The Flickr Dancingshiva Image Generatr

A new sculpture has been added to Oshara Village Park: Dancing Shiva, complete with five arms and three legs dancing on the corpse of a slain enemy.

Artist Rob Rikoon, American
Statue, Sculpture, Dancing Shiva, Steel, Powder Coat, 2023

Photo-a-day Lent Calendar, 2024, for A Hobbling A Day. A new sculpture has been added to Oshara Village Park: Dancing Shiva, complete with five arms and three legs dancing on the corpse of a slain enemy.

Artist Rob Rikoon, American
Statue, Sculpture, Dancing Shiva, Steel, Powder Coat, 2023

Nataraja Idol For Home 24″

This statue is carefully handmade of best-quality black stone with a beautiful design, rendering it extremely durable and long-lasting. The statue is perfect for any indoor or outdoor placement.

Beautiful and captivating decorations around this magnificent statue of Lord Shiva as the cosmic dancer, Natraj, which embodies both beauty and devotion. The intricate engravings that cover the whole statue enhance the dance pose’s fluidity and lend a touch of artistic beauty to its revered presence. The magnificent Natraj statue’s heavenly aura and visual appeal make it the ideal accent to enhance any area. Truly a masterpiece, every curve, and carving reveals a tale of dedication and skill.

To know more about the product: www.thestonestudio.in/product/nataraja-idol-for-home/
To check our website: www.thestonestudio.in
Phone: +91-7008222943
Email: [email protected]

Nataraja Idol 32″

This statue is carefully handmade of best-quality black stone with a beautiful design, rendering it extremely durable and long-lasting. The statue is perfect for any indoor or outdoor placement.

This exquisite statue of Lord Shiva as the cosmic dancer, Natraj, is adorned with intricate and mesmerizing designs that capture the essence of beauty and spirituality. The fluidity of the dancing pose is complemented by the detailed engravings that grace the entire statue, adding a touch of artistic finesse to its sacred presence. The stunning Natraj statue is a perfect addition to elevate your space with its celestial energy and aesthetic allure.

To know more about the product: www.thestonestudio.in/product/nataraja-idol/
To check our website: www.thestonestudio.in
Phone No: +91-7008222943
Email Id: [email protected]

Vietnam National History Museum

David Bowie ~ Oh! You Pretty Things

Nataraja (dancing Shiva) in cave 21

Nataraja "நடராசர்" or Kooththan"கூத்தன்: , (Hindustani: [nət̪əˈraːdʒə], The Lord (or King) of Dance), is a depiction of the god Shiva as the cosmic dancer who performs his divine dance to destroy a weary universe and make preparations for the god Brahma to start the process of creation.

DEPICTION
The dance of Shiva in Tillai, the traditional name for Chidambaram, forms the motif for all the depictions of Shiva as Nataraja. He is also known as "Sabesan" which splits as "Sabayil aadum eesan" in Tamil which means "The Lord who dances on the dais". The form is present in most Shiva temples in South India, and is the prime deity in the famous Thillai Nataraja Temple at Chidambaram.

The sculpture is usually made in bronze, with Shiva dancing in an aureole of flames, lifting his left leg (or in rare cases, the right leg) and balancing over a demon or dwarf (Apasmara) who symbolizes ignorance. It is a well known sculptural symbol in India and popularly used as a symbol of Indian culture.

The two most common forms of Shiva's dance are the Lasya (the gentle form of dance), associated with the creation of the world, and the Tandava (the violent and dangerous dance), associated with the destruction of weary worldviews – weary perspectives and lifestyles. In essence, the Lasya and the Tandava are just two aspects of Shiva's nature; for he destroys in order to create, tearing down to build again.

ETYMOLOGY
Nāṭaraja is derived from the Tamil words "நாட்டியம்" "Natiyam" (dance) and "Raja" (king) meaning "Lord of dance".

Koothan is derived from the Tamil word Koothu, which means dance or performance. A male dancer is termed Koothan. Also known as Natairajan in Sankritised Tamil, meaning Nathiyathin (of dance) Raajan (king). Naathiyam is another word for dance.

CARACTERISTICS
A cobra uncoils from his lower right forearm, and the crescent moon and a skull are on his crest. He dances within an arch of flames. This dance is called the Dance of Bliss,(Tamil: ஆனந்த தாண்டவம்) aananda taandavam.
The upper right hand holds a small drum shaped like an hourglass that is called a ḍamaru in Sanskrit. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. It symbolizes sound originating creation or the beat of the drum is the passage of time.
The upper left hand contains Agni or fire, which signifies destruction. The opposing concepts in the upper hands show the counterpoise of creation and destruction or the fire of life.
The second right hand shows the Abhaya mudra (meaning fearlessness in Sanskrit), bestowing protection from both evil and ignorance to those who follow the righteousness of dharma.
The second left hand points towards the raised foot which signifies upliftment and liberation. It also points to the left foot with the sign of the elephant which leads the way through the jungle of ignorance.
The dwarf on which Nataraja dances is the demon Apasmara (Muyalaka, as known in Tamil), which symbolises Shiva's victory over ignorance. It also represents the passage of spirit from the divine into material.
As the Lord of Dance, Nataraja, Shiva performs the tandava, the dance in which the universe is created, maintained, and dissolved. Shiva's long, matted tresses, usually piled up in a knot, loosen during the dance and crash into the heavenly bodies, knocking them off course or destroying them utterly.
The surrounding flames represent the manifest Universe.
The snake swirling around his waist is kundalini, the Shakti or divine force thought to reside within everything. This also parallels the cords of life worn by the Brahmins to represent the second rebirth.
The stoic face of Shiva represents his neutrality, thus being in balance.

SIGNIFICANCE
An essential significance of Shiva's dance at Tillai, the traditional name of Chidambaram, can be explained as:

First, it is seen as the image of his rhythmic play which is the source of all movement within the universe. This is represented by the circular or elliptical frame surrounding the Lord.
Secondly, the purpose of his dance is to release the souls of all men from the snare of illusion.
Lastly, the place of the dance, Chidambaram, which is portrayed as the center of the universe, is actually within the heart.

Dancing is seen as an art in which the artist and the art s/he creates are one and the same, thought to evoke the oneness of God and creation.

In the compact spiritual texts of divine knowledge, the holy Geeta, there are three basic Guṇa: Satvic, Tamsic and Rajsic. These combine with each other, and the life forms are created as a result of this divine activity. These life forms remain devoid of prana (breath), until the Divine entity infuses them with life. The Geeta says the division of the Divine entity is ninefold, of which eight can be known by humans, but the ninth is eternally unexplainable and hidden and secret. These eight divisions are the elements, Earth, Water, Fire, Air, Akash, Mana, Buddhi, Ahamkara.

Nataraja is a visual interpretation of Brahman and a dance posture of Lord Shiva. It is the representation of reality at the time of cosmic destruction. We being life forms, cosmic destruction would mean the disappearance of all life. The half moon shown in the head of Nataraja is a symbol only. The fall of the moon would result in cosmic destruction.

MURTIS
The Nataraja sect originated in the state of Tamil Nadu in southern India. The trajectory of the dancing Shiva is traced from the processional worship of metal icons outside the sanctum to the cultic elevation of the Nataraja bronze into the sanctum at Chidambaram.

Archaeo metallurgical studies made on South Indian bronzes by Sharada Srinivasan combined with iconographic and literary evidence showed that the Nataraja bronze was a Pallava innovation (7th to mid-9th century), rather than 10th-century Chola as widely believed. That the depiction was informed of cosmic or metaphysical connotations is also argued on the basis of the testimony of the hymns of Tamil saints.

The largest Nataraja statue is in Neyveli, in Tamil Nadu.

The image of "the Lord as the Cosmic Dancer" is shown at the Chidambaram temple, an unusual fact as Shiva is depicted in an anthropomorphic form rather than in the usual non-anthropomorphic form of the lingam.

In 2004, a 2m statue of the dancing Shiva was unveiled at CERN, the European Center for Research in Particle Physics in Geneva. The statue, symbolizing Shiva's cosmic dance of creation and destruction, was given to CERN by the Indian government to celebrate the research center's long association with India. A special plaque next to the Shiva statue explains the significance of the metaphor of Shiva's cosmic dance with quotations from Fritjof Capra: "

Hundreds of years ago, Indian artists created visual images of dancing Shivas in a beautiful series of bronzes. In our time, physicists have used the most advanced technology to portray the patterns of the cosmic dance. The metaphor of the cosmic dance thus unifies ancient mythology, religious art and modern physics.

WIKIPEDIA

. . . if you like to create a photo-artwork like this: it takes 3-4 hours at the computer
___________________________________________

Nataraja "நடராசர்" or Kooththan"கூத்தன்: , (Hindustani: [nət̪əˈraːdʒə], The Lord (or King) of Dance), is a depiction of the god Shiva as the cosmic dancer who performs his divine dance to destroy a weary universe and make preparations for the god Brahma to start the process of creation.

DEPICTION
The dance of Shiva in Tillai, the traditional name for Chidambaram, forms the motif for all the depictions of Shiva as Nataraja. He is also known as "Sabesan" which splits as "Sabayil aadum eesan" in Tamil which means "The Lord who dances on the dais". The form is present in most Shiva temples in South India, and is the prime deity in the famous Thillai Nataraja Temple at Chidambaram.

The sculpture is usually made in bronze, with Shiva dancing in an aureole of flames, lifting his left leg (or in rare cases, the right leg) and balancing over a demon or dwarf (Apasmara) who symbolizes ignorance. It is a well known sculptural symbol in India and popularly used as a symbol of Indian culture.

The two most common forms of Shiva's dance are the Lasya (the gentle form of dance), associated with the creation of the world, and the Tandava (the violent and dangerous dance), associated with the destruction of weary worldviews – weary perspectives and lifestyles. In essence, the Lasya and the Tandava are just two aspects of Shiva's nature; for he destroys in order to create, tearing down to build again.

ETYMOLOGY
Nāṭaraja is derived from the Tamil words "நாட்டியம்" "Natiyam" (dance) and "Raja" (king) meaning "Lord of dance".

Koothan is derived from the Tamil word Koothu, which means dance or performance. A male dancer is termed Koothan. Also known as Natairajan in Sankritised Tamil, meaning Nathiyathin (of dance) Raajan (king). Naathiyam is another word for dance.

CARACTERISTICS
A cobra uncoils from his lower right forearm, and the crescent moon and a skull are on his crest. He dances within an arch of flames. This dance is called the Dance of Bliss,(Tamil: ஆனந்த தாண்டவம்) aananda taandavam.
The upper right hand holds a small drum shaped like an hourglass that is called a ḍamaru in Sanskrit. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. It symbolizes sound originating creation or the beat of the drum is the passage of time.
The upper left hand contains Agni or fire, which signifies destruction. The opposing concepts in the upper hands show the counterpoise of creation and destruction or the fire of life.
The second right hand shows the Abhaya mudra (meaning fearlessness in Sanskrit), bestowing protection from both evil and ignorance to those who follow the righteousness of dharma.
The second left hand points towards the raised foot which signifies upliftment and liberation. It also points to the left foot with the sign of the elephant which leads the way through the jungle of ignorance.
The dwarf on which Nataraja dances is the demon Apasmara (Muyalaka, as known in Tamil), which symbolises Shiva's victory over ignorance. It also represents the passage of spirit from the divine into material.
As the Lord of Dance, Nataraja, Shiva performs the tandava, the dance in which the universe is created, maintained, and dissolved. Shiva's long, matted tresses, usually piled up in a knot, loosen during the dance and crash into the heavenly bodies, knocking them off course or destroying them utterly.
The surrounding flames represent the manifest Universe.
The snake swirling around his waist is kundalini, the Shakti or divine force thought to reside within everything. This also parallels the cords of life worn by the Brahmins to represent the second rebirth.
The stoic face of Shiva represents his neutrality, thus being in balance.

SIGNIFICANCE
An essential significance of Shiva's dance at Tillai, the traditional name of Chidambaram, can be explained as:

First, it is seen as the image of his rhythmic play which is the source of all movement within the universe. This is represented by the circular or elliptical frame surrounding the Lord.
Secondly, the purpose of his dance is to release the souls of all men from the snare of illusion.
Lastly, the place of the dance, Chidambaram, which is portrayed as the center of the universe, is actually within the heart.

Dancing is seen as an art in which the artist and the art s/he creates are one and the same, thought to evoke the oneness of God and creation.

In the compact spiritual texts of divine knowledge, the holy Geeta, there are three basic Guṇa: Satvic, Tamsic and Rajsic. These combine with each other, and the life forms are created as a result of this divine activity. These life forms remain devoid of prana (breath), until the Divine entity infuses them with life. The Geeta says the division of the Divine entity is ninefold, of which eight can be known by humans, but the ninth is eternally unexplainable and hidden and secret. These eight divisions are the elements, Earth, Water, Fire, Air, Akash, Mana, Buddhi, Ahamkara.

Nataraja is a visual interpretation of Brahman and a dance posture of Lord Shiva. It is the representation of reality at the time of cosmic destruction. We being life forms, cosmic destruction would mean the disappearance of all life. The half moon shown in the head of Nataraja is a symbol only. The fall of the moon would result in cosmic destruction.

MURTIS
The Nataraja sect originated in the state of Tamil Nadu in southern India. The trajectory of the dancing Shiva is traced from the processional worship of metal icons outside the sanctum to the cultic elevation of the Nataraja bronze into the sanctum at Chidambaram.

Archaeo metallurgical studies made on South Indian bronzes by Sharada Srinivasan combined with iconographic and literary evidence showed that the Nataraja bronze was a Pallava innovation (7th to mid-9th century), rather than 10th-century Chola as widely believed. That the depiction was informed of cosmic or metaphysical connotations is also argued on the basis of the testimony of the hymns of Tamil saints.

The largest Nataraja statue is in Neyveli, in Tamil Nadu.

The image of "the Lord as the Cosmic Dancer" is shown at the Chidambaram temple, an unusual fact as Shiva is depicted in an anthropomorphic form rather than in the usual non-anthropomorphic form of the lingam.

In 2004, a 2m statue of the dancing Shiva was unveiled at CERN, the European Center for Research in Particle Physics in Geneva. The statue, symbolizing Shiva's cosmic dance of creation and destruction, was given to CERN by the Indian government to celebrate the research center's long association with India. A special plaque next to the Shiva statue explains the significance of the metaphor of Shiva's cosmic dance with quotations from Fritjof Capra: "

Hundreds of years ago, Indian artists created visual images of dancing Shivas in a beautiful series of bronzes. In our time, physicists have used the most advanced technology to portray the patterns of the cosmic dance. The metaphor of the cosmic dance thus unifies ancient mythology, religious art and modern physics.

WIKIPEDIA

Nataraja (Tamil:"நடராசர்" or Kooththan"கூத்தன்:), The Lord (or King) of Dance), is a depiction of the Hindu God Shiva as the cosmic dancer who performs his divine dance to destroy a weary universe and make preparations for the god Brahma to start the process of creation.

DEPICTION
The dance of Shiva in Tillai, the traditional name for Chidambaram, forms the motif for all the depictions of Shiva as Nataraja. He is also known as "Sabesan" which splits as "Sabayil aadum eesan" in Tamil which means "The Lord who dances on the dais". The form is present in most Shiva temples in South India, and is the prime deity in the famous Thillai Nataraja Temple at Chidambaram.The sculpture is usually made in bronze, with Shiva dancing in an aureole of flames, lifting his left leg (or in rare cases, the right leg) and balancing over a demon or dwarf (Apasmara) who symbolizes ignorance. It is a well known sculptural symbol in India and popularly used as a symbol of Indian culture.The two most common forms of Shiva's dance are the Lasya (the gentle form of dance), associated with the creation of the world, and the Tandava (the violent and dangerous dance), associated with the destruction of weary worldviews – weary perspectives and lifestyles. In essence, the Lasya and the Tandava are just two aspects of Shiva's nature; for he destroys in order to create, tearing down to build again.

ETYMOLOGY
Naṭarāja in Sanskrit (नटराज) means "Lord of dance". The word is also used in Telugu,Tamil,Kannada, Malayalam.

Koothan is derived from the Tamil word Koothu, which means dance or performance. A male dancer is termed Koothan. Also known as Natarajan in Tamil, meaning "Naatiyathin" (of dance) "Raajan" (king). Naatiyam is another word for dance in Tamil.

CHARACTERISTICS
- A cobra uncoils from his lower right forearm, and the crescent moon and a skull are on his crest. He dances within an arch of flames. This dance is called the Dance of Bliss,
- The upper right hand holds a small drum shaped like an hourglass that is called a ḍamaru in Sanskrit. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. It symbolizes sound originating creation or the beat of the drum is the passage of time.
- The upper left hand contains Agni or fire, which signifies destruction. The opposing concepts in the upper hands show the counterpoise of creation and destruction or the fire of life.
- The second right hand shows the Abhaya mudra (meaning fearlessness in Sanskrit), bestowing protection from both evil and ignorance to those who follow the righteousness of dharma.
- The second left hand points towards the raised foot which signifies upliftment and liberation. It also points to the left foot with the sign of the elephant which leads the way through the jungle of ignorance.
- The dwarf on which Nataraja dances is the demon Apasmara (Muyalaka, as known in Tamil), which symbolises Shiva's victory over ignorance. It also represents the passage of spirit from the divine into material.
- As the Lord of Dance, Nataraja, Shiva performs the tandava, the dance in which the universe is created, maintained, and dissolved. Shiva's long, matted tresses, usually piled up in a knot, loosen during the dance and crash into the heavenly bodies, knocking them off course or destroying them utterly.
- The surrounding flames represent the manifest Universe.
- The snake swirling around his waist is kundalini, the Shakti or divine force thought to reside within everything. This also parallels the cords of life worn by the Brahmins to represent the second rebirth.
- The stoic face of Shiva represents his neutrality, thus being in balance.

SIGNIFICANCE
An essential significance of Shiva's dance at Tillai, the traditional name of Chidambaram, can be explained as:

- First, it is seen as the image of his rhythmic play which is the source of all movement within the universe. This is represented by the circular or elliptical frame surrounding the Lord.
- Secondly, the purpose of his dance is to release the souls of all men from the snare of illusion.
- Lastly, the place of the dance, Chidambaram, which is portrayed as the center of the universe, is actually within the heart.

Dancing is seen as an art in which the artist and the art s/he creates are one and the same, thought to evoke the oneness of God and creation.

In the compact spiritual texts of divine knowledge, the holy Geeta, there are three basic Guṇa: Satvic, Tamsic and Rajsic. These combine with each other, and the life forms are created as a result of this divine activity. These life forms remain devoid of prana (breath), until the Divine entity infuses them with life. The Geeta says the division of the Divine entity is ninefold, of which eight can be known by humans, but the ninth is eternally unexplainable and hidden and secret. These eight divisions are the elements, Earth, Water, Fire, Air, Akash, Mana, Buddhi, Ahamkara.

Nataraja is a visual interpretation of Brahman and a dance posture of Lord Shiva. It is the representation of reality at the time of cosmic destruction. We being life forms, cosmic destruction would mean the disappearance of all life. The half moon shown in the head of Nataraja is a symbol only. The fall of the moon would result in cosmic destruction.
Images

The Nataraja sect originated in the state of Tamil Nadu in southern India. The trajectory of the dancing Shiva is traced from the processional worship of metal icons outside the sanctum to the cultic elevation of the Nataraja bronze into the sanctum at Chidambaram.

Archaeo metallurgical studies made on South Indian bronzes by Sharada Srinivasan combined with iconographic and literary evidence showed that the Nataraja bronze was a Pallava innovation (7th to mid-9th century), rather than 10th-century Chola as widely believed. That the depiction was informed of cosmic or metaphysical connotations is also argued on the basis of the testimony of the hymns of Tamil saints.

The largest Nataraja statue is in Neyveli, in Tamil Nadu.

The image of "the Lord as the Cosmic Dancer" is shown at the Chidambaram temple, an unusual fact as Shiva is depicted in an anthropomorphic form rather than in the usual non-anthropomorphic form of the lingam.
In 2004, a 2m statue of the dancing Shiva was unveiled at CERN, the European Center for Research in Particle Physics in Geneva. The statue, symbolizing Shiva's cosmic dance of creation and destruction, was given to CERN by the Indian government to celebrate the research center's long association with India. A special plaque next to the Shiva statue explains the significance of the metaphor of Shiva's cosmic dance with quotations from Fritjof Capra: Hundreds of years ago, Indian artists created visual images of dancing Shivas in a beautiful series of bronzes. In our time, physicists have used the most advanced technology to portray the patterns of the cosmic dance. The metaphor of the cosmic dance thus unifies ancient mythology, religious art and modern physics.

WIKIPEDIA

Nataraja "நடராசர்" or Kooththan"கூத்தன்: (Hindustani: [nət̪əˈraːdʒə], The Lord (or King) of Dance), is a depiction of the god Shiva as the cosmic dancer who performs his divine dance to destroy a weary universe and make preparations for the god Brahma to start the process of creation.

DEPICTION
The dance of Shiva in Tillai, the traditional name for Chidambaram, forms the motif for all the depictions of Shiva as Nataraja. He is also known as "Sabesan" which splits as "Sabayil aadum eesan" in Tamil which means "The Lord who dances on the dais". The form is present in most Shiva temples in South India, and is the prime deity in the famous Thillai Nataraja Temple at Chidambaram.

The sculpture is usually made in bronze, with Shiva dancing in an aureole of flames, lifting his left leg (or in rare cases, the right leg) and balancing over a demon or dwarf (Apasmara) who symbolizes ignorance. It is a well known sculptural symbol in India and popularly used as a symbol of Indian culture.

The two most common forms of Shiva's dance are the Lasya (the gentle form of dance), associated with the creation of the world, and the Tandava (the violent and dangerous dance), associated with the destruction of weary worldviews – weary perspectives and lifestyles. In essence, the Lasya and the Tandava are just two aspects of Shiva's nature; for he destroys in order to create, tearing down to build again.

ETYMOLOGY
Nāṭaraja is derived from the Tamil words "நாட்டியம்" "Natiyam" (dance) and "Raja" (king) meaning "Lord of dance".

Koothan is derived from the Tamil word Koothu, which means dance or performance. A male dancer is termed Koothan. Also known as Natairajan in Sankritised Tamil, meaning Nathiyathin (of dance) Raajan (king). Naathiyam is another word for dance.

CARACTERISTICS
A cobra uncoils from his lower right forearm, and the crescent moon and a skull are on his crest. He dances within an arch of flames. This dance is called the Dance of Bliss,(Tamil: ஆனந்த தாண்டவம்) aananda taandavam.
The upper right hand holds a small drum shaped like an hourglass that is called a ḍamaru in Sanskrit. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. It symbolizes sound originating creation or the beat of the drum is the passage of time.
The upper left hand contains Agni or fire, which signifies destruction. The opposing concepts in the upper hands show the counterpoise of creation and destruction or the fire of life.
The second right hand shows the Abhaya mudra (meaning fearlessness in Sanskrit), bestowing protection from both evil and ignorance to those who follow the righteousness of dharma.
The second left hand points towards the raised foot which signifies upliftment and liberation. It also points to the left foot with the sign of the elephant which leads the way through the jungle of ignorance.
The dwarf on which Nataraja dances is the demon Apasmara (Muyalaka, as known in Tamil), which symbolises Shiva's victory over ignorance. It also represents the passage of spirit from the divine into material.
As the Lord of Dance, Nataraja, Shiva performs the tandava, the dance in which the universe is created, maintained, and dissolved. Shiva's long, matted tresses, usually piled up in a knot, loosen during the dance and crash into the heavenly bodies, knocking them off course or destroying them utterly.
The surrounding flames represent the manifest Universe.
The snake swirling around his waist is kundalini, the Shakti or divine force thought to reside within everything. This also parallels the cords of life worn by the Brahmins to represent the second rebirth.
The stoic face of Shiva represents his neutrality, thus being in balance.

SIGNIFICANCE
An essential significance of Shiva's dance at Tillai, the traditional name of Chidambaram, can be explained as:

First, it is seen as the image of his rhythmic play which is the source of all movement within the universe. This is represented by the circular or elliptical frame surrounding the Lord.
Secondly, the purpose of his dance is to release the souls of all men from the snare of illusion.
Lastly, the place of the dance, Chidambaram, which is portrayed as the center of the universe, is actually within the heart.

Dancing is seen as an art in which the artist and the art s/he creates are one and the same, thought to evoke the oneness of God and creation.

In the compact spiritual texts of divine knowledge, the holy Geeta, there are three basic Guṇa: Satvic, Tamsic and Rajsic. These combine with each other, and the life forms are created as a result of this divine activity. These life forms remain devoid of prana (breath), until the Divine entity infuses them with life. The Geeta says the division of the Divine entity is ninefold, of which eight can be known by humans, but the ninth is eternally unexplainable and hidden and secret. These eight divisions are the elements, Earth, Water, Fire, Air, Akash, Mana, Buddhi, Ahamkara.

Nataraja is a visual interpretation of Brahman and a dance posture of Lord Shiva. It is the representation of reality at the time of cosmic destruction. We being life forms, cosmic destruction would mean the disappearance of all life. The half moon shown in the head of Nataraja is a symbol only. The fall of the moon would result in cosmic destruction.

MURTIS
The Nataraja sect originated in the state of Tamil Nadu in southern India. The trajectory of the dancing Shiva is traced from the processional worship of metal icons outside the sanctum to the cultic elevation of the Nataraja bronze into the sanctum at Chidambaram.

Archaeo metallurgical studies made on South Indian bronzes by Sharada Srinivasan combined with iconographic and literary evidence showed that the Nataraja bronze was a Pallava innovation (7th to mid-9th century), rather than 10th-century Chola as widely believed. That the depiction was informed of cosmic or metaphysical connotations is also argued on the basis of the testimony of the hymns of Tamil saints.

The largest Nataraja statue is in Neyveli, in Tamil Nadu.

The image of "the Lord as the Cosmic Dancer" is shown at the Chidambaram temple, an unusual fact as Shiva is depicted in an anthropomorphic form rather than in the usual non-anthropomorphic form of the lingam.

In 2004, a 2m statue of the dancing Shiva was unveiled at CERN, the European Center for Research in Particle Physics in Geneva. The statue, symbolizing Shiva's cosmic dance of creation and destruction, was given to CERN by the Indian government to celebrate the research center's long association with India. A special plaque next to the Shiva statue explains the significance of the metaphor of Shiva's cosmic dance with quotations from Fritjof Capra: "

Hundreds of years ago, Indian artists created visual images of dancing Shivas in a beautiful series of bronzes. In our time, physicists have used the most advanced technology to portray the patterns of the cosmic dance. The metaphor of the cosmic dance thus unifies ancient mythology, religious art and modern physics.

WIKIPEDIA

Rajasthan, dancing Shiva souvenirs

D56_6813

Nataraja "நடராசர்" or Kooththan"கூத்தன்: , (Hindustani: [nət̪əˈraːdʒə], The Lord (or King) of Dance), is a depiction of the god Shiva as the cosmic dancer who performs his divine dance to destroy a weary universe and make preparations for the god Brahma to start the process of creation.

DEPICTION
The dance of Shiva in Tillai, the traditional name for Chidambaram, forms the motif for all the depictions of Shiva as Nataraja. He is also known as "Sabesan" which splits as "Sabayil aadum eesan" in Tamil which means "The Lord who dances on the dais". The form is present in most Shiva temples in South India, and is the prime deity in the famous Thillai Nataraja Temple at Chidambaram.

The sculpture is usually made in bronze, with Shiva dancing in an aureole of flames, lifting his left leg (or in rare cases, the right leg) and balancing over a demon or dwarf (Apasmara) who symbolizes ignorance. It is a well known sculptural symbol in India and popularly used as a symbol of Indian culture.

The two most common forms of Shiva's dance are the Lasya (the gentle form of dance), associated with the creation of the world, and the Tandava (the violent and dangerous dance), associated with the destruction of weary worldviews – weary perspectives and lifestyles. In essence, the Lasya and the Tandava are just two aspects of Shiva's nature; for he destroys in order to create, tearing down to build again.

ETYMOLOGY
Nāṭaraja is derived from the Tamil words "நாட்டியம்" "Natiyam" (dance) and "Raja" (king) meaning "Lord of dance".

Koothan is derived from the Tamil word Koothu, which means dance or performance. A male dancer is termed Koothan. Also known as Natairajan in Sankritised Tamil, meaning Nathiyathin (of dance) Raajan (king). Naathiyam is another word for dance.

CARACTERISTICS
A cobra uncoils from his lower right forearm, and the crescent moon and a skull are on his crest. He dances within an arch of flames. This dance is called the Dance of Bliss,(Tamil: ஆனந்த தாண்டவம்) aananda taandavam.
The upper right hand holds a small drum shaped like an hourglass that is called a ḍamaru in Sanskrit. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. It symbolizes sound originating creation or the beat of the drum is the passage of time.
The upper left hand contains Agni or fire, which signifies destruction. The opposing concepts in the upper hands show the counterpoise of creation and destruction or the fire of life.
The second right hand shows the Abhaya mudra (meaning fearlessness in Sanskrit), bestowing protection from both evil and ignorance to those who follow the righteousness of dharma.
The second left hand points towards the raised foot which signifies upliftment and liberation. It also points to the left foot with the sign of the elephant which leads the way through the jungle of ignorance.
The dwarf on which Nataraja dances is the demon Apasmara (Muyalaka, as known in Tamil), which symbolises Shiva's victory over ignorance. It also represents the passage of spirit from the divine into material.
As the Lord of Dance, Nataraja, Shiva performs the tandava, the dance in which the universe is created, maintained, and dissolved. Shiva's long, matted tresses, usually piled up in a knot, loosen during the dance and crash into the heavenly bodies, knocking them off course or destroying them utterly.
The surrounding flames represent the manifest Universe.
The snake swirling around his waist is kundalini, the Shakti or divine force thought to reside within everything. This also parallels the cords of life worn by the Brahmins to represent the second rebirth.
The stoic face of Shiva represents his neutrality, thus being in balance.

SIGNIFICANCE
An essential significance of Shiva's dance at Tillai, the traditional name of Chidambaram, can be explained as:

First, it is seen as the image of his rhythmic play which is the source of all movement within the universe. This is represented by the circular or elliptical frame surrounding the Lord.
Secondly, the purpose of his dance is to release the souls of all men from the snare of illusion.
Lastly, the place of the dance, Chidambaram, which is portrayed as the center of the universe, is actually within the heart.

Dancing is seen as an art in which the artist and the art s/he creates are one and the same, thought to evoke the oneness of God and creation.

In the compact spiritual texts of divine knowledge, the holy Geeta, there are three basic Guṇa: Satvic, Tamsic and Rajsic. These combine with each other, and the life forms are created as a result of this divine activity. These life forms remain devoid of prana (breath), until the Divine entity infuses them with life. The Geeta says the division of the Divine entity is ninefold, of which eight can be known by humans, but the ninth is eternally unexplainable and hidden and secret. These eight divisions are the elements, Earth, Water, Fire, Air, Akash, Mana, Buddhi, Ahamkara.

Nataraja is a visual interpretation of Brahman and a dance posture of Lord Shiva. It is the representation of reality at the time of cosmic destruction. We being life forms, cosmic destruction would mean the disappearance of all life. The half moon shown in the head of Nataraja is a symbol only. The fall of the moon would result in cosmic destruction.

MURTIS
The Nataraja sect originated in the state of Tamil Nadu in southern India. The trajectory of the dancing Shiva is traced from the processional worship of metal icons outside the sanctum to the cultic elevation of the Nataraja bronze into the sanctum at Chidambaram.

Archaeo metallurgical studies made on South Indian bronzes by Sharada Srinivasan combined with iconographic and literary evidence showed that the Nataraja bronze was a Pallava innovation (7th to mid-9th century), rather than 10th-century Chola as widely believed. That the depiction was informed of cosmic or metaphysical connotations is also argued on the basis of the testimony of the hymns of Tamil saints.

The largest Nataraja statue is in Neyveli, in Tamil Nadu.

The image of "the Lord as the Cosmic Dancer" is shown at the Chidambaram temple, an unusual fact as Shiva is depicted in an anthropomorphic form rather than in the usual non-anthropomorphic form of the lingam.

In 2004, a 2m statue of the dancing Shiva was unveiled at CERN, the European Center for Research in Particle Physics in Geneva. The statue, symbolizing Shiva's cosmic dance of creation and destruction, was given to CERN by the Indian government to celebrate the research center's long association with India. A special plaque next to the Shiva statue explains the significance of the metaphor of Shiva's cosmic dance with quotations from Fritjof Capra: "

Hundreds of years ago, Indian artists created visual images of dancing Shivas in a beautiful series of bronzes. In our time, physicists have used the most advanced technology to portray the patterns of the cosmic dance. The metaphor of the cosmic dance thus unifies ancient mythology, religious art and modern physics.

WIKIPEDIA

at Cham tower Po Klong Giarai
en.wikipedia.org/wiki/Po_Klong_Garai_Temple
en.wikipedia.org/wiki/Champa

Detail of a Shiva Nataraja (Lord of the Dance) in the National Art Gallery's collection of Chola-period bronzes at the Government Museum in Chennai, Tamil Nadu.

Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.

Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.

The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.

Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.

ETYMOLOGY & OTHER NAMES
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.

The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).

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. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.

The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.

Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".

Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").

There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. 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.

The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.

ASSIMILATION OF TRADITIONS
The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:

Visnu 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."

Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.

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

INDUS VALLEY ORIGINS
Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.

This claim has been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.

INDO-EUROPEAN ORIGINS
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.

RUDRA
Shiva as we know him today shares many features with the Vedic god Rudra, 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.

The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BCE based on linguistic and philological evidence. 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. Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.

The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:

Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.

The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.

AGNI
Rudra and Agni have a close relationship. 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. 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." The interconnections between the two deities are complex, and according to Stella Kramrisch:

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

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. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.

INDRA
According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his 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, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.

The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,

Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.

LATER VEDIC LITERATURE
Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.

Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.

PURANIC LITERATURE
The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.

TANTRIC LITERATURE
The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.

POSITION WITHIN HINDUISM

SHAIVISM
Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", 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. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.

PANCHAYATANA PUJA
Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.

TRIMURTI
The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."

ICONOGRAPHY AND PROPERTIES

ATTRIBUTES
Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.

Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. 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". 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". These three mother-goddesses who are collectively called the Ambikās. 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. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.

Crescent moon: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") 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. 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. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.

Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.

Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". 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. His hair is said to be like molten gold in color or being yellowish-white.

Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and 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. (See Maha Shivaratri.)

Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.

Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.

Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.

Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.

Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.

Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.

Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.

Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.

Gaṇa: The Gaṇas (Devanagari: गण) 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. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".

Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.

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.

LINGAM
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.

JYOTIRLINGA
The worship of the Shiva-Linga 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. 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.

The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.

SHAKTI
Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).

THE FIVE MANTRAS
Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).

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

Sadyojāta
Vāmadeva
Aghora
Tatpuruṣha
Īsāna

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. 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. The overall meaning of these associations is summarized by Stella Kramrisch:

Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.

According to the Pañcabrahma Upanishad:

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)

FORMES AND ROLES
According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.

DESTROYER AND BENEFACTOR
In the Yajurveda, two contrary sets of attributes for both malignant or terrific (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". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. The duality of Shiva's fearful and auspicious attributes appears in contrasted names.

The name Rudra (Sanskrit: रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl". 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". R. K. Sharma follows this alternate etymology and translates the name as "terrible". Hara (Sanskrit: हर) 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". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.

In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.

ASCETIC AND HOUSEHOLDER
He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. 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. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.

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. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. 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 Southern 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.

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 Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.

NATARAJA
he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. 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. 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, Lord Śiva does it by the tāṇḍavanṛtya. 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. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.

DAKSHINAMURTHY
Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), 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. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.

ARDANARISHVARA
An iconographic representation of Shiva called (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 (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.

TRIRUPANTAKA
Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.

OTHER FORMS, AVATARS IDENTIFICATIONS
Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.

In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).

Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.

FESTIVALS
Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.

BEYOND HINDUISM

BUDDHISM
Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.

SIKHISM
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." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."

In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.

OTHERS
The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.

Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.

In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.

WIKIPEDIA

Batu Caves (Tamil: பத்து மலை) is a limestone hill that has a series of caves and cave temples in Gombak, Selangor, Malaysia. It takes its name from the Sungai Batu (Stone River), which flows past the hill. It is the tenth (Pattu in Tamil) limestone hill from Ampang. Batu Caves is also the name of a nearby village.

The cave is one of the most popular Hindu shrines outside India, and is dedicated to Lord Murugan. It is the focal point of Hindu festival of Thaipusam in Malaysia.

Batu Caves in short also referred as 10th Caves or Hill for Lord Muruga as there are six important holy shrines in India and four more in Malaysia. The three others in Malaysia are Kallumalai Temple in Ipoh, Tanneermalai Temple in Penang and Sannasimalai Temple in Malacca.

HISTORY
The limestone forming Batu Caves is said to be around 400 million years old. Some of the cave entrances were used as shelters by the indigenous Temuan people (a tribe of Orang Asli).

As early as 1860, Chinese settlers began excavating guano for fertilising their vegetable patches. However, they became famous only after the limestone hills were recorded by colonial authorities including Daly and Syers as well as American Naturalist, William Hornaday in 1878.

Batu Caves was promoted as a place of worship by K. Thamboosamy Pillai, an Indian trader. He was inspired by the 'vel'-shaped entrance of the main cave and was inspired to dedicate a temple to Lord Murugan within the caves. In 1890, Pillai, who also founded the Sri Mahamariamman Temple, Kuala Lumpur, installed the murti (consecrated statue) of Sri Murugan Swami in what is today known as the Temple Cave. Since 1892, the Thaipusam festival in the Tamil month of Thai (which falls in late January/early February) has been celebrated there.

Wooden steps up to the Temple Cave were built in 1920 and have since been replaced by 272 concrete steps. Of the various cave temples that comprise the site, the largest and best known is the Temple Cave, so named because it houses several Hindu shrines beneath its high vaulted ceiling.

RELIGIOUS SITE
Rising almost 100 m above the ground, the Batu Caves temple complex consists of three main caves and a few smaller ones. The biggest, referred to as Cathedral Cave or Temple Cave, has a very high ceiling and features ornate Hindu shrines. To reach it, visitors must climb a steep flight of 272 steps.

At the base of the hill are two more cave temples, Art Gallery Cave and Museum Cave, both of which are full of Hindu statues and paintings. This complex was renovated and opened as the Cave Villa in 2008. Many of the shrines relate the story of Lord Murugan's victory over the demon Soorapadman. An audio tour is available to visitors.

The Ramayana Cave is situated to the extreme left as one faces the sheer wall of the hill. On the way to the Ramayana Cave, there is a 15 m tall statue of Hanuman and a temple dedicated to Lord Hanuman, devotee and aide of Lord Rama. The consecration ceremony of the temple was held in November 2001.

The Ramayana Cave depicts the story of Rama in a chronicle manner along the irregular walls of the cave.

A 42.7-metre high statue of Lord Murugan was unveiled in January 2006, having taken 3 years to construct. It is the tallest Lord Murugan statue in the world.

ADMINISTRATION
Batu Malai Sri Murugan Temple is managed by the Board of Management of Sri Maha Mariamman Temple Devasthanam, which also manages the Sri Mahamariamman Temple, Kuala Lumpur and the Kortumalai Pillaiyar Temple. It also performs the role of Hindu Religious Consultant to the Government of Malaysia in determining the Hindu yearly calendar.

NATURE - FLORA AND FAUNA
There are various undeveloped caves which contain a diverse range of cave fauna, including some unique species, such as Liphistiidae spiders and Eonycteris and fruit bats. The site is also well known for its numerous macaques, which visitors feed — sometimes involuntarily. These monkeys may also pose a biting hazard to tourists (especially small children) as they can be quite territorial.

Below the Temple Cave is the Dark Cave, with rock formations and a number of animals found nowhere else. It is a two-kilometer network of relatively untouched caverns. Stalactites jutting from the cave's ceiling and stalagmites rising from the floor form intricate formations such as cave curtains, flow stones, cave pearls and scallops which took thousands of years to form.

In order to maintain the cave's ecology, access is restricted. The Malaysian Nature Society organises regular educational and adventure trips to the Dark Caves.

ROCK CLIMBING
Batu Caves is also the centre of rock climbing development in Malaysia for the past 10 years. Batu Caves offers more than 160 climbing routes. The routes are scattered all around the side of Batu Caves, which is made up of limestone hills rising to 150 m. These climbing routes are easily accessed, as most crags start from ground level. These climbing routes often start from the North Eastern side of the cave complex whereas the staircase and temple entrance faces South. This North eastern area is known as the Damai caves. Abseiling and spelunking trips can be organised with some local adventure companies. One of the companies offering such a service is Oxbold. The usual package includes:

- Education on the theory of rock climbing followed by introduction to the use of the climbing equipments.
- Education on the climbing techniques skills and safety on single pitch sport climbing route.
- All basic climbing equipments will be provided by the company.

FESTIVALS
The Batu Caves serve as the focus of the Hindu community's yearly Thaipusam (Tamil: தைபூசம்) festival. They have become a pilgrimage site not only for Malaysian Hindus, but Hindus worldwide, from countries such as India, Australia and Singapore.

A procession begins in the wee hours of the morning on Thaipusam from the Sri Mahamariamman Temple, Kuala Lumpur leading up to Batu Caves as a religious undertaking to Lord Muruga lasting eight hours. Devotees carry containers containing milk as offering to Lord Murugan either by hand or in huge decorated carriers on their shoulders called 'kavadi'.

The kavadi may be simple wooden arched semi-circular supports holding a carrier foisted with brass or clay pots of milk or huge, heavy ones which may rise up to two metres, built of bowed metal frames which hold long skewers, the sharpened end of which pierce the skin of the bearers torso. The kavadi is decorated with flowers and peacock feathers imported from India. Some kavadi may weigh as much as a hundred kilograms.

After bathing in the nearby Sungai Batu (Rocky River), the devotees make their way to the Temple Cave and climb the flights of stairs to the temple in the cave. Devotees use the wider centre staircase while worshippers and onlookers throng up and down those balustrades on either side.

When the kavadi bearer arrives at the foot of the 272-step stairway leading up to the Temple Cave, the devotee has to make the arduous climb.

Priests attend to the kavadi bearers. Consecrated ash is sprinkled over the hooks and skewers piercing the devotees' flesh before they are removed. No blood is shed during the piercing and removal.

DEVELOPMENT
Housing development began around 1970 with housing estates such as Taman Batu Caves, Taman Selayang, Taman Amaniah, Taman Sri Selayang, and Taman Medan Batu Caves.

In the last decade, the surrounding area has changed from a small village to industrial estates, new housing and retail. There is also an elevated flyover across the highway. A new 515-million-ringgit KTM Komuter rail extension from Sentul to Batu Caves began operations in July 2010, serving the rebuilt Batu Caves Komuter station.

On 1 January 2011, during the Thaipusam festival, it was announced that a cable car would be built for the following year's festival. It would cost around 10 million ringgit.

TRANSPORTATION
Batu Caves is easily reached by commuter train at Batu Caves Komuter station, costing RM 2.6 for a one-way journey from KL Sentral. Batu Caves may also be reached by bus 11/11d from Bangkok Bank Terminus (Near to Puduraya Terminus) or bus U6 from Titiwangsa.Batu Caves is also easily reached by travelling in car.

WIKIPEDIA