ॐ Hindu Of Universe ॐ
“God’s light is within you, It never leaves you.”
Ardhanarishvara
Ardhanarishvara form of Lord Shiva showcases a tranquil and harmonious representation. In this form, one half of the body belongs to Lord Shiva, while the other half belongs to Goddess Parvati. This unique combination embodies a sense of calmness and serenity, and it is known to bestow blessings upon devotees.
Ardhanarishvara – When the Ultimate Man Became Half-WomanOf the numerous forms of Shiva, Ardhanarishvara is probably the most unique. We look at the myth, science and reality behind the symbolism of the Ardhanishvara and explain why Shiva is depicted this way.
Sadhguru: Generally Shiva is referred to as the ultimate man, he is the symbolism of ultimate masculinity, but you will see in the Ardhanarishvara form of Shiva, one half of him is a fully developed woman. Let me tell you the story of what happened. Shiva was in an ecstatic condition and because of that, Parvati was drawn to him. After Parvati did many things to woo him and sought all kinds of help, they got married. Once they were married, naturally, Shiva wanted to share whatever was his experience. Parvati said, “This state that you are in within yourself, I want to experience it too. What should I do? Tell me. I am willing to do any kind of austerity.” Shiva smiled and said, “There is no need for you to do any great austerity. You just come and sit on my lap.” Parvati came and with absolutely no resistance towards him, sat on his left lap. Since she was so willing, since she had placed herself totally in his hands, he just pulled her in and she became half of him.
You need to understand, if he has to accommodate her in his own body, he has to shed half of himself. So he shed half of himself and included her. This is the story of Ardhanarishvara. This is basically trying to manifest that the masculine and the feminine are equally divided within yourself. And when he included her, he became ecstatic. What is being said is that if the inner masculine and feminine meet, you are in a perpetual state of ecstasy. If you try to do it on the outside, it never lasts, and all the troubles that come with that are an ongoing drama.
Full-Fledged Man and Woman
Essentially, it is not two people longing to meet, it is two dimensions of life longing to meet – outside as well as inside. If you achieve it inside, the outside will happen one hundred percent by choice. If you do not achieve it inside, the outside will be a terrible compulsion. This is the way of life. This is the reality which is being expressed in a beautiful dialectal form – Shiva included her as a part of himself and became half-woman, half-man.
This is a symbolism to show that if you evolve in your ultimate context, you will be half a man and half a woman – not a neuter – a full-fledged man and a full-fledged woman. That is when you are a full-blown human being. You are not skewed development, you are not just masculine or feminine, you have allowed both these things to grow. Masculine and feminine does not mean male and female. The “feminine” and “masculine” are certain qualities. Only when these two qualities happen in balance within, can a human being live a life of fulfillment.
Purusha and Prakriti
If you look at the story of Ardhanarishvara as a symbolism of creation, then these two dimensions – Shiva and Parvati or Shiva and Shakti – are known as Purusha and Prakriti. The word “Purush” is today commonly understood as “man,” but that is not what it means. Praktriti means “nature” or “creation.” Purush is that which is the source of creation. The source of creation was there, creation happened, and it fit perfectly well into the source of creation. What is referred to as the Purusha is the cause, the main induction which sets things going. When the existence was primordial, when it was not in a state of creation, what caused it to snap up and suddenly become creation is referred to as Purusha. Whether a human being is born, or an ant is born, or a cosmos is born, it is happening the same way. In terms of human understanding, it is referred to as male or masculine.
The God Ardhanarishvara
Ardhanarishvara is a composite deity in Hindu mythology, comprising the masculine god Shiva and the feminine goddess Parvati. The name Ardhanarishvara means “the Lord who is half-woman” and symbolizes the union of the male and female aspects of the divine.
A contemporary Ardhanarishvara statue in Varanasi, India
A contemporary Ardhanarishvara statue near the main road in front of the administrative building at Sampurnanand Sanskrit University in Varanasi, India
The Ardhanarishvara form represents the inseparability and interdependence of the masculine and feminine energies of creation and the equality of men and women. The right half of the deity is Shiva, with matted hair, a third eye, and a serpent around his neck, while the left half is Parvati, with a lotus in her hand and adorned with jewelry. The deity is depicted as an androgynous figure, with a single body divided down the middle into two halves, one half male and the other half female.
Shiva Ardhanari
According to the Advaita Vedanta philosophy of Hinduism, the ultimate reality is a non-dual consciousness that is beyond gender, form, and attributes. This consciousness is referred to as Brahman, and it is believed to be the source of all existence. The Ardhanari form of Shiva is a manifestation of the concept of Ardhanarishvara, which means the “Lord whose half is a woman.” This form symbolizes the unity and balance of masculine and feminine energies in the universe. The form also represents the idea that Shiva and Shakti, or the male and female aspects of the divine, are inseparable and complementary.
The Ardhanari form of Shiva has deep philosophical significance in Hinduism. The Ardhanari form of Shiva represents the union of the individual self (atma) with the universal self (Brahman). In this form, Shiva and Parvati are depicted as a single being with both male and female attributes, representing the unity of the two polarities of the universe. This form symbolizes the idea that everything in the universe is interconnected and that duality is an illusion.
Ardhanari Legends and Symbols
The legend behind the Ardhanari form is that it represents the union of Lord Shiva and his consort, Parvati, as they merge into a single entity. According to Hindu mythology, this union represents the balance of masculine and feminine energies within the universe and the importance of harmony and unity. The concept of Ardha Kama, which means half desire and is associated with the Ardhanari forms of Shiva and Shakti, emphasizes the need to balance material and spiritual desires and to recognize the interconnectedness of all things in the universe. The term Ardha Kama literally means half desire, indicating that one should strive for a balance between material and spiritual pursuits instead of solely focusing on one or the other.
In Hindu philosophy, it is believed that everything in the universe is interconnected and that the pursuit of material desires alone can lead to imbalance and suffering. The Ardhanari form represents the unity and interconnectedness of all things and serves as a reminder of the need to strive for balance and harmony in all aspects of life. By recognizing the importance of both material and spiritual desires and striving to balance them, one can lead a fulfilling and meaningful life that is in alignment with the principles of Hindu philosophy. The Ardhanari form serves as a powerful symbol of this concept, inspiring devotees to seek balance and harmony in all aspects of their lives.
Ardhanari Postures and Forms
1853 sketch of Ardhanarishvara
An 1853 sketch of Ardhanarishvara (left, half Shiva and half Parvati) and Harihara (half Vishnu and half Shiva) at Cave 1, Badami Hindu Cave
Ardhanarishvara is depicted in various postures and forms in Hindu iconography, each representing different aspects of the deity. These are some of the common forms and postures of Ardhanarishvara:
Ardhanarishvara Worship
In Hindu temples, Ardhanarishvara is worshipped with great reverence and devotion. Devotees offer flowers, fruits, and other items, as well as chant mantras and hymns, during the puja (worship) of the deity. The purpose of worship is to seek blessings for a harmonious and balanced life as well as for the attainment of spiritual enlightenment.
Lesson Summary
Ardhanarishvara is the merging of the Hindu deities Shiva and Parvati, an androgynous figure representing the inseparability and interdependence of the masculine and feminine energies of creation and the equality of men and women. In the Advaita Vedanta philosophy of Hinduism, the ultimate reality is a non-dual consciousness that is beyond gender, form, and attributes.
Where did Ardhanarishvara originate?
The earliest known representation of Ardhanarishvara is found in Hindu mythology, in Kushan period art dating back to the 1st century CE. The worship of Ardhanarishvara became increasingly popular during the medieval period in India, and numerous temples dedicated to the deity were built across the country. Ardhanarishvara has remained an important figure in Hindu mythology and is revered by many devotees as a symbol of balance, harmony, and spiritual enlightenment.
What is the benefit of Ardhanarishvara Puja?
The Ardhanarishvara Puja is believed to have numerous benefits for devotees who perform it with devotion and sincerity. Some of the benefits of this puja include promoting balance in one’s personal and professional life, strengthening relationships, and overcoming obstacles. It is also said to help in the removal of negative energies and the attainment of inner peace and happiness.
Ardhanarishvara is one of the most prevalent forms of the Divine in Indian art since around the beginning of the Christian era or a little before. The earliest Ardhanarishvara images are reported from the period of Kushanas (circa 35-60 AD). A few scholars discover an Ardhanarishvara type figure on the obverse of a largely defaced Kushana coin from this period, which they think could be the ever first reported Ardhanarishvara image. The coin seems to have the Shiva icon but as Ardhanarishvara it has little approval. It is instead a mid-first century Kushana stele, now with the Government Museum, Mathura, which as the earliest reported example of the Ardhanarishvara form in art has greater unanimity. In the Rigveda and the subsequent body of Indian thought, there is a lot suggestive of the unity of male and female elements, which instruments creation. However, besides such symbolic dimensions, the Vedic literature makes no direct allusion to the Ardhanarishvara form or to a term suggestive of such androgynous form. Hence, there are scholars who claim that the Ardhanarishvara form is an art perception, a product of man’s queer imagination, a quaint anatomy seeking to reconcile the ever conflicting male and female elements into one Divine form.
The Biological Union of the Outward Duality
Hiranyagarbha
It is true that the Ardhanarishvara-related canonical literature and iconographic prescriptions appeared much after the Ardhanarishvara image was discovered in art, but the concept of the two elements- the male and the female, merging into each other for effecting creation was an ancient one. This apparent visual fallacy of arts has, thus, not only a deeper meaning and cosmic significance but also its roots in the ancient texts and creation-related metaphysics. More significantly, the Ardhanarishvara form represents the biological unity of the outward duality, which the Indian mind has always perceived in all things and in the entire creative process. The Vedas have perceived this biological unity in several dually existing things- Agni and Soma, Stri and Punam, Kumara and Kumari, Pita and Mata, Linga and Yoni, Mahagna and Mahagni, Prana and Aprana, Nara and Nari, Heaven and Earth and so on. The Rigvedic perception of ‘Prana’ and ‘Bhuta’- the life and the matter, which the Rigveda calls Hiranyagarbha, is, however, more explicit and better defined. In the Hiranyagarbha analogy, ‘hiranya’ or gold is the ‘Prana’, the life and ‘garbha’ the ‘Bhuta’, the matter. The Rigveda observes that it (the cosmos? or existence?) was the single egg but split into two- the ‘Prana’ and ‘Bhuta’. The Rigveda does not elaborate the point any farther but its symbolism moves into two apparent directions. Egg contains both, the life and the matter. When it splits, both fall apart. Besides the lifeless matter, the Egg also yields the matter with life. The Rigveda calls them as ‘aprana’ and ‘saprana’. The matter with life has life but is just the single Egg, the inherent aspect of the female, as by itself it is unable to farther the creative process and it is thus only the inactive ‘Bhuta’. It is only after the male energy fertilizes it that it becomes the Golden Egg- the life-bearing one, the Hiranyagarbha of the Rigveda. And, now the Hiranyagarbha- the ‘Bhuta’ combined with ‘Prana’, the matter energized by spirit, takes to its own form and defines creation. The Ardhanarishvara form is, thus, the Golden Egg- the visual perception of the Rigvedic analogy of the Hiranyagarbha.
Ardhanarishvara: The Cosmic Seed
The Ardhanarishvara is, thus, the Cosmic Seed, which is both, the pistil and the anther, the Pita and the Mata, the Prana and the Aprana, the Nara and the Nari, the Bhuta and the Prana, the matter and the spirit, the Prakriti and the Purusha and so on, that is, the ultimate perception of the biological union of the outward duality. It is the assertion of the fact that the creation is instrumented only when duality merges into absolute oneness. The single one, even when he is the mighty Shiva, or even two- the male and the female, unless they merge into inseparable oneness, can not instrument creation. For effecting creation, the one is required to split into two and the two to merge into one. The Ardhanarishvara form is constant, which affirms the continuity and the recurrence of the creative process, as the fusion of pistil and anther creates Seed- the Golden Egg and the Seed splits into the pistil and anther and thus the procreative process goes on endlessly.Dancing Ardhanarishvara (Shiva Shakti)
For effecting the creation, the fusion has to be absolute, that is, not only the male and female elements have to merge into oneness but also their act, which the scriptures have identified as copulation, in which all distinctions, even the femaleness and the maleness of the agents, vanish. Copulation has been, hence, considered as the absolute union and the proven instrument of procreation. The bride and her groom also perform one act- the marriage, but in the process their femaleness and maleness do not melt as they do in the act of copulation. Hence, marriage only partially creates. It creates at the most a bond. Copulation creates the seed, which is both, the male and the female, and puts the wheel of creation on move. The act of copulation thus represents not only the androgynous state of mind but, if reduced to a form, also the hermaphroditism of the Ardhanarishvara form. The Matsya Purana, and with a little deviation the Linga Purana, perceive Ardhanarishvara as the composite form of Linga and Yoni. The Ardhanarishvara in such form is suggestive of the same procreative act of copulation, which creates Seed. Otherwise also, Shiva and Parvati- his consort, are perceived as the timeless Linga and Yoni and as symbolizing the unending act of procreation. Thus, the Ardhanarishvara form is not only the Cosmic Seed but it also represents the unending procreative act- the Cosmic Copulation.
Ardhanarishvara: a Combination of Two or the Extension of One?
The term ‘Ardhanarishvara’ is a combination of three words- ‘ardha’, ‘nari’ and ‘ishvara’, meaning respectively, ‘half’, ‘woman’ and ‘Lord’ or ‘God’, that is, Ardhanarishvara is the Lord whose half is woman, or who is half woman. Some scholars interpret the term as meaning ‘the half male’ who is Shiva and ‘the half female’ who is Parvati. Such interpretations are suggestive of ‘dveta’, the duality of existence, and thus contradict the Vedic stand in the matter. Such contentions also contradict the Shaiva philosophy of ‘adveta’, which is very emphatic in its assertion that He alone is the cause of the entire existence, as it is by His will and out of Him that the cosmos came into being. In the Shaivite hymn- Ekohum bahusyami (Shiva Purana), that is, I am One, but wishes to be many, there echoes the Rigvedic perception of the single egg splitting into ‘Bhuta’ and ‘Prana’. Otherwise also, the Vedas widely favor the principle of monogenic existence. Besides its emphasis on the unity of the outward duality, the Rigveda acclaims, ‘He, who is described as male, is as much the female and the penetrating eye does not fail to see it’. The Rigvedic assertion is explicitly defined. The male is only so much male as much he is female and vice versa the female is only as much female as much she is male. The maleness and femaleness are the attributes contained in one frame.Ardhanarishvara At The Himalayas
This Vedic symbolism reverberates also in several Puranas. The related myth in the Skand Purana presents it quite characteristically. Brahma asks Rudra to divide himself; and thereupon Rudra, the Shiva, divides himself into two halves, one male and the other female. At another place, the Skand Purana mentions Parvati as asking Shiva, ‘Let me reside in you all the while embracing you limb by limb’, that is, Parvati merges into Shiva, limb to limb, and the duality is eliminated. The Shiva Purana puts it somewhat differently. Brahma, in the process of creation, creates first a number of males, the Prajapatis, and commands them to create other beings. Prajapatis, however, fail in doing so. The worried Brahma then meditates upon Maheshvara. Thereupon Maheshvara appears before him. He has the composite form of male and female and it is out of this composite form that the creation comes up with the desired pace.All is Nothing But Shiva and Parvati (Ardhanarishvara)
The Male-Female Equation in Contemporary Contexts
The Vedic perception of the male, being half female, and the vice versa, has wider approval of the modern scientists, primarily the behavioral analysts and psychologists. Somewhat controversial but quite novel and a totally different kind of thinker of the present era, Acharya Rajnish, widely known as Osho, discovers in the Ardhanarishvara form great mysticism and cosmic significance. To him, the Ardhanarishvara form shows that the line dividing God’s creation as male and female is only superfluous. The creation is essentially composite in its character and the Ardhanarishvara form is its best manifestation. To him, the Ardhanarishvara image represents Him in His absolute form and is hence more sacred and His worship absolute and far more accomplished. Thus, even on the mundane level, the Ardhanarishvara form is the perception of the unity of the conflicting male-female elements. This perception is essentially different from that of the Western world, which perceives in Cupid and Psyche, their love-god and his spouse, the inseparable union of the male and female but such union is essentially of the two in two frames. In Indian thought, as it manifests in the Ardhanarishvara form, this union is in the single frame and with cosmic magnification. A Greek myth also comes out with a hermaphroditic form. Salamacis, a nymph, falls in love with Hermophroditus, the son of Aphrodite. After Hermophroditus turns down her proposal, Salamacis prays gods to put her into his body. And, thus, the two join limb to limb into a single frame. This Greek hermaphroditic form has mythical dimensions but it is neither divine nor cosmic or procreative, such as is the Ardhanarishvara form.
Shiva as Ardhanarishvara
The tradition perceives Ardhanarishvara mainly as the form of Shiva who it perceives as Sadashiva, Adishiva and Adipurusha. As has been discussed heretofore, Ardhanarishvara is the timeless Cosmic Seed, the endless procreative process and the existence in its composite character, the aspects which are the attributes of Shiva who is the timeless Linga, the all enlivening Prana and the inexhaustible Bhuta. As the Rigveda has it, Rudra, the Shiva, is Agni, who as Prana energizes all things. He is without a beginning as also without an end. As Bhuta-the Prakriti or matter, is only his aspect, he is the entire existence. He creates out of him and is thus himself the creation. He is thus male as also the female. The Vaishnava myth is different. It is suggestive of duality- the dveta, as Vishnu is not the creation but its sustainer. The sustainer and the sustained are two entities. He is also only the male. He has the female- his consort, though in inseparable union, yet she does not merge into his being. Lakshmi, as herself or as Sita or Radha, is with him or with Rama or Krishna, but they are not in them inseparably, as is Shakti in Shiva. Each of the born ones is the single egg- the male or the female, and so are Brahma and Vishnu. Shiva, the Maheshvara, is the total- the Sakala and Nishkala, the Linga and Alinga, the Rupa and Arupa, the Atman and Maya, the Sansar and Nirvana, all that is timed and all that is beyond time, the born and the unborn, the manifest and the unmanifest, the spirit and the matter, the ephemeral and the transcendental, the masculine and the feminine. The Indian mind believes that Lord Shiva is the first of all beings and the root of all elements. He was always and was the only one. Being the first, he is the Adishiva, and being always, he is the Sadashiva. Both as the Adishiva and the Sadashiva, Shiva has inherent in his being the male and the female, the positive and the negative, and thus his Ardhanarishvara form. Most of the Ardhanarishvara myths, as well as the Ardhanarishvara form in arts, except very rarely, as the mention of the term Vallabhavardham in the Bhavishya Purana, or a few late miniatures from the northern India, center around Lord Shiva. Vallabhavardham, a largely Vaishnavite term synonymous to Ardhanarishvara (Vallabh: Vishnu; vardham: woman), seems to have been conceived by devotees of Vishnu and the same might have inspired the miniatures seeking to represent Vishnu in Ardhanarishvara form. Such miniatures come primarily from Kashmir like northern belt where Vaishnavism had been in greater prevalence. Under the related mythology as also by their number, Vishnu’s Ardhanarishvara forms, though a rarity, are almost insignificant.
Bhadrasana Ardhanarishvara
Sources of Ardhanarishvara Image
Shiva image- both the anthropomorphic and the symbolic Linga, has the pre-Vedic emergence. Excavations at Indus sites have revealed images of Shiva as Mahayogi and Pashupati and the Linga type objects suggestive of Shiva’s manifestation as Linga and the cult of Linga worship. There also revealed his anthropomorphic images with prominent upward phallus suggestive of the significance of Linga in his worship cult. Shiva’s subsequent Urdhalinga image was only its developed form. In two of its verses, the Rigveda is critical of the phallus worship cult, which suggests its prevalence in the non-Aryan tribes. Besides, such cult of phallus worship was prevalent also in other parts of the world. The remains of Hellenistic civilization also reveal traces of phallus worship. The ancient Egypt perceived its god Osiris in the form of Linga and worshipped it. These early images of Shiva do not so much reveal an iconographic perception of him but reveal quite significantly his divine dimensions, out of which developed his Sadashiva and Maheshvara and consequently the Ardhanarishvara forms. In these early images, he is the Linga, the Cosmic Seed, the root of procreation and thus himself the creation; as Pashupati, the keeper of herds, he is the sustainer of the born ones as also of the fields that fed them, that is, the sustainer of the ‘jeevas’ and ‘ajeeva’, the Prana and Aprana; and, as Mahayogi, he is the Cosmic Self, the means of transcendence, that is, he is the Sansar as also the Nirvana.
Ardhanarishvara
The proper Shaivite iconography emerges, however, during the post-Vedic era. The earliest ones to emerge were his Sadashiva and Maheshvara forms. The four-armed towering graceful figure with broad chest and elegant Jatajuta characterized these forms. The majestic bull was his vehicle. Added to his iconography, the bull gave to it a new dimension. Now the Maheshvara with his bull was Vrashavaha Shiva. The usual two-armed Vrashavaha Shiva had one of his hands rest on the bull. Parashiva, Sadashiva, Maheshvara and Vrashavaha Shiva are primarily the forms of the Saumya Shiva. Strangely, his consort Parvati does not emerge in this early phase of Shaivite images but his Ardhanarishvara form does. Obviously, even in arts, the Ardhanarishvara form was not an amalgam of the two forms but rather an independent perception of Shiva, which represented him in his totality. Practically, the iconography of the female part of the Ardhanarishvara was discovered in the form of Mother Goddess, as by then the Brahmanical pantheon did not have female deity icons. Inspired by the Vedic perception of Shiva as Rudra, the furious Archer and the tamer of animals, there emerged also the Raudra Shiva- Shiva in his violent forms, but his Ardhanarishvara form did not borrow any of its features from the Raudra Shiva, perhaps because the Raudra and feminineness could not go together. The Ardhanarishvara images discovered their male iconography in the forms of Saumya Shiva, mainly Sadashiva and Maheshvara and the female largely in the Mother Goddess.
Iconographic Dimensions of Ardhanarishvara
Barring a few exceptions, the right half of the Ardhanarishvara images comprises of male anatomy and the left that of the female. A few images, obviously influenced by Shakta cult, have a vice versa placing of the male and female parts also.Ardha-Narishvara Shiva with Child Ganesha in Lap
As regards the height perspective, dimensions of face and other parts, the male anatomy, and more so in sculptures where bolder forms are chisel’s need, is the determinant, but in paintings, which look for the softer aspects, the female anatomy is found dominating the entire figure.
Ardhanarishvara
Despite a similar anatomy of the two parts, the female part imparts the feeling of elegance and tenderness. An elegantly modeled prominent breast is the essentiality of the female anatomy. The Ardhanarishvara image may be endowed with two, three, four, six or eight arms. Arms more than eight are the attribute of Raudra Shiva who has been conceived with as many as a thousand arms. The two-armed image is the Ardhanarishvara in lalita posture, the beautiful one in absolute ease. The female hand carries either a mirror or nilotpala, a blue lotus. The male hand either rests on the bull or is let loose below the thigh. It may also be in abhaya-mudra, the gesture imparting fearlessness. When three-armed, one is on the female side and the two on male.
Now one of the two male arms is in abhaya or varada and other one carries a trident or rod. In four-armed figures on male side it is almost the same, but the second female hand carries variously the mirror, nilotpala or pot. The male in six and eight-armed figures carries, besides the abhaya and varada, various weapons and the drum and the female, besides the mirror, nilotpala and pot, also the parrot.15″ Ardhanarishvara | Shiva Ardhanarishvara | Ardhanarishvara Marble Statues | Marble Statues
The Ardhanarishvara images have broadly three body postures- the abhanga, a posture without a curve;
Ardhanarishvara in Tribhanga
the tribhanga, a posture with three mild curves; and, the atibhanga, a posture with extreme curves.Large Ardhanarishvara (Shiva Shakti) – Brocadeless Thangka
Similarly, four of the gestures of the Ardhanarishvara images- abhaya, varada, vyakhyana and katyavalambita, are more prevalent. In abhaya, the upper right hand is held in posture imparting fearlessness. In varada, the lower right hand imparts varada. In vyakhyana, the fingers of right and left hands join in a circular knot defining the interpretive posture. And, in katyavalambita posture, the right arm is placed resting and sometimes as suspending over the ‘katya’ or waist. The distinction of the two aspects is discovered more in the style of costume and adornment. The male part has Jatamukuta, while the female a well dressed coiffure. The female part wears upon its ear an impressive ring, while the male may have an earring made of scorpion or snake. The half of the forehead, towards the male side, has half eye and to it towards the left joins a half tilaka. The left half of the figure, the female part, is in sari, while the upper half towards the right is either naked or is covered with elephant hide of tiger skin. Its lower half, usually up to knees, is covered by a loincloth comprising of lion skin. Similar distinction is perceptible in other things seeking to define the male and female aspects of the Divine Being.
Ardhanarishvara (Composite of Shiva and Parvati)
Shiva can be depicted as half male and half female to indicate the shakta-shakti relationship of the unified whole. The male half is unmoving but is given a manifest existence through the active female presence (prakrti). Ardhanarishvara images are quite literal in their illustration of this unity; the female part (the figure’s proper left side) shows Parvati’s elegant hairstyle, breast, broad hip, and long skirt, while the male half has Shiva’s part mustache, matted hair, broad chest, slim hip, and third eye.
Ardhanarishvara is a composite androgynous form of Shiva and his consort Parvati. This form is shown as a fusion of half-male and half-female forms, split down in the center. The right half is depicted as Shiva, while the left half shows the female form of Parvati.
The very name Ardhanarishvara implies “the Lord who is half-woman”. This form of Shiva is also referred to as Ardhanarisha, Ardhanarinateshwara, Ardhayuvateeshwara, Ardhagaureeshwara, Gaureeshwara, Naranaari, Parangada and Ammiappan.
Since Ardhanarishvara represents the perfect synthesis of male and female forms, it also embodies the Prakriti and the Purusha, the feminine and masculine energies of the cosmos and also illustrates how Shakti, the Sacred Feminine, is inseparable from Shiva, the male principle of God. This form also symbolizes the all-pervasive, all-enduring nature of Lord Shiva.
Origin of Ardhanarishvara
The origin of the concept of Ardhanarishvara can be traced back to hermaphrodite figures in both the ancient Hindu and Greek cultures. The earliest images of Ardhanarishvara date back to the Kushan era, records of which exist from the first century CE.
It is believed that the iconography of Ardhanarishvara developed and evolved during the Gupta period. The concept of Ardhanarishvara continues to be a popular iconographic form and can be found in most Shiva temples throughout India. But strangely, there are very few temples in this country that are actually dedicated to this deity.
It is believed that the early iconography of Ardhnarshvara could have been inspired by the Vedic literature’s composite figure of Yama-Yami, the combination of the primordial Creator Vishwaroopa or Prajapati and Agni, the Fire God. This figure appears as a bull, who is also a cow. Interestingly, the androgynous forms of Hermaphrodites and Ageists are famous in Greek mythology as well.
The Brihadaranyaka Upanishad says that this androgynous form occurs as a result of Purusha splitting himself into two parts, male and female. These two halves copulate, thereby producing all life. The Shwetashwatara Upanishad also talks about Rudra, the antecedent of the Puranic Shiva, the maker of all and the root of Purusha and Prakriti (the female principle), adhering to Samkhya philosophy.
Legend of the Ardhanarishvara
There is a popular Tamil legend relating to the emergence of the Ardhanarishvara. Once, the Gods and the Rishis (sages) gathered at Shiva’s abode and paid their respects to Shiva and Parvati. However, one particular Rishi, Bhringi, had vowed to worship only Shiva as the supreme deity. He therefore ignored Parvati and continued his worship of Shiva, offering circumambulations to him. A furious Parvati cursed Bhringi that he would lose all his flesh and blood, and thereby reduced him to a mere skeleton. Bhringi could not stand erect in this form, and so the compassionate Shiva blessed him with a third leg for support.
Deeply hurt, Parvati decided to punish herself by undertaking severe austerities, which pleased Shiva. He granted her the boon of uniting with him forever, thereby compelling Bhringi to worship her as well as himself in the form of Ardhanarishvara. However, the sage assumed the form of a beetle, circumambulating only the male half, drilling a hole in the naval area of the deity, which separated the male half from the female half. Though not entirely pleased, Parvati was amazed by his devotion to her Lord, reconciled with Bhringi and blessed him.
Other Legends
As is the case with Hindu mythology, there are several legends related to the emergence of the Ardhanarishvara concept. The earliest legends originated in the Puranic canons. This half male-half female form also finds mention in the Mahabharata epic.
According to the Skanda Purana, Goddess Parvati asks Shiva to permit her to stay with him forever, embracing him “limb-to-limb”. Ardhanarishvara was thus formed.
The Matsya Purana relates that Brahma, pleased with Parvati by her penance to him, rewards her with a flawless golden complexion. This makes her many times more attractive to Shiva, who fuses into her to form the Ardhanarishvara.
There is also another story relating to this form. It is said that the demon Andhaka wanted to make Parvati his wife. Vishnu rescued Parvati and brought her to his own abode. But the demon refused to relent and followed her there as well. Parvati then revealed her Ardhanarishvara form to him, seeing which the demon lost interest in her and left. The interesting thing about this story is that Lord Vishnu was amazed to see this form as well and also saw himself in the female part of the form.
In the Kalika Purana, Parvati suspects Shiva of infidelity, when she sees her own reflection in Shiva’s breast. An argument ensues between them, which is also resolved as quickly. Thereafter, Parvati wishes to stay eternally with Shiva, fusing with him as one single body.
Yet another lore talks about Parvati’s jealousy when she sees Ganga perched on Shiva’s head. Though Shiva tries to appease her by placing her on his lap, Parvati continues to be upset. This is when Shiva unites with the Goddess in the form of Ardhanarishvara.
According to the Shiva Purana, Brahma or Prajapati, the creator of all male beings, was once faced with a steep decline in the pace of creation. A flustered Brahma approached Shiva for help. Shiva appeared before him in the form of Ardhanarishvara and Brahma prayed to the female half of Shiva to help him create females in order to continue the process of creation. The goddess then created various female powers from her body, thus speeding up the process of creation.
According to a popular Tamil legend, Goddess Uma (another aspect of Parvati) once playfully closed the eyes of Shiva, thus plunging the entire world into darkness. All living beings on earth suffered due to this eternal darkness. Uma, realizing her folly, was forced to leave Kailas and started to worship the Linga in order to absolve herself of her sin and to reunite with her Lord. Lord Vishnu then appeared before her and gave her instructions on the austerities she needed to perform in order to attain her Lord once more. Uma commenced her penance accordingly. At this time, the evil demon, Mahishasura, came to the fore and started disturbing those of earth. This is when Uma takes the form of Devi Durga and engages in a long battle with him, finally slaying him. Lord Shiva then manifests as the Fire on top of the hill. He then merges into the Devi and gives darshan as the Ardhanarishvara, with the Devi as his left half. This is celebrated by devotees as the Deepa vali day and the Lord Ardhanarishvaramoorthy blesses his devotees in his Jyoti Swarupa (form of Light).
According to various other Puranas such as the Vishnu Purana, Vaayu Purana, Linga Purana, Kurma Purana, Skanda Purana and Markandeya Purana, Rudra, an aspect of Shiva, emerges from Brahma’s forehead. So hot is Rudra that he burns Brahma in the process. Brahma asks him to divide himself and the latter agrees to do so, thus giving rise to several hundreds of beings, including the 11 Rudras and many, many female Shaktis. The Goddess then reunites with Shiva and promises him that she will be reborn on Earth as Sati and would wed him in human form as well. The Ardhanarishvara form then enjoys his own other half by the “Path of Yoga” and creates both Brahma and Vishnu from her body. It is believed that at the start of each new Yuga or epoch, the Ardhanarishvara is ordained to reappear and continue ahead on the path of bringing forth new creation on this Earth.
The common belief is that Shiva, being the Supreme Lord, split himself into two halves, male and female. Only some schools of Shaktism believe that Shakti split her body into male and female halves.
Symbolism of the Ardhanarishvara
The concept of Ardhanarishvara has a profound inner meaning. The deity symbolizes the optimal balance of the male and female energies in this world and also indicates that they are essentially inseparable forces, which are complimentary to each other and must work together to maintain equilibrium. It shows the unity in the opposites of Purusha and Prakriti.
Purusha is the passive force of the universe, while Prakriti is the active, dynamic force. Both these forces must embrace and fuse with each other to generate and sustain the universe. This idea is also brought forth by the union of Linga of Shiva and the Yoni of the Devi, thus giving rise to the birth of the entire cosmos. The concept of Ardhanarishvara is also suggestive of Kama or lust, which gives rise to procreation.
Ardhanarishvara – The combined form of Shiva and Shakti
Ardhanarishvara is an androgynous form of Lord Shiva, the composite of Shiva and Parvati, the half-male and half-female fusion from the center. The right half is that of Shiva, and the left half expounds Parvati.
Symbolizing the all-pervasive, all-enduring nature of Lord Shiva, Ardhanarishwar portrays a perfect balance of male and female as equal, as “Purusha” and “Prakriti,” the feminine and masculine energies of the cosmos. This form of Shiva symbolizes the male principle of God as the essence of Shakti, the Sacred Feminine.
Ardhanarishvara is also named Ardhanarisha, Ardhayuvateeshwara, Ardhagureeshwara, Gaureeshwara, Naranari, Parangada, and Ammiappan. According to Shaiva Siddhanta, Ardhanarishwar is one of the 64 manifestations of the absolute Parashiva.
The origin of Ardhanarishvara
According to scriptures and different Puranas, there are different instances of the creation of Ardhanarishvara. Among all those, two are the most discussed ones.
There was once a Rishi called Bhringi, a devotee of Lord Shiva. He used to believe himself to be the greatest acolyte of Lord Shiva, only to the bit that he refused to worship Shiva along with Parvati. He had solely dedicated himself to Lord Shiva but would not worship his consort Parvati.
One day, Rishi Bhringi reached Mount Kailash, the adobe of Lord Shiva, to circumambulate Shiva, but he repudiated to circumambulate Parvati despite her being alongside Shiva. Goddess Parvati then urged Shiva to unite themselves together. That’s how Ardhanarishvara was created, one half of Shiva and the other half of Parvati through the central axis.
Rishi took the form of Beetle and circumambulated Shiva only, which enraged Parvati. Parvati then cursed Bhringi to lose all the blood and muscles believed to have come from his mother in Hindu embryology. Bhringi was all but the only skeleton now, which is believed to have come from his father, making him realize the significance of Prakriti and Purusha. He pleaded for forgiveness from Parvati and was given the third leg as a reward for pleading to sustain his body.
According to Shiva Purana, Lord Brahma, the creator of the universe, was disappointed with his creation as the world was not moving at its pace. It was constant to the number of beings he had created. There was no way out for him rather than calling Shiva to speed the development in the world.
Brahma asked Shiva for help, and Shiva took this Ardhanarishwar form to make him understand generation through copulation. Afterward, Ardhanarishwar split into Purusha and Prakriti, thus continuing the creation, suggesting that Shiva is nothing without Shakti, and creation, as well as the continuation of life, is impossible without both of them.
Symbolism of Ardhanarishvara
The apologue of Ardhanarishvara has an intense meaning symbolizing the ideal balance between the male and female energies in the universe. The forces are inseparable and complementary, suggesting they must work together to maintain equilibrium.
The unity of Purusha and Prakriti are opposite. Still, they match each other because Purusha is the passive force of the universe. At the same time, Prakriti is active, Purusha represents potential energy, Prakriti is kinetic energy, and Purusha is infinite. Prakriti brings that infinity to be finite, thus, embracing one another to generate and sustain the universe.
The union of Linga of Shiva and the Yoni of the Devi gives rise to the birth of the entire cosmos. Consequently, this concept also raises the concept of Lust, giving rise to procreation.
As mentioned earlier, Ardhanarishvara is half-male and half-female; however, this does not mean Shiva and Shakti are incomplete. Ardhanarishwar signifies that “totality lies beyond duality”; they are complete and fully developed man and woman. They are supreme and equal, which is why they both are the essence of creation. Shiva on the left also signifies the spiritual sphere and Shakti the material sphere depicting that both must coexist to bring ecstasy to life.
Many cultures also believe that Ardhanarishwar marks limitless growth and fertility, as Parvati with Shiva is associated with the profuse reproductive ability of mother nature. Generally, the Shakti half is on the left side, denoting relative inferiority and feminine characteristics like creativity, intuition, etc. The right side is of Shiva, half denoting comparative superiority and masculine characteristics like strength, logic, systematic thoughts, etc.
Many also compare Ardhanarishvara with the Chinese concept of Yin-Yang as they are complementary opposites of each other, the equal halves of the greater whole. They are part and parcel of the dynamic nature of the universe. Yin is analogous to the gentle and feminine half and Yang to the strong, ferocious, and masculine half.
Ardhanarishwar is beyond our concept of gender and materializes that God can be male, female, and even neuter. In this intrinsic condition, Ardhanarishwar is unique of all, aligning even science in this route.
Ardhanarishvara – the Symbolic Unity of Nature and Knowledge”Champeya Gaurardha Shareerakayai Karpoora Gaurardha Shareerakaya
Dhammillakayai Cha Jataadharaya Namah Shivayai Cha Namah Shivaya”
This is the very first quatrain of the 9-quatrain Ardhanari Nateshwara Stotra. The meaning of this verse is as follows:
“Salutations to Shivaa, who has a jasmine-colored, fair half-form and who has long and beautiful curly locks
Salutations to Shiva, who has camphor colored half-form and who has matted tresses”
Ardhanarishvara is one of the 64 manifestations of Parashiva, the aspect of Lord Shiva, who is Absolute, beyond all human comprehension and is hence considered the Nirguna Brahman (the Supreme One, who is beyond attributes).
Ardhanarishvara is a composite androgynous form of Shiva and his consort Parvati. This form is shown as a fusion of half-male and half-female forms, split down in the center. The right half is depicted as Shiva, while the left half shows the female form of Parvati.
The very name Ardhanarishvara implies “the Lord who is half-woman”. This form of Shiva is also referred to as Ardhanarisha, Ardhanarinateshwara, Ardhayuvateeshwara, Ardhagaureeshwara, Gaureeshwara, Naranaari, Parangada and Ammiappan.
Since Ardhanarishvara represents the perfect synthesis of male and female forms, it also embodies the Prakriti and the Purusha, the feminine and masculine energies of the cosmos and also illustrates how Shakti, the Sacred Feminine, is inseparable from Shiva, the male principle of God. This form also symbolizes the all-pervasive, all-enduring nature of Lord Shiva.
Origin of Ardhanarishvara
The origin of the concept of Ardhanarishvara can be traced back to hermaphrodite figures in both the ancient Hindu and Greek cultures. The earliest images of Ardhanarishvara date back to the Kushan era, records of which exist from the first century CE.
It is believed that the iconography of Ardhanarishvara developed and evolved during the Gupta period. The concept of Ardhanarishvara continues to be a popular iconographic form and can be found in most Shiva temples throughout India. But strangely, there are very few temples in this country that are actually dedicated to this deity.
It is believed that the early iconography of Ardhnareeshwara could have been inspired by the Vedic literature’s composite figure of Yama-Yami, the combination of the primordial Creator Vishvarupa or Prajapati and Agni, the Fire God. This figure appears as a bull, who is also a cow. Interestingly, the androgynous forms of Hermaphroditus and Agdistis are famous in Greek mythology as well.
The Brihadaranyaka Upanishad says that this androgynous form occurs as a result of Purusha splitting himself into two parts, male and female. These two halves copulate, thereby producing all life. The Shwetashwatara Upanishad also talks about Rudra, the antecedent of the Puranic Shiva, the maker of all and the root of Purusha and Prakriti (the female principle), adhering to Samkhya philosophy.
Earliest Images of Ardhanarishvara
The earliest images of Ardhanarishvara show the male half as ithyphallic with an urdhvalinga and the female left having a rounded breast and holding a mirror. This is the commonest representation of Ardhanarishvara, which is also universally recognized.
The right side which shows the male half has matted hair with a skull and crescent moon, while the left female side has well-combed hair decorated with pearls and flowers and wears a patra-kundala (earring). The face of Ardhanarishvara has one common third eye as well.
The earliest Kushan images showed Lord Ardhanarishvara in a simple two-armed form, but later texts and sculptures depict a more complex iconography of the deity. One can also find the deity with three, sometimes even eight, arms. In the case of three arms, Parvati “owns” only one of them, thereby showing her submissive, less dominant, nature.
In actuality, the principle of Ardhanarishvara seeks to unify the two sects of Shaivism and Shaktism, dedicated to Shiva and the Devi respectively. Very rarely, in some schools of Shaktism, one can also see the female half to the right side of the Ardhanarishvara image and the male half to the left side.
The Male Half of the Ardhanarishvara
The male half dons a jata or piled, matted hair twisted on top of his head, adorned with a crescent moon. Sometimes this jata is also ornamented with snakes and the Ganga (Ganges), flowing in a stream through the hair. In the right ear is a nakra-kundala or sarpa-kundala (serpent-earring). In some pictures, the male eye is depicted as smaller than the female one (this is also mentioned in one other verse of the Ardhanarinateshwara stotra) and a half-moustache is also seen.
While most portraits show both half-forms sharing the trinetra or the third eye, sometimes, a half third eye is shown on the male side of the forehead and Parvati’s side of the forehead is adorned with a half bindi or round dot.
In the two-armed form, one right hand holds a skull cap or kapala and the other shows the varada mudra (gesture of succour).
In the four-armed version of Ardhanarishvara, one of the right hands holds a parashu or axe and another one gestures an abhaya mudra. Sometimes, one of the right arms is slightly bent and rests on the head of Nandi (Shiva’s mount, the Bull), while the other holds the abhaya mudra. In yet another pose, the right hands hold the Trishula or Trident and an akshamala or rosary another makes an abhaya or varada hasta. Sometimes, the four-armed version shows the deity playing a Veena or lute, using a left and a right arm. The other male arm holds a parashu and the female one, a lotus.
The male half of the body has a flat masculine chest, broader shoulder, wider waist and muscular thigh. He also wears a yagnopavita or sacred thread across the chest. This sacred thread may sometimes divide the torso into its male and female halves.
In some images from North India, the male half may be depicted shorn of any clothing. In South India though, the male side is usually covered in a dhoti (flowing garment tied at the waist) made of cotton or silk, tiger-skin or a sarpa-mekhala or serpent girdle of sorts. The right side usually rests on a Padma-Pitha or lotus pedestal. The entire right half is also usually covered with ashes.
The Female Half of the Ardhanarishvara
The female half of the deity is shown having a karanda-mukuta or basket-shaped crown. The well-combed hair is neatly held in place. The left ear wears a valika-kundala. A bindu or tilaka adorns her forehead. While the male half of the neck is shown ornamented with a hooded serpent, the female neck has a blue lotus.
In the case of two-armed icons, the left hand rests on Nandi’s head, hangs loose or holds a flower, a mirror or a parrot. Sometimes, the parrot is perched on Parvati’s wrist. In the three-armed portrait, the left hand holds a flower, a mirror or a parrot. The four-armed female form shows one of the left arms resting on Nandi’s head, while the other is bent, holding a nilotpala or blue lotus. Sometimes, this hand also hangs loosely to her side. Her hands are usually adorned with ornaments like a keyura (bracelet) or kankana (bangles).
The female half of the deity has a well-rounded, full bosom and a narrow feminine waist embellished with various haras or waistbands. She is also adorned with other ornaments, made of diamonds and other gems. She is shown having a fuller thigh and a curvier body and hip than the male part of the icon. The torso, hip and pelvis of the female are exaggerated so as to emphasize the anatomical differences between the halves.
The female part of the body is always fully clothed. She wears a multi-coloured or white silken garment or sari down to her ankle and one or three girdles around her waist. The left half wears an anklet and her foot is painted red with Alta or Henna.
The left leg usually rests on a Padma-Pitha. The Parvati half is smeared with saffron and is shown to be calm and gentle and is usually parrot-green or dark in colour.
The Tribhanga Posture
The Ardhanarishvara is often shown in the Tribhanga posture, that is, bent at three areas of the body: head (leaning to the left), torso (to the right) and right leg or in the sthanamudra position. If the deity is shown standing on a lotus pedestal, it is referred to as the samapada. Very rarely is the Ardhanarishvara shown in a sitting position.
Generally, the Nandi is shown as the vahana or vehicle of the Ardhanarishvara. But sometimes, portraits may depict the Nandi standing or sitting near the Shiva half and a lion near the Devi’s half.
Legend of the Ardhanarishvara
There is a popular Tamil legend relating to the emergence of the Ardhanarishvara. Once, the Gods and the Rishis (sages) gathered at Shiva’s abode and paid their respects to Shiva and Parvati. However, one particular Rishi, Bhringi, had vowed to worship only Shiva as the supreme deity. He therefore ignored Parvati and continued his worship of Shiva, offering circumambulations to him. A furious Parvati cursed Bhringi that he would lose all his flesh and blood, and thereby reduced him to a mere skeleton. Bhringi could not stand erect in this form, and so the compassionate Shiva blessed him with a third leg for support.
Deeply hurt, Parvati decided to punish herself by undertaking severe austerities, which pleased Shiva. He granted her the boon of uniting with him forever, thereby compelling Bhringi to worship her as well as himself in the form of Ardhanarishvara. However, the sage assumed the form of a beetle, circumambulating only the male half, drilling a hole in the naval area of the deity, which separated the male half from the female half. Though not entirely pleased, Parvati was amazed by his devotion to her Lord, reconciled with Bhringi and blessed him.
Other Legends
As is the case with Hindu mythology, there are several legends related to the emergence of the Ardhanarishvara concept. The earliest legends originated in the Puranic canons. This half male-half female form also finds mention in the Mahabharata epic.
According to the Skanda Purana, Goddess Parvati asks Shiva to permit her to stay with him forever, embracing him “limb-to-limb”. Ardhanarishvara was thus formed.
The Matsya Purana relates that Brahma, pleased with Parvati by her penance to him, rewards her with a flawless golden complexion. This makes her many times more attractive to Shiva, who fuses into her to form the Ardhanarishvara.
There is also another story relating to this form. It is said that the demon Andhaka wanted to make Parvati his wife. Vishnu rescued Parvati and brought her to his own abode. But the demon refused to relent and followed her there as well. Parvati then revealed her Ardhanarishvara form to him, seeing which the demon lost interest in her and left. The interesting thing about this story is that Lord Vishnu was amazed to see this form as well and also saw himself in the female part of the form.
In the Kalika Purana, Parvati suspects Shiva of infidelity, when she sees her own reflection in Shiva’s breast. An argument ensues between them, which is also resolved as quickly. Thereafter, Parvati wishes to stay eternally with Shiva, fusing with him as one single body.
Yet another lore talks about Parvati’s jealousy when she sees Ganga perched on Shiva’s head. Though Shiva tries to appease her by placing her on his lap, Parvati continues to be upset. This is when Shiva unites with the Goddess in the form of Ardhanarishvara.
According to the Shiva Purana, Brahma or Prajapati, the creator of all male beings, was once faced with a steep decline in the pace of creation. A flustered Brahma approached Shiva for help. Shiva appeared before him in the form of Ardhanarishvara and Brahma prayed to the female half of Shiva to help him create females in order to continue the process of creation. The goddess then created various female powers from her body, thus speeding up the process of creation.
According to a popular Tamil legend, Goddess Uma (another aspect of Parvati) once playfully closed the eyes of Shiva, thus plunging the entire world into darkness. All living beings on earth suffered due to this eternal darkness. Uma, realizing her folly, was forced to leave Kailas and started to worship the Linga in order to absolve herself of her sin and to reunite with her Lord. Lord Vishnu then appeared before her and gave her instructions on the austerities she needed to perform in order to attain her Lord once more. Uma commenced her penance accordingly. At this time, the evil demon, Mahishasura, came to the fore and started disturbing those of earth. This is when Uma takes the form of Devi Durga and engages in a long battle with him, finally slaying him. Lord Shiva then manifests as the Fire on top of the hill. He then merges into the Devi and gives darshan as the Ardhanarishvara, with the Devi as his left half. This is celebrated by devotees as the Deepavali day and the Lord Ardhanarishvaramoorthy blesses his devotees in his Jyoti Swaroopa (form of Light).
According to various other Puranas such as the Vishnu Purana, Vayu Purana, Linga Purana, Kurma Purana, Skanda Purana and Markandeya Purana, Rudra, an aspect of Shiva, emerges from Brahma’s forehead. So hot is Rudra that he burns Brahma in the process. Brahma asks him to divide himself and the latter agrees to do so, thus giving rise to several hundreds of beings, including the 11 Rudras and many, many female Shaktis. The Goddess then reunites with Shiva and promises him that she will be reborn on Earth as Sati and would wed him in human form as well. The Ardhanarishvara form then enjoys his own other half by the “Path of Yoga” and creates both Brahma and Vishnu from her body. It is believed that at the start of each new Yuga or epoch, the Ardhanarishvara is ordained to reappear and continue ahead on the path of bringing forth new creation on this Earth.
The common belief is that Shiva, being the Supreme Lord, split himself into two halves, male and female. Only some schools of Shaktism believe that Shakti split her body into male and female halves.
Symbolism of the Ardhanarishvara
The concept of Ardhanarishvara has a profound inner meaning. The deity symbolizes the optimal balance of the male and female energies in this world and also indicates that they are essentially inseparable forces, which are complimentary to each other and must work together to maintain equilibrium. It shows the unity in the opposites of Purusha and Prakriti.
Purusha is the passive force of the universe, while Prakriti is the active, dynamic force. Both these forces must embrace and fuse with each other to generate and sustain the universe. This idea is also brought forth by the union of Linga of Shiva and the Yoni of the Devi, thus giving rise to the birth of the entire cosmos. The concept of Ardhanarishvara is also suggestive of Kama or lust, which gives rise to procreation.
The Spiritual Symbolism
The concept of Ardhanarishvara indicates that “totality lies beyond duality” and the essentially equal nature of both the masculine and feminine energies. It talks of both being part of the Supreme Being, being two equal parts, making the whole.
Shiva’s half part holding a rosary indicates asceticism, while Parvati’s half holding the mirror is an embodiment of the highly material and illusory world. The fusing of these two opposites indicates that both the material and spiritual spheres have to coexist in one’s life, for it to be complete. Shiva and Shakti are inseparable and interdependent. This indicates that both these opposing forces are one and the same and cannot be regarded as two individual identities.
Many cultures of the world also believe that hermaphrodite icons such as the Ardhanarishvara also symbolize fertility and limitless growth. Shiva embracing Parvati is associated with the boundless reproductive ability of Mother Nature herself. The supposedly opposing forces then become so non-dual, that it would finally become impossible to locate the masculine in the feminine and vice-versa.
Usually, the Shakti half is located to the left of the Ardhanarishvara and Shiva is shown on the right side. Traditionally too, the wife is seated to the left of the husband and hence, she is known as “Vamangi”. The right side is often associated with masculine traits and cerebral functioning such as logic, direction, systematic thought and so on, as also with valour and related traits. The left side is related to the heart, therefore is also associated with typical feminine characteristics such as creativity, intuition and so on.
The Vamabhaga or the left side is also indicative of being the “inferior” side, embodying dependence in a relationship, while the right is considered to be the more dominant side, being “superior” in bhoga or material indulgence, which is usually symbolized by the female form. Shiva is regarded as the dominant half. That is probably why Nandi, Shiva’s vahana is almost always shown as the vahana for the Ardhanarishvara as well and not the Devi’s lion.
Of course, as mentioned earlier, some Shakta schools consider the Devi the more dominant half and that is why, she is also portrayed as being on the right side of the male half-form of Shiva.
Worship of Ardhanarishvara
Ardhanarishvara, which is a popular aspect of Shiva, is found in some Shiva shrines in India and in South-east Asia as well. In fact, evidence even suggests that there may have been an Ardhanarishvara cult in existence at some point of time in India. However, this never went on to become an established sect.
Followers sometimes worship Ardhanarishvara in order to attain salvation from this material world. Here, the Linga is considered the Paramatma and the devotee, the Jeevatma, which tries to reach the Supreme One. In fact, the 9th Century Nayanar saint Manikkavachakar has compared Parvati to the devotee yearning for the grace of the Lord.
The Nayanar saints of Tamil Nadu gave the deith an exalted status in their culture. The Ardhanarinateshwara stotra is very popular as well. To date, one can here this hymn or watch it being performed in music and dance recitals. The renowned poet Kalidasa states that Shiva and Shakti are both interdependent and inseparable.
Many sects of Tantra Shastra consider the hermaphrodite form of the Ardhanarishvara as their tutelary deity, as it shows the divine union between the Prakriti and the Purusha.
Ardhanarishvara Likened to Yin-Yang
The concept of Ardhanarishvara is very similar to the Chinese concept of Yin and Yang. The Yin Yang symbol describes how seemingly polar forces are actually intertwined with and interdependent on each other and how they are actually complimentary to each other.
Like in India, Chinese philosophy also believes that opposites exist not in actuality, but only in relation to each other. This philosophy reflects in everything they do and is actually a way of life with them. It essentially forms the vital principle of many forms of traditional Chinese Medicine, Chinese Martial Arts and so on. They think of the stark opposites of female and male; high and low; dark and light and so on as different manifestations of Yin and Yang respectively.
Yin and Yang, much like the Parvati and Shiva forces of the Ardhanarishvara, are “complimentary opposites” and are equal halves of a greater whole. They are responsible for creating and sustaining the universe and are part and parcel of the dynamic system of the universe as we know it.
Yin is considered to be the feminine power, symbolizing softness, gentleness and passivity. It is hence often associated with water, the earth, the moon and night-time. Yang, on the other hand, embodies masculinity and is hence fast, aggressive, focused and sharp. It is usually associated with powerful forces such as the sky, the sun, fire and daytime.
There may come a time when one of the halves may appear to become stronger than the other and more forceful. But on closer examination, one would see that this process would show ebb and flow over a long period of time and in the end, result in a perfect balance in the universe. When a certain process in this universe reaches its peak, the tide begins to ebb, until it stops altogether, only to create a new wave of activity.
The concept of Yin and Yang is usually symbolized by the Taijitu symbol, by which it is popularly identified across cultures of the world.
Ardhanarishvara
Definition – What does Ardhanarishvara mean?
Ardhanarishvara is the name of a half male, half female Hindu deity who is a combination of Shiva and his consort, Parvati. The name comes from the Sanskrit, ardha, meaning “half”; nari, meaning “woman”; and ishvara, which means “lord” or “personal god.” The name is typically translated as “lord who is half woman.”
This deity symbolizes both the nature of the supreme deity (Ultimate Reality) as lacking gender, and the unity of male and female in the creation of the universe.Yogapedia explains Ardhanarishvara
Ardhanarishvara is typically depicted as male on the right side of the body and female on the left. This deity is also known by the names Ardhanaranari (“half man-woman”), Naranari (“man-woman”) and Ardhanarinateshvara (“lord of dance who is half-woman”), among others.
The half male, half female deity is representative of the need to unite the opposite sides of ourselves and to embrace both the male and females aspects. The goal of yoga is liberation from samsara (the cyclic of death and rebirth) and union with the Absolute. In many Hatha yoga practices, the union of the physical body with shakti energy brings balance and is a step on the yogic path to the ultimate goal. Such balance would not be possible without unifying the masculine and feminine. Ardhanarishvara, therefore, is symbolic of this inner practice of yoga.
Introduction to Lord Ardhanarishvara
Lord Ardhanarishvara
Ardhanarishvara is the half-man, half-woman form of Lord Shiva, whose body merged with Goddess Parvati to create this divine entity. The masculine and feminine energy is present in equal measures in this avatar and reflects how the composite energies unite to represent the universal power inherent in every living organism. This form also signifies the bond of the divine couple Shiva and Parvati, as an inseparable and united part of life and nature.
The male and female aspect of the universe came into existence only through this holy union and allowed for all of creation to take place. This unique and distinctive form is also popularly referred to as ‘Ardhanaranari,’ ‘Naranari’ and ‘Ammaiappan.’ These are respectively known as ‘half-man, half-woman,’ ‘man-woman’ and ‘mother-father.’
Depiction of Lord Ardhanarishvara
This unique form of the divine couple is portrayed either with two or four arms. Shiva assumes the left side of the entity and Parvati assumes the right side. Shiva is shown wearing a headdress and a crescent moon on his head. River Ganga flows through his matted locks, and a serpent is coiled around his neck. In some instances, a half mustache and a half third eye are also depicted. One hand wields an axe, and the other is in the ‘Abhaya Mudra’ posture, which signifies protection and the dispelling of fear. At times, Shiva is also shown wielding a trident in one hand and the other outstretched in the act of conferring blessings.
Goddess Parvati is depicted wearing a basket-shaped crown on her head, ornamented earrings, and a ‘Tilak’ (round red dot) on her forehead. Her eyes are adorned with Kohl, and a blue lotus dangles gently from her neck. At times, she is also shown holding a flower and mirror in her hands. Her beautiful countenance is enhanced with various kinds of jewelry, adding luster to her charm.
Significance of Lord Ardhanarishvara
This unique form of Lord Shiva and Goddess Parvati is indicative of the fact that male and female energies are inherent in everyone. It is only when we accept both as an inevitable part of our beings that we shall be able to experience divine bliss. This form of the divine couple is also attributed with bringing about harmony between ‘Shaivism’ and ‘Shaktism,’ followers of Shiva and Parvati respectively. This form also indicates that God is beyond gender and can assume any form at will. It also serves to highlight the importance of leading a harmonious domestic life, when both the male and female of the household learn to compromise and co-exist with each other, irrespective of the shortcomings of their partners.
The male half of this union represents the passive state of being, and the female part represents the active part. Only a combination of both serves to form an entity capable of handling the challenges of life and overcoming adversities. It is only when the ‘Purusha’ (male) and ‘Prakriti’ (female) creative energies are combined together, that the cycle of evolution manifests itself to create the universe and its multitude of animate and inanimate beings.
Mythology behind Lord Ardhanarishvara
Legend states that Lord Shiva was once immersed in a trance and dancing in a state of frenzy. This enthralling sight aroused the curiosity of Parvati who wished to experience the same fervor as her Lord. She expressed her desire to merge with the form of Shiva so that she may also experience the same excitement and enjoy this blissful state of the Lord. Upon hearing her pleas, Lord Shiva advised her to sit on his lap. Without any hesitation, Parvati dedicated her entire being to Shiva and immediately sat on his lap. Lord Shiva was so impressed with her complete surrender to him, that he absorbed her into his very own being, thus creating the transcendental form of Ardhanarishvara. This awesome form of the divine couple has no parallel in the universe and represents the truest and purest form of male and female symmetry.
Blessings of Worshipping Lord Ardhanarishvara
Worshipping this unique form of formless Shiva and Shakti energy can promote unity among couples, strengthen relationships in profession/business, destroy all obstacles and can nourish with overall wealth, well-being and prosperity
Ardhanarishvara: Shiva and Shakti together
Lord Shiva and Mata Parvati are one of the most celebrated and famous Gods in the Hindu pantheon. Shiva is known for his equality and neutral view as he sees everyone as equal and one.
Lord Shiva is also known for his love towards his consort, Mata Parvati. It is said that Shiva cannot live without Parvati as she is the source of energy for him.
This is why, Shiva and Shakti are sometimes shown in a very unique form known as Ardhanarishvara. Ardha in Sanskrit means Half. Nari means a woman and Isvara means God. So when we combine these three words, it becomes Ardhanarishvara.
Ardhanarishvara means a God with Half woman and Half man body. As I said that Lord Shiva is inseparable from Mata Parvati. This form of Lord Shiva and Mata Parvati shows a very unique point in the oneness of Male and Female powers.
Who is Lord Ardhanarishvara?
According to the scriptures, once a sage used to live named Bhringi. He was an ardent devotee of Shiva. But he didn’t worshipped any other god. He was so fond of Shiva, that he even refused to worship Mata Parvati.
He used to think that only Shiva is Supreme God and rest all are nothing. One day he went Kailash to worship and greet Lord Shiva, but Parvati was also present there.
He instantly refused that he will not worship Parvati. He said that he will only worship Shiva. It was then Shiva took the form of Ardhanarishvara.
Seeing this Sage Bhringi realized his mistake and sought forgiveness from Parvati. He understood that Shiva and Shakti are one and equal.
What does Ardhanarishvara represent?
Lord Ardhanarishvara represents the equality of Shiva and Shakti. As Shiva believes in equality, he sees everyone as one and equal.
This unique form represents that Man and Woman are equal and they should work with proper cooperation so that the world should progress.
If we talk in the spiritual perspective and metaphysical way, Shiva symbolizes Purusha and Parvati symbolizes Prakriti. Purusha is the supreme cosmic being and Prakriti symbolizes the nature. Purusha is also called as the supreme God.
This universe and it’s energies are known as Prakriti. So the form of Ardhanarishvara represents that Purusha and Prakriti are one and inseparable. It means that the Universe and the Supreme God are one and they cannot be separated.
The union of Male power and Female power gives rise to a new life as you see in the process of procreation.
Ardhanarishvara, The Half Female Lord
Sacred and profane are subject to human interpretation. But one thing is for sure, there’s no such thing as pure masculine or pure feminine. Just as gods accepted sexuality and love in all forms while embracing the union of male and female energies, humans could make an effort to do the same. The Ardhanarishvara form shows that when it comes to sexual orientation, homosexuality cannot be termed abnormal.
Legend has it that Rishi Bhringi had vowed to worship only one god. Thus he offered prayers to Lord Shiva and failed to circumambulate and prostrate before Goddess Parvati. Seeing this, Parvati lashed out and cursed Bhringi to turn into all bones. Determined to perform his penance, Bhringi assumed the form of a beetle and continued with his offering. Parvati acknowledged his devotion to Lord Shiva and later restored him to his original self.
Shiva, who was angry with Parvati for punishing Bhringi, too, forgave her when he saw his consort bless the sage. To make up with her husband, Parvati’s requested that Shiva merged with her; thus, the Ardhanarishvara form sprang to life.
In another incident, according to the Matsya Purana, Brahma was so pleased with Parvati’s penance that he blessed her with a golden complexion. The ethereal goddess became indescribably beautiful and attractive to Shiva and the two merged which ultimately formed the Ardhanarishvara avatar.
However, the Kalika Purana tells another tale wherein Parvati suspected Shiva of infidelity and naturally became furious. Although their discord was settled quickly once Parvati realised she was mistaken. But she did express her desire to eternally be a part of Shiva’s body. Lord Shiva accepted his wife’s request, and their union gave life to the Ardhanarishvara.
There are many tales, and each has a different scenario. But as observed, the one thing that’s common in the narratives is the union of Shiva and Parvati (Shakti) that gives rise to the Ardhanarishvara.
The form where Shiva and Parvati emerge as one is known as the Ardhanarishvara. As the name suggests, Ardhanarishvara means the Lord who is half female. The half-male and half-female figure is most revered in Asia and parts of South East Asia.
Matted locks, masculine chest, wide waist, and ornaments that would adorn Shiva represent the male half of the body. The female half is represented by Parvati and has a narrow waist, well-developed bosom, and a bindu (round red dot) to match Shiva’s third eye. The anatomical features are well-defined and prominently carved to show the difference between the male and the female half.
The representation of the Ardhanrishvara was first found in the material evidence from the Kushan dynasty. In addition to the depiction of the Ardhanarishvara in Puranic and Agamic texts, evidence of many androgynous figurines was also found in Greek records.
The Ardhanarishvara also represents the deity who can control their senses. It is a synthesis of masculine and feminine energy, giving legitimacy to the fact that in this world, the balance of both spirits is intrinsic to human life.
Humans aren’t unisexual creatures, and each of us embodies the male and female attributes. Despite being opposites, the union of Shiva and Shakti shows that this unity dictates the rhythm of life. Without Shakti, Shiva is lifeless. And though Shakti holds the power of life, she too, is incomplete without Shiva.
Similarly, humans embody the attributes of Shiva and Shakti- and that is what makes us whole. From a psychological point of view, most of us try to emulate the toughness associated with males but forget that in order to thrive, we need to exercise the nurture and care that comes naturally to females.
It becomes imperative to acknowledge the Shiva and Shakti that reside in all of us despite our physical anatomies. We must embrace both these energies contentedly and respect them in the amounts they’re
present.
The Indian subcontinent has a rich history that pre-dates many civilizations. It is the land where mythology paints a picture of all kinds of beings and all forms of love that we see today. When gods don’t discriminate between love, sexual orientation, and gender and readily accept the union of the two energies (male and female), why do humans hesitate to accept anything and anyone that doesn’t fit the conventional image? Let’s take pride and celebrate the existence of gender fluidity and diversity in our society.