Some pointed out 108 names of rAma in padma purANa as describing Sivalinga prathiShTa. I had a look at the section:
sarvayajñādhipō yajvā jarāmaraṇavarjitaḥ ।
śivaliṅgapratiṣṭhātā sarvāvaguṇavarjitaḥ ॥
This interested me so I went through the section. Genuine enough+
sarvayajñādhipō yajvā jarāmaraṇavarjitaḥ ।
śivaliṅgapratiṣṭhātā sarvāvaguṇavarjitaḥ ॥
This interested me so I went through the section. Genuine enough+
If you take the time to understand that names in sahasranAmAs & shatanAmAs are not random but telling a story, ie, onnected to each other, you would understand that it is not proper to jump into a name and interpret it as per layman understanding. So let me explain these names+
sarvayajñādhipō yajvā jarāmaraṇavarjitaḥ ।
[The One who presides over all sacrifices (as the object of worship), the One who performs sacrifices for those who cannot do so (as the means of worship), who is devoid of birth and death despite being the antaryAmin]+
Exp below+
[The One who presides over all sacrifices (as the object of worship), the One who performs sacrifices for those who cannot do so (as the means of worship), who is devoid of birth and death despite being the antaryAmin]+
Exp below+
These set of names say that the Lord is not only the object of sacrifice, but also the means to do the sacrifice when one cannot do it himself. Thus kriShNa says in MB,
Tesham tu pavanaya aham nityameva YudhiShthira! |Ubhesandhye anutishthami hi askannam tad-vratam mama ||+
Tesham tu pavanaya aham nityameva YudhiShthira! |Ubhesandhye anutishthami hi askannam tad-vratam mama ||+
[Yudhishthira! For purification of those who are unable to observe daily rites, I am myself doing Yajna at both dawn & dusk every day. I never fail in carrying out this vow of mine.]+
First name indicates he is the end. Second name indicates he is the means. How can he so? Because third name indicates he is the antaryAmin of all creatures as indicated by the nAma "jarāmaraṇavarjitaḥ" - He is devoid of birth and death despite staying in all beings.+
As the innerself of all, he is the means for sAdhana and also accepts sAdhaNa as the innerself of various gods (hence the end).
What is the nature of the relationship attained with him due to this antaryAmitvam? The next 2 names explain that it is seSha-seShi bhAva+
What is the nature of the relationship attained with him due to this antaryAmitvam? The next 2 names explain that it is seSha-seShi bhAva+
śivaliṅgapratiṣṭhātā sarvāvaguṇavarjitaḥ
[He who establishes (supports) the nature of the jIvAtma that is his body (śivaliṅga),who is devoid of all bad qualities as the SeSin (sarvāvaguṇavarjitaḥ)]+
[He who establishes (supports) the nature of the jIvAtma that is his body (śivaliṅga),who is devoid of all bad qualities as the SeSin (sarvāvaguṇavarjitaḥ)]+
The jIva is "Shivalinga" as it is the body (linga) of the Lord, that is agreeable to him (Shiva) by its intrinsic nature of being a seSha. This nature is established or supported by the Lord as its' innerself and hence making it his body.+
If the jIva is seSha (servant), then Lord is the master (seShin), and he is the ideal seShin in that he lacks any bad qualities. The last name indicates that unlike other masters who may treat their servants cruelly, this master has no such bad guNAs and exalts his servants.+
See how reading "SivalingaprathiShthAta" without context leads to erroneous conclusions. These terms have multiple meanings. The names have a continuity that rule out any reference to other devatAs.//
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