Magic Transistor

Shiva, Pavarti and Brahma

The Trimurti of Brahma the creator, Vishnu the preserver, and Shiva the destroyer. 1900s.

Madan-Bhasma, Burning of Kam Dev by Shiva. Calcutta Art Studio. 1890.

Rāmāyaṇam (Oleographs and paintings), Raja Ravi Varma, c. 1890-1910.

Shiva Incinerates Kama with his Third Eye. Bengal. 1800s.

Shiva Vishtarupa. Nepal. 1800s.

Shri Kashi Vishvanatha (Shiva as Lord of the Universe, in Varanasi). India. 1870s.

Kali, Shiva, Pavarti, Skanda and Ganesh, Shiva and Pavarti. Bengal. 1800s.

Five-Headed Mahadeva Shiva. Hand-Coloured Woodblock Print. 1850s.

Siddha Lakshmi. Nepal. 1796. 

The fierce Siddha Lakshmi, a wrathful manifestation of the Hindu goddess Durga, was the protecting and guiding goddess of the Malla kings, who ruled Nepal’s Kathmandu Valley from the thirteenth through eighteenth century and their descendants. Here she is shown at the center of the composition standing on the hands of her consort, the great god Shiva, with her various forms occupying the registers above and below. Her name opens with the Sanskrit term “siddha” which indicates that she has mastered the art of accomplishment and as such she is appealed to by followers for the successful completion of projects.

Ma Kali. Tantric depiction of Kali united with a Sadhaka while standing on Shiva. 1890.

Devi as Mahishasura Mardini, Slayer of the Buffalo Demon. Flanked by Lakshmi and Saraswati, and her sons Ganesha and Kartikeya, with Shiva and the Ten Mahavidyas overhead. Shakta Print. 1925.

Krishna in Cosmic Form. Nathdwara, India. 1700s. 

Krishna is depicted here in his cosmic form as Vishnu, centering the Universe with his serpent Sheshnaga beneath. The Pandava and Kaurava armies gather on each side of his feet. The seven oceans of the earth encircle his body and at their center is Krishna dancing in his rasalila or cosmic cycle of ecstacy. Brahma sits within the crown on his head while Shiva pays obeisance from his abode in Mount Kailasa on the upper right. Above, Krishna is seen dancing the divine rasalila in his heavenly abode as the four Vedas, the fountain of all knowledge stand respectfuly on either side. Opaque watercolor heightened with gold on paper. 

भूत के लिए मकान

Jalasayana Vishnu Mandala. Nepal. 1857.  

With Vishnu at the centre of a lotus mandala accompanied by devi, Garuda, and Ananta, surrounded by petals with twelve manifestations with shakti, all encircled by the coils of Ananta, with narrative and mythical scenes, Ganesha, Brahma, Shiva, Vishnu and Kartikeya above and scenes of ritual and portraits of donors below. Although Jalasayana Vishnu has iconic importance in Nepal, few painted mandalas of this subject survive. The blue reclining Vishnu depicted in worship in the lower registers of the painting probably represents the massive seventh century stone image at Budhanilkantha in the Kathmandu Valley.

Madurai Meenakshi Temple

Shiv Parivar. The Hindu Trinity. 1940s.

Shiv (Shiva) :: The third member of the Hindu trinity representing godhead in its aspect of annihilator, in charge of the “constructor–destructor” in the continuous process of creation, preservation, destruction and recreation or transformation. He is the god of austerity. He is clad in deer-skin, besmears his body with holy ash, has matted hair, and is adorned with snake around his neck and arms. It is said that he has consumed a cup of poison, which has made his neck blue in color giving him the appellation “Neel Kantha” the blue-necked god. He is said to be seated in deep meditation on the top most point of the world on Mount Kailash in the Himalayas.

He has a third eye in the center of his forehead, the eye of wisdom and annihilation. When the eye of wisdom opens, the universe of names and forms and duality must stand annihilated. Supreme knowledge cannot but be followed by austerity. The deer-skin, holy ash, matted hair are all symbols signifying supreme renunciation.

Uma (Parvati) :: This divine consort of Shiv, Uma or Parvati, the daughter of Himavan, is the Shakti or power that supplies the supreme energy to Shiv. She manifests herself in various forms such as Uma, Kali, and Durga. As Uma she did severe tapasya to obtain Shiv as her lord and husband. As Mrudani she mothers Ganesha, Kartikeya and Saasa though she never conceived any of them. It is significant that among the three “Shaktis” Saraswati, Lakshami and Uma, it is Uma who is known as Jagatmata, the mother of the universe, and as such represents the primal source of all.

Ganesh :: The Lord of the Ganas, the commander of the spiritual forces, also called Vighnaraja, the remover of all obstacles, is represented in a very peculiar form with a human trunk and elephant’s head, with a mouse for his vehicle. There is high symbology underlying this representation. 

-Hindu Jain temple dot org