The last “Spotlight” post in our current series of three “non-Vishnu” Shaligrams, this post will focus on the Shiva Linga Shaligram. Given that Shaligrams are generally assumed to be direct manifestations of Vishnu, it occasionally comes as a surprise to many people that Shiva Linga Shaligrams have some measure of Scriptural precedent, particularly in the Harihara category of shilas (Praanatoshani Tantra pg. 348, Skanda Purana, Nagarekhanda, 244: 3-9).Harihara is the fused representation of Vishnu (Hari) and Shiva (Hara).Also known as Shankaranarayana (“Shankara” is Shiva, and “Narayana” is Vishnu), Harihara is thus revered by both Vaishnavas and Shaivas as a form of the Supreme God.

Harihara is also sometimes used as a philosophical term to denote the unity of Vishnu and Shiva as different aspects of the same Ultimate Reality which is called Brahman. This concept of equivalence of various gods as one principle and “oneness of all existence” is discussed as Harihara in the texts of the Advaita Vedanta school in Hindu philosophy. Additionally, some of the earliest sculptures of Harihara, with one half of the image as Shiva and other half as Vishnu, are found in the surviving cave temples of India, such as in the cave 1 and cave 3 of the 6th-century Badami cave temples.

(See also: David Leeming (2001), A Dictionary of Asian Mythology, Oxford University Press, page 67 and TA Gopinatha Rao (1993), Elements of Hindu iconography, Vol 2, Motilal Banarsidass, pages 334-335)

Description:

The Shiva Linga Shaligram is one of the most distinctive Shaligrams and typically appears as a round, smooth shila containing a central conical spiral, which can be black, gold, or with white markings (see photo 1).

The variant of this Shaligram also appears as a columnar formation of black shale with a slightly segmented conical shape emerging wholly or partially from the top of the shila (see photo 2).

This Shaligram is primarily associated with Shiva Linga worship and is therefore mainly sought after by Shaiva devotees. However, many Vaishnavas (such as Smartas) include the Shiva Linga Shaligram in their home practices in order to bestow blessings for meditation, protection, strength, and for normalizing a troubled family life.

References: Shivling Shaligrams are part of many local and regional Shaligram practices. While they are not mentioned by that name in the Puranas, many devotees consider Shivling Shaligrams to be a part of the Harihara category of Shaligrams.

Description: Because this Shaligram represents Lord Shiva (The One who is Eternally Pure) the life of the devotee is considered free from contaminations of Rajas and Tamas; where the non-apprehension of Reality is Tamas and the misapprehension of Reality is Rajas. However, in Reality Itself there can be neither of them. In the Upanishads, for example, Brahman and Shiva are declared as part of the Absolute Oneness, which is Vishnu.

Golden Shiva Linga Shaligram

Shiva Linga Shaligram

Keeping in the spirit of my previous post, I thought I might continue for a time spotlighting and highlighting some of the beautiful and amazing Shaligrams I find during my field research and travels here in Nepal. I figured this might be both fun and informative given the wide variety of Shaligrams pilgrims and devotees might encounter in their lifetimes and the difficulties many face in finding literature and texts that describe Shilas. On that note…

Description:

Anirudda (The one who cannot be obstructed or resisted by anyone), is a form of Bhagavan Vishnu (the Supreme God), a son of Pradyumna, and the grandson of Krishna. Along with Pradyumna, Sankarshan, and Vasudev, Anirudda is considered one of Vishnu’s four vyuha avatars who received specific attributes or functions of Vishnu but not his entire incarnation. (See also Pradyumna Shaligram) Anirudda’s eternal consort, Usha, once captured and sequestered him in the palace of her father, Bana. He was then rescued by Krishna, Balaram, and the Yadav army as a prelude to the story of Krishna and Shiva’s battle at Banasura in the Bhagavata Purana.

The Anirudda Shaligram is distinctive in that it appears as a teardrop shaped Shila with a series of curved parallel striations marking the majority of the surface. In many cases, the presence of Anirudda is also noted in other Shaligrams where the unique shape of the Anirudda Shaligram can be discerned emerging from somewhere along another Shaligram’s surface. In the second image, a drawing of a temple Shaligram in Kathmandu for example, this Kurma Shaligram (note the turtle-like shape) has also been interpreted as bearing the influences of Anirudda in the characteristic concentric markings across the top portion of the Shila.

Anirudda Shaligrams are typically associated with the comforting of householders, with blessings of wisdom, wit, and conviction, and with providing a “Vaikuntha” like atmosphere conducive to students, architects, administrators, and politicians.

Vedic References: Praanatoshani Tantra pg. 347, Praanatoshani Tantra pg. 361, Brahmavaivartta (Prakritikhanda, Ch. 21), Garuda Purana (Panchanan Tarkaratna, Part 1, Ch. 45)

Vedic Descriptions: Round in shape, glaced and charming to look at, yellowish color (B).

Blue color, round shape, and hole at top side (G).

Anirudda Shaligram

Kurma-Anirudda Shaligram, drawn from a temple Shaligram in Kathmandu