Hindu evidence respecting the origin of Phallic
worship--Legend of the wounded Hara--The four sects of
worshippers instituted by Brahma--Resumption of the Lingam by
Siva--Siva and Parvati propitiated--Visit of Bhrigu to
Siva--The Lainga Puran on the origin of Lingam
worship--Abolition of worship of Brahma--Moral character of
Hindu worship--Profligate sects--Egyptian
Phallus--Bacchus--Testimony of Tertullian and Clement of
Alexandria--Dionysus--Directions for worship--Unsatisfactory
legends--Legend of Bhima--The fourth avatar of Vishnu--Visit
of Captain Mackenzie to the Pagoda at Perwuttum.
So far as Hindu mythology is concerned, we find ample and interesting
evidence respecting the origin of Phallic worship in the East, in the
form of the adoration of the lingam. Thus in the Vamana Purana we are
enlightened as follows:--"Then Hara, wounded by the arrows of Kama,
wandered into a deep forest, named Daruvanam, where holy sages and
their wives resided. The sages on beholding Shiva, saluted him with
bended heads, and he, wearied, said to them,--'Give me alms.' Thus he
went begging round the different hermitages; and, wherever he came,
the minds of the sages' wives, on seeing him, became disturbed and
agitated with the pain of love, and all commenced to follow him. But
when the sages saw their holy dwellings thus deserted, they
exclaimed,--'May the lingam of this man fall to the ground!' That
instant the lingam of Shiva fell to the ground; and the god
immediately disappeared. The lingam, then, as it fell, penetrated
through the lower worlds, and increased in height until its top
towered above the heavens; the earth quaked, and all things movable
and immovable were agitated. On perceiving which Brahma hastened to
the sea of milk, and said to Vishnu,--'Say, why does the universe thus
tremble?' Hara replied,--'On account of the falling of Shiva's lingam,
in consequence of the curse of the holy and divine sages.' On hearing
of this most wonderful event, Brahma said,--'Let us go and behold this
lingam.' The two gods then repaired to Daruvanam; and on beholding it
without beginning or end, Vishnu mounted the king of birds and
descended into the lower regions in order to ascertain its base; and
for the purpose of discovering its top, Brahma in a lotos car ascended
the heavens: but they returned from their search wearied and
disappointed, and together approaching the lingam, with due reverence
and praises, entreated Shiva to resume his lingam. Thus propitiated,
that god appeared in his own form and said,--'If gods and men will
worship my lingam, I will resume it; but not otherwise. (In the Nagar
Khand of the Skanda Puran, it is said that Shiva, afflicted for the
loss of Sati, thus replied:--'O gods! it was in consequence of the
grief which I suffer in being separated from Sati that I cast away
this lingam, apparently fallen through the curse of the sages; but,
had I not willed it, who is there in the three worlds that could have
deprived me of it? why then should I resume it?')
"To this proposal Vishnu, Brahma, and the gods assented; and Brahma
divided its worshippers into four sects, the principal one of those,
that which simply worships Shiva under the symbol of the lingam; the
second, that of Pashupati; the third, of Mahakala; and the fourth, the
Kapali; and revealed from his own mouth the ordinances by which this
worship was to be regulated. Brahma and the gods then departed, and
Shiva, having resumed the lingam, was also leaving the spot, when he
beheld Kama at a distance; and, incensed with anger on remembering the
pains which he had endured, looked at him with his world-consuming eye
and reduced him to ashes." _Chapter 6._
"The resumption of the lingam by Shiva," remarks Vans Kennedy in his
researches into Hindu Mythology, "is related differently in the Shiva
Puran, which account explains the reason of the particular form, under
which that symbol is represented."
The Shiva Puran account says:--'On falling in consequence of the
sages' curse, the lingam became like fire, and caused a conflagration
wherever it penetrated; the three worlds were distressed, and as
neither gods nor sages could find rest, they hastened for protection to
Brahma. Having heard them relate all that had happened, Brahma
replied:--'After having committed knowingly a reprehensible act, why
say that it was done unknowingly? For who that is adverse to Shiva
shall enjoy happiness, and yet when he came as a guest at noon-day you
received him not with due honours. But every one shall reap the fruit
of his good or bad actions, and the lingam therefore shall not cease
to distress the three worlds until it is resumed by that god. Do ye,
therefore, adopt such means as you think best for restoring
tranquility to the universe.' The gods said,--'But, O Lord! what means
ought we to adopt?' Brahma replied,--'Propitiate by adoration the
mountain-born goddess, and she will then assume the form of the yoni
and receive this lingam, by which means alone it can be rendered
innocuous. Should you thus obtain her favourable assistance, then form
a vessel of the eight kinds of leaves, place in it boiled rice and
sacred plants; and having filled it with holy water, consecrate the
whole with the proper prayers and invocations, and with this water,
repeating at the same time suitable prayers, sprinkle the lingam.
After, also, Parvati shall have under the form of the yoni received
the lingam, do you erect and consecrate the form of a lingam in the
yoni; and, by worshipping it with offerings of flowers, perfumes, and
such things, by kindling lamps before it, and by singing and music,
propitiate Maheshwara, and thus will the forgiveness and favour of
that god be undoubtedly obtained.' Having heard these words, the gods
and sages hastened to implore the protection of Shiva and the
assistance of Parvati, as directed by Brahma; and these deities having
been propitiated, Parvati, under the form of the yoni, received the
lingam and thus appeased its consuming fire; and in commemoration of
this event was instituted the worship of the lingam.'
The Padma Puran ascribes the origin of the particular form under which
this symbol is represented, to the effects of a curse imprecated on
Shiva by Bhrigu. It is there said that, when, Bhrigu was sent to
ascertain the preeminence of the three gods, on arriving at Kailasa he
thus addressed Shiva's door-keeper:--"Quickly inform Shankara that I,
the Brahman Bhrigu, am come to see him." But the door-keeper
said,--'Stop, stop, if thou wishest to preserve thy life; for my lord
cannot be approached at present, as he is engaged in amorous dalliance
with Devi.' The divine sage being thus denied access, waited some time
at the gate of Shiva's abode, and at length incensed with anger
imprecated this curse:--'Since thou, O Shankara! hast thus treated me
with contempt, in consequence of thy preferring the embraces of
Parvati, your forms shall on that account become the lingam in the
yoni.' It is generally understood that it was in consequence of this
curse, that Shiva was deprived of his lingam in the Daruvanan, and
that Parvati assumed the form of the yoni in order to receive and
render it innocuous.
The Lainga Puran relates the origin of the worship of the linga,
differently.
Brahma, addressing the angels.--'When I sprang into existence, I
beheld the mighty Narayana reposing on the abyss of waters; and, being
under the influence of delusion, awakened him with my hand and thus
addressed him,--'Who art thou that thus slumberest on this terrible
ocean?' Hari awoke, and dispelling sleep from his lotos eyes, looked
upon me, and then arising said,--'Welcome, welcome, O Pitamaha! my
dear son!' On hearing the first of gods smiling thus speak, I,
confined within the bonds of the quality of impurity, replied,--'Why
dost thou say my dear son? for know me to be the eternal god, the
universal spirit, the creator, preserver, and destroyer of the three
worlds.' But he immediately answered,--'Hear the truth, O four-faced!
and learn that it is I who am the creator, the preserver, and the
destroyer, how canst thou thus forget Nayarana the self existent and
eternal Brahm? but thou committest no fault, for thy error proceeds
from the delusion of Maya.' Hence arose between us a terrible combat
amidst the waters of the deluge, when, to appease the contest and
recall us to our senses, appeared a lingam blazing like a thousand
suns. Bewildered by its radiant beams, Hari thus said to me, lost in
amazement,--'I will proceed downwards in order to ascertain the
termination of this wondrous column of fire, do thou, O Lord! proceed
upwards and seek for its top.' Having thus spoken, he assumed the form
of a boar, and I that of a swan, and we both prosecuted our search for
four thousand years but being unable to ascertain its terminations, we
then returned back wearied and disappointed. Thus still under the
influence of delusion, we prostrated ourselves before the lingam, and
were reflecting on what it could be, when we heard a voice, saying,
_om, om, om,_--and shortly after appeared Shiva in the midst of that
column of fire.' In commemoration of this event, therefore, was the
worship of the lingam instituted.
The Skande Puran relates that the abolition of the worship of Brahma
is at the present day generally attributed to the inevitable
consequences resulting from the curse of Shiva.
"The lingam of Shiva, having in Daruvanam fallen on the ground in
consequence of the curse of the holy sages, instantly increased in
size, until its base went far beyond the lowest profound, and its head
towered above the heavens; and Brahma, Vishnu, Indra, and all the
gods, having hastened to behold this wonder, thus spoke to one
another:--'What can be its length and breath? Where can be situated
its top and base?' Having thus considered, the gods said,--'O Vishnu!
do thou ascertain the base of this lingam, and O Lotos-born, do thou
discover its head, and let this be the place where you shall return to
relate what you may have seen.' Having heard these words, Vishnu
proceeded to Tartarus, and Brahma to heaven; but high as he ascended,
Pitamaha could not perceive the head of that lingam, and he was
therefore returning and had arrived at the top of Meru, when
_Surabhi_, as he reclined under the shade of a ketaki tree, saw him
and thus spoke,--'Where hast thou gone, O Brahma! whence dost thou
return? Say, can I do anything for you?' Brahma smiling, replied,--'I
have been sent by the gods to discover the head of this wonderful
lingam which fills the three worlds, but I have not been able to reach
it. What, therefore, shall I say to them when I return; for, if I
falsely assert that I have seen its top, they will require witnesses
to attest the truth of it? Do thou, then, with this _ketaki_, give
testimony to what I shall declare.' _Surabhi_ and the _ketaki_ tree
consented to act as Brahma desired; and he, having made this
agreement, proceeded to where the angels had remained, and thus
addressed them:--'O gods! I have seen the top of this lingam, which is
spacious, pure, delightful, adorned with the leaves of the _ketaki_,
and wonderful to behold, but without my assistance no one can see it.'
On hearing these words the immortals were astonished, and Vishnu
said,--'This is most surprising; for I have penetrated through all the
lower worlds, and have not been able to discover its base; but most
assuredly this lingam form of Mahadeva has neither beginning, nor
middle, nor end; for it was through his divine will that you, O gods
and holy sages! were produced, and also this universe with all that it
contains, movable and immovable; and in this lingam of the lord is
centred creation, preservation, and destruction.' Brahma then
said,--'O Vishnu! why art thou surprised that I have seen the top,
because thou hast not been able to reach the base of this lingam; but
what proof dost thou require to convince thee that I have seen it?'
Vishnu, smiling, replied,--'Explain, O Brahma! how thou could'st have
seen the head in heaven, while I could not discover the base in
Tartarus; but if this be really the case, who are the witnesses to
your having seen it?' Brahma quickly replied,--'The _ketaki_ and
_Surabhi_; these, O ye gods! will attest that I speak the truth.' The
immortals then immediately sent for them; and when they arrived,
_Surabhi_ and the _ketaki_ declared that Brahma had actually seen the
top of the lingam. At this instant a voice was heard from heaven,
saying,--'Know, O Suras! that _Surabhi_ and the _ketaki_ have spoken
falsely, for Brahma has not seen its top.' The immortals then
imprecated this curse on _Surabhi_,--'Since thou hast with thy mouth
uttered a falsehood, may thy mouth be henceforth deemed impure!' and
on the _ketaki_,--'Though thou smellest sweetly, mayest thou be
considered unworthy to be offered to Shiva!' After the gods had ceased
speaking, the voice from heaven thus cursed Brahma:--'Since thou hast
childishly and with weak understanding asserted a falsehood, let no
one henceforth perform worship to thee.'"
Lieutenant Colonel Vans Kennedy remarks that these are the only
accounts of the origin of this worship which occur in the Puranas, but
Mr. Ward in his "Account of the Writings, Religion, &c., of the
Hindus," says:--"There are several stories in the Puranas respecting
the origin of the lingam worship, three of which I had translated, and
actually inserted in this work, leaving out as much as possible of
their offensive parts; but in correcting the proofs, they appeared too
gross, even when refined as much as possible, to meet the public eye."
Lieutenant Kennedy alluding to this, says:--"Mr. Ward takes every
opportunity of objecting indecency and obscenity to the Hindu
mythology; but, after a most attentive examination of the subject, I
have not been able to discover, unless calling a spade a spade be
considered a sufficient ground, the slightest foundation for such an
objection in either the Purans, Upa-Purans, Ramayanum, or Mahabharat;
and with regard to other Sanscrit works, I agree entirely in the
justness of the opinion expressed by Mr. Wilson in a note to his
translation of the Magha Duta. He says:--'I have, indeed, in this
place concentrated, and in part omitted, two verses of the original,
as offensive to our notions of the decorum of composition. I cannot
admit, however, that Hindu literature, speaking generally, is more
liable to the reproach of indecency than that of Europe: nothing can
be found in their serious works half so licentious as many passages in
the writings of Ovid, Catullus, Propertius, and even the elegant
Flaccus. To descend to modern times, Ariosto and Boccaccio amongst the
Italians, Brantome, Crebillon, Voltaire, La Fontaine, and the writers
of many recent philosophical novels amongst the French, furnish us
with more than parallels for the most indelicate of the Hindu writers.
With respect to ourselves, not to go back to the days in which
"_obscenity was wit_," we have little reason to reproach the Hindus
with want of delicacy, when we find the exceptionable, though elegant,
poetry of Little generally circulated and avowedly admired. We should
also recollect the circumstances of Indian society, before we condemn
their authors for the ungarbled expressions which we conceive to
trespass upon the boundaries of decorum. _These authors write to men
only, they never think of a woman as a reader._'"
Moor in his "Hindu Pantheon," bears general testimony to the perfectly
decent character of Hindu worship, on the whole, whatever may take
place in exceptional cases. Speaking of the sect of naked
gymnosophists, called Lingis, and the Sactas, he says:--"In this last
mentioned sect, as in most others, there is a right-handed and decent
path, and a left-handed and indecent mode of worship; but the indecent
worship of this sect is most grossly so, and consists of unbridled
debauchery with wine and women. This profligate sect is supposed to be
numerous, though unavowed. In most parts of India, if not in all, they
are held in deserved detestation; and even the decent Sactas do not
make public profession of their tenets, nor wear on their foreheads
the marks of their sect, lest they should be suspected of belonging to
the other branch of it{~HORIZONTAL ELLIPSIS~}. It is some comparative and negative praise
to the Hindus, that the emblems under which they exhibit the elements
and operations of nature, are not externally indecorous. Unlike the
abominable realities of Egypt and Greece, we see the phallic emblem in
the Hindu Pantheon without offence; and know not, until the
information be extorted, that we are contemplating a symbol whose
prototype is indecent. The plates of my book may be turned and
examined, over and over again, and the uninformed observer will not be
aware that in several of them he has viewed the typical representation
of the generative organs or powers of humanity." "From the very
nature, also, of this symbol," says Kennedy, "it will be evident that
it was never intended to be carried in the processions consecrated to
Shiva," and Abraham Roger, two hundred years ago, has in consequence
correctly stated,--"Mais quand on fait la procession par les villes
avec l'idole Eswara, ce qui arrive en certains temps, on ne la porte
pas sous la figure de lingam, mais sous la figure d'homme: la raison
est, comme le Brahmine temoignoit, pour ce que les hommes ont plus de
plasir et de contentement en la veue d'une figure humaine que dans la
veue du lingam, en laquelle figure il est dans son pagode."[6]
[6] La Porte Ouverte, p. 157.
Both Herodotus and Diodorus Siculus, as noticed by Gyraldus, though
speaking of the phallus, fail to explain its precise nature and form.
Mr. Payne Knight in his "Symbolical Language of Ancient Art and
Mythology," says:--"In Egypt and all over Asia, the mystic and
symbolical worship appears to have been of immemorial antiquity. The
women of the former country carried images of Osiris in their sacred
processions, with a movable phallus of disproportionate magnitude, the
reason for which Herodotus does not think proper to relate, because it
belonged to the mystic religion. Diodorus Siculus, however, who lived
in a more communicative age, informs us that it signified the
generative attribute; and Plutarch, that the Egyptian statues of
Osiris had the phallus to signify his procreative and prolific power,
the extension of which through the three elements of air, earth and
water, they expressed by another kind of statue, which was
occasionally carried in procession, having a triple symbol of the same
attribute. The Greeks usually represented the phallus alone, as a
distinct symbol, the meaning of which seems to have been among the
last discoveries revealed to the initiated. It was the same, in
emblematical writing, as the Orphic epithet, _Pan-genetor, universal
generator_, in which sense it is still employed by the Hindus."
Herodotus, in allusion to the above, says:--"To Bacchus, on the eve of
his feast, every Egyptian sacrifices a hog before the door of his
house, which is then given back to the swineherd by whom it was
furnished, and by him carried away. In other respects the festival is
celebrated almost exactly as Bacchic festivals are in Greece,
excepting that the Egyptians have no choral dances. They also use,
instead of phalli, another invention, consisting of images a cubit
high, pulled by strings, which the women carry round to the villages.
A piper goes in front; and the women follow, singing hymns in honour
of Bacchus. They give a religious reason for the peculiarities of the
image." Payne Knight supports his statement relative to the discovery
of the meaning of the symbol by a quotation from Tertullian:
Concerning the Valentinians (a sect of Ophites or of Gnostics) "After
many sighings of the seers, the entire sealing of the tongue (from
divulging it) an image of the virile organ is revealed." This opinion,
however, has been pronounced by others as extremely questionable; "but
were it admitted," says Colonel Kennedy, "it seems indisputable that
the phallus was always formed in such a manner as to leave no doubt
with respect to the object which it represented, and that in religious
processions it was always attached to a human figure. It hence appears
evident that the phallus bore no similarity to the lingam, and that,
though the causes which may originally have produced the worship of
these objects may have been the same in Egypt and India, still the
symbols adopted for their representation, and the adoration paid to
them by the Egyptians and the Hindus, differed most materially."
Clement of Alexandria was most severe in his condemnation of the
abominations connected with certain festivals in which the phallus
occupied a conspicuous position, but as the lingam is never carried in
procession, and its worship is not celebrated by bacchanalian rites,
his castigation could have had no reference, or at any rate, was not
applicable to the Hindus. "Extinguish the fire, O hierophant!" he
said, "be ashamed of thy own torches, O torch-bearer! the light
betrays thy Jacchus: permit, if thou wish them to be reverenced, thy
mysteries to be concealed by night, and thy orgies to be covered with
darkness; fire does not dissimulate, but exposes and punishes all that
is subjected to its power. These, therefore, are the mysteries of
atheistical men; atheists I call them justly, because ignorant of the
true God, they unblushingly worship an infant who was torn in pieces
by the Titans, and a lamenting woman, and those parts of the body
which modesty forbids us to name."
"The games and phalli consecrated to Bacchus, not only corrupt
manners, but are considered shameful and disgraceful by all the
world."
Clement then speaks of a certain event, in commemoration of which,
"was this mystery instituted, and phalli erected in every city in
honour of Dionusos; so that Heraclitus even says that misfortune would
ensue, if processions were not made, and hymns sung, and pudenda
shamelessly worshipped, in honour of Dionusos. This then is the Hades
and the Dionusos, in whose honour men become agitated with
bacchanalian madness and fury; not so much, in my opinion, an account
of natural inebriation, as in consequence of the reprehensible
ceremonies which were first instituted in commemoration of that
abominable turpitude."
The event just referred to is this:--Dionysus was particularly anxious
to descend to Hades, but was ignorant of the way; a certain man named
Prosymnus offered to shew him the same, provided he would grant him a
specified reward. "The reward," says Clement, "was a disgraceful one,
though not so in the opinion of Dionysus: it was an Aphrodisian favour
that was asked. The god was not reluctant to grant the request made to
him, and promised to fulfil it should he return, conforming his
promise with an oath. Having learned the way, he departed and again
returned: he did not find Prosymnus for he had died. In order to
acquit himself of his promise to his lover, he rushed to his tomb,
burning with unnatural lust. Cutting a fig-branch that came to his
hand, he shaped the likeness of the _membrum virile_, and sat over it;
thus performing his promise to the dead man. As a mystic memorial of
this incident, _phalloi_ are raised aloft in honour of Dionysus
through the various cities."
The character of Lingam worship may be gathered from the ritual
prescribed in the Lainga Puran, which we find to be as follows:
"Having bathed in the prescribed manner, enter the place of worship;
and having performed three suppressions of the breath, meditate on
that god who has three eyes, five heads, ten arms, and is of the
colour of pure crystal, arrayed in costly garments, and adorned with
all kinds of ornaments: and having thus fixed in thy mind the real
form of Maheshwara, proceed to worship him with the proper prayers and
hymns. First, sprinkle the place and utensils of worship with a bunch
of darbha dipped in perfumed water, repeating at the same time the
sacred word _Om_, and arrange all the utensils and other things
required in the prescribed order; then in due manner and repeating the
proper invocations, prayers and hymns, preceded by the sacred word
_Om_, prepare thy offerings. For the padiam (water for the ablution of
the feet), these should consist of ushiram (the root of the Andropogon
muricatus), sandal, and sweet-smelling woods: for the achamanam (water
for rinsing the mouth), of mace, camphor, bdellium, and agallochum,
ground together; and for the arghya (a particular kind of oblation,
which, consisted of different articles in the worship of different
deities), of the tops of Kusha grass, prepared grains of rice, barley,
sesamum, clarified butter, pieces of money, ashes and flowers. At the
same time, also, must be worshipped Nandi (the principal attendant of
Shiva, and supposed to be a portion of that god, who granted a son as
a boon to a holy ascetic named Shilada, and also consented that he
would be born as that son), and his wife, the daughter of Marut.
Having then, with due rites, prepared a seat, invoke with the
prescribed prayers the presence of Parameshwara, and present to him
the _padiam_, _achamanam_ and _arghya_. Next bathe the lingam with
perfumed water, the five products of the cow, clarified butter, honey,
the juice of the sugar-cane, and lastly pour over it a pot of pure
water, consecrated by the requisite prayers. Having thus purified it,
adorn it with clean garments and a sacrificial string, and then offer
flowers, perfumes, frankincense, lamps, fruit, and different kinds of
prepared eatables, and ornaments. Thus worship the lingam with the
prescribed offerings, invocations, prayers and honours, and by
circumambulating it, and by prostrating thyself before Shiva,
represented under this symbol."
Colonel Vans Kennedy says that at the present day the whole of this
ritual is not observed, nor is this worship performed in that costly
manner which is recommended in the Purans. But the worship of all the
deities consists of sixteen essential requisites:--1, _Asanam_, the
preparing a seat for the god; 2, _Asahanam_, the invoking his
presence; 3, _padiam_; 4, _achamanam_; 5, _Arghya_; 6, bathing the
image; 7, clothing it; 8, investing it with a sacrificial string:
offerings of; 9, perfumes; 10, flowers; 11, incense; 12, lamps; 13,
naivedya, _i.e._ offerings consisting of fruits and prepared eatables;
14, betel leaf; 15, prayers, &c.; 16, circumambulation. The more of
these acts that are performed the more complete is the worship; but at
present it in general consists of nothing more than presenting some of
the prescribed offerings, and muttering a short prayer or two while
the lingam is circumambulated: the rest of the acts being performed by
the officiating priest.
This worship, it seems, need not be performed at a temple, any
properly purified place will do; it is most efficacious when performed
on the bank of some holy river, before a lingam formed of clay, which,
on the termination of the worship, is thrown into the sacred stream.
* * * * *
Colonel Kennedy says:--"The legends respecting the origin of the
worship of the lingam, cannot satisfy the philosophical enquirer; and
the real cause, therefore, which produced the adoration of so singular
an object might appear to be a curious subject of speculation. But,
though in the Purans there are copious descriptions of the high
importance of this worship, and of the spiritual advantages to be
derived from it, still these works contain not the slightest
indication from which any just conclusion could be formed, with
respect to either the period when it was first introduced, or the
motives which may have occasioned the substitution of this symbol for
the image of Shiva. Yet it seems probable that this change had not
been effected at the time when the Vedas were composed, and that the
earliest record of this worship which has been preserved is contained
in the Purans. But, as in those sacred books there is not the least
appearance of its being either mystical or symbolical, it must be
evident that if it originated in such causes they have long ceased to
exist; and consequently that the speculations on this subject, in
which the literati of Europe have indulged, are totally incompatible
with the simple principles, as far as they are known, on which this
worship is founded. For, in fact, both in the Purans and by the Hindus
of the present day, the lingam is held to be merely a visible type of
an invisible deity; and nothing whatever belongs to its worship, or to
the terms in which this is mentioned, which has the slightest tendency
to lead the thoughts, from the contemplation of the god, to an undue
consideration of the object by which he is typified. But it is
impossible to understand by what process of reasoning the founders of
the Hindu religion were induced to place Shiva among the divine
hypostases; for they supposed, at the same time, that dissolution and
death proceeded from the fixed laws of nature, and that his power was
not called into exertion until after the termination of twelve
millions of years. During the whole, therefore, of this inconceivable
period, what functions could be ascribed to this god consistent with
his character of destroyer? This difficulty, however, seems to have
been very soon obviated by investing him with the attributes of the
Supreme Being, and even in the Purans it is under this character that
he is generally represented. As, therefore, the attributes which are,
according to the Hindus, peculiar to the one god are immovability and
inaction, Shiva is described as being principally engaged in devout
meditation, and as exerting his divine power through the means either
of Devi (or his energy personified) or of certain forms which he
creates for the occasion, such as Bhairava and Virabhadra. In Hindu
mythology, consequently, there are only three legends, the destruction
of the Tripura Asuras, and of the Asuras Audhaka, and Jalandhara, in
which Shiva appears as the actor, unconnected with any reference to
the worship of the lingam. But on the introduction of this worship,
not a lingam seems to have been erected without its foundation having
been ascribed to some miraculous appearance of Shiva; and hence have
originated a multiplicity of legends in the highest degree puerile,
and everyone erring against the just principle,--
Nec deus intersit, nisi dignus vindice nodus
Inciderit.
For in the Shiva Puran, Suta thus speaks: "Innumerable are the lingams
which are adorned, as the type of Shiva, in heaven, earth, and
Tartarus; but where some of these are erected, there Shiva for the
good of the three worlds appeared, and consequently whoever visits and
worships them, acquires more complete remission of sins and a greater
degree of holiness. Even of these, however, the number is
unascertainable, but the twelve Jyolisha lingams are considered the
most sacred; there are, of course, many others, the worship of which
insures the remission of sins and final blessedness."
_Legend from the Shiva Puran._
A Rakshasa, named Bhima, the son of Kumbakarna, having obtained
invincible might as a boon from Brahma, commenced exerting his newly
acquired power by attacking the king of Kamarupa. Him he conquered,
and having seized his riches and kingdom, he placed him in chains in a
solitary prison. This king was eminently pious, and, notwithstanding
his confinement, continued daily to make clay lingams, and to worship
Shiva with all the prescribed rites and ceremonies. Meanwhile the
Rakshasa continued his conquests, and everywhere abolished the
religious observances and worship enjoined by the Vedas; and the
immortals also, were reduced by his power to great distress. At length
the gods hastened to implore the protection of Shiva, and to obtain
his favour by the worship of clay lingams; and Shambu, being thus
propitiated, assured them that he would effect the destruction of the
Rakshasa through the medium of the king of Kamarupa, who was his
devoted worshipper. At this time the king was engaged in profound
meditation before a lingam, when one of the guards went and informed
the Rakshasa that the king was performing some improper ceremonies in
order to injure him. On hearing this, the Rakshasa, enraged, seized
his sword and hastened to the king, whom he thus addressed:--"Speak
the truth, and tell me who it is that thou worshippest, and I will not
slay thee, but otherwise I will instantly put thee to death." The king
having considered, placed his firm reliance in the protection of
Shiva, and replied undauntedly,--"In truth, I worship Shankara: do
thou what thou pleasest." The Rakshasa said,--"What can Shankara do to
me? for I know him well, and that he once was obliged to become the
servant of my uncle (Ravana); and thou, trusting in his power, did'st
endeavour to conquer me, but defeat was the consequence. Until,
however, thou showest me thy lord, and convincest me of his might, I
shall not believe in his divinity." The king replied,--"Vile as I am,
what power have I over that god? but mighty as he is, I know that he
will never forsake me." Then Rakshasa said,--"How can that delighter
in ganja (an intoxicating drug prepared from the hemp plant) and
inebriation, that wandering mendicant, protect his worshippers? let
but thy lord appear, and I will immediately engage in battle with
him!" Having thus spoken, he ordered the attendance of his army, and
then, revisiting the king, the mighty Rakshasa, while he smote the
lingam with his sword, thus, laughing, said,--"Now behold the power of
thy lord." But scarce had the sword touched the lingam than Hara
instantly issued from it, exclaiming,--"Behold! I am Ishwara, who
appears for the protection of his worshipper, on whom he always
bestows safety and happiness; and now learn to dread my might." On
hearing this spoken, Shiva engaged in combat with the Rakshasa, and
after fighting with him for some time, at length with the fire of his
third eye reduced him and all his army to ashes; and in commemoration
of this event was the spot where it occurred rendered sacred, and the
lingam, under the name of Bhimashankara, an object of pilgrimage and
worship until all succeeding ages. (_From the legend Jyolisha-linga
Mahatmyam_).
Colonel Kennedy says:--"On perusing this legend, it will immediately
occur that it is a mere imitation of the fourth avatar of Vishnu, the
concluding part of the account of which is thus given in the Padma
Puran:--'Hiranyakashipu having ordered his son Pralhada to be put to
death on account of his devotion to Vishnu, and all means employed for
this purpose having proved ineffectual, the king of the Daityas was
astonished, and with gentleness addressed his son:--'Where is that
Vishnu whose pre-eminence thou hast declared before me, and who, as
thou sayest, was called Vishnu because he pervades all things, and
consequently, being omnipresent, he must also be the Supreme Being?
Show to me a proof of the divine power and qualities which thou
ascribest to him, and I will acknowledge the divinity of Vishnu; or
let him conquer in battle me, who have obtained the boon of being
unslayable by any existing thing.' Pralhada, astonished,
replied,--'Narayana, the eternal, omnipotent, omnipresent, and Supreme
Spirit dwells in heaven, and man cannot obtain the view of his divine
form through anger and hatred, but, though unseen, he is present in
all things.' Having heard these words, Hiranyakashipu was incensed
with anger, and, reviling his son, said,--'Why dost thou thus with
endless boasts exalt the power of Vishnu?' and then striking a pillar
of his royal hall, thus continued: 'If Vishnu pervades all things let
him appear in this pillar, or I will this moment put thee to death.'
This said, he struck the pillar with his sword, and instantly from it
burst a loud and dreadful sound, while Vishnu issued forth under a
fearful form, half man and half lion.'
"But as the avatars of Vishnu are unquestionably an essential part of
the Hindu religion, since they are noticed in the Vedas, Upanishads,
and Purans, and as the miraculous appearances of Shiva, on which the
sanctity of various lingams is founded, are not generally acknowledged
by the Hindus, and are mentioned only in the Shanka and Shiva Purans,
it must necessarily follow that the fourth avatar of Vishnu is the
original from which the above legend of Bhima Shankara has been merely
copied. The introduction, however, of a new mode of worship, is
always, as experience has shewn, supported by miracles; and it may
therefore be concluded that the legends respecting the Jyolisha
lingams, at least, are as ancient as the first institution of the
worship of the lingam. In which case it will be evident that the
transferring by the Shaivas to Shiva of the peculiar attribute of
Vishnu, that of preservation, and their founding various miracles on
such transfer, are convincing proofs that Vishnuism must have existed
before the present form of Shivaism; and that, in inventing these
miracles, the Shaivas have wished to ascribe to the god of their
particular adoration similar manifestations of divine power to those
by which Vishnu was supposed to be peculiarly distinguished."[7]
[7] Vaus Kennedy, Hindu Mythology.
* * * * *
An account was published, about a hundred years ago, by Captain Colin
Mackenzie, of a visit he had lately paid to the Pagoda at Perwuttum,
the home of the Linga Mallikarjuna or Sri Saila. He said:--"Having
sent notice to the manager of the revenues, that I was desirous of
seeing the pagoda, provided there was no objection, I was informed at
noon, that I might go in. On entering the fourth gate, we descended by
steps, and through a small door, to the inner court, where the temples
are: in the centre was the pagoda of Mallecarjee, the principal deity
worshipped here. From hence I was conducted to the smaller and more
ancient temple of Mallecarjee, where he is adored, in the figure of a
rude stone, which I could just distinguish, through the dark vista of
the front building on pillars. Behind this building, an immense fig
tree covers with its shade the devotees and attendants, who repose on
seats, placed round its trunk, and carpeted. Among these, was one
Byraggy, who had devoted himself to a perpetual residence here; his
sole subsistence was the milk of a cow, which I saw him driving before
him: an orange coloured rag was tied round his loins, and his naked
body was besmeared with ashes.
"The weather being warm, I was desirous of getting over as much of
this bad road, as I could, before noon: my tents and baggage had been
sent off at four A.M., and I only remained near the pagoda with the
intention of making some remarks on the sculptures of its wall, as
soon as daylight appeared.
"But the Brahmins, with the Rajpoot amuldar (who had hitherto shewn a
shyness that I had not experienced in any other part of the journey),
came to request, that as I was the first European who had ever come so
far to visit Mallecarjee, and had been prevented from seeing the
object of their worship, by yesterday not being a lucky day, I would
remain with them that day, assuring me that the doors would be opened
at ten o'clock. I agreed to wait to that hour, being particularly
desirous of seeing by what means the light was reflected into the
temple, which the unskilfulness of my interpreter could not explain
intelligibly to my comprehension. Notice being at last given, at about
half-past eight, that the sun was high enough, the doors on the east
side, the gilt pagoda were thrown open, and a mirror or reflecting
speculum was brought from the Rajpoot amuldar's house. It was round,
about two feet in diameter, and fixed to a brass handle, ornamented
with figures of cows; the polished side was convex, but so foul, that
it could not reflect the sunbeams; another was therefore brought,
rather smaller, and concave, surrounded by a narrow rim, and without a
handle. Directly opposite to the gate of the pagoda is a stone
building, raised on pillars, enclosing a well, and ending in a point;
and being at the distance of twelve or fourteen feet, darkens the
gateway by its shadow, until the sun rises above it: this no doubt has
been contrived on purpose to raise the expectation of the people, and
by rendering the sight of the idol more rare, to favour the imposition
of the Brahmins. The moment being come, I was permitted to stand on
the steps in front of the threshold without (having put off my shoes,
to please the directors of the ceremony, though it would not have been
insisted on), while a crowd surrounded me, impatient to obtain a
glimpse of the awful figure within. A boy being placed near the
doorway, waved and played the concave mirror in such a manner, as to
throw gleams of light into the pagoda, in the deepest recess whereof
was discovered by means of these coruscations, a small, oblong,
roundish white stone with dark rings, fixed in a silver case. I was
permitted to go no further, but my curiosity was now sufficiently
satisfied. It appears, that this god Mallecarjee, is no other than the
Lingam, to which such reverence is paid by certain castes of the
Gentoos; and the reason why he is here represented by stones
unwrought, may be understood from the Brahmin's account of the origin
of this place of worship. My interpreter had been admitted the day
before into the sanctum sanctorum, and allowed to touch the stone,
which he says is smooth and shining, and that the dark rings or
streaks, are painted on it; probably it is an agate, or some other
stone of a similar kind, found near some parts of the Kistna, and of
an uncommon size.
"The Brahmins gave me the following account of the origin of the
pagoda. At Chundra-gumpty-patnum, twelve parvus down the river, on the
north side, formerly ruled a Raja, of great power; who being absent
several years from his house, in consequence of his important pursuits
abroad; on his return, fell in love with his own daughter, who had
grown up during his long absence. In vain the mother represented the
impiety of his passion; proceeding to force, his daughter fled to
these deserts of Perwuttum, first uttering curses and imprecations
against her father; in consequence of which, his power and wealth
declined, his city, now a deserted ruin, remains a monument of divine
wrath, and himself, struck by the vengeance of heaven, lies deep
beneath the waters of Puttela-gunga, which are tinged green by the
string of emeralds that adorned his neck.
"The princess was called Mallicadivi, and lived in this wilderness.
Among her cattle, was a remarkably fine black cow, which, she
complained to her herdsman, never gave her milk. He watched behind the
trees, and saw the cow daily milked by an unknown person; Mallicadivi
informed of this, placed herself in a convenient situation, and
beholding the same unknown person milking the cow, ran to strike him
with the iron rod, or mace, which she held in her hand; but, the
figure suddenly disappeared, and to her astonishment, nothing remained
but a rude shapeless stone. At night, the god appeared to her in a
dream, and informed her, he was the person that milked the cow; she
therefore, on this spot, built the first temple that was consecrated
to the worship of this deity, represented by a rude stone. This is the
second temple that was shewn yesterday, where he is exhibited in the
rude state of the first discovery, and is called Mudi-Nulla-carjee or
Mallacarjee; the other temples were afterwards built, in later times,
by Rajahs and other opulent persons. The Lingam shewn by reflected
light in the gilded temple, has also its history, and stories, still
more absurd and wonderful, attached to it. It was brought from the
city of Chundra-goompty-patnam. The princess, now worshipped as a
goddess, is also called Brama-Rumbo or Strichillumrumbo, from which
the pagoda is sometimes called Strichillum.""