Beyond the Indian subcontinent and Hinduism

Beyond the Indian subcontinent and Hinduism:-

Daikokuten is a Shiva-Okuninushi fusion deity in Japan

Acala is a fierce Shiva adaptation

Shiva has been adopted and merged with Buddhist deities. 

The statue of Shiva engaging in the Nataraja dance at the campus of Europeon Organization for Nuclear Research(CERN) in Genewa, Switzerland.

In Shaivism of Indonesia, the popular name for Shiva has been Batara Guru, which is derived from Sanskrit Bhattaraka which means “noble lord". He is conceptualized as a kind spiritual teacher, the first of all Gurus in Indonesian Hindu texts, mirroring the Dakshinamurti aspect of Shiva in the Indian subcontinent. However, the Batara Guru has more aspects than the Indian Shiva, as the Indonesian Hindus blended their spirits and heroes with him. Batara Guru's wife in southeast Asia is the same Hindu deity Durga, who has been popular since ancient times, and she too has a complex character with benevolent and fierce manifestations, each visualized with different names such as Uma, Sri, Kali and others. Shiva has been called Sadasiva, Paramasiva, Mahadeva in benevolent forms, and Kala, Bhairava, Mahakala in his fierce forms. The Indonesian Hindu texts present the same philosophical diversity of Shaivism traditions found on the subcontinent. However, among the texts that have survived into the contemporary era, the more common are of those of Shaiva Siddhanta (locally also called Siwa Siddhanta, Sridanta).

In the pre-Islamic period on the island of Java, Shaivism and Buddhism were considered very close and allied religions, though not identical religions. The medieval era Indonesian literature equates Buddha with Siwa (Shiva) and Janardana (Vishnu). This tradition continues in predominantly Hindu Bali Indonesia in the modern era, where Buddha is considered the younger brother of Shiva.

The worship of Shiva became popular in Central Asia through the Hepthalite Empire, and Kushan Empire. Shaivism was also popular in Sogdia and the Kingdom of Yutian as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sogdian dress. A panel from Dandan Oilik shows Shiva in His Trimurti form with Shakti kneeling on her right thigh. Another site in the Taklamakan Dessert depicts him with four legs, seated cross-legged on a cushioned seat supported by two bulls. It is also noted that Zoroastrian wind god vayu Vata took on the iconographic appearance of Shiva.

Daikokuten, one of the Seven Lucky Gods in Japan, is considered to be evolved from Shiva. The god enjoys an exalted position as a household deity in Japan and is worshipped as the god of wealth and fortune. The name is the Japanese equivalent of Mahakala, the Buddhist name for Shiva. Shiva is also mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of Buddhist tantra, Shiva is depicted as passive, with Shakti being his active counterpart. In Mahayana Buddhist Cosmology, Shiva resides in Akaniṣṭha, highest of Śuddhāvāsa (Pure Abodes) where Anagami ("Non-returners") who are already on the path to Arhat-hood and who will attain enlightenment are born in.

The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, and the Siddhas listen." In Dasam Granth, Guru Gobind Singh has mentioned two avtars of Rudra: Dattetreya Avtar and Parasnath Avtar.