Shiva Linga As Penis Misinformation Story Vedic Rebuttal


On April 14,2014,I wrote an article Shiva Linga,Penis Phallus of Shiva,Rubbish

In that article I explained how there is no basis for this outrageous interpretation of Hinduism in general and Shaivites in particular.

I also explained the basic concept of Shiva.

While there have been general acceptance of what I have expressed ,there were a few who hold the view that Lingam is Phallus and their refrain is that the practice is followed by the Tantra Shastra.

Those who say this need to understand Tantra Shastra in detail.

1.Though there are practices in Tantra where Yoni (females genital organ) and Male organ is worshipped and copulation is also practiced,one should know these practices do not have the sanction of the Vedas.

2.These practices are called Vaamachaara,the left handed path and are set aside by Acharyas like Adi Shankaracharya.

3. In practices indulged by  one, he is beyond sensual pleasure and performs these acts with total detachment,fixing mind on Reality.This is a rare case.

Many,deluding themselves that they are practicing Tantra for Realization follow this path only to pleasure themselves. I have seen cases like this,where the practitioner ends up a lunatic.

Though there are specific practices like Kaula Marga,the discipline needed to practice vairaagya,determination and mental strength is way beyond most of us.

It is akin to saying that if you ask yourself ‘Who Am I?’,you become a Ramana Maharishi!

So if you want to follow Hinduism,better read original texts and understand Hinduism in all aspects.

Now as to how this ridiculous calling of Shiva “Linga as Phallus.

One is not sure where or how this started.

I am providing information on this here.

First,the misinformation.

Wikipedia write up consists of  this;

“British missionary William Ward criticized the worship of the lingam (along with virtually all other Indian religious rituals) in his influential 1815 book A View of the History, Literature, and Mythology of the Hindoos, calling it “the last state of degradation to which human nature can be driven”, and stating that its symbolism was “too gross, even when refined as much as possible, to meet the public eye.” According to Brian Pennington, Ward’s book “became a centerpiece in the British construction of Hinduism and in the political and economic domination of the subcontinet.’

In 1825 Horace Hayman Wilson’s work on the lingayat sect of South India attempted to refute British notions that the lingam graphically represented a human organ and that it aroused erotic emotions in its devotees.

Monier-Williams wrote in Brahmanism and Hinduism that the symbol of linga is “never in the mind of a Shaiva (or Shiva-worshipper) connected with indecent ideas, nor with sexual love”.In contrast, Jeaneane Fowler believes the linga is “a phallic symbol which represents the potent energy which is manifest in the cosmos”.Some scholars, including David James Smith, believe that throughout its history the lingam has represented the phallus; others, including N. Ramachandra Bhatt, believe the phallic interpretation to be a later addition.M.K.V. Narayan distinguishes the Siva-linga from anthropomorphic representations of Shiva, and notes its absence from Vedic literature, and its interpretation as a phallus in Tantric sources...

Atharva Veda on Linga.

‘There is a hymn in the Atharvaveda that praises a pillar (Sanskrit: stambha), and this is one possible origin of linga worship.  Some associate Shiva-Linga with this Yupa-Stambha, the sacrificial post. In the hymn, a description is found of the beginning-less and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. The sacrificial fire of the Yajna, its smoke, ashes and flames, the soma plant, and the ox that used to carry the wood for the Vedic sacrifice, gave rise to the conceptions of the brightness of Shiva’s body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva. The Yupa-Skambha gave place in time to the Shiva-Linga.[11][12] In the Linga Purana the same hymn is expanded in the shape of stories meant to establish the glory of the great Stambha and the supreme nature of Mahâdeva (the Great God, Shiva).

Swami Vivekanada’s views.

At the Paris Congress of the History of Religions in 1900, Ramakrishna’s follower Swami Vivekananda argued that the Shiva-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. This interpretation was in response to a paper read by Gustav Oppert, a German Orientalist, who traced the origin of the Shalagrama-Shila and the Shiva-Linga to phallicism.According to Vivekananda, the explanation of the Shalagrama-Shila as a phallic emblem was an imaginary invention. Vivekananda argued that this 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.’

Shiva Upasna Mantra.

Om Shambhave Namah.
Namaste astu bhagavan vishveshvaraya mahadevaya tryambakaya tripurantakaya trikagni kalaya kalagnirudraya nilakanthaya mrutyunjayaya sarveshvaraya Sadashivaya shriman mahadevaya namah.
Om Nidhanapataye Namah Nidhanapatantikaya Namah
Urdhvaya Namah Urdhvalingaya Namah
Hiranyaya Namah Hiranyalingaya Namah
Suvarnaya Namah Suvarnalingaya Namah
Divyaya Namah Divyalingaya Namah
Bhavaya Namah Bhavalingaya Namah
Sarvaya Namah Sarvalingaya Namah
Shivaya Namah Shivalingaya Namah
Jwalaya Namah Jwalalingaya Namah
Atmaya Namah Atmalingaya Namah
Paramaya Namah Paramalingaya Namah
Etath Somasya Suryasya Sarvalingaga
Sthapayati Panimantram Pavitram
Sadyo jatam prapadyami sadyojatayavai namo namah
Bhave bave naati bhave bhavasmamam bhavodbhavaya namah
Vama devaya namo jyesthaya nama shresthaya namo
Rudraya nama kalaya nama kalavikaranaya namo
Balavikaranaya namo balaya namo balapramathanaya namah
Sarva bhoota damanaya namo manonmanaya namah
Aghorebhyo thagorebhyo ghora ghora tharebhyah

Sarvebhya sarva sarvebhya namaste astu rudra rupebhya
Tat purshaya vidmahe mahadevaya dheemahi
Tanno rudra prachodayaat
Eeshana sarva vidyanaam eeshwara sarva bhootanam

Brahmadhipati brahmanodhipati
Brahma shivome astu sada shivoham
Namo hiranya bahave hiranya varnyaya
Hiranya roopaya hiranya pataye
Vikapataya umapataye pashupataye namo namah
Om hara hara namah parvati pataye hara hara mahadev.

Reference and Citation.

https://en.m.wikipedia.org/wiki/Lingam

 

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6 thoughts on “Shiva Linga As Penis Misinformation Story Vedic Rebuttal

  1. Sir can you give the link to this article which my twitter friends wants to read or give your web site

    Happy Maha Shiva Rathri let Adi Yogi Shower his blessings to all

    Regards Sivaswami

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    1. Rig Veda in the Context of Worship of LINGA

      The esoteric text of Rig Veda has been considered as the most ancient literature of the Vedic Age; in the very text various methods of worship of different deities have been elaborately dealt with behind the symbolic term “LINGA” or ‘PRATIKA’. It is doubtless to say that the system of worship of “linga” or “lingopasana” occupied an important place in the context of Rig Veda. The particular Sanskrit term “SHISNADEVA” has been used in two verses of it, the corresponding explanation by foreign scholars have misinterpreted the meaning of the term in a derogatory manner the impact of which has cast inimical influence upon the cultural scenario of Indian society. It is deplorable to say that our Indian counterparts never raised any objection to these erroneous statements at the right time. Of course, the Western scholars are always engaged to defame our ancient heritage and culture in the best possible way of their connivance.

      As per the rules of Vedic Grammar the meaning of ‘linga’ signifies the gender of a person or object as male, female or neuter.

      The Vedic text never assigns any gender to the various deities worshipped during the period of the Vedic Age. The term “linga” never signifies the genital of any particular god or goddess. The term “LINGA PUJA” of the ancient Indian society stands for the rituals usually performed for the worship of “Shiva and Shakti”, i.e. the universal principle of Purusha and Prakriti which is not easy to comprehend on the part of normal man bound to mundane life and its activities. In fact, the term ‘linga puja’ bears a very great significance of larger dimension. The ancient Vedic method of symbolic worship or “Prateek Upasana” has diverse aspects; it needs rational comprehension. These aspects were studied and investigated by the evil-oriented inept Western scholars like Stevenson and Larsan etc in a very crude and gross manner. Their preaching regarding the worship stated that “worship of Shivalinga” was not at all permitted in Veda, it was defamatory and it did not belong to the lineage of the civilized i.e. Arsha Parampara. Shiva was given the place of the Lord or Deity of the uncivilized i.e. Anarya Devata. The Aryas were not worshipping Shiva. But the fact was that both Aryas and Anaryas used to worship the Deity Shiva during the period under discussion. The above two Western scholars tried their best to defame the Vedic language as a result of which the two ‘slokas’ or ‘mantras’ of Rig Veda landed in controversy. Further they have highlighted the term “shishnadevah” and gave it the completely derogatory meaning as ‘the worshippers of genital organ’. They too further added that people worshiping the genital organ as god or goddess are named as “Shisnadeva”. Their explanation runs thus:
      “shishno devo jesham te shisnadevah” In the later years this type of defamatory preaching became more widespread, new hands joined to the former two. They were :Ayaling, Moore, Bebar, Hopkins, Kim etc. None of the true Indian Vedic scholars of the Age came forward and opposed the wrong doings of the Western scholars as a result of which the complete erroneous statements regarding the ancient scripture have come to be regarded as true in the modern age.

      Now when we come to the original text of Rig Veda we find that nowhere the particular term “shishnadevah” has been used nor there was the slightest reference to the worshipping of ‘genital’ or the reproductive organ of any living being. The great Acharya Baudhayana too never gave such disrespectful explanation of the Vedic terms. The meaning of the term ‘shisnadeva’ is entirely different. The syllable- to- syllable meaning of the words does not apply in case of Vedic terms. The meaning is symbolic; it is essential to deeply study and analyse the particular situation and context. Otherwise there is every chance of committing blunder of the above type. First of all it is most essential to take help of “Aagama Sampradaya” i.e. Guru-Shisya Parampara in order to reach inference of a particular research of the Vedic terms. If we follow the rules of Aagma, it is found that as per Nirukta (4/19) of Yashka the meaning of Shisnadeva is “abrahmacharya” i.e. non-celebate. The persons not observing the principles of celibacy and falling victims to satisfaction of senses in extremes are termed as “shishnadeva’; they are to be exterminated from society. The ancient interpreter or Bhasyakara Skandaswamy also renders the same explanation to the particular term and agrees with Yashkacharya. Therefore the explanations as per Vedic Grammatical rules of Nirukta and as that of Bhasyakar Skandaswamy must be accepted as true and authentic. There should be no doubt about it.

      Hence one of the two hymns of the Rig Veda under consideration is given.

      NA YATABA INDRAJUJUBURNO NA BANDANA SHARBISTHA VEDYABHIH

      NA SHARDHADARYO VISUNASYA JANOTARMA SHISHNADEVA API GUKHABRUTAM NAH (7.21.5, Rig Veda)

      Oh Mighty Indra ! Kindly render your protection against the evil deeds of demons by your invincible divine power. Let them not inflict harm upon our people or subjects whom we rule in our kingdom. Kill the demons who are “linga guhya parayana” in Vedic terms. They pose insurmountable impediments while performing the sacred Yajnas. We earnestly pray Thee to remove them completely from the path of truth and righteousness which we follow in life.

      The second Mantra of Rig Veda misrepresented by the Western scholars is cited below.

      SA BAJAM YATAPADUSPADA SANT SARYATA PARI YADAT SADHYIN

      ARNABA YACHHATADURASYA YEDOGHNANSHISHNADON ABHI BARPASA BHOOT (Rig Veda 10.99.3)

      Oh Indra ! You are always Donor or Data. You are ever ready to give everything. Come to the battlefield of Deva-Asura Sangrama. Please collect the divine wealth and destroy the demons readily who are mad in excess sense-enjoyments and commit all sorts of mistakes.

      It is noteworthy to say that the two ‘hymns’ of Rig Veda speak of the annihilation of the evil power in demons, who being guided by unrestrained sense-desires bring havoc and disaster to society governed by pious rulers in the form of gods.

      Today’s need of the hour coincides with that of the Vedic Age and the cry for justice and truth becomes predominant in society. The annihilation of evil-doers falling prey to impulses and animal instincts and causing irreparable loss to human life, environment at large needs immediate attention. Hence the intervention of the Divine is the only resort left for helpless innocent people of the world. The world is in great peril and its existence needs to be saved from the demons of the society. The war must be raised against all misconduct,insanity, inhumanity, injustice and demoniac behavior of the people. This destructive attitude of man has been rightly analysed in the two hymns of Rig Veda under the cryptic symbolic term “shishnadeva”. There was not at all any slightest reference to the worship of ‘linga’’. Nor there was any hint to the worshippers of “symbols”. The invocation of Indra to slay the Devil has been emphasized in the text. No other Samhitas, Brahmana, Aaranyaka. Shrauta, Guhyasutra too ever say any words in favour of worship of genitals as has been propounded by Mlechha Scholars in the context of misinterpretation of the Rig Veda Hymns. It was their fancy and connivance of fancy and whims which gave rise to huge plantations of Vedic defamation. Hence it is a challenge to the modern scholars of Research in the field of Veda to investigate the fact and throw ample light upon their validity and save the exemplary Indian culture from further decadence. The only exception is the Western Scholar Prof. Macdonel, who in his book of Vedic Methodology has given full support to the theory of Yaskacharya, the Indian exponent of Vedic grammar. We offer our sincere gratitude to him for his positive contribution in the field of Vedic Study.

      (Source : Tapobhumi Narmada)

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  2. blockquote, div.yahoo_quoted { margin-left: 0 !important; border-left:1px #715FFA solid !important; padding-left:1ex !important; background-color:white !important; } Thank you for this scintillating article on the significance of Linga in the aspect of shiva worship. I feel,so enriched by reading your blog . My profound regards for you ! I wish you copy them to Facebook too,as it reaches more people. My prayers on this auspicious day of Maha Shivaratri for your health,spirits and prosperity ! Jai Ganesha!  C.Nagaraj.

    Sent from Yahoo Mail for iPad

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