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It can be seen from the following quotations how ancient the worship of 艢颈惫补 has been:-

According to Skanda Pur膩峁嘺, the sky is the shaft and the earth is its pedestal, all gods dwell in the 尝颈峁単补 form of 艢颈惫补, Since the whole creation finds its origin and rest there, it receives the name 鈥�尝颈峁単补鈥�.^[1]

鈥楾he Hittite Empire鈥� by J.Garstang writes as follows on the basis of the coins found in the state of Hittite in Asia Minor over which are inscribed the Goddess on a lion and the god on a bull. This God is seated on the bull throne, and the goddess wearing this mural crown, sits on a lion throne with staff and mace forming a pair.

The History of Chronology of the Myth making age by J. F. Hewitt; states that 鈥淭he Indian God 艢颈惫补 or Shiba father of Sebo, appears in the Ural Altaik astronomy of the Ackkadian, the third star of their seven parent stars鈥�.^[2]

The Mohanjo-daro and the Indian Civilization鈥� by John Marshall:-states that 鈥楢mong the many revelations that Mohanjo-daro and Harappa have had in store for us, none perhaps is more remarkable than this discovery that 艢补颈惫颈蝉尘 has a history going back to the Chalcolithic age, or perhaps even further still and it thus takes its place as the most ancient living faith in the world鈥�.

Prof.H.H. Wilson states that 鈥淭he 濒颈峁単补 is two fold, external and internal. The ignorant who need a visible sign of worship 艢颈惫补 through a mark or 鈥渢ype鈥� which is the proper meaning of the word 濒颈峁単补鈥攐f wood or stone; but the wise look upon the outward emblem as nothing and contemplate in their minds the invisible, inscrutable type which is 艢颈惫补 himself鈥� Megasthanese mentioned the worship of 艢颈惫补 in his book 鈥淚ndica鈥�.

峁歡 Veda refers to 莫艣补 and 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 confirms that Eka refers to Rudra. At the very heart of Yajurveda, the five lettered Mantra 狈补-惭补-艢颈-痴腻-驰补 finds a place in the phrase 鈥�狈补尘补岣ヅ沬惫腻测补 艢颈惫补tar膩yaca鈥�. (Rudram)

艢补颈惫补 theism was expounded in the 膧驳补尘腻蝉 and 鲍辫腻驳补尘腻蝉. The grammarian 笔补迟补帽箩补濒颈 in his 惭补丑腻产丑腻峁�y补 2nd century BC describes a devotee of 艢颈惫补 as clad in animal skins. In the 7th century A.D, B膩峁嘺bha峁�峁璦 included the worship of 艢颈惫补 in his account of the prominent religious sects of that time.

The 艢补颈惫补 鲍辫补苍颈峁�a诲s under study highlights 艢颈惫补 as the supreme being and unlike 膧驳补尘腻蝉 develop the 艢颈惫补 Cult. According to various texts like 艢颈惫补 膧驳补尘腻蝉 and 辫耻谤腻峁嘺蝉 develop 艢补颈惫颈蝉尘 such as Kashm墨rian 艢补颈惫颈蝉尘, 痴墨谤补 艢补颈惫颈蝉尘, 笔腻艣耻辫补迟补m, 艢补颈惫补 厂颈诲诲丑腻苍迟补 etc.^[3]

笔腻艣耻辫补迟补 艢补颈惫颈蝉尘 emphasizes 艢颈惫补 as Supreme cause and personal ruler of the soul and world. It teaches that the liberated soul retain its individuality in a state of complete union with 艢颈惫补. 痴墨谤补 艢补颈惫颈蝉尘 holds after liberation the soul experiences a true union and identity of 艢颈惫补 and soul, called 尝颈峁単补 and 补峁単补. The soul ultimately merges in a state of 艢奴苍测补, or Nothingness, which is not an empty void. K膩峁�hmir 艢补颈惫颈蝉尘 teaches that liberation comes through a sustained recognition, called 辫谤补迟测补产丑颈箩帽补 of one鈥檚 true Self as nothing but 艢颈惫补. After liberation the soul has no merger in God, as God and soul are eternally non different. In Goraknath 艢补颈惫颈蝉尘, or Siddha Siddhanta, 尘辞办峁�a leads to a complete sameness of 艢颈惫补 and soul, described as 鈥渂ubbles arising and returning to water鈥�.鈥� In 艢颈惫补 Advaita liberation leads to the 腻办腻艣补 within the heart.鈥� Upon death, the soul goes to 艢颈惫补 along the path of the Gods, continuing to exist on the spiritual plane, enjoying the bliss of knowing all as 艢颈惫补, and attaining all powers except creation.

艢补颈惫补 厂颈诲诲丑腻苍迟补 has two sub sects. Meyka峁囜笉膩r鈥檚 pluralistic realism teaches that God, soul and world are eternally coexistant. Liberation leads to a state of oneness with 艢颈惫补, in which the soul retains its individuality, like salt added to water. Tirum奴岣穉r鈥檚 monistic theism, or Advaita 莫艣惫补谤补惫腻诲补 reflected in merging with 艢颈惫补, holds that evolution continues after earthly births until 箩墨惫补 becomes 艢颈惫补, the soul merges in perfect oneness with God, like a drop of water returning to the sea. Scriptures teach,鈥� Having realized the self, the risis, perfected souls, satisfied with their knowledge, passion free, tranquil鈥搕hose wise beings, having attained the Omnipresent on all sides鈥揺nter into the All itself鈥�.^[4]

Footnotes and references:

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[1]:

The word '濒颈峁単补 [濒颈峁単补m]' itself means a seen mark indicating something unseen but invariably connected with it as in the case of the smoke which indicates the unseen fire invariably connected with it, so that [...] one can always infer the presence of the unseen fire from the observed smoke.鈥擳here are other interpretation of the term '濒颈峁単补'. However the 艢惫别迟腻艣惫补迟补谤补-鲍辫补苍颈峁�a诲 (IV-19) declares that the Real has no image or likeness to it. [...] [referring to the formless nature of God.]

[2]:

[Temple and its Significance] p. 204.

[3]:

Pata峁卝ali's description 艢颈惫补 bhakta see: Flood (1996), p. 154.

[4]:

Merging with 艢颈惫补 p.xxiii.