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Like in this thread we find the definition & qualities of a Vaishnava, I would like to know the same for the Shaiva as well. What is the definition or qualities of a Shaiva or Shaivite.

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    The character and position of the Vedic god Rudra—called Shiva, “the Auspicious One,” when this aspect of his ambivalent nature is emphasized—remain clearly evident in some of the important features of the great god Shiva. Major groups e.g. Lingayats, Kashmiri Shaivas.etc. contributed the theological principles of Shaivism, and Shaiva worship . There are no prescribed qualities for a Shaivite - one does not come across the term Shrishaiva for the followers of of Shiva like the term Shrivaishnavas for the followers of Vishnu with certain qualities and attributes. – Suresh Ramaswamy Aug 21 '17 at 13:52
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    In the minds of the ancient Hindus, Shiva was the divine representative of the uncultivated, dangerous, and unpredictable aspects of nature. Shiva’s character lent itself to being split into partial manifestations—each said to represent only an aspect of him—as well as to assimilating powers from other deities. Rigveda, appeals to him for help in case of disaster combined with the confirmation of his great power. Many characteristics of the Vedic Prajapati, the creator; of Indra, the god of rain and of Agni, the god of fire, have been integrated into the figure of Shiva. – Suresh Ramaswamy Aug 21 '17 at 13:55
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    Shiva is Ashutosh - one easily pleased. Shiva is invoked as a great god of frightful aspect, capable of conquering demonic power, or as the boon-giving lord and protector. He is also invoked by the Tantriks for their magical rites. From the standpoint of his devotees, his character is so complicated & his interests are so widely divergent as to seem incomprehensible. Yet, although Brahman, philosophers like to emphasize his ascetic aspects & the ritualists of the Tantric tradition his sexuality, the seemingly opposite strands of his nature are generally accepted as two sides of one character. – Suresh Ramaswamy Aug 21 '17 at 14:01
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    @SureshRamaswamy "There are no prescribed qualities for a Shaivite - one does not come across the term Shrishaiva for the followers of of Shiva like the term Shrivaishnavas for the followers of Vishnu with certain qualities and attributes." I'm not sure what point you're making with Sri Shaiva and Sri Vaishnava. Sri Vaishnava refers to a specific sect of Vaishnavism which is based on the poems of the Alwars, and which derives its name from the fact that Guru Parampara comes from Sri or Lakshmi. – Keshav Srinivasan Oct 28 '17 at 16:54
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    @SureshRamaswamy There are many other kinds of Vaishnavas besides Sri Vaishnavas, like Madhvas, Gaudiya Vaishnavas, Swaminarayan people, etc. Similarly there are many kinds of Shaivites, like Kashmiri Shaivites, Lingayats, Shaiva Siddhantins, etc. The Shaiva Siddhanta sect is the one that most closely parallels the Sri Vaishnava sect, as it's based on the poems of the Nayanas. So what distinction are you making? – Keshav Srinivasan Oct 28 '17 at 16:56
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Saivism (Shaivism) is a major sect of Hinduism. Saivism means the tradition which upholds the belief that Lord Siva is the Lord of Universe and the Creator of all. One who follows Shaivism is called a Shaivite.

The following is from Shiva Purana (Chapter 10 - Devotion to Śiva), which describes the qualities of a devotee of Shiva.

  1. My worship shall be known to be two-fold: external and internal. My adorative service is three-fold, differing in view of speech, mind and body.

  2. The same adorative service is further explained as fivefold, viz, penance, holy rites, Japa, meditation and knowledge.

  3. My external worship is performed in the view of other persons. The same thing known and knowable to oneself alone is the internal worship.

  4. The mind that is devoted to me is the true mind and not any mind as it is. The speech that pertains to my name is true speech and not anything else.

  5. The body that is marked by the characteristic symbols as prescribed by me such as Tripuṇḍras, and that is engaged in rendering service unto me is the true body—nothing else.

  6. By Karman my worship shall be understood and’not such extraneous rites as sacrifice, etc. Tapas or penance is the withering of physical body for my sake and not the rites Kṛcchra, etc.

  7. Japa is the repetition of either the five-syllabled mantra or the Praṇava or the Rudrādhyāya hymn and not the study of the Vedas.

  8. Meditation is the pondering over my form and not the trances of the soul. Jñāna is the knowledge of my Āgamas and not the understanding of other topics.

  9. O gentle lady, stability in the Tattvas shall be practised beginning with an external or internal object where the mind feels interested urged by previous impressions.

  10. The internal worship is hundred times more excellent than the external one in view of the absence of flaws seen and their intermixture avoided.

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