Of all
the Hindu deities none have influenced Indian culture and mentality that Lord
Shiva, the ascetic dweller of the mountains and the cosmic dancer, who with His
third eye destroys evil. Lord Shiva represents the destructive power of God in
the Hindu trinity called the Trimurthi along with Brahma and Vishnu. To
followers of Shaivism, a branch of Hinduism dedicated to Shiva, He is
Parameswara or Maheswara – Supreme Lord. Typically worshipped as Shivalinga, an
abstract representation of the Lord, Shiva is also worshipped in other forms
such as Nataraja, or Lord of Dance.
Lord
Shiva in Hinduism
Historians
believe that Lord Shiva was a pre-Vedic god who was admitted into the Hindu
pantheon due of His immense popularity among many non-Aryan tribes. The deity known
as Rudra in the Vedas came to be associated with Lord Shiva. The Indus Valley
seals depicting a seated yogi is generally agreed to be a prototype of Lord
Shiva as known today. It is believed that the worship of Lord Shiva was
prevalent as early as 2nd or 3rd centuries B.C.
There are
several references to Lord Shiva in the Mahabharata and Ramayana. Both Arjuna
and Krishna worshipped Him to obtain favors. In fact, Arjuna obtains Shiva’s
astra or weapon known as Pashupata after performing penance to Lord Shiva. In
the Ramayana, the demon king Ravana is a great devotee Lord Shiva, and Rama and
Hanuman offer prayers to Lord Shiva at Rameshwaram before embarking on their
mission to rescue Sita from Ravana.
With the
popularity of Saivism a great deal of literature grew around Lord Shiva and
which came to be recognized as Agama literature. In the Shvetashvatara
Upanishad Lord Shiva was elevated to the status of Brahman, or the Ultimate
Reality, by the sages who composed it after they had visions of Lord Shiva as
the Absolute and Supreme Brahman. Saivism as a popular movement took shape
mainly in South India because of the patronage of different dynasties such as
the Pallavas and Cholas. The devoted effort of many Tamil saints helped built a
great collection of bhakti or devotional literature in honor of Lord Shiva.
The Forms
of Lord Shiva
Lord
Shiva is known by many names and titles. As the god of destruction, He is
Rudra, literally ‘the Red One’, feared by one and all. As Kailasanathar, He is
the Lord of Mount Kailash, His Abode in the Himalayas. As Purusha, He is
Iswara, or the Ultimate Reality, Himself. As the Lord of the beings, He is
known as Pasupatinath. As the consort of Uma, the Mother Goddess, He is known
as Umapathi.
As the
bearer of the sacred river Ganges, He is known as Ganagadhar. Because of His
matted hair, He is called Jatadhari by His ascetic followers. As a perfect
being He is Siddheshwar. With the trident in His hands, He became popular as
the heroic and fearless Trisuladhari. As the world teacher, He was named
Dakhshinamurthi by Adi Shankara.
As the
Lord of Dance, He is well known as Nataraja. As the master of yoga, He is
credited with the source of all knowledge concerning the various yogas. Such
was His prowess and divinity that Lord Vishnu Himself in His incarnations as
Rama and Krishna worshipped Him with great reverence. Ever willing to help
those who are in distress, He saved the worlds and all the gods by drinking the
poison Halahal that was created during the churning of the oceans, a feat that
turned his throat blue and earned him the name Neelakanthan, or blue-throated
one.
Lord
Shiva was also dear to demons, as he was easily pleased and granted boons
freely to devotees. Demons like Ravana and Hiranyakashipu were His ardent
followers who became infinitely powerful due to the various boons we granted
them out of an unbounded love. To the followers of Vira Saiva cult, He is
Virabhadra, valor personified. In His terrific forms, He is worshipped as
Bhairavamurthy and Pataleswar.
While Lord
Shiva is worshipped as a symbol of sexual vitality, He is also known to have
destroyed the physical form of love, Kama, with His third eye when the latter
tried to interrupt His meditation. Loved by His children Ganesha and Skanda,
and followed by His dutiful wife Parvathi, He became a symbol of ideal
householder to His devotees despite of His well known image as the ideal
ascetic.
Men and
women love Him alike for his unsurpassed qualities of love and generosity. Even
today many young and unmarried girls in rural India worship Lord Shiva and pray
for a devoted husband like Him. Combining both the male and female aspects of
creation in Himself, Lord Shiva earned the popular name of Ardhanariswara. As
rider of the bull Nandi, He is known to the world as Nandeswara.
Temples
of Lord Shiva
Temples
dedicated to Lord Shiva are found all over India and elsewhere. As early as the
2nd century AD, the fame of Lord Shiva had spread beyond the Indian
subcontinent to Central Asia. As Hindu culture spread, Shiva temples were built
in places like Java, Champa (Indo-China), Kambhoja ( present day Cambodia) and
in other areas as early as 5th Century A.D.
Great
temples dedicated to Lord Shiva were also built in South India by the Cholas
and other great empires of Tamil Nadu. Many of these grand temples, including
Chidambaram, Thanjavur, Rameshwaram, Kumbakonam, Kanchipuram and Varanasi,
remain popular even to this day.One of the most visually dramatic and
culturally significant forms of the Supreme Being in Hinduism is Nataraja – Lord
Shiva as the King of Dance. Shiva is the god of destruction in the Hindu
pantheon and the form of Nataraja gained prominence in the Chola dynasty of
South India around the 10th century AD. The bronze statues of Nataraja from
that era are some of the grandest examples of Hindu art. It is a popular
sculptural symbol of Lord Shiva in India and often used to represent Indian
culture. Shiva as Nataraja is found in many temples of South India, and is the
primary deity of the famous Shiva temple in Chidambaram which is dedicated to
Nataraja.
The
visual form of Nataraja has Shiva with four arms dancing within a circle of
flames, lifting his left leg and standing on a dwarf, Apasmara, who symbolizes
ignorance. His upper right hand holds the drum of creation, beating the pulse
of the universe and also music for Shiva’s dance. The drum, called udukkai in
Tamil, represents sound as the first element of an unfolding universe. In his
upper left hand, Nataraja holds the fire of destruction, which according to
Hindu mythology is the instrument of annihilation at the end of each cycle of
creation. These two symbols, therefore, illustrate the intricate balance of the
forces of creation and destruction in the universe.
The lower
right hand is held in the abhaya pose, which literally means fear not, and signifying
a gesture of grace and protection to righteous souls. The uplifted left leg
signifies revealing grace that liberates souls from bondage. The lower left
hand, meanwhile, which points to the uplifted leg in assurance that Shiva’s
foot is a refuge for all true believers, and surrender to God is the path to
liberation.
The ring
of fire around the figure of Nataraja represents the manifest universe, while
the lotus pedestal on which the entire image rests places this universe within
the heart or consciousness of each person. The flowing hair of Lord Shiva in
his dance symbolizes a rejection of society, showing Shiva as an ascetic. The
figures of Ganges, crescent moon and skull are also usually found in Nataraja
sculptures, and are common symbols of Lord Shiva. The snake around the waist of
Nataraja represents the ‘kundalini,’ or divine force found in all beings.
The dance
of Shiva represents His five divine activites, or panchakriya – shrishti (creation),
sthiti (preservation), samhara (destruction), tirobhava (illusion), and
anugraha (grace or salvation). It is a dual statement of stillness and motion,
the static sculpture representing the intense activity of Lord Shiva. The stoic
face of Lord Shiva represents his composure and neutrality, unaffected and
above all forces.
Shivalingam
The most
common depiction of Lord Shiva is in the form of Lingam, a form whose origins
go back to the Indus Valley civilization. In almost all Shiva temples, Lord
Shiva is worshipped as Linga, which is a cylindrical pillar protruding from a
circular base.
The
Shivalingam is a phallic symbol that represents the creative power of Lord
Shiva. According to Bansi Pandit, the Shivalinga has three parts. The lower
part represents Brahma, and is four-sided. The middle part, octagonal in shape,
represents Vishnu. The upper part, which is cylindrical in shape and the part
that is worshipped, represents Shiva. The abstract figure of the Linga is meant
to depict a formless interpretation of the Supreme Being. The Lingam also
symbolizes the union of the mind and body, or that of purusha and prakriti (spirit
and matter).
Shivalingam
in Brihadeeswara Temple
Thanjavur,
India © Mellagi
The
Shivalingam by Swami Sivananda
Linga
literally means a mark in Sanskrit. It is a symbol which points to an inference
of something. When you see a big flood, you infer that there had been heavy
rains the previous day. When you see smoke, you infer that there is a fire
somewhere. This world of countless forms is a lingam of the Omnipotent Lord. The
Shivalingam is a symbol of Lord Shiva. When you gaze at the Lingam, your mind
is elevated at once and you begin to reflect on the Lord.
Lord
Shiva is essentially formless. He has no form of His own; and yet, all forms
are His forms. All forms are pervaded by Lord Shiva. Every form is the form or
Lingam of Lord Shiva. There is a mysterious power or indescribable shakti in
the Lingam, that induces the concentration of the mind. Just as the mind is
focused easily in gazing at a crystal, the mind of a devotee is easily concentrated
when he looks at the Lingam. That is the reason the ancient rishis of India
prescribed the installation of the Lingam the temples of Shiva.
Shivalingam
speaks to you in the unmistakable language of silence, "I am one without a
second. I am formless." Lingam is only the outward symbol of the formless
Being, Lord Shiva, Who is the eternal, indivisible, ever pure, all-pervading,
auspicious, and immortal essence of this vast universe; Who is the undying soul
seated in the chamber of every heart; Who is your Indweller, innermost Self or
Atman; one with Brahman.
For a
sincere devotee, the Shivalingam is not a block of stone. It is radiant Tejas
or Chaitanya (Light or Consciousness). The Lingam facilitates the communion
with the Lord and the attainment of Nirvikalpa Samadhi. Such is the power of
the Shivalingam that Vishnu himself, in the form of Rama, worshipped the Lingam
in Rameswaram before departing to rescue Sita from Lanka.Lecture on the Shiva
Linga
Shiva
The
concept of Shiva Linga in Hinduism is explained in this lecture, with emphasis
on the etymological and historical background of the worship of this form of
Lord Shiva as well as modern misconceptions about its meaning and symbolism. The
worship of Lord Shiva as Linga began in antiquity and the philosophy of the
Shiva Linga is described in length in the Agamas and Puranas of Hinduism.
Ancient
Shiva Linga in Angkor, Cambodia
Shiva
Linga
by S. Sabaratna
Mudaliyar
Lecture
at the Jaffna Hindu College Hall, Sri Lanka
February 21,
1913
Shiva
Linga is a sacred object of worship among the 200 millions of Hindus who occupy
the vast continent of India and the spicy isle of Ceylon. They represent a
seventh part of the population of the whole world and they enjoy an unrivalled
reputation for their ancient civilization. Their religion is admittedly the
oldest of the existing religions and it is an undeniable fact that it has
created an exceptionally high degree of spiritual fervor in the hearts of its
adherents. The effect of the religion on its adherents could be easily gauged
from the standard or morality maintained by them, and I am sure that a crime
statistics of the different countries of the world would show the "Mild
Hindu" to great advantage. The object of worship of such a people should not
be attacked at random, and the feelings of the 200 millions offended for no
mistake committed by them. I do not think that the propagation of any religion
involves the necessity of offending the feelings of believers in other
religions; but on the contrary, it is, I think, the duty of every believer in
God that he does not in any way hurt the feelings of others who likewise
believe in God, but in a different form. I am very sorry to find that this
important duty of man is lost sight of by some of our Christian friends who
would not scruple to call Shiva Linga, our sacred object of worship, a phallic
emblem. If this is what is known as Christian principle, I will speak no more
of it. Let it speak for itself.
But I am
glad that this uncalled for and unpardonable attack on the part of a Christian
writer has given the Hindus an opportunity to explain the true significance of
Shiva Linga, and I therefore consider it my duty, as a Hindu, to lay before the
public the little that I know of the subject.
Etymology
of Linga
Before
entering into an explanation of Shiva Linga, I have to say a few words on the
meaning of the word Linga. Linga is derived from the Sanskrit root Lika which
means to sculpt or to paint, and Linga means one that sculptures or paints. God
being the Sculptor of the Universe, He is known as Linga, and this word has
become ultimately to mean any form or symbol that represents Him. It has become
in a later stage to mean any sign or symbol, in a general sense, and it is in
this sense the word is used now. Refer to any dictionary, Sanskrit or Tamil and
you will find the meaning of the word as a symbol or mark - a சின்னம், a குறி. The word is used
in this sense by Lexicographers, Grammarians and Logicians; and it may even be
found as a technical term used in this sense in Hindu Logic. Lingapattiam is
the name of a commentary on the meanings of Sanskrit words, and one could
clearly see in what sense the word is used as the title of that Book. But of
course, in course of time, the word happened to convey other meanings as well
and among them that of the generative organ, by the common law of degeneration
of words which is not peculiar to Tamil or Sanskrit alone. Even then, this
degenerated import of the word is not its chief meaning, but it is only a
secondary one of very rare use. How the word happened to be used in this sense
could itself be easily traced. There is an etymological rule in Tamil known as இடக்கரடக்கல் which is a form of decorum used in giving
expression to objects which would not admit of open mention. The genital organ
came to be referred according to this rule as இலிஙம் or குறி, and the use of
these words in this sense has become a fashion in course of time. Not only the
word Lingam but the word Kuri itself is used in this sense; but no one who has
any idea of Tamil will contend that every Kuri is a genital organ. The word
Kuri means punctuation, a brand mark, and I am sure that no punctuation will
ever be said to represent a genital organ.
Another derivation, of
the word Lingam is Ling, which means involution, and Gam, which means evolution.
So, that Lingam is the principle of involution and evolution combined together,
and such a combination can only be traced to God, the primordial cause of the
whole Jagat.
It could thus be
clearly seen that the radical meaning of the word Lingam does not in the least
convey any sense applicable to the generative organ, but, on the contrary, the
real meaning of the word may be found so sublime and so deep that it will
immensely benefit one to scrutinize the word and learn its meaning analytically.
The Meaning of the
Shiva Linga
So far for the word
Lingam. I will now proceed to explain, as briefly as I can, the meaning of
Shiva Lingam, but I must say at the outset that this object has a large stock
of mysticism about it which can only be explained by an adept for whose
qualifications I have the least pretence. Shiva Lingam is explained at great
length by Shiva Agamas and several Puranas; and the Vedas themselves could be
found to have their own explanation of Shiva Lingam.
It is the main
principle of Hindu philosophy - and I am sure that principle is admitted by all
religions -, that every particle of this great Jagat is moved by God. There
cannot be any movement without God, and the existence of the universe would be
altogether impossible without Divine energy. The principle of creation has been
very minutely and systematically described in our sastras according to which
Shiva Linga is the embodiment of the cosmic creation. There was the Nirguna
Brahm; and there was the primordial cosmic element called Maya. What was the
course taken by the Divine Energy in producing the cosmic world out of Maya?
Maya is an extremely subtle matter without any form or shape, and it is of two
kinds - Suddha Maya and Asuddha Maya - or the lower and upper Maya. This Maya
is in the presence of Shivam or Nirguna Brahma and that of its Sakti or Divine
Energy. This Sakti having energized Suddha Maya, the mundane egg of the
universe was formed. This was Nadha or the principle of sound. This was what is
known as Nama or name - the first expression of limitation. From this Nadha or
Name came out Bhindu or Rupa i.e., the form - the second stage of limitation. This
name and form - Nama and Rupa - is what is known as Omkara Pranava; and this is
the seed and seat of all matter and force. The Nadha is represented by a line
and the Bhindu by a disc. It is this Nadha or vibration that is known as Linga
and Bhindu is what is known as its Pita. This Lingam with its Pitam or the
principle of Name and Form is still beyond comprehension, and the form that
could be comprehended a little better came out of the Bindhu above referred to
in the order of evolution. This is what is known as Sadakkiam or SadaShivam. This
is Rupa-Rupam, or with shape and without shape. From this SadaShivam came out
Maheswara. With fully developed form, from him Rudra, in the region of Asuddha
Maya, from him Vishnu, and from him, Brahma. These nine different phases or
Navapitam are the different stages of evolution which the great God - or
properly speaking - His Sakti - assumed in manifesting Itself to the souls - or
in fact to excite their intelligence, and evolve this Jagat or universe out of
Maya. The different actions in the region of Suddha Maya are performed by
SadaShivam and Maheswara, while those in the lower Asuddha Maya by Rudra,
Vishnu and Brahma - the Hindu triad. It could thus be seen what position the
Nadha and Bhindhu hold in the order of cosmic evolution. These two principles
as I have already said are known as Pranava - Nadha representing Nama, and
Bhindhu representing Rupa - and it is this Pranava that is represented by Shiva
Lingam. Nadham or the principle of egg - is represented by a line and Bhindhu,
the next stage, by a disc. The line is the Linga and the disc is the Pita. We
know that the principle of all writings in any language is embodied in this
line and disc. Can we with any sense of correct knowledge call this Linga an
emblem of generative organ? I am sorry that our critics are unable to form an
idea of the creative principle except through the genital organ. You will see
that in the order of evolution above out-lined, no fully developed form is
manifested until the stage of Maheswara is reached. Is it possible then to call
Nadha and Bhindhu which are far above the developed form of Maheswara as one of
his organs?
The Different Forms of
Shiva Linga
Shiva Linga again is
said to be of three kinds - Vyaktam, Avyaktam and Vyaktavyaktam or Sakalam,
Nishkalam, and Sakalanishkalam. The pure form of Sat, Chit and Anandham of
Shivam is known as Avyaktam or Nishkala Lingam. The form to which name and form
are particularly traceable is called Vyaktavyaktam or Sakalanishkala Lingam. It
is this that is generally known as Sadakkiam or Shiva Lingam. The form in which
name and form are fully developed is called Vyaktam or Sakala Lingam. Under
this class of Vyaktalingams fall the 25 forms of Maheswara, such as
Chandrasekara, Uma Maheswara, etc. These forms are fully developed and are said
to embody the various limbs of a perfect form, such as head, face, hands, legs,
etc. It is the embodiment of all these limbs that is called Maheswara Linga,
and can we then say that the figure embodying all these limbs represents only
one of such limbs - the phallus - and can we call the Avyakta and Vyaktavyakta
Lingas which have no body or shape whatever, a phallus - a fully developed
form?
The Shiva Linga that
is generally seen in many of our temples is the form of Karmasadakkiam which
embodies in it the jnana-lingam of Nadham and the Pita Lingam of Bhindu. This
is what is known as Sadakkiam or the form of God in His capacity as the Agent
of the five actions of Srishti, Stiti, Sankkaram, Thirobhavam and Anugraham. In
other words, Shiva in His capacity as the Agent of Panchakrityam is known as
Linga, meaning thereby the Sculptor of the universe, as already explained and
as the primordial germ of the cosmic appearance. The Agamas explain at length
that this Linga embodies in it the various differentiations of the Jagat known
as He, She and It, and in fact they allot different portions of this Linga for
the different differentiations. This form, again, embodies in it the Hindu
Triad of Brahma, Vishnu, and Rudra as well as the Vyashti forms of Pranava
which is the germ of the 96 elementary principles of the Jagat known as Tatvas.
We may be able to learn a good deal of the cosmic principles and of their modes
and methods of involution and evolution if we study under a competent preceptor
the true meaning of Shiva Linga. I would refer you to a series of very valuable
and interesting articles contributed to the Madras Siddhanta Dipika in 1906 and
1907 by Mr. Rangaswamy Aiyar under the heading "The inner meaning of Shiva
Lingam". The sublime meaning of Shiva Linga may be found expounded in
Tirumantram, Linga Puranam, Shiva Puranam, Vayusamhita Sutasamhita and several
other Tamil works of great reputation, and the Agamas devote volumes to the
excellence of Shiva Linga. If one could have a glimpse of the meanings of the
several rites and ceremonies performed at a Linga-Stapana, one would be able to
have a correct meaning of the sacred Shiva Lingam.
The Agamas again speak
of seven kinds of Linga: Gopuram, Sikaram, Dvaram, Prakaram, Balipitam,
Archalingam and Mulalingam. The Tower, the dome, the gateway, the courtyard
round the temple, are all called Lingas as they represent Shiva-Sakti one way
or the other, and are therefore entitled to our veneration and worship. Are
these all to be called phallic symbols, I ask? It is again one of the important
doctrines of the Hindu religion that we have to perform our worship of Guru,
Jangamam, and Lingam. The Lingam herein referred to is a term which includes
the various images of Shiva which we worship in our temples. Can we say that
all these images are phallic symbols? Surely it does not require much research
into the Hindu Sastras to have a general idea of the meaning of Shiva Lingam,
and it is not possible to conceive how the critics came to make this unfounded
and blasphemous allegation against our sacred object of worship which is
replete with sound and solemn significance. It may be that a phallic emblem was
considered sacred by ancient Romans or Greeks. But Hindus are neither Romans
nor Greeks; and it is quite unreasonable and uncharitable to charge the Hindus
with an idea for which they were in no way responsible. Evidently the ancient
Romans or Greeks borrowed the Linga worship from the Hindus, and in their
debased ignorance put a wrong construction on it, having misunderstood the
language used by the Hindus in describing it. Are the Hindus to be taken to
task on account of an idiotic mistake committed by foreign nations?
If we refer to the
Puranas, we find Shiva Linga being further explained. When Brahma and Vishnu,
in their arrogance, fought with each other for supremacy, the Lord Parameswara
appeared in their midst in the form of a flame whose beginning or end they were
unable to discover. This flame of immeasurable effulgence is called Linga. This
Linga is said to represent the sacred fire of the Vedic Yajnas, while the
temples stand for the sacrificial grounds. These temples again represent our
hearts or Hridaya, and our Lord is said to abide in our hearts in the form of a
Linga or a glow of effulgence, as the soul of our souls. Surely none of these
significances of Shiva Linga has any reference to phallic emblem, and I
challenge our critics to quote a single verse in any of our Sastras in support
of their unfounded allegation.
I think I have said
enough to convince you that the charge laid against our sacred object of
worship is as unfounded as it is blasphemous. If you have a desire to be more
fully informed of Shiva Linga you will do well to make a study of it under a
competent Guru, and you will then be able to see how the incomprehensible and
indescribable Shivam assumed this Linga form in order to make Himself known to
us, and how this Linga form comprises in itself, in a very subtle manner, the
most primordial germ of the whole Jagat -- in short how the unlimited Shivam
started a limitation to benefit the innumerable souls. I hope, and I pray that
you will all be benefitted by this.
