#devotionalpractices

Introduction

Hinduism is a diverse and complex religion that encompasses a variety of traditions, sects, and philosophies. One of the most influential and popular aspects of Hinduism is the Bhakti movement, which emphasizes the personal and emotional relationship between the devotee and the divine. The Bhakti movement originated in South India around the 6th century CE and spread throughout the subcontinent over the next millennium, giving rise to various forms of devotional worship and literature. One of the prominent branches of the Bhakti movement is the Shiva Bhakti movement, which focuses on the devotion to Lord Shiva, one of the principal deities of Hinduism. Shiva is revered as the supreme lord, the destroyer of evil, the source of all creation, and the master of yoga and meditation. Shiva Bhakti movements developed in different regions and historical periods, reflecting the diversity and dynamism of Shiva worship. The Shiva Bhakti movements are characterized by the rich and varied devotional practices and saints that emerged from them. Devotional practices include rituals, ceremonies, mantra chanting, meditation, and worship of Shiva and his various forms and symbols. Saints are the spiritual leaders, poets, and reformers who propagated the teachings and ideals of Shiva Bhakti through their lives and works. Devotional practices and saints played a significant role in shaping the religious, social, and cultural landscape of India and beyond. In this article, we will explore the origins, evolution, and impact of the Shiva Bhakti movements, with a special focus on the devotional practices and saints that defined them. We will also examine the challenges and controversies that the Shiva Bhakti movements faced, as well as their modern interpretations and relevance. We hope that this article will provide an informative and insightful overview of the Shiva Bhakti movements and inspire further interest and research on this fascinating topic. Historical Background of Shiva Bhakti Movements The origins of the Shiva Bhakti movements can be traced back to the ancient period of Hinduism, when Shiva was worshipped as a powerful and mysterious deity associated with fertility, sacrifice, and asceticism. The earliest evidence of Shiva worship can be found in the Indus Valley Civilization (2500-1500 BCE), where seals and figurines depicting a horned and yogic deity have been interpreted as representations of Shiva or his proto-form. The Vedic period (1500-500 BCE) witnessed the emergence of the concept of the Trimurti, or the three aspects of the supreme godhead: Brahma (the creator), Vishnu (the preserver), and Shiva (the destroyer). Shiva was identified with Rudra, a fierce and benevolent god of storms and animals in the Rigveda, the oldest of the four Vedas, the sacred scriptures of Hinduism. The Vedas also mention other names and attributes of Shiva, such as Mahadeva (the great god), Maheshvara (the lord of lords), and Nataraja (the lord of dance). The post-Vedic period (500 BCE-500 CE) saw the development of the Puranas, the ancient texts that narrate the myths and legends of Hindu gods and goddesses. The Puranas contain many stories and hymns that glorify Shiva and his consort Parvati, as well as their sons Ganesha and Kartikeya. The Puranas also describe the various forms and manifestations of Shiva, such as Ardhanarishvara (the half-male and half-female form), Linga (the phallic symbol of Shiva), and Bhairava (the fierce and terrifying form). The Puranas also introduce the concept of the Panchayatana, or the five-fold worship of Shiva, Vishnu, Devi (the goddess), Surya (the sun god), and Ganesha. The early medieval period (500-1200 CE) marked the rise of the Bhakti movement in South India, where the Shivaite Nayanars and the Vaishnavite Alvars composed devotional poems and songs in the regional languages of Tamil, Telugu, and Kannada. The Nayanars were a group of 63 saints who lived between the 6th and 9th centuries CE and expressed their love and devotion to Shiva through their poetry and deeds. The Nayanars belonged to various castes and backgrounds, and some of them were also kings, warriors, and poets. The Nayanars emphasized the importance of bhakti (devotion), sharanagati (surrender), and anubhava (experience) as the means of attaining Shiva. The Nayanars also challenged the dominance of the Brahmins, the Jains, and the Buddhists, and advocated for the equality and dignity of all devotees of Shiva. The Nayanars were followed by the Shaiva Siddhantins, who systematized the philosophy and theology of Shiva Bhakti in the 10th and 11th centuries CE. The Shaiva Siddhantins were influenced by the Agamas, the scriptures that deal with the ritual and metaphysical aspects of Shiva worship. The Shaiva Siddhantins propounded the doctrine of dualism, which states that Shiva is the supreme reality, and the individual souls are his eternal and dependent parts. The Shaiva Siddhantins also elaborated on the concepts of karma (action), mala (impurity), and moksha (liberation), and prescribed the four-fold path of charya (conduct), kriya (ritual), yoga (meditation), and jnana (knowledge) for attaining Shiva. The late medieval period (1200-1700 CE) witnessed the expansion and diversification of the Shiva Bhakti movements across North India, where they interacted and influenced other Bhakti traditions, such as the Vaishnava, the Shakti, and the Sikh. The Shiva Bhakti movements in North India were led by various saints and poets, such as Adi Shankaracharya, Basava, Gorakhnath, Tulsidas, Kabir, and Meerabai, who propagated the teachings and ideals of Shiva Bhakti through their works and actions. The Shiva Bhakti movements in North India also reflected the socio-cultural and political changes that occurred during this period, such as the Islamic invasions, the Bhakti renaissance, and the Mughal rule. The modern period (1700-present) saw the continuation and adaptation of the Shiva Bhakti movements in the context of colonialism, nationalism, and globalization. The Shiva Bhakti movements faced various challenges and controversies, such as the criticism of the British Orientalists, the reform movements of the Hindu revivalists, and the sectarian conflicts of the communalists. The Shiva Bhakti movements also responded to these challenges and controversies by preserving and reinterpreting their traditions, as well as engaging with the contemporary issues of society and culture. The Shiva Bhakti movements also produced new forms of expression and organization, such as the literary and artistic works of the modern poets and artists, and the institutional and social networks of the modern communities and organizations. Concept of Bhakti in Shivaism The concept of bhakti, or devotion, is central to the Shiva Bhakti movements, as it defines the relationship between the devotee and Shiva. Bhakti is not merely an emotion or a sentiment, but a committed and passionate love for the divine, that involves the whole being of the devotee. Bhakti is also not a passive or submissive attitude, but an active and dynamic engagement, that transforms the devotee and the world. The role of bhakti in Shivaism can be understood from three perspectives: the ontological, the soteriological, and the ethical. The ontological perspective deals with the nature and reality of Shiva and the devotee, and how they are related. The soteriological perspective deals with the goal and means of salvation, and how bhakti leads to liberation. The ethical perspective deals with the moral and social implications of bhakti, and how bhakti shapes the conduct and character of the devotee. From the ontological perspective, Shiva is the supreme and absolute reality, who is beyond all attributes and limitations. Shiva is also the source and essence of all creation, who manifests himself in various forms and names. Shiva is also the compassionate and gracious lord, who bestows his grace and blessings on his devotees. The devotee is the individual soul, who is a part and parcel of Shiva, but is separated from him due to ignorance and impurity. The devotee is also the seeker and lover of Shiva, who desires to reunite with him and realize his true nature. The relationship between Shiva and the devotee is that of the master and the servant, the father and the child, the husband and the wife, and the friend and the friend. From the soteriological perspective, bhakti is the means and the end of salvation. Bhakti is the means of salvation, as it purifies the mind and heart of the devotee, and removes the obstacles of ignorance and impurity that prevent the realization of Shiva. Bhakti is also the end of salvation, as it culminates in the union of the devotee and Shiva, and the experience of bliss and peace that transcends all duality and suffering. Bhakti is the only way of salvation, as it does not depend on any external factors, such as caste, creed, gender, or ritual, but only on the grace and will of Shiva. From the ethical perspective, bhakti is the foundation and the expression of morality. Bhakti is the foundation of morality, as it instills the values and virtues of love, compassion, humility, service, and surrender in the devotee, and inspires the devotee to follow the moral code of conduct prescribed by Shiva. Bhakti is also the expression of morality, as it manifests in the actions and words of the devotee, and reflects the devotion and dedication of the devotee to Shiva. Bhakti is the ultimate morality, as it transcends the conventional and relative notions of right and wrong, and aligns the devotee with the absolute and universal will of Shiva. The concept of bhakti in Shaivism can be compared and contrasted with other bhakti traditions, such as Vaishnavism, Shaktism, and Smartism. Vaishnavism is the devotion to Vishnu, the preserver and protector of the universe, and his various incarnations, such as Rama and Krishna. Shaktism is the devotion to Shakti, the goddess and the power of Shiva, and her various forms, such as Durga and Kali. Smartism is the devotion to the five principal deities of Hinduism: Shiva, Vishnu, Shakti, Ganesha, and Surya. The similarities and differences between these bhakti traditions can be seen in their views on the nature and attributes of the supreme deity, the relationship and identity of the devotee and the deity, the path and goal of salvation, and the role and importance of rituals, scriptures, and saints. For example, Shaivism and Vaishnavism both affirm the supremacy and transcendence of their respective deities, but differ in their emphasis on the immanence and accessibility of their deities. Shaivism and Shaktism both acknowledge the complementarity and interdependence of Shiva and Shakti, but differ in their focus and preference of Shiva or Shakti. Shaivism and Smartism both recognize the diversity and plurality of the divine manifestations, but differ in their approach and attitude towards the worship of multiple deities. Prominent Shiva Bhakti Saints and Their Teachings The Shiva Bhakti movements produced many saints and poets who enriched the devotional literature and culture of Hinduism. These saints and poets belonged to different regions, languages, and backgrounds, and expressed their love and devotion to Shiva in various forms and styles. Some of the prominent Shiva Bhakti saints and their teachings are: Adi Shankaracharya: He was a philosopher and reformer who lived in the 8th century CE and is regarded as the founder of the Advaita Vedanta school of Hindu philosophy. He traveled across India and established four monastic centers (mathas) in the four corners of the country. He also composed many hymns and commentaries on the Vedas, the Upanishads, and the Brahma Sutras. He taught that Shiva is the supreme reality, and that the individual soul and the world are illusory. He advocated the path of jnana (knowledge) and vairagya (detachment) as the means of attaining Shiva. He also revived the worship of Shiva and his consort Shakti, and popularized the Panchayatana worship. Basava: He was a social reformer and poet who lived in the 12th century CE and is regarded as the founder of the Lingayat or Virashaiva sect of Shaivism. He was a minister in the court of the Kalachuri king Bijjala, and later renounced his position and became a wandering ascetic. He also founded the Anubhava Mantapa, a spiritual and social assembly that encouraged free and open discussion on religious and social issues. He composed many vachanas (sayings) in Kannada, which expressed his devotion to Shiva and his critique of the caste system, ritualism, and superstition. He taught that Shiva is the only god, and that the linga (the symbol of Shiva) is the only guru. He advocated the path of bhakti (devotion) and sharanagati (surrender) as the means of attaining Shiva. He also emphasized the importance of work, service, and equality as the expressions of Shiva Bhakti. Nayanars: They were a group of 63 saints and poets who lived between the 6th and 9th centuries CE and are regarded as the pioneers of the Shiva Bhakti movement in South India. They belonged to various castes and backgrounds, and some of them were also kings, warriors, and poets. They composed many devotional poems and songs in Tamil, which are collectively known as the Tirumurai. They also performed many acts of devotion and sacrifice to Shiva and his temples, which are recorded in the Periya Puranam. They taught that Shiva is the supreme lord, and that his grace is the only way of salvation. They advocated the path of bhakti (devotion), sharanagati (surrender), and anubhava (experience) as the means of attaining Shiva. They also challenged the dominance of the Brahmins, the Jains, and the Buddhists, and advocated for the equality and dignity of all devotees of Shiva. Sants: They were a group of saints and poets who lived between the 15th and 17th centuries CE and are regarded as the representatives of the Shiva Bhakti movement in North India. They belonged to various castes and backgrounds, and some of them were also weavers, cobblers, and farmers. They composed many devotional poems and songs in Hindi, which are collectively known as the Sant Sahitya. They also practiced and preached a simple and pure form of devotion to Shiva and his various forms, such as Rama and Krishna. They taught that Shiva is the supreme reality, and that his name is the only refuge. They advocated the path of bhakti (devotion), nama (name), and rama (joy) as the means of attaining Shiva. They also criticized the corruption and hypocrisy of the Brahmins, the Muslims, and the Sikhs, and advocated for the harmony and tolerance of all religions. Some of the famous sants who revered Shiva are Tulsidas, Kabir, and Meerabai. Devotional Practices in Shiva Bhakti Movements The Shiva Bhakti movements are characterized by the rich and varied devotional practices that the devotees of Shiva perform to express their love and devotion to him. Devotional practices include rituals, ceremonies, mantra chanting, meditation, and worship of Shiva and his various forms and symbols. These practices are not mere formalities or obligations, but ways of connecting and communicating with Shiva, and experiencing his grace and presence. Some of the common devotional practices in Shiva Bhakti movements are: Rituals and ceremonies: These are the acts of worship and service that the devotees of Shiva perform at specific times and places, such as temples, shrines, and festivals. Rituals and ceremonies involve offering prayers, flowers, fruits, incense, water, milk, and other items to Shiva and his images, as well as performing ablutions, circumambulations, prostrations, and other gestures of reverence and respect. Rituals and ceremonies also involve listening to and reciting the stories and hymns of Shiva and his devotees, as well as participating in the processions and celebrations of Shiva and his festivals. Some of the important rituals and ceremonies in Shiva Bhakti movements are the Shivaratri (the night of Shiva), the Pradosha (the thirteenth day of the lunar fortnight), the Lingodbhava (the emergence of the linga), and the Kumbh Mela (the gathering of the holy rivers). Mantra chanting: This is the practice of repeating the sacred words and sounds that invoke and praise Shiva and his attributes. Mantra chanting is a powerful and effective way of focusing the mind and heart on Shiva, and attuning oneself to his vibration and energy. Mantra chanting also helps to purify and protect the devotee from the negative influences and distractions of the world. Mantra chanting can be done aloud or silently, individually or collectively, with or without the aid of beads, rosaries, or instruments. Some of the popular mantras in Shiva Bhakti movements are the “Om Namah Shivaya” (I bow to Shiva), the Mahamrityunjaya Mantra (the great mantra of victory over death), and the Rudram (the hymn of Rudra). Meditation: This is the practice of concentrating and contemplating on the form and essence of Shiva, and experiencing his presence and bliss within oneself. Meditation is a subtle and profound way of transcending the limitations and illusions of the mind and body, and realizing the true identity and nature of oneself and Shiva. Meditation can be done in various postures and techniques, such as sitting, standing, walking, breathing, visualizing, or listening. Meditation can also be done on various aspects and symbols of Shiva, such as his names, forms, attributes, stories, or the linga. Some of the methods and stages of meditation in Shiva Bhakti movements are the Dhyana (meditation), the Samadhi (absorption), and the Jivanmukti (liberation while living). Worship: This is the practice of expressing and demonstrating one’s love and devotion to Shiva and his various forms and manifestations. Worship is a personal and intimate way of relating and communicating with Shiva, and receiving his grace and guidance. Worship can be done in various modes and moods, such as singing, dancing, playing, serving, or conversing. Worship can also be done to various aspects and manifestations of Shiva, such as his consort Parvati, his sons Ganesha and Kartikeya, his forms Nataraja and Ardhanarishvara, his symbols Linga and Trishula, and his devotees and saints. Some of the forms and expressions of worship in Shiva Bhakti movements are the Bhajan (devotional song), the Kirtan (devotional chant), the Nritya (devotional dance), the Seva (devotional service), and the Satsang (devotional company). These devotional practices are not mutually exclusive or exhaustive, but complementary and flexible. The devotees of Shiva can choose and combine any of these practices according to their preference and convenience, and adapt them to their time and situation. The ultimate aim of these devotional practices is to cultivate and deepen the bond and intimacy between the devotee and Shiva, and to realize and manifest the oneness and bliss of Shiva.

Introduction

Hinduism is a diverse and complex religion that encompasses a variety of traditions, sects, and philosophies. One of the most influential and popular aspects of Hinduism is the Bhakti movement, which emphasizes the personal and emotional relationship between the devotee and the divine. The Bhakti movement originated in South India around the 6th century CE and spread throughout the subcontinent over the next millennium, giving rise to various forms of devotional worship and literature. One of the prominent branches of the Bhakti movement is the Shiva Bhakti movement, which focuses on the devotion to Lord Shiva, one of the principal deities of Hinduism. Shiva is revered as the supreme lord, the destroyer of evil, the source of all creation, and the master of yoga and meditation. Shiva Bhakti movements developed in different regions and historical periods, reflecting the diversity and dynamism of Shiva worship. The Shiva Bhakti movements are characterized by the rich and varied devotional practices and saints that emerged from them. Devotional practices include rituals, ceremonies, mantra chanting, meditation, and worship of Shiva and his various forms and symbols. Saints are the spiritual leaders, poets, and reformers who propagated the teachings and ideals of Shiva Bhakti through their lives and works. Devotional practices and saints played a significant role in shaping the religious, social, and cultural landscape of India and beyond. In this article, we will explore the origins, evolution, and impact of the Shiva Bhakti movements, with a special focus on the devotional practices and saints that defined them. We will also examine the challenges and controversies that the Shiva Bhakti movements faced, as well as their modern interpretations and relevance. We hope that this article will provide an informative and insightful overview of the Shiva Bhakti movements and inspire further interest and research on this fascinating topic. Historical Background of Shiva Bhakti Movements The origins of the Shiva Bhakti movements can be traced back to the ancient period of Hinduism, when Shiva was worshipped as a powerful and mysterious deity associated with fertility, sacrifice, and asceticism. The earliest evidence of Shiva worship can be found in the Indus Valley Civilization (2500-1500 BCE), where seals and figurines depicting a horned and yogic deity have been interpreted as representations of Shiva or his proto-form. The Vedic period (1500-500 BCE) witnessed the emergence of the concept of the Trimurti, or the three aspects of the supreme godhead: Brahma (the creator), Vishnu (the preserver), and Shiva (the destroyer). Shiva was identified with Rudra, a fierce and benevolent god of storms and animals in the Rigveda, the oldest of the four Vedas, the sacred scriptures of Hinduism. The Vedas also mention other names and attributes of Shiva, such as Mahadeva (the great god), Maheshvara (the lord of lords), and Nataraja (the lord of dance). The post-Vedic period (500 BCE-500 CE) saw the development of the Puranas, the ancient texts that narrate the myths and legends of Hindu gods and goddesses. The Puranas contain many stories and hymns that glorify Shiva and his consort Parvati, as well as their sons Ganesha and Kartikeya. The Puranas also describe the various forms and manifestations of Shiva, such as Ardhanarishvara (the half-male and half-female form), Linga (the phallic symbol of Shiva), and Bhairava (the fierce and terrifying form). The Puranas also introduce the concept of the Panchayatana, or the five-fold worship of Shiva, Vishnu, Devi (the goddess), Surya (the sun god), and Ganesha. The early medieval period (500-1200 CE) marked the rise of the Bhakti movement in South India, where the Shivaite Nayanars and the Vaishnavite Alvars composed devotional poems and songs in the regional languages of Tamil, Telugu, and Kannada. The Nayanars were a group of 63 saints who lived between the 6th and 9th centuries CE and expressed their love and devotion to Shiva through their poetry and deeds. The Nayanars belonged to various castes and backgrounds, and some of them were also kings, warriors, and poets. The Nayanars emphasized the importance of bhakti (devotion), sharanagati (surrender), and anubhava (experience) as the means of attaining Shiva. The Nayanars also challenged the dominance of the Brahmins, the Jains, and the Buddhists, and advocated for the equality and dignity of all devotees of Shiva. The Nayanars were followed by the Shaiva Siddhantins, who systematized the philosophy and theology of Shiva Bhakti in the 10th and 11th centuries CE. The Shaiva Siddhantins were influenced by the Agamas, the scriptures that deal with the ritual and metaphysical aspects of Shiva worship. The Shaiva Siddhantins propounded the doctrine of dualism, which states that Shiva is the supreme reality, and the individual souls are his eternal and dependent parts. The Shaiva Siddhantins also elaborated on the concepts of karma (action), mala (impurity), and moksha (liberation), and prescribed the four-fold path of charya (conduct), kriya (ritual), yoga (meditation), and jnana (knowledge) for attaining Shiva. The late medieval period (1200-1700 CE) witnessed the expansion and diversification of the Shiva Bhakti movements across North India, where they interacted and influenced other Bhakti traditions, such as the Vaishnava, the Shakti, and the Sikh. The Shiva Bhakti movements in North India were led by various saints and poets, such as Adi Shankaracharya, Basava, Gorakhnath, Tulsidas, Kabir, and Meerabai, who propagated the teachings and ideals of Shiva Bhakti through their works and actions. The Shiva Bhakti movements in North India also reflected the socio-cultural and political changes that occurred during this period, such as the Islamic invasions, the Bhakti renaissance, and the Mughal rule. The modern period (1700-present) saw the continuation and adaptation of the Shiva Bhakti movements in the context of colonialism, nationalism, and globalization. The Shiva Bhakti movements faced various challenges and controversies, such as the criticism of the British Orientalists, the reform movements of the Hindu revivalists, and the sectarian conflicts of the communalists. The Shiva Bhakti movements also responded to these challenges and controversies by preserving and reinterpreting their traditions, as well as engaging with the contemporary issues of society and culture. The Shiva Bhakti movements also produced new forms of expression and organization, such as the literary and artistic works of the modern poets and artists, and the institutional and social networks of the modern communities and organizations. Concept of Bhakti in Shivaism The concept of bhakti, or devotion, is central to the Shiva Bhakti movements, as it defines the relationship between the devotee and Shiva. Bhakti is not merely an emotion or a sentiment, but a committed and passionate love for the divine, that involves the whole being of the devotee. Bhakti is also not a passive or submissive attitude, but an active and dynamic engagement, that transforms the devotee and the world. The role of bhakti in Shivaism can be understood from three perspectives: the ontological, the soteriological, and the ethical. The ontological perspective deals with the nature and reality of Shiva and the devotee, and how they are related. The soteriological perspective deals with the goal and means of salvation, and how bhakti leads to liberation. The ethical perspective deals with the moral and social implications of bhakti, and how bhakti shapes the conduct and character of the devotee. From the ontological perspective, Shiva is the supreme and absolute reality, who is beyond all attributes and limitations. Shiva is also the source and essence of all creation, who manifests himself in various forms and names. Shiva is also the compassionate and gracious lord, who bestows his grace and blessings on his devotees. The devotee is the individual soul, who is a part and parcel of Shiva, but is separated from him due to ignorance and impurity. The devotee is also the seeker and lover of Shiva, who desires to reunite with him and realize his true nature. The relationship between Shiva and the devotee is that of the master and the servant, the father and the child, the husband and the wife, and the friend and the friend. From the soteriological perspective, bhakti is the means and the end of salvation. Bhakti is the means of salvation, as it purifies the mind and heart of the devotee, and removes the obstacles of ignorance and impurity that prevent the realization of Shiva. Bhakti is also the end of salvation, as it culminates in the union of the devotee and Shiva, and the experience of bliss and peace that transcends all duality and suffering. Bhakti is the only way of salvation, as it does not depend on any external factors, such as caste, creed, gender, or ritual, but only on the grace and will of Shiva. From the ethical perspective, bhakti is the foundation and the expression of morality. Bhakti is the foundation of morality, as it instills the values and virtues of love, compassion, humility, service, and surrender in the devotee, and inspires the devotee to follow the moral code of conduct prescribed by Shiva. Bhakti is also the expression of morality, as it manifests in the actions and words of the devotee, and reflects the devotion and dedication of the devotee to Shiva. Bhakti is the ultimate morality, as it transcends the conventional and relative notions of right and wrong, and aligns the devotee with the absolute and universal will of Shiva. The concept of bhakti in Shaivism can be compared and contrasted with other bhakti traditions, such as Vaishnavism, Shaktism, and Smartism. Vaishnavism is the devotion to Vishnu, the preserver and protector of the universe, and his various incarnations, such as Rama and Krishna. Shaktism is the devotion to Shakti, the goddess and the power of Shiva, and her various forms, such as Durga and Kali. Smartism is the devotion to the five principal deities of Hinduism: Shiva, Vishnu, Shakti, Ganesha, and Surya. The similarities and differences between these bhakti traditions can be seen in their views on the nature and attributes of the supreme deity, the relationship and identity of the devotee and the deity, the path and goal of salvation, and the role and importance of rituals, scriptures, and saints. For example, Shaivism and Vaishnavism both affirm the supremacy and transcendence of their respective deities, but differ in their emphasis on the immanence and accessibility of their deities. Shaivism and Shaktism both acknowledge the complementarity and interdependence of Shiva and Shakti, but differ in their focus and preference of Shiva or Shakti. Shaivism and Smartism both recognize the diversity and plurality of the divine manifestations, but differ in their approach and attitude towards the worship of multiple deities. Prominent Shiva Bhakti Saints and Their Teachings The Shiva Bhakti movements produced many saints and poets who enriched the devotional literature and culture of Hinduism. These saints and poets belonged to different regions, languages, and backgrounds, and expressed their love and devotion to Shiva in various forms and styles. Some of the prominent Shiva Bhakti saints and their teachings are: Adi Shankaracharya: He was a philosopher and reformer who lived in the 8th century CE and is regarded as the founder of the Advaita Vedanta school of Hindu philosophy. He traveled across India and established four monastic centers (mathas) in the four corners of the country. He also composed many hymns and commentaries on the Vedas, the Upanishads, and the Brahma Sutras. He taught that Shiva is the supreme reality, and that the individual soul and the world are illusory. He advocated the path of jnana (knowledge) and vairagya (detachment) as the means of attaining Shiva. He also revived the worship of Shiva and his consort Shakti, and popularized the Panchayatana worship. Basava: He was a social reformer and poet who lived in the 12th century CE and is regarded as the founder of the Lingayat or Virashaiva sect of Shaivism. He was a minister in the court of the Kalachuri king Bijjala, and later renounced his position and became a wandering ascetic. He also founded the Anubhava Mantapa, a spiritual and social assembly that encouraged free and open discussion on religious and social issues. He composed many vachanas (sayings) in Kannada, which expressed his devotion to Shiva and his critique of the caste system, ritualism, and superstition. He taught that Shiva is the only god, and that the linga (the symbol of Shiva) is the only guru. He advocated the path of bhakti (devotion) and sharanagati (surrender) as the means of attaining Shiva. He also emphasized the importance of work, service, and equality as the expressions of Shiva Bhakti. Nayanars: They were a group of 63 saints and poets who lived between the 6th and 9th centuries CE and are regarded as the pioneers of the Shiva Bhakti movement in South India. They belonged to various castes and backgrounds, and some of them were also kings, warriors, and poets. They composed many devotional poems and songs in Tamil, which are collectively known as the Tirumurai. They also performed many acts of devotion and sacrifice to Shiva and his temples, which are recorded in the Periya Puranam. They taught that Shiva is the supreme lord, and that his grace is the only way of salvation. They advocated the path of bhakti (devotion), sharanagati (surrender), and anubhava (experience) as the means of attaining Shiva. They also challenged the dominance of the Brahmins, the Jains, and the Buddhists, and advocated for the equality and dignity of all devotees of Shiva. Sants: They were a group of saints and poets who lived between the 15th and 17th centuries CE and are regarded as the representatives of the Shiva Bhakti movement in North India. They belonged to various castes and backgrounds, and some of them were also weavers, cobblers, and farmers. They composed many devotional poems and songs in Hindi, which are collectively known as the Sant Sahitya. They also practiced and preached a simple and pure form of devotion to Shiva and his various forms, such as Rama and Krishna. They taught that Shiva is the supreme reality, and that his name is the only refuge. They advocated the path of bhakti (devotion), nama (name), and rama (joy) as the means of attaining Shiva. They also criticized the corruption and hypocrisy of the Brahmins, the Muslims, and the Sikhs, and advocated for the harmony and tolerance of all religions. Some of the famous sants who revered Shiva are Tulsidas, Kabir, and Meerabai. Devotional Practices in Shiva Bhakti Movements The Shiva Bhakti movements are characterized by the rich and varied devotional practices that the devotees of Shiva perform to express their love and devotion to him. Devotional practices include rituals, ceremonies, mantra chanting, meditation, and worship of Shiva and his various forms and symbols. These practices are not mere formalities or obligations, but ways of connecting and communicating with Shiva, and experiencing his grace and presence. Some of the common devotional practices in Shiva Bhakti movements are: Rituals and ceremonies: These are the acts of worship and service that the devotees of Shiva perform at specific times and places, such as temples, shrines, and festivals. Rituals and ceremonies involve offering prayers, flowers, fruits, incense, water, milk, and other items to Shiva and his images, as well as performing ablutions, circumambulations, prostrations, and other gestures of reverence and respect. Rituals and ceremonies also involve listening to and reciting the stories and hymns of Shiva and his devotees, as well as participating in the processions and celebrations of Shiva and his festivals. Some of the important rituals and ceremonies in Shiva Bhakti movements are the Shivaratri (the night of Shiva), the Pradosha (the thirteenth day of the lunar fortnight), the Lingodbhava (the emergence of the linga), and the Kumbh Mela (the gathering of the holy rivers). Mantra chanting: This is the practice of repeating the sacred words and sounds that invoke and praise Shiva and his attributes. Mantra chanting is a powerful and effective way of focusing the mind and heart on Shiva, and attuning oneself to his vibration and energy. Mantra chanting also helps to purify and protect the devotee from the negative influences and distractions of the world. Mantra chanting can be done aloud or silently, individually or collectively, with or without the aid of beads, rosaries, or instruments. Some of the popular mantras in Shiva Bhakti movements are the “Om Namah Shivaya” (I bow to Shiva), the Mahamrityunjaya Mantra (the great mantra of victory over death), and the Rudram (the hymn of Rudra). Meditation: This is the practice of concentrating and contemplating on the form and essence of Shiva, and experiencing his presence and bliss within oneself. Meditation is a subtle and profound way of transcending the limitations and illusions of the mind and body, and realizing the true identity and nature of oneself and Shiva. Meditation can be done in various postures and techniques, such as sitting, standing, walking, breathing, visualizing, or listening. Meditation can also be done on various aspects and symbols of Shiva, such as his names, forms, attributes, stories, or the linga. Some of the methods and stages of meditation in Shiva Bhakti movements are the Dhyana (meditation), the Samadhi (absorption), and the Jivanmukti (liberation while living). Worship: This is the practice of expressing and demonstrating one’s love and devotion to Shiva and his various forms and manifestations. Worship is a personal and intimate way of relating and communicating with Shiva, and receiving his grace and guidance. Worship can be done in various modes and moods, such as singing, dancing, playing, serving, or conversing. Worship can also be done to various aspects and manifestations of Shiva, such as his consort Parvati, his sons Ganesha and Kartikeya, his forms Nataraja and Ardhanarishvara, his symbols Linga and Trishula, and his devotees and saints. Some of the forms and expressions of worship in Shiva Bhakti movements are the Bhajan (devotional song), the Kirtan (devotional chant), the Nritya (devotional dance), the Seva (devotional service), and the Satsang (devotional company). These devotional practices are not mutually exclusive or exhaustive, but complementary and flexible. The devotees of Shiva can choose and combine any of these practices according to their preference and convenience, and adapt them to their time and situation. The ultimate aim of these devotional practices is to cultivate and deepen the bond and intimacy between the devotee and Shiva, and to realize and manifest the oneness and bliss of Shiva.