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The linga (phallus, penis) of Shiva has three levels of signification in Hindu mythology:
1). As a sign of Shiva, the primordial masculine counterpart of Shakti
2). The Linga as Phallus
3). The Linga as made up of cosmic substance
The Shiva portion (Rudra-bhaga) is also known as 'puja-ansha,' or the part of the linga that is above the pedastal
altar and worshipped in the Hindu culture. The Rudra-bhaga is said to be masculine, the Vishnu part in the deep
foundation feminine, and the Brahma part in the middle, neutral.
There is a logical framework behind this identification in ancient mythology. Shiva's masculinity is obvious because
of his phallic connotations, while Vishnu is often visualized as a woman. This has its origin in the incident, when to
deprive the demons of the nectar of immortality, Vishnu took on the form of a woman, aptly named Mohini (one who
bewitches). Lastly Brahma, as the creator, represents that primordial unmanifest state which precedes all creation. In
this archetypal state there is no perceptible duality, and no distinction of positive and negative forces. Only when
there is a tendency to create does the first spark of duality appear in this undifferentiated stratum. This duality has
the character of complementary poles of attraction, which is eventually manifested in the whole of creation by male
and female characteristics. Hence Brahma, the Creator aspect, by virtue of preceding the duality inherent in creation,
is non-dual, neither male, nor female.
Most commonly, in the Hindu sanctuaries where it is commonly worshipped, the lingam is represented surrounded by
the female organ of generation, the yoni (the vulva). The yoni grasps the lingam, and indeed it is only when the
phallus, the giver of semen, is surrounded by the yoni that procreation can take place. From the relation of linga and
yoni, the whole world arises.
Everything therefore bears the signature of the linga and the yoni. Each individual linga that enters a womb and
procreates is a harbinger of divinity, and engaging in a sacred act.
The linga is not just the organ of generation, but a sign of the progenitor and the essence of cosmic manhood
manifested in the microcosm. By honoring it, a physical organ is deified, and also recognized in its eternal and
universal aspects.
According to Agehananda Bharati, Shiva's erect organ connotes the very opposite in this context. It stands for
'seminal retention,' and represents complete yogic control of the senses. Shiva's linga is always vertical, pointing
upwards as the phallus of an accomplished yogi, with the semen (Sanskrit. virya) rising up, rather than discharging
itself.
Here a parallel is drawn with the uncoiled energy of kundalini, which rises and climbs the length of its path. The
spermatozoid substance when reabsorbed through sexual abstinence, nourishes the cerebral matter. Rising,
according to yogic formula, through the subtle channels flanking the backbone, it renders the intellectual faculties
more acute. The Yogi perceives sexual energy as though it were coiled up at the base of the spine, which is why it is
called kundalini (coiled) and likened to a sleeping snake. When, by means of mental concentration, it awakens and
unwinds its coils, it rises like a column of fire toward the zenith, toward the top of the skull and pierces it to reach the
transcendent worlds.
Shiva's liberated phallus represents this illuminating power rising heavenward beyond the material world. Thus is
the linga likened to a pillar of light, guiding us to true knowledge.
The Two Images of Shiva
Images of Shiva are of two kinds: iconic (anthropomorphic) and aniconic. The former represents Shiva as a human
being while the latter envisages an abstract origin for him. In this manner is Shiva different from other deities. The
images of all other deities bestow only sensuous enjoyment since they are invariably represented in an
anthropomorphic form, appealing solely to the sense organs. But Shiva grants both enjoyment and spiritual release.
As an icon, he has the body of man, but in his aniconic form he is visualized as the cosmic pillar. Yet this pillar also
evokes his phallus. As an abstract shape, the pillar symbolizes a purely conceptual reality that cannot be sensed in
material terms. Visually however, the shape of the cylindrical pillar with a rounded top resembles that of the phallus.
Hence the linga is an object of great sanctity. Not surprisingly thus, the innermost sanctuary of all Shiva temples is
reserved for the linga, while the outer precincts of the sacred architecture may show him in his human form in
statues, carvings, and paintings. Indeed, though his anthropomorphic/iconic images abound, no such image ever
occupies the center of attention in a Shiva temple, this honor being reserved exclusively for his linga.
1). As a sign of Shiva, the primordial masculine counterpart of Shakti
2). The Linga as Phallus
3). The Linga as made up of cosmic substance
The Shiva portion (Rudra-bhaga) is also known as 'puja-ansha,' or the part of the linga that is above the pedastal
altar and worshipped in the Hindu culture. The Rudra-bhaga is said to be masculine, the Vishnu part in the deep
foundation feminine, and the Brahma part in the middle, neutral.
There is a logical framework behind this identification in ancient mythology. Shiva's masculinity is obvious because
of his phallic connotations, while Vishnu is often visualized as a woman. This has its origin in the incident, when to
deprive the demons of the nectar of immortality, Vishnu took on the form of a woman, aptly named Mohini (one who
bewitches). Lastly Brahma, as the creator, represents that primordial unmanifest state which precedes all creation. In
this archetypal state there is no perceptible duality, and no distinction of positive and negative forces. Only when
there is a tendency to create does the first spark of duality appear in this undifferentiated stratum. This duality has
the character of complementary poles of attraction, which is eventually manifested in the whole of creation by male
and female characteristics. Hence Brahma, the Creator aspect, by virtue of preceding the duality inherent in creation,
is non-dual, neither male, nor female.
Most commonly, in the Hindu sanctuaries where it is commonly worshipped, the lingam is represented surrounded by
the female organ of generation, the yoni (the vulva). The yoni grasps the lingam, and indeed it is only when the
phallus, the giver of semen, is surrounded by the yoni that procreation can take place. From the relation of linga and
yoni, the whole world arises.
Everything therefore bears the signature of the linga and the yoni. Each individual linga that enters a womb and
procreates is a harbinger of divinity, and engaging in a sacred act.
The linga is not just the organ of generation, but a sign of the progenitor and the essence of cosmic manhood
manifested in the microcosm. By honoring it, a physical organ is deified, and also recognized in its eternal and
universal aspects.
According to Agehananda Bharati, Shiva's erect organ connotes the very opposite in this context. It stands for
'seminal retention,' and represents complete yogic control of the senses. Shiva's linga is always vertical, pointing
upwards as the phallus of an accomplished yogi, with the semen (Sanskrit. virya) rising up, rather than discharging
itself.
Here a parallel is drawn with the uncoiled energy of kundalini, which rises and climbs the length of its path. The
spermatozoid substance when reabsorbed through sexual abstinence, nourishes the cerebral matter. Rising,
according to yogic formula, through the subtle channels flanking the backbone, it renders the intellectual faculties
more acute. The Yogi perceives sexual energy as though it were coiled up at the base of the spine, which is why it is
called kundalini (coiled) and likened to a sleeping snake. When, by means of mental concentration, it awakens and
unwinds its coils, it rises like a column of fire toward the zenith, toward the top of the skull and pierces it to reach the
transcendent worlds.
Shiva's liberated phallus represents this illuminating power rising heavenward beyond the material world. Thus is
the linga likened to a pillar of light, guiding us to true knowledge.
The Two Images of Shiva
Images of Shiva are of two kinds: iconic (anthropomorphic) and aniconic. The former represents Shiva as a human
being while the latter envisages an abstract origin for him. In this manner is Shiva different from other deities. The
images of all other deities bestow only sensuous enjoyment since they are invariably represented in an
anthropomorphic form, appealing solely to the sense organs. But Shiva grants both enjoyment and spiritual release.
As an icon, he has the body of man, but in his aniconic form he is visualized as the cosmic pillar. Yet this pillar also
evokes his phallus. As an abstract shape, the pillar symbolizes a purely conceptual reality that cannot be sensed in
material terms. Visually however, the shape of the cylindrical pillar with a rounded top resembles that of the phallus.
Hence the linga is an object of great sanctity. Not surprisingly thus, the innermost sanctuary of all Shiva temples is
reserved for the linga, while the outer precincts of the sacred architecture may show him in his human form in
statues, carvings, and paintings. Indeed, though his anthropomorphic/iconic images abound, no such image ever
occupies the center of attention in a Shiva temple, this honor being reserved exclusively for his linga.
| Cosmic Manhood in the Hindu Tradition scholarly excerpts Explaining the fascinating Hindu & Yogic devotion towards the male genitals - named the Linga - (there are likewise devotions to the female genitals, the Yoni). In Hindu temples, the stone pillar linga is annointed with milk & water, then honored with flowers and by walking clockwise around it. When completed, the devotee rings a bell! There is no cutting of babies' genitals in Hindu culture, male or female. |
| Flowers, milk, and holy water adorn the shiva-linga in a typical Hindu ceremony |
