LORD SHIVA AS JYOTIR LINGAMS

LORD SHIVA AS JYOTIR LINGAMS

Lingodbhava is a Shaiva sectarian icon where Shiva is depicted rising from the Lingam (an infinite fiery pillar) that narrates how Shiva is the foremost of the Trimurti; Brahma and Vishnu are depicted bowing to Lingodbhava Shiva in the centre. According to ShivaMaha-Purana, once Brahma (the God of Creation) and Vishnu (the God of Preservation) had an argument over supremacy of creation. To settle the debate, Supreme God Shiva pierced the three worlds appearing as a huge infinite Pillar of Light, the Jyotirlinga which later cooled into the Holy Mountain Anamalai (on which the Temple of Arunachaleshvara is located). Vishnu and Brahma split their ways to downwards and upwards respectively to find the end of the light in either direction. Brahma lied that he found out the end, while Vishnu conceded his defeat. This lie of Brahma angered Shiva making him curse Brahma that even though he is the creator of the universe he would not be worshipped. The jyotir linga is the Supreme Shiva, a reality, out of which Shiva appeared in another form, Lingodbhava. Lord Shiva is worshipped as the Supreme Lord of the Universe by Hindus. There is no village, town or city in India without a Shiva Temple. From the Himalayas in the North to Kanyakumari in the South there are thousands of temples where people congregate every day to worship Lord Shiva. Although Lord Shiva manifests Himself in many forms He is traditionally worshipped in the form of Lingam because of a curse by Bhrugu Maharishi described in Puranas. In certain temples Shiva Lingam is Swyambhu that is evolved by it-self. The origin of these Lingams is not known. It is believed that Lord Shiva manifested Himself as Jyotir Lingam in these temples. A jyotir linga or Jyotir lingam is a representation of Shiva. It is a Sanskrit word which means “Radiance”. The Shiva Purana mentions as many as 64 Jyotir lingas. Out of these 12 are called Maha jyotir lingam or the Great Jyotir lingas. The Linga Purana further adds; the lingam is a complete emblematic depiction of the undefined Universe Bearer, the oval-molded stone is the image of the Universe, and the base speaks to the Supreme Power that holds the whole Universe in it. It is believed that Lord Shiva first manifested himself on earth on the night of the Aridra Nakshatra, thus the special reverence for the Jyotir linga. There is no unique appearance to mark the Jyotir lingas. Many people believe these lingas as columns of fire piercing through the earth and can be felt after one reach a high level of spiritual attainment. The jyotir linga shrines are temples where Shiva appeared as a fiery column of light. There are twelve temples wherein Lord Shiva manifests Himself as Jyoti (resplendent light or flame). It is the real nature of God – formless essentially, and taking any form or name He wills. The Jyoti Swarupa of God exists in all the Shiva linga forms. Puranas describe in many sections as well as in detail about the glory of these abodes of Shiva. These Lingams are known as Dwadasa or twelve Jyotir lingams and they are located at various parts of India. These temples are considered to be very holy by all Hindus. Every Hindu wishes to visit at least a few of these places during his or her life time. Thousands and thousands Hindus go pilgrimage to these places every year, particularly on Maha Shivaratri day. Scriptures say by having mere Darshan and touch of these Lingams there will be no next Janma – no more birth and death cycle. “And whenever we do anything with a sense of sacredness and purity, our entire consciousness starts blossoming. That is why all the twelve Jyotir lingas were never kept in one place or one state. Some were in the north, some in the south, some in the west – they were distributed all over.” Sri Sri Ravishankar The Shiva Purana lists Dwadash Jyotirlingas: Somanath in Saurashtra; Mallikarjuna in Shri Shaila; Mahakala in Ujjain; Parameshvara in Omkara; Kedara in the Himalayas; Bhimashankara in the Deccan; Vishveshara in Varanasi; Tryambaka on the bank of the Gautami River; Vaidyanatha in the cremation ground; Nagesha in the Daruka Forest; Ramesha at Setubandha; and Ghushmesha, also called Grishnesha, at Shivalaya. (Shiva Purana, Kotirudrasamhita 1.21–24.) The Shiva Purana also discusses other great lingas according to their location in India—east, south, west, and north. Those in the east include many tirthas and lingas—Avimukteshvara in Kashi, Brahmeshvara in Prayaga, Nagesha in Ayodhya, Vaidyanath in Bihar, Bhuvanesha in Orissa, and Sangamesha where the Ganga meets the sea. Those in the south begin with Mattagajendranath in Chitrakoot, which is not very far south and include shrines of Shiva on the banks of the Narmada River, especially Nandikeshvara. The lingas of the west are Gokarna, which is on the western coast of India, in coastal Karnataka, where Shiva is said to dwell as Mahabala. The Gokarna temple has been well known from the time of the Mahabharata to the present. The lingas of the north are Pashupatinatha in Nepal (Nayapala) and include Kedareshvara and Muktinatha, both in the Himalayas. (Shiva Purana, Kotirudrasamhita 2–11.) Apart from Jyotir lingas, there are five 'Shiva Tirthas' in Himalayas. First is Pashupatinath (Nepal), second Jageshwar (Kumaun), third Kedarnath also a jyotir linga, (Garhwal), fourth Baijnath (Himanchal) and fifth Amarnath (Kashmir). According to the legends mentioned in Puranas, the holy month of Shravan is dedicated to worshipping Lord Shiva for success, marriage and prosperity. This is the period where one attracts the blessings of Lord Shiva and Goddess Parvati. Many Hindus during this month observe fasting, especially on Mondays. Adi Shankaracharya has mentioned 12 most important Jyotirlings in his Dwadasha Jyotir ling Strotram. The twelve Jyotir lingas are the temples where Shiv appeared as a form of light. Jyotirlingas are unique representations of Lord Shiva. Jyoti means ‘light’ and linga means ‘Mark, a Sign’. Jyotirlinga means the ‘Radiant sign of Shiva’. 𝐃𝐖𝐀𝐃𝐀𝐒𝐇 𝐉𝐘𝐎𝐓𝐈𝐑𝐋𝐈𝐍𝐆 𝐒𝐓𝐔𝐓𝐈

Sanskrit transliteration translation