Why are Laxmi and Ganesh worshiped together in Hindu tradition?

 

In some temples and photos, there are images depicting Goddess Lakshmi seated on the thigh of Vigneshwara.

Let us see why is it like that?.

This Goddess Lakshmi is not Vishnu's consort; she is the presiding deity of wealth and prosperity (Aishwarya). Furthermore, the deity depicted is not the standard Vigneshwara we usually envision, but rather Mula Ganapati, Maha Ganapati, or Lakshmi Ganapati.

When Lord Maha Vishnu instructed Sage Vyasa, "The Kali Yuga is approaching, and living beings will face great hardships; organize the Vedas systematically so that they may easily attain salvation and peace of mind," Vyasa set out to classify the Vedas and compose the eighteen Puranas and eighteen Upapuranas. However, he could not make any progress—not even a single sentence or letter would come forth. Astonished and perplexed, he meditated upon Lord Brahma. Upon receiving Brahma's vision and explaining the situation, Brahma said, "Parameshwara had commanded me to begin the work of creation. I did not understand what to do or how to proceed. It was then that I meditated upon Ganapati, and He granted me a vision. He appeared thus:

vakratunda mahAkAya

kOTi sUrya samaprabha “

It was upon beholding Him that my delusion vanished, and I was able to carry out the task of creation without obstacles." Hearing this, Sage Vyasa also meditated upon Ganapati and, through His grace, was able to bestow upon us a magnificent wealth of knowledge.

He is the very same Maha Ganapati, Vallabha Ganapati, or Lakshmi Ganapati.

He is eternal and beginningless (Anadi). He is so ancient that even the celestial wedding of Shiva and Parvati commenced with the worship of Ganapati. On Vinayaka Chavithi, even when various forms of Ganapati—such as Chintamani, Siddhi, Lakshmi, and Pushti—are installed, the initial worship is always offered to "Haridra Ganapati" (the Turmeric Ganapati). He manifests in numerous forms; notably, the Lord bestows His grace through thirty-two distinct forms. There is nothing He cannot grant to His devotees.

The idol is installed in that manner to signify that He is the bestower of prosperity.

Subhamastu

Why is Radha not considered a goddess in Hinduism?

 According to the Devi Bhagavatam and Brahmavaivarta Purana, she is Mula Prakriti, The Devi Bhagavatam states: "Ganesh-janani Durga, Radha, Lakshmi, Saraswati, and Savitri these five goddesses are said to be the fivefold Prakriti of creation". Among these five, Radha is the Prana-Adhisthatri Devi of the Supreme Being. She is described as the "Mukhya Prakriti" who is dearer to Krishna than his own life.

(Image credits to original artist)

The Narada Pancharatra and Brahmavaivarta Purana says that Maha Lakshmi appeared from the left side of Radha. Furthermore, Durga is described as a manifestation of Radha’s power to protect. It is stated: "Radha is Durga and Krishna is Rudra...". The Padma Purana says that the countless goddesses (presiding over arts, wealth, and strength) are merely expansions of Radha's "Kala". The Brahmavaivarta Purana and Narada Pancharatra use a specific analogy: "Just as whiteness is inseparable from milk, or heat from fire, so is Radha inseparable from Krishna" Vedāntins consider Brahman the ultimate reality, characterized by the primary principles of puruṣa and prakṛti. These remain unmanifest within Brahman, but upon their union, prakṛti manifests into the elements constituting dharma. The Brahmavaivarta Purāṇa (Prakṛti Khaṇḍa, 1.1–3) identifies Bhagavati Rādhikā, along with Durgā, Lakṣmī, Sarasvatī, and Sāvitrī, as the Mūlaprakṛti responsible for the creation of the jagat. The Padma Purana identifies her as the Hladini Shakti. She is the personification of the joy of the Supreme Brahman. Without her, the Lord is described as "lifeless" or like a corpse (Shava). The Brahmavaivarta Purana describes a cosmic event where Radha produces a golden egg from which Mahavishnu (the form of Vishnu who breathes out universes) is born. Thus, she is technically the mother of the Creator. She is the Raseshwari who exists in Goloka which is beyond the physical universe. According to Narada Pancharatra
"Ra" signifies the giving of everything (dān) or possession.
"Dha" signifies Nirvana (Liberation/Moksha).

(Image credits to original artist)

Therefore, Radha is the Goddess who bestows liberation upon the devotee. Even Lord Krishna worships her to set an example for the world.

Radhe Radha, Jai Maa Sherawali Vaishno Devi

Who is Lord Dakshinamoorthy in Hinduism?

 Dakshinamurty is a form of Lord Shiva as a teacher. Bhagavata Purana mentions Lord Dakshinamurty being worshipped by Kubera and some Rakshasas. He was having a conversation with Narada about eternal brahman while others just listened. His left foot was placed on his right thigh and his left hand was on his left knee. He also wore a Rudraksha beads around his right wrist.

‘“After seeing this, not very far away, they saw a banyan tree. It was one hundred yojanas in height. Its branches extended for seventy-five yojanas. The shade always extended in every direction. Therefore, there was no heat and there were no nests. This was a tree where people engaged in great yoga, the refuge of those who sought emancipation. The gods saw Shiva, who had abandoned his rage, seated there, like Death. Tranquil in his form, he was tended to by serene and great Siddhas, Sanandana and the others. He was being worshipped by his friend, the master of the guhyakas and the rakshasas. The lord of intelligence and knowledge was immersed in the path of yoga. Because of his affection and desire to ensure the welfare of the worlds, the friend of the universe was practising it. His signs were those desired by ascetics—ashes, a staff, matted hair and deer hide. The complexion of his body was like that of an evening cloud. The crescent moon dazzled on his forehead. He was seated on a mat of darbha grass and was speaking to Narada, who had asked, about the eternal brahman, while other virtuous ones listened. The left one of his lotus feet was placed on his right thigh and his left hand was on his left knee. A garland of rudraksha beads was around his right wrist and he was seated in tarka mudra.

Source: Bhagavata Purana translated by Bibek Debroy Chapter 4(6)

Image courtesy: Pinterest

Were Devas always good and Asuras always evil in Hinduism?

 

kāmam āśhritya duṣhpūraṁ

dambha-māna-madānvitāḥ

mohād gṛihītvāsad-grāhān

pravartante ’śhuchi-vratāḥ
- Bhagavadgita 16:10

" Harboring insatiable lust, full of hypocrisy, pride and arrogance, the demoniac cling to their false tenets. Thus illusioned, they are attracted to the impermanent and work with impure resolve " said Krishna Paramatma in Geeta.

Paramatma said " lust, full of hypocrisy, pride and arrogance " are demonic qualities.

The question whether " were Devas always good and Asuras always evil " should be viewed in “ Reverse “.

People with good qualities are called Devas. Similarly people with bad qualities are called Asuras.

Suras mean Devas, naturally Asuras ( A + Suras - Not Suras) are those who are not Devas.

Subhamastu

In Hinduism, what is the meaning of Shakti? Is God feminine?

 In Hindu Dharma, Shakti refers to that executive power that makes things happen. It is the movement, action and the divine energy present in everyone. Life is not possible without it. Shakti (Prakriti) is Feminine force, that creates. This is the reason it is depicted as the Divine Mother (Paramba).

However, the one who does the creation through or basically with Shakti is the Maheshwara or simply referred as Ishwara (Purusha). The Purusha is the Masculine force that represents awareness, it is the consciousness that holds the power. That is why it is depicted as the Divine Father (Param Pita). This divine consciousness is present in everyone.

The cosmic seed that ultimately leads to the entire creation is the union of these two masculine and feminine forces. Shakti is the projection of Ishwara, this relationship is similar to that of Sun and Sunlight or Ocean and Wave. So God (Bhagwan) is masculine aspect while Power of God (Shakti) is his own feminine aspect. The absolute reality is the non-duality (oneness) of Ishwara and Shakti.

So, the concept of God is not about one particular aspect. Fundamentally the Ultimate Being is attribute less (Nirguna), and for the creation and expansion, it is in the form of both masculine and feminine forces.

Can you name Indian celebrities who have a Hindu screen name but actually doesn't follow Hinduism?

 There were many.

1. DILIP KUMAR( MUHAMMAD YUSUF KHAN)

He was requested by DEVIKA RANI to change his name.

2.MADHUBALA (MUMTAZ JEHAN DEHLAVI)

3. MEENA KUMARI(MAHJABEEN BANO)

She was rechristened as Meena Kumari by director Vijay Bhatt.

4. JOHNNY WALKER (BADRUDDIN JAMALUDDIN KAZI)

He was rechristened to johnny walker after a famous scotch whiskey brand Johnnie walker by director Guru Dutt.

some more names people like sanjay and ajit too changed their names.

Present day non hindu actor with hindu name:

1. ARJUN (FEROZ KHAN)

He played the famous character Arjun in B.R. CHOPRA'S Mahabharat. After this serial he legally changed his name to Arjun.

What is "Surya Vansh" and what is its importance in Hinduism?

(Sri Suryavanshi Sri Ram )

Ikshvaku dynasty is known as Surya Vansh.

Deity : Solar dynasty worshipped Lord Sri Ranganathan as its principal deity.

Name : It was named after Ikshvaku, the son of Vaivasvata Manu, the progenitor of humanity.

Sun : Ikshvaku dynasty also worshipped Lord Surya as its Kuldevta (clan deity)

Legend : It gave great mythological icons like Mandhata , Harish Chandra , Bharat , Dashrath,

Rama : Lord Rama, the seventh incarnation of Lord Narayana was born in Surya Vansh.

Royalty : Being worshippers of Lord Surya , its men and women were associated with royalty.

Radiance : Its men and women radiated with divine radiance.

Ethics : Surya Vansh was known as the upholder of ethics.

Fact : Ancient historians claim, Surya Vansh was the most powerful dynasty of its times.

Prayer : Sri Ganeshaya Namah Sri Surya Narayanaya Namah Sri Ram Jai Ram Jai Jai Ram Namo Parvatipataye Har Har Mahadev Jai Jai Jai Hanuman Gosai Kripa Karo Gurudev Ki Nai Jai Jai Sri Pawan Kumar Jai Anjani Kesari Nandan ji !

Pic Credits : Google Images / Web

Why is the peepal tree considered sacred in Hinduism?

 

" aśhvatthaḥ sarva-vṛikṣhāṇāṁ "
- Bhagavadgita 10:26

" I am peepal tree among trees " said Krishna Paramatma in Geeta.

It is treated as Trinity of gods and worshipped. Root represents Brahma, trunk maha Vishnu and leaves Siva.

Its dried Branches are very sacred and used as havan sticks in Homams.

What is the reason for attaching such significance to the Peepal tree? Unlike the human "I" (ego), which is prone to constant change, this tree remains unchanged for centuries. Through a remarkable and unique metabolic process known as CAM (Crassulacean Acid Metabolism), it releases oxygen even at night.

In English, this tree is called "Peepal"—a name that is, surprisingly, of Sanskrit origin.

There is a story in the Bhavishya Purana regarding this. Once, during a severe famine, a sage named Kaushika was migrating with his family when one of his sons got separated from the group. The boy survived by staying beneath a tree and eating its fruits. The sage Narada appeared, initiated him into the mantra "Om Namo Bhagavate Vasudevaya," and named him "Pippalada." This name was chosen to reflect the fact that he had grown up under a Peepal tree and subsisted on its fruits. The English word "Peepal" originated from this very source.

Sage Pippalada gave us the most valuable “ praSnOpanishad “.

That is the unique essence of our Sanatana Dharma; there is a profound reason behind every aspect of it—something truly unparalleled.

It was not we who claimed that our Vedic literature is the root of the world's languages; that assertion was made by David Frawley, a foreign scholar of the Vedas.

Poland has a therapeutic practice known as "Homa Therapy." When someone falls ill, representatives from the organization come and perform the appropriate Homa ritual. This involves offering cow ghee and sacred firewood such as wood from the Peepal tree, considered a divine tree, into the fire while chanting mantras. This purifies the atmosphere and clears it from virus.

Peepal tree releases positive energy. Meditation under this tree will have better effect.

Its a very sacred tree in Hinduism.

Subhamastu

Who is Shakti Devi in Hinduism?

 Śakti is the Supreme Reality, the primordial maternal energy, and the absolute conscious power that creates, maintains, and dissolves the entire universe. She is not a subordinate consort to a male deity, but the dynamic, kinetic energy without which the universe and the gods themselves would be inert.

"All the gods waited upon the Goddess and asked: ‘Great Goddess, who art Thou?’ She replied: I am essentially Brahman. From Me has proceeded the world comprising Prakṛti and Puruṣa, the void and the Plenum. I am all forms of bliss and non-bliss. Knowledge and ignorance are Myself. Brahman and non-Brahman are to be known – says the scripture of the Atharvans."

She is further described as the supreme power that emits the world: "She, here, is the Power supreme. She, here, is the science of Śambhu, known either as the science beginning with ka, or as the science beginning with ha, or as the science beginning with sa." — Devī Upaniṣad

1. The Non-Duality of Śakti and Śaktimān

The principle of Śāktism is that Śakti and Śaktimān (the male deity who holds the power, such as Śiva or Viṣṇu) are one and the same reality.

"Just as śakti, or power, is not different from śaktimān, the holder of power, similarly parāśakti, the highest power, who is the essence of the absolute (and therefore) identical with dharma, can never be separated from Bhairava, the possessor of dharma." — Vijñāna Bhairava Tantra, Verse 18

"Just as the power to burn is not separate from fire, similarly parāśakti is not different from Bhairava. However, it is imagined as separate in the beginning, as a preliminary step towards entry into its knowledge." — Vijñāna Bhairava Tantra, Verse 19

Adbhuta Rāmāyaṇa confirms this non-duality and directly applies it to Lord Rāma and Sītā:

"Essentially, the fundamental Śakti is one. There is only one divine being to command this Śakti, and that is Lord Śiva. Yogis who are well versed and expert in the basics of essential knowledge do not regard any difference between the two of them." — Adbhuta Rāmāyaṇa, Canto 24, Verse 14

"Jānakī Devī is Śakti personified, while Śrī Rāma (Rāghava) is the authority who is the Lord of that Śakti. Experts in the basics of the essential knowledge of this creation have specially emphasized this point in the Purāṇas." — Adbhuta Rāmāyaṇa, Canto 24, Verse 15

2. Śakti as Prakṛti and Māyā

Śakti is Prakṛti and Māyā.

"Know that Nature (Prakṛti) is Māyā (the creative power), and the great Lord (Maheśvara) is the wielder of Māyā. This entire world is pervaded by beings that are parts of Her (Him)." — Śvetāśvatara Upaniṣad, Chapter 4, Verse 10

"Jānakī (Sītā) is an image or personification of Prakṛti. She is the primary primordial force present even before the creation of the basic elements (bhūtas) of life came into existence." — Adbhuta Rāmāyaṇa, Canto 1, Verse 13

"She is universally and uniformly present in both the Brahman as well as the creation of that Brahman, the Brahmāṇḍa (Universe). She is at the root of all causes and reasons in the world. She is the supreme patron Goddess of both Mother Nature, known as Prakṛti, as well as its opposite, the Vikṛti." — Adbhuta Rāmāyaṇa, Canto 1, Verse 15

3. Tridēvajananī Ambē Mā

In the Śākta doctrine, Brahmā, Viṣṇu, and Śiva originates from the Ambē Mā and relies entirely on Her energy to perform their cosmic functions.

"That Supreme Auspicious Goddess is the preserving energy of Viṣṇu, the creative power of Brahmā, and the destroying force of Śiva. Whatever exists in this infinite Universe, whether Temporal or Eternal, She is the Underlying Force of all; how, then, can She have an origin! Her origin is not Brahmā, Viṣṇu, Maheśa, Sun, Indra, or the other Devas, not this Earth nor this Upholder of the Earth; She is devoid of any qualities, the Giver of Salvation to all, the Full Prakṛti. In the time of the final dissolution of this Universe, She lives with the Supreme Puruṣa." — Devī Bhāgavata Purāṇa, Book 3, Verses 30-33

Śakti Devī assumes countless forms and names, appearing as the consorts of various gods

"All branches of knowledge are Your modifications, O Goddess. All women in the entire world are Your forms. By You alone, O Mother, this entire universe is filled. What praise can there be for You, who are beyond all praise?" — Devī Māhātmya, Chapter 11, Verse 6

"You are Sāvitrī, the consort of Brahmā. You are Bhavānī, the consort of Śiva. You are Śrī (Ramā), the consort of Lord Viṣṇu. You are Śacī, the consort of Indra, the king of heaven. O Goddess Māyā, You shine as the supreme consort in all the worlds." — Kalki Purāṇa, Chapter 15, Verse 10

"The goddess, full of Kṛṣṇa, and the highest deity is called Rādhikā. She is of the nature of all beauty and of the nature of Kṛṣṇa's joy. Therefore, O brāhmaṇa, she is called Hlādinī by the wise. Durgā and others having the three constituents (Sattva, Rajas, and Tamas) are a part of the croreth portion of her. She is actually Mahālakṣmī, and Kṛṣṇa is Lord Nārāyaṇa. O best sage, there is not the slightest difference between the two. She is Durgā (i.e., Pārvatī); Hari is Rudra. Kṛṣṇa is Indra; she is Indrāṇī. She is Sāvitrī; Hari is Brahmā. She is Dhūmorṇā; Hari is Yama." — Padma Purāṇa, Pātālakhaṇḍa, Verses 52b-56a

"In order to promote the welfare of the worlds, Mahālakṣmī, who is beautifully formed, manifests, with herself as the substratum, the two divine states of being Agni and Soma, characterized as man and woman. She has four arms, large eyes, a complexion like refined gold, and she holds a mātuluṅga (a citron), a club, a shield, and a vessel containing amṛta. That is myself, famed as the exquisitely limbed Mahālakṣmī, also known as Mahāśrī, Caṇḍā, Caṇḍī, and Caṇḍikā. I am also called Bhadrakālī, Bhadrā, Kālī, Durgā, Maheśvarī, and Triguṇā; and since I am the wife of Bhagavat (the Holy One), I am also known as Bhagavatī (the Holy One)."— Lakṣmī Tantra, Chapter 4, Verses 37-40

"I am always the beloved of Nārāyaṇa; therefore I am named Nārāyaṇī in the Vedas. I am the chief Śakti of Viṣṇu, I am Viṣṇumāyā and I am Vaiṣṇavī. I am always causing illusion to the endless koṭis of Brahmāṇḍas (universes). And I am Sarasvatī, manifest on the lips of learned people. All the universes exist in the pores of Mahāviṣṇu; I am His Mother, the Origin of all; and it is I that am the Rāseśvarī (the Lady in the circle of the Rasa dance) embodying all the forces (Śaktis)."— Nārada Pañcarātra, Discourse on the Highest Knowledge, Verses 59-61

"He should worship Hari with Lakṣmī or Rudra with Umā. Lakṣmī is identical with Umā and Hari is identical with Rudra. It is so declared in all Śāstras and Purāṇas. Any Śāstra or Kāvya which states otherwise is not worthy of its name. Viṣṇu should be considered as Rudra and Lakṣmī as Gaurī. He who speaks of a difference between them is lowly (Adhama) and should be considered an atheist outside the field of dharma."— Varāha Purāṇa, Chapter 28, Verses 3-6

4. Śakti Devī Residing in All Beings

Śakti is the inner consciousness and intelligence of every living entity.

yā devī sarvabhūteṣu cetanetyabhidhīyate | namastasyai namastasyai namastasyai namo namaḥ || yā devī sarvabhūteṣu buddhirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ || "To the Goddess who in all beings is called Consciousness, Salutations to Her, Salutations to Her, Salutations to Her, again and again. To the Goddess who abides in all beings in the form of Intelligence, Salutations to Her, Salutations to Her, Salutations to Her, again and again." — Devī Māhātmya, Chapter 5, Verses 14-16

"One attains vigour and all excellences by the grace of the goddess Śakti. O son of Pṛthā, she is stationed in all living beings as Buddhi (intellect), Hrī (modesty), Puṣṭi (nourishment), Lajjā (shyness), Tuṣṭi (satisfaction), Śānti (peace), Kṣamā (forgiveness), Spṛhā (desire), Śraddhā (faith), and Cetanā (consciousness). Śakti originates from Utsāha (zeal), Mantra (counsel), and Prabhu (the Lord). Hence Śakti should always be worshipped by an embodied soul. On being delighted, she grants all desires. On being angry, she annihilates in a moment. That Supreme Prakṛti exists in many different forms." — Skanda Purāṇa, Kaumārikākhaṇḍa, Chapter 47, Verses 3-8

"Though she abides in the heart of all, she is invisible to the worlds. She is of the nature of fascination. It is she who, out of her sports, creates distinctions between names and forms. She stays presiding over them but is not attached to them. She is the bestower of wealth and love. Obeisance to that great goddess. Repeated obeisance to the omnipotent goddess." — Lalitopākhyāna, Chapter 13, Verses 18-20

5. The Five Cosmic Functions of Śakti

Śakti performs the five primary acts of the universe.

"O king of the gods, I have five ever-existing functions, viz. tirobhāva (concealment), sṛṣṭi (creation), sthiti (preservation), saṃhṛti (destruction), and anugraha (grace/salvation). O Śakra, hear a systematic description of these functions."— Lakṣmī Tantra, Chapter 12, Verses 13-14

6. Kuṇḍalinī Śakti

"Piercing the earth element in the Mūlādhāra, the water element in the Svādhiṣṭhāna, the fire element in the Maṇipūra, the air element in the Anāhata, the ether element in the Viśuddhi, and the mind in the Ājñā cakra, You ascend through the Kula path and sport in secret with Your Lord in the thousand-petalled lotus (Sahasrāra)." — Saundaryalaharī, Verse 9

"Śacī and Indra, Rohiṇī and Candra, Svāhā and Agni, Prabhā (light) and Sun, Lakṣmī and Nārāyaṇa (Viṣṇu), Vāṇī (Goddess Sarasvatī) and Dhātā (Brahmā), Night and Day, Agni and Soma, Bindu and Nāda, Prakṛti and Puruṣa, Support and Supported, Enjoyment (Bhoga) and Emancipation (Mokṣa), Prāṇa and Apāna (two major vital breaths), Word and Meaning, Injunction and Prohibition, Happiness and Misery—all these manifestations that are duals are all Forms of Śakti-Śiva." — Kulārṇava Tantra

7. The Simultaneous Bestowal of Enjoyment and Liberation

Other paths demand the renunciation of the world, Śakti Devī provides both material fulfillment (i.e Bhoga) and spiritual liberation (i.e Mokṣa) to Her devotees.

"Hence, in regard to the entire world, nowhere can there be a simultaneous attainment of worldly enjoyment and salvation without the propitiation of Goddess Tripurā." — Lalitopākhyāna, Chapter 5, Verse 34

Jay Mata Di

What is the real meaning of Shiva linga in Hinduism?

 Disclaimer - Any person who cant take hard truths or has too many orthodox beliefs, kindly stay away. Only people with an open mind and the ability to digest the subtlety of what I am explaining should read this answer.

So there are a lot of explanations given by many answers here and on the internet. I dont deny any of them. Ishwara appears as seen by the eyes of the devotee so no one can deny their point of views. Here are the common ways of people interpreting the Shiva Linga.

1. Head of Shiva
2. “Linga” meaning “symbol” so Shiva Linga meaning “Symbol of Shiva”. (This used to be my belief system until now).
3. Nirguna Brahman (formless reality)
4. Pillar of light (The Agni Linga appearing between Hari and Brahma as per Shaiva scriptures)

I dont deny any of these descriptions as all of these descriptions are based on scriptures ultimately. I am just going to uncover the one interpretation directly derived from the physical nature of the Shiva Linga, which is also based on scriptures, the most uncomfortable interpretation for most people.

THE SEXUAL UNION OF SHIVA AND SHAKTI.

If reading this has already made you uncomfortable, then dont proceed.

Yes, the base of the Shiva Linga is a Yoni and yes the Linga itself is a Phallus showing intercourse between Purusha and Prakriti. Why cant people just accept this? Its because of how taboo the very nature of sexuality is instilled in our brain.

The Skanda Purana very explicitly states that the way the Linga is placed with the Pindi depicts how every male is born with the Linga and every woman with the Pindi. It continues to say that the whole universe is born through the union of Shiva and Shakti. This has been said very directly. There is no “Linga meaning symbol” stuff said here. Linga is the masculine phallus and Pindi is the feminine yoni.

Skanda Purana Kedara Kanda

tathā kiṃ bahunoktena sarve'pi sthirajaṃgamāḥ |
prāṇino'pi hi jāyaṃte kevalaṃ liṃgadhāriṇaḥ || 17 ||
piṇḍīyuktaṃ yatā liṃgaṃ sthāpitaṃ ca yathā'bhavat |
tathā narā liṃgayuktāḥ piṇḍībhūtāstatā striyaḥ || 18 ||
śivaśaktiyutaṃ sarvaṃ jagadetaccarācaram |
taṃ śivaṃ mauḍhyatastyaktvā mūḍhāścānyaṃ bhajaṃti ye || 19 ||

17. Of what avail is much talk? All mobile and immobile beings, all animals too, are born bearing the Liṅga.
18. Just as the Liṅga is placed (and consecrated) in conjunction with the Piṇḍī (globular solid pedestal), so also men are endowed with Liṅgas and women are with Piṇḍīs.
19. The entire universe consisting of the mobile and immobile beings is endowed with (the union of) Śiva and Śakti. Those are foolish fellows who, out of delusion, eschew devotion to such Śiva and worship others.

The Shrutis themself state this explicitly. The Rudrahridaya Upanishad very clearly states that Rudra is the Linga (Male phallic symbol) and Uma is the Pitha (feminine Vaginal symbol).

Rudrahridaya Upanishad (Yajurved)

rudrordhvo akṣaraḥ somāya tasmai tasmai namo namaḥ |
rudro liṅgamaṁ pīṭhaṁ tasmai tasmai namo namaḥ || 23 ||

Rudra is meaning. Uma is word. Prostrations to Him and Her. Rudra is Linga. Uma is Pitha. Prostrations to Him and Her.

The same is also said by Linga Purana, that the pedestal is clearly the Pitha(vaginal symbol) depicting Uma and the Linga (Phallus) depicts Shiva

Linga Purana Part 2 Chapter 47

The pedestal of the Liṅga is goddess Umā and the Liṅga is Maheśvara himself. By worshipping these two the lord and the goddess are worshipped. By their installation, the lord of Devas is installed along with the goddess. Hence, the most excellent among the installers shall install the Liṅga along with the pedestal.

Mahabharata Anushasana Parva - clearly states that the birth of the universe happened through the union of the sexes vested in the image of Mahadeva.

Behold, O Indra, in the image of Mahadeva the indications of both the sexes. That god of gods, viz., Rudra, that cause of both creation and destruction, displays in his form the indications of both the sexes as the one cause of the creation of the universe. My mother formerly told me that he is the cause of the universe and the one cause of everything. There p. 53 is no one that is higher than Isa, O Sakra. If it pleases thee, do thou throw thyself on his kindness and protection. Thou hast visible evidence, O chief of the celestials, of the fact that the universe has sprung from the union of the sexes (as represented by Mahadeva). The universe, thou knowest, is the sum of what is vested with attributes and what else is divested of attributes and has for its immediate cause the seeds of Brahma and others

The entire tantric sects of Shiva and Shakti believe in this very union as the ultimate source of creation. Kashmiri Shaiva texts lead by Abhinavagupta explicitly state this interpretation .

Hara Hara Mahadeva 🙏🏻🪔📿🔱

Namo Narayana 🙏🏻🪔🪷🦅