The Padma Puran ascribes the origin of the particular form under which this symbol is represented, to the effects of a curse imprecated on Shiva by Bhrigu. It is there said that, when, Bhrigu was sent to ascertain the preeminence of the three gods, on arriving at Kailasa he thus addressed Shiva’s door-keeper:—“Quickly inform Shankara that I, the Brahman Bhrigu, am come to see him.” But the door-keeper said,—‘Stop, stop, if thou wishest to preserve thy life; for my lord cannot be approached at present, as he is engaged in amorous dalliance with Devi.’ The divine sage being thus denied access, waited some time at the gate of Shiva’s abode, and at length incensed with anger imprecated this curse:—‘Since thou, O Shankara! hast thus treated me with contempt, in consequence of thy preferring the embraces of Parvati, your forms shall on that account become the lingam in the yoni.’ It is generally understood that it was in consequence of this curse, that Shiva was deprived of his lingam in the Daruvanan, and that Parvati assumed the form of the yoni in order to receive and render it innocuous. The Lainga Puran relates the origin of the worship of the linga, differently. Brahma, addressing the angels.—‘When I sprang into existence, I beheld the mighty Narayana reposing on the abyss of waters; and, being under the influence of delusion, awakened him with my hand and thus addressed him,—‘Who art thou that thus slumberest on this terrible ocean?’ Hari awoke, and dispelling sleep from his lotos eyes, looked upon me, and then arising said,—‘Welcome, welcome, O Pitamaha! my dear son!’ On hearing the first of gods smiling thus speak, I, confined within the bonds of the quality of impurity, replied,—‘Why dost thou say my dear son? for know me to be the eternal god, the universal spirit, the creator, preserver, and destroyer of the three worlds.’ But he immediately answered,—‘Hear the truth, O four-faced! and learn that it is I who am the creator, the preserver, and the destroyer, how canst thou thus forget Nayarana the self existent and eternal Brahm? but thou committest no fault, for thy error proceeds from the delusion of Maya.’ Hence arose between us a terrible combat amidst the waters of the deluge, when, to appease the contest and recall us to our senses, appeared a lingam blazing like a thousand suns. Bewildered by its radiant beams, Hari thus said to me, lost in amazement,—‘I will proceed downwards in order to ascertain the termination of this wondrous column of fire, do thou, O Lord! proceed upwards and seek for its top.’ Having thus spoken, he assumed the form of a boar, and I that of a swan, and we both prosecuted our search for four thousand years but being unable to ascertain its terminations, we then returned back wearied and disappointed. Thus still under the influence of delusion, we prostrated ourselves before the lingam, and were reflecting on what it could be, when we heard a voice, saying,