5. Form of Worship of Śiva

It can be seen from the following quotations how ancient the worship of Śiva has been:-

According to Skanda Purāṇa, the sky is the shaft and the earth is its pedestal, all gods dwell in the Liṅga form of Śiva, Since the whole creation finds its origin and rest there, it receives the name ‘Liṅga’.^[1]

‘The Hittite Empire’ by J.Garstang writes as follows on the basis of the coins found in the state of Hittite in Asia Minor over which are inscribed the Goddess on a lion and the god on a bull. This God is seated on the bull throne, and the goddess wearing this mural crown, sits on a lion throne with staff and mace forming a pair.

The History of Chronology of the Myth making age by J. F. Hewitt; states that “The Indian God Śiva or Shiba father of Sebo, appears in the Ural Altaik astronomy of the Ackkadian, the third star of their seven parent stars”.^[2]

The Mohanjo-daro and the Indian Civilization” by John Marshall:-states that ‘Among the many revelations that Mohanjo-daro and Harappa have had in store for us, none perhaps is more remarkable than this discovery that Śaivism has a history going back to the Chalcolithic age, or perhaps even further still and it thus takes its place as the most ancient living faith in the world”.

Prof.H.H. Wilson states that “The liṅga is two fold, external and internal. The ignorant who need a visible sign of worship Śiva through a mark or “type” which is the proper meaning of the word liṅga—of wood or stone; but the wise look upon the outward emblem as nothing and contemplate in their minds the invisible, inscrutable type which is Śiva himself” Megasthanese mentioned the worship of Śiva in his book “Indica”.

Ṛg Veda refers to Īśa and Śvetāśvatara Upaniṣad confirms that Eka refers to Rudra. At the very heart of Yajurveda, the five lettered Mantra Na-Ma-Śi-Vā-Ya finds a place in the phrase “Namaḥśivāya Śivatarāyaca”. (Rudram)

Śaiva theism was expounded in the Āgamās and Upāgamās. The grammarian Patañjali in his Mahābhāṣya 2nd century BC describes a devotee of Śiva as clad in animal skins. In the 7th century A.D, Bāṇabhaṭṭa included the worship of Śiva in his account of the prominent religious sects of that time.

The Śaiva Upaniṣads under study highlights Śiva as the supreme being and unlike Āgamās develop the Śiva Cult. According to various texts like Śiva Āgamās and purāṇas develop Śaivism such as Kashmīrian Śaivism, Vīra Śaivism, Pāśupatam, Śaiva Siddhānta etc.^[3]

Pāśupata Śaivism emphasizes Śiva as Supreme cause and personal ruler of the soul and world. It teaches that the liberated soul retain its individuality in a state of complete union with Śiva. Vīra Śaivism holds after liberation the soul experiences a true union and identity of Śiva and soul, called Liṅga and aṅga. The soul ultimately merges in a state of Śūnya, or Nothingness, which is not an empty void. Kāṣhmir Śaivism teaches that liberation comes through a sustained recognition, called pratyabhijña of one’s true Self as nothing but Śiva. After liberation the soul has no merger in God, as God and soul are eternally non different. In Goraknath Śaivism, or Siddha Siddhanta, mokṣa leads to a complete sameness of Śiva and soul, described as “bubbles arising and returning to water”.” In Śiva Advaita liberation leads to the ākāśa within the heart.” Upon death, the soul goes to Śiva along the path of the Gods, continuing to exist on the spiritual plane, enjoying the bliss of knowing all as Śiva, and attaining all powers except creation.

Śaiva Siddhānta has two sub sects. Meykaṇḍār’s pluralistic realism teaches that God, soul and world are eternally coexistant. Liberation leads to a state of oneness with Śiva, in which the soul retains its individuality, like salt added to water. Tirumūḷar’s monistic theism, or Advaita Īśvaravāda reflected in merging with Śiva, holds that evolution continues after earthly births until jīva becomes Śiva, the soul merges in perfect oneness with God, like a drop of water returning to the sea. Scriptures teach,” Having realized the self, the risis, perfected souls, satisfied with their knowledge, passion free, tranquil–those wise beings, having attained the Omnipresent on all sides–enter into the All itself”.^[4]

Footnotes and references:

[1]:

The word 'liṅga [liṅgam]' itself means a seen mark indicating something unseen but invariably connected with it as in the case of the smoke which indicates the unseen fire invariably connected with it, so that [...] one can always infer the presence of the unseen fire from the observed smoke.—There are other interpretation of the term 'liṅga'. However the Śvetāśvatara-Upaniṣad (IV-19) declares that the Real has no image or likeness to it. [...] [referring to the formless nature of God.]

[2]:

[Temple and its Significance] p. 204.

[3]:

Pataṅjali's description Śiva bhakta see: Flood (1996), p. 154.

[4]:

Merging with Śiva p.xxiii.