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73-505: The Srikalahasti Temple is located in the town of Srikalahasti , in Tirupati district in the state of Andhra Pradesh , India . According to regional tradition, it is said to be the site where Kannappa was ready to offer both his eyes to cover blood flowing from the Shivalinga before Shiva stopped him and granted him moksha . The inner temple was constructed around the 5th century CE and
146-677: A conditionally sufficient mark or sign. This Vaisheshika theory is adopted in the early Sanskrit medical literature. Like the Upanishads, where linga means "mark, sign, characteristic", the texts of the Nyaya school of Hindu philosophy use linga in the same sense. In the Samkhya sutras , and in Gaudapada 's commentary on Samkhyakarika , the term linga has many contextual meanings such as in verses 1.124.136, 3.9.16 and 5.21.61, as it develops its theory of
219-420: A figure of Lakulisha , the ascetic manifestation of Shiva , carved on the front, holding an antelope and axe in his hands. He stands on top of a Apasmara (demon) dwarf , who symbolizes spiritual ignorance, greed, sensual desires or Kama and nonsensical speech on the spiritual path, hence must be subdued in spiritual pursuits. In this earliest representation, the phallic representation illustrates
292-471: A human form. Parvati fell to the Earth. To atone, Parvati performed penance at Srikalahasti and pleased Shiva. Shiva granted her a heavenly body, a hundred times better than her previous divine form, apologised to her and later taught her the secret lore. Parvati is therefore worshipped as Gnana Prasunambika Devi in the temple. Cursed to become a ghost, Ghanakala prayed at Srikalahasti for 15 years and after chanting
365-474: A key role in the diagnosis of a sickness, the disease. The author of classical Sanskrit grammar treatise, Panini, states that the verbal root ling which means "paint, variegate", has the sense "that which paints, variegates, characterizes". Panini as well as Patanjali additionally mention lingam with the contextual meaning of the "gender". In the Vaisheshika Sutras , it means "proof or evidence", as
438-506: A linga. Another Indus stamp seal often called the Pashupati seal , states Doniger, has an image with a general resemblance with Shiva and "the Indus people may well have created the symbolism of the divine phallus", but given the available evidence we cannot be certain, nor do we know that it had the same meaning as some currently project them to might have meant. The word lingam is not found in
511-560: A lingam, is still in worship in the Parashurameshwara temple, Gudimallam , in a hilly forest about 20 kilometres (12 mi) east of Tirupati in Andhra Pradesh . It has been dated to the 3rd-century BCE, or to the 2nd century BCE, and is mostly accepted to be from the 3rd- to 1st-century BCE, though some later dates have been proposed. The stone lingam is clearly a representation of an anatomically accurate phallus , with
584-465: A male sexual organ. Since the 19th century, states Dasgupta, the popular literature has represented the lingam as the male sex organ. This view contrasts with the traditional abstract values they represent in Shaivism wherein the lingam-yoni connote the masculine and feminine principles in the entirety of creation and all existence. The colonial era Orientalists and Christian missionaries , raised in
657-484: A milk bath. Priests chant hymns, while the devotees go to the sanctum for a darshana followed by a clockwise circumambulation of the sanctum. On the sanctum walls, typically are reliefs of Dakshinamurti, Brahma and Vishnu. Often, near the sanctum are other shrines, particularly for Shakti (Durga), Ganesha and Murugan (Kartikeya). In the Hindu tradition, special pilgrimage sites include those where natural lingams are found in
730-484: A modern Shivlinga [a tubular stone]." According to Srinivasan, in the Harappan sites , objects that resemble "lingam" have been found. That includes "a seated trident-headed ithyphallic figure", which was found on Indus seals, "has been compared to Shiva as meditating ascetic ", states Srinivasan. According to Encyclopædia Britannica, while Harappan discoveries include "short cylindrical pillars with rounded tops", there
803-415: A part of the literature corpus regards lingam to be the phallus of Shiva, while another group of texts does not. Sexuality in the former is inherently sacred and spiritual, while the latter emphasizes the ascetic nature of Shiva and renunciation to be spiritual symbolism of lingam . This tension between the pursuit of spirituality through householder lifestyle and the pursuit of renunciate sannyasi lifestyle
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#1732869443994876-639: A ratio of 946 per 1000. The average literacy rate stands at 78.66% (male 85.15%; female 72.57%) with 56,501 literates, significantly higher than the national average of 73.00%. The primary and secondary school education is imparted by government-aided and private schools, under the School Education Department of the state. The medium of instruction followed by different schools are English and Telugu. Srikalahasti has educational institutions ranging from elementary schools to engineering and degree colleges. Sri Kalahastheeswara Institute of Technology
949-475: A second, I am formless". It is only the outward symbol of formless being, Shiva, who is eternal , ever-pure, immortal essence of this vast universe, who is your innermost Self or Atman , and who is identical with the Supreme Brahman , states Sivananda Saraswati. To some Shaivites the lingam symbolizes the axis of the universe . According to Shaiva Siddhanta , the linga is the ideal substrate in which
1022-402: A vortex. The vortex resulted in eight parts from Kailash fell into eight different places which are Trincomalee , Srikalahasti, Tiruchirappalli , Thiruenkoimalai , Rajathagiri , Neerthagiri , Ratnagiri , and Swethagiri Thirupangeeli . Srikalahasti is located at 13°45′N 79°42′E / 13.750°N 79.700°E / 13.750; 79.700 ( Srikalahasti ) on
1095-580: Is an abstract or aniconic representation of the Hindu god Shiva in Shaivism . The word lingam is found in the Upanishads and epic literature , where it means a "mark, sign, emblem, characteristic," the "evidence, proof, symptom" of God and God's power. The lingam of the Shaivism tradition is a short cylindrical pillar-like symbol of Shiva, made of stone, metal, gem, wood, clay or precious stones. It
1168-683: Is an engineered by Sri Kalahasteeswara Trust board. Srikalahasti railway station is located on the Gudur–Katpadi branch line section of Guntakal (GTL) Division of the South Central Railway (SCR). Andhra Pradesh state-owned bus services APSRTC operates buses from Tirupati , Chittoor and Nellore . Tirupati Airport is located 25 km from the town. Linga Saiddhantika Non - Saiddhantika A lingam ( Sanskrit : लिङ्ग IAST : liṅga , lit. "sign, symbol or mark"), sometimes referred to as linga or Shiva linga ,
1241-554: Is associated with the temple. The temple also finds mention in the works of Nakeerar and the Nalvars , namely, Appar , Sundarar , Sambandar and Manickavasagar in the canonical works of Tirumura. As the temple is revered in Tevaram , it is classified as Paadal Petra Sthalam , one of the 275 temples that find mention in the Saiva canon. The presiding deity of the temple Gnana Prasunambika Devi
1314-496: Is believed that performing this pooja will ward the people from astrological effects of Rahu and Kethu, the demigods which cause eclipses. As per Hindu legend, Kalahasteeshwara was worshipped at this place by Brahma during all four Yugas . Arjuna , the Pandava prince during Mahabharata is believed to have worshipped the presiding deity. The legend of Kannappa , who was a hunter and turned into an ardent devotee of Shiva accidentally,
1387-573: Is found in Sanskrit texts , such as Shvetashvatara Upanishad , Samkhya , Vaisheshika and others texts with the meaning of "evidence" of God and God's existence, or existence of formless Brahman . The original meaning of lingam as "sign" is used in Shvetashvatara Upanishad , which says "Shiva, the Supreme Lord, has no liūga", liuga ( Sanskrit : लिऊग IAST : liūga ) meaning he
1460-531: Is historic, reflects the different interpretations of the lingam and what lingam worship means to its devotees. It remains a continuing debate within Hinduism to this day, states Doniger. To one group, it is a part of Shiva's body and symbolically saguna Shiva (he in a physical form with attributes). To the other group, it is an abstract symbol of nirguna Shiva (he in the universal Absolute Reality, formless, without attributes). In Tamil Shaiva tradition, for example,
1533-557: Is located on the banks of the River Swarnamukhi . Srikalahasti, derives its name from the combination of the Sanskrit words Sri (spider), Kala (snake) and Hasti (elephant), which once worshipped the Shiva lingam here and attained moksha . As per another legend, Vayu and Adishesha had a dispute to find out who is superior. To prove their superiority, Adishesha encircled Mount Kailash , Vayu tried to disentangle him by creating
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#17328694439941606-569: Is no evidence that the people of Indus Valley Civilization worshipped these artifacts as lingams. Scholars such as Arthur Llewellyn Basham dispute whether such artifacts discovered at the archaeological sites of Indus Valley sites are yoni. According to the Indologist Asko Parpola , "it is true that Marshall's and Mackay's hypotheses of linga and yoni worship by the Harappans has rested on rather slender grounds, and that for instance,
1679-416: Is often represented within a disc-shaped platform, the yoni – its feminine counterpart, consisting of a flat element, horizontal compared to the vertical lingam, and designed to allow liquid offerings to drain away for collection. The lingam is an emblem of generative and destructive power. While rooted in representations of the male sexual organ, the lingam is regarded as the "outward symbol" of
1752-414: Is regarded to be the absolute reality, the timeless, formless, and spaceless. In the representation of Parashakti, Shiva is regarded to be all-pervasive, pure consciousness , the power and primal substance of all that exists. Parashakti is regarded to possess form, unlike Parashiva, which is formless. According to Sivananda Saraswati , the lingam speaks unmistakable language of silence: "I am one without
1825-629: Is revered as one of the Pancha Bhoota Stalam where the presiding deity is worshipped as Vayu linga (the embodiment of air). This temple is considered the " Kailash of the South". Saivaite saints of the first century sang about this temple. This is the only temple in India which remains open during Solar and lunar eclipses, while, all other temples are closed. This temple is famous for the Rahu-Kethu pooja. It
1898-668: Is shown that the said Skambha is put in place of the eternal Brahman . Just as 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
1971-579: Is that the Siva Lingam represents the phallus or the virile organ, the emblem of the generative power or principle in nature. This is not only a serious mistake but a grave blunder. In the post-Vedic period, the Linga has become symbolic of the generative power of Lord Siva. Linga is the differentiating mark. It is certainly not the sex mark. The traditional lingam rituals in major Shiva temples includes offerings of flowers, grass, dried rice, fruits, leaves, water and
2044-471: Is the gross body (sthūla śarīra), or concrete reality as it appears to the sense organs. In between the Ultimate and concrete reality is Prakṛti , also called Pradhana which is the imperceptible substratum of the manifest world or pre-matter. Out of this imperceptible cosmic substance, all things have come out, and to which they will return ultimately. The Gudimallam Lingam , one of the oldest examples of
2117-539: Is the liūga of the thing. The insight of the Shvetashvatara Upanishad conveyed through the word liūga is formulated explicitly in Samkhya and schools of Yoga or ways of looking at things , that is, looking at their appearance and at Ultimate Reality. Liriga here denotes the subtle body , (liṇga śarīra) underlying and ontologically preceding anything perceptible. The perceptible state, in this context,
2190-493: Is transcendental, beyond any characteristic and, specifically, the sign of gender. The term also appears in early Indian texts on logic, where an inference is based on a sign (linga), such as "if there is smoke, there is fire" where the linga is the smoke. It is a religious symbol in Hinduism representing Shiva as the generative power, all of existence, all creativity and fertility at every cosmic level. In early Sanskrit medical texts, linga means "symptom, signs" and plays
2263-439: Is typically the primary murti or devotional image in Hindu temples dedicated to Shiva, also found in smaller shrines, or as self-manifested natural objects. Lingam, states Monier Monier-Williams , appears in the Upanishads and epic literature , where it means a "mark, sign, emblem, characteristic". Other contextual meanings of the term include "evidence, proof, symptom" of God and God's power. The word lingam
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2336-645: Is worshipped as Kalahasteeswara. The temple is also regarded as Rahu-Ketu kshetra and Dakshina Kailasam . Srikalahasti temple, situated 36 km away from Tirupati , is famous for its Vayu Lingam (Wind Lingam), one of the Pancha Bhuta Sthalams , representing the wind. In primordial times, the wind-god Vayu performed penance for thousands of years to the Karpoora Lingam , the lingam of Shiva made of camphor . Pleased with Vayu's penance, Shiva manifested before him and bestowed him three boons. Vayu
2409-635: The Rigveda , or the other Vedas. However, Rudra (proto-Shiva) is found in the Vedic literature. Worship of the lingam was not a part of the Vedic religion . The worship of the lingam originated from the famous hymn in the Atharva Veda Samhita sung in praise of the Yupa-Stambha , the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha , and it
2482-583: The Shiva-Linga . In the text Linga Purana , the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva. There is a hymn in the Atharvaveda that praises a pillar ( stambha ), and this is one possible origin of linga worship. According to Swami Vivekananda, the Shiva-linga had origins in the idea of Yupa-Stambha or Skambha of
2555-568: The Victorian mindset by avoiding the use of words such as penis, vulva, vagina and other direct or indirect sexual terms in the Sanskrit text to discuss sex, sexual relationships and human sexual positions. Burton used the terms lingam and yoni instead throughout the translation. This conscious and incorrect word substitution, states Doniger, thus served as an Orientalist means to "anthropologize sex, distance it, make it safe for English readers by assuring them, or pretending to assure them, that
2628-423: The Victorian mold where sex and sexual imagery were a taboo subject, were shocked by and were hostile to the lingam-yoni iconography and reverence they witnessed. The 19th and early 20th-century colonial and missionary literature described lingam-yoni , and related theology as obscene, corrupt, licentious, hyper-sexualized, puerile, impure, demonic and a culture that had become too feminine and dissolute. To
2701-409: The "formless Reality", the symbolization of merging of the 'primordial matter' ( Prakṛti ) with the 'pure consciousness' ( Purusha ) in transcendental context . The lingam-yoni iconography symbolizes the merging of microcosmos and macrocosmos , the divine eternal process of creation and regeneration, and the union of the feminine and the masculine that recreates all of existence. The lingam
2774-472: The "indicative sign is in a Vedic passage". The term linga also appears in Buddhist and Jaina literature, where it means "sign, evidence" in one context, or "subtle body" with sexual connotations in another. The lingam of the Shaivism tradition is a short cylindrical pillar-like symbol of Shiva, made of stone, metal, gem, wood, clay or precious stones. Various styles of lingam iconography are found on
2847-628: The 11th century CE, the Chola emperor Rajendra Chola I king renovated the temple and constructed the main structure. Kulottunga Chola I , contrived and built the beautiful gopurams, located at the entrance facing south, during the 11th century CE. Inscriptions of Rajaditya Chola , Rajaraja Chola I , Rajadhiraja Chola I , Kulottunga Chola I , Kulottunga Chola III are found across the temple. The temple received contributions from various ruling dynasties like Chola Dynasty , Reddi kingdom and Vijayanagar Empire . The 120 feet (37 m) high main gopuram and
2920-541: The Bhairava Mantra, Shiva restored her original form. Mayura , Chandra and Indra were cursed to become a spider, snake and elephant respectively. They sought atonement after taking bath in the river Swarnamukhi and praying at Srikalahasti. Shiva appeared before the sage Markandeya in Srikalahasti and preached that a Guru alone could make esoteric teachings and, therefore he is Brahma, Vishnu and Shiva . Around
2993-569: The Hindus, particularly the Shaivites , these icons and ideas were the abstract, a symbol of the entirety of creation and spirituality. The colonial disparagement in part triggered the opposite reaction from Bengali nationalists, who more explicitly valorised the feminine. Swami Vivekananda called for the revival of the Mother Goddess as a feminine force, inviting his countrymen to "proclaim her to all
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3066-509: The Indian subcontinent and southeast Asia. The historic lingam iconography has included: A lingam may be made of clay ( mrinmaya ), metal ( lohaja ), precious stone ( ratnaja ), wood ( daruja ), stone ( sailaja , most common), or a disposable material ( kshanika ). The construction method, proportions and design is described in Shaiva Agama texts. The lingam is typically set in
3139-729: The Mackay's hypothesis cannot be ruled out because erotic and sexual scenes such as ithyphallic males, naked females, a human couple having intercourse and trefoil imprints have now been identified at the Harappan sites. The "finely polished circular stand" found by Mackay may be yoni although it was found without the linga. The absence of linga, states Parpola, maybe because it was made from wood which did not survive. Indologist Wendy Doniger rejects Srinivasan's interpretation, and states that this relatively rare artifact can be interpreted in many ways and has unduly been used for wild speculations such as being
3212-529: The Shiva tradition is "only a symbol of the productive and creative principle of nature as embodied in Shiva", and it has no historical trace in any obscene phallic cult. According to Alex Wayman, various works on Shaivism by some Indian authors, following the Shaiva philosophical texts and spiritual interpretations, "deny that the linga is a phallus." To the Shaivites, a linga is neither a phallus nor do they practice
3285-421: The Vedic rituals, where the term meant the sacrificial post which was then idealized as the eternal Brahman . The Yupa-Skambha gave place in time to the Shiva-Linga , quite possibly with influence from Buddhism's stupa shaped like the top of a stone linga, according to Vivekananda. Shvetashvatara Upanishad states that, of the three significations of Lingam , the primary one is " the imperishable Purusha ",
3358-549: The absolute reality , whereby the linga is "sign", a mark that provides the existence of Brahman , which is itself formless. Furthermore, it mentioned that Shiva is transcendent, beyond any characteristic or liūga , specifically the sign of gender. Linga, "sign", not only signifies the existence of perceptible "things" but also denotes the imperceptible essence of "a thing" or pieces of Brahman called Atma even before that thing has come to exist in any concrete form. The imperceptible essence of "a thing", in its potentiality,
3431-564: The archaeological sites at Harappa and Mohenjo-daro , part of the Indus Valley civilisation . According to Chakravarti, "some of the stones found in Mohenjodaro are unmistakably phallic stones". These are dated to some time before 2300 BCE. Similarly, states Chakravarti, the Kalibangan site of Harappa has a small terracotta representation that "would undoubtedly be considered the replica of
3504-413: The bank of river Swarnamukhi. It is located 38 km north of Tirupati central. As of 2011 Census of India , the town had a population of 80,056. The total population constitute, 38,995 males and 41,061 females – a sex ratio of 1053 females per 1000 males, higher than the national average of 940 per 1000. 8,224 children are in the age group of 0–6 years, of which 4,227 are boys and 3,997 are girls –
3577-463: The bust of a male with his left hand holding a vase and the right hand in the abhaya (no-fear) mudra. The pillar itself is, once again, a realistic depiction of phallus but neither symbolizes fertility nor sexuality, but the refined energetic principles of Urdhva Retas during Sannyasa or Asceticism . The Mathura archaeological site has revealed similar lingams, with a standing Shiva in front (2nd century CE) and with one or four faces around
3650-403: The center of a pindika (also called yoni or pithas, symbolizing Shakti). A pindika may be circular, square, octagonal, hexagonal, duodecagonal, sixteen sided, elliptical, triangular or another shape. Some lingams are miniaturized and they are carried on one's person, such as by Lingayats in a necklace. These are called chala-lingams . The Hindu temple design manuals recommend geometric ratios for
3723-587: The centrality of the energetic principle of Urdhva Retas ( Sanskrit : ऊर्ध्वरेतस् IAST : Ūrdhvaretas , lit. "ascent of vital energies or fluid") the upward flow of energy in spiritual pursuits and practice of celibacy ( Brahmacarya ), contrary to fertility or release of vital energies. Lakulisa as an ascetic manifestation of Shiva is seen in later peninsular Indian scriptures whose ithyphallic aspects connotes asceticism and conserved procreative potentialities ( Brahmacarya or celibacy ), rather than mere eroticism . According to Stella Kramrisch,
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#17328694439943796-516: The common term for lingam is kuRi or "sign, mark" which is asexual. Similarly, in Lingayatism tradition, the lingam is a spiritual symbol and "was never said to have any sexual connotations", according to Doniger. According to Dasgupta, the lingam symbolizes Shiva in Hinduism, and it is also a phallic symbol. Some extant ancient ligams, such as the Gudimallam Lingam , unambiguously depict
3869-419: The esoteric Kaula and Tantra practices, as well as the Shaivism and Shaktism traditions of Hinduism. The lingam and yoni together symbolize the merging of microcosmos and macrocosmos , the divine eternal process of creation and regeneration, and the union of the feminine and the masculine that recreates all of existence. The lingam is regarded as the "outward symbol" of the "formless Reality",
3942-626: The form of cylindrical rocks or ice or rocky hill. These are called Svayambhuva lingam, and about 70 of these are known on the Indian subcontinent, the most significant being one in Kashi ( Varanasi ) followed by Prayaga, Naimisha and Gaya. The colonial-era archaeologists John Marshall and Ernest Mackay proposed that certain artifacts found at Harappan sites may be evidence of yoni-linga worship in Indus Valley Civilization. Jones and Ryan state that lingam/yoni shapes have been recovered from
4015-574: The hundred pillared hall with intricate carvings was commissioned during the regime of the Vijayanagara Krishnadevaraya during 1516 CE. The main gopuram, built by king Krishnadevaraya , collapsed on 26 May 2010. As per the Archaeology Department, the temple tower stood on a foundation that had a depth of only one-and-a-half feet and had a thin crack 25 years before it collapsed which expanded as years passed by. The Rajagopuram
4088-468: The interpretation of the so-called ring-stones as yonis seems untenable". He quotes Dales 1984 paper, which states "with the single exception of the unidentified photography of a realistic phallic object in Marshall's report, there is no archaeological evidence to support claims of special sexually-oriented aspects of Harappan religion". However, adds Parpola, a re-examination at Indus Valley sites suggest that
4161-442: The linga, the sanctum and the various architectural features of the temple according to certain mathematical rules it considers perfect and sacred. Anthropologist Christopher John Fuller states that although most sculpted images ( murtis ) are anthropomorphic or theriomorphic, the aniconic Shiva Linga is an important exception. The lingam is conceptualized both as an emblem of generative and destructive power, particularly in
4234-502: The lingam icon with the male sexual organ; the 11th-century Kashmir text Narmamala by Kshemendra on satire and fiction writing explains his ideas on parallelism with divine lingam and human lingam in a sexual context. Various Shaiva texts, such as the Skanda Purana in section 1.8 states that all creatures have the signs of Shiva or Shakti through their lingam (male sexual organ) or pindi (female sexual organ). According to Doniger,
4307-438: The lingam never caught fire even though camphor is a flammable substance. The temple faces south, while the sanctum faces west. The temple is located on the foothills of a hill, while there is also a belief that the temple was carved out of the monolithic hill. There is a rock-cut shrine of Shiva's son Ganesha , 9 ft (2.7 m) below the ground level. Vallabha Ganapathi, Mahalakshmi-Ganpathi and Sahasra Lingeswara are some of
4380-405: The more sensual aspects of their own religious literature". Some contemporary Hindus, states Doniger, in their passion to spiritualize Hinduism and for their Hindutva campaign have sought to sanitize the historic earthly sexual meanings, and insist on the abstract spiritual meaning only. The sexualization is criticized by Stella Kramrisch and Moriz Winternitz who opines that the lingam in
4453-518: The nature of Atman (Self) and Sarira (body, prakriti ) and its proposed mechanism of rebirth. In the Purva Mimamsa Sutra and the Vedanta sutra , as well as the commentaries on them, the term linga appears quite often, particularly in the form of "lingadarsanacca" as a form of citing or referencing prior Hindu literature. This phrase connotes "[we have found an] indicative sign", such as
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#17328694439944526-533: The outer temple was constructed in the 11th century by the Rajendra Chola I and other Chola emperors such as Rajaditya Chola , Rajaraja Chola I , Rajadhiraja Chola I , Kulottunga Chola I , Kulottunga Chola III , and Reddi kingdom , Vijayanagar Empire . The 120 feet (37 m) high main gopuram and the hundred pillared hall with intricate carvings was commissioned during the regime of the Vijayanagara Krishnadevaraya during 1516 CE. Shiva in his aspect as Vayu
4599-561: The pictorial symbol of the Gudimallam lingam should not be mistaken for fertility or eroticism, due to incomplete or impure understanding of the underlying refined principles. The Bhita linga – now at the Lucknow museum – is also dated to about the 2nd century BCE, and has four directional faces on the pillar and a Brahmi script inscription at the bottom. Above the four faces, the Bhita linga has
4672-490: The processional idols of Shiva and Parvati will be taken on Vahanams in a procession around the temple streets. Srikalahasti Srikalahasti is a town in Tirupati district located in the Indian state of Andhra Pradesh . It is a municipality and the revenue division of Srikalahasti mandal and Srikalahasti revenue division . It is a part of the Tirupati Urban Development Authority , which
4745-431: The rare images found in the temple. There is a large shrine of Jnanaprasunambika, the consort of Kalahatisvara. There are smaller shrines in the temple for Kasi Viswanatha, Annapurna , Surya , Sadyoganapathi and Shiva's second son Kartikeya . There are two large halls namely Sadyogi Mandapa and Jalkoti Mandapa. There are two water tanks associated with the temple namely, Surya Pushkarani and Chandra Pushkarani. The temple
4818-414: The symbolization of merging of the 'primordial matter' ( Prakṛti ) with the 'pure consciousness' ( Purusha ) in transcendental context . Sivaya Subramuniyaswami elaborates that the lingam signifies three perfections of Shiva . The upper oval part of the lingam represents Parashiva and the lower part of the lingam, called the pitha, represents Parashakti . In the representation of Parashiva, Shiva
4891-542: The text was not about real sexual organs, their sexual organs, but merely about the appendages of weird, dark people far away." Similar Orientalist literature of the Christian missionaries and the British era, states Doniger, stripped all spiritual meanings and insisted on the Victorian vulgar interpretation only, which had "a negative effect on the self-perception that Hindus had of their own bodies" and they became "ashamed of
4964-487: The world with the voice of peace and benediction". According to Doniger, the terms lingam and yoni became explicitly associated with human sexual organs in the western imagination after the widely popular first Kamasutra translation by Sir Richard Burton in 1883. In his translation, even though the original Sanskrit text does not use the words lingam or yoni for sexual organs, and almost always uses other terms, Burton adroitly avoided being viewed as obscene to
5037-438: The worship of erotic penis-vulva, rather the linga-yoni is a symbol of cosmic mysteries, the creative powers and the metaphor for the spiritual truths of their faith. According to Swami Sivananda , the correlation of the linga and phallus is wrong; the lingam is only the external symbol of Shiva's formless being. He further states that it is the light or power of consciousness, manifesting from Sadashiva . The popular belief
5110-404: 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. Scholars, such as Wendy Doniger and Rohit Dasgupta , view linga as extrapolations of what was originally a phallic symbol. According to Doniger, there is persuasive evidence in later Sanskrit literature that the early Indians associated
5183-600: Was blessed to present everywhere in the world in form of air and want to be an integral part of every being in form of vayus . Further, The linga that Vayu worshipped was named as the Vayu Lingam after him and was declared to be worshipped by various beings. Another legend narrates that Shiva's consort Parvati adamantly asked him to teach her the secret of the Shiva Panchakshari Mantra . Angry with her behaviour, Shiva cursed her to discard her divine form and assume
5256-673: Was born in Vellathurar Gotra of Senguntha Kaikola Mudaliar caste. It is customary for the bride to bring home the dowry and submit it by Sengunthars at the Shiva-Parvati wedding held here. The temple follows the Shaivite tradition. Maha Shivaratri is the most important festival when lakhs of devotees offer prayers to seek the blessings of the Lord. Mahashivaratri Brahmotsavams are celebrated in par with Maha Shivaratri for 13 days during which
5329-408: Was reconstructed in its original form at the same location with a budget of 45 crores and was consecrated on 18 January 2017. The presiding image of Shiva in the form of Linga is made of white stone (believed to be the solidification of camphor) in a tall cylindrical shape resembling an elephant trunk. The stone is divided into 5 segments. The lingam is lit by many lamps in the sanctum. Miraculously,
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