History of Mediaeval Hindu India (being a History of India from 600 to 1200 A.D.) v3.c41.s8.3

v3.c41.s8.3

Śaivism is no doubt as old as the Vedas, Rudra being praised even by Rigvedic Rishis both in his terrible as well as his gracious form as Śiva. When the Vedic philosophers developed the idea of a supreme God of which all other gods were manifestations, and when the thinkers of Upanishad days evolved the Para Brahman doctrine, there was a division among the Vedic worshippers. Some raised Viṣṇu to this highest position while others adopted Śiva as the highest God, though the predominant opinion seems to be in favour of Viṣṇu. (See अग्निर्वैदेवानामनमो विष्णु: परम: Ait. Ār.). The identification of Śiva with the Para Brahman appears to be a later idea, as it is not to be found in the oldest ten Upanishads but is to be found distinctly first in the later Śvetāśvatara. This difference of opinion was bound to arise since, as stated before, every religion in its growth splits itself into two stems (like a tree), these again giving rise to several branches. Vedic Aryan religion thus in the post-Vedic period divided itself into Vaiṣṇavism and Śaivism. Śaivism appears to have, however, become the religion of the commonalty as the common people are more afraid of ghosts and demons, and as also of the terrific aspects of nature; and Rudra Śiva was early considered to be the god of demons and of diseases. Moreover, the phallic worship of the aboriginal people, to which there are plain allusions in the Vedas, was identified with Rudra worship in the post-Vedic period at a very early date; much earlier than Dr. R. G. Bhandarkar is disposed to assign it (p. 115). For non-mention, as we have often insisted, is not conclusive proof and because Patanjali refers to images of Śiva and not to the Linga form, or because the coins of Wema Kadphises give on the obverse the human figure of Śiva, it cannot follow that Linga worship was not known in their days. The plain reference to linga worship as the worship of Śiva in the Mahābhārata shows that it was already orthodox about 300 B. C. Of course, Śiva was then as now worshipped in both forms namely a human form with five heads and the Linga form. But the Linga worship became popular especially as it soon assumed a highly philosophical or esoteric meaning in which its original idea was entirely lost. Even now Linga worship is nowhere associated with any obscene idea. This esoteric blending of Aryan and Non-Aryan worship made it the worship of the common people at a very early period.