The Mark of Lord

[sm78]

This thread is for discussion of the most enduring & popular yet rarely properly understood symbol of the Shiva Lingam.

The origin of this symbol of Godhead is beyond the pale of history, with evidence found of its worship in the Harrapan (or Sindhu Saraswati) civilization. Some scholars point out that the origin of the shiva lingam lies in the artharvanic samhitas ~ though vedas do not explicitely mentions this symbol.

The word lingam render itself into many meanings. The most common is "a mark" or "symbol". Thus Shiva Lingam means the symbol or mark of Lord Shiva. This seems to be the view of the saiva sects in brief.

However some shakats seem to propagate the idea of lingam as a symbol of creative force of shiva in the material world ~ they claim shiva lingam is a direct representation of the male regenerative organ and the peetham is the yoni.

Then there are yogic interpretations as well which are more concrete and esoteric at the same time.

Please feel free to post all different views and understanding we have about this great symbol of our dharma which has stood the test of time and is a very powerful "Yantra" or tool for meditation. Please cite appropriate evidence if possible. Shastra pramAna helps to weed off our own imaginations on sacred symbols of our rishis which were certainly not imaginations. I will post what little I know as I find time. Time constraint has prevented me to do my own research into the topic which interests me immensely. I hope the more knowledgeable members here can provide interesting hints and evidence of this supreme symbol of God.

[satay]

namaste,

In punjab, where I am from originally, the mark of the lord is more in line with the beliefs of shaktas i.e. it is a representation of the creative force. The word 'lingum' also means the male organ. However, yes, some say that the shape of 'yoni' at the bottom of the lingum is not really yoni but just a shape to allow the milk and water offerings to channel and drop down. But why have that shape anyway, the offerings will drop down anyway. Isn't it?

I would be nice to have different views collected here.

Nice effort singhi!

[Agnideva]

Namaskar Singhi,


This thread is for discussion of the most enduring & popular yet rarely properly understood symbol of the Shiva Lingam.
This is an excellent topic. This is something i am very interested in as well. Shiva Lingam is a powerful symbol and the supreme yantra-mandala, which is often not correctly understood, I feel. Thanks for bringing it up.


The origin of this symbol of Godhead is beyond the pale of history, with evidence found of its worship in the Harrapan (or Sindhu Saraswati) civilization. Some scholars point out that the origin of the shiva lingam lies in the artharvanic samhitas ~ though vedas do not explicitely mentions this symbol.Saivas have so interpreted, you are right. Especially in Vira Shaivism, some passages from the Upanishads and Veda referring to Brahman has been interpreted to mean Shiva Lingam (symbol of the Absolute).


The word lingam render itself into many meanings. The most common is "a mark" or "symbol". Thus Shiva Lingam means the symbol or mark of Lord Shiva. This seems to be the view of the saiva sects in brief.
However some shaktas seem to propagate the idea of lingam as a symbol of creative force of shiva in the material world ~ they claim shiva lingam is a direct representation of the male regenerative organ and the peetham is the yoni.You got it just right Singhi, Shabas! Most do not know this important difference. In Saiva tantras, Lingam is a symbol of the Absolute, not a generative symbol as far as I know. In some Shakta tantras, Lingam and Pitham are considered symbols of male and female regenerative powers. The latter view made it into some Puranic tales (Vamana purana, etc), and so became part of popular (mis-)understanding (especially among western Indologists).

In Shaivism, the Lingam is called the arupa rupa (formless form) of the Divine, and considered a highest and greatest symbol. There are two types of worshipped images (murtis) in Shaivism symbolizing that Shiva is both the formful Lord, and the formless Absolute.

The formful images are icons. They are anthropomorphic and called the Maheshvara murtis. There are 25 types of Maheshvara Murtis.

The formless image (Lingam) is aniconic. It is the opposite of an icon. The Lingam in non-anthropomorphic and called the Sadashiva murti. All forms are realized as One within Sadashiva. The Lingam represents that oneness of Brahma-Vishnu-Rudra within Shiva, and the Pitham (base) represents Shakti. For this reason, the Sadashiva murti is considered higher than any of the Maheshvara murtis, and found in almost all Shiva temples.

Then there is something in between - the Mukha Lingam - Lingam with a face. This represents that the Divine is simultaneously formful and formless.

This is sort of a brief overview from memory. There is more to be said here, but I will wait till I have more time to provide references.


Then there are yogic interpretations as well which are more concrete and esoteric at the same time.
Please feel free to post all different views and understanding we have about this great symbol of our dharma which has stood the test of time and is a very powerful "Yantra" or tool for meditation. Please cite appropriate evidence if possible. Shastra pramAna helps to weed off our own imaginations on sacred symbols of our rishis which were certainly not imaginations. I was reading about all this recently in some book about Saiva Agamas. I will post about this in the coming days, and provide references. I hope others will post on this topic too.

Regards,
A.

[atanu]

This thread is for discussion of the most enduring & popular yet rarely properly understood symbol of the Shiva Lingam.

The origin of this symbol of Godhead is beyond the pale of history, with evidence found of its worship in the Harrapan (or Sindhu Saraswati) civilization. Some scholars point out that the origin of the shiva lingam lies in the artharvanic samhitas ~ though vedas do not explicitely mentions this symbol.

The word lingam render itself into many meanings. The most common is "a mark" or "symbol". Thus Shiva Lingam means the symbol or mark of Lord Shiva. This seems to be the view of the saiva sects in brief.

However some shakats seem to propagate the idea of lingam as a symbol of creative force of shiva in the material world ~ they claim shiva lingam is a direct representation of the male regenerative organ and the peetham is the yoni.

Then there are yogic interpretations as well which are more concrete and esoteric at the same time.

Please feel free to post all different views and understanding we have about this great symbol of our dharma which has stood the test of time and is a very powerful "Yantra" or tool for meditation. Please cite appropriate evidence if possible. Shastra pramAna helps to weed off our own imaginations on sacred symbols of our rishis which were certainly not imaginations. I will post what little I know as I find time. Time constraint has prevented me to do my own research into the topic which interests me immensely. I hope the more knowledgeable members here can provide interesting hints and evidence of this supreme symbol of God.

Namaskar All,

Surely Lord has no solid phallus.

In Rig Veda there is a reference that 'three mothers do not weary Him'. It is the ascent -- always, Gunas do not weary it. Never down. Physically, it is Agni, which is hidden in the bosom of mother earth. It is the Atma in beings that is Na Lipayate always -- though immersed in Prakriti. Agni is known to have made a small hole in the sacrifice -- the Jiva, for its own ascent. And at the highest level, it represents the Achala, with Purusha and Prakriti differentiated as well as united. The SELF with its Prakriti -- the awareness, which together truly is the creative principle. Lord thinks: May it be so and so it is.

And Vishnu manifested from Shiva Linga for Madhavacharya.

The following link gives some information

http://www.indiatravelogue.com/sacr/refl/linga.html

Om Namah Shivaya

[sm78]

You got it just right Singhi, Shabas! Most do not know this important difference. In Saiva tantras, Lingam is a symbol of the Absolute, not a generative symbol as far as I know. In some Shakta tantras, Lingam and Pitham are considered symbols of male and female regenerative powers. The latter view made it into some Puranic tales (Vamana purana, etc), and so became part of popular (mis-)understanding (especially among western Indologists).

I'm actually in lookout in what exact context shakta agamas consider shiva lingam as a symbol of the regenerative organ. It seems quite against the essence of lingam archana to me. One highly scholarly smarta teacher told me that shiva lingam does represent the passage from saguna to nirguna.

The word lingam has strong grammatical connection to the word laya (I don't know sanskrit grammer ~ pls correct me if this info is wrong), which means dissolution. Shiva Linga archana is all about understanding dissolution of creation ~ and the seat of creation is mind.

Indeed one tantra says that "akasha is the linga, and prithvi is the yoni". Note akasha tattva is closely linked with mind-stuff ~ when thoughts are dissolved, mind reaches its original Akashik state.

Ofcourse creation is an important shakti of the Lord ~ but we can hope for liberation by understanding the reverse process of dissolution or laya ~ which lingam signifies.

Those who have poured water and milk over a shiva lingam on an auspicious day and sat quitely beside it after that will need no convincing, that lingam has the effect of laya on the mind ~ the reason is deep rooted yogic principles in its design...subject of another post.

[Agnideva]

However, yes, some say that the shape of 'yoni' at the bottom of the lingum is not really yoni but just a shape to allow the milk and water offerings to channel and drop down. But why have that shape anyway, the offerings will drop down anyway. Isn't it?

Namaskar Satay,

Ever notice the similarity between a Shiva Lingam pedestal and an diya (oil lamp)?

http://www.indiavarta.com/Shopping/Thejus/images/ALSS-045.jpg

http://indiavilas.tolshop.com/v1/product_images/hsi33_large.jpg

This is not a coincidence. The Lingam represents the flame in the middle of the oil lamp. Remember the Jyotir-Lingam (Infinite Column of Light), the form of Shiva shown to Brahma and Vishnu? In the Puranic story, Brahma and Vishnu were not able to find the top and bottom, respectively, of the Column of Light. According to some, the Lingam is a representation of that Infinite Jyotir-Lingam.

OM Shanti,
A.

[Agnideva]

Namaskar Singhi,


The word lingam has strong grammatical connection to the word laya (I don't know sanskrit grammer ~ pls correct me if this info is wrong), which means dissolution. Shiva Linga archana is all about understanding dissolution of creation ~ and the seat of creation is mind.
Yes!!! I was going to say this, but wanted to wait till I find the reference. According to some Shivacharyas of the past - Linga is derived from laya (dissolution) + anga (body). So, upon dissolution, all that remains is the oneness represented by the Linga. All forms in differentiation remain in the oneness of Linga form after dissolution and before creation.


Indeed one tantra says that "akasha is the linga, and prithvi is the yoni". Note akasha tattva is closely linked with mind-stuff ~ when thoughts are dissolved, mind reaches its original Akashik state. I have read this too, can't remember where. I will have to find that reference and post it here too. This has been a great discussion so far.

OM Shanti,
A.

[Agnideva]

Remember the Jyotir-Lingam (Infinite Column of Light), the form of Shiva shown to Brahma and Vishnu?

From the Linga Purana:

The Linga

The sages said, "We know that a Linga is Shiva’s image. But why is Shiva worshipped in the form of a Linga?"

Lomaharshana recounted the following story.

Many years ago, at the end of destruction, there was water everywhere in the universe and the universe was shrouded in darkness. Vishnu slept on the water in His form of Narayana.

Brahmā discovered Vishnu sleeping thus and woke Him up. Failing to recognize Vishnu, He asked, "Who are You and what are You doing here?"

Vishnu woke up and noticed Brahmā standing there. He smiled and said, "How are You, Brahmā? Is everything well with My son?”

"‘How dare You call me Your son?’ demanded Brahmā. "I am Brahmā, the Lord of everything. I am the Creator of the universe. How dare anyone call me His son?"

"You seem to have forgotten everything," said Vishnu. "I am Vishnu and You were born from Me. That is the reason why I addressed You as My son."

Brahmā did not accept this and started to fight with Vishnu. While the two were thus grappling, a blazing Linga suddenly appeared. It was almost as if the Linga had emerged to settle Brahmā and Vishnu’s dispute. The Linga rose way up into the sky and it seemed to have no beginning or end.

"What on earth is this Pillar of Fire doing here?" Vishnu asked Brahmā. "Let us investigate it. Why don’t You go up and see where it ends? As for me, I shall proceed downwards. Let us meet after a while and compare notes."

Brahmā agreed to do this. He adopted the form of a swan and flew up. Vishnu adopted the form of a boar and dug down. No matter how far down Vishnu went, He could find no end to the Linga. Nor could Brahmā discover its upper extremity.

They returned and were amazed to find that neither had been able to find the end of the Linga. They realized that they must be in the presence of a Power that was greater than their own. They therefore began to pray to the Linga and the sound of the mantra (incantation) AUM echoed all around the Linga. Shiva appeared from within the Linga in the form of a sage named Vedanama. He told them that it was the Linga which was the origin of the universe. It was from the Linga that the primordial egg (brahmānda), the origin of the universe, had been created.

Shiva also taught Brahmā and Vishnu the sacred Gāyatri mantra. He told Brahmā and Vishnu, "We are all three parts of the same Supreme Brahman. Brahmā is the Creator, Vishnu is the preserver and I am the Dissolver. Don’t fight amongst yourselves."

Ever since that day, Shiva has been worshipped in the form of the Linga.

Source: http://www.bharatadesam.com/spiritual/linga_purana.php

OM Namah Shivaya.

[Agnideva]

From: All About Hinduism by Swami Sivananda
(note: the criticism is of western Indologists)

The Siva-Linga

A Symbol Which Points To An Inference

The popular belief among foreigners is that the Siva-Linga 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 a grave blunder. In the post-Vedic period, the Linga became symbolical of the generative power of Lord Siva. Linga is the differentiating mark. It is certainly not the sex mark. You will find in the Linga Purana:

Pradhanam Prakritim Tatcha 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).

Linga means a mark, in Sanskrit. It is a symbol which points to an inference. When you see a big flood in a river, you infer that there had been heavy rains the previous day. When you see smoke, you infer that there is fire. This vast world of countless forms is a Linga of the omnipotent Lord. The Siva-Linga is a symbol of Lord Siva. When you look at the Linga, your mind is at once elevated and you begin to think of the Lord.

Lord Siva is really formless. He has no form of His own; and yet, all forms are His forms. All forms are pervaded by Lord Siva. Every form is the form or Linga of Lord Siva.

A Powerful Aid To Concentration

There is a mysterious power or indescribable Shakti in the Linga to induce concentration of the mind. Just as the mind is focused easily in crystal gazing, so also the mind attains one-pointedness when it looks at the Linga. That is the reason why the ancient Rishis of India and the seers have prescribed Linga for being installed in the temples of Lord Siva.

Linga Represents The Formless Siva

Siva-Linga speaks to you in unmistakable language of silence: “I am one without a second. I am formless.” Pure, pious souls only can understand this language. A curious, passionate, impure foreigner of little understanding or intelligence says sarcastically: “Oh! The Hindus worship the phallus or sex-organ. They are ignorant people. They have no philosophy.” When a foreigner tries to learn the Tamil or Hindi language, he first tries to pick up some vulgar words. This is his curiosity-nature. Even so, the curious foreigner tries to find out some defect in the worship of symbols. Linga is only the outward symbol of the formless being, Lord Siva, who is the indivisible, all-pervading, eternal, auspicious, ever-pure, immortal essence of this vast universe, who is the undying soul seated in the chambers of your heart, who is your Indweller, innermost Self or Atman and who is identical with the Supreme Brahman.

Sphatikalinga—A Symbol Of The Nirguna Brahman

Sphatikalinga is also a symbol of Lord Siva. This is prescribed for Aradhana or worship of Lord Siva. It is made up of quartz. It has no colour of its own, but takes on the colour of the substances which come in contact with it. It represents the Nirguna Brahman or the attribute-less Supreme Self, or the formless and attributeless Siva.

The Mystic Shakti In The Block Of Stone

For a sincere devotee, the Linga is not a block of stone. It is all radiant Tejas (energy) or Chaitanya (consciousness). The Linga talks to him, makes him shed profuse tears, produces horripilation and melting of heart, raises him above body-consciousness, and helps to commune with the Lord and attain Nirvikalpa Samadhi. Lord Rama worshipped the Siva-Linga at Ramesvar. Ravana, a learned scholar, worshipped the golden Linga. What a lot of mystic Shakti there should be in the Linga!

May you all attain the formless Siva through the worship of the Linga, the symbol of Lord Siva which helps concentration of mind and which serves as a prop for the mind to lean upon, in the beginning, for the neophytes.

Source: http://www.dlshq.org/download/hinduismbk.htm

OM Namah Shivaya.

[Agnideva]

Mountains as svayambhu (self-made) Shiva Lingams

Shiva Lingams are not always made/sculpted. There are many naturally occurring Shiva Lingams found in nature, including the Banalingams found in the Narmada River. Of interest are the two sacred mountains considered to be naturally occuring or self-made Shiva Lingams.

Mount Kailash (Kailasa) in Tibet
http://www.asianart.com/exhibitions/kheradia/large/03.jpg
Lord of Kailasa, Dweller of the Mountains,
Ruler of all realities, Destoyer of all illusions,
The world in which I live is a world of reflections,
Where Truth is hidden in a smoke-filled cave,
Where life rests in the lap of falsehood and desires.
In this chaotic world of shadows and spinning dreams,
Guide me, O Lord, towards Light and Immortality.

AND

Mount Arunachalam (Annamalai) in Tamilnadu
http://pop.ac/tiruvannamalai_annual_deepam_festival_01.jpg
Getting rid of the “I am the body” idea
And merging the mind into the heart
To realise the Self as non-dual Being and Light of all,
This is the real significance of darsana (vision)
Of the beacon of Light of Annamalai, the Centre of the universe.
~Translation of a Tamil verse by Sri Ramana Maharshi.


OM Namah Shivaya.

[Agnideva]

From Sai Baba

Meaning Of The Linga

"Just as OM is the 'sound symbol' of God, the Linga is 'form symbol' or visible symbol of God - the most meaningful, the simplest and the least endowed with appendages of attributes. The Linga means, that in which this Jagat (world of change) attains laya or mergence or dissolution (leeyate). All forms merge in the Formless at last. Shiva is the Principle of Destruction of all names and forms, of all entities and individuals. So, the Linga is the simplest sign of emergence and mergence.
Sai Baba, SS, 3/99, last cover page

"God resides in everyone as Linga, in the subtle form. In the Anga (body), thereisa Sanga (contact with the outer and the inner world). In the Sanga resides the Jangam (the moving, traversing, changing place). As the basis of the Jangam, there is the Lingam. Linga is a word of two syllables: 'Lin' and 'ga'. 'Lin' means that into which
everything merges (Liyate) 'ga' means that into which everything goes (Gamyate). The Linga is a symbol of the universe into which all particulars merge, from which all particulars emerge. The Linga is the Swa-swarupa, the real form of the Reality."
Sai Baba. SSS. Vol. VI, p. 179

Anda-Pinda Lingam

"The Lingam is just a sign, a sign of endeavor, a sign of success. For example, the Anda-pinda Lingam signifies the egg-shaped universe. You are basically Anda-pinda, with the outer shell of materialism and inner core of Divinity. The body is a vessel to contain the Chaitanya (effulgence of Divinity)."
Sai Baba, SSS, Vol. II. p. 94

Angushta-Maatram Lingam

"Here is this 'Lingam' . In Vedanta, it is described as 'Angushta-maatram (thesizeof the thumb.)"
Sai Baba, SS, 9/91. p. 236

Atma Linga

"Contemplate on the [I]Atma Linga, the Jyotir Linga, which this day emerges from Me. Be convinced that the Linga is in everyone of you, for it is mark of Shiva that resides in the shava (corpse/body). Allow the vision of the Atma Linga to enter into your inner consciousness and elevate it into the divine heights."
Sai Baba, SSS, Vol. IV, p. 284

"Atma Linga, the ultimate phase is the stage of gold when names and forms of gold jewels have been subsumed." "Atma Linga is just a pot that contains sea water, immersed in the self, the same sea."
Sai Baba. SSS, Vol. II. p. 94

Jnana-Linga

"The Jnana-Linga is the sign of the attainment of Jnana. When the last prestige of the delusion of "I" is wiped out, even the feeling "I know." is gone, then you are the Atma, pure and whole, entire and enduring - then your condition is best represented by the symbol of Atma-linga.
Sai Baba, SSS. Vol. 2, p. 104.

"Jnana-lingam symbolizes the Jnana (wisdom/knowledge) that you are Sarvabhuta [all beings] and Sarvabhuta is in you. The Jnana itself is Brahman. Jnana is not a quality of Brahman. It is Brahman itself, for Brahman has no quality."
Sai Baba, SSS. Vol. II, p. 94

Jyotir-Linga

"The Jyotirlinga is represented as hanging in mid-air, between the pull and counter pulls of a magnet from above and magnet from below. Evidently it is of ferrous metal. Man too is like a ferrous Linga drawn upward by the craving for liberation and for merging in the Super-soul and drawn downward by craving for satisfying the senses and earning and possessing things from the nature around him."
Sai Baba, SSS. Vol. VI, p. 181

Sada-Shiva Linga

"Sada-Shiva Linga indicates the person who is ever of the Swarupa (form) of Shiva. Here and everywhere, night and day, in joy and grief, he is Shivam, happy, auspicious and graceful. Ananda (joy) is his breath, his motive force, ims demeanour, his inner and outer expression, always and forever Sada-Shiva. There is no room for controversy, intellectual rivalry and competition."
Sai Baba, SSS. Vol. 2. p. 95 & 96

Source: http://sai_maa108.tripod.com/shiva/shiva-10.htm

[Agnideva]

From the Tirumantiram

They know not what Linga is
Linga is directions eight
Linga is kalās, eight times eight
It is as Linga the world emerged. (VII.1712)

In the World His Sakti He manifested first,
In the World as His Sakti's Form He pervaded
In the World His Sakti's Powers He filled
But He who this World's creation conceived
Was Sadasiva (the Linga). (VII.1713)

The Vimana pure is the Sthula Linga
The Sadasiva enshrined is Sukshma Linga
The Bali-peeta is Bhadra Linga
Thus it is for those who Siva's Form seek. (VII.1718)

The Earth is His Sakti Peetha,
The Heavens the Linga Pure,
The billowing seas His bathing ghat,
The cascading streams on mountain tops
Their cool water laves His crown heavenly,
The countless stars, His garland;
The Eight Directions His limitless raiment. (VII.1725)

The Human Form is unto Siva Lingam
The Human Form is unto Chidambaram
The Human Form is unto Sadasivam
The Human Form is unto the Holy Dance, forsooth. (VII.1726)

He stands
His Form as Uncreated Siva Linga
His Form as Sadasiva Divine
His Form as Sivananda, bliss unalloyed
His Form as Tat-Para Eternal Supreme. (VII.1750)

The Linga's Holy Pedestal is the humming Omkara (AUM)
The Linga's Center part is filled with Akara (A)
The Linga's inner round is with Ukara replete (U)
Linga is Bindu-Nada, Makara (M) pervaded. (VII.1752)

Akaram (A) as beginning, all exist
Ukaram (U) as beginning, all life exists
If Akaram Ukaram are together known
Akaram Ukaram is but Linga divine. (VII.1753)

Bindu is the Support Finite
Nada in Medha as the Supported expanded;
Bindu that is Support is the Pedestal
Nada on to it is conjoint,
That verily is Linga's union. (VII.1754)

Linga that is Sakti-Siva is Static all
Linga that is Sakti-Siva is Kinetic all
Linga that is Sakti-Siva is Sadasiva
Sakti-Siva is Tatpara, the Being Unborn. (VII.1755)

Bindu and Nada together form Linga
Bindu is the Pedestal, Nada the Linga
With them two as support divine
The Five gods arose, their Five functions to perform. (VII.1757)

The goodly pedestal of Sakti holds the Atma Tattvas
The central part of Sakti holds the Vidya Tattvas;
The Linga of Sakti, the Siva Tattvas
Sadasiva is Sakti's Soul Divine. (VII.1758)

Brahma, Vishnu, Rudra, Mahesa
The five-faced Sadasiva, Bindu and Nada
Sakti and Siva--
All these as Linga His blessings grants,
He is but Nandi that is Para Supreme. (VII.1776)

For the Bounteous Lord
This heart is the sanctum holy,
The fleshly body is temple vast
The mouth is the tower gate;
To them that discern,
Jiva is Sivalinga;
The deceptive senses but the lights that illume. (VII.1823)

Source: Tirumantiram (http://www.himalayanacademy.com/resources/books/tirumantiram/TableOfContents.html) of Mahasiddha Tirumular (Sundaranatha)

OM Namah Shivaya.

[saidevo]

Agnideva is doing an excellent compilation on Shivalingam. Here are a few other details:

From the TempleNet (http://www.templenet.com/beliefs/shivling.htm)

The Shivalingam denotes the primeval energy of the Creator.It is believed that at the end of all creation, during the great deluge, all of the different aspects of God find a resting place in the Lingam; Bhrama is absorbed into the right, Vishnu to the left and Gayatri into the heart. The Shivalingam is also a representation of the infinite Cosmic Column of fire, whose origins, Vishnu and Bhrama were unable to trace.

Legend has it that Parvati fashioned a Shivalingam with a fistful of sand at Kanchipuram and worshipped Shiva; this lingam is known as the Prithvilingam, denoting the primordial element earth. Shivalingams in several temples are swayambus, or that which appeared on their own, or that which is untouched by a chisel. On the other hand, there are temples where the Shivalingam is carved out of stone and installed. The highly polished Shivalingams of the Pallava period bear several stripes, as in the Kailasanatha temple at Kanchipuram.

The bottom of the pedestal [named Avudaiyar in Tamil] represents Bhrama, the octogonal middle represents Vishnu and the upper circular portion represents Shiva. The upper portion of the Shivalingam may be of various shapes, cylindrical, elliptical, umbrella shaped. Images may also be (rarely) carved on a Shivalingam.

Nandi, the bull is depicted facing the sanctum in all Saivite temples, symbolizing the human soul Jeevatma yearning for realizing its oneness with Paramatma, the ultimate reality.

On the Lingam Stones Found on the Banks of the Narmada (http://www.holisticshop.co.uk/itemdetl.php?itemprcd=cnt-dct-cry-shi)

The stones are made of crypto crystalline quartz and legend has it that they formed when a meteorite fell to earth several million years ago. The natural movement of the river is believed to help create the egg or oval shape of the stones. They're only gathered on one day each year and are hand polished to give them a smooth and gleaming surface.

Shiva Lingam's are said to have one of the highest frequency vibration rates of all the stones on earth. As such, the vibration is said to be perfect for purification purposes, whether at home, work or in an area of sacred space.

The Story about the Bana Lingams
(http://www.salagram.net/sstp-Bana-lingas.html)

There is a story narrated in Aparajita-pariprchchha (205, 1-26) about the origin of the bana-lingas and their association with the Narmada river. Siva wanted to destroy the ‘tri-pura’, which had been obtained as a boon by the arrogant demon Banasura, and he let go a fiery dart from his great bow ‘pinaka’. The dart broke the three ‘puras’ into tiny bits, which fell on three spots: 1, on the hills in Sri-kshetra (of unknown identity), 2, on the peaks of Amarakantaka in the Vindhya ranges, and 3, on the banks of the holy river Narmada. The bits that fell in these places soon multiplied into crores,. each bit becoming a linga. As they formed part of the possession of Banasura, they were called Bana-Lingas.
Amarakantaka, the peak in Madhya Pradesh, is in close proximity to the source of the river Narmada, which according to the puranas, originated in the Vindhya mountains and flowed in the Kalinga country. Padma-purana says that there are along this river as many as sixty crore and sixty thousand holy ghats, all of which are associated with bana-lingas and raudra-lingas.

The lingas are classified into six varieties, depending on how they came into existence: daiva-lingas, asura-lingas, arsha-lingas, purana-lingas, manusha-lingas, and svayambhu-lingas. The Bana-lingas being to the last variety.

There is also reckoning of their relative merits. The lingas of the divya, purana and svayambhu varieties are considered best (uttama), the lingas of the asura and arsha varieties are of middling quality (madhyama), and the lingas of the manusha variety inferior (adhama).

Another classification is based on how it is made: 1, krtima, artificial, made by hands, and 2, akrtrima, natural, bought about by a natural course of events. The bana-lingas belong to the latter group. A further classification has the structural status in focus: 1, chala (mobile) or jangama, and 2, achala (stationary) or sthavara. The latter variety of lingas is what we find in temples, duly installed, consecrated and elabourately worshipped by professional priests. Silpa-ratna describes these lingas.

For more agamic details on Shivalingams, check the link given above.

[atanu]

From the Tirumantiram

------
Akaram (A) as beginning, all exist
Ukaram (U) as beginning, all life exists
If Akaram Ukaram are together known
Akaram Ukaram is but Linga divine. (VII.1753)

------
For the Bounteous Lord
This heart is the sanctum holy,
The fleshly body is temple vast
The mouth is the tower gate;
To them that discern,
Jiva is Sivalinga;
The deceptive senses but the lights that illume. (VII.1823)

Source: Tirumantiram (http://www.himalayanacademy.com/resources/books/tirumantiram/TableOfContents.html) of Mahasiddha Tirumular (Sundaranatha)

OM Namah Shivaya.

Namaskar,

What a beautiful exposition. Akaram Ukaram is but Linga divine. Beyond Akaram Ukaram is only the awareness and the awareness belongs to that indescribable advaita Atma.

To me Linga is the simplest representation. It represents in visible terms what OM is in audible term. Beyond the sound and beyond the form, is the transcendental root of the inverted Ashwatha tree, whose downward branches are the many worlds. Linga is indeed the best meditation device which bridges the Saguna and Nirguna Upasana.

It indicates, from the transcendental perspective, the downward diversification of the ONE into many, only where the transcendent is immersed in Yoni -- The blue throat of Neelkantha, representing the infinite sky. But beyond this infinite sky remains the infinite transcendental pure, without change. From Jagat's point of view, the Atma never bends down and the only constant aspiration is towards the transcendental.

The following sums it up:

Linga that is Sakti-Siva is Static all
Linga that is Sakti-Siva is Kinetic all
Linga that is Sakti-Siva is Sadasiva
Sakti-Siva is Tatpara, the Being Unborn. (VII.1755)


Mother is not Maya. Mother is compassion. Eternally, and from time to time, desires sprout from the Self. Who will fulfill them? Mother. She is one with Shiva Linga but she is separate to mitigate the distress of desires and to lead to freedom.

Namah Maa Anadamayi

[Agnideva]

Namaskar Atanuji,


What a beautiful exposition. Akaram Ukaram is but Linga divine. Beyond Akaram Ukaram is only the awareness and the awareness belongs to that indescribable advaita Atma.

To me Linga is the simplest representation. It represents in visible terms what OM is in audible term. Beyond the sound and beyond the form, is the transcendental root of the inverted Ashwatha tree, whose downward branches are the many worlds. Linga is indeed the best meditation device which bridges the Saguna and Nirguna Upasana.

Thank you. I don’t know which exposition is more sublime – yours or Tirumular’s.

Akara (A), Ukara (U), Makara (M) is the manifest Linga.
The silence that follows the AUM is the unmanifest Linga.

Akara (A) is the Ishta Linga - the physical body, the waking condition.
Ukara (U) is the Prana Linga - the subtle body, the dreaming condition.
Makara (M) is the Bhava Linga - the causal body, the sleeping condition.
The Shanta (silence) is the Atma Linga - the Turiya Avastha; That is Shivo Advaita.


Mother is not Maya. Mother is compassion. Eternally, and from time to time, desires sprout from the Self. Who will fulfill them? Mother. She is one with Shiva Linga but she is separate to mitigate the distress of desires and to lead to freedom.
Namah Maa AnadamayiAUM is Mother, Mother is AUM. Mother is the conditions three (A, U, M) – Tripurasundari. The fourth, Turiya, is but Shiva, the silent syllable (shanta akshara), the undifferentiated AUM.

shivam shantam jagannatham lokanugraha karakam …

OM Namah Shivaya.

Regards,
A.

[Agnideva]

Namaste Saidevo,

Agnideva is doing an excellent compilation on Shivalingam.
Thank you. I have found more in a book I have at home, but I'm afraid it's too much to type at present, so it will have to wait until I have more time :). Please do add any information you can find here, especially if you can find any writings/sayings about the subject from the Kanchi Paramacharya, or other authorities.

Regards,
A.

[Agnideva]

From Ramana Maharshi

The purport of teaching that one should meditate with the 'I am He' thought is this: sahaham: soham; sah the supreme Self, aham the Self that is manifest as 'I'. The jiva which is the Shiva-linga resides in the heart-lotus which is its seat situated in the body which is the city of Brahman; the mind which is of the nature of egoity, goes outward identifying itself with the body, etc. Now the mind should be resolved in the heart, i.e. the I-sense that is placed in the body, etc., should be got rid of; when thus one enquires 'Who am I?', remaining undisturbed, in that state the Self-nature becomes manifest in a subtle manner as 'I-I'; that self-nature is all and yet none, and is manifest as the supreme Self everywhere without the distinction of inner and outer; that shines like a flame, as was stated above, signifying the truth 'I am Brahman'. If, without meditating on that as being identical with oneself, one imagines it to be different, ignorance will not leave. Hence, the identity-meditation is prescribed.

If one meditates for a long time, without disturbance, on the Self ceaselessly, with the 'I am He' thought which is the technique of reflection on the Self, the darkness of ignorance which is in the heart and all the impediments which are but the effects of ignorance will he removed, and the plenary wisdom will be gained*.

Thus, realizing the Reality in the heart-cave which is in the city (of Brahman), viz. the body, is the same as realizing the all-perfect God.

In the city with nine gates, which is the body, the wise one resides at ease**.

The body is the temple; the jiva is God (Shiva). If one worships him with the 'I am He' thought, one will gain release.

The body which consists of the five sheaths is the cave, the supreme that resides there is the lord of the cave. Thus the scriptures declare.

Since the Self is the reality of all the Gods, the meditation on the Self which is oneself is the greatest of all meditations. All other meditations are included in this. It is for gaining this that the other meditations are prescribed. So, if this is gained, the others are not necessary. Knowing one's Self is knowing God. Without knowing one's Self that meditates, imagining that there is a deity which is different and meditating on it, is compared by the great ones to the act of measuring with one's foot one's own shadow, and to the search for a trivial conch after throwing away a priceless gem that is already in one's possession***.

* If meditation in the form 'I am Shiva' (Shivoham bhavana), which prevents the thought going outwards, is practised always, samadhi will come about. - Vallalar.
** In the city that has nine false gates, He resides in the form of bliss. Bhagavad gita.
*** We shall meditate on that which, existing in the form of self, is the atma-tattva, is effulgent, and which residing in all living things always says "I", "I". To seek for a God outside, leaving the God residing in the cave of the heart, is like throwing away a priceless gem and searching for a trivial bead.

Source: http://www.sriramanamaharshi.org/selfenquiry.html

[Agnideva]

From the article: Simplistic Image of Lord Shiva

Shiva is called OM which represents the five elements of the process of a life-cycle. OM has three sound elements which give the sounds of vowels, such as 'A', 'U' and 'Ma', and two physical elements, such as a 'dot' (bindu) and a 'crescent' (nada). 'A' represents birth, 'U' life, 'Ma' death, 'dot' disintegration of the body into original five elements, and 'crescent' the soul moving to another physical body or returning to merge with the Supersoul. In the human form, each element of this life-cycle process also represents one face each of the five faces of Shiva. Therefore, OM also stands for Shiva and denotes the Universe.

Shiva is depicted as a five-faced form to represent these five elements that support life on earth. Each face has three eyes, which also represent birth, life and death. Shiva appears as a luminous Lingam. Although it has a special form, the Lingam is considered as a formless and infinite object representing the Lord as the universe. The base of the object representing 'U' is considered to be 'OM' which depicts the Lord and the Universe. Such a set is worshipped as Shiva everywhere in the Hindu world. The Lingam also is believed to have five faces. Four faces are usually carved on all four directions and the fifth, which is not carved, is believed to be facing upwards.

Shiva represents the life-cycle and five life-supporting elements which have a form of five faces representing the five elements. The life-cycle represents the creation of life from five elements such as earth, water, fire, air and ether, then the maintenance of life and the completion of life, i.e. death, which means separating the physical body from the soul. The body disintegrates into five elements and returns to their original elementary forms.

Source: The Simplistic Image of Lord Shiva by D. P. Bhan
http://www.koausa.org/KoshSam/Simplistic.html

[Agnideva]

“OM – Pranava Shabdam"
- Meera Prakash

OM, the Pranava Shabda that is Lord Ganesha
OM, the spark of Lord Shiva's third eye
OM, the universe that is Lord Karthikeya
OM, the energy Goddess Shakti initiates
OM, I bow to That Absolute Truth

AUM, is a cosmic symbol. It is the birth right of every being since it rests in the inhalation and exhalation of breath twenty four hours a day as "Soham" [“I am Him”]. When we inhale, we make the sound "So" and when we exhale we make the sound "hum". Thus all day, the being is vibration with nothing but AUM.

OM is the elementary sound of the universe, and every sound has a physical pattern. It is this sense of pattern underlying everything in the universe that creates rhythm. When Lord Shiva did his cosmic dance of Creation (Tandavam), it was in rhythmical patterns. This rhythm is intrinsic to the beat the universe runs on. He is the Lord of "Omkaara" called Omkaarnath. He is the Lord of creation and dissolution. He is terrible in Pralaya (destruction) form, but gentle in Moksha (liberation). He represents both the energetic spirit (Roudra Tandavam) and the blissful spirit (Ananda Tandavam). He brings ultimate peace to a being.

Lord Shiva is also represented as "Ardhanarishwara" - i.e., half male and half female. The male is Shiva and the female is Parvati [Shakti]. Shiva represents "Vak" (word) and Parvati "Artha" (form). In another sense, word indicates light energy and form indicates sound energy. Their sons, Skanda and Ganesha, are depictive of this. Skanda came out of Shiva and Ganesha out of Parvati. Skanda (one who is emitted from Lord Shiva's powerful third eye as Agni or fire, also known as Karthikeya) becomes light energy; and Ganesha becomes sound energy or Pranava. However Parvati is also called Shakti, which is pure energy, and in that instance, Shiva becomes matter. Because of this interchangeability, it is said that without Shiva there is no Shakti and without Shakti, there is no Shiva.

Lord Shiva is the Absolute Entity. Since Absolute Entity is beyond comprehension, it remains nameless and formless. All forms and all names can be ascribed to the LINGAM. The popular belief is that the Lingam is a phallic symbol, and as such is a symbol of creation. This is at a very earthy level. Linga is derived from the Sanskrit word "Li", which means to merge. It is the form into which everything else merges. The Lingam is shaped more like a cylinder than a phallus. It has been described as a cylindrical darkness, which stretches from end to end and spans the entire universe. It is dark, though it generates all colors of life. It is so powerful, it holds the universe together. Therefore, it is the center of the universe and the entire expanse of the universe. It represents no particular shape, yet all shapes are contained in it.

Lingam is One. It is the symbol of the start of space and time, and it is the symbol where space and time disintegrate and meet the Singularity called OM.

Source: http://www.natyam.com/synopsis_of_om_lingam.htm