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    Shiva to Shankara: Giving Form to the Formless
    Shiva to Shankara: Giving Form to the Formless
    Shiva to Shankara: Giving Form to the Formless
    Ebook146 pages2 hours

    Shiva to Shankara: Giving Form to the Formless

    By Devdutt Pattanaik

    2.5/5

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    About this ebook


    We live in times where people have extreme views. On the one hand, there are scholars who describe Shiva's linga literally as a phallus, and see all metaphoric meaning as embarrassed apology of the uneducated. On the other hand, we have puritanical Hindus who want to strip the Shiva linga of all sexual meaning and sanitize Shiva's lore. In both cases, a symbol is being reduced to a sign. In Shiva to Shankara, Devdutt Pattanaik, India's leading mythologist, seeks to bridge the gap. As he explores the layers of meanings embedded in Shiva's linga, we discover why and how the Goddess transforms Shiva, the hermit, into Shankara, the householder.
    LanguageEnglish
    PublisherHarperCollins
    Release dateApr 10, 2017
    ISBN9789352641963
    Shiva to Shankara: Giving Form to the Formless
    Author

    Devdutt Pattanaik

    Devdutt Pattanaik writes, illustrates and lectures on the relevance of mythology in modern times. He has, since 1996, written over fifty books and 1,000 columns on how stories, symbols and rituals construct the subjective truth (myths) of ancient and modern cultures around the world. To know more, visit devdutt.com.

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    Reviews for Shiva to Shankara

    2.5/5

    13 ratings2 reviews

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    • 1/5
      Plethora of wrong and fictious information provided to mislead the common peoples who barely know something about Shiva.

      Go for other great works not with the imposter like devdutt patnaik.
    • 4/5
      Always a devotee of Lord Shiva. This book gives me more information about Shiv ji to Shankara.

    Book preview

    Shiva to Shankara - Devdutt Pattanaik

    Introduction

    Phallic, but not fertile

    Hindus describe Shiva as Mahadeva, the great god who is none other than God. While most Hindu gods are worshipped in iconic forms, he is worshipped in a non-iconic form, the linga.

    A linga is either a natural rock projection pointing skywards, a smooth oval stone collected from a riverbed, or a well-carved cylindrical shaft, placed in a leaf-shaped basin. When a devotee enters the shrine and faces the linga, he finds the snout of the basin always pointing to the left of the linga draining water that drips continuously on the shaft from a perforated pot hanging from the ceiling.

    What does this linga mean?

    Here is one story: The primal artisan, Vishwakarma, stood before a cylindrical shaft, intent on carving the perfect form of God. But he realized the magnificence of divinity could not be contained in an icon, so he placed the shaft in a basin and declared this non-iconic representation as the ‘linga’—which literally means ‘attribute’—of that which has no attribute.

    Here is another story: Shiva needs Shakti, the Goddess, to enliven his divinity. He lies dormant as a corpse until she sits on him, arouses him and forces him to copulate. The copulation is so intense that Shiva does not pause even when sages pay him a visit. Unable to realize the significance of this continual—and rather immodest—union, the sages decided to meditate on Shiva, visualizing him in his phallic form, the linga.

    Thus we have two stories: one Vedantic and one tantric, one that makes Shiva linga the form of the formless, the other which makes Shiva linga the phallus—womb of Shiva—Shakti. What is the truth?

    Millions of devotees who pour water on the linga with great affection and veneration fail to associate the linga with anything erotic. Yet, most scholars, and scriptures, whether Vedic or tantric, identify the linga as a representation of Shiva’s manhood. The basin, they say, represents the yoni or womb of the Goddess.

    Hindu women seeking a husband or children are advised to worship Shiva in this form. So it is easy to equate Shiva with the Egyptian Min or the Roman Priapus whose erect penis was venerated. Such a comparison, though convenient, is inconsistent with ideas expressed in the imagery, narratives and philosophy of Shiva. For Shiva is not a fertility god. In fact, he is associated with the very opposite idea—asceticism, withdrawal from the mundane world of birth and death.

    If Shiva were simply a fertility god, would his abode not be a sylvan retreat rather than a snow-clad mountain? Would he not be associated with romance and delight rather than meditation and austerity? Would he not be called ‘creator’ rather than ‘destroyer’? Would he not be represented by life-sustaining water rather than life-claiming fire? Clearly, there is more to Shiva than meets the eye.

    It is easy to get confused by simply looking at the images superficially without an understanding of underlying metaphysics or philosophy. Let’s first look at typical fertility images from ancient Greece and Egypt.

    These fertility images reveal unbridled sexuality, masculine aggression, feminine capacity, and nature’s urge to reproduce. In Greece, nature was wild in its sexuality, and needed to be tamed by culture. In Egypt, sexual union of earth and sky created the world. In fertility images, the point is for the deity to pour semen downwards, into the soil or the womb, to give birth to children. But in the tantric images, the erect phallus indicates the very opposite! Let us take a look at these images.

    This is Shiva Ekapada from a tantric shrine of the sixty-four yoginis found in Hirapur, Odisha, which clearly depicts an erect phallus. The deity has only one foot, indicating rejecting of the other half of the world, the feminine, the material. It has nothing to do with reproduction. It is a metaphor for urdhva retas, that resists the charms of the world, and of women, and instead through various exercises starts moving up the spine to reveal the mysteries of the universe and grant the yogi the magical powers called siddhi. Apsaras enchant the tapasvi to give up his quest for siddhi. But they fail before Shiva. So the Goddess in the form of sixty-four yoginis dance and sing around him and appeal to him not to withdraw from the world, but to participate in it. This is symbolically represented as the Shiva linga placed in a yoni trough, whose spout points in the northern direction.

    Thus the phallus has layers of meaning: a journey away from casual fertility to urdhva retas to finally the response of God to Goddess, and the transformation of Shiva to Shankara.

    Eroticism flavours Shiva’s narratives, symbols and rituals. This grabs the attention, rouses the senses, primes the mind, and, after the initial titillation—and outrage—has passed, allows for the effortless understanding of complex and perplexing metaphysical ideas encoded within this rich mythical vocabulary. What blossoms eventually is an enchanting understanding of life, free from the angst of existence, filled only with peace—with the world, with oneself and with divinity.

    This book seeks to decode the mystery of Shiva’s linga by exploring narratives, symbols and rituals associated with him, firm in the belief that:

    Within infinite myths lies an eternal truth

    But who sees it all?

    Varuna has but a thousand eyes

    Indra has a hundred

    You and I, only two

    I

    Isolation of Shiva

    The hermit withdraws from the world in

    the quest for serenity and stillness

    There is a force in the cosmos—one that has neither name nor form yet nourishes all that has a name or a form. It is neither contained by space nor bound by time. Yet, it makes space three-dimensional and time sequential. Ancient Indian seers, known as rishis, called this power Brahman. They accessed this power through the Veda, a body of self-created, self-communicating, mystical hymns.

    Four thousand years ago, priests known as Brahmins incorporated these hymns in a ceremony known as the yagna. Offerings were made into fire so that the smoke carried the power of Brahman to a race of celestial beings known as devas, who dwelt in the skies. Energized by this ritual, the devas drew out life-giving sap or rasa in the form of water, minerals and plants from beneath the surface of the earth.

    For the Brahmins, devas were ‘gods’ because their action nourished and sustained living organisms or jiva. Their pantheon was populated by the sun god Surya, the moon god Chandra, the wind god Vayu, the fire god Agni and the king of devas, the thunderbolt-hurling rain god Indra. There were hymns and offerings for each one of them during the yagna. But there were none for asuras, subterranean beings who were deemed ‘demons’ because they withheld rasa under the earth’s surface in the form of inorganic elements, the ajiva.

    Then there was Shiva, sitting in absolute isolation on top of a snow-capped mountain at the centre of the universe, unmindful of the cycle of rasa around him. His eyes were shut, his body still, his hair matted, his limbs smeared with ash. Shiva defied categorization. Unmoved by the blooming and withering of life, the drawing and withdrawing of rasa, he seemed neither god nor demon. He appeared passive, inert, cold and lifeless, like the icy mountain he sat on. Who could love or hate a being such as Shiva who seemed to live a purposeless existence, who possessed no standards, and hence valued

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