Within Shaivism, Śiva is regarded as the supreme reality—often named Paramaśiva or Parameśvara—yet this exaltation does not entail a rejection of the wider Hindu pantheon. Other deities such as Viṣṇu, Brahmā, Devī, Gaṇeśa, Skanda, and the guardians of the directions are affirmed, but they are understood through a Shaiva lens as deriving their power and significance from Śiva. They are frequently described as manifestations, aspects, or emanations of Śiva’s consciousness and energy, each associated with particular functions in the cosmic order. Creation, preservation, and destruction, for example, may be personified by Brahmā, Viṣṇu, and Rudra, yet these roles are ultimately seen as expressions of Śiva’s overarching sovereignty. This framework allows Shaivism to remain fully engaged with the traditional Hindu deities while maintaining a clear theological hierarchy.

In more philosophically non-dual Shaiva schools, such as those influenced by Advaita, the perspective becomes even more encompassing. Here, every deity, world, and individual soul is viewed as an expression of the one divine consciousness that is Śiva. Viṣṇu, Devī, and all other gods are not denied their reality, but they are interpreted as modes or forms of the same ultimate Śiva-consciousness, rather than as independent, competing divinities. The many forms of worship thus converge on a single metaphysical ground, where the apparent diversity of gods is understood as the play of one supreme reality. This vision preserves devotional richness while affirming a profound unity at the heart of all divine forms.

Shaiva traditions also recognize that different seekers are drawn to different forms of the divine, and therefore other deities can function as valid means (upāya) on the spiritual path. Worship directed to various gods is not dismissed; rather, it is seen as capable of leading, in due course, to the realization that Śiva is the ultimate ground behind all such forms. In ritual practice, many Shaivas honor Gaṇeśa, Devī in her many forms (such as Pārvatī, Durgā, or Kālī), Viṣṇu, and others within a Śiva-centered framework. Temples, mantras, and initiations are oriented toward Śiva as the final refuge and liberator, even while space is made for the veneration of other deities. In this way, Shaivism combines a strong sense of Śiva’s supremacy with an inclusive, integrative approach to the broader Hindu pantheon.