ཞི་བ་
ཞི་བ། (Wyl. zhi ba) n. Pron.: shyiwa
- peace [Four Noble Truths] [The Sixteen Aspects of the Four Noble Truths] [Four Aspects of the Truth of Cessation]
- Skt. शिवः, śiva, Pron.: shiva. From Sanskrit: according to | 'in whom all things lie' | perhaps connected with | auspicious, propitious, gracious, favourable, benign, kind, benevolent, friendly, dear | kindly, tenderly | happy, fortunate | happiness, welfare | liberation, final emancipation | 'The Auspicious one', N. of the disintegrating or destroying and reproducing deity (who constitutes the third god of the Hindū Trimūrti or Triad, the other two being Brahmā 'the creator' and Vishṇu 'the preserver'¨;¨in the Veda the only N. of the destroying deity was Rudra 'the terrible god', but in later times it became usual to give that god the euphemistic N. Śiva 'the auspicious' [just as the Furies were called 'the gracious ones'], and to assign him the office of creation and reproduction as well as dissolution | in fact the preferential worship of Śiva as developed in the Purāṇas and Epic poems led to his being identified with the Supreme Being by his exclusive worshippers [called Śaivas] | in his character of destroyer he is sometimes called Kāla 'black', and is then also identified with 'Time', although his active destroying function is then oftener assigned to his wife under her name Kālī, whose formidable character makes her a general object of propitiation by sacrifices | as presiding over reproduction consequent on destruction Śiva's symbol is the Liñga [»q.v.] or Phallus, under which form he is worshipped all over India at the present day | again one of his representations is as Ardha-nārī, 'half-female', the other half being male to symbolize the unity of the generative principle | he has three eyes, one of which is in his forehead, and which are thought to denote his view of the three divisions of time, past, present, and future, while a moon's crescent, above the central eye, marks the measure of time by months, a serpent round his neck the measure by years, and a second necklace of skulls with other serpents about his person, the perpetual revolution of ages, and the successive extinction and generation of the races of mankind: his hair is thickly matted together, and gathered above his forehead into a coil | on the top of it he bears the Ganges, the rush of which in its descent from heaven he intercepted by his head that the earth might not be crushed by the weight of the falling stream | his throat is dark-blue from the stain of the deadly poison which would have destroyed the world had it not been swallowed by him on its production at the churning of the ocean by the gods for the nectar of immortality | he holds a | or three-pronged trident [also called Pināka] in his hand to denote, as some think, his combination of the three attributes of Creator, Destroyer, and Regenerator | he also carries a kind of drum, shaped like an hour-glass, called Ḍamaru: his attendants or servants are called Pramatha [»q.v.] | they are regarded as demons or supernatural beings of different kinds, and form various hosts or troops called Gaṇas | his wife Durgā | see | and wine-drinking | he is also worshipped as a great ascetic and is said to have scorched the god of love (Kāma-deva) to ashes by a glance from his central eye, that deity having attempted to inflame him with passion for Pārvatī whilst he was engaged in severe penance | in the exercise of his function of Universal Destroyer he is fabled to have burnt up the Universe and all the gods, including Brahmā and Vishṇu, by a similar scorching glance, and to have rubbed the resulting ashes upon his body, whence the use of ashes in his worship, while the use of the Rudrāksha berries originated, it is said, from the legend that Śiva, on his way to destroy the three cities, called Tri-pura, let fall some tears of rage which became converted into these beads: his residence or heaven is Kailāsa, one of the loftiest northern peaks of the Himālaya | he has strictly no incarnations like those of Vishṇu, though Vīra-bhadra and the eight Bhairavas and Khaṇḍo-bā | are sometimes regarded as forms of him | he is especially worshipped at Benares and has even more names than Vishṇu, one thousand and eight being specified in the 69th chapter of the Śiva-Purāṇa and in the 17th chapter of the Anuśāsana-parvan of the Mahā-bhārata, some of the most common being Mahā-deva, Śambhu, Śaṃkara, Īśa, Īśvara, Mahe7śvara, Hara | his sons are Gaṇe7śa and Kārttikeya | a kind of second Śiva (with Śaivas), a person who has attained a •partic. stage of perfection or emancipation | any god | a euphemistic N. of a jackal | generally | sacred writings | N. of the sixth month | a post for cows (to which they are tied or for them to rub against) | bdellium | the fragrant bark of Feronia Elephantum | Marsilia Dentata | a kind of thorn-apple or | quicksilver | a •partic. auspicious constellation | a demon who inflicts diseases | the swift antelope | rum, spirit distilled from molasses | buttermilk | a ruby | a peg | time | N. of a son of Medhātithi | of a son of Idhma-jihva | of a prince and various authors (also with | of a fraudulent person | the god Śiva and his wife | N. of a class of gods in the third Manvantara | of a class of Brāhmans who have attained a •partic. degree of perfection like that of Śiva [Mahavyutpatti] [Sanskrit] MVP MW
- Skt. शान्तः, śānta, Pron.: shanta. From Sanskrit: perhaps always | for 1. | thin, slender [Mahavyutpatti] [Sanskrit] MVP MW
- Skt. शान्तिकम्, śāntika, Pron.: shantika. From Sanskrit: propitiatory, expiatory, averting evil | producing or relating to ease or quiet | N. of a people | a propitiatory rite for averting evil [Mahavyutpatti] [Sanskrit] MVP MW
- Skt. शान्तम्, śānta, Pron.: shanta [Mahavyutpatti] [Sanskrit] MVP