ShivaLinga—A Relook

A:  Lingam:  Generally it means a mark, sign, token, symbol, indication, a mere reference point. Sometimes a false or unreal mark.

i)  A symptom (Lakshana) such as in case of a disease, a mark of disease. ‘Jvara-linga’ means a symptom of fever. 

ii)  A means of proof, a proof or evidence.

iii) In Nyaya Darshana (science of logic), Linga stands for Hetu or a middle term in a syllogism, particularly the assertion of the Hetus being found in the Paksha or minor term coupled with statement of the invariable concomitance between, this Hetu and the major term. It is thus defined (Tarkakaumudi-6): vyaaiPtpxaQama-tavala\ ilaMgama\

 iv) The sign of gender in Vyakarana, such as Pun-linga (masculine gender), Stri-linga (feminine gender) and Kliba-linga (neuter gender).

v) The male organ of generation.

vi) The image of a Deity, an idol.

vii) Definition of Manas as in NyayaDarshana where Linga stands for characteristic:

yaugapj&anaanaupi<ama-nasaao ilaMgama\: ‘Manas is defined by that wherein only one cognition occurs at one point of moment, or conversely, more than one cognition cannot occur at one moment’.    

viii) In Vedanta, Linga-Sharira means, subtle body, the indestructible body, SukshmaSharira, LingaSharira.

ix) In Samkhya, Pradhana or Prakriti is called Linga.

x) Linga-paramarsha in NyayaDarshana—‘finding out or consideration of a sign or characteristic in logic, e.g., that smoke is a sign (linga) of fire’.  Here is an example:

It is said: vai*navyaaPyaQaUmavaana\ AyaM pva-t: [it ilaMgapramaSa-: --“This hill is covered by smoke, hence by this inference it can be stated that the hill is under fire”:  in this example, smoke is used as a Linga to establish the existence of fire since fire and smoke are inseparably correlated (anyo’nya-bhava-sambandha).    

In all these examples cited from the ancient and authentic original scriptures, one thing is clear that the word ‘Linga’ does not mean generative. It in some context means ‘gender’.

(This may be noted that for male generative organ, ‘Shishna’ is the widely used Sanskrit word. Very rarely Linga is used in the classic scriptures to means male generative organ).     

 

B: What is Shiva in the Vedas and Upanishads? 

In the Vedas, the word Shiva does not appear. So also the word Shankara. Yes, Rudra appears a few times. Later scriptures (particularly, during the time of Puranas), Shiva has been equated with Rudra of the Vedas. The reason for this is the narration of Rudra as the destructive force of the nature as found on the Vedas (Rigveda.1.43, 114; 2.33; 6.74; 7.46).    

Note: Rudra considered as the supreme healer (Rigveda.1.114.7-8).

Among Upanishads, we take into consideration only ten authentic ones on the basis that Adi Shankaracharya has written commentaries on them. The word Shiva Linga does not appear in these Upanishads.

Among all the Upanishads ‘Shiva’ appears just once in Mandukyopanishad-7: SaantM iSavamaWOtM catuqa-ma\

‘The Pure Advaita (non-dual) state of Consciousness, which is the fourth is (Absolute) quiet is Shiva’. 

Nature of Shiva (that is Brahman or Atman or Ish) in the Upanishads: Ishopanishad-8 provides a description of Ish (Brahman) in these words:

sa pya-gaacCukmakayamava`NamasnaaivarM Sauwmapapivawma\

kivama-naIYaI pirBaU: svayamBaUyaa-qaatqyatao|qaa-na\ vyadQaacCaSvatIBya: samaaBya: 

‘He permeated (all), he is bright, without a body, unblemished, without sinews (body parts), pure, not afflicted by evil. He is the wise, the thoughtful one, the all-pervading being, self-existing, truly, he placed all the objects apart for eternal years’.

Perhaps the best narration of Brahman is available in Mandukyopanishad-7.  It runs like this:

‘(Brahman is) Conscious neither internally nor externally, nor either ways, neither ordinary consciousness, nor the greater and the deeper consciousness, invisible, otherworldly, incomprehensible, without qualities, beyond all thoughts, indescribable, the unified soul in essence, peaceful, auspicious, without duality, is the fourth stage, that Self, that is to be known’.

Undoubtedly, these two descriptions are the finest ones. The description tells the indescribable nature of Brahman. In the later literature, Brahman has been called by the name Shiva or Shankara. It was give a humanized form. This was done to make it easier to for the common people, so that they could somehow grasp Brahman.

A universal phenomenon which is an ‘asolute abstract’ cannot be conveyed through words or icons or by any other means or mediums.  This was the big difficulty. However, convey they must. So the ancient Rishis and Munis just thought of giving just a mere indication (linga). Though they were perhaps quite aware that this alone could be misunderstood. Linga was used as a mere reference point.

C:  Examining the word Shiva Linga used in Puranas. Shiva Linga means Linga of Shiva. What is Shiva?

How come this word comes to mean phallus symbol of Shiva? This is a misinterpretation of one of the finest and most sublime principle, i.e, Brahman.  Even in the Puranas ShivaLinga does nowhere stand for the generative organ of Shiva.

 Yes, the translations into various languages (and English in particular) distorted the entire thing. This is unacceptable.

Yes, there are people who speak about the iconography of ShivaLinga which is rounded in form and uprising from a platform which appears like a female generative organ.  This is grossly misleading. The reference point (Linga) for the Absolute, Shiva, is made of fine stone and it is worshipped by pouring water (Abhisheka) and offering flowers etc. This needs to remain clean. Therefore, to drain out the water etc. a Vedika is curved.

To support the point of view we would like to produce certain evidences wherein in place of commonly seen Linga, a pair of pots are used (to indicate that there are two principles essentially required to roll out the process of creation). In some places, a flower is used in place of the rounded platform. Moreover, not all the Vedikas are rounded in shape. There are square shaped Vedikas seen in many temples.  Therefore, it is not difficult to state that ShivaLinga does not stand for reproductive organs.