Sivalinga Worship

G.M. Muthuswamy Pillai, I.A.S. Retd. , S. India

INTRODUCTION
In the history of human culture, there are two broad aspects complementary to ea
ch other ; the one is spiritual, while the other is intellectual. In modern time
s undue importance is attached to intellectual advancement at the expense of spi
ritual attainments. If different countries are linked together on sacred bonds o
f culture and spiritual developments, there will be all round spiritual advancem
ent which in its wake is sure to create a better understanding and a feeling of
love and sympathy between nations ; for spiritualism knows no barriers between o
ne country and another and culture dares no distinction between one race and ano
ther.
So far as our country is concerned, the thought has been centered on creative in
tuition and this has manifested itself in diverse forms many of which come withi
n a range of clearness, while some have been baffling the intellect of ordinary
standard. But to an understanding eye with a sympathetic vision, the implication
involved in the apparently complicated forms is likely to unravel the mysticism
lying latent in them. Some of such forms is Linga or Sivalinga as is more popul
arly known. Again the other aspect which deserves importance is that this Sivali
nga cult is not a mere routine matter of fact worship ; this is also not a mere
personal prayer aimed at a personal advancement ; for apart from spiritualism it
inculcates, it instills a spirit of brotherly love and explains the universal t
oleration. In keeping with the modern times, it embodies in itself, the cultural
principles of social service, national unity and universal brotherhood.
1. Sivalinga - a symbolism
Sivalinga is a symbolism designed to bring home to the devotees all about God in
a nut shell as it were. God has no form or name but all the same, it is within
His competence to descend in any form with a view to exercise His powerful influ
ence on this world. The first aspect about God is that of a form and the second
is that of a no form at all. To this category, Sivalinga belongs. This aspect is
referred to in Sekkilar's Periapuranam. Thus Sivalinga indicates that God can a
ssume a formless form to bring within his fold all that is existing in this univ
erse.Thus Sivalinga is symbolised God, as one from whom everything emanates and
with whom everything gets itself merged. Some interpret the word " lingam " as d
erived from the root " lik " meaning " to depict " and arrive at a conclusion th
at Sivalinga depicts by itself everything. Some others put forth " the Nadha and
Bhindu theory ". God is the embodiment of Nadha or sound. From " Nadha " or sou
nd, " Bhindu " emanated : " Bhindu " is ' rupa " or form. The Nadha or sound is
indicated by short line while Bhindu or form is shown by a disc or half circle.
The short line and the half circle assume the form of " linga ". All trees, seed
s, flowers, burning lights, living beings, earth, sun, moon, stars and the unive
rse conform in a greater or smaller degree, to the form of Sivalinga. It will be
very interesting to find a common flower tree with a local name Naga ( serpent
) linga delivering flowers which contain a solid substance exactly similar to Si
valinga in a miniature size, under the ambrosia shade of a hooded head of a serp
ent form.
2. The mysticism about Sivalinga
The mysticism behind the Sivalinga cult cannot, perhaps, be better explained tha
n by the weighty words of the German author Friedrich Heiler translated into Eng
lish. " In Bhakthi mysticism, the motive of worship is an important factor ; ten
der mystical piety and the popular cult of Gods merge into each other. The mysti
cal adoration of the divine Lord and Savior, Vishnu or Siva is inspired by God's
image, the "arca". In the statue, that has been consecrated by a special ceremo

ny, the God is really and personally present. His image is an "avatar" i.e. a pe
rsonification and incarnation of God beyond time and space. When the devotees se
e the statue of his God, illumined by the dim gleam of flickering lamps and veil
ed in clouds of incense, he sinks down in rapturous amazement and adores in prof
ound devotion the greatness, the beauty, and love of his God who is so present t
o him. The fervent and the impassioned psalms of the Tamil great mystic Manicka
Vacagar which were all written or conceived in the temple of Siva were produced
by the contemplation of God's sacred image."
3. The general structure of Sivalinga
There are three main parts. The lower part or the root part is the creative part
which represents Brahma, the creator. This part is embedded in earth and is not
therefore visible. The second part or the middle part has got eight sides each
side representing one of the eight sakthies or energies. The eight sakthies toge
ther with the common sakthi or energy as the ninth sakthi contribute to the midd
le part which represents Vishnu. Vishnu the protector is considered the sakthi o
f Siva. The top most portion is that of Siva, the lord of divine grace conforms
to the Pravana Mantra OM .
4. Tirumular's Sivalingas.
In his immortal work Tirumantiram he describes the different aspects of Sivaling
a.
i. Andalinga or universal-linga
The first one is based on a universal conception. In this aspect, the Akas or et
her forms the upper part and the remaining part is the world below. The entire u
niverse with the mountains, meadows, trees, plants etc. form the lower part of t
he lingam. The worshippers of Sivalingam in this aspect consider themselves as p
articles of the great universal lingam. This conception chalks out the basic pri
nciple of universal brotherhood of man and fatherhood of God.
ii. Pindalinga
As Saint Thayumanavar points out " people do not know how He (God) stands as the
life of the world and also as the world." In this sense, His devotees are thems
elves Sivalingas worth veneration. They are mobile deities. The main theory in t
his conception is that God gives his devotees his own form and speaks through th
em. While politics may press the need of equality and fraternity, the principle
enunciated here deifies man who is worshipped in the form of Sivalinga. Followin
g this principle rigorously, one can render devout service to the destitute, hel
pless orphans etc.
iii. Gnanalinga
Gnanalingam is the personification of Gnanam based on deep meditation. Limitless
bliss is gained by self realisation and this self knowledge is equated with bli
ssful knowledge which is otherwise known as Gnana. The worship of this gnana in
the form of Sivalinga is expected to lead the devotees to the ultimate bliss.
iv. Other lingas
There are several lingams in concrete forms. The temple tower, the temple flag s
taff, the sanctum sanctorum are symbolized as Sivalingams. Sivalingams installed
in temples are generally made of stone. For daily worship, Sivalingas are made
of earth, river sand, rice, butter, sandal paste, turmeric paste, sugar etc. The
re are also lingas made of different metals and materials. Thus we have got gold
linga, silver linga, copper linga, brass linga, iron linga, diamond linga, ston

e linga, mountain linga, wood linga, grass linga, marble linga etc. Lord Siva is
worshipped at Tiruvarur in Tanjore District as the element of earth, as water e
lement at Thiruvanaikoil in Tiruchirapalli district, as fire element at Tiruvann
amalai in North Arcot district and as air element at Kalathi and as ether elemen
t at Chidambaram in South Arcot district. There are also lingas with the abstrac
t qualities personified. Beauty linga is called Chokkalinga or Sundaralinga ; th
e linga which heels diseases is Vaidya linga ; that which ensures immortality is
Amrithalinga ; that which has sprung of its own accord, without any human effor
t, is Suyambulinga.
According to Puranas, Sri Vishnu and Brahma worshipped Sivalinga at Thirvanamala
i. Uma Devi (Siva Sakthi) worshipped Sivalinga at Kanchipuram in the form of Mul
alingam (Original Sivalingam). Sri Ganesa worshipped Sivalinga at Tiruchengattan
kudi in Tanjore District after he won the battle against Gaya Mughasura. Sri Sub
ramanya did similar worship at Tiruchendur in Tirunelveli District after he defe
ated Surapadma and others. After achieving victory in the fight against Ravana,
Rama performed Sivalinga worship at Rameswaram. So also did Hanuman at Rameswara
m after getting one from Benares.
v. Sivalinga worship in scriptures
The holy scriptures refer to Sivalinga worship. Yajur Anu 16 pays homage to " Go
ldlingam ", "Godlingam " and " Bava lingam." The references are very pointed.
" Hiranylingaya namah! Thivyalingaya namah! Bhavalingaya namah! " Kamika Agama,
Suprabhadagama, Mahutamaga, Karanagama have abundant references to Sivalinga. Dr
. R. G. Bandarkar is inclined to think that linga worship dates to stone age. So
me are of the view that " Kandali " mentioned in Tholkappiam refers to Sivalinga
.
Hodder M Westrop has collected information about the phallic worship in several
countries such as Greece, Egypt, Rome, Assyria, Ancient America etc. Linga worsh
ip or worship of Peripus or fascinum or pripe gala continued to exist according
to Bondin till 12th century A D. in Germany Slavonia and France.
vi. Famous Sivalingas
The following twelve Sivalingas have got an ancient origin :
1. Somanath linga installed underneath the earth near Somanath temple of histori
cal fame.
2. Sri Saila linga in Kurnool area.
3. Ujjain Maha linga.
4. Onkara linga on the bank of river Narmada.
5. Ujjain Amareswara linga.
6. Vaidyanatha linga in Patna area.
7. Rameswara linga.
8. Bhimasankara linga.
9. Thriambasewarar linga in Nasick area situated.
10. Gowdameswara linga.
11. Viswanatheswara linga.
12. Kedara linga.
In the far South there are Sivalingas of ancient type in places like Kudimallan
and kudimianmalai. Scholars ascribe these lingas to second century A D. Mahendra
Varma I of Pallava dynasty who ruled over Kanchipuram from 600 to 630 A.D. has
stated in his Sanskrit inscription on the Tiruchirapalli rocks that he took to S
ivalinga worship. Sembian Devi, wife of Kandarathithar of Chola dynasty ( 949 957 A.D.) had a temple built in a village which stands in her name even now and
worshipped her husband in the form of Sivalinga. These images and structures can
be seen even today.

vii. Effects of Sivalinga worship

The effects of worshipping various kinds of Sivalingas are marvelous. Worship of
Sivalinga made of gold grants all wealth ; Sivalinga made of cooked rice ensure
s plenty of food for the worshipper ; Sivalinga made out of clay collected from
river banks blesses the worshipper with landed property ; the worship of Sivalin
ga made of butter ensures a jovial temper ; Sivalinga made of Rudraksha seeds gr
ants knowledge and one made of jaggery ensures fulfillment of all the aims.
Again Sivalinga worship does not stop with the fulfillment of worldly ambitions.
The symbolism of Sivalinga is the personification of Siva's gracious will to as
sure the humanity at large the salvation which should be the ultimate aim of one
and all.