The truth behind Shivalinga

As indicated in the following (1 - 6), the physical, circumstantial, scriptural and traditional evidence points to Shivalinga (symbol used in Shiva worship) based on fire worship and not phallic worship.

(1) Shiva is said to possess the ultimate potencies in creation and destruction, like the deity Agni able to create and destroy by fire, but unlike phallus which lacks similar potencies in both creation and destruction. There is also a greater similarity in shape and arrangement for Shivalinga with flame / fire than with phallus. (Ref.: Subhash C. Sharma, "Shiv-ling and Agni worship (yajna),” June 6, 2005, http://www.geocities.ws/lamberdar/agni.html)

(2) The revering, partaking and using (e.g. applying on bodies and foreheads) the sacred ash or bibhuti (fire residue in yajna) by the devotees of Shiva, who use shivalinga for worship, now and in the past indicates that the fire (or flame), not phallus, is basic to Shivalinga. (Ref.: Subhash C. Sharma, "Saivite and Vaisnava interpretations of Brahman," Section 'a', Dec. 2, 2010, http://creative.sulekha.com/saivite-and-vaisnava-interpretations-of-brahman_497382_blog)

(3) The Vedas mention in several places / hymns about the need and use of fire during worship (yajna) but there is no mention in the Vedas about worship involving phallus, which implies that there is Vedic basis for the worship of Shiva using the Shivalinga in the sense of fire / flame, rather than phallus. (Ref.: Subhash C. Sharma, "Transformation of Agni (fire) into Shiva (Shiva-linga)," April 4, 2010, http://creative.sulekha.com/transformation-of-agni-fire-into-shiva-shiva-linga_467821_blog)

(4) Shiva worshipped usually as Shivalinga implies that Shiva and Shivalinga are inseparable in devotion (worship) which, theologically and religio-philosophically, legitimizes the basis for Shivalinga (representing Brahman as deity Shiva during worship etc.) as fire / flame (associated with the Vedic deity Agni, Brahman in terrestrial region) rather than phallus (human appendage for procreation). (Ref.: Subhash C. Sharma, “The doctrines of Saivism and Saktism,” May 3, 2004, http://www.geocities.ws/lamberdar/saivism-saktism.html)

(5) The association between the post-Vedic deity Shiva (identified with Shivalinga) and the Vedic deity Agni (invoked as fire in yajna and its flame having the same shape as Shivalinga) is quite logical religiously. (Ref.: Subhash C. Sharma, "A comment on the Shiva texts and mythology," April 15, 2013, http://creative.sulekha.com/a-comment-on-the-shiva-texts-and-mythology_601545_blog)

(6) The temples dedicated to Shiva usually, even these days, have a Shivalinga inside and a statue of a bull outside. This is the general layout / design for Shiva temples since ancient times and it seemed originally inspired by the typical ancient pastoral dwelling which, from important functional considerations, would have a fireplace (for cooking etc.) inside and a cattle-pen (for bulls etc.) outside. Thus it is clear that the connection / basis for Shivalinga in the temples and elsewhere is with fire (as in the fireplace including yajna) and not phallus. (Ref.: Subhash C. Sharma, "Farming and philosophy in India during ancient times," Section 'b', June 29, 2011, http://creative.sulekha.com/farming-and-philosophy-in-india-during-ancient-times_527016_blog)

: Dr. Subhash C. Sharma

Someone asked me a question on the names "Shiva" and "Shankra" and their interchangeable use by some people. Here is my response in the following (in italics) from the reference (http://www.geocities.ws/lamberdar/agni.html) in Section (1) above.

Agni (the terrestrial manifestation of Brahman) in the male aspect is known as Shiva (the auspicious, signifying perhaps the beneficial side of Agni) and as female Shakti. Shiva is sometimes also identified with Agni-jwala (flame). The long and stubby lings (solid symbols) representing the fire of Agni usually depict Shiva and Shakti, respectively. Shiva and Shakti also generally appear together, perhaps due to their common association with Agni. Agni, in addition to being the giver or enhancer of life, is probably also the biggest destroyer. Thus Shiva and Shakti are considered the life-givers as well as the life-destroyers. Furthermore, Shankra is known as the fiercest among Rudras (destroyers). Thus Shiva (through his association with Agni as the great destroyer) is also sometimes considered (at least in his destructiveness) as Shankra (the greatest Rudra). Note that Agni, in addition to being the basis for Shiva and Shakti, probably is also the cause of a number of other dark colored gods, where their darkness symbolizes the black ash in the yajna.

Here is another link (Linked.com) for "the truth behind Shivalinga" in the following.

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