Shiva is Vedic God

The Indologists who are claiming lord Shiva was Non-Vedic or Non-Aryan, post-Vedic or pre-Vedic god etc are just busy in making weird theories according to their own assumptions. According to many scholars Shiva we know from the puranas was different from the Vedic Rudra, which was just a malevolent deity. In Vedas Indra, Agni, Soma, Prajapati etc were the main deities. The prominence of Shiva emerged from Later period where the Vedic Rudra amalgamated with non-vedic cultures and slowly gave rise to the deity Shiva, which we know from Puranas. 

But now let's analyse whether Shiva was a non-aryan & non-vedic god or he was the very much a Vedic deity and his supremacy already noted in Vedic texts as well.

Let's analyse it thoroughly 

1)Little description of Rudra & connection with shiva

2) Description of Rudra in Vedas & connection with puranic shiva

a) Names & the exact number of Rudras 

b) physical appearance 

c) weapons

3) Rudra's connection with maruts

4) Shiva's linga form and connection with Veda

1) Little description of Rudra & connection with shiva :-

The Best definition of Lord Rudra is given by Lord Krishna himself in Harivamsha Parva [2.74 section] of Mahabharata:-

रुद्रो देव त्वं रुदनाद् रावणाञ्च

रोरुयमाणो द्रावणाच्चवातिदेवः ।

"Lord Rudra, You are the one who cry, who makes other cry and who removes the cry of Samsara."

Yāska in his Nirukta 10.5 has given the etymological meaning of the term rudra same as Lord Krishna —

    rudra rautīti sataḥ, rorūyamāṇo dravatīti vā rodayatervā |

    yadarudattadrudrasya rudratvaṃ iti kāthakam |

    yadarodittadrudrasya rudrattvaṃ iti hāridravikam.

Rudra is called so because he cries again and again and sheds tears or he who makes weep.

The word Rudra is derivable from √ru to cry and √dru to move. The Purāṇas make frequent reference to the crying of Rudras.

Harivaṃśa 2.74.22; 3.14.39. said the characteristic of the Rudras is their rhythmic movement (dravaṇa, from √dru to move) which is responsible for the incessant flow of creation represented by the Śatarudrīya or Koṭirudrīya concept. Cf.—[asaṅkhyātā sahasrāṇi ye rudrā adhi bhūmyām]—YV. 16.4; also in Vāyu purana 10.58.

Mahīdhara, a commentator of Śuklayajurveda also explains the term rudra as—

 rut duḥkhaṃ drāvayati rudraḥ | yadvā ‘ru gatau’ ye gatyarthāste jñānārthāḥ | ravaṇaṃ rut jñānaṃ rāti dadāti rudraḥ jñānaṃ bhāve kvip tugāgamaḥ | rut jñānapradaḥ | yadvā pāpino narān duḥkhabhogena rodayati rudraḥ.

It can be said that rut means worldly pain and one who removes the pain or grief is called Rudra. Or ru means ‘go’. Which dhātu is used in the sense of ‘go’ that also used in the sense of know. Rut means knowledge. One who gives the knowledge is called Rudra. Rut signifies the bestower of knowledge. One who makes the sinners cry by giving pain is called Rudra.

Sāyaṇācārya in his commentary on Ṛgveda 1.114.1, derives the word rudra in as many as six different ways—

    (i) rodayati sarvamantakāle iti rudraḥ.

 It means Rudra is one who makes all cry at the time of end or death.

    (ii) yadvā | rut saṃsārākhyaṃ duḥkhaṃ tad drāvayati apagamayati vināśayatīti rudraḥ.

 Rut signifies the worldly pain and who takes away or destroys this pain is called Rudra.

    (iii) yadvā | rutaḥ śabdarūpāḥ upaniṣadaḥ | tābhirdrūyate gamyate pratipādyate iti rudraḥ.

 It means rut denotes Upaniṣad. One who is known by the knowledge of Upaniṣad is known as Rudra.

    (iv) rut śabdātmikā vāṇī, tatpratipādyā ātmavidyā vā | tāmupāsaakebhyo rāti dadātīti rudraḥ.

It means that rut denotes the divine speech and spiritual knowledge. The one who bestows this knowledge to the worshippers is known as Rudra.

    (v) yadvā | ruṇaddhi āvṛṇoti iti rut andhakārādi | tat dṛṇāti vidāsyatīti rudraḥ. Rut means obstruct darkness etc.

He who removes this darkness is known as Rudra.

    (vi) yadvā | kadācid devāsurasaṅgrāme agnayātmako rudro devair nikṣiptaṃ dhanamapahṛtya niragāt | asurān jitvā devā enamanviṣya dṛṣṭvā dhanamapāharan | tadānīmarudat | tasmāt rudra ityākhyāyate.

 There is an account as how Agni came to be known as Rudra. Once upon a time, the gods engaged in a fierce battle with Asuras. For safeguarding their (gods) wealth, they kept it near Agni. But Agni stole their wealth and escaped from there. After defeating the Asuras, the gods sought their treasure. They found Agni and took back their wealth from him. Then Agni wept and from that day he came to be called Rudra.

In another mantra of the Rigveda 2.1.6 Sāyaṇācārya states that:-

 rudduḥkhaṃ duḥkhaheturvā pāpādiḥ | tasya drāvayitā etannāmako devo’si

This statement can be defined as rud means pain or the reason of pain, sins etc. One who dispels this pain is called Rudra.

He again says in Rig-veda 4.3.1 that:-

rudraṃ rorūyamāṇaṃ dravantaṃ śatrūn rodayantaṃ vā

 “He who cries again and again and compels tears or who makes his enemies to cry is called Rudra.”

Śiva-Purāṇa. (Vāyavīya 12.25-30) identifies Rudras with the life principles, i.e. the prāṇas that activate the insentient matter for creation. As soon as Rudra or Prāṇa becomes manifest in the organism it cries for food. 

2) Description of Rudra in Vedas & connection with puranic shiva:-

Siva literally means auspicious in RigVeda 10.92.9 it mentioned as an epithet of Rudra as well as for other deities.

Similar Rudra also used as an adjective in Vedas as well for example:- In the Bṛhaddevatā of Śaunaka, Rudra is said to be a name of Indra, it was stated Since he (Indra) roared in the atmospheric region showering rain with lightning to men, he is praised by four seers as Rudra.

[arodīdantarikṣe yad vidyudvṛṣṭiṃ dadannṛṇām | caturbhirṛṣibhistena rudra ityabhisaṃstutaḥ || Bṛhaddevatā, 2.34]

Also in the Amarakośa explains the word Rudra as an epithet of Śiva. 

As per puranas there is no difference between Rudra and Śiva.

As per various sources Rudra takes birth as son of Lord Brahma and just after his birth he cries fiercely. He cries to give knowledge about misery of Samsara to people. Then Brahma gives him 8 Names and he enters the creation by 8 different forms.

The Śatapatha-brāhmaṇa, 9.1.1.6-7 describes that when Prajāpati desired to create progeny, all the gods left him. Manyu did not leave him. He became Rudra with a hundred heads, a thousand eyes and a hundred quivers. That Rudra, with his bow strung and his arrows fitted to the string. The other gods were afraid of him. The gods told Prajāpati that they were afraid of him because he might hurt them. Then Prajāpati asked those gods to collect food for him (Rudra) and appeased him with that food. Thereafter the gods collected food for Rudra. That food was Śatarudriya offering and appeased him therewith.

This manifestation is known as Ashtamurti manifestation of Rudras. Just after his birth he is named as Rudra, Bhava, Sarva, Ugra, Bhima, Pasupati, Mahadeva and Ishana.

Similarly in the Purāṇic literature, these eight names are used for lord Śiva.(Śiva-purāṇa, 3.2.3)

These are described in Satapatha Brahmana of YajurVeda, Shiva Purana, Vishnu Purana, Srimad Bhagvatam and other Puranas also.

The name Śarva denotes water, Ugra is wind, Aśani is lightning, Bhava is parjanya, Paśupati is plant, Īśāna is sun, Mahādeva is moon and Prajāpati. Śatapatha-brāhmaṇa, 1.1.3.7-17

In the Kauṣītaki-brāhmaṇa 6.1-9 the story regarding the birth of Rudra is described in a slightly different manner. The story is described such as—being eager of progeny, Prajāpati performed austerity. When he performed austerity, five children, viz. Agni, Vāyu, Āditya, Candramas and Uṣas were born. Prajāpati told them to perform austerity. Uṣas, the daughter of Prajāpati appeared before them in the form of an apsarā. Then they attracted towards Uṣas and they poured out seed, which was collected in a golden spoon made by Prajāpati. From this collected seed a deity was born who has thousand eyes, thousand feet and thousand arrows. After being born the deity came to Prajāpati and asked for a name. Thereafter Prajāpati bestowed a name to him, i.e. Bhava. Bhava represents water. In this way, the newly born being came to Prajāpati again seven more times seeking another name. The names were given by Prajāpati to him as Śarva, which is fire, Paśupati is air, Ugra is plants and trees, Mahādeva represents the sun, Rudra represents moon, Īśāna represents food and then Aśani represents Indra.

He is referred to as Brahmanodhipati Taittirīya-āraṇyaka, 10.47.1

According to Sāyaṇācārya, brahman means hiraṇyagarbha. Hiraṇyagarbha is another name of Prajāpati. So, from this commentary of Sāyaṇācārya, it is clear that Rudra is Prajāpati.

Rudra’s identification with Brahman in the Āraṇyakas & identification of Rudra with the Ultimate Reality are portrayed in the Upaniṣadic literature.

There is a reference in the Śiva Purāṇa, where Rudra and Śiva are considered as the same. No difference has been found between them. In the Śiva Purāṇa, it is stated that he is called Brahman because he is huge and he expands his existence. Brahmā, Viṣṇu and Rudra are his different manifestations.

He is superior to others. Nothing is higher as well as greater than him.

Śvetāśvatara-upaniṣad, 3.9

Acording to the Taittirīya Āraṇyaka, Rudra is stated as Mahādeva. (Taittirīya-āraṇyaka 10.43.1)

Also Sāyaṇācārya states that Rudra is Mahādeva. (virāḍrūpaḥ mahādevaḥ | Sāyaṇa, Taittiriya Aranyaka 10.1.5)

Rudra is described as Viśvādhika and Maharṣi. Regarding the word viśvādhika Sāyaṇa expresses that he is bigger than the world as because he is the root of the universe and the word maharṣi means one who is the great among the sages. [Sāyaṇa on Taittirīya-āraṇyaka, 10.10.3]

Sāyaṇācārya explains the relevant passage thus—Rudra is the great among the sages, he is omniscient and Supreme god. May Rudra endow us (worshippers) with the essence of the knowledge of the Supreme Being. (Sāyaṇa on Taittirīya-āraṇyaka, 10.10.3)

From the above descriptions we can easily conclude that Rudra wasn't a mere atmospheric deity in Vedic literature, which often Indologists think.

Rudra is depicted as Hiraṇyabāhu, Hiraṇyavarṇa, Hiraṇyarūpa, Hiraṇyapati, Ambikāpati, Umāpati and Paśupati.(Taittirīya-āraṇyaka, 10.18.1)

In this connection, Sāyaṇācārya states that Ambikā is none other than Pārvatī and regarding the word of Umā, Sāyaṇa remarks that the body of Ambikā which is full of with the essence of supreme knowledge is stated as Umā; Rudra is the lord of such type of Umā. (Sāyaṇa on Taittirīya-āraṇyaka, 10.18.1)

Sāyaṇācārya explains in the clear term that Rudra is popular in the Purāṇas as the husband of Pārvatī. In the Purāṇic literature, Śiva occupied the position of the husband of Pārvatī and Śiva is regarded as Ambikāpati. From these references, it is clear that Rudra is Śiva or Mahādeva. Rudra is Puruṣa. This entire universe, the living and nonliving things and those who took birth and those who are taking birth in this world, all these are stated as Rudra.(Taittirīya-āraṇyaka, 10.16.1)

There is a reference in the Taittirīya Āraṇyaka where the Om is regarded as Paramātman. The Paramātman in the form of Om is identified with Rudra, Brahmā, Prajāpati, Viṣṇu, Vaṣaṭkāra etc. This Paramātman resides in the body of man, woman, gandharva etc., as well as in all beings and mind. Thus, Rudra is identified as Paramātman.

om antaścarati bhūteṣu guhāyāṃ viśvamūrtiṣu | tvaṃ yajñastvaṃ viṣṇustvaṃ vaṣaṭkārastvaṃ rudrastvaṃ brahmā tvaṃ prajāpatiḥ ||

(Taittirīya-āraṇyaka, 10.31.1)

In the Aitareya Brāhmaṇa 13.9.33, it is said that once Prajāpati attracted to his daughter, Uṣas or sky and desired her as his wife. Prajāpati transformed himself into a kind of deer. Then he approached her in the form of a deer. In order to prevent the illicit deed of Prajāpati, the gods wishing to punish him concentrated their dreaded forms in one place. Out of which, a god named Rudra was emerged. The gods told him (Rudra) to pierce Prajāpati. Then god Rudra asked for a boon from the gods to be the lord of animals. He was rewarded with the boon from the gods and pierced Prajāpati with an arrow. Being pierced Prajāpati flew upwards and became a constellation called Mṛga, Rudra who pierced Prajāpati called Mṛgavyādha and Prajāpati’s daughter became rohiṇī.

 In the Purāṇic literature, Lord Śiva is also known as Mṛgavyādha.(Śiva-purāṇa, 4.35.11; Vāyu-purāṇa, 2.35.172)

We can clearly see the connection between Vedic Rudra & Puranic Siva from the above mentioned evidences, now it is very foolish to conclude that Siva was actually a non-vedic deity, whereas he was in a very crucial position in Vedic literature.

2.a) The exact number of Rudras :-

Beside 8 forms of Rudra there are also 11 Rudras also called Ekadash Rudra. They rule in Prana and Mind of any living thing. As 11 Rudras are present in prana and mind, so they often manifest when exalted Supreme personalities become angry:

For eg we have many scripture telling they emerge from:-

wrath of Brahma.

wrath of Vishnu. [Srimadbhagvatam .2.10.43]

wrath of Shiva.

wrath of Sesha Naga[S.B.5.25.3]...etc

The Purāṇic Encyclopaedia mentions that when the two Asuras named Madhu and Kaiṭabha came to kill Brahmā, Viṣṇu became very angry with them (Asuras) and from his eye-brow Śiva was born (Mahābhārata, 3.12).

As they are already present in Prana and mind of every living being, they simply manifest from there.

It is described in BrihadAranyaka Upanishad:-

"......Because they then make them weep, therefore they are called Rudras."

Thus there are various types of Rudras. Some are who manifested as Ashtamurti form from Brahma, some are Ekadash Rudra (11 Rudras) who Rules Prana and Mind of beings, Ekadash Rudras also Run Pralaya during night of Brahma.

Names of the ekadasha Rudra as per Mahabharata:-

"They were Mrigavayadha, Sarpa, Niriti of great fame: Ajaikapat, Ahivradhna, and Pinaki, the oppressor of foes; Dahana and Iswara, and Kapali of great splendour; and Sthanu, and the illustrious **Bharga. These are called the eleven Rudras. [Adi Parva, Sambhava Parva chapter 66]

The concept of Rudrasrṣṭi can be traced as far back as the Vedic Literature. According to Yajur veda 16.4 one Rudra created many Rudras out of his own body. 

there are infinite Rudras. In the Satarudriya of YajurVeda (16th chapter) there is mention of various forms of Lord Rudra which are present in Heavens, in Earths, in Trees, in Antariksha, in heart of Gods etc.. etc..

Rudra is said to be present everywhere, i.e. in fire, water, herbs and all beings.[Atharvaveda-saṃhitā, 7.87.1] 

In this relevant mantra, Sāyaṇācārya also comments that he is the creator of this universe.

He is depicted as the lord and the one who is greater than this entire world or the root cause of the world. Taittirīya-āraṇyaka, 10.10.3

Rudra’s superiority has been revealed by a line where it is stated that—there is only one Rudra, no second one. 

Taittirīya-saṃhitā, 1.8.6.10

2.b) physical appearance:-

Rudra is said to have braided hair or Kapardin and his shape is dazzling.

(divo varāhamaruṣaṃ kapardinaṃ tveṣaṃ rūpaṃ namasā ni hvayāmahe | Ṛgveda 1.114.5)

At the same time, he is called Vyuptakeśa or shaven-haired.

(namaḥ kapardine ca vyuptakeśāya ca namaḥ…|| Vājasaneyi-saṃhitā, 16.29)

Sometimes it is described in vedas Rudra possesses firm-limbs and he is brown-coloured, formidable and arrayed with golden ornaments Ṛgveda 2.33.9

In the Vājasaneyisaṃhitā 16.17-18 Rudra is said to be copper-coloured and also Hiraṇyabāhu or one who wears golden ornaments on his hands and Harikeśa or one who possesses green-coloured hair.

However it is also stated He have to be white-complexioned. Ṛgveda 2.33.8

 He is the possessor of beautiful lips and soft belly. Ṛgveda 2.33.5

Rudra wears a glorious necklace in his neck—arhanbibharṣi sāyakāni dhanvārhanniṣkaṃ yajataṃ viśvarūpam— Ṛgveda 2.33.10

He is called Nīlagrīva or the colour of his neck is blue and Śitikaṇṭha or his throat is white. (Vājasaneyi-saṃhitā, 16.28)

He is also called Tryambaka or one who has three eyes. Ṛgveda 7.59.12

It is also stated in mantra 3.60 of the Vājasaneyisaṃhitā, Rudra is called Tryambaka.

Also it stated He has thousand eyes. For that reason he is called Sahasrākṣa. (Vājasaneyi-saṃhitā 16.8)

Similarly in Brahma Purana 35.4 it is stated:- 

"Obeisance to the deity of terrible form, of deformed eyes, one thousand eyes and one thousand feet."

(Sahasrākṣaḥ Sahasrapāt.—Thousand-eyed, thousand-footed. These epithets are applied to primeval being (Puruṣa) in ṚV X.90.)

He has five faces in five directions.

Taittirīya-āraṇyaka, 10.43-47. This shows the Pañchabrahma form of Shiva. 

The five aspects of Śiva known collectively as the Pañchabrahmās and whose individual names are Īśāna,Tatpuruṣa, Aghora,Vāmadeva and Sadyojāta described in details in Itihasa and Puranas.

c)Rudra’s weapons:-

In a Ṛgvedic mantra 2.33.3, it is said that he holds a thunderbolt in his hands.

 In another mantra of the Ṛgveda 2.33.10, he is frequently said to be armed with a bow and arrows.

Rudra discharges these radiant arrows towards both the heaven and earth. Ṛgveda 7.46.3

He is praised as Svāyudha and Sudhanvan. Vājasaneyi-saṃhitā, 16.36

The term svāyudha and sudhanvan are explained by Mahīdhara respectively as:-

    śobhanamāyudhaṃ triśūlaṃ yasya sa svāyudhaḥ

And:

    śobhanaṃ dhanuḥ pinākaṃ yasya sa sudhanvā.

From Mahīdhara’s commentary, it is clear that Rudra carries in his hands a beautiful trident and a bow named Pināka. So, he is called Svāyudha and Sudhanvān respectively.

It is also mentioned that the name of his bow is Pināka.

(parame vṛkṣam āyudhaṃ nidhāya kṛttiṃ vasāna ācara pinākaṃ bibhradāgahi || Vājasaneyi-saṃhitā, 16.51)

The above description from vedic literature exactly marches with Puranic Shiva. Here see the verse where Siva was glorified, 

Brahma Purana 35.10:-

"Obeisance to the wielder of Pināka, trident, sword, dagger and iron-club. Obeisance to the destroyer of the god of Death, obeisance to the deity with the third eye."

All the weapons whuch we are associated with Siva in Puranas, we can clearly see them in Vedic literature as well.

3 Rudra's connection with maruts:-

Rudra’s relationship with the Maruts is most frequently found in the Ṛgveda. Rudra is frequently declared as the father of Maruts in the Ṛgveda 1.114.6; 2.33.1

Sāyaṇācārya on Ṛgveda, 1.114.6 states the following story to explain how Maruts came to be known the sons of Rudra. In this story, Rudra is identified with Mahādeva. Mahādeva is another name of Śiva in the Purāṇic literature. Once upon a time, Indra conquered the Asuras. Diti was the mother of Asuras. She performed austere penance and through this penance she became pregnant by her husband. Then she desired to get a son who should be able to slay Indra. Hearing this news, Indra entered into her womb in a very minute form. He divided her womb into seven parts with his thunderbolt and again divided each of these parts into seven. All the beings in one part of the womb came out from the foetus and began to weep. Maheśa and Pārvatī who were roaming for enjoyment reached that place and saw them. On seeing them, Pārvatī told Maheśa that if he loves her, he should make all those parts of flesh as separate sons. Maheśa made each of them of same age and same form and with same ornaments, gave them to Pārvatī and told Pārvatī that they are your sons. That is why, in all the Māruta hymns, Maruts are referred to as the sons of Rudra. Rudra is regarded as the father of Maruts.

From here you can clearly see the connection of the puranic stories with the Vedas.

In another mantra of the Ṛgveda, 5.52.16, Maruts are said to be the sons of Rudra and Pṛśni.

It is said that Rudra begot them (Maruts) in the pure womb of Pṛśni. Ṛgveda 2.34.2—

 rudro yadvo maruto rukmavakṣaso vṛṣājani pṛśnyāḥ śukra udhani.

In the Taittirīya Saṃhitā, 2.2.11.4 it is stated that—

  pṛśniyai vai payaso maruta jātaḥ.

4) Rules & rituals associated with worshipping Shivalinga using Vedic mantras :-

It is said that The material of worship shall be sprinkled with water, chanting the formula “Namaḥ Śivāy" mantra which we found in Vājasaneyisaṃhitā (of Śuklayajurveda 16.41.

The excellent installation of the phallic image of Śiva shall be made devoutly with the mantra “Namaḥ Nīla-grīvāya” (obeisance to the blue-necked).[Vājasaneyisaṃhitā (of Śuklayajurveda) 16.28.]

The Nyāsa of the deity shall be performed with the mantra “Asau Jīva” etc. The rite of approaching the deity (upasarpaṇa) shall be performed with the mantra “Asau Yovasarpati”[Vājasaneyisaṃhitā (of Śuklayajurveda) 16.17.] etc

The water used for washing the feet (Pādya) shall be offered with the mantra. “Namostu Nīlagrīvāya”. The water for the respectful reception (Arghya) shall be offered with the Rudragāyatrī [Kāṭhaka-saṃhitā 17.11.] mantra and the sipping water (Ācamana) with the Tryambaka mantra. [Vājasaneyisaṃhitā (of Śuklayajurveda) 3.60.]

The ceremonial ablution with ghee shall be performed with the mantra “Ghṛtam Ghṛtayāvā” [Atharvaveda 13.1.24.] etc. The ceremonial ablution with honey and Sugar candy shall be performed with three hymns beginning with “Madhuvātā” [Vājasaneyisaṃhitā (of Śuklayajurveda) 13.27.]

Madhu Naktam (VS 13.28), Madhumānnaḥ (VS 13.29.), Thus the Pañcāmṛta ablution is explained. Or the ablution with Pañcāmṛta can be performed with the Pādya mantra Namostu Nīlagrīvāya (VS 16.8.)

We shall make an offering of eleven raw rice grains to the eleven Rudras with the two mantras”Mā No Mahāntam” etc. and “Mā Nastoke”(VS 16.16)

Pañcāṅgapāṭha performed by the Vedic scholar.  Visarjana (Ritualistic farewell) was performed with the mantra “Devā gātu”[Taittirīya-brāhmaṇa 3.7. 4.1.] etc.

The clay through which the phallic image will made shall be brought with the mantra “Sadyo Jātam”(VS 29.36.) The sprinkling of water shall be performed with the mantra “Vāmadevāya”[TA. 10.44.1.]

(*Note:- Sadyojata & Vamadeva are two faces/forms of Shiva out of five faces)

The other faces names Tatpurusa & Aghora are also found in vedas

Siva Purana:- The phallic image shall be prepared with the Aghora mantra.(VS 16.2) The Āhvāna (invocation) shall be performed with the mantra “Tatpuruṣāya”[Kāṭhaka-saṃhitā 17.11; Maitrāyaṇī-saṃhitā 2-9. i: 119.7.]

a) Phallic worship is non-aryan custom?

#Claim:- We can find traces of Phallus or Shiva Lingam worshipers in the Rig Veda which is the oldest scripture of Hinduism, Rig Veda Mandal 7, Sukta 21, verse 5 mentions Shishnadeva which is literally translated as Penis worshippers (Sishna+Deva), we read that the ancient Aryans were hostile towards these worshipers. Here is a translation of that verse by Stephanie Jamison:-

"Sorcerers do not incite us, Indra, nor sycophants with their knowing wiles, o most powerful one.

He [=Indra?] will vaunt himself over the stranger, over the race contrary (to our ways). Let the phallus-worshipers not penetrate our truth." (Rigveda 7.21.5)

#Rebuttal:- Scholars translate that verse variously and interpretation veries among them for example here I present some other translation

"No evil spirits have impelled us, Indra, nor fiends, O Mightiest God, with their devices.

Let our true God subdue the hostile rabble: let not the lewd approach our holy worship." (Griffith Translation)

“Let not th rākṣasas, Indra, do us harm; let not the evil spirits do harm to our progeny, most powerful(Indra); let the sovereign lord, (Indra), exert himself (in the restraint) of disorderly beings, so that the unchastemay not disturb our rite.” (HH Wilson Translation)

So here they consider the word Shishandeva to be “lewd people” or “unchaste people”. Which is correct even as per traditional interpretation of that verse.

It seems scholar Ludwig was the first to interpret 'having the penis as god', grammatically it is possible. Grassmann in his dictionary of Rigveda translates instead "Schwanzgötter, geschwänzte Dämonen" (tail-god, tailed demons'), since śiśná means also tail.

As per renowned scholar Alexis sandersan it means sishnodaraparayana those who have carnal hunger.

Now come to the traditional interpretation of that verse, 

Sāyaṇacharya has nowhere written Sishna+Deva means Who holds linga as deity. According to sayana शिश्नदेव means those who do not follow Brahmcharya.

This verse is related to the madhyandina savan so last lines would mean "Those who do not follow Brahmcharya should not disturb our yagya.

According to Sāyaṇacharya :-शिश्नेन दीव्यन्ति क्रीडन्त इति शिश्नदेवाः । Those who play with it are termed such.

Regarding the origin of Shiva linga worship, The worship actually came from Skambhasukta of Atharva veda. 

............✍🏼Gourav Dey