the Absolute Truth, the supreme light, the mystery hidden within the verbal manifestation of the Absolute. Those whose hearts are spotless can see You, for You are uncontaminated, like the sky." In the ten verses that follow, Lord Shiva also addresses Lord Krishna in other ways: "Your current descent into the material realm, O Lord of unrestricted power, is meant for upholding the principles of justice and benefitting the entire universe. We demigods, each depending on Your grace and authority, develop the seven planetary systems. You are the original person, one without a second, transcendental and self-manifesting. Uncaused, you are the cause of all, and You are the ultimate controller."
Hindu Gods & Goddesses Page 12