Lingam

A lingam ( sa, लिङ्ग , lit. "sign, symbol or mark"), sometimes referred to as linga or Shiva linga, is an abstract or aniconic representation of the Hindu god Shiva in Shaivism. It is typically the primary '' murti'' or devotional image in Hindu temples dedicated to Shiva, also found in smaller shrines, or as self-manifested natural objects. It is often represented within a disc-shaped platform, the '' yoni'' – its feminine counterpart, consisting of a flat element, horizontal compared to the vertical lingam, and designed to allow liquid offerings to drain away for collection. Together, they symbolize the merging of microcosmos and macrocosmos, the divine eternal process of creation and regeneration, and the union of the feminine and the masculine that recreates all of existence.

The original meaning of ''lingam'' as "sign" is used in Shvetashvatara Upanishad, which says "Shiva, the Supreme Lord, has no liūga", liuga ( sa, लि‌ऊग ) meaning he is transcendental, beyond any characteristic and, specifically, the sign of gender. Lingam is regarded as the "outward symbol" of the "formless Reality", the symbolization of merging of the 'primordial matter' ('' Prakṛti'') with the 'pure consciousness' (''Purusha'') in transcendental context.

The metaphorical creative principle of lingam-yoni, the union of the feminine and the masculine, the eternal cosmological process of creation is also depicted in Chinese philosophy of Yin and Yang, where etymologically and semantically ''Yin'' represents the feminine, half-unity of consciousness and ''Yang'' denotes the masculine, the other half, together symbolizing the entirety or unity-consciousness in the creation. The ''lingam'' is conceptualized both as an emblem of generative and destructive power, particularly in the esoteric Kaula and Tantra practices, as well as the Shaivism and Shaktism traditions of Hinduism.

"Lingam" is found in Sanskrit texts, such as Shvetashvatara Upanishad, Samkhya, Vaisheshika and others texts with the meaning of "evidence, proof" of God and God's existence, or existence of formless Brahman. Lingam iconography found at archaeological sites of the Indian subcontinent and southeast Asia includes simple cylinders set inside a '' yoni''; mukhalinga rounded pillars with carvings such as of one or more ''mukha'' (faces); and anatomically realistic representations of a phallus such as on the Gudimallam Lingam. In the Shaiva traditions, the lingam is regarded as a form of spiritual iconography.

Nomenclature and significance

Lingam, states Monier Monier-Williams, appears in the Upanishads and epic literature, where it means a "mark, sign, emblem, characteristic".Linga
Monier Monier-Williams, Harvard University Archives, pp. 90
902
/ref> Other contextual meanings of the term include "evidence, proof, symptom" of God and God's power. The term also appears in early Indian texts on logic, where an inference is based on a sign (linga), such as "if there is smoke, there is fire" where the linga is the smoke. It is a religious symbol in Hinduism representing Shiva as the generative power, all of existence, all creativity and fertility at every cosmic level.

The lingam of the Shaivism tradition is a short cylindrical pillar-like symbol of Shiva, made of stone, metal, gem, wood, clay or precious stones. According to ''Encyclopædia Britannica'', the lingam is a votary aniconic object found in the sanctum of Shiva temples and private shrines that symbolizes Shiva and is "revered as an emblem of generative power". It often is found within a lipped, disked structure that is an emblem of goddess Shakti and this is called the ''yoni''. Together they symbolize the union of the feminine and the masculine principles, and "the totality of all existence", states ''Encyclopædia Britannica''.

According to Alex Wayman, given the Shaiva philosophical texts and spiritual interpretations, various works on Shaivism by some Indian authors "deny that the linga is a phallus"., Quote: "That is why today one will read in various works by Indians on Saivism a denial that the linga is a phallus; and the late Dr. Basham once told the present writer that in all the years of his India contacts he never found any Saivite admitting that the linga is a phallus." To the Shaivites, a linga is neither a phallus nor do they practice the worship of erotic penis-vulva, rather the linga-yoni is a symbol of cosmic mysteries, the creative powers and the metaphor for the spiritual truths of their faith. For example, according to Swami Sivananda, the corelation of the linga and phallus is wrong; the Lingam is only the external symbol of Lord Shiva's formless being. He further states that it is the light or power of consciousness, manifesting from Sadashiva.

According to Sivaya Subramuniyaswami, the lingam signifies three perfections of Shiva. The upper oval part of the Shivalingam represents Parashiva and lower part of the Shivalingam, called the pitha, represents Parashakti. In Parashiva perfection, Shiva is the absolute reality, the timeless, formless and spaceless. In Parashakti perfection, Shiva is all-pervasive, pure consciousness, power and primal substance of all that exists and it has form unlike Parashiva which is formless.
According to Rohit Dasgupta, the lingam symbolizes Shiva in Hinduism, and it is also a phallic symbol. Since the 19th century, states Dasgupta, the popular literature has represented the lingam as the male sex organ. This view contrasts with the traditional abstract values they represent in Shaivism wherein the lingam-yoni connote the masculine and feminine principles in the entirety of creation and all existence.

According to Sivananda Saraswati, Siva Lingam speaks unmistakable language of silence: "I am one without a second, I am formless". Siva Lingam is only the outward symbol of formless being, Lord Siva, who is eternal, ever-pure, immortal essence of this vast universe, who is your innermost Self or Atman, and who is identical with the Supreme Brahman, states Sivananda Saraswati.

Scholars, such as Wendy Doniger and Rohit Dasgupta, view ''linga'' as extrapolations of what was originally a phallic symbol. This interpretation is criticized by Stella Kramrisch and Moriz Winternitz who opines that the ''linga'' in the Shiva tradition is "only a symbol of the productive and creative principle of nature as embodied in Shiva", and it has no historical trace in any obscene phallic cult.

History

Archeological finds from Indus Valley civilisation

According to Chakrabarti, "some of the stones found in Mohenjodaro are unmistakably phallic stones". These are dated to some time before 2300 BCE. Similarly, states Chakrabarti, the Kalibangan site of Harappa has a small terracotta representation that "would undoubtedly be considered the replica of a modern Shivlinga tubular stone" According to Encyclopædia Britannica, while Harappan discoveries include "short cylindrical pillars with rounded tops", there is no evidence that the people of Indus Valley Civilization worshipped these artifacts as lingams. According to Srinivasan, in the Harappan sites, objects that resemble "lingam" have been found. That includes "a seated trident-headed ithyphallic figure", which was found on Indus seals, "has been compared to Shiva as meditating ascetic", states Srinivasan.

The colonial-era archaeologists John Marshall and Ernest Mackay proposed that certain artifacts found at Harappan sites may be evidence of yoni-linga worship in Indus Valley Civilization. Scholars such as Arthur Llewellyn Basham dispute whether such artifacts discovered at the archaeological sites of Indus Valley sites are yoni. For example, Jones and Ryan state that lingam/yoni shapes have been recovered from the archaeological sites at Harappa and Mohenjo-daro

HOME


Content is Copyleft
Website design, code, and AI is Copyrighted (c) 2014-2017 by Stephen Payne


Consider donating to Wikimedia



As an Amazon Associate I earn from qualifying purchases