The Lingam Of Shiva And The Taj

The Lingam is a symbol for the worship of the Hindu deity Shiva. The use of this symbol for worship is an ancient tradition in India extending back at least to the early Indus Valley civilization. The interpretation of what the symbol represents is the source of much debate.

There are two basic interpretations of what the Shiva Lingam actually is. The first is that God, being ultimately formless, is represented by a formless image, the Lingam. One meaning of the word “lingam” is “sign” and therefore the Lingam is a “sign” of the formless nature of God. The second interpretation is that the Lingam is a symbolic phallus and that the stand which holds the Lingam is the female organ, and therefore the Lingam sitting within its stand is a symbolism for cosmic union and creation. Naturally, this latter interpretation is offensive to many worshippers, but given the imagery of ancient Hinduism with its elaborate sexual depictions found on many temple towers (gopurams) in South India, the phallic interpretation of the Shiva Lingam is not out of the question, especially given that another meaning of the word lingam is “male organ.”

Swami Vivekananda was one of the most vocal against the second type of interpretations.vSwami Vivekananda gave a lecture at the Paris Congress of the History of Religions in 1900 during which he refuted the statements of some Western scholars that referred to Shiva linga as phallic worship. Vivekananda's words at the congress were in connection with the paper read by Mr.Gustav Oppert, a German Orientalist, who tried to trace the origin of the Shalagrama-Shila and the Shiva-Linga to phallicism. To this Vivekananda objected, adducing proof from the Vedas, and particularly the Atharva-Veda Samhita, to the effect that theShiva-Linga had its origin in the idea of the Yupa-Stambha or Skambha—the sacrificial post, idealized in Vedic ritual as the symbol of the Eternal Brahman. According to Vivekananda, the explanation of the Shalagrama-Shila as a phallic emblem was an imaginary invention. Vivekananda argued that the explanation of the Shiva-Linga as a phallic emblem was brought forward by the most thoughtless, and was forthcoming in India in her most degraded times, those of the downfall of Buddhism.

According to Swami Sivananda,

The popular belief is that the Siva Lingam represents the phallus or the virile organ, the emblem of the generative power or principle in nature. This is not only a serious mistake, but also a grave blunder. In the post-Vedic period, the Linga became symbolical of the generative power of the Lord Siva. Linga is the differentiating mark. It is certainly not the sex-mark. You will find in theLinga Purana: Pradhanam prakritir yadahur-lingamuttamam; Gandhavarnarasairhinam sabda-sparsadi-varjitam—The foremost Linga which is primary and is devoid of smell, colour, taste, hearing, touch, etc., is spoken of as Prakriti (Nature).

If we try to look deeper into the evolution of the concept of Shiva we can found out why Swamiji was annoyed with the interpretation. First we begin with the literal meaning of lingam. The Sanskrit term liṅgaṃ, transliterated as linga has many meanings, including a mark, sign or characteristic. It has a number of specific uses in Sanskrit that are derived from this general meaning. Vaman Shivram Apte's dictionary gives seventeen other definitions of the term, including :

• A false or unreal mark; a disguise
• A symptom or mark of disease
• A spot or stain
• A means of proof, a proof, evidence
• The sign of gender or sex
• Sex
• The male organ of generation
• Grammatical gender
• The genital organ of Shiva worshipped in the form of a phallus.
• Image of a god; an idol
• The subtle frame or body, the indestructible original of the gross or visible body (in Vedanta philosophy)

Along with the basic meaning of lingam as "mark, spot, sign .. [or] characteristic”.
This clearly indicates that there is a possibility that the interpretation might be incorrect.

The Shvetashvara Upanishada is the first to allude to 'linga' as Shiva's aniconic symbol, and the Grahasutras to installing and worshipping his idols. They are the first to refer to him as Shiva and Shankara. As becomes obvious from numerous allusions in the Mahabharata, in epic days Shiva was a powerful deity and his idols and 'lingas' were in popular worship. In his Arthashashtra, Kautilya talks of Shiva-temples. The Arthashashtra is estimated to date sometime in between fourth to third century B. C., that is, by then Shiva had regular shrines, and various anthropomorphic idols representing his different aspects and various 'linga' icons for such shrines. The humped bull Nandi was yet one of the most sacred Shaivite symbols but was now no more his theriomorphic representation. It was now his vehicle.

Ancient coins, particularly those from Taxila and Ujjaini, and a Mathura relief, now in Government Museum, Lucknow, added further dimensions to his iconic visualization. It is in these artefacts that tree emerged in the Shaivite tradition and installing 'linga' under a tree came to be considered as more sacred.

Shiva as 'linga' - his aniconic unmanifest form, has thus a wider presence in Shaivite tradition than have his anthropomorphic forms. Besides 'shishna-deva', the Rig-veda talks of 'hiranya-vetasa' - the golden pillar. The 'hiranya-vetasa' pre-conceives the subsequent 'Jyotirlinga' - the pillar of light, and also the pillar conceived by Linga Purana as consisting of thousands of clusters of flames. This pillar with thousands of clusters of flames manifests in subsequent 'Shahastralinga'- the 'linga' composed of a thousand 'lingas', as also in Shiva's thousand-eyed anthropomorphic form. The Atharva Veda speaks of the Lord as 'maha-skambha'- the great pillar. There also occurs in Vedic literature the term 'sthanu'- post, the seed, the fire-seed - root of all created things.

Thus, by Vedic era itself, the tradition had begun perceiving the Lord as 'linga', the 'linga' as pillar, the pillar as the column of light, that is, as 'Jyotirlinga', and 'jyotirlinga' as the seed, the root of all things. The 'linga', much before the Common Era began, has been established as omnipotent, the basis of the entire universe and everything included in it. 'Lingodabhava' - 'linga' is the universe or it is in the 'linga' that the universe exists, perceives 'linga' with trans-

cosmic dimensions - the column of light penetrating the netherworld, shooting across the empyrean, and pervading the entire earth. The anionic 'linga' symbol preceded Shiva's regular anthropomorphic forms.

So it is evident that the probable meaning of „lingam‟ is „devine‟, not just „the male sex‟ organ or „the genital organ of Shiva worshipped in the form of a phallus‟.

Now if the interpretation is such then why all the lingams are more similar to sex organ itself? We have found the oldest meaning of „lingam‟. Now we try to find the meaning of Shiva itself.

Shiva has eight qualities and eight forms. The eight forms are: Earth, Water, Ether, Fire, Air, Sun, Moon and Soul. And the eight qualities are: Innocence, Purity, Self-Knowledge, Benevolence, Freedom from malas, Omniscience, Omnipotence and Bliss.

In order to merge with Shiva, one has to enroll himself as a servant first (Dasa Marga), later he takes the role of a child (Kriya Marga) and a friend (Sakha Marga). The final step before he unties with Shiva is the path of wisdom (Sanmarga or Sadhana Marga). Until this step is over he does not lose his identity. And then they are not Two. As the meaning of Shiva is: "The Auspicious One".

These attributes of Shiva and to reach Shiva was actually incorporated in the ‘Shiva lingam’. And the form looked like:

• A base of four sides, which indicates the four Margas.
• A cylinder with eight faces, indicating eight attributes of Shiva.
• Finally the 'linga' as pillar, the pillar as the column of light.

And the Structure looked like:

This structure might seem to be interesting because of the right reason- its familiarity. However this pattern has been changed a lot over the centuries. But the matter of fact that though the evident changes has been made to this form with due course of time, still we can find the impression of this form in some of the Shiva-Lingams‟ of later time. One of such example is the Nepalese stone lingam dated 900-1000. If we look carefully though the topmost part is carved with four faces of Shiva, unlike other conventional lingams we see, the lower part of the lingam is closer to the structure of the lingam, with four sided base, and then the eight faced cylinder and then the lingam.

Nepalese stone lingam dated 900-1000. 

On display at the Asian Art Museum of San Francisco, California.

I have tried to find some more similar examples of Shiva lingam. But unfortunately I did not find any other, as my source is Goggle only. But I will keep looking for. If any of you do have any knowledge of this I would really apprecite if you like to share with me.

But what I found is more intriguing fact. The pattern of Shiva is very familiar pattern. This pattern is followed in many of the Mughal architectures, if not in every one. The following bird‟s eye view of The Taj shows that there is a clear relation between them, though the proportions are not exactly the same.

The Taj

The floor plan of The Taj is more clear indication of that.

The floor plan of Taj

This is also a founding pattern of the Fatepur sikri, The Humayun-ka-Maqbara, Delhi Old palace. If we look beyond India, the pattern is also present at the Dome Of The Rock, arguably the holiest place on earth for right reason.

The Dome Of The Rock

--BISWASGHATOK
PS: Looking forward to your valuable inputs.