Lingam worship in the Sheeve Pouran.

In the Sheeve Pouran are the following references to lingam-worship. Chapter 38—Particularisation of the Lings of Seda Sheev; and first of the twelve Jyotee Lings, with the history of the first, called Somentathe. Chapter 40—Of sundry Lings; and of Atree, the Reshee, and his wife Anesoomya, procuring the access of the Ganges in a most extraordinary drought. Chapter 41—Sheev’s appearance in Mertye Lok to the Reeshees’ wives, with a Ling in his hand, while the husbands were absent. Their curses on returning, in consequence of which Sheev’s Ling fell off; and moving along on the ground, burnt wherever it touched. The Deivetas, in despair, applied to Brahma, who advised them to sacrifice to Parvetee, and importune her to assume the correspondent form. She did so, and the two Lings becoming united, have ever since been worshipped under that shape by Brahma, Vishnu, etc. Chapter 67—Krishna worships a Ling for seven months, covering it every day with leaves and flowers, all of which were afterwards thrown into a heap: at the end of that time Sheev appears in the midst of a heap, and his august name was Beleishwer. Chapter 72—More particular account of the Mahatmye of the Sheeve Ratree. The history of a hunter who was converted to religion by the accidental falling of the leaves of a tree, where he had placed himself to shoot deer on a Ling, which had been turned up by the deer’s foot: the deer and his whole family had engaged themselves by strong oaths to return and offer themselves as food for the hunter’s children, and all kept their promise.

Another.—The attendants of Sheev and Dherma Raj dispute about the property in the soul of a thief, who was slain in stealing the victuals belonging to a sacrifice; but having lighted a lamp on the Vrete Sheeve Ratree, for the mere purpose of distinguishing his prey, the holy act of lighting the lamp was held sufficient to secure his salvation.

Fourth Adhyaye.

Brehma is ordered to create the World.

On the Smerene of these five Mentres which were taught to Vishnu, Shree Meha Deiv, who is the compilation of all perfections, came himself and taught Vishnu other Mentres, and Vishnu taught those Mentres, and the mode of Gyan for them, to Brehma. Brehma, with deep foresight and capacious understanding, having practised the Smerene of all these Mentres in purity of heart, thus addressed his prayers to the majesty of Shree Meha Deiv.

A distich.

‘O thou who knowest both what is present and what is concealed, O thou, who art the understanding of the sinner and the saint, O teach thy devotees the several works which it will please thee to perform, and by what means we may imprint on our obsequious hearts the reflection of thy majestic essence.’ Shree Bhegewan, out of the loving-kindness which he exerts towards his devotees, turning himself that way, said, ‘Attentively listen: having imprinted the Dhyan of this Ling firmly in your heart, be diligent in the Pooja thereof. From piety and devotion to this Ling shall innumerable benefits redound upon you.’ Then addressing himself to Vishnu, he proceeded: ‘Perform worship to me with perfect fidelity.’ Vishnu, submissively signifying assent with his eyes, and performing Nemeskar, returned for answer:—

‘Thou art our Lord and we thy slaves, we live one by one in thy power.’

After this, Shree Meha Deiv said: ‘Having thoroughly impressed your minds with the image of my form, compose all your doubts and perplexities; and since your origin is from Prekreetee, ye are strong and mighty: and I have divided my person into three parts: I have fixed Brehma on my right hand, Vishnu on my left, and myself in the place of the breast. And, whereas your faithful attachment is beyond all bounds; whatever desire ye shall have in your minds, it shall be fulfilled.’—‘After that,’ said Brehma, ‘I and Vishnu, performing Nemeskar, humbly observed, that, having bound ourselves with complete attachment to his munificent service, we were hopeful that we should, under no circumstance or place, ever let slip from our hearts the recollection of his Majesty.’

Distich.

In terms of gracious import he answered: ‘Since your creation is for the purpose of producing the world, your request hath obtained its accomplishment; and your Bekt, i.e., adoration, shall ever be firm and orthodox towards me. You must make a Preteema, i.e., my image, of clay, and perform Pooja to it: in which ye shall both consult your own advantage and my contentment. Moreover, another figure in this same form of mine, shall appear from a wrinkle of Bremha’s forehead, and be named Roodre, and shall apply to compose the perplexities of the creatures; and he shall possess power not inferior to my own. Between him and me there is no distinction. Thou, too, and Bremha, and Roodre, we are in fact all one form, and in no manner whatsoever is there any difference between us four to be be admitted: except only that there is this one distinction between us, that your origin is from Prekreete and mine is not. Wherefore, keeping this in your minds, be diligent in Dyan to me. The four castes also, which are the Brehmen, the Khshtree, the Vishye, and the Soodre; and the four Ashreme, i.e., the Brehmecharee, the Grehest, trye, the Waneprest, and the Sanyassee; together with all other creatures, shall thou introduce into the field of existence, that they may become capable of Gyan and Aghyan.’ And to Vishnu he said: ‘Be thou the granter and bestower of Mooktee in this world, and that, which in my sight is good, shall appear the same in thine; and whosoever shall admit any doubts herein is no Gyanee (i.e., learned in the truths of divinity). And, of the Lings which have been already mentioned, having made one of pearl, another of the dung of a milch cow, a third of gold, and a fourth of clay, and joined them together, be diligent in worshipping them.’ After giving these orders he vanished; and the Ling of the Pooja of Shree Meha Deiv made its appearance from that same day. He, who in presence of Ling shall open his mouth in praise of Shree Meha Deiv, is for six months in the form of Shree Meha Deiv. There is no doubt of it.

Fifth Adhyaye.

The Reeshes again mentioned to Soote that, by the particulars of the production of the Ling, their greatest crimes were entirely done away, and they became liberated and redeemed. But the Mahatemye, i.e., the mightiness of Sheev and the production of all creatures, was what they wished more expressly to hear specified. Soot Pouraneeke said: ‘A mercy on your understanding, for ye have well demanded. The Ling of Seda Sheev, which is Anente and Neergoone, announced to Vishnu, ‘All creatures shall employ themselves in worshipping thee, and whosoever shall be in straights and difficulties shall obtain release thence by thy favour. Thou must therefore assume a variety of appearances in the world, and obtain fame and glory by the Avetars, and conduct the inhabitants of the world to the degree of liberation. I, also, becoming Roodre, in this very form of mine, will closely attend to the different necessities of those who shall be created and sooth their griefs and calamities. As there is no difference between thee and me, and Dhyan, i.e., thought of me, dwells constantly in thy heart, I, too, will never be forgetful of thy Dhyan: and, whosoever shall be a faithful devotee of mine, and hath at the same time evil thoughts towards thee, I will set aside, all his merits and deserts towards me, and precipitate him to the lowest abyss!’ Vishnu also answered,’O! Meha Raja, whosoever shall be devoted to my Bhekt, and who, shall in the least instance be deficient of respect to thee, I will hold him guilty of the blackest offence, and dispatch him to hell, nor will release him thence until the universal dissolution of all things.’ After that, Vishnu said to Brehma, ‘Whenever any difficulty shall shew itself to me, be thou my protector; and since thou art the most exalted and chief of all the Deivetas, pay attention to all matters both in gross and detail. He who shall acknowledge thee, acknowledgeth me also; and he, who between us two shall start the least distinction, takes the securest method to fix himself in hell. For the space of one hundred grand years, no obscurity, nor diminuition shall be obtruded on the light of thy being; and one of thy days, which is composed of four thousand Yoogs, and is called Kelpe;—for that time, be thou rigorous and absolute.’

Thirty-eighth Adhyaye.

Of the particular Lings of Seda Sheev.

The Reesheeshwers demanded of Soote an account of the Lings of Seda Sheev, that are known upon this part of the earth, and are worthy to be worshipped, and where they are stationed.

Soote answered: The Lings of Seda Sheev are innumerable. The whole earth is replete with them; and whatsoever is visible is a form or species of Ling. Besides which, no place whatsoever is void of them; both Paradise and Patal are stocked with them; and all the Deivetas and Reeshes are occupied in their worship. And those who with complete devotion and entire faith have worshipped them, Bhegewan, for the gratification of such devotees, hath appeared and established himself there, at the desire of his votaries, with a Ling for each particular case of demand.

The Lings which are thus extant over the land, are not to be counted: but of such as are now more especially in repute I shall immediately state to you the twelve Jyotee Lings.

He, who rising early in the morning shall repeat the names of these twelve Jyotee Lings, will be freed from all his crimes, and shall obtain his desires: and whoever, on any particular account, addresses a particular Ling, he will succeed accordingly, and such person is not freed from the crimes by the Dershene, or view of the twelve Jyotee Lings. It is enjoined all the four casts to perform Pooja to those; and, after Pooja, if they eat the sacrificial morsels they are purified from their crimes on the spot. And if they worship any one of these twelve Jyotee Lings for six months, Mooktee becomes their destiny, and they are no more subject to birth: and, if ever a Meicke, or Chandale, or deceiver, obtains Deersheene of the Jyotee, in another generation he is born in the house of a Veidread Brahmin, and becomes Mookte.