Shiva Purana (Books 1 & 7)
Partial text — Vidyeśvara and Vāyavīya Saṃhitās only
Hear now the sacred narrative as revealed in the ancient verses. Even if one possesses only modest means, one should, without deceit, offer whatever materials one can gather for the worship of the liṅga or image, and perform this worship continually. With devotion, offerings may include a pavilion, gateway, sacred space, monastery, field, festival, cloth, fragrance, garlands, incense, and lamps. One may also present a variety of foods, cakes, side dishes, umbrellas, banners, fans, and chowries with all their accessories. All royal honors should be bestowed upon the liṅga and image, and one should circumambulate, salute, and recite prayers according to one's ability. With great devotion, these rituals—from invocation to conclusion—should be performed daily, worshipping the Lord in the liṅga and image of Śaṅkara. By Śiva’s grace, even if hearing and other faculties are abandoned, one attains success; indeed, the great ones of old were liberated solely by worshipping the liṅga and image. Everywhere, the hosts of deities are worshipped only in the form of images. Yet, the question arises: how is Shiva worshipped everywhere in both the liṅga and the image? This question, O great sages, is virtuous and wondrous. In this matter, only Mahadeva himself is the true speaker, for none other can answer. Let me declare what was spoken by Shiva, as passed down from teacher to disciple: Shiva alone, being of the nature of Brahman, is called 'without parts.' Yet, because he has form, he is also 'with parts.' Thus, Shiva is both with and without parts. Due to his aspect without parts, his liṅga is formless and united with him. Because he is also with parts, the image represents his form. As he embodies both these natures, he is called 'Brahman,' the Supreme. Therefore, both the liṅga and the image are always worshipped by people. The other deities, not being Brahman, are never without parts. For this reason, the formless liṅga is not worshipped by the lords of the gods; the other deities are living beings, not Brahman. Only the image, having form, is worshipped in silence. The others are living beings, O Shankara, but Shankara alone is Brahman. This truth is established by the essence of Vedanta and revealed by the meaning of the Pranava. In the past, Nandikeshvara was questioned about this on Mount Mandara. Sanatkumara, the wise sage and son of Brahma, asked about Shiva and the other dependent deities, concerning their worship everywhere. For other gods, only the image is heard and seen as the object of worship. In the worship of Shiva alone, both the liṅga and the image are observed. Therefore, O auspicious one, tell me the true principle for my understanding; this unsurpassed question is the secret, the mark of Brahman. Thus, I shall relate what Shiva spoke: because Shiva is of the nature of Brahman and is without parts, he is indeed without parts. His liṅga alone is accepted in all the Vedas for worship. Yet, because he is also with parts, he is both with and without parts. Similarly, the image is accepted everywhere for worship. The other deities, being living beings and with parts, are worshipped everywhere only in their images. According to Vedic decision, only the image is accepted for worship; when the gods manifest, only the form with parts appears. The liṅga and the image of Shiva are indeed seen in vision. O fortunate one, you have spoken of the propagation of the liṅga and image. The distinction between Shiva and the other gods is made in ultimate reality. Therefore, Shiva alone is supreme, arising from the liṅga and image and so forth. O lord of yogis, I wish to hear the marks of the manifestation of the liṅga. Listen, dear one, out of affection for you I shall speak the highest truth. Long ago, at the end of a great age, when the world was renowned, Brahmā and Viṣṇu, two great souls, began to contend with each other. To dispel their pride, the Supreme Lord revealed his own true nature between them, appearing as an endless pillar. From the sign of his own liṅga, Shiva, in the form of the pillar, showed his liṅga, wishing for the welfare of all beings. From that time onward, in all the worlds, the liṅga of the Lord is considered formless, and the image with form is established as Shiva's. For the other gods, only the image is established; each god's image grants their respective enjoyments and is auspicious. But the liṅga-image of Shiva bestows both enjoyment and liberation, and is supremely auspicious. Now, hear further: Once, O lord of yogis, Viṣṇu, reclining upon the serpent, slept in supreme prosperity, surrounded by his attendants. By chance, Brahmā, the foremost knower of Brahman, came there and questioned the lotus-eyed Viṣṇu, lying on his beautiful bed. Brahmā asked, "Who are you, lying here like a man, looking at me with pride? Arise, child, see me, your master, who has come here. One who, seeing his guru and lord arrive, behaves with arrogance, is a betrayer and a fool; expiation is prescribed for him." Hearing these words, though anger stirred within him, Viṣṇu outwardly acted calm: "Peace to you, welcome, child. Sit down, take this seat." Brahmā pressed further, "Why does your face appear fierce, your gaze uneven, like a tiger's, O Viṣṇu? Great pride has come upon you, driven by time. The Grandfather is the lord of the world, and you are its protector. This world abides in me, yet you act like a thief among men. Born from the lotus of my navel, you are my son, yet you speak in vain." Thus, as these two deluded and undefeated ones spoke, each claimed supremacy: "I alone am supreme, not you; I am the lord, not you." Wishing to kill each other, they prepared for battle. Those two immortal heroes, riding the swan and the king of birds, fought fiercely, and their followers—those of Brahmā and Viṣṇu—also engaged in mutual conflict. Such is the sacred story, revealing the nature of Shiva, the liṅga, and the image, and the distinction between the Supreme and the other deities.