document_title: Chinese zodiac

question_text: who came first in the chinese new year race

text: Chinese zodiac

text: Name[edit]

text: The Chinese zodiac is called 生肖 or Shēngxiào in Mandarin. Identifying this scheme using the generic term "zodiac" reflects several superficial similarities to the Western zodiac: both have time cycles divided into 12 parts, each labels at least the majority of those parts with names of animals, and each is widely associated with a culture of ascribing a person's personality or events in his or her life to the supposed influence of the person's particular relationship to the cycle.

text: Nevertheless, there are major differences which render the term inaccurate: the animals of the Chinese zodiac are not associated with constellations spanned by the ecliptic plane. The Chinese 12-part cycle corresponds to years, rather than months. The Chinese zodiac is represented by 12 animals, whereas some of the signs in the Western zodiac are not animals, despite the implication of the Greek etymology of the zodiac.

text: Signs[edit]

text: The zodiac traditionally begins with the sign of the Rat. The following are the twelve zodiac signs (each with its associated Earthly Branch) in order and their characteristics.[2] Wood, Fire, Earth, Metal, and Water as nature five elements.

text:
Rat – 鼠 (子) (Yang, 1st Trine, Fixed Element Water)
Ox – 牛 (丑) (Yin, 2nd Trine, Fixed Element Earth)
Tiger – 虎 (寅) (Yang, 3rd Trine, Fixed Element Wood)
Rabbit – 兔 (卯) (Yin, 4th Trine, Fixed Element Wood)
Dragon – 龍 (辰) (Yang, 1st Trine, Fixed Element Earth)
Snake – 蛇 (巳) (Yin, 2nd Trine, Fixed Element Fire)
Horse – 馬 (午) (Yang, 3rd Trine, Fixed Element Fire)
Goat – 羊 (未) (Yin, 4th Trine, Fixed Element Earth)
Monkey – 猴 (申) (Yang, 1st Trine, Fixed Element Metal)
Rooster – 雞 (酉) (Yin, 2nd Trine, Fixed Element Metal)
Dog – 狗 (戌) (Yang, 3rd Trine, Fixed Element Earth)
Pig – 豬 (亥) (Yin, 4th Trine, Fixed Element Water)

tag: ol

text: In Chinese astrology the animal signs assigned by year represent what others perceive you as being or how you present yourself. It is a common misconception that the animals assigned by year are the only signs and many Western descriptions of Chinese astrology draw solely on this system. In fact, there are also animal signs assigned by month (called inner animals), by day (called true animals) and hours (called secret animals). The Earth is all 12 signs, 5 seasons.

text: While a person might appear to be a Dragon because they were born in the year of the Dragon, they might also be a Snake internally, an Ox truly, and a Goat secretively.

text: A conflict between a person's zodiac sign and how they live is known as Tai Sui or kai sui.

text: Chinese calendar[edit]

text: Years[edit]

text: Within the Four Pillars, the year is the pillar representing information about the person's family background and society or relationship with their grandparents. The person's age can also be easily deduced from the sign of the person, the current sign of the year and the person's perceived age (teens, mid 20's, 40's and so on). For example, a person who is a Tiger is either 12, 24, 36 or 48 years old in 2010, the year of the Tiger. In 2011, the year of the Rabbit, that person is one year older.

text: The following table shows the 60-year cycle matched up to the Gregorian calendar for the years 1924–2043 (see sexagenary cycle article for years 1804–2043). The sexagenary cycle begins at lichun about February 4 according to some astrological sources.[3]

text:
Year
Associated
Element
Heavenly
Stem
Earthly
Branch
Associated
Animal
Year

1924–1983
1984–2043

1
Feb 05 1924–Jan 23 1925
Yang Wood
甲
子
Rat
Feb 02 1984–Feb 19 1985

2
Jan 24 1925–Feb 12 1926
Yin Wood
乙
丑
Ox
Feb 20 1985–Feb 08 1986

3
Feb 13 1926–Feb 01 1927
Yang Fire
丙
寅
Tiger
Feb 09 1986–Jan 28 1987

4
Feb 02 1927–Jan 22 1928
Yin Fire
丁
卯
Rabbit
Jan 29 1987–Feb 16 1988

5
Jan 23 1928–Feb 09 1929
Yang Earth
戊
辰
Dragon
Feb 17 1988–Feb 05 1989

6
Feb 10 1929–Jan 29 1930
Yin Earth
己
巳
Snake
Feb 06 1989–Jan 26 1990

7
Jan 30 1930–Feb 16 1931
Yang Metal
庚
午
Horse
Jan 27 1990–Feb 14 1991

8
Feb 17 1931–Feb 05 1932
Yin Metal
辛
未
Goat
Feb 15 1991–Feb 03 1992

9
Feb 06 1932–Jan 25 1933
Yang Water
壬
申
Monkey
Feb 04 1992–Jan 22 1993

10
Jan 26 1933–Feb 13 1934
Yin Water
癸
酉
Rooster
Jan 23 1993– Feb 09 1994

11
Feb 14 1934–Feb 03 1935
Yang Wood
甲
戌
Dog
Feb 10 1994–Jan 30 1995

12
Feb 04 1935–Jan 23 1936
Yin Wood
乙
亥
Pig
Jan 31 1995–Feb 18 1996

13
Jan 24 1936–Feb 10 1937
Yang Fire
丙
子
Rat
Feb 19 1996–Feb 06 1997

14
Feb 11 1937–Jan 30 1938
Yin Fire
丁
丑
Ox
Feb 07 1997–Jan 27 1998

15
Jan 31 1938–Feb 18 1939
Yang Earth
戊
寅
Tiger
Jan 28 1998–Feb 15 1999

16
Feb 19 1939–Feb 07 1940
Yin Earth
己
卯
Rabbit
Feb 16 1999–Feb 04 2000

17
Feb 08 1940–Jan 26 1941
Yang Metal
庚
辰
Dragon
Feb 05 2000–Jan 23 2001

18
Jan 27 1941–Feb 14 1942
Yin Metal
辛
巳
Snake
Jan 24 2001–Feb 11 2002

19
Feb 15 1942–Feb 04 1943
Yang Water
壬
午
Horse
Feb 12 2002–Jan 31 2003

20
Feb 05 1943–Jan 24 1944
Yin Water
癸
未
Goat
Feb 01 2003–Jan 21 2004

21
Jan 25 1944–Feb 12 1945
Yang Wood
甲
申
Monkey
Jan 22 2004–Feb 08 2005

22
Feb 13 1945–Feb 01 1946
Yin Wood
乙
酉
Rooster
Feb 09 2005–Jan 28 2006

23
Feb 02 1946–Jan 21 1947
Yang Fire
丙
戌
Dog
Jan 29 2006–Feb 17 2007

24
Jan 22 1947–Feb 09 1948
Yin Fire
丁
亥
Pig
Feb 18 2007–Feb 06 2008

25
Feb 10 1948–Jan 28 1949
Yang Earth
戊
子
Rat
Feb 07 2008–Jan 25 2009

26
Jan 29 1949–Feb 16 1950
Yin Earth
己
丑
Ox
Jan 26 2009–Feb 13 2010

27
Feb 17 1950–Feb 05 1951
Yang Metal
庚
寅
Tiger
Feb 14 2010–Feb 02 2011

28
Feb 06 1951–Jan 26 1952
Yin Metal
辛
卯
Rabbit
Feb 03 2011–Jan 22 2012

29
Jan 27 1952–Feb 13 1953
Yang Water
壬
辰
Dragon
Jan 23 2012–Feb 09 2013

30
Feb 14 1953–Feb 02 1954
Yin Water
癸
巳
Snake
Feb 10 2013–Jan 30 2014

31
Feb 03 1954–Jan 23 1955
Yang Wood
甲
午
Horse
Jan 31 2014–Feb 18 2015

32
Jan 24 1955–Feb 11 1956
Yin Wood
乙
未
Goat
Feb 19 2015–Feb 07 2016

33
Feb 12 1956–Jan 30 1957
Yang Fire
丙
申
Monkey
Feb 08 2016–Jan 27 2017

34
Jan 31 1957–Feb 17 1958
Yin Fire
丁
酉
Rooster
Jan 28 2017–Feb 15 2018

35
Feb 18 1958–Feb 07 1959
Yang Earth
戊
戌
Dog
Feb 16 2018–Feb 04 2019

36
Feb 08 1959–Jan 27 1960
Yin Earth
己
亥
Pig
Feb 05 2019–Jan 24 2020

37
Jan 28 1960–Feb 14 1961
Yang Metal
庚
子
Rat
Jan 25 2020–Feb. 11 2021

38
Feb 15 1961–Feb 04 1962
Yin Metal
辛
丑
Ox
Feb 12 2021–Jan 31 2022

39
Feb 05 1962–Jan 24 1963
Yang Water
壬
寅
Tiger
Feb 01 2022–Jan 21 2023

40
Jan 25 1963–Feb 12 1964
Yin Water
癸
卯
Rabbit
Jan 22 2023–Feb 09 2024

41
Feb 13 1964–Feb 01 1965
Yang Wood
甲
辰
Dragon
Feb 10 2024–Jan 28 2025

42
Feb 02 1965–Jan 20 1966
Yin Wood
乙
巳
Snake
Jan 29 2025–Feb 16 2026

43
Jan 21 1966–Feb 08 1967
Yang Fire
丙
午
Horse
Feb 17 2026–Feb 05 2027

44
Feb 09 1967–Jan 29 1968
Yin Fire
丁
未
Goat
Feb 06 2027–Jan 25 2028

45
Jan 30 1968–Feb 16 1969
Yang Earth
戊
申
Monkey
Jan 26 2028–Feb 12 2029

46
Feb 17 1969–Feb 05 1970
Yin Earth
己
酉
Rooster
Feb 13 2029–Feb 02 2030

47
Feb 06 1970–Jan 26 1971
Yang Metal
庚
戌
Dog
Feb 03 2030–Jan 22 2031

48
Jan 27 1971–Feb 14 1972
Yin Metal
辛
亥
Pig
Jan 23 2031–Feb 10 2032

49
Feb 15 1972–Feb 02 1973
Yang Water
壬
子
Rat
Feb 11 2032–Jan 30 2033

50
Feb 03 1973–Jan 22 1974
Yin Water
癸
丑
Ox
Jan 31 2033–Feb 18 2034

51
Jan 23 1974–Feb 10 1975
Yang Wood
甲
寅
Tiger
Feb 19 2034–Feb 07 2035

52
Feb 11 1975–Jan 30 1976
Yin Wood
乙
卯
Rabbit
Feb 08 2035–Jan 27 2036

53
Jan 31 1976–Feb 17 1977
Yang Fire
丙
辰
Dragon
Jan 28 2036–Feb 14 2037

54
Feb 18 1977–Feb 06 1978
Yin Fire
丁
巳
Snake
Feb 15 2037–Feb 03 2038

55
Feb 07 1978–Jan 27 1979
Yang Earth
戊
午
Horse
Feb 04 2038–Jan 23 2039

56
Jan 28 1979–Feb 15 1980
Yin Earth
己
未
Goat
Jan 24 2039–Feb 11 2040

57
Feb 16 1980–Feb 04 1981
Yang Metal
庚
申
Monkey
Feb 12 2040–Jan 31 2041

58
Feb 05 1981–Jan 24 1982
Yin Metal
辛
酉
Rooster
Feb 01 2041–Jan 21 2042

59
Jan 25 1982–Feb 12 1983
Yang Water
壬
戌
Dog
Jan 22 2042–Feb 09 2043

60
Feb 13 1983–Feb 01 1984
Yin Water
癸
亥
Pig
Feb 10 2043–Jan 29 2044

text: Months and solar terms[edit]

text: Within the Four Pillars, the month is the pillar representing information about the person's parents or childhood. Many Chinese astrologers consider the month pillar to be the most important one in determining the circumstances of one's adult life.

text: The 12 animals are also linked to traditional Chinese agricultural calendar, which runs alongside the better known Lunar calendar. Instead of months, this calendar is divided into 24 two week segments known as Solar Terms. Each animal is linked to two of these solar terms for a period similar to the Western month. Unlike the 60 year Lunar calendar, which can vary by as much as a month in relation to the Gregorian calendar, the agricultural calendar varies by only one day, beginning on the Gregorian calendar on February 3 or 4 every year. Again unlike the cycle of the lunar years, which begins with the Rat, the agricultural calendar begins with the Tiger as it is the first animal of spring. Around summer days are longer than winter days, because it occurs differences of perihelion and aphelion.

text: As each sign is linked to a month of the solar year, it is thereby also linked to a season. Each of the elements is also linked to a season (see above), and the element that shares a season with a sign is known as that sign's fixed element. In other words, that element is believed to impart some of its characteristics to the sign concerned. The fixed element of each sign applies also to the year and hour signs, and not just the monthly sign. It is important to note that the fixed element is separate from the cycle of elements which interact with the signs in the 60-year cycle.

text:
Season
Lunar month
Fixed element
Solar longitude
Solar term
Gregorian date
Approx. Western zodiac

Spring
1st – 寅 (yin) Tiger
Wood
314°
立春 lìchūn
Feb 4 – Feb 19
Aquarius

329°
雨水 yǔshuǐ
Feb 20 – Mar 5
Pisces

2nd – 卯 (mao) Rabbit
Wood
344°
啓蟄 qǐzhé (驚蟄 jīngzhé)
Mar 6 – Mar 20

359°
春分 chūnfēn
Mar 21 – Apr 4
Aries

3rd – 辰 (chen) Dragon
Wood
14°
清明 qīngmíng
Apr 5 – Apr 20

29°
穀雨 gǔyǔ
Apr 21 – May 4
Taurus

Summer
4th – 巳 (si) Snake
Fire
44°
立夏 lìxià
May 5 – May 21

59°
小滿 xiǎomǎn
May 22 – Jun 5
Gemini

5th – 午 (wu) Horse
Fire
74°
芒種 mángzhòng
Jun 6 – Jun 21

89°
夏至 xiàzhì
Jun 22 – Jul 6
Cancer

6th – 未 (wei) Goat
Fire
104°
小暑 xiǎoshǔ
Jul 7 – Jul 22

119°
大暑 dàshǔ
Jul 23 – Aug 6
Leo

Autumn
7th – 申 (shen) Monkey
Metal
134°
立秋 lìqiū
Aug 7 – Aug 22

149°
處暑 chùshǔ
Aug 23 – Sep 7
Virgo

8th – 酉 (you) Rooster
Metal
164°
白露 báilù
Sep 8 – Sep 23

181°
秋分 qiūfēn
Sep 24 – Oct 7
Libra

9th – 戌 (xu) Dog
Metal
194°
寒露 hánlù
Oct 8 – Oct 23

211°
霜降 shuāngjiàng
Oct 24 – Nov 6
Scorpio

Winter
10th – 亥 (hai) Pig
Water
224°
立冬 lìdōng
Nov 7 – Nov 22

244°
小雪 xiǎoxuě
Nov 23 – Dec 6
Sagittarius

11th – 子 (zi) Rat
Water
251°
大雪 dàxuě
Dec 7 – Dec 21

271°
冬至 dōngzhì
Dec 22 – Jan 5
Capricorn

12th – 丑 (chou) Ox
Water
284°
小寒 xiǎohán
Jan 6 – Jan 20

299°
大寒 dàhán
Jan 21 – Feb 3
Aquarius

text: Day[edit]

text: 4 pillars calculator can determine the zodiac animal of the day.[4] Chinese animal signs rule over days of the week, too. The term for them is “True Animals”. If your astrologer wishes to prepare a chart, it is essential he or she knows the animals of your day of birth. Given there are only seven days of the week and 12 animals, there is some repetition or doubling up. The animals for each day are as follows:

text:
Monday: Goat
Tuesday: Dragon, Pig
Wednesday: Horse, Rooster
Thursday: Rat
Friday: Rabbit, Snake, Dog
Saturday: Ox, Tiger
Sunday: Monkey

text: Compatibility[edit]

text: As the Chinese zodiac is derived according to the ancient Five Elements Theory, every Chinese Sign is composed of five elements[citation needed] with relations, among those elements, of interpolation, interaction, over-action, and counter-action—believed to be the common law of motions and changes of creatures in the universe. Different people born under each animal sign supposedly have different personalities,[citation needed] and practitioners of Chinese astrology consult such traditional details and compatibilities to offer putative guidance in life or for love and marriage.[5]

text: Chinese Zodiac Compatibility Grid[6]

text:
Sign
Best Match
Match
No Match

Rat
Rat, Dragon, Monkey
Snake, Rooster, Ox, Pig, Rabbit, Goat, Dog, Tiger
Horse

Ox
Ox, Snake, Rooster
Dragon, Monkey, Rat, Dog, Tiger, Horse, Pig, Rabbit
Goat

Tiger
Tiger, Dog, Horse
Pig, Rabbit, Goat, Snake, Rooster, Ox, Dragon, Rat
Monkey

Rabbit
Rabbit, Pig, Goat
Dog, Tiger, Horse, Dragon, Monkey, Rat, Snake, Ox
Rooster

Dragon
Dragon, Monkey, Rat
Snake, Rooster, Ox, Pig, Rabbit, Goat, Tiger, Horse
Dog

Snake
Snake, Rooster, Ox
Dragon, Monkey, Rat, Dog, Tiger, Horse, Rabbit, Goat
Pig

Horse
Horse, Dog, Tiger
Pig, Rabbit, Goat, Snake, Rooster, Ox, Dragon, Monkey
Rat

Goat
Goat, Pig, Rabbit
Dog, Tiger, Horse, Dragon, Monkey, Rat, Snake, Rooster
Ox

Monkey
Monkey, Dragon, Rat
Snake, Rooster, Ox, Pig, Rabbit, Goat, Dog, Horse
Tiger

Rooster
Rooster, Snake, Ox
Dragon, Monkey, Rat, Dog, Tiger, Horse, Pig, Goat
Rabbit

Dog
Dog, Tiger, Horse
Pig, Rabbit, Goat, Snake, Rooster, Ox, Monkey, Rat
Dragon

Pig
Pig, Rabbit, Goat
Dog, Tiger, Horse, Dragon, Monkey, Rat, Rooster, Ox
Snake

text: Four Pillars[edit]

text: The Four Pillars method can be traced back to the Han dynasty (201 BC – 220 AD), and is still much used in Feng shui astrology and general analysis today. The Four Pillars or Columns chart is called such as the Chinese writing causes it to fall into columns. Each pillar or column contains a stem and a branch—and each column relates to the year, month, day and hour of birth. The first column refers to the year animal and element, the second to the month animal and element, the third to the day animal and element, and the last to the hour animal and element.

text: Within the 'Four Pillars', the Year column purports to provide information about one's ancestor or early age, and the Month column about one's parents or growing age. The Day column purports to offer information about oneself (upper character) and one's spouse (lower character) or adult age, and the Hour column about children or late age.[7]

text: Four Animal Trines[edit]

text: First Trine[edit]

text: The first trine consists of the Rat, Dragon and Monkey. These three signs are said to be intense and powerful individuals capable of great good, who make great leaders but are rather unpredictable. The three are said to be intelligent, magnanimous, charismatic, charming, authoritative, confident, eloquent and artistic, but can be manipulative, jealous, selfish, aggressive, vindictive or deceitful.

text: Second Trine[edit]

text: The second trine consists of the Ox, Snake and Rooster. These three signs are said to possess endurance and application, with slow accumulation of energy, meticulous at planning but tending to hold fixed opinions. The three are said to be intelligent, hard-working, modest, industrious, loyal, philosophical, patient, goodhearted and morally upright, but can also be self-righteous, egotistical, vain, judgmental, narrow-minded or petty.

text: Third Trine[edit]

text: The third trine consists of the Tiger, Horse and Dog. These three signs are said to seek true love, to pursue humanitarian causes, to be idealistic and independent but tending to be impulsive. The three are said to be productive, enthusiastic, independent, engaging, dynamic, honorable, loyal and protective, but can also be rash, rebellious, quarrelsome, anxious, disagreeable or stubborn.

text: Fourth Trine[edit]

text: The fourth trine consists of the Rabbit, Goat and Pig. These three signs are said to have a calm nature and somewhat reasonable approach; they seek aesthetic beauty and are artistic, well-mannered and compassionate, yet detached and resigned to their condition. The three are said to be caring, self-sacrificing, obliging, sensible, creative, empathetic, tactful and prudent, but can also be naive, pedantic, insecure, selfish, indecisive or pessimistic.

text: Zodiac origin stories[edit]

text: There are many stories and fables to explain the beginning of the zodiac. Since the Han Dynasty, the 12 Earthly Branches have been used to record the time of day. However, for the sake of entertainment and convenience, they have been replaced by the 12 animals. The 24 hours are divided into 12 periods, and a mnemonic refers to the behaviour of the animals:[8][9]

text: Earthly Branches may refer to a double-hour period. In the latter case it is the center of the period; for instance, 马 (Horse) means noon or a period from 11:00 a.m. to 1:00 p.m..

text:
Rat (Zishi): 23:00 to 00:59. This is the time when Rats are most active in seeking food. Rats also have a different number of digits on front and hind legs, thus earning Rat the symbol of "turn over" or "new start".
Ox (Choushi): 01:00 to 02:59. This is the time when Oxen begin to chew the cud slowly and comfortably.
Tiger (Yinshi): 03:00 to 04:59. This is the time when Tigers hunt their prey more and show their ferocity.
Rabbit (Maoshi): 05:00 to 06:59. This is the time when the Jade Rabbit is busy pounding herbal medicine on the Moon according to the tale.
Dragon (Chenshi): 07:00 to 08:59. This is the time when Dragons are hovering in the sky to give rain.
Snake (Sishi): 09:00 to 10:59. This is the time when Snakes are leaving their caves.
Horse (Wushi): 11:00 to 12:59. This is the time when the sun is high overhead and while other animals are lying down for a rest, Horses are still standing.
Goat (Weishi): 13:00 to 14:59. This is the time when Goats eat grass and urinate frequently.
Monkey (Shenshi): 15:00 to 16:59. This is the time when Monkeys are lively.
Rooster (Youshi): 17:00 to 18:59. This is the time when Roosters begin to get back to their coops.
Dog (Xushi): 19:00 to 20:59. This is the time when Dogs carry out their duty of guarding the houses.
Pig (Haishi): 21:00 to 22:59. This is the time when Pigs are sleeping sweetly.

text: The Great Race[edit]

text: An ancient folk story tells that Cat and Rat were both very bad at swimming. Although they were poor swimmers, they were both quite intelligent. To get to the meeting called by the Jade Emperor, they had to cross a river to reach the meeting place. The Jade Emperor had also decreed that the years on the calendar would be named for each animal in the order they arrived to the meeting. Cat and Rat decided that the best and fastest way to cross the river was to hop on the back of Ox. Ox, being kindhearted and naive, agreed to carry them both across.[9]

text: Midway across the river, the Rat pushed the Cat into the water. Approaching the other side, the Rat jumped off the Ox and rushed to the Jade Emperor. It was named as the first animal of the zodiac calendar. The Ox, came in second. The third one to come was the Tiger. Even though it was strong and powerful it explained to the Jade Emperor that the currents were pushing him downstream.[9]

text: Suddenly, from a distance came a thumping sound, and the Rabbit arrived. It explained how it crossed the river: by jumping from one stone to another in a nimble fashion. Halfway through, it almost lost the race, but it was lucky enough to grab hold of a floating log that later washed him to shore. For that, it became the fourth animal in the zodiac cycle. In fifth place was the flying Dragon. The Jade Emperor was wondering why such a swift airborne creature such as the Dragon failed to come in first.

text: The Dragon explained that it had to stop by a village and brought rain for all the people, and therefore it was held back. Then, on its way to the finish, it saw the helpless Rabbit clinging onto a log so it did a good deed and gave a puff of breath to the poor creature so that it could land on the shore. The Jade Emperor was astonished of the Dragon's good nature, and it was named as the fifth animal. As soon as it had done so, a galloping sound was heard, and the Horse appeared.

text: Hidden on its hoof was the Snake, whose sudden appearance gave it a fright, thus making it fall back and giving the Snake the sixth spot, while the Horse placed seventh. After a while, the Goat, Monkey and Rooster came to the heavenly gate. With combined efforts they managed to arrive to the other side. The Rooster found a raft and the Monkey and the Goat tugged and pulled trying to get all the weeds out of the way.

text: The Jade Emperor was pleased with their teamwork and decided to name the Goat as the eighth animal followed by the Monkey and then the Rooster. The eleventh animal placed in the zodiac cycle was the Dog. Although it should have been the best swimmer it wanted to stay in the water and play for a bit. Though his explanation for being late was because it needed a good bath after a long spell. For that, it almost did not make it to the finish line.

text: Right when the Emperor was going to close the race, an "oink" sound was heard: it was the Pig. "Lazy little Pig" originated from this story. The Pig felt hungry in the middle of the race, so it stopped, ate something and then fell asleep. After it awoke, it finished the race in twelfth place and became the last animal to arrive. The cat eventually drowned, and did not make it in the zodiac. It is said that this is the reason cats always hunt Rats.

text: Another folk story tells that the Rat deceived the Ox into letting it jump on its back, in order for the Ox to hear the Rat sing, before jumping off at the finish line and finishing first.

text: In Chinese mythology, a story tells that the cat was tricked by the Rat so it could not go to the banquet. This is why the cat is not part of the Chinese zodiac.

text: In Buddhism, legend has it that Gautama Buddha summoned all of the animals of the Earth to come before him before his departure from this Earth, but only 12 animals actually came to bid him farewell. To reward the animals who came to him, he named a year after each of them. The years were given to them in the order they had arrived.

text: The twelve animals of the Chinese zodiac were developed in the early stages of Chinese civilization, over hundreds of years before it developed into the current version; it is difficult to investigate its real origins. Most historians agree that the cat is not included, as they had not yet been introduced to China from India, with the arrival of Buddhism.

text: Problems with English translation[edit]

text: Due to confusion with synonyms during translation, some of the animals depicted by the English words did not exist in ancient China. For example, 羊 can mean Goat, ram or sheep. Similarly, 鼠 Rat can also be translated as mouse, as there are no distinctive words for the two genera in Chinese. Further, 豬 Pig is sometimes translated to boar after its Japanese name, and 牛 plainly means Ox and Cow, and not water buffalo, 水牛. 雞 Rooster may mean Chicken. However, Rooster is the most commonly used one among all the synonyms, same for 羊, 鼠, etc.

text: Chinese zodiac in other countries[edit]

text: The Chinese zodiac signs are also used by cultures other than Chinese. For one example, they usually appear on Korean New Year and Japanese New Year's cards and stamps. The United States Postal Service and those of several other countries issue a "Year of the ____" postage stamp each year to honor this Chinese heritage.

text: The Chinese lunar coins, depicting the zodiac animals, inspired the Canadian Silver Maple Leaf coins, as well as varieties from Australia, Korea, and Mongolia. The Chinese zodiac is an internationally popular theme, available from many of the world's government and private mints.

text: The Chinese zodiac is also used in some other Asian countries that have been under the cultural influence of China. However, some of the animals in the zodiac may differ by country.

text: Asia [edit]

text: The Korean zodiac is essentially identical to the Chinese zodiac, but the Sino-Korean word 양 (yang) normally refers specifically to a sheep in the Korean language (where a native Korean word 염소 yeomso is used to mean "Goat"), although the Chinese source of the loanword yang may refer to any goat-antelope.

text: The Japanese zodiac includes the Sheep (hitsuji) instead of the Goat (which would be yagi), and the Wild boar (inoshishi, i) instead of the Pig (buta).[10] The Japanese have, since 1873, celebrated the beginning of the new year on January 1 as per the Gregorian calendar.

text: The Vietnamese zodiac is almost identical to the Chinese zodiac except the second animal is the Water Buffalo instead of the Ox, and the fourth animal is the Cat instead of the Rabbit.

text: The Cham zodiac uses the same animals and order as the Chinese zodiac, but replaces the Monkey with the turtle (known locally as kra). Similarly the Malay zodiac is identical to the Chinese but replaces two of the animals with the turtle (kura-kura) and mousedeer (kancil). One of the replaced animals is always the Rabbit, the other being either the Pig or Monkey.

text: The Thai zodiac includes a nāga in place of the Dragon[11] and begins, not at Chinese New Year, but either on the first day of fifth month in Thai lunar calendar, or during the Songkran festival (now celebrated every 13–15 April), depending on the purpose of the use.[12]

text: Bulgars, Huns and Turkic people [edit]

text: The European Huns used the Chinese zodiac.[citation needed] This common Chinese-Turkic Zodiac was in use in Balkan Bulgaria well into the Bulgars' adoption of Slavic languages and Orthodox Christianity[citation needed]. Following is the Hunnish or Bulgarian Pagan zodiac calendar, distinctive from the Greek zodiac but much in conformity with the Chinese one:

text: Torè calendar[edit]

text: Names of years

text:
Kuzgé – [Year of] Saravana - Rat
Shiger (Syger) – Ox
Kuman (Imén)
Ügur – Tiger, Myachè Ügur – Tiger
Taushan – Rabbit
Samar – Dragon Birgün (Bergen, Birig, Baradj) – Dragon
Dilan – Snake
Tykha – Horse
Téké – Goat
Bichin, Michin – Monkey
Tavuk – Rooster (also written tağuk—ğ is pronounced as v in Turk. verbs döğmek and öğmek)
It – Dog
Shushma – Pig (many[who?] mistake it as boar though) (Turk., Russ. "Kaban"—Translator's[who?] Note, also cognate of Turkish şişman, "fat")

text: In Kazakhstan, an animal cycle similar to the Chinese is used, but the Dragon is substituted by a snail (Kazakh: улу), and Tiger appears as a leopard (Kazakh: барыс).

text: In Mongolia, 12 year beasts are called "Арван хоёр жил" meaning "12 years"

text:
Hulgana - Хулгана - Rat
Ukher - Үхэр - Ox
Bar - Бар - Tiger
Tuulai - Туулай - Rabbit
Luu - Луу - Dragon
Mogoi - Могой - Snake
Mori - Морь - Horse
Honi - Хонь - Goat
Bichin, Michin, Mechin - Бич/Мич, Бичин, Мичин, Мэчин - Monkey
Tahiya - Тахиа - Rooster
Nohoi - Нохой - Dog
Gahai - Гахай - Pig

text: In Kyrgyz 12-year cycle is called "Мүчөл", words for Tiger, Dragon and Monkey are only used in 12-year cycle.

text:
Chychkan - Чычкан - Mouse
Uy - Уй - Cow
Bars - Барс - Tiger
Koyon - Коён - Rabbit
Uluu - Улуу - Dragon
Jylan - Жылан - Snake
Jylky - Жылкы - Horse
Koy - Кой - Sheep
Mechin - Мечин - Monkey
Took - Тоок - Chicken
It - Ит - Dog
Donuz - Доңуз - Wild boar

text: Gallery[edit]

text:
A chart indicating good and bad bloodletting days and when to guard against demons. Detail: The chart contains a sme ba (9 figures symbolizing the elements in geomancy) in the center with the Chinese pa-kua (8 trigrams) surrounded by 12 animals of months and years.

Soyombo and several Buddhist, tengrist and Chinese zodiac symbols in a wall mosaic.

Twelve Chinese zodiac jade figurines. Capital Museum, Beijing, China.


document_title: Abundance of elements in Earth's crust

question_text: the most abundant element in earth's crust

question_tokens: the most abundant element in earth 's crust

root

text: Abundance of elements in Earth's crust

text: The abundance of elements in Earth's crust is shown in tabulated form with the estimated crustal abundance for each chemical element shown as either percentage or parts per million (ppm) by mass (10,000 ppm = 1%).

tag: p

text:
Abundance of chemical elements in Earth's crust, from various sources

Rank
Z, element & symbol
Abundance in crust (ppm) by source
Annual production

Darling[1]
Barbalace[2]
WebElements[3]
Israel Science and Technology[4]
Jefferson Lab[5]
(2016, tonnes)[6]

1
8
oxygen
O
466,000
474,000
460,000
467,100
461,000

2
14
silicon [A]
Si
277,200
277,100
270,000
276,900
282,000
7,200,000

3
13
aluminium
Al
81,300
82,000
82,000
80,700
82,300
57,600,000

4
26
iron
Fe
50,000
41,000
63,000
50,500
56,300
1,150,000,000

5
20
calcium
Ca
36,300
41,000
50,000
36,500
41,500

6
11
sodium
Na
28,300
23,000
23,000
27,500
23,600
255,000,000

7
12
magnesium
Mg
20,900
23,000
29,000
20,800
23,300
1,010,000

8
19
potassium
K
25,900
21,000
15,000
25,800
20,900

9
22
titanium
Ti
4,400
5,600
6,600
6,200
5,600
6,600,000

10
1
hydrogen
H
1,400

1,500
1,400
1,400

11
15
phosphorus
P
1,200
1,000
1,000
1,300
1,050

12
25
manganese
Mn
1,000
950
1,100
900
950
16,000,000

13
9
fluorine
F
800
950
540
290
585

14
56
barium
Ba
500
340
340
500
425

15
6
carbon
C
300
480
1,800
940
200

16
38
strontium
Sr

370
360

370
350,000

17
16
sulfur
S
500
260
420
520
350
69,300,000

18
40
zirconium
Zr

190
130
250
165
1,460,000

19
74
tungsten
W

160.6
1.1

1.25
86,400

20
23
vanadium
V
100
160
190

120
76,000

21
17
chlorine
Cl
500
130
170
450
145

22
24
chromium
Cr
100
100
140
350
102
26,000,000

23
37
rubidium
Rb
300
90
60

90

24
28
nickel
Ni

80
90
190
84
2,250,000

25
30
zinc
Zn

75
79

70
11,900,000

26
29
copper
Cu
100
50
68

60
19,400,000

27
58
cerium
Ce

68
60

66.5

28
60
neodymium
Nd

38
33

41.5

29
57
lanthanum
La

32
34

39

30
39
yttrium
Y

30
29

33
6,000

31
7
nitrogen
N
50
25
20

19
140,000,000

32
27
cobalt
Co

20
30

25
123,000

33
3
lithium
Li

20
17

20
35,000

34
41
niobium
Nb

20
17

20
64,000

35
31
gallium
Ga

18
19

19

36
21
scandium
Sc

16
26

22

37
82
lead
Pb

14
10

14
4,820,000

38
62
samarium
Sm

7.9
6

7.05

39
90
thorium
Th

12
6

9.6

40
59
praseodymium
Pr

9.5
8.7

9.2

41
5
boron
B

950
8.7

10
9,400,000

42
64
gadolinium
Gd

7.7
5.2

6.2

43
66
dysprosium
Dy

6
6.2

5.2

44
72
hafnium
Hf

5.3
3.3

3.0

45
68
erbium
Er

3.8
3.0

3.5

46
70
ytterbium
Yb

3.3
2.8

3.2

47
55
caesium
Cs

3
1.9

3

48
4
beryllium
Be

2.6
1.9

2.8
220

49
50
tin
Sn
0
2.2
2.2

2.3
280,000

50
63
europium
Eu

2.1
1.8

2.0

51
92
uranium
U

0
1.8

2.7
74,119

52
73
tantalum
Ta

2
1.7

2.0
1,100

53
32
germanium
Ge

1.8
1.4

1.5
155

54
42
molybdenum
Mo

1.5
1.1

1.2
227,000

55
33
arsenic
As

1.5
2.1

1.8
36,500

56
67
holmium
Ho

1.4
1.2

1.3

57
65
terbium
Tb

1.1
0.94

1.2

58
69
thulium
Tm

0.48
0.45

0.52

59
35
bromine
Br

0.37
3

2.4
391,000

60
81
thallium
Tl

0.6
0.530

0.850
10

61
71
lutetium[7]
Lu

0.5

62
51
antimony
Sb

0.2
0.2

0.2
130,000

63
53
iodine
I

0.14
0.490

0.450
31,600

64
48
cadmium
Cd

0.11
0.15

0.15
23,000

65
47
silver
Ag

0.070
0.080

0.075
27,000

66
80
mercury
Hg

0.05
0.067

0.085
4,500

67
34
selenium
Se

0.05
0.05

0.05
2,200

68
49
indium
In

0.049
0.160

0.250
655

69
83
bismuth
Bi

0.048
0.025

0.0085
10,200

70
52
tellurium
Te

0.005
0.001

0.001
2,200

71
78
platinum
Pt

0.003
0.0037

0.005
172

72
79
gold
Au

0.0011
0.0031

0.004
3,100

73
44
ruthenium
Ru

0.001
0.001

0.001

74
46
palladium
Pd

0.0006
0.0063

0.015
208

75
75
rhenium
Re

0.0004
0.0026

0.0007
47.2

76
77
iridium
Ir

0.0003
0.0004

0.001

77
45
rhodium
Rh

0.0002
0.0007

0.001

78
76
osmium
Os

0.0001
0.0018

0.0015

tag: table

text: Jump up ^ 5,000 tonnes of annual production is electronic grade


document_title: Addison Montgomery

question_text: where did addison montgomery go after season 3

text: Addison Montgomery

text: Storylines[edit]

text: Backstory[edit]

text: Most of Addison's past is presented in a non-linear fashion, primarily revealed in the second season of Grey's Anatomy and the second and third season of Private Practice. Addison is the daughter of wealthy parents, and has a $25 million trust fund.[5] Addison's father is nicknamed "The Captain" and is a doctor who teaches medicine at a university where Addison would sit and watch as a child. Her father used spending time with his daughter as a pretense for his many affairs.[6] Addison's mother is Beatrice "Bizzy" Forbes Montgomery and her brother, Archer, is a world-class neurologist[7] and successful author.[5] Addison met her future husband, Derek Shepherd, in medical school.[8] Although never actually stated in the series, this would mean that she attended Columbia University College of Physicians and Surgeons in New York City. She met future colleagues Sam and Naomi Bennett[9] there as well.[10] Addison and Derek each began their own practice in New York City, which placed a strain on their marriage. Their marriage was troubled in the years leading to Derek's decision to leave New York as it is eventually revealed in both Grey's Anatomy and Private Practice that Derek's mother did not approve of her (choosing to give her dead husband's ring to Derek's second wife, Meredith Grey) and Addison's brother Archer disliked Derek. Derek later admitted that he was at fault as he was an absent husband. Addison's affair with Derek's best friend Mark Sloan drove the wedge even further and Derek's departure to Seattle.[11] Addison briefly attempted to have a relationship with Mark, which resulted in her becoming pregnant. She had an abortion as she was still in love with Derek, and when Mark cheated on her, she moved to Seattle.[12]

text: Grey's Anatomy[edit]

text: The character Addison first appears in the season one finale of Grey's Anatomy, arriving at Richard's behest. She tries to reconcile with Derek, despite his relationship with Meredith Grey, but he is still angry with her, and there is a period of antagonism between them. Addison's presence, however, does reinvigorate their relationship, and ultimately leads to Derek choosing Addison over Meredith, despite Derek eventually admitting that he fell in love with Meredith.[13] They attempt to return to their former life, taking residence in his trailer, and Addison becomes the head of a unique surgical service integrating neonatal surgery and obstetrics and gynecology.[14] She realizes that Derek still has feelings for Meredith, and their marriage is tested further when Mark arrives in Seattle looking for Addison. Mark makes Addison realize that Derek is in love with Meredith and that he (Mark) does love her.[15] Derek sleeps with Addison after he sees that Meredith has moved on. When Addison finds out that Derek had sex with Meredith, she gets drunk and sleeps with Mark. He asks for a relationship, but she rejects him.[16]

text: During season two, Addison punishes Alex Karev, by putting him on her service, because he almost got her arrested. However, by season three, she begins to feel an attraction towards Alex and eventually sleeps with him, only to discover that he is not interested in a relationship with her.[17] Feeling alone, Addison decides to have a baby and visits Naomi, who is a fertility specialist.[18] This introduces Addison's transition from Grey's Anatomy to its spin-off, as it serves as the backdoor pilot for Private Practice.[19] Soon after, Addison decides to leave Seattle and move to Los Angeles, joining Oceanside Wellness, led by Sam and Naomi.[2] This marks Addison's departure from Grey's Anatomy as a regular, although she makes later guest appearances.[20]

text: Private Practice[edit]

text: In the series' first episode, Addison is made to feel unwelcome by the other doctors but stays. Addison is attracted to Pete Wilder, the practice's alternative medicine specialist.[2][18] When Pete stands her up on a date, Addison decides they should be friends and nothing more, and instead accepts a date with Kevin, a police officer she met through work.[21] In a crossover episode, Addison briefly returns to Seattle Grace to help with a patient. Before she leaves, Addison advises Meredith not to let Derek get away.[22]

text: In season two, Addison learns from Naomi that the practice is failing financially.[23] She tells Sam against Naomi's wishes, and, feeling betrayed, Naomi breaks off her friendship with Addison.[24] Addison inadvertently prompts the staff to vote between Sam and Naomi, and is surprised when instead, she is elected to lead the practice as its director.[25]

text: Addison's relationship with Kevin is tested when her brother Archer tells Kevin he is not good enough for her. Addison reassures him,[5] but it causes them to break up later.[26] Addison is surprised when Archer begins working for Pacific Wellcare Center, a rival practice.[27] When he experiences multiple seizures and believes he has a brain tumor, Addison asks Derek to treat Archer in another crossover episode with Grey's Anatomy.[28] Derek discovers he has parasites in his brain, and successfully removes them.[7] Naomi and Archer begin dating, which puts some strain on the friendship between Addison and Naomi. Addison also dates a man who is later revealed to be married. Also during this time, it is revealed that Addison's mother Bizzy is a lesbian who has been in a long term affair with her best friend. Addison is angry because she always blamed her father for his many affairs and was angry at how he treated Bizzy, not realizing that her mother was the one in a serious extramarital relationship. Addison's father is aware of her mother's affair, but they decided a long time ago that they would stay married to one another because Bizzy is not comfortable with others knowing about her sexuality. Although the relationship with her parents is strained from this, in the end they make peace.[29]

text: Addison and Sam start developing feelings for each other. It is revealed that, back in college, Sam wanted to ask Addison out but was too nervous, and he ended up with Naomi. They share a kiss after a terrifying ordeal when they tried to save a married couple who got into a devastating car accident. They kiss again when Addison decides to sleep over at Sam's. Addison and Sam grow close, but she decides to put a halt on their developing relationship, worried about the consequences in her friendship with Naomi. Addison revealed that she was in love with Sam and Pete, but she decided to begin a relationship with Pete instead, while Sam was with another doctor. Despite them being with other people, they still show they harbor feelings for each other, including jealousy when they see the other with their current significant others. After Sam becomes single again, he kisses Addison again. Although she was with Pete, she kisses Sam back and Pete catches them. Despite this, they stay together. Naomi ends her friendship with Addison after she finds about Sam and Addison. In the season finale, Addison has to operate on Maya Bennett, her godchild, who got in a car accident on her way to the hospital to give birth. She and Naomi then make up. Addison breaks up with Pete, and she and Sam finally become a couple. Although Addison wants to have children, Sam tells her he's not ready to have more children, as he wants to take time in their romance. Sam and Addison end their relationship and Addison goes on a date with a man named Jake (played by Benjamin Bratt). He invites her to Fiji, and although she initially agrees, in the end she chooses to get back together with Sam.

text: At the beginning of season 5, Sam and Addison are back together, although they break up again as he is still not ready to commit to marriage and a family with her. Jake is hired at the practice, which at first makes Addison uncomfortable. Jake is a very gifted doctor whose speciality is helping women with fertility issues become pregnant. He becomes Addison's doctor and helps her attempt to conceive using IVF. Throughout the season, Addison and Jake grow closer. It is revealed that Jake had a wife, Anna, who was a drug addict and died from an overdose. He adopted her daughter Angela, who is featured in the final 2 seasons of the show. She is often shown advising her father and encourages him to pursue a relationship with Addison, whom he clearly has feelings for. Although Addison still has feelings for Sam, she also has feelings for Jake, the latter of whom wants to get married and have kids. On more than one occasion, Addison and Jake kiss, and both admit to have feelings for the other. However, Jake realizes that Addison is not over Sam and does not want to be a rebound, but tells her he will wait for her. Although Addison decides to stop fertility treatments, her dream of having a child finally comes true and she adopts a baby boy named Henry. Sam begins to regret his decision to leave Addison, and makes excuses to spend time with Henry, but Addison decides to focus on her baby instead of pursuing a relationship with either Sam or Jake. In the season finale, Addison and Jake have sex after Amelia delivers a brainless baby whose organs she donates so that her pregnancy will still be meaningful. When Addison arrives home, Sam is there with Henry and he proposes to Addison. It is not revealed what she says, but we also see that Jake is on his way to her house with flowers and Chinese food.[30]

text: In the beginning of season 6, we find that Addison rejected Sam and is now pursuing a relationship with Jake. Jake and Addison move in together later in the season after she admits to being in love with him. She then proposes marriage. Although initially he does not give her an answer, over the course of the episode he gains closure with his wife and realizes that Addison is who he wants to spend his life with. When Addison gets home, Jake has lit candles and lined the living room with rose petals, leading to the deck where he is waiting for her in a suit and tie. He tells her to ask him again, and gives her a ring, after which point the two are engaged. In the finale episode of Private Practice, Jake and Addison get married and are beginning the rest of their lives with Henry.[30]

text: Development[edit]

text: Casting and creation[edit]

text:
"I discovered I had endless stories to write for her. Grey's is mainly about young people starting their careers. I realized Kate could anchor a show about people 10 years down the line — what happens if they didn't achieve their dreams, or if they did?"

— Shonda Rhimes on creating a show centered on Kate Walsh's character[31]

tag: div

text: Kate Walsh first appeared as Addison on Grey's Anatomy. The character was initially planned to appear in several episodes but quickly became a regular on the show before leaving for Private Practice.[32] In June 2012, Kate Walsh announced on Bethenny that the upcoming sixth season of Private Practice would be her last one. "It's been an incredible journey and an amazing ride and I'm hugely, hugely grateful. It's bittersweet. It's a huge chapter of my life. It's been eight years," she said.[33]

text: Characterization[edit]

text: Montgomery was initially described as "cold and unforgiving".[34] As episodes passed, it was noted that the writers had "softened" the character.[34] Walsh summarized her as "a girl you love to hate".[35] She said of Montgomery's transition from the end of Grey's Anatomy's first season to the second: "She started out so together. Now she's a cat without a whisker — a little off balance and leaving a mess all over the hospital. She's a little untethered now, she's coming unraveled."[36]

text: Walsh felt that Montgomery had become "stronger" and "more centered" between the first and the second season of Private Practice, "Initially she's still getting her footing, still isn't quite sure and a little wobbly, and then you see that she's got her groove back."[37] Additionally, Walsh said of the character that "she's flawed and arrogant and really good at what she does. And no matter what happens, she picks herself up and moves on. She keeps trying."[38] Walsh expressed satisfaction with the evolution of Montgomery's love life because "the only thing we saw of her in Grey's Anatomy was the ugly side of the Derek/Meredith triangle. And then, of course, Mark Sloan, but there was no real love there."[39] She said the pairing of her character with Kevin Nelson (David Sutcliffe) is different than from what transpires with Pete Wilder (Tim Daly) or Derek Shepherd (Patrick Dempsey); "It's really fun to see this total other side of her come out that we never saw. It hit me, this little epiphany of like, 'Oh, we've never seen Addison into someone or someone that likes her back.'"[37]

text: Reception[edit]

text: TV Guide said of Walsh's stint on Grey's Anatomy: "Kate Walsh kicks butt as Addison, and I hope she sticks around. She adds spice to an already hot show."[40] Joel Keller of AOL TV was disappointed with the character's evolution from Grey's Anatomy to Private Practice during its first season, saying she "went from strong and funny to whimpering and lovelorn." Keller was, however, happy to observe some maturity in the second season's storylines and that what he liked about her, "the ability to perform complicated surgical procedures even while everything in her personal life is in chaos", was reintroduced.[41] By the time Private Practice ended, Margaret Lyons of New York Magazine deemed the character "fun" and added: "Even when tragedy befell her at every turn on PP, she was still sort of sassy and bright and interesting."[42] Montgomery appeared in Comcast's list of TV's Most Intriguing Characters.[43] Glamour named her one of the 12 Most Stylish TV Characters.[44] She was listed in Wetpaint's "10 Hottest Female Doctors on TV" and in BuzzFeed's "16 Hottest Doctors On Television".[45][46]

text: In 2006, Walsh was among the cast of Grey's Anatomy to win the Satellite Award for Best Ensemble in a Television Series.[47] The cast, including her, was nominated for the Screen Actors Guild Award for Outstanding Performance by an Ensemble in a Drama Series,[48] which they won in 2007,[49] and were nominated for again the following year.[50] For her work on Private Practice, Walsh earned a nomination for Favorite TV Drama Actress at the 37th People's Choice Awards.[51]


document_title: Shiva

question_text: who is the god of destruction in hinduism

question_tokens: who is the god of destruction in hinduism

text: Shiva

text: Etymology and other names

text: The Sanskrit word "Śiva" (Devanagari: शिव, transliterated as Shiva or Siva) means, states Monier Monier-Williams, "auspicious, propitious, gracious, benign, kind, benevolent, friendly".[25] The roots of Śiva in folk etymology is śī which means "in whom all things lie, pervasiveness" and va which means "embodiment of grace".[25][26]

text: The word Shiva is used as an adjective in the Rig Veda (approximately 1700-1100 BC), as an epithet for several Rigvedic deities, including Rudra.[27] The term Shiva also connotes "liberation, final emancipation" and "the auspicious one", this adjective sense of usage is addressed to many deities in Vedic layers of literature.[25][28] The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who is the "creator, reproducer and dissolver".[25][29]

text: Sharma presents another etymology with the Sanskrit root śarv-, which means "to injure" or "to kill",[30] interprets the name to connote "one who can kill the forces of darkness".[31]

text: The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect.[32] It is used as an adjective to characterize certain beliefs and practices, such as Shaivism.[33]

text: Some authors associate the name with the Tamil word śivappu meaning "red", noting that Shiva is linked to the Sun (śivan, "the Red one", in Tamil) and that Rudra is also called Babhru (brown, or red) in the Rigveda.[34][35] The Vishnu sahasranama interprets Shiva to have multiple meanings: "The Pure One", and "the One who is not affected by three Guṇas of Prakṛti (Sattva, Rajas, and Tamas)".[36][37]

text: Shiva is known by many names such Viswanatha (lord of the universe), Mahadeva, Mahandeo,[38] Mahasu,[39] Mahesha, Maheshvara, Shankara, Shambhu, Rudra, Hara, Trilochana, Devendra (chief of the gods), Neelakanta, Subhankara, Trilokinatha (lord of the three realms),[40][41][42] and Ghrneshwar (lord of compassion).[43] The highest reverence for Shiva in Shaivism is reflected in his epithets Mahādeva ("Great god"; mahā "Great" and deva "god"),[44][45] Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"),[46][47] and Parameśvara ("Supreme Lord").[48]

text: Sahasranama are medieval Indian texts that list a thousand names derived from aspects and epithets of a deity.[49] There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva.[50] The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata provides one such list.[51] Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.[52][53]

text: Historical development and literature

text: The Shiva-related tradition is a major part of Hinduism, found all over India, Nepal, Sri Lanka,[23][24] and Bali (Indonesia).[54] Scholars have interpreted early prehistoric paintings at the Bhimbetka rock shelters, carbon dated to be from pre-10,000 BCE period,[55] as Shiva dancing, Shiva's trident, and his mount Nandi.[3][56][57] Rock paintings from Bhimbetka, depicting a figure with a trishul, have been described as Nataraja by Erwin Neumayer, who dates them to the mesolithic.[58]

text: Indus Valley origins

text: Of several Indus valley seals that show animals, one seal that has attracted attention shows a large central figure, either horned or wearing a horned headdress and possibly ithyphallic,[59][60][61] seated in a posture reminiscent of the Lotus position, surrounded by animals. This figure was named by early excavators of Mohenjo-daro as Pashupati (Lord of Animals, Sanskrit paśupati),[62] an epithet of the later Hindu deities Shiva and Rudra.[63][64][65]

text: Sir John Marshall and others suggested that this figure is a prototype of Shiva, with three faces, seated in a "yoga posture" with the knees out and feet joined.[66] Semi-circular shapes on the head were interpreted as two horns. Scholars such as Gavin Flood, John Keay and Doris Meth Srinivasan have expressed doubts about this suggestion.[67][68][69]

text: Gavin Flood states that it is not clear from the seal that the figure has three faces, is seated in a yoga posture, or even that the shape is intended to represent a human figure. He characterizes these views as "speculative", but adds that it is nevertheless possible that there are echoes of Shaiva iconographic themes, such as half-moon shapes resembling the horns of a bull.[66][70] John Keay writes that "he may indeed be an early manifestation of Lord Shiva as Pashu-pati", but a couple of his specialties of this figure does not match with Rudra.[71] Writing in 1997, Srinivasan interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man.[69]

text: The interpretation of the seal continues to be disputed. McEvilley, for example, states that it is not possible to "account for this posture outside the yogic account".[72] Asko Parpola states that other archaeological finds such as the early Elamite seals dated to 3000-2750 BCE show similar figures and these have been interpreted as "seated bull" and not a yogi, and the bovine interpretation is likely more accurate.[73] Gregory L. Possehl in 2002, associated it with the water buffalo, and concluded that while it would be appropriate to recognize the figure as a deity, and its posture as one of ritual discipline, regarding it as a proto-Shiva would "go too far".[74]

text: Vedic origins

text: The Vedic literature refers to a minor atmospheric deity, with fearsome powers called Rudra. The Rigveda, for example, has 3 out of 1,028 hymns dedicated to Rudra, and he finds occasional mention in other hymns of the same text.[75] The term Shiva also appears in the Rigveda, but simply as an epithet that means "kind, auspicious", one of the adjectives used to describe many different Vedic deities. While fierce ruthless natural phenomenon and storm-related Rudra is feared in the hymns of the Rigveda, the beneficial rains he brings are welcomed as Shiva aspect of him.[76] This healing, nurturing, life-enabling aspect emerges in the Vedas as Rudra-Shiva, and in post-Vedic literature ultimately as Shiva who combines the destructive and constructive powers, the terrific and the pacific, as the ultimate recycler and rejuvenator of all existence.[77]

text: The similarities between the iconography and theologies of Shiva with Greek and European deities have led to proposals for an Indo-European link for Shiva,[78][79] or lateral exchanges with ancient central Asian cultures.[80][81] His contrasting aspects such as being terrifying or blissful depending on the situation, are similar to those of the Greek god Dionysus,[82] as are their iconic associations with bull, snakes, anger, bravery, dancing and carefree life.[83][84] The ancient Greek texts of the time of Alexander the Great call Shiva as "Indian Dionysus", or alternatively call Dionysus as "god of the Orient".[83] Similarly, the use of phallic symbol as an icon for Shiva is also found for Irish, Nordic, Greek (Dionysus[85]) and Roman deities, as was the idea of this aniconic column linking heaven and earth among early Indo-Aryans, states Roger Woodward.[78] Others contest such proposals, and suggest Shiva to have emerged from indigenous pre-Aryan tribal origins.[86]

text: Rudra

text: Shiva as we know him today shares many features with the Vedic god Rudra,[87] and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.[88]

text: The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BC based on linguistic and philological evidence.[89] A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods.[90]

text: The hymn 10.92 of the Rigveda states that deity Rudra has two natures, one wild and cruel (rudra), another that is kind and tranquil (shiva).[91] The Vedic texts do not mention bull or any animal as the transport vehicle (vahana) of Rudra or other deities. However, post-Vedic texts such as the Mahabharata and the Puranas state the Nandi bull, the Indian zebu, in particular, as the vehicle of Rudra and of Shiva, thereby unmistakably linking them as same.[92]

text: Agni

text: Rudra and Agni have a close relationship.[93][94] The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva.[95] The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra."[96] The interconnections between the two deities are complex, and according to Stella Kramrisch:

text: The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.[97]

text: In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities.[98] Agni is said to be a bull,[99] and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned.[100][101] In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.[102]

text: Indra

text: According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra.[104] Doniger gives several reasons for her hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3,[105] 6.45.17,[106][107] and 8.93.3.[108]) Indra, like Shiva, is likened to a bull.[109][110] In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.[111]

text: The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion,[112] and the pre-Islamic Indo-Iranian religion.[113] The earliest iconic artworks of Shiva may be from Gandhara and northwest parts of ancient India. There is some uncertainty as the artwork that has survived is damaged and they show some overlap with meditative Buddha-related artwork, but the presence of Shiva's trident and phallic symbolism in this art suggests it was likely Shiva.[114] Numismatics research suggests that numerous coins of the ancient Kushan Empire that have survived, were images of a god who is probably Shiva.[115] The Shiva in Kushan coins is referred to as Oesho of unclear etymology and origins, but the simultaneous presence of Indra and Shiva in the Kushan era artwork suggest that they were revered deities by the start of the Kushan Empire.[116][117]

text: The texts and artwork of Jainism show Indra as a dancer, although not identical but generally resembling the dancing Shiva artwork found in Hinduism, particularly in their respective mudras.[118] For example, in the Jain caves at Ellora, extensive carvings show dancing Indra next to the images of Tirthankaras in a manner similar to Shiva Nataraja. The similarities in the dance iconography suggests that there may be a link between ancient Indra and Shiva.[117][118]

text: Later literature

text: Rudra's evolution from a minor Vedic deity to a supreme being is first evidenced in the Shvetashvatara Upanishad (400–200 BC), according to Gavin Flood.[68][119] Prior to it, the Upanishadic literature is monistic, and the Shvetashvatara text presents the earliest seeds of theistic devotion to Rudra-Shiva.[68] Here Rudra-Shiva is identified as the creator of the cosmos and liberator of souls from the birth-rebirth cycle. The period of 200 BC to 100 AD also marks the beginning of the Shaiva tradition focused on the worship of Shiva as evidenced in other literature of this period.[68] Shaiva devotees and ascetics are mentioned in Patanjali's Mahābhāṣya (2nd-century BC) and in the Mahabharata.[120] Other scholars such as Robert Hume and Doris Srinivasan state that the Shvetashvatara Upanishad presents pluralism, pantheism, or henotheism, rather than being a text just on Shiva theism.[121][122][123]

text:
Self-realization and Shaiva Upanishads

He who sees himself in all beings,
And all beings in him,
attains the highest Brahman,
not by any other means.

—Kaivalya Upanishad 10 [124][125]

text: The Shaiva Upanishads are a group of 14 minor Upanishads of Hinduism variously dated from the last centuries of the 1st millennium BCE through the 17th century.[126] These extol Shiva as the metaphysical unchanging reality Brahman and the Atman (soul, self),[127] and include sections about rites and symbolisms related to Shiva.[128]

text: A few texts such as Atharvashiras Upanishad mention Rudra, and assert all gods are Rudra, everyone and everything is Rudra, and Rudra is the principle found in all things, their highest goal, the innermost essence of all reality that is visible or invisible.[127] The Kaivalya Upanishad similarly, states Paul Deussen – a German Indologist and professor of Philosophy, describes the self-realized man as who "feels himself only as the one divine essence that lives in all", who feels identity of his and everyone's consciousness with Shiva (highest Atman), who has found this highest Atman within, in the depths of his heart.[124][129]

text: The Shaiva Puranas, particularly the Shiva Purana and the Linga Purana, present the various aspects of Shiva, mythologies, cosmology and pilgrimage (Tirtha) associated with him.[130][131] The Shiva-related Tantra literature, composed between the 8th and 11th centuries, are regarded in devotional dualistic Shaivism as Sruti. Dualistic Shaiva Agamas which consider soul within each living being and Shiva as two separate realities (dualism, dvaita), are the foundational texts for Shaiva Siddhanta.[132] Other Shaiva Agamas teach that these are one reality (monism, advaita), and that Shiva is the soul, the perfection and truth within each living being.[133][134] In Shiva related sub-traditions, there are ten dualistic Agama texts, eighteen qualified monism-cum-dualism Agama texts and sixty four monism Agama texts.[135][136][137]

text: Shiva-related literature developed extensively across India in the 1st millennium CE and through the 13th century, particularly in Kashmir and Tamil Shaiva traditions.[137] The monist Shiva literature posit absolute oneness, that is Shiva is within every man and woman, Shiva is within every living being, Shiva is present everywhere in the world including all non-living being, and there is no spiritual difference between life, matter, man and Shiva.[138] The various dualistic and monist Shiva-related ideas were welcomed in medieval southeast Asia, inspiring numerous Shiva-related temples, artwork and texts in Indonesia, Myanmar, Cambodia, Laos, Vietnam, Thailand and Malaysia, with syncretic integration of local pre-existing theologies.[132][139][140]

text: Assimilation of traditions

text: The figure of Shiva as we know him today may be an amalgamation of various older deities into a single figure.[24][141] How the persona of Shiva converged as a composite deity is not understood, a challenge to trace and has attracted much speculation.[142] According to Vijay Nath, for example:

text: Vishnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."[143]

text: An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes.[144] The foremost center of worship of Khandoba in Maharashtra is in Jejuri.[145] Khandoba has been assimilated as a form of Shiva himself,[146] in which case he is worshipped in the form of a lingam.[144][147] Khandoba's varied associations also include an identification with Surya[144] and Karttikeya.[148]

text: Position within Hinduism

text: Shaivism

text:
Part of a series on

Shaivism

Deities[show]
Paramashiva
(Supreme being)
Shiva - Shakti

Sadasiva
Rudra
Bhairava
Parvati
Durga
Kali

Ganesha
Murugan
Others

Scriptures and texts[show]

Agamas and Tantras

Vedas
Svetasvatara

Tirumurai
Shivasutras
Vachanas

Philosophy[show]

Three Components

Pati
Pashu
Pasam

Three bondages

Anava
Karma
Maya
36 Tattvas
Yoga

Practices[show]

Vibhuti
Rudraksha
Panchakshara
Bilva
Maha Shivaratri
Yamas-Niyamas
Guru-Linga-Jangam

Schools[show]

Adi Margam

Pashupata
Kalamukha
Kapalika

Mantra Margam

Saiddhantika

Siddhantism

Non - Saiddhantika

Kashmir Shaivism

Pratyabhijna
Vama
Dakshina
Kaula: Trika-Yamala-Kubjika-Netra

Others

Veerashaiva - Lingayatism
Nath
Siddhar
Srouta
Nusantara Agama Siwa

Scholars[show]

Lakulisa
Abhinavagupta
Vasugupta
Utpaladeva
Nayanars
Meykandar
Nirartha
Basava
Sharana
Srikantha
Appayya
Navnath

Related[show]

Nandi
Tantrism
Jyotirlinga
Shiva Temples

v
t
e

text: Shaivism is one of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and the Smarta Tradition. Followers of Shaivism, called "Shaivas", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is.[14][13] He is not only the creator in Shaivism, he is the creation that results from him, he is everything and everywhere. Shiva is the primal soul, the pure consciousness and Absolute Reality in the Shaiva traditions.[13]

text: The Shaivism theology is broadly grouped into two: the popular theology influenced by Shiva-Rudra in the Vedas, Epics and the Puranas; and the esoteric theology influenced by the Shiva and Shakti-related Tantra texts.[149] The Vedic-Brahmanic Shiva theology includes both monist (advaita) and devotional traditions (dvaita) such as Tamil Shaiva Siddhanta and Lingayatism with temples featuring items such as linga, Shiva-Parvati iconography, bull Nandi within the premises, relief artwork showing mythologies and aspects of Shiva.[150][151]

text: The Tantric Shiva tradition ignored the mythologies and Puranas related to Shiva, and depending on the sub-school developed a spectrum of practices. For example, historical records suggest the tantric Kapalikas (literally, the "skull-men") co-existed with and shared many Vajrayana Buddhist rituals, engaged in esoteric practices that revered Shiva and Shakti wearing skulls, begged with empty skulls, used meat, alcohol and sexuality as a part of ritual.[152] In contrast, the esoteric tradition within Kashmir Shaivism has featured the Krama and Trika sub-traditions.[153] The Krama sub-tradition focussed on esoteric rituals around Shiva-Kali pair.[154] The Trika sub-tradition developed a theology of triads involving Shiva, combined it with an ascetic lifestyle focusing on personal Shiva in the pursuit of monistic self liberation.[155][153][156]

text: Vaishnavism

text: The Vaishnava (Vishnu-oriented) literature acknowledges and discusses Shiva. Like Shaiva literature that presents Shiva as supreme, the Vaishnava literature presents Vishnu as supreme. However, both traditions are pluralistic and revere both Shiva and Vishnu (along with Devi), their texts do not show exclusivism, and Vaishnava texts such as the Bhagavata Purana while praising Krishna as the Ultimate Reality, also present Shiva and Shakti as a personalized form and equivalent to the same Ultimate Reality.[157][158][159] The texts of Shaivism tradition similarly praise Vishnu. The Skanda Purana, for example, states:

text: Vishnu is nobody but Shiva, and he who is called Shiva is but identical with Vishnu.

text: Mythologies of both traditions include legends about who is superior, about Shiva paying homage to Vishnu, and Vishnu paying homage to Shiva. However, in texts and artwork of either tradition, the mutual salutes are symbolism for complementarity.[161] The Mahabharata declares the unchanging Ultimate Reality (Brahman) to be identical to Shiva and to Vishnu,[162] that Vishnu is the highest manifestation of Shiva, and Shiva is the highest manifestation of Vishnu.[163]

text: Shaktism

text: The goddess-oriented Shakti tradition of Hinduism is based on the premise that the Supreme Principle and the Ultimate Reality called Brahman is female (Devi),[165][166][167] but it treats the male as her equal and complementary partner.[9][16] This partner is Shiva.[168][169]

text: The earliest evidence of the tradition of reverence for the feminine with Rudra-Shiva context, is found in the Hindu scripture Rigveda, in a hymn called the Devi Sukta:[170][171]

text:
I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship.
     Thus gods have established me in many places with many homes to enter and abide in.
Through me alone all eat the food that feeds them, – each man who sees, breathes, hears the word outspoken.
     They know it not, yet I reside in the essence of the Universe. Hear, one and all, the truth as I declare it.

I, verily, myself announce and utter the word that gods and men alike shall welcome.
     I make the man I love exceeding mighty, make him nourished, a sage, and one who knows Brahman.
I bend the bow for Rudra [Shiva], that his arrow may strike, and slay the hater of devotion.
     I rouse and order battle for the people, I created Earth and Heaven and reside as their Inner Controller.
(...)

text: The Devi Upanishad in its explanation of the theology of Shaktism, mentions and praises Shiva such as in its verse 19.[173][174] Shiva, along with Vishnu, is a revered god in the Devi Mahatmya, a text of Shaktism considered by the tradition to be as important as the Bhagavad Gita.[175][176] The Ardhanarisvara concept co-mingles god Shiva and goddess Shakti by presenting an icon that is half man and half woman, a representation and theme of union found in many Hindu texts and temples.[177][178]

text: Smarta Tradition

text: In the Smarta tradition of Hinduism, Shiva is a part of its Panchayatana puja.[179] This practice consists of the use of icons or anicons of five deities considered equivalent,[179] set in a quincunx pattern.[180] Shiva is one of the five deities, others being Vishnu, Devi (such as Parvati), Surya and Ganesha or Skanda or any personal god of devotee's preference (Ishta Devata).[181]

text: Philosophically, the Smarta tradition emphasizes that all idols (murti) are icons to help focus on and visualize aspects of Brahman, rather than distinct beings. The ultimate goal in this practice is to transition past the use of icons, recognize the Absolute symbolized by the icons,[182] on the path to realizing the nondual identity of one's Atman (soul, self) and the Brahman.[183] Popularized by Adi Shankara, many Panchayatana mandalas and temples have been uncovered that are from the Gupta Empire period, and one Panchayatana set from the village of Nand (about 24 kilometers from Ajmer) has been dated to belong to the Kushan Empire era (pre-300 CE).[184] The Kushan period set includes Shiva, Vishnu, Surya, Brahma and one deity whose identity is unclear.[184]

text: Yoga

text: Shiva is considered the Great Yogi who is totally absorbed in himself – the transcendental reality. He is the Lord of Yogis, and the teacher of Yoga to sages.[185] As Shiva Dakshinamurthi, states Stella Kramrisch, he is the supreme guru who "teaches in silence the oneness of one's innermost self (atman) with the ultimate reality (brahman)."[186]

text: The theory and practice of Yoga, in different styles, has been a part of all major traditions of Hinduism, and Shiva has been the patron or spokesperson in numerous Hindu Yoga texts.[187][188] These contain the philosophy and techniques for Yoga. These ideas are estimated to be from or after the late centuries of the 1st millennium CE, and have survived as Yoga texts such as the Isvara Gita (literally, "Shiva's song"), which Andrew Nicholson – a professor of Hinduism and Indian Intellectual History – states have had "a profound and lasting influence on the development of Hinduism".[189]

text: Other famed Shiva-related texts influenced Hatha Yoga, integrated monistic (Advaita Vedanta) ideas with Yoga philosophy and inspired the theoretical development of Indian classical dance. These include the Shiva Sutras, the Shiva Samhita, and those by the scholars of Kashmir Shaivism such as the 10th-century scholar Abhinavagupta.[187][188][190] Abhinavagupta writes in his notes on the relevance of ideas related to Shiva and Yoga, by stating that "people, occupied as they are with their own affairs, normally do nothing for others", and Shiva and Yoga spirituality helps one look beyond, understand interconnectedness, and thus benefit both the individual and the world towards a more blissful state of existence.[191]

text: Trimurti

text: The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer or preserver and Shiva the destroyer or transformer.[192][193] These three deities have been called "the Hindu triad"[194] or the "Great Trinity".[195] However, the ancient and medieval texts of Hinduism feature many triads of gods and goddesses, some of which do not include Shiva.[196]

text: Attributes

text:
Third eye: Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes,[197] called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources.[198] In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes".[199] However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers".[200][201] These three mother-goddesses who are collectively called the Ambikās.[202] Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā.[203]
Crescent moon: Shiva bears on his head the crescent moon.[204] The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" – candra = "moon"; śekhara = "crest, crown")[205][206][207] refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.[208] The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon.[209]
Ashes: Shiva iconography shows his body covered with ashes (bhasma, vibhuti).[210][211] The ashes represent a reminder that all of material existence is impermanent, comes to an end becoming ash, and the pursuit of eternal soul and spiritual liberation is important.[212][213]
Matted hair: Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair",[214] and Kapardin, "endowed with matted hair"[215] or "wearing his hair wound in a braid in a shell-like (kaparda) fashion".[216] A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly.[217]
Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat").[218][219] Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Parvati squeezed his neck and stopped it in his neck to prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue.[220][221]
Meditating yogi: his iconography often shows him in a Yoga pose, meditating, sometimes on a symbolic Himalayan Mount Kailasha as the Lord of Yoga.[210]
Sacred Ganga: The epithet Gangadhara, "Bearer of the river Ganga" (Ganges). The Ganga flows from the matted hair of Shiva.[222][223] The Gaṅgā (Ganga), one of the major rivers of the country, is said to have made her abode in Shiva's hair.[224]
Tiger skin: Shiva is often shown seated upon a tiger skin.[210]
Serpents: Shiva is often shown garlanded with a snake.[225]
Trident: Shiva typically carries a trident called Trishula.[210] The trident is a weapon or a symbol in different Hindu texts.[226] As a symbol, the Trishul represents Shiva's three aspects of "creator, preserver and destroyer",[227] or alternatively it represents the equilibrium of three Gunas of "sattva, rajas and tamas".[228]
Drum: A small drum shaped like an hourglass is known as a damaru.[229][230] This is one of the attributes of Shiva in his famous dancing representation[231] known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum.[232] This drum is particularly used as an emblem by members of the Kāpālika sect.[233]
Axe (Parashu) and Deer are held in Shiva's hands in south Indian icons.[234]
Rosary beads: he is garlanded with or carries a string of rosary beads in his right hand, typically made of Rudraksha.[210] This symbolises grace, mendicant life and meditation.[235][236]
Nandī: Nandī, also known as "Nandin", is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana).[237][238] Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle"[239] and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra.[240]
Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode.[210][241] In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.[242]
Gaṇa: The Gaṇas are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. His son Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".[243]
Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.[244]

tag: ul

text: Forms and depictions

text: According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[245] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.

text: Destroyer and Benefactor

text: In Yajurveda, two contrary sets of attributes for both malignant or terrifying (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here".[247] In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance.[248]

text: The duality of Shiva's fearful and auspicious attributes appears in contrasted names. The name Rudra reflects Shiva's fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl".[249] Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god".[250] R. K. Sharma follows this alternate etymology and translates the name as "terrible".[251] Hara is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys".[252] Kramrisch translates it as "the ravisher".[221] Another of Shiva's fearsome forms is as Kāla "time" and Mahākāla "great time", which ultimately destroys all things.[44][253] The name Kāla appears in the Shiva Sahasranama, where it is translated by Ram Karan Sharma as "(the Supreme Lord of) Time".[254] Bhairava "terrible" or "frightful"[255] is a fierce form associated with annihilation. In contrast, the name Śaṇkara, "beneficent"[31] or "conferring happiness"[256] reflects his benign form. This name was adopted by the great Vedanta philosopher Adi Shankara (c. 788–820),[257] who is also known as Shankaracharya.[44] The name Śambhu (Sanskrit: शम्भु swam-on its own; bhu-burn/shine) "self-shining/ shining on its own", also reflects this benign aspect.[44][258]

text: Ascetic and householder

text: Shiva is depicted as both an ascetic yogi and as a householder (grihasta), roles which have been traditionally mutually exclusive in Hindu society.[259] When depicted as a yogi, he may be shown sitting and meditating.[260] His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga.[261] While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts.[262]

text: As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama.[263] Umā in epic literature is known by many names, including the benign Pārvatī.[264][265] She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kali, Kamakshi and Minakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe.[266] His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in South India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.[267]

text: Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta – identified with regional deities Ayyappan and Aiyanar – is born.[268][269][270][271] In outskirts of Ernakulam in Kerala, a deity named Vishnumaya is stated to be offspring of Shiva and invoked in local exorcism rites, but this deity is not traceable in Hindu pantheon and is possibly a local tradition with "vaguely Chinese" style rituals, states Saletore.[8] In some traditions, Shiva has daughters like the serpent-goddess Manasa and Ashokasundari.[7][272] According to Doniger, two regional stories depict demons Andhaka and Jalandhara as the children of Shiva who war with him, and are later destroyed by Shiva.[273]

text: Iconographic forms

text: The depiction of Shiva as Nataraja (Sanskrit: naṭarāja, "Lord of Dance") is popular.[274][275] The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama.[276] His association with dance and also with music is prominent in the Puranic period.[277] In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular.[278] The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Shiva does it by the Tandava,[279][280] and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati.[281][282] Lasya is regarded as the female counterpart of Tandava.[282] The Tandava-Lasya dances are associated with the destruction-creation of the world.[283][284][285]

text: Dakshinamurthy (Dakṣiṇāmūrti)[286] literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras.[287] This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu.[288] Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.[289]

text: An iconographic representation of Shiva called Ardhanarishvara (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form is best translated as "the lord who is half woman", not as "half-man, half-woman".[290]

text: Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras.[291] Shiva's name Tripurantaka ( Tripurāntaka), "ender of Tripura", refers to this important story.[292]

text: Lingam

text: Apart from anthropomorphic images of Shiva, he is also represented in aniconic form of a lingam.[293][294][295] These are depicted in various designs. One common form is the shape of a vertical rounded column in the centre of a lipped, disk-shaped object, the yoni, symbolism for the goddess Shakti.[296] In Shiva temples, the linga is typically present in its sanctum sanctorum and is the focus of votary offerings such as milk, water, flower petals, fruit, fresh leaves, and rice.[296] According to Monier Williams and Yudit Greenberg, linga literally means "mark, sign or emblem", and also refers to a "mark or sign from which the existence of something else can be reliably inferred". It implies the regenerative divine energy innate in nature, symbolized by Shiva.[297][298] Some scholars, such as Wendy Doniger, view linga merely as an erotic phallic symbol,[299] although this interpretation is disputed by others, including Swami Vivekananda,[300] Sivananda Saraswati,[301] and S. N. Balagangadhara.[302] According to Moriz Winternitz, the linga in the Shiva tradition is "only a symbol of the productive and creative principle of nature as embodied in Shiva", and it has no historical trace in any obscene phallic cult.[303]

text: The worship of the lingam originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga.[304][305] In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.[305]

text: The oldest known archaeological linga as an anicon of Shiva is the Gudimallam lingam from 3rd-century BCE.[296] In Shaivism pilgrimage tradition, twelve major temples of Shiva are called Jyotirlinga, which means "linga of light", and these are located across India.[306]

text: The five mantras

text: Five is a sacred number for Shiva.[307] One of his most important mantras has five syllables (namaḥ śivāya).[308]

text: Shiva's body is said to consist of five mantras, called the pañcabrahmans.[309] As forms of God, each of these have their own names and distinct iconography:[310]

text:
Sadyojāta
Vāmadeva
Aghora
Tatpuruṣa
Īsāna

text: These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action.[311][312] Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes.[313] The overall meaning of these associations is summarized by Stella Kramrisch:

text: Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.[314]

text: According to the Pañcabrahma Upanishad:

text: One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)[315]

text: Avatars

text: Puranic scriptures contain occasional references to "ansh" – literally portion, or avatars of Shiva, but the idea of Shiva avatars is not universally accepted in Saivism.[316] The Linga Purana mentions twenty-eight forms of Shiva which are sometimes seen as avatars ,[317] however such mention is unusual and the avatars of Shiva is relatively rare in Shaivism compared to the well emphasized concept of Vishnu avatars in Vaishnavism.[318][319][320] Some Vaishnava literature reverentially link Shiva to characters in its mythologies. For example, in the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva.[321][322][323] The Bhagavata Purana and the Vishnu Purana claim sage Durvasa to be a portion of Shiva.[324][325][326] Some medieval era writers have called the Advaita Vedanta philosopher Adi Shankara an incarnation of Shiva.[327]

text: Festivals

text: There is a Shivaratri in every lunar month on its 13th night/14th day,[328] but once a year in late winter (February/March) and before the arrival of spring, marks Maha Shivaratri which means "the Great Night of Shiva".[4][329]

text: Maha Shivaratri is a major Hindu festival, but one that is solemn and theologically marks a remembrance of "overcoming darkness and ignorance" in life and the world,[329] and meditation about the polarities of existence, of Shiva and a devotion to humankind.[328] It is observed by reciting Shiva-related poems, chanting prayers, remembering Shiva, fasting, doing Yoga and meditating on ethics and virtues such as self-restraint, honesty, noninjury to others, forgiveness, introspection, self-repentance and the discovery of Shiva.[329][330] The ardent devotees keep awake all night. Others visit one of the Shiva temples or go on pilgrimage to Jyotirlingam shrines. Those who visit temples, offer milk, fruits, flowers, fresh leaves and sweets to the lingam.[4] Some communities organize special dance events, to mark Shiva as the lord of dance, with individual and group performances.[331] According to Jones and Ryan, Maha Sivaratri is an ancient Hindu festival which probably originated around the 5th-century.[329]

text: Another major festival involving Shiva worship is Kartik Purnima, commemorating Shiva's victory on the demons Tripurasura. Across India, various Shiva temples are illuminated throughout the night. Shiva icons are carried in procession in some places.[332]

text: Regional festivals dedicated to Shiva include the Chittirai festival in Madurai around April/May, one of the largest festivals in South India, celebrating the wedding of Minakshi (Parvati) and Shiva. The festival is one where both the Vaishnava and Shaiva communities join the celebrations, because Vishnu gives away his sister Minakshi in marriage to Shiva.[333]

text: Some Shaktism-related festivals revere Shiva along with the goddess considered primary and Supreme. These include festivals dedicated to Annapurna such as Annakuta and those related to Durga.[334] In Himalayan regions such as Nepal, as well as in northern, central and western India, the festival of Teej is celebrated by girls and women in the monsoon season, in honor of goddess Parvati, with group singing, dancing and by offering prayers in Parvati-Shiva temples.[335][336]

text: The ascetic, Vedic and Tantric sub-traditions related to Shiva, such as those that became ascetic warriors during the Islamic rule period of India,[337][338] celebrate the Kumbha Mela festival.[339] This festival cycles every 12 years, in four pilgrimage sites within India, with the event moving to the next site after a gap of three years. The biggest is in Prayaga (renamed Allahabad during the Mughal rule era), where millions of Hindus of different traditions gather at the confluence of rivers Ganges and Yamuna. In the Hindu tradition, the Shiva-linked ascetic warriors (Nagas) get the honor of starting the event by entering the sangam first for bathing and prayers.[339]

text: Beyond Indian subcontinent and Hinduism

text: In Shaivism of Indonesia, the popular name for Shiva has been Batara Guru, which is derived from Sanskrit Bhattaraka which means “noble lord".[342] He is conceptualized as a kind spiritual teacher, the first of all Gurus in Indonesian Hindu texts, mirroring the Dakshinamurti aspect of Shiva in the Indian subcontinent.[343] However, the Batara Guru has more aspects than the Indian Shiva, as the Indonesian Hindus blended their spirits and heroes with him. Batara Guru's wife in southeast Asia is the same Hindu deity Durga, who has been popular since ancient times, and she too has a complex character with benevolent and fierce manifestations, each visualized with different names such as Uma, Sri, Kali and others.[344][345] Shiva has been called Sadasiva, Paramasiva, Mahadeva in benevolent forms, and Kala, Bhairava, Mahakala in his fierce forms.[345] The Indonesian Hindu texts present the same philosophical diversity of Shaivism traditions found on the subcontinent. However, among the texts that have survived into the contemporary era, the more common are of those of Shaiva Siddhanta (locally also called Siwa Siddhanta, Sridanta).[346]

text: In the pre-Islamic period on the island of Java, Shaivism and Buddhism were considered very close and allied religions, though not identical religions.[347] The medieval era Indonesian literature equates Buddha with Siwa (Shiva) and Janardana (Vishnu).[348] This tradition continues in predominantly Hindu Bali Indonesia in the modern era, where Buddha is considered the younger brother of Shiva.[349]

text: The worship of Shiva became popular in Central Asia through the Hephthalite Empire,[350] and Kushan Empire. Shaivism was also popular in Sogdia and the Kingdom of Yutian as found from the wall painting from Penjikent on the river Zervashan.[351] In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita").[351] He is clad in tiger skin while his attendants are wearing Sogdian dress.[351] A panel from Dandan Oilik shows Shiva in His Trimurti form with Shakti kneeling on her right thigh.[351][352] Another site in the Taklamakan Desert depicts him with four legs, seated cross-legged on a cushioned seat supported by two bulls.[351] It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.[352]

text: Daikokuten, one of the Seven Lucky Gods in Japan, is considered to be evolved from Shiva. The god enjoys an exalted position as a household deity in Japan and is worshipped as the god of wealth and fortune.[353] The name is the Japanese equivalent of Mahākāla, the Buddhist name for Shiva.[354] Shiva is also mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna.[355] In cosmologies of Buddhist tantra, Shiva is depicted as passive, with Shakti being his active counterpart.[356]

text: The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi."[357] In the same chapter, it also says, "Shiva speaks, and the Siddhas listen." In Dasam Granth, Guru Gobind Singh has mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.[358]

text: In contemporary culture

text: In contemporary culture, Shiva is depicted in films, books, tattoos and art. He has been referred to as "the god of cool things"[359] and a "bonafide rock hero".[360]

text: Popular films include the Gujarati language movie Har Har Mahadev[361] and well-known books include Amish Tripathi's Shiva Trilogy, which has sold over a million copies.[359] On television, Devon Ke Dev...Mahadev, a mythological drama about Shiva on the Life OK channel was among the most watched shows at its peak popularity.[362]

text: In the Final Fantasy videogame series, Shiva is often depicted as a benevolent ancient being of Ice Element who frequently aids the heroes against mighty foes (via summoning).[363] Shiva is also a character in the video game Dark Souls, with the name Shiva of the East.[359]