Why do hindus worship shiva

He is known as the Pashupatinath as he can protect animals from disease, death, and destruction. Moreover, if you want to have a better life in the next life, you can worship him. While Goddess Saraswati might be known for wisdom and knowledge, Lord Shiva is a world teacher. It is from him where all the knowledge flows in the form of Ganga. He is the source of art, craft, and science. Moreover, he is also a great musician, dancer, and singer. If you want to groom your talent, then Shiva can be the God you can pray to.

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Lord Shiva can be pleased easily 2. Lord Shiva is unconventional 3. Shiva is the lord of the body 4. It is easier to worship Lord Shiva 5.

Anger is acceptable and tolerable for Lord Shiva 6. Lord Shiva is a good husband 7. And then there were those for whom god was feminine, the goddess. God coexisted with goddess and the gods and the spirits.

Nothing was rejected. This was the Hindu way. The Indian way. Since the script has not been deciphered one can only speculate what this image represents.

But most scholars believe it is an early form of Shiva because it captures at least three attributes of Shiva: Shiva as Pashupati, lord of animals; as Yogeshwara, lord of yoga; and as Lingeshwara, lord of the phallus.

He is a god who is feared. He howls and shoots arrows that spread disease. He is appeased and requested to stay away. In the Shatarudriya hymn of the Yajur Veda there is a sense that he is considered highly potent and highly dangerous. He remains an outsider god — a god to whom the leftovers of the yagna have to be offered.

This and the existence of pre-Vedic representations of Shiva have led to speculation that Shiva is perhaps not a Vedic god. Perhaps he was a tribal god or perhaps a god of settled agricultural communities, the Dravidians, who were overrun by Aryans. It represents the uneasy relationship between exoteric Vedic rituals on one hand and esoteric Dravidian practices such as yoga, asceticism and alchemy on the other. One day, he was invited to a gathering of gods. As Daksha entered, proud and noble, all the gods rose.

They joined their hands to salute this supreme patron of the yagna. Daksha was pleased. He swept a glance around the assembly, accepting the salutations of the gods. Then his glance fell upon a solitary, seated figure and his expression darkened.

He looked upon Shiva who continued to remain seated. He was not impressed by the arrival of the patriarch, nor was he disdainful. He was simply indifferent, untouched by it all. Daksha, however, was not amused. He expected the same reverence from Shiva that he received from the other gods. At that moment, he swore never to invite Shiva to any yagna. He deemed Shiva, the outsider, unfit for prayer, praise or sacrifice.

Members of the merchant classes patronised these monastic ideologies. Threatening even the Buddhists and the Jains was the idea of an all-powerful personal godhead that was slowly taking shape in the popular imagination.

The common man always found more comfort in tangible stories and rituals that made trees, rivers, mountains, heroes, sages, alchemists and ascetics worthy of worship. The move from many guardian deities and fertility spirits to one all-powerful uniting deity was but a small step.

Being atheistic, or at least agnostic, Buddhism and Jainism could do nothing more than tolerate this fascination for theism on their fringes. In a desperate bid to survive, Vedic priests, the Brahmins, did something more: they consciously assimilated the trend into the Vedic fold.

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