Rohit Dasgupta (26 September 2014). Michael Kimmel; Christine Milrod; Amanda Kennedy (eds.). Cultural Encyclopedia of the Penis. Rowman & Littlefield. p. 107. ISBN9780759123144. Archived from the original on 19 October 2023. Retrieved 1 October 2018.
N. S. Ramaswami (1976). Monograph on temples of Mukhalingam. Government of Andhra Pradesh. pp. 1–9. Archived from the original on 19 October 2023. Retrieved 1 October 2018.
Rohit Dasgupta (26 September 2014). Michael Kimmel; Christine Milrod; Amanda Kennedy (eds.). Cultural Encyclopedia of the Penis. Rowman & Littlefield. p. 107. ISBN9780759123144. Archived from the original on 19 October 2023. Retrieved 1 October 2018.
Klostermaier, Klaus K. (2007). A Survey of Hinduism (3. ed.). Albany, N.Y.: State University of New York Press. p. 111. ISBN978-0-7914-7082-4. Archived from the original on 19 October 2023. Retrieved 24 September 2016.
Govind Sadashiv Ghurye (1966). Indian Costume. Popular Prakashan. pp. xvi, xlvii. ISBN978-81-7154-403-5. Archived from the original on 19 October 2023. Retrieved 30 September 2018.
Alf Hiltebeitel (2018). Freud's Mahabharata. Oxford University Press. pp. 123–124, footnote 179. ISBN978-0-19-087834-4. Archived from the original on 19 October 2023. Retrieved 30 September 2018.
Chaturvedi (2004). Shiv Purana (2006 ed.). Diamond Pocket Books. p. 11. ISBN978-81-7182-721-3. Archived from the original on 14 April 2021. Retrieved 15 November 2020.
Blurton, T. R. (1992). "Stone statue of Shiva as Lingodbhava". Extract from Hindu art (London, The British Museum Press). British Museum site. Archived from the original on 6 July 2010. Retrieved 2 July 2010.
dlshq.org
Sivananda, Swami (1996). "Worship of Siva Linga". Lord Siva and His Worship. The Divine Life Trust Society. Archived from the original on 18 February 2018. Retrieved 8 December 2008.
doi.org
Beltz, Johannes (1 March 2011). "The Dancing Shiva: South Indian Processional Bronze, Museum Artwork, and Universal Icon". Journal of Religion in Europe. 4 (1). Brill Academic Publishers: 204–222. doi:10.1163/187489210x553566. S2CID143631560.
Ellwood Austin Welden (1910). "The Samkhya Term, Linga". The American Journal of Philology. 31 (4). The Johns Hopkins University Press: 445–459. doi:10.2307/288521. JSTOR288521.
McCormack 1963, pp. 59–62. McCormack, William (1963), "Lingayats as a Sect", The Journal of the Royal Anthropological Institute of Great Britain and Ireland, 93 (1): 59–71, doi:10.2307/2844333, JSTOR2844333
under the section "General Introduction". "Kadavul Hindu Temple". Himalayanacademy. Archived from the original on 28 June 2018. Retrieved 15 February 2018.
Doniger 2011, pp. 493–498. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, p. 500, Quote: "The British missionaries most despised what they regarded as the obscene idolatry of the lingam. The British in general, who were of course Victorian in every sense of the word, regarded the Hindus, as they regarded most colonized people of color, as simultaneously oversexed and impotent, and the British presence had a negative effect on the self-perception that Hindus had of their own bodies (Nandy 1983). For, still reeling from the onslaught of the Muslim campaigns against lingams, the Hindus who worked with and for the British internalized their colonizers' scorn." Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, pp. 500–502. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, pp. 499–505. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, pp. 485–502. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, pp. 489–502. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Ellwood Austin Welden (1910). "The Samkhya Term, Linga". The American Journal of Philology. 31 (4). The Johns Hopkins University Press: 445–459. doi:10.2307/288521. JSTOR288521.
Doniger 2011, pp. 491–493. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
O'Flaherty, Wendy Doniger. "Asceticism and Sexuality in the Mythology of Śiva. Part I." History of Religions 8, no. 4 (1969): 300-37. Accessed September 7, 2021. http://www.jstor.org/stable/1062019Archived 30 June 2021 at the Wayback Machine.
Doniger 2011, pp. 498–499: "But several of the Delhi sultans, those who were particularly devout and iconoclast Muslims, regarded the lingam as sexual and anthropomorphic, and took pride in destroying as many lingams as they could. In 1026, Mahmud of Ghazni attacked the temple of Somnath, which held a famous Shiva lingam; this much, at least, seems to be historical fact. But then comes the mythologizing. According to some versions of the story, including early Turko-Persian triumphalist sources, Mahmud stripped the great gilded lingam of its gold and hacked it to bits with his sword, sending the bits back to Ghazni, where they were incorporated into the steps of the new mosque (Keay 2000: 207–209). Medieval Hindu epics of resistance created a countermythology in which the stolen image came to life (another bit of evidence that it was regarded as a living thing, a body in itself) and eventually, like a horse trotting back to the stable, returned to the temple to be reconsecrated (Davis 1997: 90–112)" Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
McCormack 1963, pp. 59–62. McCormack, William (1963), "Lingayats as a Sect", The Journal of the Royal Anthropological Institute of Great Britain and Ireland, 93 (1): 59–71, doi:10.2307/2844333, JSTOR2844333
Beltz, Johannes (1 March 2011). "The Dancing Shiva: South Indian Processional Bronze, Museum Artwork, and Universal Icon". Journal of Religion in Europe. 4 (1). Brill Academic Publishers: 204–222. doi:10.1163/187489210x553566. S2CID143631560.
Rohit Dasgupta (26 September 2014). Michael Kimmel; Christine Milrod; Amanda Kennedy (eds.). Cultural Encyclopedia of the Penis. Rowman & Littlefield. p. 107. ISBN9780759123144. Archived from the original on 19 October 2023. Retrieved 1 October 2018.
N. S. Ramaswami (1976). Monograph on temples of Mukhalingam. Government of Andhra Pradesh. pp. 1–9. Archived from the original on 19 October 2023. Retrieved 1 October 2018.
Sivananda, Swami (1996). "Worship of Siva Linga". Lord Siva and His Worship. The Divine Life Trust Society. Archived from the original on 18 February 2018. Retrieved 8 December 2008.
Rohit Dasgupta (26 September 2014). Michael Kimmel; Christine Milrod; Amanda Kennedy (eds.). Cultural Encyclopedia of the Penis. Rowman & Littlefield. p. 107. ISBN9780759123144. Archived from the original on 19 October 2023. Retrieved 1 October 2018.
Klostermaier, Klaus K. (2007). A Survey of Hinduism (3. ed.). Albany, N.Y.: State University of New York Press. p. 111. ISBN978-0-7914-7082-4. Archived from the original on 19 October 2023. Retrieved 24 September 2016.
O'Flaherty, Wendy Doniger. "Asceticism and Sexuality in the Mythology of Śiva. Part I." History of Religions 8, no. 4 (1969): 300-37. Accessed September 7, 2021. http://www.jstor.org/stable/1062019Archived 30 June 2021 at the Wayback Machine.
Govind Sadashiv Ghurye (1966). Indian Costume. Popular Prakashan. pp. xvi, xlvii. ISBN978-81-7154-403-5. Archived from the original on 19 October 2023. Retrieved 30 September 2018.
Alf Hiltebeitel (2018). Freud's Mahabharata. Oxford University Press. pp. 123–124, footnote 179. ISBN978-0-19-087834-4. Archived from the original on 19 October 2023. Retrieved 30 September 2018.
Chaturvedi (2004). Shiv Purana (2006 ed.). Diamond Pocket Books. p. 11. ISBN978-81-7182-721-3. Archived from the original on 14 April 2021. Retrieved 15 November 2020.
Blurton, T. R. (1992). "Stone statue of Shiva as Lingodbhava". Extract from Hindu art (London, The British Museum Press). British Museum site. Archived from the original on 6 July 2010. Retrieved 2 July 2010.
under the section "General Introduction". "Kadavul Hindu Temple". Himalayanacademy. Archived from the original on 28 June 2018. Retrieved 15 February 2018.
Doniger 2011, pp. 493–498. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, p. 500, Quote: "The British missionaries most despised what they regarded as the obscene idolatry of the lingam. The British in general, who were of course Victorian in every sense of the word, regarded the Hindus, as they regarded most colonized people of color, as simultaneously oversexed and impotent, and the British presence had a negative effect on the self-perception that Hindus had of their own bodies (Nandy 1983). For, still reeling from the onslaught of the Muslim campaigns against lingams, the Hindus who worked with and for the British internalized their colonizers' scorn." Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, pp. 500–502. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, pp. 499–505. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, pp. 485–502. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, pp. 489–502. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, pp. 491–493. Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753
Doniger 2011, pp. 498–499: "But several of the Delhi sultans, those who were particularly devout and iconoclast Muslims, regarded the lingam as sexual and anthropomorphic, and took pride in destroying as many lingams as they could. In 1026, Mahmud of Ghazni attacked the temple of Somnath, which held a famous Shiva lingam; this much, at least, seems to be historical fact. But then comes the mythologizing. According to some versions of the story, including early Turko-Persian triumphalist sources, Mahmud stripped the great gilded lingam of its gold and hacked it to bits with his sword, sending the bits back to Ghazni, where they were incorporated into the steps of the new mosque (Keay 2000: 207–209). Medieval Hindu epics of resistance created a countermythology in which the stolen image came to life (another bit of evidence that it was regarded as a living thing, a body in itself) and eventually, like a horse trotting back to the stable, returned to the temple to be reconsecrated (Davis 1997: 90–112)" Doniger, Wendy (2011), "God's Body, or, The Lingam Made Flesh: Conflicts over the Representation of the Sexual Body of the Hindu God Shiva", Soc. Res. Social Research, 78 (2): 485–508, ISSN0037-783X, JSTOR23347187, OCLC772197753