Dr. Nawa Raj Subba
Mythology and Cosmology in the Shaivism Belief System
Shaivism is about much more than faith and ceremony; it is a perspective on the dynamic nature of universal energy, one of self-realization, and deep spirituality. In Shaiva, Shiva is “Satchidananda” (Sat-Chit-Ananda) — existence, consciousness, bliss.
This research investigates the intellectual and symbolic aspects of Shaivism including Shiva and Shakti relationship, Shiva Linga symbolism, scientific and philosophical understanding, etc. This book also explores Proto-Shaivism, its Vedic and global origins, and its connections with the Indus Valley Civilisation and other ancient peoples across the world.
Shaivism: The Philosophical Foundations
From a philosophical perspective. Shiva
More than a mere god Shiva as the supreme quintessence (Para-Tattva) of Shaiva doctrine. Shiva has two primary forms:
Nirguna Shiva – The formless, absolute truth represented as “Shivoham” (I am Shiva), stressing non-duality.
Saguna Shiva is the name of the forms of Shiva in that it is manifested: Pashupati (Lord of Animals), Nataraja (Lord of Dance), Bhairava (the Fierce Form), and Yogi (the Meditator).
Shiva and Shakti: The Balance of Duality and Non-Duality
As per Shaiva Tantra, Shiva is pure awareness (Purusha), while Shakti is dynamic energy (Prakriti):
“Shiva is inert without Shakti, Shakti directionless without Shiva” (Brooks, 1990; emphasis added).
This equilibrium is embodied in the Ardhanarishwara form, where Shiva and Shakti reside as one with feminine and masculine traits.
Shiva, the cosmic dance of Nataraja.
Shiva as Nataraja (Lord of Dance) embodies cosmic vibrations and the dynamic motion of the universe.
The dance represents the five cosmic deeds (Pancha-Krityas): creation, preservation, destruction, concealment, and grace (Flood, 2006)).
The Tandava dance symbolizes the cycle of life, wherein destruction paves the path for regeneration.
Shiva Linga Meaning: The Spiritual Side
The Shiva Linga — a representation of energy and potentiality
The Shiva Linga is also a mark of cultural thought and spirituality.
Shiva Linga Has Three Major Parts
The Brahma-Pitha (Lower Base) is the material world (Earthly Realm).
Vishnu-Pitha (Middle Section) – Mind and Balance
Shiva-Pitha (Urdhva-Utthana) in his supreme consciousness and ultimate reality (Dyczkowski 1987)
Scientific Explanations Behind Shiva Linga
The Shiva Linga is an energy field as are magnetic and gravitational forces.
Its elliptical form suggests galaxies, cosmic architecture, and planetary orbit.
In this sense, the zero point energy or the ‘singularity’ of the quantum physics terms correlates with the ‘Linga’ of everything; ultimately all manifestation comes to being via a singular source, thus all orbits returning to the center which is point, which is Nail/point, which is Linga, as every existing thing is caused by a singular force (Muller-Ortega, 1989).
Main and Basic Concepts of Shaiva Philosophy
The Consciousness which is Non-dual (Advaita Shiva)
Shiva represents the divine union of all that exists; he is everywhere, all things, no thing, and beyond.
The Path of Yoga
Meditation, Samadhi and self-awareness are among the main aspects of Shaiva spirituality.
Void and Infinity.
Shivaexisting beyond time, space, and creation, representing the eternal and infinite.
Understanding the Trident (Trishula)
Shiva’s Trishula (Trident) represents three basic powers of the universe:
Sattva (purity) is peace and knowledge.
Rajas (Activity): Energetic, creative, and action-oriented.
Tamas (Inertia) denotes destruction, ignorance and sloth.
The Trishula also signifies the Trimurti (Brahman, Vishnu, and Maheshwara).
Conclusion
Shaivism is not just about the devotion and rituals, but a higher condition of consciousness and cosmic realisation. In Shaiva philosophy, for example, Shiva is viewed not as a heavenly figure but rather as supreme cosmic energy.
There was a deeper understanding of spirituality, science and self-awareness from getting hold of Shiva Linga, Nataraja dance, and Shiva-Shakti relationship.
Proto-Shaivism: The Ancient Roots and Worldwide Influence of the Shaiva Tradition
Shaivism is among the oldest spiritual systems in the world; historical and archaeological records prove its pre-Vedic roots. The way Shiva is praised in the religious scriptures as an immortal cosmic energy that predates human society is not merely a legend but is buttressed by substantial evidence. Check our article: Proto-Shaivism And Its Impact On Global Ancient Societies
Background.
Rather, its roots can be traced back to pre-Vedic Proto-Shaiva culture (e.g., Vasudeva cult). More evidence of the worship and beliefs related with Shiva or Shaivism were seen to be present during the Indus Valley Civilisation (2500-1900 BC). It is noteworthy that similar symbols and activities linked to Shiva are observed in several ancient civilisations across the globe.
Indus Valley Civilisation and Proto-Shaivism
The Pashupati Seal: An Early Indication of Cult to High Goddess
One of the most famous artefacts found at Mohenjo-Daro is the Pashupati Seal which depicts a seated figure, often deemed a yogi, surrounded by animals. According to scholars like John Marshall (1931), this character is identified as “Proto-Shiva” or “Pashupati Nath,” citing the similarity with later Shaiva traditions. This evidence suggests that meditation and yoga (physical postures as a meditative practice) and the concept of Shiva as Lord of the Beasts (Pashupati) had antedated the Vedic period.
Ever-Yielding Shiva: Lingam Worship
A number of artefacts from the Indus Valley are comparable to Shiva Lingams, suggesting that linga worship dates back to before the Vedic age. • These relics provide initial evidence of Shaiva worship and the fact that, as a cosmic power, Shiva is eternal (Singh, 2008).
The Seminal Shaiva Element in Proto-Indian Thought
Rudra appears in the Rigveda as an all-powerful, transformative deity associated with devastation and renewal. Rudra is similar to Shiva and this similarity shows how Vedic Aryans were influenced by the old Proto-Shaiva tradition of Indus Valley Civilisation (Flood, 1996).
Yoga and Meditation Are Dear Truth
Yoga, austerity, and meditation existed before the formalisation of Vedic traditions. Meditation figures in Indus Valley artefacts provide archaeological evidence of early Shaiva practices.
Proto-Shaivism in the World: Identifying with the Flowering of Proto-Shaivism
Example: The Shaiva-like presence is not limited to that of India alone. Across the globe, several ancient cultures have remarkably similar depictions:
A. Pashupati and Mesopotamian Parallels
A river god associated with knowledge, meditation, and yogic postures named Ea/Enki was worshiped in Mesopotamian civilisation (Jacobsen, 2008). All of these traits are Pashupati Shiva-like in character, suggesting cultural exchange, or a shared spiritual template.
B. The Egyptian Connection of The Cosmic Dance of Shiva
As per Clark (1959), Osiris, the Egyptian god, is analogous with resurrection and cosmic rhythm which represents the cycle of creation and destruction similar to Shiva’s Nataraja avatar, representing the cosmic dance (Tandava) and interminable cycle of life and death.
Featured image courtesy of Munnadiyu; Reference (C) Shaiva-like deities in Celtic Traditions
Cernunnos in Celtic mythology is depicted as a meditating god with animals around him, akin to Shiva in the Pashupati form. The image of Cernunnos and Pashupati shows that they are one, that they are at least mythical or spiritual in meaning (MacCulloch, 1911).
Conclusion.
Shaiva gyaan is not merely about devotion or worship; it denotes high state of consciousness. Shaiva philosophy views Shiva as the universal spirit that drives creation, sustenance, and disintegration, rather than just a deity. Shaivism emerged from Proto-Shaivism in the Indus Valley, which was eventually absorbed into Vedic religion. You are familiar with Vedic {and Shaiva} symbols and ideas present in several ancient civilizations, found across {the} world. Shaiva traditions have been identified as the oldest religious traditions that went on to establish themselves in a calculated manner with exchanges among communities and cultures.
References
- Abhinavagupta. (2000). Tantraloka: The Light on the Tantras. Motilal Banarsidass.
- Brooks, D. R. (1990). The Secret of the Three Cities: An Introduction to Hindu Śākta Tantrism. University of Chicago Press.
- Dyczkowski, M. S. G. (1987). The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism. SUNY Press.
- Flood, G. (2006). The Tantric Body: The Secret Tradition of Hindu Religion. I.B. Tauris.
- Muller-Ortega, P. E. (1989). The Triadic Heart of Śiva: Kaula Tantricism of Abhinavagupta in the Non-dual Shaivism of Kashmir. SUNY Press.
- Clark, D. (1959). Myth and Symbol in Ancient Egypt. Oxford University Press.
- Flood, G. (1996). An Introduction to Hinduism. Cambridge University Press.
- Jacobsen, T. (2008). The Treasures of Darkness: A History of Mesopotamian Religion. Yale University Press.
- MacCulloch, J. A. (1911). The Religion of the Ancient Celts. Edinburgh Press.
- Marshall, J. (1931). Mohenjo-Daro and the Indus Civilization. Arthur Probsthain.
- Singh, U. (2008). A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century. Pearson Education India.
