Traditional flower offering to a lingam in Varanasi

The lingam (also, linga, ling, Shiva linga, Shiv ling, Sanskrit लिङ्गं liṅgaṃ, Tamil லிங்கம் , meaning "mark", "sign", "gender", "phallus", "inference" or "eternal procreative germ"^[1][2]) is a representation of the Hindu deity Shiva used for worship in temples.^[3] Whether the lingam symbolizes the physical body of the god or something purely spiritual is the topic of a many century-old debate within Hinduism.^[4] The Hindu scripture Shiva Purana describes the worship of the lingam as originating in the loss and recovery of Shiva's penis^[5], though the Shiva Purana also describes the origin of the Linga as a great column^[6] . Today most Hindus view the linga as a symbol of divine energy rather than as a sexual symbol.^{[7][8][9][10][11][citation needed]}

The lingam has also been interpreted as a symbol of male creative energy or of the phallus,^[12][13] though many Saivite Hindus deny this and do not view the lingam as a phallus.^[8][14] The lingam is often represented with the yoni, a symbol of the goddess or of Shakti, female creative energy.^[12] The union of lingam and yoni represents the "indivisible two-in-oneness of male and female, the passive space and active time from which all life originates".^[15] The lingam and the yoni have been interpreted as the male and female sexual organs since the end of the 19th century by some scholars, while to practising Hindus they stand for the inseparability of the male and female principles and the totality of creation.^[9]

The lingam is described in the Linga Purana as a representation of the beginningless and endless Stambha pillar, symbolizing the infinite nature of Shiva.^[16][17][18]

Definition[link]

Linga-yoni at the Cat Tien sanctuary, Lam Dong province, Vietnam

Sivalingam at the Sri Meenakshi temple in Madurai

The Sanskrit term लिङ्गं liṅgaṃ, transliterated as linga, has diverse meaning ranging from gender and sex to philosophic and religions to uses in common language, such as a mark, sign or characteristic. Vaman Shivram Apte's Sanskrit^[19] dictionary provides many definitions:

• A mark, sign, token, an emblem, a badge, symbol, distinguishing mark, characteristic;
• A false or unreal mark, a guise, disguise, a deceptive badge;
• A symptom, mark of disease
• A means of proof, a proof, evidence
• In logic, the hetu or middle term in a syllogism
• The sign of gender or sex
• In grammar, gender
• The genital organ of Shiva worshiped in the form of a Phallus
• The image of a god, an idol
• One of the relations or indications which serve to fix the meaning of a word in any particular passage
• In Vedānta philosophy, the subtle frame or body, the indestructible original of the gross or visible body
• A spot or stain
• The nominal base, the crude form of a noun
• In Sāk philosophy, Pradhāna or Prakriti
• The effect or product of evolution from a primary cause and also as the producer
• Inference, conclusion

History[link]

Origin[link]

Lingobhava Shiva: God Shiva appears as in an infinite Linga fire-pillar, as Vishnu as Varaha tries to find the bottom of the Linga while Brahma tries to find its top. This infinite pillar conveys the infinite nature of Shiva.^[20]

Anthropologist Christopher John Fuller conveys that although most sculpted images (murtis) are anthropomorphic, the aniconic Shiva Linga is an important exception.^[21] Some believe that linga-worship was a feature of indigenous Indian religion.^[22]

There is a hymn in the Atharvaveda which praises a pillar (Sanskrit: stambha), and this is one possible origin of linga-worship.^[22] Some associate Shiva-Linga with this Yupa-Stambha, the sacrificial post. In that hymn a description is found of the beginningless and endless Stambha or Skambha and it is shown that the said Skambha is put in place of the eternal Brahman. As afterwards the Yajna (sacrificial) fire, its smoke, ashes and flames, the soma plant and the ox that used to carry on its back the wood for the Vedic sacrifice gave place 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.^[17][18] 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).^[18]

Historical period[link]

A Shiva lingam worshipped at Jambukesvara temple in Thiruvanaikaval (Thiruaanaikaa)

Shaiva siddhanta[link]

A 10th century four-headed stone lingam from Nepal

According to Saiva Siddhanta, which was for many centuries the dominant school of Shaiva theology and liturgy across the Indian subcontinent (and beyond it in Cambodia), the linga is the ideal substrate in which the worshipper should install and worship the five-faced and ten-armed Sadāśiva, the form of Shiva who is the focal divinity of that school of Shaivism.^[23]

Sculpture[link]

The oldest example of a lingam which is still used for worship is in Gudimallam. According to Klaus Klostermaier, it is clearly a phallic object, and dates to the 2nd century BC.^[24] A figure of Shiva is carved into the front of the lingam.^[25]

1008 Lingas carved on a rock surface at the shore of the river Tungabhadra, Hampi, India

Modern period[link]

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 subcontinent."^[26] In 1825, however, Horace Hayman Wilson's work on the lingayat sect of South India attempted to refute popular British notions that the lingam graphically represented a human organ and that it aroused erotic emotions in its devotees.^[26]

Monier-Williams wrote in Brahmanism and Hinduism that the symbol of linga is "never in the mind of a Saiva (or Siva-worshipper) connected with indecent ideas, nor with sexual love."^[27] According to Jeaneane Fowler, the linga is "a phallic symbol which represents the potent energy which is manifest in the cosmos."^[3] Some scholars, such as David James Smith, believe that throughout its history the lingam has represented the phallus; others, such as N. Ramachandra Bhatt, believe the phallic interpretation to be a later addition.^[28] M. K. V. Narayan distinguishes the Siva-linga from anthropomorphic representations of Siva, and notes its absence from Vedic literature, and its interpretation as a phallus in Tantric sources.^[29]

Ramakrishna practiced Jivanta-linga-puja, or "worship of the living lingam".^[30][31] 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.^[17][18][32] This 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.^[33] According to Vivekananda, the explanation of the Shalagrama-Shila as a phallic emblem was an imaginary invention. Vivekananda argued that the 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.^[18]

According to Swami Sivananda, the view that the Shiva lingam represents the phallus is a mistake;^[34] The same sentiments have also been expressed by H. H. Wilson in 1840.^[35] The novelist Christopher Isherwood also addresses the interpretation of the linga as a sex symbol.^[36] The Britannica encyclopedia entry on lingam also notes that the lingam is not considered to be a phallic symbol;^[9]

Wendy Doniger, an American scholar of the history of religions, states:

For Hindus, the phallus in the background, the archetype (if I may use the word in its Eliadean, indeed Bastianian, and non-Jungian sense) of which their own penises are manifestations, is the phallus (called the lingam) of the god Siva, who inherits much of the mythology of Indra (O'Flaherty, 1973). The lingam appeared, separate from the body of Siva, on several occasions... On each of these occasions, Siva's wrath was appeased when gods and humans promised to worship his lingam forever after, which, in India they still do. Hindus, for instance, will argue that the lingam has nothing whatsoever to do with the male sexual organ, an assertion blatantly contradicted by the material.^[13]

However, Professor Doniger clarified her viewpoints in a later book, The Hindus: An Alternative History, by noting that some texts treat the linga as an aniconic pillar of light or an as an abstract symbol of God with no sexual reference and comments on the varying interpretations of the linga from phallic to abstract.

According to Hélène Brunner,^[37] the lines traced on the front side of the linga, which are prescribed in medieval manuals about temple foundation and are a feature even of modern sculptures, appear to be intended to suggest a stylised glans, and some features of the installation process seem intended to echo sexual congress. Scholars like S. N.Balagangadhara have disputed the sexual meaning of lingam.^[38]

Naturally occurring lingams[link]

Lingam in the cave at Amarnath

An ice lingam at Amarnath in the western Himalayas forms every winter from ice dripping on the floor of a cave and freezing like a stalagmite. It is very popular with pilgrims.

Shivling (6543m) is also a mountain in Uttarakhand (the Garwhal region of Himalayas). It arises as a sheer pyramid above the snout of the Gangotri Glacier. The mountain resembles a Shiva linga when viewed from certain angles, especially when travelling or trekking from Gangotri to Gomukh as a part of a traditional Hindu pilgrimage.

See also[link]

• Axis mundi
• Banalinga
• Danda
• Dhyanalinga
• Hindu iconography
• Lingayatism
• Mukhalingam
• Pancharamas
• Saligram

Notes[link]

References[link]

• Basham, A. L. The Wonder That Was India: A survey of the culture of the Indian Sub-Continent before the coming of the Muslims, Grove Press, Inc., New York (1954; Evergreen Edition 1959).
• Schumacher, Stephan and Woerner, Gert. The encyclopedia of Eastern Philosophy and religion, Buddhism, Taoism, Zen, Hinduism, Shambhala, Boston, (1994) ISBN 0-87773-980-3
• Ram Karan Sharma. Śivasahasranāmāṣṭakam: Eight Collections of Hymns Containing One Thousand and Eight Names of Śiva. With Introduction and Śivasahasranāmākoṣa (A Dictionary of Names). (Nag Publishers: Delhi, 1996). ISBN 81-7081-350-6. This work compares eight versions of the Śivasahasranāmāstotra. The preface and introduction (English) by Ram Karan Sharma provide an analysis of how the eight versions compare with one another. The text of the eight versions is given in Sanskrit.

Further reading[link]

• Danielou, Alain (1991). The Myths and Gods of India: The Classic Work on Hindu Polytheism. Inner Traditions / Bear & Company. pp. 222–231. ISBN 0-89281-354-7. http://books.google.com/books?id=1HMXN9h6WX0C 
• Versluis, Arthur (2008), The Secret History of Western Sexual Mysticism: Sacred Practices and Spiritual Marriage, Destiny Books, ISBN 978-1-59477-212-2

External links[link]

Wikimedia Commons has media related to: Lingam

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Śri Sathya Sai Baba
Sathya Sai Baba standing on a float in a parade in 1946.
Born	(1926-11-23)23 November 1926 Puttaparthi, Madras Presidency, British India
Died	24 April 2011(2011-04-24) (aged 84) Puttaparthi, Andhra Pradesh, India
Birth name	Sathyanarayana Raju
Quotation	Love All, Serve All Help Ever, Hurt Never[1][2][3]

Śri Sathya Sai Baba (born as Sathyanarayana Raju (23 November 1926 – 24 April 2011^[4]) was an Indian guru, spiritual figure, mystic, philanthropist and educator.^[5] He claimed to be the reincarnation of Sai Baba of Shirdi, considered a spiritual saint and a reputed miracle worker, who died in 1918 and whose teachings were an eclectic blend of Hindu and Muslim beliefs.^{[6][7][8][9][10][11]} The materializations of vibhuti (holy ash) and other small objects such as rings, necklaces and watches by Sathya Sai Baba were a source of both fame and controversy; devotees considered them signs of divinity, while skeptics viewed them as simple conjuring tricks.^[12] Photos of him are displayed in millions of homes and on the dashboards of cars, and lockets bearing his photo are worn by many as a symbol of good fortune.^[13]

Life[link]

Early life and proclamation[link]

In 1940, Sathya Sai Baba proclaimed himself to be the reincarnation of Sai Baba of Shirdi (pictured).

Almost everything known about Sathya Sai Baba's early life stems from the hagiography that grew around him, the presentation of narratives that hold special meaning to his devotees and are considered by them evidence of his divine nature.^[6][14][15] According to his followers, then, Sathyanarayana Raju was born to Easwaramma and Peddavenkama Raju Ratnakaram in the village of Puttaparthi, in what was the Madras Presidency of British India.^[6][16][17] His birth, which his mother Eswaramma asserted was by miraculous conception, was also said to be heralded by miracles.^[5][6][18] His siblings included elder brother Ratnam Sesham Raju (1921–1984), sister Venkamma (1923–1993), a second sister Parvathamma (1928–1998), and younger brother Janakiramiah (1930–2003).^[19] As a child, he was described as "unusually intelligent" and charitable, though not an exceptional student, as his interests were more of a spiritual nature.^[6][15] He was uncommonly talented in devotional music, dance and drama, and an avid composer of poems and plays.^[15][20] He was said to be capable of materialising objects such as food and sweets out of thin air.^[21][22]

On 8 March 1940, while living with his elder brother Sesham Raju in Uravakonda, a small town near Puttaparthi, Sathya was apparently stung by a scorpion.^[21][22] He lost consciousness for several hours.^[20] Within the next few days there was a noticeable change in Sathya's behavior.^[22] There were "symptoms of laughing and weeping, eloquence and silence."^[22][23] "He began to sing Sanskrit verses, a language of which he had no prior knowledge."^[5] Doctors believed his behavior to be hysteria.^[5][22] His parents brought Sathya back home to Puttaparthi.^[24] Concerned, they took him to many priests, "doctors" and exorcists.^[22][23]

On 23 May 1940, Sathya called household members and reportedly materialised prasad and flowers for his family members.^[25] His father became furious at seeing this, thinking his son was bewitched. He took a stick and threatened to beat him if Sathya did not reveal who he really was. To this Sathya announced calmly and firmly "I am Sai Baba", a reference to Sai Baba of Shirdi.^[5][20] He proclaimed himself to be a reincarnation of Sai Baba of Shirdi—a saint who became famous in the late 19th and early 20th centuries in Maharashtra and had died eight years before Sathya was born.^[5][24][26]

Later that year, Sathya Sai Baba declared that he had no worldly relationship with anyone^[6] and, around this time, devotees began to gather to him.^[6] In 1940, he began to travel to Madras and elsewhere in South India and soon had a large regional following.^[6]

Later activities and establishments[link]

In 1944, a mandir (temple) for Sathya Sai Baba's devotees was built near the village of Puttaparthi. It is now referred to as the "old mandir."^[27][28] The construction of Prashanthi Nilayam, the current ashram, began in 1948 and was completed in 1950.^[6][28] In 1957 Sathya Sai Baba went on a North Indian temple tour.^[17] In 1954, Sathya Sai Baba established a small free General Hospital in the village of Puttaparthi.^[29]

In 1963, Sathya Sai Baba suffered a stroke and four severe heart attacks.^[30] It is believed that he healed himself of these in front of the thousands of people gathered in Prasanthi Nilayam praying for his recovery. On recovering, Sai Baba gave a discourse announcing that he would be reborn as Prema Sai Baba in the neighboring state of Karnataka.^[6] He stated, "I am Siva-Sakthi, born in the gotra (lineage) of Bharadwaja, according to a boon won by that sage from Siva and Sakthi. Siva was born in the gotra of that sage as Sai Baba of Shirdi; Siva and Sakthi have incarnated as Myself in his gotra now; Sakthi alone will incarnate as the third Sai (Prema Sai Baba) in the same gotra in Mandya district of Karnataka State."^[6][31] He stated he would be born again eight years after his death at the age of 96.^[32]

Sri Sathya Sai University, Puttaparthi, A.P., India

On 29 June 1968, Sathya Sai Baba made his first and only trip overseas, to Kenya and Uganda.^[30][33] During a discourse in Nairobi, Sathya Sai Baba stated, "I have come to light the lamp of Love in your hearts, to see that it shines day by day with added luster. I have not come on behalf of any exclusive religion. I have not come on a mission of publicity for a sect or creed or cause, nor have I come to collect followers for a doctrine. I have no plan to attract disciples or devotees into my fold or any fold. I have come to tell you of this unitary faith, this spiritual principle, this path of Love, this virtue of Love, this duty of Love, this obligation of Love."^[34] In 1968, he established Dharmakshetra or Sathyam Mandir in Mumbai.^[35]

In 1973, he established Shivam Mandir in Hyderabad.^[35] On 19 January 1981, in Chennai he inaugurated the Sundaram Mandir.^[35]

In a 1993 incident, four intruders armed with knives entered his bedroom, either as an assassination attempt or as part of a power struggle between his followers. Sai Baba escaped unharmed. During the scuffle and the police response, the four intruders and two of Sai Baba's attendants were killed. The official investigation left unanswered questions.^[36][37][38]

In March 1995 Sathya Sai Baba started a project to provide drinking water to 1.2 million people in the drought-prone Rayalaseema region in the Anantapur district of Andhra Pradesh.^[39] In 2001 he established another free Super Speciality hospital in Bangalore to benefit the poor.^[29] In April 1999 he inaugurated the Ananda Nilayam Mandir in Madurai, Tamil Nadu.

Old age, illness, and death[link]

Wikinews has related news: Renowned Indian guru Śrī Satya Sai Baba dies aged 84

After 2004, Sai Baba used a wheelchair and his failing health forced him to make fewer public appearances. In 2003, he suffered a fractured hip when a student standing on an iron stool slipped, and both the boy and stool fell on him. After that, he gave darshan from a car or his porte chair.^[40][41]

On 28 March 2011, Sathya Sai Baba was admitted to the Sri Sathya Sai Super Speciality Hospital at Prashantigram at Puttaparthi, following respiration-related problems.^[42][43] After nearly a month of hospitalisation, during which his condition progressively deteriorated, Sai Baba died on Easter Sunday, 24 April at 7:40 IST, aged 85.^[44]

Sathya Sai Baba had predicted that he would die at age 96 and would remain healthy until then.^[45] After he died, some devotees suggested that he might have been referring to that many lunar years, rather than solar years,^[46] and using the Indian way of accounting for age, which counts the year to come as part of the person's life.^[47] Other devotees have spoken of his anticipated resurrection, reincarnation or awakening.^[48]

His body lay in state for two days, and was buried on 27 April 2011.^[49] An estimated 500,000 people attended the burial, among them the Indian Prime Minister, Manmohan Singh, Congress president Sonia Gandhi, Gujarat Chief Minister Narendra Modi and Union Ministers S. M. Krishna and Ambika Soni, as well as other political leaders and prominent figures.^{[50][51][52][53]}

Political leaders who offered their condolences included the Indian Prime Minister Manmohan Singh.^[49][54][55] The Dalai Lama also offered condolences.^[56] Famous cricketer Sachin Tendulkar, whose birthday was on that very day, cancelled his birthday celebrations.^[57][58] The Hindu newspaper reported that "Sri Sathya Sai Baba's propagation of spiritualism and preaching of Hindu philosophy never came in the way of his commitment to secular beliefs."^[59] The Government of Karnataka declared 25 and 26 April as days of mourning, and Andhra Pradesh declared 25, 26 and 27 April as days of mourning.^[49]

Beliefs and practices of devotees[link]

Sathya Sai Baba said that his followers do not need to give up their original religion,^[60] saying

"My objective is the establishment of sanatana dharma, which believes in one God as propitiated by the founders of all religions. So none has to give up his religion or deity."^[61]

Internationally, Sathya Sai Baba devotees gather daily, or weekly on Sundays or Thursdays or both, to sing group devotional songs,^[62] prayer,^[63] spiritual meditation, service to the community (Seva),^[64] and to participate in "Education in Human Values" (SSEHV)^[63] known as "Bal Vikas" (Blossoming of the Child), that can also be described as Sai Sunday School.

A primary aspect of Baba's teachings is the spiritual benefit of darshan for his students. At that time, Sai Baba might interact with people, accept letters, materialize and distribute vibhuti (sacred ash) or call groups or individuals for interviews. Devotees considered it a great privilege to have an interview and sometimes a single person, group or family was invited for a private interview.^[20]

Ashrams and mandirs[link]

Puttaparthi, A.P.

Chaitanya Jyoti Museum devoted to the life and teachings of Sathya Sai Baba

Puttaparthi, where Sathya Sai Baba was born and lived, was originally a small, remote South Indian village in Andhra Pradesh. Now there is an extensive university complex, a speciality hospital, and two museums: the Sanathana Samskruti or Eternal Heritage Museum, sometimes called the Museum of All Religions, and the Chaitanya Jyoti, devoted exclusively to the life and teachings of Sathya Sai Baba; the latter has won several international awards for its architectural design.^[65] There is also a planetarium, a railway station, a hill-view stadium, an administrative building, an airport, an indoor sports stadium and more.^[66] High-ranking Indian politicians such as the former President Dr. A. P. J. Abdul Kalam, former Prime Minister Atal Bihari Vajpayee, Andhra Pradesh former Chief Minister Konijeti Rosaiah and Karnataka Chief Minister B. S. Yeddyurappa have been official guests at the ashram in Puttaparthi.^[67][68] On Sathya Sai Baba's 80th birthday celebration, it was reported that well over a million people attended, including 13,000 delegates from India and 180 other countries.^[69]

Hill in Prashanthi Nilayam with statues of Hanuman, Krishna, Shirdi Sai Baba, Shiva, Buddha, Christ, Zarathustra.

Sathya Sai Baba resided much of the time in his main ashram called Prashanthi Nilayam (Abode of Highest Peace) at Puttaparthi. In the hot summer he used to leave for his other ashram, called Brindavan, in Kadugodi, Whitefield, a town on the outskirts of Bangalore. Occasionally he visited his Sai Shruti ashram in Kodaikanal.^[70]

Sathya Sai Baba established three primary mandirs (spiritual centres) in India. The first mandir, founded in Mumbai in 1968, is referred to as either "Dharmakshetra" or "Sathyam". The second centre, established in Hyderabad in 1973, is referred to as "Shivam". The third centre, inaugurated on 19 January 1981 in Chennai, is referred to as "Sundaram".^[35]

Institutions, organisations and projects[link]

Sathya Sai Baba supported a variety of free educational institutions, hospitals, and other charitable works in over 166 countries.^[71] The Sri Sathya Sai Institute of Higher Learning (now changed to Sri Sathya Sai University) in Prashanthi Nilayam is the only college in India to have received an "A++" rating by the National Assessment and Accreditation Council (an autonomous body established by the University Grants Commission).^[72][73] Sri Sathya Sai University of which Baba was the Chancellor, has three campuses, one at Puttaparthi for men,^[74] one at Whitefield, Bangalore for men^[75] and one at Anantapur for women.^[76] His charity supports an institute for Indian classical music called the Sri Sathya Sai Mirpuri College of Music. Baba's educational institutions aim to impart character education along with excellence in academics with emphasis on human values and ethics.^[77]