The Kapalikas and Kalamukhas - Two Lost Saivite Sects

PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor THE KAPALIKAS AND KALAMUKHAS TWO LOST SAIVITE SECTS David N. Lorenzen MOTILAL BANARSIDASS PUBLISHERS PVT. LTD. Dam PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor First Edition : 1972 Second Revised Edition: Delhi, 199! © D. N. Lorenzen 1972 ISBN: 81- 208-0708 -1 Also available at: MOTILAL BANARSIDASS 41 U.A., Bungalow Road, Jawahar Nagar, Delhi 110 007 120 Royapettah High Road, Mylapore, Madras 600 004 16 St. Mark's Road, Bangalore 560 001 Ashok Raj path, Patna 800 004 Chowk, Varanasi 221 001 PRINTED IN INDIA IfY JAINENDRA PRAKASH JAIN AT SHRI JAINENDRA PRESS, A -45 NARAINA INDUSTRIAL AREA, PHASE 1, NEW DELHI 110 028 AND PUBLISHED BY NARENDRA PRAKASH ZAIN FOR MOTILAL BANARSIDASS PUBLISHERS PVT. LTD., BUNGALOW ROAD, JAWAHAR NAGAR, DELHI 110007 PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor CONTENTS Page LIST OF ABBREVIATIONS PREFACE TO THE SECOND EDITION PREFACE CHAPTER I FOUR SAIVITE SECTS Brahma -sutra Commentaries Puránas and Other Sources CHAPTER II KÁPALIKA SOURCES Early Sources Kápâlika Epigraphy Sal1karácárya and the Kápâlikas Sarpkara and Ugra Bhairava Sarpkara and Krakaca Sarpkara and Unmatta Bhairava Kápâlikas in, Sanskrit Drama Miscellaneous Later Sources CHAPTER III KÁPALIKA CULT AND DOCTRINE The Mahávrata Somasiddhánta Kápâlika Bhakti CHAPTER IV KÁLÁMUKHAS OF THE SAKTI-PARISAD Preliminary The Múvara- kóneya- sarptati Other Divisions of the Parvatávali The Bhujingâvali CHAPTER V Vii ix xi 1 l 7 13 13 24 31 31 39 46 48 62 73 73 82 83 97 97 99 130 138 OTHER KÀLAMUKHA PRIESTHOODS 141 The Simha- parisad 141 Other Kâlamukha Inscriptions Shimoga District Belgaum District Bellary District Bijápur District Dharwar District Chikmagalur (Kadur) District Chitradurga (Chitaldrug) District Hassan District 146 146 150 153 155 157 157 158 158 PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor OCR. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .CHAPTER VI BIBLIOGRAPHY INDEX APPENDIXES Kolar and Tumkur Districts The Kriyá§aktis of Vijayanagar Andhra Pradesh and Madras Kálámukhas and Virasaivas 160 LAKULigA AND THE PÁ§UPATAS 173 193 161 165 167 203 215 PDF compression. Journal of the Royal Asiatic Society [London].Iranian Journal [The Hague]. : : : IHQ : //J : JAnSB JAOS JBBRAS JBRS JGRS : : : : : JIH : JOIB : DORM JRAS JRASB : : : QJMS : SBE : SII : TAS : ed. HAS HDS HTR IA. OCR. ARMAD : Annual Report of the Mysore Archaeological Department.LIST OF ABBREVIATIONS ABORI : Annals of the Bhandarkar Oriental Research Institute [Poona]. Harvard Theological Review. Epigraphia Indica. Sacred Books of the East. Indian Antiquary. ed. Journal of Oriental Research. F. ed. PDF compression. Quarterly Journal of the Mythic Society [Bangalore]. G. South Indian Inscriptions. History of Dharmasástra by P. Max Muller.V. Journal of the Bihar Research Society. : Hyderabad Archaeological Series. Epigraphia Carnatica. Journal of the Anthropological Society of Bombay. Journal of the Oriental Institute. Travancore Archaeological Series. Madras.siddhanta.smtgraha. Journal of Indian History [Trivandrum]. Indo. Journal of the Royal Asiatic Society of Bengal. Encyclopaedia of Religion and Ethics. Indian Historical Quarterly [Calcutta].. Journal of the American Oriental Society. Journal of the Bombay Branch of the Royal Asiatic Society. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . GSS : Gorakca. BSOS : C// : EC : EI : ERE : Bulletin of the School of Oriental Studies [London]. Kavirája. James Hastings. Journal of the Gujarat Research Society. Baroda. Corpus'Inscriptionum Indicarum. Kane.N. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .PDF compression. OCR. by Thompson Press and the University of California Press respectively. Hopefully this new edition by Motilal Banarsidass will largely solve this problem. it has never had an adequate distribution in India.P.S. Lorenzen PDF compression.) 10th . Except for a few minor corrections. but extensive cross references are included in the notes to the appendices as well as complete biographical citations. The photograph on the dust jacket of this new edition is of a standing sculpture of Lakulia found at Alampur. the original text of the book remains intact.A. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . New Delhi April. A. Varanasi.s has become recognized as a standard work on these two aivite sects of medieval India.I l th century. despite the fact that it was originally jointly published both in India and the U. The new material described and discussed in the two new appendices has not been integrated into the bibliography and index. The new edition also gives me the opportunity to present two new appendices that summarize the discoveries relevant to these sects and the analyses of them that other scholars have made since the book's original publication in 1972. The photo archives of the American Institute of Indian Studies in Ramnagar. kindly supplied the original photograph. (Mchabubnagar. 1990 David N.PREFACE TO THE SECOND EDITION Although The Kápúlikas and Külúrnukha. OCR. PDF compression. OCR. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Several Kálámukha monasteries (mathas). An ordinary farmer or merchant might have called himself a Buddhist. The basic meaning of these words is 'doctrine.digvijaya and Anandaxi PDF compression. Pásupata and Kápálika 'monastic orders' rather than 'sects. however. Of particular importance are two dramas Bhavabhati's Málati.' Each of the three groups also had its own priesthood.Mñdhava and Krsnamisra's Prabodhacandrodaya and two legendary accounts of the life of Satrtkaràcarya Mádhavácárya's gamkara. The Sanskrit words most often used for the Kápálika. in the case of the Kálámukhas.PREFACE This study attempts to give as complete as possible a description of two extinct Saivite sects the Kápálikas and the Kálámukhas. but probably not a Kápálika. each under a single head ( matha pati).' Unfortunately no religious texts of either the Kápálikas or the Kálámukhas have survived. The structure of Hindu 'sects' is in general much more amorphous than that of Christian ones. and a well. Vaisnava. Records indicate that persons supported priesthoods of different and even hostile 'sects' without feeling disloyal. In most cases more emphasis is placed on doctrine and mode of worship than on organisation. Kálámukha or Pásupata. Kálámukha and Pásupata 'sects' the groups discussed in this study are darsana. controlled temples in the regions surrounding them. OCR. we will remain content with the word 'sect. That of the Kálámukhas appears to have been the best organised. The comments on both sects by Yámunácárya and his famous pupil Rámánuja make the best starting point. Jain.defined and exclusive laity. however. from the information contained in epigraphic grants to their temples. For this reason it might be more appropriate to speak of Kálámukha. Many of the remarks by these two Vaisnava sages about the Kápálikas are confirmed and enlarged by the numerous descriptions of Kápálika ascetics in Sanskrit literature. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Their portraits must be drawn from accounts by their opponents and. It is doubtful. a priesthood. or Saivite. samaya and mata. the term 'monastic order' does not usually imply a separate doctrinal or philosophical position.' Since. In a Christian context the concept of a `sect' embodies three essential features : a specific doctrine (including a prescribed mode of worship). whether any of the three groups had its own exclusive laity. ' A great number of Kálámukha inscriptions are edited and translated by B. The majority of the grants to Kálámukha temples have been found in what is today Mysore State and date from the eleventh and twelfth centuries A.of the tenth century background to Somadeva's Yasastilaka and in a note on PDF compression. by various scholars in Epigraphia Indica. In general they provide more information about the history than the doctrine and cult of the sect. an incorrect one. South Indian Inscriptions. and Bhavabhtiti. is. He devotes several pages to the sect in his brilliant study .K: Handiqui. Saivism and Minor Religious Systems (1913). Rice in Epigraphia Carnatica. OCR.V. Bhandarkar limits himself to a brief summary of the accounts of Rámánuja.D. and often translated. a sect about which a good deal is known from surviving religious texts as well as from inscriptions. Apart from the remarks of Yamunácárya and Rámánuja. the language of the region.L. Although he admits that 'there appears to be a confusion between the sects of Kápálikas and Kálámukhas' in Rámánuja's account. Fleet's 'Inscriptions at Ablur' and in A. the records indicate that the Kálámukhas were an offshoot of the Pá §upatas. and other journals. which has been accepted by many subsequent writers. Although nearly all of the sources for the Kápálikas are fictional and written from a hostile point of view. One of the earliest reputable discussions of the two sects is in R.vijaya. Few modern scholars have paid much attention to either the Kápálikas or Kálámukhas. Indian Antiquary. For the Kápálikas only one modern scholar merits special mention -K. but worthwhile discussions of the Kálámukha akti-parisad at Belagáve are found in J. No comprehensive study of Kálámukha epigraphy has so far been attempted. the overall picture they give is detailed enough and consistent enough to ensure that it is reasonably authentic. The religious information that they do contain tends to discredit rather than corroborate Yámunácárya and Rámánuja.' This view. Subbiah's 'A Twelfth Century University in Mysore. Anandagiri. Other inscriptions have been edited. Most are written in Kannada.G.xii I'RI h A('F. Most importantly. gin's Samkara.F. Mádhavácárya. The discovery of two or three inscriptions from what must have been Kápálika temples at least guarantees their existence. Bhandarkar's Vaisnavism. Bhandarkar seems to accept that the Kálámukhas were the most extreme sect. I feel. For a truer picture of the Kálámukhas one must look to their inscriptions. the sources for the Kálámukhas are nearly all epigraphic ones. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Several technical details must be mentioned. Bhandarkar and others. R. and I have tried at all times simply to draw the most reasonable conclusion the evidence afforded.PREFACE xüi Somasiddhánta in his translation of Sriharsa's Naisadhacarita. The axes I have to grind do not include the wilful denigration of things Indian. Turabian's A Manual for Writers of Term Papers. Many of my remarks are in the nature of criticisms and cautionary notes about the conclusions of modern scholars. I have included a fairly comprehensive list of the many modern studies of the Päsupatas at the beginning of chapter six. that provides the key to a proper understanding of many of their unorthodox ascetic practices. Included.' etc. Brackets PDF compression. The presentation in a readable form of the profuse epigraphic evidence on the Kälämukhas was a more difficult task. The subject of tantric religion is potentially a rather controversial one. OCR. is a criticism of Professor Ingalls' theory of the shamanistic origin of this sect. In the present study I have attempted to gather together for the first time all the available source materials on the Käpälikas and Kälämukhas and to extract a coherent account of their history. and some of my comments might raise the hackles of those concerned for the image of Indian religion. Of greatest importance is the identification and description of the peculiar vow of the Käpälikas called the Mahävrata. The last chapter discusses the Päsupata ancestry of the Kälämukhas.' 'perhaps.' 'possibly. This arrangement has necessitated a good number of repetitions of important references for which I ask the reader's indulgence.G. My main object has been to demonstrate the great importance of this sect in tenth to thirteenth century Mysore and to rescue it from the tantric limbo to which it was relegated by Rämänuja. It is this vow. particularly the date and life of the PäsupataKálämukha saint Lakulisa. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . For this reason I have had to repeatedly qualify my remarks with words and phrases such as 'probably.' 'tends to suggest. With the Käpälikas I have first presented these source materials in as readable a form as possible and saved most of my analysis of them for a separate chapter.' 'seems to. The critical apparatus I have used is based for the most part on K. doctrines and religious practices. The reconstruction of Käpälika cult and doctrine is admittedly speculative owing to the distorted and fragmentary character of the evidence. Theses and Dissertations.L. I believe. with some trepidation. B. my wife. In general I have used the versions given in the Government of India's Road Map of India (2d edition).PRFFA( L xiv are mainly used for my additions to translations of other scholars. Dr. J. The present work is based on a thesis prepared under his supervision and for which he gave unstinting advice.A.R. Basham. .W.E. I have also had the help of Dr. Trautman of the University of Michigan. S.consonant combinations are transliterated as in Monier . assistance and encouragement.L.' In order to avoid confusion especially between 'c' and 'ch' I have also made uniform the spelling of Sanskrit words in quotes and translations of other scholars.H. I would specially like to thank Mr.A. For the names of small villages and other places not on this map. Thus I have written 'Samkara' not 'Satikara.Williams' Sanskrit .W. Professor J. Neither the American Institute nor the Australian National University is to be held responsible for the contents of PDF compression. Professor A. Ullrich of Michigan State University and Professor H.J. For instruction and encouragement in the earlier stages of my study of ancient India I am indebted to Professor J. criticisms and linguistic assistance. Poona. the latter to a aivite who follows Saiva. The former is applied to anyone who specially worships the god Siva. Rizvi and Dr.. By far my greatest debt of gratitude is owed to my mentor. The spelling of Indian place names is always a problem. and others for the Kálátnukha epigraphy in this language. Since my knowledge of Kannada is more limited. K. Several other persons have contributed suggestions. Biligiri of Deccan College. Additions to my own translations are put in parentheses. Venugopalan of Deccan College. I have normally relied on the translations of Rice. OCR. Sanskrit words are transliterated according to the system now used by most Indologists. the American Institute of Indian Studies which contributed an invaluable year in India and the Australian National University. Financial support for my studies has been provided by my parents. Translations from Sanskrit are my own unless otherwise specified. I am particularly grateful for Professor Biligiri's excellent translation of the important record describing the exploits of Bonteyamuni of Horpbal. J. T. Spellman of Windsor University and to Dr. though not in the titles of their books and articles.G. H. and Dr.English Dictionary. web optimization using a watermarked evaluation copy of CVISION PDFCompressor this work. The words `Saivite' and aiva' are distinguished. I have normally used the spellings given in my sources. Gardiner of the Australian National University. de Jong. Gray of the School of Oriental and African Studies. Fleet. de Casparis and Mr.S.Siddhánta. Nasal. Barnett. Käpälikas. Bhandarkar. ed. The comments of Yämunäcärya and Rämänuja contain valuable information. 2. Käpälas.bhäsya is ambiguous and his remarks about the Kälámukhas do not always harmonise with what is otherwise known about them.C.P. 121. ii.siddhantins? Bhäskaräcärya (c. ii. This name is also found in M. at other times 1 Brahma. and Kärunika. Pä §upatas. OCR.G.+ Yämunäcärya (c.bhás_va. he does not maintain consistently clear distinctions between the four sects. 37. ed. 37. 2.Williams' Sanskrit. B. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . we will follow R5münuja's Sri. Sometimes he seems to describe them collectively. Monier. 850) divides these Mahe §varas into four groups Saivas. lists together Saivas.bhhsya.prámdnt. In some places Rämänuja's .? Also. Samkaräcärya (c. Väcaspati Mira (c. R. gástri. 2Bhâmati.bhitsya.Sri. 4R. ii.Brahma. Vaisnavi. Dvivedin.his preceptor's comments. 2.D. 35. ed.sutra. they are apparently identical with the Kälämukhas.6 Most later commentators also seem to follow Yámuna's classification. in his Sri-bhásya. 10171137) repeats . 850) repeats this division but replaces the Kärunika.5 Rämänuja (c. Kärunika -.English Dictionary. V. . p. Käthaka. B. 5Quotcd in K.CHAPTER I FOUR SAIVITE SECTS Brahma -siitra Commentaries Several Sanskrit commentators on Brahma -satra ii. Päsupatas. 2.siddhantins with Käthaka. p.3 Other commentators are said to call this last group Käruka. 644. Handiqui's notes to Sriharsa's Natsadhacarita.siddhäntins. Scud.sm Saivism and Minor Religious Systems. The translations of this are our own. ii. PDF compression. 788 -820) mentions only the Mähe §varas. Karmarkar. and Kälämukhas in his Ágamaprämánya.' It is clear from his discussion that they are the same as the Pä §upatas. in large part verbatim. 2. 6Ed.siddhantins.siddhantins are only described very cursorily.37. the teacher of Rämänuja.sûtra. 1050). Although the Käruka -. 37 criticise the doctrines and practices of religious sects which preach devotion to Siva and philosophical dualism. but we have not found a commentary containing it. 'Since the full text of Yámuna's Ágama.a was not available to us. 37. but have been accepted too uncritically by modern scholars. stha). Both are known as mudrás. the sii. 2. 4Yámunácárya reads karnikd in place of kanthiká. who is proficient in the highest mudrá. the sikhá- mani (crest jewel).G.S. the kundala (earring). 644.[° Yámunácárya makes the important addition that they have two secondary insignia (upamudrd) the skull (kapála) and the club (khatváriga). He first identifies the four sects which follow the doctrine of Pasupati and then adds : All these make an analysis of reality and a hypothesis about the attainment of bliss in this world and the next which are opposed to the Vedas. p. and the sacred thread. 135 -136.8 In this respect the four sects appear to be the same.11 Most gaivite ascetics smear their bodies with ashes and wear sacred threads. attains nirvána. but each may well have propounded a dualistic metaphysics. 2. an oversimplification. and in Bhavabhúti's Málati.Mádhava a female Kápälika bears the name Karálakunçal5. no doubt. 35 -37.THE KAPALIKAS AND KALAMUKHAS 2 individually.satka). web optimization using a watermarked evaluation copy of CVISION PDFCompressor . but the skull and khatváriga are mostly peculiar to the Kápálikas. Quoted in riharsa. pp. The term kundala is used for the earrings of the Kápálikas in a number of sources. phatá = split). A person bearing these insignia is not born again in this world. This is. '2See below.' They define the six insignia (mudrá) as the kanthiká (necklace). ' . the Kánphatá Yogins (kan = ear. Indian Sadhus. and who meditates on the Self as seated in the vulva (bhagásana. Rámánuja next discusses the main features of Kápála (Kápálika) worship : As the Kápálas declare : He who knows the essence of the six insignia (mudriká. They make a distinction between the instrumental and material cause (nimittopadánavor bhedam) and designate Pasupati as the instrumental cause (but not the material cause of the Universe) . 11Quoted in $riharga. ashes. 644. Ghurye. 56-57. pp . OCR.y the rucaka (another neck ornament). 35 -37.13 Statues of Lakulisa.12 Large earrings made of rhinoceros horn or other material are a distinguishing feature of a related group of tantric ascetics. Their earrings are of two basic types a flat one called darsana and a round one called kundala. PDF compression. p. They are karma mudrá. to 'intend' metaphysical or mystical concepts 2° Here the commentators explain bhaga as 10p. also commonly display large earrings.citta are also called mudrds.terminology the use of object words. kidney beans. p.sana -stham dtmanam dhydtv6.. More generally it simply means 'mark' or 'insignia' as in the 'set of six insignia' (mudrá. An Introduction to Tantric Buddhism. Here mudrá has a variety of meanings. 18Cited by L.G.yogitbhagesu vijahara. p. Bharati. In Buddhist tantric yoga. OCR. or any cereal believed to possess aphrodisiac qualities. 'Tántrism (Buddhist)..sádhaná) : madya (liquor). mámsa (meat). 127.makára.'18 The term bhaga (vulva) also has a variety of meanings.16 In non . 170. In tantric literature the term mudrá is one of the five Ma. the four stages in the production of bodhi . 2olbid. Bhandarkar's interpretation of Ràmánuja's phrase is still the best one. 242.women.'19 This is an example of what Bharati calls afferent sandhi. and samaya. Bharati.tantric religious usage. and often in tantric works as well. mahá. R. Many of these texts begin with the words : 'Once upon a time the Lord of all Tathágatas . The other insignia in Rámánuja's list. 173. de la Vallée Poussin..mudrá.sounds which designate The principal ingredients of the central tantric ritual (pañca.15 In Buddhist tantric works. especially in the Buddhist Tantras. Bhandarkar explains it as he 'who is skilful in their [the six insignia's] use.' Trans.FOUR SAIVITE SECTS 3 Pásupata.' ERE.Kálámukha saint. The phrase `proficient in the highest mudrá' or 'most skilful in (the use of) mudrds' (para. on the other hand. matsya (fish).ritta. it usually refers to the female partner in the ritual. The Tantric Tradition.mudrá.'14 but it is not easy to see how these insignia can be 'used'. 19'ekasmin samaye bhagaván sarva-tathágata-kàya-vák. Dasgupta. especially ones made with the hands. 174 -75. but most of the other meanings of mudrá are also possible. In Hindu tantras it usually denotes parched grain. and maithuna (coition). was dwelling in the vulvae of the vajra. 15A. frequently erotic ones. PDF compression. 17Bhag6 . are nowhere else specially connected with the Kápálikas.mudrá.trafka) mentioned above. dharma. pp.hrdaya. 16S. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . XII. 196. The meditation on the 'Self as seated in the vulva'17 is reminiscent of the Buddhist tantric maxim : 'Buddha -hood resides in the woman's vulva.mudrá. p.B.vajra. mudrá denotes various ritual gestures. the neck ornaments and crest jewel. mudrá.visárada) is difficult to interpret. 22S. moksa or mukti. and skulls more often than Hindu Tantras do. pp. 23 See below. though admittedly late.bhasya ii. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . and also as Prajñá.dhátu) or the `void' (siünyata). blood. besmearing the body (seam) with 21Dasgupta. Dasgupta. 90. 165 -67. 103 -104. all Sanskrit sources claim that the Kápálikas worship the Hindu deity Bhairava -giva and his consort. His disciple divided most of his time between this city and grirafigam.element' (kha. Nonetheless. pp. the Kálámukhas designate (the following) as the means of securing all desires in this world and the next : eating from a skullbowl. pp. 57 -58. 2. The Buddhist parallels indicate that they must have also had some connection with Buddhist tantrism. the female personification of enlightenment 21 The use of the term nirvana instead of its Hindu equivalent. Vial in North Arcot District. Yámunácárya is believed to have spent most of his life in Káñci. is quite different from the one obtained ffom Kálámukha epigraphs or from the works of their parent sect.22 Vajrayána literature also refers to ritual paraphernalia typical of Kápálika worship such as bones. Both authors should have been acquainted with these ascetics since the sect was influential in South India. and Ko¢ugtbáliir in Tiruchchirappali District none very far from Káñci or grirañgam23 Rámanuja's portrait of the sect. YAmunácárya and Rámánuja continue their discussion with some comments about the last of the four sects. about 150 miles to the south. the Pásupatas. therefore.4 THE KAPALIKAS AND KALAMUKHAS the 'void . 120 -21. is again suggestive of a Buddhist or Vajrayána context although nirvana is also used in some Saivite tantric literature such as the famous. however. flesh. Another Buddhist connection is found in the vernacular songs (caryás) of the Sahajiyá Buddhist saint Kánhapáda. 35 -37 states : Likewise. He elevates the Kápálika to the rank of perfected yogin. particularly in the Mysore region.B. but. There is little doubt. Obscure Religious Cults. Contemporary Kálámukha monasteries in the Madras region existed at Tiruvánakkoyil in Chingleput District. the Kálámukhas. in the absence of additional evidence. PDF compression. Mahñnirvánatantra. Koyil Tévaráyanpettai in Tanjore District. 105. gri. OCR. it is useless to speculate about what this may have been. between the eleventh and thirteenth centuries. He also made pilgrimages to other parts of India. that the Kápálikas were a Saivite sect. His name indicates that he also carried a staff ( lakula) 25 The words lakula and aaguda are synonymous and etymologically identical. and Yämuna and Ràmänuja must have known how to distinguish them. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . The bath in ashes is one of the central rituals prescribed in the Pd. They also wear the ashes of the dead although no source claims that they eat them. PDF compression. Pllupata. 128) that by the twelfth century. is held in equally high esteem by both the Pàsupatas and Kàlämukhas. Lakuli a. Ghurye's theory fails to account for the fact that the earliest KAlAmukha record. and Ultgia. There were in fact considerable differences between the two sects.tupata -sútra 24 The supposed author of this work. normally carry a khalvdiiga or a trident (triliila). Sastri. Saumya. 23See below. 810. the time of the greatest number of KIIIamukha epigraphs. on the other hand. 2MQuoted in griharga. i. or had at least suppressed. Eating from a skull bowl and worshipping the gods with a pot of wine are items especially associated with the KApAlikas. not the KAIAmukhas. and KAIAmukha. One might suggest a more sinister explanation. Bhandarkar who concluded (p. 2.26 This clearly corresponds to the four sects : gaiva. The Kapalikas. an inscription of A. Pàsupata.D. 643. Much of this description seems more appropriate to the Kapalikas. keeping a pot of wine (surd). 108.prämdnya. G. The seeming confusion in Rämanuja's account between the KApAlikas and Kàlàmukhas was noticed by R. p. Yámunàcárya speaks of a fourfold division of the tantras : Saiva. Elsewhere in the Agama.G. the sect 'had purged itself of. and using that pot for worship of the gods (deva pújd).A. 128) that `people do not seem to have made a sharp distinction' between them. Ghurye has suggested (p. the more objectionable practices. p. Sanskrit sources usually portray Kapalikas as charlatan ascetics who wander about with a skull begging bowl and drink liquor freely for mundane as well as ritual purposes. bearing a staff ( laguda).FOUR JAIVITE SECTS 5 the ashes of a corpse. etc. At the time of 24Ed.' Bhandarkar's theory is the more plausible one. R. but neither is very satisfactory. Only two items are associated with the Kälàmukhas in other sources the bath in ashes and the staff ( laguda).S. eating those (ashes). Katsina. shows no more evidence of religious extremism than any of their later records. OCR. a single mass of matted hair on the head. and trans. the four sects. A man becomes a great ascetic (yati) by undertaking the Kápála vow. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . T.6 THE KAPALIKAS AND KALAMUKHAS Yámuna and Rámánuja the Kálámukhas were rapidly gaining popular and even royal support in South India. Fleet (ed.). 91.bhásya ii. mendicancy) by means of certain special rites. From a modern point 27J. 2. which does not belong with the Saivas anyway. XII (1876). and the hairy skin of an antelope.. the besmearing the body with ashes. (For it is said) : 'One instantly becomes a Bráhmana merely by the process of initiation. 1252 -53 from Munavaiji in Belgaum District praises the Kálámukha ráyarájaguru Sarveivaradeva : 'whose body was sprinkled with ashes. 40. A grant of A. This list may be compared with the only significant epigraphic description of a Kálámukha ascetic. who wore a small piece of cloth around the loins. 2. all the items are part of the costume of most types of Saivite ascetics.F. Rámánuja's Srì. Vidyaratna. the Kápálas) state that even men belonging to lower castes can attain the status of Bráhmana and the highest ñsrama (= sarpnyása. they (? =the gaivágamas. etc. Sri. The two Vaisnava priests may have purposely confused the two Saivite sects in order to discredit their more important rivals. but with the exception of the skull -bowl. there is no division into castes for one who is consecrated by initiation. the skull -bowl.' JBBRAS. who carried a rosary of Rudráksas. 35 -37 next gives a list of religious paraphernalia prescribed in the Ssaivágamas : 'the rosary of rudráksa seeds in the hand. 35-37 concludes with a disparaging description of the Kápála vow (vrata) : Likewise. 'Sanskrit and Old Canarese Inscriptions Relating to Yádava Kings of DEvagiri. PDF compression. OCR. 28Ed. xiv.' Presumably Rámánuja means to associate these items with the Saiva sect.' This may be compared with the following verse from the Kulárnavatantra : 'Gone is the §iidra -hood of the Súdra and the Bráhmana hood of the Bráhmana (vipra) . .ascetics.D.'27 The loincloth and antelope skin as well as the ashes and rudráksas are standard equipment for most Saivite.. No mention is made of wine pots or skull bowls.bhásya ii.'28 Hostility to caste conscious- ness is a normal feature of tantric worship and is consistently espoused by Kápálikas in Sanskrit literature. this mystical principle culminates with the apotheosis of the Zombi (washerwoman) in Kánhapáda's tantric Buddhist songs.. but for orthodox Hindu writers such as Rámánuja an attack on caste was an attack on the whole divinely ordained social order (varnd.trama. 99. J. In the supra mundane universe of the ritual. p. p. 30See Bharat. PDF compression. pp.. 261. In most tantric works the denial of caste occurs only in ritual situations. caste distinctions are still maintained. 37. Obscure . Woodroffe. Everyone (in it) is declared to be equal with Siva. In day -to -day affairs.30 In relation to caste. and M. however. eine Umwertung aller Werte. It is part of a mystical reversal and revaluation of all values. this text prescribes different lengths of studentship for members of different classes. Thus Kulárnavatantra viii. There are also limitations to this tantric rejection of caste which Rámánuja does not choose to note.dharma).' Elsewhere. OCR. and trans. Yoga : Immortality and Freedom.sya ii. The Mahtznirvánatantra seems to accept class divisions without qualification 29 The transcending of caste barriers in a ritual context has little or nothing to do with rational materialist arguments.sutra. 11 See Dasgupta. 33Bhñmati ii. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . opposites coalesce and change places the lowest is highest and the highest lowest. 37. chap.31 Purism and Other Sources Several Puránas and a few other works contain lists incorporating some or all of the sects in the fourfold classification of the Brahma siitra) commentators. 101 says : 'In this cakra (circle of worship) there is no division into castes.bad. 2. 102 -106. 32Brahma. 57.FOUR SAIVITE SECTS 7 of view this hostility may be commended.. 234. 2. The following table compares the commentaries with these other sources : Bhaskarácarya32 Kápálika Pá "supata gaiva Kálhakasiddhántin Vácaspati Kapálika Pasupata Karunikagaiva siddhántin Mi§ra33 29Ed. valid only in the sacred circle of worship. Eliade. viii. Vayaviya-sanhitii41 Skanda P. 3"Ed. i.P. Laguna is a better reading. Karmarkar. OCR.prdmdnya. 37. 147. cited by Karmarkar. 643.220. 643. '2Arundcala -Md. 38ii. 65. The Vrdtya or Dravidian Systems. PDF compression. 31. 4OUttarakhantla. Appaya Diksita (cited ibid. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 39Uparibadga. 10. quoted in griharsa. ii.) reads Liguria (holding a staff) for Langala (a plough). p. 12 (p. 16 (p. 36Quoted in griharsa. p. Mallikàrjuna§àstri. 35. We do not know from which edition of the Purina this reference comes. ri. cited by A. 740). Mukhopadhyàya. 220. p.badsya ii. p. N. Commenting on this verse. 184). 35 -37.42 Kápála Mahávratadhara Päiupata Kápála Mahävratadhara Päiupata Kaitkäla Kálamukha Pä§upta Saiva Siddhántamarga Siddhántamarga Also Mahávrata 344gama. Lákura is probably a mistake for Lákula. cited by Handiqui. 24. 463.40 Siva P. 177. p. 4tEd.THE KAPALIKAS AND KALAMUKHAS 8 Yämunäcärya34 & Rämänuja35 Käpälika Kälämukha Pä§upata Saiva Yämunäcärya38 Saumya Láguda Päiupata Käpäla37 Pä§upata Also Väma. 103. Bhairava & Pañcarätra Pá§upata Also Váma & Bhairava Pä §upata Also Váma & Bhairava Karma Parana Saiva Näkula or Lákula Soma38 Lákura or Láñjana or Vákula Somas Lätigala (Láguda) Naradiya P. 21. Panasikara. V. PDF compression. Chakravarti. p. History of Saiva Cults in Northern India from Inscriptions. cited by C. t!'c Jatpgama Rájasekhara49 Mahávratadhara Kálamukha Saiva Pásupata SaktisarigamatantraSÓ Pá'supata Kalámukha Saiva Also 6 others 03Ed. Tantras: Studies on their Religion and Literature.S. amkara. 3. p. 47ín a verse attributed to these two Purápas by the Tauradhikarinirnava.paddhati. 5. Pathak incorrectly attributes this verse to Haribhadra's Saddarsana. Súta.S.FOUR gAIVITE SECTS Skanda P. III. Bhatta.samuccaya. Pt. i. Kriyápada.44 Vámana P. 87. a¢darsana. i. Bhattacharya.. 22. Pathak.. chap. 49. "Quoted in %sana. cited by Pathak. 4. 461xvii. OCR. cited by Pathak. ha dc Soma Liriga Lákula Ps. 30Ed. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .vijaya. cited by V. Raudra.samhitia43 Svayambhu P. vi. p.Sivaguru. 3. 45Veñkategvara Press edition. 10-20. Yajñavaibhavakhanda. p. 2. 51.92 -93.47 Also Lokáyata & Bhairava Pásupata gaiva Anandagiri48 Also Ugra. On p. 48.samuccasa. Kápála Lákula Pásupata Soma Vá(Lá)kula Pá "supata Kápálika45 Páiupata Káladamana gaiva 9 Also Soma gaiva Mahávratin46 Pá "supata Káldmukha §aiva Also Mahápásupata & several others Vali. B. tapodhanànàtp KàlànananAni Siva /àsanánám/ vidyárthinàtlt Pásupata.vastràdi.A. it is evidently another variant of Kálámukha and Kálánana. PDF compression.vratánàm apy anna. The Ko4. p. The most important variants are : Lákula. 52Cited by Pathak.lumbahlr Inscription of Vikrama. 3. 90.' DORM. p.55 Although the literal meaning of Káladamana (time . 3.faced). 147.faced) ascetics residing at his monastery. Journal of the Andhra Historical Research Society. OCR. SSK.THE KAPALIKAS AND KALAMUKHAS IO Siddhasiddhánta- Kápálika Kálámukha Pásupata Also Saiva Mahávratadhara & 5 others Sauma Lákula Pá "supata givasásana Kálánana Pásupata gaiva paddhati51 Suprabhedágama52 Malkápuram Stone Inscri. 26. The originator of the Káladamana doctrine was named Kálásya (black. Kálánana (blackfaced) from the Malkápuram inscription is merely a synonym for Kálámukha. Nákula and Lágu¢a for Kálámukha. A tenth century grant to a Kálámukha priest at Ko¢umbalñr (Tiruchchirappali District) similarly mentions fifty Asitavaktra (black. 9.KBsari.N. 54The verse reads : 'upeyugàm gaiva. but the fifth item of this list. Mahávrata. p. Soma and Saumya for Kápála.subduing) from the Vámana Purána is consi- derably different. Sastri.53 gaiva It is evident from this table that the sects had several alternate names. IV.samarpapàya / /. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . p. 3. 56 Vdmana Purána vi.' Cited by Pathak.S6 Most of these sources merely enumerate the sects or say that their doctrines were revealed by giva. Some of the four terms in this verse may be adjectives rather than nouns. often denotes this sect also. The term Sivatásana from the Malkápuram inscription does not necessarily refer to the Kapalikas since this identification is based merely on an analogy with the standard fourfold divisions+ The term Karikála (skeleton) from the Skanda Purána almost certainly refers to the Kápálika sect. and Mahávrata -dhara for both Kápála and Kálámukha. A few works openly condemn "Cited by Pathak. VII (1933). cited by Pathak. 58Cited ibid. 65. The Väma.' The text then gives a pseudo . None are elsewhere connected with these sects with the possible exception of Apastamba. Pásupata.. Soma. then Päsupata . 1162. Sakti. II. Langala. The apparent associations of teachers and doctrines are Sakti and Saiva. a great ascetic and a Sudra by birth. the beloved son of Vasislha.historical account of the origin of each : Siva himself was Sakti. In the Karma Purána Siva says : 'I have declared other tstras which are a source of confusion in this world and are opposed to the words of the Vedas. then the third Käladamana. Mahäpäsupata was the ascetic Bharadvája.'57 Yámunácärya is equally critical : `Saiva. and Läguça are designated as the fourfold division of the Tantras. Saumya. ästra : The first is known as Saiva. Apastamba and Käladamana and Dhanada and Käpälika. 10. 60See V. 86-92 are the most interesting.60 The attribution of the Käpälika Scistra to Dhanada and his powerful S"Uparibhàga.. Gopäyana then became his pupil . . 463 (my translation). 220. and the fourth Kápálika. Saiva.FOUR SAIVITE SECTS II the sects. Bharadväja and Apastamba are famous sages and Dhanada is the god of wealth.. His pupil was the king Somakesvara .. Mahávratin was Dhanada. Rangacharya. His pupil was the powerful Arnodara. OCR. It states that Brahmá created four groups which worshipped Hara (Siva) and gave them each a . His pupil was named Krathesvara . The reasons behind this choice of religious founders are obscure. . Inscriptions of the Madras Presidency.. p.'58 The Skúnda Purána. mentions a Kálamukha ( Kálamukha). cited by Karmarkar. and Mahävrata. Kañkäla. at one point declares that only five of the twenty -eight dgamas lead to the path of liberation : the Kálamukha. Bharadvája and Päsupata. An incomplete record from Véçlal in North Arcot District... Päsupata. and Bhairava (sàstras) are declared to be outside the Vedas and are not to be served. Madras.59 The remarks of the Vamana Purána vi. PDF compression. Dasapuriyan of the Narita gotra and the Apastamba satra. p. 59Arunàcata -Mà. 37. cited by Handiqui. One should not make a mixture (of these with Vedic rites). 146 -47. however. Lord Kälásya was the ascetic Apastamba. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Päsupata. and Kráthe §vara cannot be identified. Siva's allies included the Saivas. Mahápá§upata. Kálásya. Siva. PDF compression. emphasizes the worldliness and debased status of this doctrine. aided by his ganas and pramathas. The four disciples Arnodara. Pá upatas. Somakesvara. and Mahávratin are evidently forms of Siva. OCR. Gopáyana. Nird §rayas. and the asuras. Siva extended a special welcome to the last group because they did not recognize a distinction between him and Vi$nu. and Mahápásupatas. Kálámukhas. Arnodara. 1-40 40 tells of a war between Siva. Mandvratins. Vdmana Purána lxvii. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .12 THE KAPALIKAS AND KALAMUKHAS Sñdra disciple. Here the Pá §upatas and Mahápá§upatas seem to be separate groups. the BEd. OCR. pp. 8. The Sanskrit chàva reads : 'jara-imaiana-samudbhava-bhúti. PDF compression.R. vs.kapáli) and a staff (in' his hands). but the relevant passage is definitely an interpolation or appendix to the original text and may be of fairly late date.CHAPTER II KAPALIKA SOURCES Early Sources The earliest occurrence of the word kapálin (one who bears a skull) is probably that in the Ycijñavalkya -smrti iii. It contains a verse describing a 'new' female Kápáliká who incessantly besmears herself with ashes from the funeral pyre of her lover. living on alms. Sátaváhana king Hala but was probably compiled sometime in the third to fifth centuries.A. An important connection between this penance and the Kápálika faith does exist." Other law books prescribe much the same penance but do not use the term kapálin. suggests that her Kápálika vow was taken at his death. This may well be the earliest reference to the Kápálika sect. Acharya.sapta.fati is traditionally ascribed to the first century A. In the Maitrciyaniya Upanicad certain Kápálins who hypocritically wear red robes (kasáya) and earrings (kundala) are mentioned among persons with whom it is improper to associate.4 The Prakrit Gathñ. A Buddhist text of the early centuries of the Christian era. 100- 300). a Brahmahan : 'With a skull (sirah. vii. and trans.2 but in this passage kapálin has the sense only of 'bearing a skull' and does not imply the existence of a sect or order of Kapálins.D. 243 (c.D.Kapalikya uddhñlanirambhah //' KAvyamala edition. and eating little food.sparia. <Ibid.sukha. 408.5 The word 'new' (nava). A. the killer of a Bráhmana may be purified after twelve years. announcing his deed (as he begs). 88 -89. van Buitenen.3 This seems to denote a member of the Kápálika sect. pp.svedaiilángyah/ na samapyate nava. J. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 3Ed. 2See below. N. unless it means simply 'young'.B. This sutra prescribes the penance for one who has killed a Bráhmana. 73 -82. and Saturn with Ksapanakas. pp. Acharya). Vrddhas under the moon. Bhiksus under Jupiter. Varáhamihira enumerates seven classes of ascetics. shaving their heads. See A. and the word Ajivika those who seek refuge with 6Ed. Mercury with Ekadai çlins.' Commentary on Brhajjritaka xv. Ajivikas under Mercury. The astronomer . The tenth century commentator Utpala (or Bhattotpala) says that the Vrddhas are also known as Vrddha. lolbid. History and Doctrines of the Ájtvikas. Kern.' In his Brhajjátaka xv.14 THE KAPALIKAS AND KALAMUKHAS Lalitavistara.L. and one will obtain a bull. PDF compression.srávakas or Káp5likas.srávakah Kápalikah vrtta. 500 -575) refers to the Kápála vow in his Brhatsamhità ix.ó These must also be Kápalikas. 9'ksapákaras candro yada Vrddhah Vrddha. Kálakácárya. Jupiter with Yatis. and carrying a triple -staff(tridanda). 'Ed.8 He lists them as follows : the Sakyas under Mars. and food. and trans. each born under the influence of a different heavenly body. 234 (ed. Mars with Raktapatas. a pot. Venus with Carakas. This connects the sun with Tapasvins. xvii (p. Basham. By the sixth to seventh centuries references to Kápálika ascetics become fairly commonplace. Sastri. Utpala says : 'Here the word Vrddhasrávaka implies the wandering ascetics who seek refuge with Maheivara. a skull. I (1863 Bombay edition). This version reads 'Kápálika vow' in place of 'Kápála vow' and 'ashes and pieced of bone' in place of 'hair and pieces of bone.' BEd. as if it had committed sin.bhangabhayac chrávaka -sabdo 'tra lupto drastavyah.S. and a khatvdriga. 25 : 'When the chariot of Rohini (an asterism) is intercepted (by Venus). (There will also be) black gram.'7 This might refer merely to the Brahmanhan penance. Nirgranthas under Saturn. A slightly different version of this verse is quoted in Pañcatantra i. Vaidya.9 Utpala also mentions a similar classification made by the fifth century Jain authority.L. 168 -71.mathematician Varáhamihira (c. and Vanyásanas under the sun. but verse lxxxvii. Carakas under Venus.-a sportsman (kridaka) or a Kápálika is indicated. wearing red garments (kasciya).l o Again commenting on Varahamirhira's text. 183). web optimization using a watermarked evaluation copy of CVISION PDFCompressor .R. OCR. P. H. V. 1. 22 of this work seems clearly to mention Kápálika ascetics : 'When (a tranquil omen) is in the southwest (spoke of a 'Cycle of Quarters') the arrival of a cow. the moon with Kapálins. etc. the earth (becomes) decorated with hair and pieces of bone and seems to keep the Kápála vow. horse -gram. mentions certain 'fools' who seek purification by smearing their bodies with ashes. chap. N. 630 -644). A. and others who cover themselves with ashes. 118.dhárins. 16lbid. We have found no other examples of Kápálikas being called by this name.. Pásupatas. pp. It is apparently based on an attempt to equate them with Kálakácárya's Ekadan¢ins.16 Elsewhere Hsüan Tsang gives a general description of various non.14 he found over a hundred Buddhist monasteries.. PDF compression. The Vrddha . some wear leaf or bark garments.). JRAS. he says. Kern. 14See T. n.D. but go naked . and some who make chaplets of bones. p. . The text mistakenly reads 'MAhesvara' for 'Mahesvara.Buddhist ascetics he met in India proper : The dress and ornaments worn by non . The famous Chinese pilgrim Hsüan Tsang gives brief accounts of the relative strengths of the various types of Buddhists and other sects in the places he visited during his South Asian travels (c. Kern. H. Wafters. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 87. 170 -74. king or wife in childbed. . i. and Kapála.believers are varied and mixed. Some wear peacocks' feathers.. 1SS.' 12See Basham.15 Beal identifies these heretics as Digambara Jains.11 The attribution of Náráyana worship to the Ajivikas is a mistake.. the claim that they worshipped Mahesvara is also correct. In Kápisá. others have bushy whiskers and their hair braided lllbid. Kern believes that this chapter may be spurious. I23 -24. their query concerns a courtesan. 117 -18.' presumably on the basis of a commentary. the translator of this verse.teller is consulted by persons in the sight of a [Vrddha..'13 H. VI (1873). some pull out their hair and cut off their moustaches.wearing Saiva monk. they do so for the sake of friends or gambling. 20: 'When a fortune .12 If the identification of Vrddhas or Vrddha -srávakas with the Kápálikas is correct. 1.srávaka as 'skull. 1.srávaka]. In addition.KAPALIKA SOURCES 15 Náráyana. some wear as ornaments necklaces made of skull bones . renders Vrddha.s. when in the sight of a friar of decent order [suparivráj]. 'there are some ten temples of the Devas.'srávakas are again mentioned by Varáhamihira in his Brhatsamhitá li. which they wear as crowns on their heads. modern Nuristan in eastern Afghanis tan.e. On Yuan Chwang's Travels in India. some have no clothing. Chinese Accounts of India. OCR. there are naked ascetics. Beal (trans. and 1000 or so of heretics (different ways of religion) . 13Trans. Kápálikas. PDF compression.. 20mahánarendra.16 THE KAPALIKAS AND KALAMUKHAS on the top of their heads. and pull out their hair are probably Jains. Ed. 20. 28.19 The incorporation of 'Hinduised' (Eliade) or 'Sans - kritised' (Srinivas) forms into the rituals of tribesmen such as these probably amounted to little more than the identification of their tutelary gods and goddesses with Hindu ones such as Bhairava. I. 606 -647). she told pandits the 1'Trans. 'the king himself.D. 134. not constant. Ridding's translation. The others are not easily identified. she honoured the shrines of the siddhas and sought the houses of neighbouring Matrkas .V. text p. she stood in the midst of a circle drawn by [great magicians2O]. as Beal suggests. I.sa. go about naked. This king's contemporary biographer Banabhatta vividly portrays the religious life of court and kingdom in his Har. she daily threw out lumps of flesh in the evening for the jackals. on a bed of clubs covered with green grass . 21. Ed. These works show that both primitive and developed types of tantric worship were already widespread in the seventh century. Kane. in a place where four roads meet..vardhana of Sthanvisvara (A.. she carried about little caskets of mantras filled with birch leaves written over in yellow letters..carita and Kádambari. '9Trans. .. Vol. II. Vol... and the colour.. whether red or white.M. The most archaic level of tantric worship is represented in Kádambari' by the wild Sabara tribe of the Vindhya forest whose 'one religion is offering human flesh' to CanKlikal8 and whose chief had shoulders that 'were rough with scars from keen weapons often used to make an offering of blood' to Cantika. C. Kane... Those who wear skull garlands. 'Trans. Hsüan Tsang visited India during the reign of Harga. dark with the smoke of bdellium [guggulu] ceaselessly burnt. OCR. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .. Elsewhere in Kádambari Bana describes various religious and philanthropic acts performed by Queen Vilasavati of Ujjayini in order to acquire a son : She slept within the temples of [Can¢ika]. p. Kali and Can¢ika. . ibid. Ridding p. Ridding. text p. P. on the fourteenth night of the dark fort- night .' is unlikely. .17 Those ascetics who wear peacocks' feathers. The costume is not uniform. 31. may well be Kapalikas. D. chap. 21.V. see D.O.24 The term Mahávratin is normally used to denote Kápálikas25 The Dravidian in the above passage who offers a skull to a Vetála must also represent a Kápálika or closely related type of ascetic. Kane. Elsewhere. many of her endeavours blend tantric worship with motifs of archaic fertility magic. 25See below.B. This Draviçta. 55 -56. 358 -59. 24See K. Kane. In another place a group of relatives was intent on an oblation of their own flesh. Ed. pp. pp. again. Brown. which they severed with keen knives. 22For a discussion of worship at the crossroads. PDF compression. Ridding. Part II. Vol. text p.KAPALIKA SOURCES 17 wonders of her dreams. 959) mentions Mahávratin heroes who sell human flesh cut from their own bodies.D. In one place a Dravidian was ready to solicit the Vampire [Vetála] with the offering of a skull. 73 -82. young courtiers were openly resorting to the sale of human flesh. are a focal point for fertility rituals and other religious ceremonies in many parts of the world. Crossroads. 23Trans. for instance.23 The sale of human flesh to cremation ground demons is mentioned in Bhavabhíiti's Málati. and at the cross -roads she offered oblation to Siva 21 Although these rituals display a greater degree of Sanskritisation than those of the abara tribesmen. and in other Sanskrit works. Elsewhere young servants were pacifying Mahákála by holding melting gum [guggulu] on their heads. Handiqui. In one spot the temple 21Trans.K. text pp.carita.dhdrmika superintends a temple of Cai liká located on the road to Ujjayini.W. A tantric ascetic from South India is described in great detail in Kádambari. Myth and Reality. the populace of the capital city undertake various penance's in order to avert his death : Young nobles were burning themselves with lamps to propitiate the Mothers [Máttkás]. E. P.22 A much more sanguinary amalgam of archaic magic and tantric ritual is described in the Harsa. Somadeva's Ya. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 135 -36. Kosambi. When Harsa's father falls ill. in the Kathasaritsdgara. In another an Andhra man was holding up his arms like a rampart to conciliate Cançiká. See N. OCR. 42 -43. Hermes the Thief.astilaka (A. pp. Thomas.Madhava. pp. I. Cowell and F. In ancient Greece Hermes was the leading god of the crossroads and ciso a god of fertility. iii. Ed. .. He had written down the doctrine of Mahákála.. The tantric character of his worship is emphasised in some of the following epithets : He had a tumor growing on his forehead that was blackened by (constantly) falling at the feet of Ambiká (the idol of .27 This remarkable passage contains one of the earliest references to Tantra manuscripts as well as to alchemy (dhiituvdda) and mercurial medicines for prolonging life (rasáyana).subduing powders on old female ascetics from foreign countries who stayed (at the temple) . web optimization using a watermarked evaluation copy of CVISION PDFCompressor . he troubled Durgá with requests for the boon of soverei- gnty over the Deccan . 67. Mantra sädhana (performance of mantras) is a typical tantric term. text p. with heaps of skulls (that are) like fruits' 26 The dhármika is crippled and maimed as a result of foolish penances and fights with travellers and wild animals.. My translation is loosely based on the renderings in Kane's English notes. We have noted that the Vämana Purána seems to mention Mahápa upata as the form of Siva who incarnated himself as Bharadvája for the propagation of the Pä§upata doctrine. . These facts show that tantric worship was fully developed by Bána's time and was apparently centered mainly in South India. PDF compression. Vol. He had increased his grasp on the mantra.THE KAPALIKAS AND KALAMUKHAS 18 'displays the slaying of (animal) sacrifices . II. He had brought on himself premature fever with improperly prepared mercurial medicines. text pp... Kane..siidhana for becoming invisible and knew thousands of wonderful stories about Sriparvata He had many times employed woman . Vol. Pá §u26Ed. Kane. which is the ancient teaching of the Mahápásupatas .. but that elsewhere it mentions Saivas. He had made a collection of manuscripts of jugglery. From our point of view the references to the teachings of the Mahápá§upatas and to the mountain Sriparvata are of special interest since they both tend. OCR.. 68-69. II. He manifested the disease of talking (continually about the nine) treasures (of Kubera) and became very windy (on the subject) of alchemy ... Tantras and mantras (which were written) in letters of red lac on palm leaves (tinged with) smoke. 27Ed. to connect this devotee with the Kápálikas and Kálámukhas.. Although Catgliká) old. Barnett. 1600) both identify them as those Pásupatas who practised the Mahávrata. This famous pilgrimage site in Kurnool District. PDF compression. pp.KAPALIKA SOURCES 19 patas. X (1871 -74). This is a source of some confusion since Kápálikas are usually given this title.G.S. There is no evidence.D. 73 -82.' In so doing he assumed that it referred to the Pásupata who appears in the play. however.F.). For this reason it is quite possible that the Mahápá "supata teachings written down by Bána's Dravida - dhármika were Kápálika and not Kálámukha doctrines. 30R. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Barnett did not recognize the significance of the term and translated it as 'noble Pd "supata. p.dhármika's wonderful stories about Sriparvata. Kurnatak Inscriptions. Kálamukhas. and Mahápáiupatas. we feel that it is in general best to connect the Mahápáiupatas with the Kálamukhas and not with the Kápálikas or Päsupatas. Mahendravarman's Mattavilàsa. Handiqui points out (p. 1148 and 1219 -20 seems to identify Kálamukhas as both Mahápáiupatas and Mahávratins. 'A Series of Sanskrit and Old Canarese Inscriptions Relating to the Ratta Chieftains of Saundatti and Belgaum. This would also agree with the Mattavilcisa reference.D. 247. but it is likely that the Kálámukha and Kápálika Mahávratas were quite different vows. 31See below. but the context makes this unlikely.' JBBRAS. the Dravida. I. Fleet. 241) that the Mahápáiupatas are mentioned by Udayana (late tenth century) and that Varadarája (eleventh century) and Satpkara Mitra (c. Somewhat the same problem is encountered in the reference to. Panchamukhi (ed. Niráirayas. 26. The conflicting claims of the Kálamukhas. as separate groups 28 Several other sources lend weight to the suggestion that the Mahápáiupatas were at least partly distinct from the ordinary Päiupatas. Trans. 29Ed.30 A few other inscriptions also called Kálámukha priests Mahávratins. pp. Andhra Pradesh. that either the Kálámukha or Pátupata faiths were markedly tantric in character. Sástrí. seems to address a Kápálika as Mahápátupata 29 A verse found in two Kannada inscriptions from Belgaum District dated A. is the home of the Kápálikas in Bhavabhüti's Málatï. BSOS.Mádhava 28See above. T. 715. OCR. Mahávratins.31 Since the Kálamukhas were closely related to the ordinary Pásupatas. 34 and J. 1I -12. A South Indian drama approximately contemporary with Kádambari. V (1930). Kápálikas and Pátupatas to the title Mahápá §upata cannot be completely resolved without further evidence. L. ). carried a skull begging bowl (bhiksá. One of his three disciples. Similar explanations are given in the Padma and Bhdgavata Purdnas. I. Cowell and Thomas. The original overthrower of Daksa's sacrifice was Siva himself. I. the saint who befriended Harsa's ancestor Puspabhúti. Daksa is said to have refused to invite Siva to his sacrifice because the god had become a Kapálin after cutting off the fifth head of Brahma. almost a second overthrower of Dak$a's sacrifice.H. he expressed a desire to pay him homage. but a few of its more interesting features should be noted. text pp. text p. Part I. Ed.35 Siva . Karnatála. text p. a devout worshipper of Siva (paramamahesvara).36 When King Puspabhiiti.taiva) does not seem to denote a specific sect or ascetic order. 34Trans.51. In at least one source. pp.THE KAPALIKAS AND KALAMUKHAS 20 but is mentioned in eleventh century inscriptions as a Kálámukha shrine. 55-56. p. (ed. 46. PDF compression.33 Bhairavácárya's name indicates that he worshipped Siva as Bhairava. 45.P. The description of the saint which follows is too long to quote in full. sa-. diva is not invited because he wears a necklace of skulls. Kane. Part I. spread abroad over the whole sphere of humanity. Parab). Wilson (trans. the Vamana.Purana. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 36See below. Kane.kapalika) in a box made of kharjùra wood. pp. 46-47. made famous by his excellence in multifarious sciences. the form of the god held in especial esteem by tantric groups such as the Kápálikas. was also from South India (daksinatya) and also performed a tantric ritual appropriate for a Kápálika.carita. Durgaprasád and K. It is simply a descriptive term showing his strong devotion to Siva. 33Ed.'34 The word here translated as 'great Saiva saint' (maha. but whose powers. pp.32 Bána gives a more sympathetic portrait of a Saivite ascetic in his Harsa . Bána introduces him as the 'great Saiva saint named Bhairavácárya. H. learned of this great saint Bhairavácárya. Bhairavácárya. 23 ff. 35ií. lobo belonged to the Deckan [sic]. 85. 17 to iv. Titibha.Kapálin or Kapálesvara is the divine archetype of the Kápálika ascetic. 77 -81. A meeting was arranged and Puspabhñti went to see him in a Bilva tree plantation near an old temple of the Mothers (Mátts).37 Puspabhiiti saw Bhairavácárya 'seated on a 32See below. was a Dravida and another. 37The translations are from Cowell and Thomas. In Somadeva's Kathdsaritsdgara i. 263 -65. OCR. See Vifnu Purdrw. like his many thousands of disciples. The text is edited by Kane. were. pp. Part I. Seated on the breast of a corpse which lay supine anointed with red sandal and arrayed in garlands. lie had observed the vow of celibacy since childhood ao 'Supreme in austerities' and 'surpassing in wisdom. The king agreed to help and duly arrived at 'the empty house near the great cemetery . and black garments. 49 -50. in garlands.' His lip hung down a bit 'as if overweighted by the whole Saivite canon [Saiva..' 411 runs.. Cowell and Thomas incorrectly translate this as 'chaste as a boy.sa) and shells..thread [mantra. Part 1. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .. wvainuvena visdkhikddandena. which was stretched on ground smeared with green cow -dung.' His hair was twisted together (tri(i -krtu) in ascetic fashion and was festooned with rosary beads (rurhrik. text pp. pp..' The flashing luster of his body was like red arsenic paste 'piss chased by the sale of human flesh. like giva's heaven. made with ashes.KAPALIKA SOURCES 21 tiger -skin. himself with a black turban.' He wore a pair of crystal earrings (sphátika. black unguents. clothes. the resort of Máhesvara throngs. and whose outline was marked by a boundary ridge of ashes. lhlan lost his tooth during the destruction of Daksa's sacrifice. . Ed.sarphitá] resting on the tip of his tongue.brahmacdrinam. PDF compression. having an iron bracelet and bound with the line of charm . aidwore M loincloth (kuupTna) and ascetic's shawl (yoga ptt srentltant at his side was u bamboo stafl'39 with a barb of iron Inserted in the end' which was like the goad for driving away G* c a. Cowell and Thomas. having his head purified by the dust of Pasupati's feet... Kane. He had previously begun its performance in the great cemetery 'by a crore of muttered prayers . OCR. clothes and ornaments all of red.' he was 'like Kuil&sa.' One day Bhairavácárya asked the king to assist him in the completion of the powerful spell (mahamantra) called Mahákálahrdayu.sutra] of various herbs. a bit of shell like one of Pagan's teeth broken by holy Siva.. The meaning of visiikhikñ is unclear. he had begun a fire rite [agnikárya] in the corpse's mouth.'38 He revolved a rosary in hiN right hand like a water wheel. where a flame was burning. black amulet [pratisara]. 90-91. on the approaching fourteenth night of the dark fortnight' 41 In the centre of a great circle of ashes white as lotus pollen Bhairavácárya could be seen . and unguents all of black as enjoined in the Kalpa. He had a thick beard aaka). He had a 'slanting forehead -mark.' The object was to subdue a Vetála.. 4°Aumdra.kundala) and 'upon one forearm. Ed. and trans. the yogini Saudamini. was accepted and supported by many persons of learning and high social status. 51 -54. diadem. the Naga grikanlha. and sword' and became a Vidyadhara 43 The powerful spell called Mahakala. it seemed as though in eagerness to become a Vidyadhara he were annihilating the atoms of defilement which caused his mortal condition. even of the so. Bhaktavatsalam. it must also be assumed that the behaviour of most of these ascetics was considerably more circumspect than their critics would have us believe. Anantacharya. The king refrained from administering the final blow. 92. V. 27 -31. OCR. °Trans. Most remarkable is the fact that Bana portrays Bhairavacarya sympathetically. after vs. however.R. hammer. He is not a wicked magician but a worthy ascetic and a friend and confidant of the founder of the house of Bana's patron. Devadhar and N.hfdaya (Heart of Mahakala- Siva) is not mentioned elsewhere in Sanskrit literature to our knowledge. armlet. pp. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .42 As he muttered the syllables of his charms. text p. Ed. 51. Act I. his three disciples and the king stationed themselves about him in the four quarters.carita (seventh century). Kane. Cowell and Thomas. Having completed the rite. because the spirit wore a sacred thread. girdle. Suru. Cowell and Thomas.22 THE KAPALIKAS AND KALAMUKHAS As he offered some black sesamum seeds.46 Prince Mantra °Trans. Suddenly a spirit (puruca) rose up from a chasm in the earth. C. The king used the sword Allahasa given to him by Bhairavacarya to fell this Naga. Although the two major villains of the play are Kapalikas. Laksmi rewarded the king for his piety with the promise that he would become the founder of a mighty line of kings. PDF compression. Satakopan. Part I. earring. however. and trans.G. This spirit. 45Ed. From this fact we can only infer that by the seventh century tantric religion. 46Ed. is also said to observe the vow of a Kapalika. it seems certain that Bana had some real ceremony in mind.called 'left -hand observance' (vamäcära) type. attacked the king and Bhairavacarya's three disciples. From the vividness of his description. text pp. Kane. 15. pp. 93 -97.44 Another indication of public support for this sect is found in Bhavabhüti's MälatiMädhava.45 A wicked counterpart to Bana's Bhairavacarya appears in Dançin's Dasakumära. p. As a corollary to this. 44See below. one of the heroes. Bhairaaacarya acquired the hair -lock. necklace. and N. V. Part I. Two epigraphs from western India show that even the Kapalikas had at least some official support in the early mediaeval period. '47 Prince Mantra gupta followed them in order to discover who was this siddha and what was his siddhi. p. 600 and 630. ibid.siddha).A. Pásupatas and Kápálikas in his vernacular songs. 48Ibid. 56-57. text pp.' Ed.V. 51See M.4 This story may have been the basis for the similar Kápalika episode in Bhavabhfiti's Malati-Mádhava. XXVII (1949).. Rangaswamy. They called out for someone to be an 'obstacle to the magical power of this vile wizard. siddhy. cited by T. 213 -15. Mahalingam. 54 -55. another of the náyanárs. PDF compression. The Religion and Philosophy of re arum. who ruled at Káñci between about A. OCR. text pp. After going a short way the prince saw him. A.. The most important South Indian source is the Mattavilñsa. a suburb of Madras is the subject of a song by Sambandar (c.' J /H. the magician attempted to decapitate the princess with his sword. 49See below. one of the ten princes of the title. the gaivite nñyatár Appar. pp. met this evil ascetic in a forest near the cremation ground outside of the capital of Kalinga. seized the sword. Book I.52 The sixth or seventh century Tamil epic Manimekalai g7'asyánaka.antaráyah. This one act farce (prahasana) was composed by the Pallava king Mahendravarman. We will discuss this work in more detail below. 183.D. 644 -660). His body was decorated with ornaments made of pieces of human bones and smeared with ashes..narendrasya . and decapitated the magician instead. 392.. matted in ascetic fashion (Arid).D. When the servant had done this. a black magician (dagdha . The prince overheard a servant couple complaining that their master. pp. the daughter of the king of Kalinga.KAPALIKA SOURCES 23 gupta. S2Tévàram ii. We have already noted the references in Bána's works and the association of Kápálikas with Sriparvata in Malati-Mádhava.S1 The Kapálisvara temple at Mylapore.49 Several sources attest to the early presence of Kápálikas and similar tantric ascetics in South India. refers to §aivas. The Pásupatas in South India. 47. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Mantragupta rushed forth. his hair. The leading character in the drama is a Kapalin ascetic who lives at the temple of Ekámbira- nátha near the capital.D. and with his left hand he continually threw crackling sesame and mustard seeds into a fire. 50See below. gave them no time to enjoy each other's company. The magician ordered his servant to fetch Kanakalekhá.' 213 -14.50 A contemporary of Mahendravarman. shone like lightning. 'S7 53ví. It (rev. Also Ed. See S. "Trans..). 151 -80. 55Veñkalesvara Press edition. Only two inscriptions register donations to Mahavratin ascetics who are fairly certain to have been Käpälikas. appears in three inscriptions from southern Mysore State dedicated to their arch rivals. tirtha sellers.Narsipur Taluk in Mysore District. some of them such as the Brahmánda. have audience and live happily in the ranks of his servants. Brahtyanda Parana. Vdyu and Matsya date back to the third to seventh centuries A. 126. Anandasrama edition. Manimekhalai in its Historical Setting. Narasimhachar. Kápàlins are included among the denizens of the Kali -yuga in Matsya Purdna (Anandásrama edition.. 87. Sastri.Trinetra (a Trinetra or Siva among the mandalikas or chieftains) as if to make the .55 Kápálika Epigraphy The epigraphical sources regarding the Käpälikas are very few.F. 86. and Karma Purana i. Two are from famous Shravan Belgola and one from Tirumaküçal. The Skanda Purdna prescribes. Veda sellers. Käpälikas. The earliest is from the former site and records the death by the Jain rite of sallekhand (fast unto death) of the Western Ganga king Märasirpha III (A. Although it is impossible to date these composite texts accurately. Narasimhachar. as part of the worship of the goddess Paramesvari. Nirgranthas.K. R. 29. the Jains. The text is in Kannada. and trans. however. 960-974). cxliv. 31. The Vdyu. lviii.53 Käpälikas are mentioned disparagingly in several Puränas. 64 -65. 30 (p. Sravana Belgola Epitaph of Márasitpha 11. cited by K. 64 -66. EC. saVñyu Purana. The Colas. ii.D. Aiyangar. 40). no. V (1898 -99).N. Fleet. p.dharma will arise. and trans. p. ed. Brahmánda and Kiirma Purdnas assert that when the Kali -yuga is in full sway Kägyins. Lord of the Käpälikas : Famous was the glory of Mandalika. The term Käpälika itself. PDF compression.A. 116-17 claims that Svayambhü (Siva) created Päsupata Yoga first and Käpäla Yoga last. the distribution of pots of wine (surdsava) to Käpälikas and male and female slaves. Vol. 59.24 THE KAPALIKAS AND KALAMUKHAS contains another brief reference to Käpälika ascetics. 304). 51 -52. 94. Käpälikas arrange in a string all the newly cut off heads of the Pallavas and firmly proclaim to hostile chief - tains'Aho! Do not allow your newly cut off heads to be added to this string. Veñkatesvara Press edition. El. J.56 It is written in Sanskrit and Old Kannada. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . The author compares Märasirpha to Siva. 56Eá. OCR. and other heretics opposed to varnäsrama. Prabhasakhanda.54 Brahmánda ii.D. commemorates the death in the same manner of a preceptor named Candraprabha. 67.KAPALIKA SOURCES 25 The evident intent of this remarkable passage is to show the king's ferocity against his traditional enemies. Hultzsch. 6"Trans. 59Ed.6' Satrubhayarnkara. R. the Pallavas. and trans. both written in Sanskrit. Rice. pp. no. vs. Hultzsch. The Kápálikas seem to be either religious mercenaries or simply battlefield scavengers. It does not necessarily imply any sympathy with Saivism.L. no. Digambara) Vimalacandra eagerly affixed a letter (addressed) to the Saivas. and trans. Ill.e. 105.D. the high.). web optimization using a watermarked evaluation copy of CVISION PDFCompressor . EC. Vol. Ill. The Shravan Belgola record commemorates the death by sallekhaná of the Jain preceptor Mallisena -Maladhárideva in A. EC. Mallisena's name does not appear in the later record. Also ed.59 The inscription from TirumakiidalNarsipur Taluk. dated A. cannot be identified. if this is a proper name. unless it has been defaced. 111 (1894 -95). TN. the Kápálikas. 1183. date from the twelfth century. ed. the list of teachers is not a connected and complete account. II (rev. The possibility that they were militant religious mercenaries is strengthened by the description of a warlike Kápálika band in Mádhavácarya's Samkara. 'Sravana Belgola Epitaph of Mallishena.e.ó0 Both records give a lengthy priestly genealogy of the teachers whose deaths they honor. OCR. El.D. Buddha). The other two inscriptions. Consequently. 39 -46.58 The strings on which the Kápálikas of the inscription arrange the heads of the king's Pallava enemies are apparently the traditional skull garlands of these ascetics. 6OEd.minded ASámbara (i. B. and cannot even be proved to be in strict chronological %See below.' El. and trans. E. To add to the difficulties. the date of Vimalacandra is uncertain. 26. the PdSupatas. Narasimhachar. however. PDF compression. Both records quote a verse about an earlier teacher named Vimalacandra who hung up a letter presumably a polemic document of some kind addressed to the Kápálikas and other opponents : To the gate of the spacious palace of Satrubhayari'rkara which is constantly thronged with passing troops of horses and numbers of mighty elephants of various kings.digvijava. 184 -207. (and) the Kápilas. The genealogies show that both preceptors belonged to the same priestly line. the sons of Tathágata (i. 1129. 66See Narasimhachar. 187.Jailädra which gives 777 gaka =855 A.65 These works identify Himasitala's capital as Käñcï.mahäräja. In the last verse he claims that 'in the court of the shrewd king Himasitala. Catalogue. pp. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . OCR.THE KAPALIKAS AND KALAMUKHAS 26 order.D. 64Trans. 187. and Jinasena's Ádipuräna. 11. I overcome all the crowds of Bauddhas. The Pärsvanätha. however. III.carita. but none of their kings was called Himasitala.L. 45. A. 777 -78. 787 -88. El. however.'67 This is equivalent to A. ed. 782 and 838)69 is correct. cited by Hultzsch. no. 7OSee B. Another work dates his victory sometime after the year. III. Mediaeval Jainism.D. 84. 733 758). intro. intro. 642 -43. Taylor. Rice claims that 'the Jains have for the date [of Akalañka's victory] the memorial sentence sapta. the Akalarika . A.kathe. El.carita. who was the disciple of gripäla of Simhapura. EC.stotra. it would be A.'64 Akalañka's exploits are described in other Jain works such as the Räjävali. p. 855 is too late for Akalarika. Saletore. III. 185.D. intro. 6ssee Hultzsch. the list does seem to be in order since a few of the teachers can be dated..66 This obscure term might denote either the Vikrama or gaka eras.D.'68 This chronogram is probably merely a mystical number. p. The king named Sáhasatuñga to whom Akalarika made his claim might then be the Rästrakiita king Dantidurga (c.63 In the epitaph list. If the former. Akalarika..). p. the Akalarika. composed by Vadiräja in A. If the latter the era most often used in the region the date would be equivalent to A. 67w.D. PDF compression. ibid. Il (rev. the eighteenth teacher is one Pu$pasena. El. 6BEC. ed. Akalañka defeated the Buddhists in year 700 of an era referred to as Vikramärka. Sälivähana -Saka 710 during the reign of'Himasitala. EC. Three verses which Akalarika addressed to a king named Sähasatuñga are quoted.79 If Vimalacandra came not long after Akalarika.D. 436F. The Pallavas ruled at Käñci during the eighth century.'62 For the most part.). p.A. Nonetheless it is best to place Akalarika in this period.§akäbdiya. III. Vimalacandra is the nineteenth of forty teachers named in the Malli$ena epitaph. he must have lived in about the first half 62lbid. says that Vimalacandra was the disciple of Matisägara. According to the Akalarika . If the suggested date for Jinasena's Adipurdna (between A. 187. who was a contemporary of number seventeen. 69Hultzsch. 63Narasimhachar.D. Il (rev. 67. B. 1025.. 34 -37.carita.D. 84. ' JBBRAS. 75Trans. OCR. who ruled between A. IX. The term Guggula -ptjá probably denotes the penance of placing hot or burning guggula (bdellium. 'Sanskrit and Old Canarese Inscriptions. 'A Revised Transcript and Translation of a Chálukya Copper -plate Grant.71 The three inscriptions thus indicate that Kápálikas were present in southern Mysore during the ninth and tenth centuries.. 123 -25. 123. . Nágavardhana informed all present and future kings : Be it known to you that .Thakkura. and . The earlier grant is a copper plate issued by the early Cálukya Nágavardhana. XIV (1878 -80).KAPALIKA SOURCES 27 of the ninth century. p.' IA.F. which lies in the district of Goparágra. EC. to the great ascetics [Mahávratins] who reside at that (temple). 47. Paravádimalla. the village of Balegráma. IX (1880). Fleet. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . and trans.73 The two grants which register donations to Mahávratin ascetics who must have been Kápálikas are from western India. R.74 It was found in the possession of a resident of Nirpan near Igatpuri in Nasik District... Teacher number 21 in the Mal14ena list.. at the request of Balámma. 16-28. 43.Tarálhá about twelve miles north -east of Igatpuri. PDF compression. . intro. J. is said to have spoken in the presence of a king named K {$narája.See above. p. 877 and 913. a fragrant gum) on one's head. sometime about the middle of the seventh century. has been given by us. 74Ed.D. /A. 72See below.G. Also ed. and trans. for the purpose of the (rite called) Guggula -puja of the temple of (the god) Kapalevara. II.76 The fact that the god is called Kápáleivara (Lord of the Kápálas) and not Kapäle §vara (Lord of the Skull) helps to confirm that the Mahávratins of the temple were Kápálikas.. This helps to give credence to the legend of §arpkarácärya's encounter with some of these ascetics in the Karnáta region.. 125. Fleet. . This might be the Ráwaküta king Krona II. p. 761bid.75 Balegráma has been identified as modern Belgaum. Bhandarkar.72 We know from Mahendravarman's Mattavildsa that Kápálikas already existed elsewhere in South India at the beginning of the seventh century. Both connect these ascetics with the god diva in his Kapálin or Kápáleivara form. son of Jayasirpha and nephew of Pulakesin H. We have noted how the subjects of Harp's 7tSee Rice. 23. 576-580. the priest of Harsa's ancestor PuspabhUti.77 Bhairavácarya.F.S. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . soEd. II. 1919. C/ /. 82See below. 46.. p. Part I. 324 (my translation). text p. 286 -91. 319 -326. 17. 81Ibid. was found in the bed of the Narmada at Tilakwádá in Baroda District. Fleet.D.83 The gift was to support worship of Siva in the form of Mihiresvara at a temple dedicated to Kapalesvara.A. J. A. but none of these temples are said to contain Mahavratin or Kápálika ascetics. 79See K. Poona. Pires has suggested that Sarvavarman might be identical with the Maukhari king of this name who ruled c.80 It registers the gift of a village named Viluhaja for a temple of §righanleivara and was issued from the temple of Manesvara at the confluence of the Maná and Narmada rivers. The donee was 'the muni named Dinakara. and trans. 22.D. and trans.79 The second Kápálika grant. Handiqui. p. PDF compression. it would appear that the sect claimed to follow this Veda. Proceedings and Transactions of 1st Session. 85See Chakravarti.85 77See above. III.'81 We know that Kapalikas continued to exist in Gujarat until at least the twelfth century from the Moharupar Gaya of Yasahpala. p. The donation was made in A. also practised it. pp. 10-14. 1047 by a feudatory or officer of the Paramára king Bhoja.84 If the Atharva Veda Bráhmanas were in fact Kapalikas.D.K. Kudalkar. 78Ed. 52. 'A Note on Tilakwádá Copper -plate of the Time of King Bhoja Paramára of Màlwá. 84The Maukharis. p. 358. 83Ed. 91. found in Nirmand village in Kártgara District of Himachal Pradesh.' in All India Oriental Conference. A king named §arvavarman is said to have given land 'at the former installation of the god Kapálesvara. pp. E. records the donation of a village to a group of Atharva Veda Bráhmanas in Nirmanda agrahàra. Many gaiviteTantras trace their authority to it. in bodily form.82 Several inscriptions from various other parts of India mention Kapálesvara temples. A copper plate grant of the mahàsàmanta and maharaja Samudrasena. OCR.78 In Somadeva's Yasastilaka a temple of Can¢amari is said to contain devotees who were burning guggula on their heads and also Mahávratikas who were selling flesh cut from their own bodies. Sarpkara.' Fleet could not identify any of these kings but guessed that the grant belongs roughly to about the seventh century A. a Mahávratadhara who was like the Kapalin. Kane.28 THE KAPALIKAS AND KALAMUKHAS father performed this penance to avert his death. J. another copper plate. II. viEd.du$la. The seventh century Saivite saint Tiruñánasambandar is said to have revived at this place a dead girl whose bones had been kept in a pot by her father. T.e.KAPALIKA SOURCES 29 A Kannada inscription from Lakkunda village in Hassan District. 91Ed. pp. dated (V. Haldar. but the paleography is typical of the tenth century.' TAS. and trans. brahmádhiráya.A.91 The most famous Kapálegvara temple is located at Mylapore. 45 -52. records the establishment of an image of Vásantikadevi by a certain Mallideva who was an 'ornament to the Brahman family. 1288 during the reign of Hammira.devaru of Nekunda [= Lakkunda] in Nedunad. Venkayya. 92See V. mention a village called Kapálimatigalam and a temple of Kápáligvara at another village named Vejúr..' Ed. and cutaneous eruptions. The half verse in praise of Kapáli §vara. IV.' El. 25 -31.kuglha.D. VIII.D. 1100 from the former Bastar State refers to a village called Kapálika.88 Three thirteenth century inscriptions from the Kavilegvara temple at Ambale in Mysore District contain dedications to Kapálesvara 99 The Huzur Treasury Plates from a Viseu temple at Tiruvalla.S.R. nos. shows that the god had special powers over disfiguring diseases : May the god Kapáligvara through compassion manifest that which is desired of (i. R.L.slipada. a taluk centre in Kerala.' El. XIX.vapu[s]äm á[dh]i(gs] vini[gh] na[nn]rnárp kárunyena samihitaip vitanutárp [de]vah Kapáli§varah.H.Kapálin. 'The Huzur Treasury Plates Belonging to the Vishnu Temple at Tiruvalla. ' Triplicane Inscription of Dantivarman. written in corrupt Sanskrit. An inscription from a modern temple of Kaválji (Kapálin) in former Kotah principality of Rajasthan contains an introductory verse to Ganesa and Kapálisvara 87 The record is dated A. is the Kapálamocana tirtha on the 86Ed. 7 and 8. R. 49. ibid. X. Y1. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 88' dadru. a suburb of Madras. 'Kuruspál Stolle Inscription of Someivaradeva. by) men and destroy the pain of bodies spoilt by leprosy. B. p. 290.90 A record of about A. A holy place especially associated with the puránic myth of Siva . Rao. 89Ed. Lal.'86 The inscription is dated Saka 777. 'Inscription of the Time of Hammir of Ranthambhor. 156 and 142. in ARMAD 1940.) I345. 6. Part II.B. a Cáhamána king of Ranthambhor. or Tiruvallavaj. Mysore.' El.G. or Kapálegvara. $7Ed. PDF compression.92 The present temple is of comparatively recent construction. elephantiasis. 145 -46. OCR. (and) maliga of Kapálesvara. EC. Rice. It was here that giva was released from his curse and allowed to abandon his skull begging bowl. ARMAD 1935.'96 This must refer to the Vaitäl temple. other features of the temple such as the fierce deities sculptured around the inner shrine and a panel of erotic couples between the walls and roof at least indicate tantric influence. Another temple which may have been associated at one time with the Käpälikas is the famous Paiupati temple near Kathmandu in Nepal.. 20. PDF compression. was originally a Käpälika shrine. 94Ed.D. 41.30 THE KAPALIKAS AND KALAMUKHAS Ganges at Varanasi. 77 -80. 233. 48. 95. records a gift to 'Värähasvámin. 97 -129. Kielhorn. 82 -83.94 K. 99See ARMAD 1930. 9óQuoted ibid.Bhairava and the goddess Käpälika or Kapäla. pp.1iFnugupta (c.' IA. (Vikrama -) Samvat 1171. 9e See below.. pp.'97 The term Mundasrnkhalika (Wearing a Chain of Heads) is more appropriate for a Käpälika than a Pá§upata. p. pp. p.. 46. and trans. H).mahodaya states that 'the venerable goddess Cämundä garlanded with skulls exists at a spot on the west not far from the tank .C. ARMAD 1932. The term Somakhadduka (Wearing Moon Bracelets) is unique but reminds one of Soma. 61..' and that she is of terrific form and is known as Käpälini.Bhairavi are found in many early medieval temples. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .93 A copper plate grant of the Gähadaväla king Govinda .Pä§upatäcärya . F.siddhànta.95 This temple. pp. p. Orissa. ARMAD 1933. the name of the Kápálika doctrine. 'Twenty -one Copper. 1114-54) states that the king bathed at this place and then donated a village to a Brähmana named Vyäsa. (plate no. IV. 630).. 233 -34. 11. 46-47. written in Sanskrit and belonging to the reign of King . An inscription from this temple. Indraji and G. The Svarnnádri.D.98 Sculptures of the god Kapäle §vary or Kapäla. 32. Although this solitary reference to Cämundä as Käpälini cannot be taken as conclusive evidence of Käpälika worship. particularly in South India. Dharma .. p. OCR. pp. 97Ed. has Cámundä as its presiding deity. 95Archaeological Remains at Bhubaneswar. ARMAD 1936. 44-45. B.1233.. and to the Somakhaddukas in the congregation of the Mundairrtkhalika. 'Inscriptions from Nepal. IX (1880). In all likelihood it was originally named after this goddess. ARMAD 1934. Panigrahi argues that the well -known Vaitál temple in Bhubaneshwar. Miller..99 Neither the 93See below. 174.' El.candra (A. built in about the eighth century.plates of the Kings of Kanauj. pp. A. digvijaya.100 and the Samkara. and probably the earliest. p. with Dhanapatisóri's Dindima commentary.siddheinta-samgraha. Few have been published so far. Ghurye (Indian Sadhus.KAPALIKA SOURCES 31 presence of such sculpture nor even the dedication of an entire temple to Kapáleivara is proof of Kápálika influence. ARMAD 1937. ARMAD 1945. p. 788 -820). They are collections of stories handed down. 103Sarkar. Chandrasekharan). 58. borrows most of its verses from Mádhava. One which has. 34. Anandátrama edition. pp.digvijaya was not Mádhavácárya. OCR. Most modern authorities agree that the author of the .amkara.ca.Vidyáranya being the author of the Samkara. tooEd.vijaya. of the extant biographies are the . Kavirája. 55. attributed to the famous Vijayanagar sage Mádhavácárya alias Vidyáranya. Many scholars also believe that the author of the . web optimization using a watermarked evaluation copy of CVISION PDFCompressor . the . attributed to his disciple Anandagiri. 5. but the copper plate grants from Nasik and Baroda districts show that at least some Kapálesvara temples were at one time staffed by these ascetics. the Gorak . Tarkapanchánana. A. embellished and invented during several centuries between the great theologian's death and their final redaction.103 garpkara's disciple could not have written the Samkara. but we can see no significant objection to Mádhava. ARMAD 1938. A significantly different version of one of the legends is contained in a Kánphatá work.vijaya. ARMAD 1939. 72. J. T.02 None of these sources can lay much claim to historical accuracy. p.S. 3. p. 45. but a later author who wrote under his name. often rearranging them in illogical order. 102Ed. The most important.N.amkara.amkara.amkara. A History of Dasnami Naga Sanyasis lsic]. pp.101 Dhanapati- súri's Dindima commentary on the latter work adds some extra detail but is mainly extracted from Anandagiri's account. G.viiava of Vyásácala (ed.vijaya Anandagiri in the eleventh to twelfth centuries.vijaya was not §arpkara's disciple Anandagiri but an obscure author of about the fifteenth century. There are several other such biographies of arpkara but they are mostly inferior and of later date. ARMAD 1940.Vidyáranya's authorship and places the Samkara. 33. tolEd. Sarpkarñctrya and the Kapalikas Some of the most valuable material about the Kápálikas appears in the legendary biographies of the great garpkarácárya (c.D. G. 57. pp. the Vijayanagar rájaguru.digvijaya. PDF compression. The work is ascribed to Gorakhnáth but is a collection of essays and stories by various later authors. particularly since the quality of its Sanskrit verse is excellent. 20. 82 -83) accepts Mádhava. Bhairava Sarpkara's meeting with Ugra . in the abduction of Sita) and had not yet completed what he had set out to accomplish. GiriSa (Siva) said to me : You will attain the (ultimate) goal which men desire if. however. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . UgraBhairava approached Samkara and greeted him with fulsome praise. There are three separate legends.Bhairava seems to have occurred somewhere along the Krishna River. Thinking that his own ambition was as good as achieved. PDF compression. perhaps at a spot near Srisaila (= Sriparvata). I gratified Ugra (Siva) with arduous and severe penances for a full one . In the previous sarga. 1 -2) : Once a certain Kapalika there. Samkara is said to have been travelling along this river from Sri§aila. for the sake of pleasing me.Bhairava. and the third. Samkara and Ugra . appears in Anandagiri and is repeated in similar wording by Dhanapatisüri. The Kápálika's name is not mentioned in Mádhava's text but appears in the commentary and in the GSS.samgraha (henceforth GSS) dates from sometime in the later mediaeval period. Samkara's battle with the militant Krakaca of Karnataka. the story of Samkara's encounter with a treacherous Kapalika named UgraBhairava. saw the muni (Samkara) whose magical power (maya) was limitless. The Kapalika then explained what he had 'set out to accomplish' (xi. the second. appears in the works of Madhava and Anandagiri . appears in Madhava's work and in the GSS. The Goraksa. The first of these. you sacrifice in the sacrificial fire either the head of an omniscient sage or the head of a king.hundred years in order to go to Kailasa with this body to sport with ha (Siva).siddhanta. Sarpkara's debate with the casteless hedonist Unmatta . 9 -12) : I will endeavour to please Kapalin (Siva) and thereby achieve my own object.104 Madhavacarya begins his tale (xi.THE KAPALIKAS AND KALAMUKHAS 32 The Qindima commentary must be later than both these works. who hid his own wickedness by adopting the disguise of a sádhu like Paulastya (= Ravana. OCR. Pleased.' '°^The location is not explicitly stated. Who will (willingly) abandon his own body. my mind cannot ask) for that. Ugra .sarira). In offering your head you will acquire wondrous fame in the world. you should do what is propitious. the fulfiller of desires? (But) you are indifferent (to worldly desires) and care nothing for the body. travelling about for the welfare of the world. however. The former. (You have) assumed your own body (only) for the benefit of others. In order to persuade gamkara to accede to his implicit demand. Such men. There is little doubt who he had in mind.KAPALIKA SOURCES 33 Having said this. it is up to you. and I will acquire success (siddhi). Ugra . Ugra. who stole a bone from the sage Dadhyañc to use as an axe to slay the ninety -nine Vrtras.. OCR. Men like Dadhyañc. I cannot even conceive of (obtaining). Therefore. with specious modesty. for the bondage of men has its termination in correct vision (samdarsanánta) . Mahesa hid himself. 24) : You should bestow (your) head (on me).Bhairava finally made his request (xi. From that time on I have wandered about. O Lord. Soon the rest (of my object) will be accomplished. 13 -16) : By good fortune I have now seen you. I cannot dare to ask (lit. The skull of an anointed king or a lord of munis is the prerequisite for my success (siddhi). but I have not yet found a (willing) king nor a (willing) omniscient sage.Bhairava then compared himself. Their priceless virtues delight all mankind. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Here he even attempts to turn Sarpkara's own VedAntic doctrines against him.Bhairava then extolled the great benefits of self sacrifice (xi. are like Indra. he said. acquire an immutable body of fame (yasah. an omniscient sage. O Best of Men. homage to you!' Sarpkara was apparently moved by PDF compression. who abandon their transient bodies for the sake of others. After several more verses in the same vein. my hope fixed on obtaining that. After medi- tating on the transience of the body. to those men who are ignorant of the pain of others and think only of their own ends. OCR. . became the Man -lion (incarnate) and saw the ill.Bhairava) . Ugra -Bhairava again approached to collect his reward (xi. 'who knows the human body here in this world (to be subject to) decay..' said Samkara (xi. however. 30. however. 25).intentioned endeavour of (Ugra . This ends Mddhava's version of the encounter. 35) 'forgot the whole world of creation in samddhi.34 THE KAPALIKAS AND KALAMUKHAS the Kápálika's plea and agreed to grant him his desire. the teacher resolved himself to abandon his body Samkara then 'yoked himself with the ätman (átnidnarn átmany udayunkta). with three horizontal lines (drawn across his forehead). 'What true sage. Running up with great speed he . than that sage's disciple Padmapada magically knew it (xi. looking about (cautiously.' Sitting in the proper yogic position (siddhásana). It is merely the creation of máyá. PDF compression.. Since the soul (átman) is the only ultimate reality. wearing) ornaments made of garlands of bones. he (xi. remembering the supreme power of the Man -lion (Visnu's Nrsimha incarnation) held by Prahláda. Beholding that (Kápálika) in the form of Bhairava.Bhairava saw him seated in this position. 42) : Then. In full Kápálika regalia.. the yogin (UgraBhairava) went to the dwelling place of the teacher .Bhairava to visit him in secret. 32) : (Holding) a trident.. would not fulfill the request of a supplicant ?' Samkara had to abide by the principles of his theology. Realizing that his pupils would never allow such idealistic foolhardiness.siddha). his fears were dispelled and he prepared to strike with his trident. No sooner did he come near to Samkara. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Sarpkara advised Ugra . that (Padmapada). with his eyes inflamed and rolling about through intoxication. tore open with his claws .. well versed in mantras (mantra.' When Ugra . The two sealed their pact and Samkara retired to an isolated spot hidden from his pupils. 38.. which removes the affliction of those who call it to mind. the breast of (the Kápálika) who was striking with his trident. it matters little what becomes of the body.. Bhairava.vivarjita). Sarpkara carefully considered the alternatives (p. Even in this twofold thought there is defeat (of pure non . i °6Pp.siddhànta.duality). and some of the rendering is quite free. OCR. then there will be the ruin of monism (advaita -häni) since there will not be impartiality towards friend and foe.samgraha belongs to the Känphatä or Gorakhnäth (Goraksá. The Sanskrit of this and the following passage is particularly barbaric. Many of the tantric practices of its adherents resemble those attributed to the Käpälikas.Bhairava in order to challenge Sarpkara's religious beliefs and test their sincerity.e. The GSS retains this episode but refuses to let it go at that. Stand up. sometimes called the religion of the With Siddhas. According to the GSS (p. Here the god sriBhairava himself assumed the form of Ugra . stand up! You should fight !106 ' °`The third vowel in Padmapada's name is lengthened in the GSS. PDF compression. By this means he would fulfill his vow (pratijñá). now you yourself will also meet your doom. After he was struck by Padmapäda-Nrsirpha. If it is so done. 16 -17. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .105 Ugra Bhairava manifested his true identity as the god Sri Bhairava. 16) 'Sir. your) doctrine through the loss of my own body. These unhappy alternatives completely baffled the great sage. etc. Moreover. Mädhava posed more or less the same problem but avoided carrying matters to their final philosophical absurdity by the commonsense intervention of Padmapada. and he could say nothing. 16) : If it is not done (as the Käpälika demands).nätha) tradition.KAPALIKA SOURCES 35 The Goraksa.' He immediately requested the sage's head as an offering to Sri . He then addressed Sarpkara in a voice as deep as thunder : Sir. The disguised god approached him and said (p. (I have) accomplished the ruin of (my) opponent's (i. you : are a samnyitsin (and hence) impartial to friend and foe alike and indifferent to the (opposite) senses of word pairs such as bliss and sorrow. defeat is (equally certain). its philosophy is 'above dualism and monism (dvaitádvaita. (this is) a defeat for advaita. What has become of that which you said about friend and foe? As a wrestler causes his opponent to fall by falling himself.' In these circumstances it is not surprising that the GSS version of the legend of Sarpkara and Ugra . 16).Bhairava reflects less favourably on the advaita sage. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . The author needs only to point out the inadequacy of Samkara's position. they were revived. kriydkarana (action or performance of rites) is not a (proper) doctrine.' he stood (motionless) in accordance with his devotion to advaita. The Kápálika then created a magical power of Yoga (yoga -maya) and employed it to cut off the heads of Samkara and his four disciples. 17). Whether Samkara stood up and fought or not. my own doctrine). his doom was equally certain. T. for example. 'Then. It is not knowledge.10s IO7Ed. 'true detachment arose. They do not necessarily imply any rational philosophical position.e. To a certain extent phrases such as 'beyond dvaita and advaita' merely proclaim the religious superiority of tantric doctrine.' says the GSS (p. in the doctrine of the nydsins (= samnyásins. OCR. In a sense they are rejections of all rational metaphysics. 17) : Thinking. i.defeating nature of the doctrine of akrivd. devotion Siva declares : and psycho-physical discipline (Yoga) which these schools empha- sise.' he became powerless to fight as commanded by the Kápálika. he never really proposes any practical alternative. 'Then (if I fight). (Thinking). In this context.THE KAPALIKAS AND KALAMUKHAS -16 Samkara was completely dumbfounded (p.' Although it is clear that the author of the GSS wishes to condemn Sarpkara's insistence on akriyá (inaction or non -performance of rites). Afterwards.' Similar statements are found in other tantric texts. 110. there will be an interruption of the work (I have) commenced since. i. Vidyáratna. 'Some accept dvaita and others accept advaita. In a sense this paradoxical dilemma is well-suited to a doctrine which says it is 'beyond dvaita and advaita. however.'i07 Neither the Tantras nor related Kánphatá literature contain much systematic philosophical speculation. seems from this that the GSS not only wishes to criticize tilt arrkara but also PDF compression. For the most part they are content to loosely synthesise the arguments and hypotheses of the orthodox systems. there is no need for the GSS to propose an alternative course of action.tantra. but ritual. The command to stand up and fight may be interpreted simply as a demand to symbolically acknowledge the self. In the Kulárnava. Samkara's beheading is therefore the occasion for the appearance of true detachment (viraga). 'In my own doctrine akriyá ((inaction) is proper). (but) they do not know my essence which is beyond dvaita and advaita. Since both the Kápálika and Kanphatd schools belong to the tantric tradition. Goraksa. OCR.utphatd worship.. however. Carpata..Bhairava himself is neither praised nor condemned.. ' °G. the Kdpolika doctrine was also revealed by Ndtha (Siva). web optimization using a watermarked evaluation copy of CVISION PDFCompressor . it =For a summary of the various Kdnphatd lists. some modern authorities believe that the latter to claim him for the Kdnphatd side. most notably the name of Gorakhndth (Goraksa) himself. Satyandtha. 18. pp. Avadya. Dasgupta (Obscure . Atikdlaka. Kanthddhdrin. Kdlabhairavandtha.-19. 110This apparently refers to the preceding Ugra. Ndtha was the revealer of this path. p. 18) Indeed.SS. Jalandhara. pp 202 10.KAPALIKA SOURCES 37 The attitude of the GSS towards the Kdpolika Ugra Bhairava is ambiguous. Dasgupta. Jadabharata. Mandkdla. Vairdgya.Cm Several of these names recur in traditional K:ittphatd lists of the eighty -four Siddhas and nine Ndthas.B. We do not know from where he got this reading. 207) replaces Atikdlaka with Vaikdlika.Bhairava episode. Nonetheless. Our doctrine is beyond all worldly ties (avadhúta). Bhútandtha. Sri . I IariScandra. Anddi.B. Batuka.ll° Kardla.márgui. The author then quotes from the Sáharu. The section which immediately follows this passage describes Samkara's spiritual advancement through Visnu.Bhairava assumes this form to challenge Sarpkara. Bhimandtha.112 On the basis of this statement and the common features in Kdpolika and K. Vikardla. That this is the case is made clear by some subsequent passages in the GSS. Obscure . and Malaydrjuna. Siva and Sakti airship to his final enlightenment by the Vtandsiddhas and his adoption of the Path oI the \dthas ' \'tabu. . see S. :i "S. Kdla. Virandtha. and Srikantha. In the first of these the author asserts the superiority of the doctrine of the With Siddhas but allows the Kdpolika faith a qualified validity (p. one might expect that the Kánphatd attitude would be broadly favorable..10V but that is not actually (the case). but Ugra . some people believe that these (Siddhas) hold the Kßpülikit doctrine on account of the mention of the devotion of the Kilpiiliku. These pupils were the original 'promoters of the (Kdpolika) path (margapolvartalcas. These twelve had twelve disciples : Nagarjuna.tuntru a list of twelve sages to whom the Kdpolika doctrine was revealed : Adindtha. PDF compression. Krsna was filled with adulterous emotions. Nátha replaced the skulls and returned them to life. See also G. 20." As a historical document. Briggs. The loss of their heads caused the avatáras to lose their pride as well. whatever its historical value..'" The Ugra . also = wine).114 In the ensuing battle the Kápálikas cut off the heads of the avatáras and carried the skulls about in their hands. oppressing towns and villages. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 218). Mádhavácárya's Vedántic version of the Ugra .Bhairava legend. attainment of magical powers through Yoga. The author of the GSS next poses the question (p. 128. We feel. p.satriyas to punish the sin of only one of them. so Varáha (Boar). and the other avatáras began splitting the earth. Once the twenty -four avatáras of Visnu became intoxicated with pride (mada.lion). This was how the school of Kápálikas (Skull -men) arose. but also that the stories were already in popular circulation. PDF compression. Note that Kçsti?a is singled out for his adulterous emotions (vvabhicdri. drinking wine. p. Gorakhndth and the Kdnphatd Yogis. 218.THE KAPALIKAS AND KALAMUKHAS 38 school was a later 'transformation' of the older Kápálika order. that such historical speculations are of little value. The battle between the Visnu's avatáras and the twenty -four Kápálikas may reflect an extension of the conflict between the 113Ghurye. As a result they were granted a boon. however. OCR. frightening wild animals. The fact that the author of the GSS chooses the Kápálikas instead of the Siddhas to represent the Kánphatá side of the dispute suggests not only that the two sects were on friendly terms. and this myth both reflect the very real hostility between the tantric sects and Brahmanic orthodoxy. the late GSS is virtually useless. Eliade gives a somewhat more realistic appraisal of the situation in his work on Yoga (p. and doing other mischief. and the similarities between the two schools such as meat eating.Bhairava legend is certainly older than the GSS's Kánphatá account. Nrsirpha (Man . a charge more frequently aimed at the TAntrikas themselves. and Para §uráma destroyed a great number of k . and the like are common to the whole of the tantric tradition. 20) : 'For what reason was the Kápálika path revealed ?' The answer is found in a myth. dwelling in cremation grounds.badva). therefore. 1t4These are presumably the same twelve teachers and twelve pupils mentioned earlier. Nátha became exceedingly angered by these wicked actions and assumed the form of twenty -four Kápálikas. p. IISGSS.W. As mortal creatures amuse themselves. pp. we will base most of our discussion on it.iruti.nityánanda This legend also has two versions one by Mádhava and the other by Anandagiri. In many parts of India the Vaisnavas replaced the Jains in popularity and influence and in the process absorbed many Jain beliefs and practices. Mádhava calls Samkara's Kápálika antagonist Krakaca and Anandagiri calls him Bodholbana-nityánanda. several important differences indicate that they may have originated from separate traditions. Anandagiri begins his account with a lengthy debate between Samkara and Bodholbananityánanda which is omitted by Mádhava. paid homage to the Lord of the Veñkata hills (Veitkatácalesa). Although the broad outlines of the two accounts are identical. Proceeding towards the North- east he passed through Andhra.116 Samkara and Krakaca or Bodholbana. constructed a beautiful temple there. Anandagiri sets his story in Ujjain while Mádhava sets his somewhere in Karnataka. -7} 1 : 116The most obvious example of Jain influence on later Vaisnava attitudes is found in the philosophy of M. This was the start of a conquest of the four quarters (digvijaya). and all these beliefs derive their original impetus more from Jainism than Hinduism. Pandyas and Dravidas. Next he proceeded north to Káñci. 83 85.Bráhmanical and non -Aryan Sáktas whom Samkara defeated in a great debate. and eventually arrived at the capital of the Vidarbha kingdom (eastern Maharashtra) (xv. including hostility to the excesses of tantric Saivism. asceticism. The sage honored Lord Rámanatha and converted the Colas. From quite early times Gujarat has been a centre of Jain influence. Gandhi.KAPALIKA SOURCES 39 Jains and Kápálikas which is described in earlier sources. At Ramesvaram they met a number of non. Although some of Gandhiji's ideas were inspired in part by European precedents. According to this version. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Since Mádhava's version is generally more coherent and complete. PDF compression. OCR.sammata). cleanliness and vegetarianism -owe more to his Gujarati Vaisnava background. others such as his faith in ahimsá. The latter Kápálika also has a disciple named Batuka. jj7This debate contains much religious information and will he discussed below.K. Samkara had begun a march to Setu (Rámesvaram) in extreme South India accompanied by his best pupils and a king named Sudhanvan. and suppressed the Tantrikas by spreading Goddess worship in a form authorized by the scriptures (.n7 and Mádhava includes some semi historical and martial detail omitted by Anandagiri.nátha. weilding a trident. 8 -9) : Then the king of Vidarbha bowed (to Samkara. but they might be Kapalikas since many authors depict Kápálika ascetics as worshippers of Siva in his terrific Bhairava form. Krakaca himself is subsequently said to 'prattle the essence of the Bhuiravagamas. spoke thus : 'Although properly ashes are worn (by you). he came to meet him.tantra' are not identified. PDF compression. Mádhava continues (xv. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . and accompanied by many whose appearance matched his own. These 'followers of the Bhairava . however.' At the least. the foremost of the Kapálin teachers. 10-14) : When Krakaca.n8 for what reason do you hold that impure (clay) bowl and renounce this pure and fitting skull? Why is not Kapálin worshipped (by you)? Samkara was a nominal devotee of Siva and therefore wore the traditional Saivite ashes.THE KAPALIKAS AND KALAML!KHAS 40 There the king of the Kratha. these Bhairc.$).tantra. They revel in the misfortunes of the world and bear hostility against honoured men. Smeared with ashes from a cremation ground (pitr.vu.' Samkara's royal disciple Sudhanvan guaranteed the sage protection. that conceited and proud (Kápálika) hhasman). and said : That region is unsuitable for your visit since (it is filled) with many crowds of Kapálins. learned of (Samkara's) arrival.kcinana- carrying a skull -bowl in his hand.Kaisikas (Vidarbhas) approached him with reverence and offered his worship. 'I say (this) since they cannot endure your fame and have a secret hatred towards the scriptures (sruti. who) desired to proceed to the Karnáta region. (Samkara then) caused his pupils to suppress the heretical views of the followers of the Bhairava . OCR.tantra followers must have belonged to some similar group of Tántrikas. and they advanced to conquer the multitude of Kapalikas' (xv. (Krakaca) placed a skull in the palm of his hand and briefly meditated.. 15 -17) : He sent out the countless crowds (kulas) of angered Kapálins whose cries were as terrifying as the clouds of the deluge. Sudhanvan rejoined Sarnkara and slaughtered a thousand more of their enemies. behold my power! Now you will reap the fruit of this action ( karman). but the faithful Sudhanvan countered the Kápálika advance and drove them back. Krakaca then shifted the battle to another part of the field and again threw the Bráhmanas into confusion.' not Krakaca (= a saw) if I do not cut off your heads' (xv. In desperation they sought Sarpkara's protection (xv. The Brahrnana followers of Samkara were terrified.' Closing his eyes. who is his equal ?' After Krakaca had prattled thus the essence of the BhairavdKing Sudhanvan ordered his officials to send him away.KAPALIKA SOURCES 41 If He (Kapálin -Siva) does not receive Bhairava worship with liquor (madhu) and blood smeared lotuses which are human heads. After that master of the Bhairavdgamas had thus meditated. The enraged Kápálika soon returned with his followers to seek retribution for this insult. 21) : The king of ascetics (then) reduced those (Kápálikas) . he held the (remaining) half and thought of Bhairava. As they approached he shouted : 1 am gamas. They attacked with weapons held aloft. This god instantly appeared in the form of Mahákapálin. how can he attain joy when his body is embraced by the lotus -eyed Ulna. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . He wore a garland of human skulls and his hair was a flaming mass of PDF compression. Seeing his army routed. Krakaca again approached Sarnkara and said (xv. After drinking half of it. to ashes in an instant through the fire which arose from his humkdra (the sound hum.. a mantra). the skull was immediately filled with liquor (surd). OCR. 24 -25) : 'O Devotee of Evil Doctrines. I will cause him to appear by means of mantras. vss. Batukas. however.' Batuka. appears as one of the twelve original Kápálika sages in the S`abara.time). 26. following Anandagiri almost verbatim. Bhairava was pleased by the sage's statements. In this version the god Sarphára. etc. bowed down to garpkara. vs. PDF compression. on M$dhavácarya. not because of any merit of that ascetic (na dharmatas). 1 -14. garpkara). who are Sarphára -kála (Destruction.Bhairava did not immediately kill Bodholbananityananda. however. you should destroy the enemy of your devotee with your (fierce) gaze. Anandagiri's account of this episode is worth comparing.'120 The god explained that he had become manifest because he was bound by the mantra (mantra. Bhairava. This ends Mádhava's account. and livers. Prabhu.' and cut off the head of Krakaca. filling that with liquor by means of a mantra. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . xxiii): ' "Samhara. 27) : `O God. SarpháraBhairava then vanished and the followers of the Kápálika doctrine (Kapalika.42 THE KAPALIKAS AND KALAMUKHAS matted locks (jata) .tantra list quoted in the Gorak .nityánanda approached the sage and said (chap.baddha) used by Bodholbana. He held a trident and uttered loud and dreadful laughter. holding a human skull with his left hand.' Instead the enraged (Mahakapálin declared). He will quickly devour you and your retinue. Krakaca commanded him (xv.Bhairava is to be honored by me." Saying this and again uttering (the sound) hum. "' 12Opindima commentary. 'How dare you offend against my own self (i. should come and speedily devour the sartnyasin and his retinue. Dhanapatisfiri's 1indima commentary. OCR.adha) of Kápálikas beginning with the Batukas. Seeing that he and his pupils had been beaten by S`arpkara. The sage was filled with compassion and instructed Padmapáda and his other disciples to convert the repentant heretics. and commanded him : 'You should make those Kápálikas embrace the faith of the Bráhmanas. continues the story to the final conversion of the Kápálika's disciples. drinking half (of n) himself and giving the remainder to his pupils.e. and looking into the middle of the sky with round and reddened eyes he said: "(You).sa 119xv. When the god appeared Sarpkara paid him homage and set forth his own philosophy in order to justify his action against the Kápálika and his disciples. 8. 28..121 Unfortunately neither the commentator nor Anandagiri identifies the 'twelve sorts (dvada.matanugas) who were of twelve sorts. Bodholbana. r2IIbid. xv. The presence of this tradition in such unrelated sources suggests that there may have been some factual justification for it.124 Evidently there were two separate traditions. pp.'123 Dhanapatisúri glosses this location as the town Ujjayani (sic). 37 -38. Unfortunately Anandagiri's statement that Samkara reached Ujjayini 'travelling along the northern road' makes this identification less likely. Ujjain. he worships Bhairava and Mahákapálin.vijaya can claim much historical accuracy. OCR. and he imagines salvation as the indescribable bliss of an endless embrace in the arms of lima.' The Karnáta region approximately corresponds with modern Mysore State and never included the famous Malaya city. PDF compression. his text is the Bhairaviigama.digvijaya nor Anandagiri's 5amkara. 361 -62. Both are products of about the fourteenth or fifteenth century and both tend to shed as much light on the religious life of India during the century or two preceding their composition as on the religious life of 122See above. who begins his version (chap. Both the location and the large size of Krakaca's Kápálika battalions merit additional comment. saw the city named Ujjayini which was filled with (persons) devoted to the Kápálika observance. whete one of the five chief mathas of the Virasaivas is located. 123 Mádhavácárya xv. He smears his body with the ashes of the dead .KAPALIKA SOURCES 43 siddhanta.amkara.. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .Bhairava. Neither Mádhavacarya's . The personalities of the two legendary Kápálikas. but this cannot be correct. he carries a trident and a skull bowl.gamkarácarya . Mysore.samgraha. In Mádhavácárya's version the Vidarbha king warned Samkara against going to the Karnáta region because it was populated by 'many crowds of Kapálins. Sri. are quite distinct where the latter used guile the former chose brute force but in appearance Krakaca. xxiii) : 'Travelling along the northern road.122 Evidently these twelve sages were considered to be the founders of twelve divisions of the Kápálika sect. The 'noisy at this place was supposedly founded by Marulasiddha. he honours this god with liquor and offerings of human heads. 124It is tempting to identify the Ujjayini of Anandagiri and Dhanapatisúri with the town by that name in Bellary District. is a typical Kápálika. Krakaca and Ugra . He apparently relies for this identification on Anandagiri. pp. Reasons exist for both these places to be associated with the Kápálikas. Sakhare. like Ugra- Bhairava. History and Philosophy of Lingerer Religion. one of the five great ácáryas of Virataiva tradition. I I ..R. See M. Bhairava as well as Krakaca. This would help explain the absence of any mention of Kalámukhas in Mádhava's work. occasionally joined by a single female disciple. was dominated by the Kalámukhas during the eleventh to thirteenth centuries. The play is set.Mádhava for the festival of Lord Kálapriya.jàlàh. however. Since the Malaya Ujjain was never a center of the Kalámukhas. There is a tenuous connection between this town and the Kápálikas in the fact that Bhavabhfiti wrote his Màlati. p. As in the accounts of Yámunácárya and Rámánuja. Nearly every other story featuring Kápálikas describes them as solitary peripatetic ascetics. a town which scholars locate some 220 miles north of Ujjain near modern Narvár. in Padmávati. usually established themselves in large monastic communities. behaviour and religious beliefs are definitely those of a Kápálika.vijata Samkara debates a different rival sect. 127Although Anandagiri's date is not certain he seems to have lived sometime after Madhavacárya. this town may well have been a Kánphatá center by the time of Anandagiri (about the fifteenth century). this is another reason why it is unlikely that Anandagiri was confusing them with the Kapalikas. The Karnataka region. c. not a Kálámukha.126 If Gorakhnáth's commonly accepted date. and perhaps confuse. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Krakaca's dress. 127 Since Kánphatá Yogins also organise them1-`See the introduction to Devadhar and Suru's edition of the play.125 Today Ujjain is an important center of the Kánphatá yogins. This absence of organization may help to explain the relative lack of Kápálika epigraphy.44 THE KAPALIKAS AND KALAMI KIIAS the time of Samkaracarya.D. the Kalámukhas do not appear in this work either. Since the Kalámukhas were already rapidly declining in Madhava's time. Since no lesser authorities than Yámunácárya and Rámánuja associate. who is usually identified with the god Mahakála of Ujjain. 12óGhurye. OCR. Kapàlinrim kulàni). which seems to have been the home of Ugra . it is less likely that Anandagiri was confusing the two sects. The Kalámukhas. however. 4. p. In Mádhava's story Krakaca is said to command vast legions of Kápálikas (Kapàli. Although in each chapter of Anandagiri's S`umkara. is correct. there is at least a prima facie case that Mádhava did the same. on the other hand. A. the confusion between the two sects may have been intentional. It seems quite likely that Mádhava was modelling his Kápálika legions on the brotherhoods of the Kálámukha mathas. 1200. 137. but in one important respect he and his followers have more affinity with the latter sect. the two sects. PDF compression. Kápálika jàlakah. 374 76. The king then executed 8. 132See below.). Atiya. pp.87. Ékantada Rámayya marched on their temple. pp.B. the most famous being the Templars and the Hospitaliers. especially for royal patronage. 132. One such contest between Buddha and the Ajivika teacher Parana Kassapa took place at Srávasti in North India. In ancient times competition usually took the form of great public debates which often became miracle contests. Whether Krakaca's ascetic legions are modelled on the organization of the Kálámukhas.D. who fought with their sectarian enemies and in many places even challenged the authority of the feudal lords. 413. ended with the defeat of the latter. either in mediaeval India. or sixteenth century Japan.129 Although the mutual tolerance shown by religious groups native to India has always been remarkable.130 In some cases defeat in debate led to royal persecution.S. Sansom. Japan: A Short Cultural History (rev. their militancy is quite striking. but most of their debates -like that between Bonteyamuni and some rival logicians132 seem to have been peaceful ones. Mysore. A History of South India. In Europe the Crusades produced several military orders. the famous náyandr Nánasambandar once vanquished the Jains in debate and converted the Pándya king to Saivism. ed. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . rivalry among them.000 Jains by impalement. 84. sometimes led to violence. According to a South Indian legend.N. It seems to have ended with some sort of riot in which the Ajivikas were expelled. PDF compression. mediaeval Europe. p. Anandagiri might have confused them and the Kápálikas. 67-68. Sastri. however. defeated 128A.KAPALIKA SOURCES 45 selves into monastic communities. Commerce and Culture. Crusade. 1160. OCR. When the losers refused to abide by a previous agreement to set up a Siva idol in place of their Jina. Kánphatás. Military orders of religion were not unknown. or Kápálikas themselves. p.A. pp.131 The Kálámukhas are frequently extolled for their debating skill. These orders not only fought against the Muslim princes of the Holy Land but also on occasion joined forces with these very princes against each other. a debate cum miracle contest between the Virasaiva leader Ékántada Rámayya and the Jains at Ablar in Dharwar District.128 In the sixteenth century Japan witnessed the Ikko Ikki or Fanatic Risings by monks of the Pure Land (Jodo) sect. 129G. 131See K. 130See Basham. In about A. E). 103 -112. how it could have survived a transition from the Kápálika faith to Vedanta.Bhairava This legend appears in Anandagiri's Samkara. The traditional date for its establishment is A. but Ghurye (p. 135Dhanapatisüri omits this passage and grafts his story directly onto the Krakaca legend. PDF compression.The Juná Akhá¢á (Old Regiment) was formerly known as the Bhairava Akhddd. chapter xxiv. 'Inscriptions at Ablur. V. 28.vijaya. 1146. but the earliest reasonably verifiable date for an actual battle involving Naga Saninyásins is A.digvijaya xv. The traditional dates for the foundation of some of the other dkhddds go back to as early as A. The two accounts are almost the same and show the commentator's debt to Anandagiri.46 THE KAPALIKAS AND KALAMUKHAS its defenders and demolished all the buildings. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . their members belong to one or other of the ten orders of Saivite ascetics reputedly founded by garnkarácárya (the Dasanámis) .134 The preceding discussion suggests an interesting but admittedly hypothetical chain of events. and in Dhanapatisúri's Pindima commentary on Mádhava's Samkara. Samkara and Unmatta.F. pp. OCR. 134Ghurye. This is a tempting suggestion. Its present tutelary deity is Dattatreya but originally must have been Bhairava. namely the Kápálikas. An original historical debate between Samkara and some Kápálika ascetics either at Ujjain or somewhere in Mysore ended in a riot during which the Kápálikas were put to flight and some possibly converted.D. Fleet.D. 'EI. particularly since one of the dkhadd's centers is at Ujjain. Most of their recorded activity belongs to the sixteenth to eighteenth centuries and culminates in a great victory over the Vaisnava Bairágis at Hardwar in 1760. 647. Nominally at least. however.D. These dkhddds (regiments) are still in existence.133 The six major dkhddds of the Daianámi Naps are the earliest recorded examples of true religious military orders in India. It is difficult to see. 104) believes that it is descended from an older sect of Saivites. The introduction to the story is found only in Anandagiri's account :135 '33See J. 213-65 (inscription no. 1266. In succeeding centuries this story was gradually elaborated until the original antagonists became a vast army of warlike monks modelled in part either on the Kálámukha monastic orders (Mádhava) or on the newly emerging military orders of medieval India (Anandagiri). we will follow the commentary wherever possible. Since the published text of Anandagiri's work is corrupt. Though he knows well its taste. and the attainment of that joy at death is salvation (moksa). UnmattaBhairava came to meet Samkara and proclaimed to him the superiority of the Käpälika faith over all others. Kälisa!' This classic description of a Käpälika ascetic is followed by a derisive exposition of his hedonistic doctrine. vss. this was well said. all his hair was fashioned into a top -knot (jatá jdta) . he does not wish to drink it himself but with due devotion 136Dhanapatisüri. a doctrine more suitable for a Cärväka or Lokayatika than a Käpälika. The name Batukanátha is from Anandagiri. and he was chattering repeatedly 'O Sambhu . Jainas. his waistband and loincloth were made from a tiger skin. his neck was ringed with a garland of human skulls. He also asserted that promiscuity is the proper rule of conduct between them since the joy (cinanda) of sexual union is the true form of Bhairava. and Bauddhas reappeared in another town. I will have nothing to do with caste. 17 -22. (But) the truth should be told. the various groups (varnas) Käpälikas. 90 -92. pp. his right hand held a loudly ringing bell (ghantd) . Saugatas. 23) : 'O Käpälika.137 Samkara listened politely to the Käpälika's blasphemy and said (vs. See below. the male -caste and the female.'136 He then gave a materialistic justification for his rejection of caste and suggested that there are only two real castes. The commentary reads 'Batukas and others. Cärväkas. Whose daughter is your mother ?' Unmatta. PDF compression. Bodholbana's disciple.KAPALIKA SOURCES 47 After they had been thus repudiated. Ksapanakas. (three horizontal) streaks of lamp -black were drawn across his forehead. His body was covered with ashes from a funeral pyre.Bhairava! Aho. He (my mother's father) extracts the toddy (surd) of the best palm trees.caste. 15 -16. 23 -28) : O sage. and the other Käpälikas from the true faith and said : 'Their undoing (was their reliance on) being of the Brähmana caste. A certain Käpälika of the Siidra caste (játi) named UnmattaBhairava (lived) there. a skull -bowl adorned his left hand. OCR.Bhairava retorted that his mother was the daughter of a diksita (initiated priest) and explained his contention thus (vss. vss.' 137Dhanapatisúri. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . He lamented the fall of Baiukanätha. and above. 1. of course. Unmatta's maternal grandfather sells liquor but does not drink it. 90. This is not to say. Nonetheless. Take him away quickly. pp. do play an important part in tantric ritual. In the daksinácúra tradition symbolic equivalents are substituted or the rituals sublimated into mere mental exercises. but in the vdmñcära tradition of the Kdpolikas real women and wine were employed.condemnation. to be immersed in an ocean of bliss. sells it.sita. she always caused men.138 His daughter became my mother.92. pp.naturedly ordered him to leave and wander about wherever he wished. and they by no means run away (because they are) averse to the smell of liquor.' This legend provides a good example of the accusations of hedonistic licentiousness which orthodox writers are fond of leveling against tantric ascetics. for instance.Bhairava (to be) her son. Therefore people always call him dik. To his own disciples Samkara explained (vss. 28 -30) :1 have come only to punish Brdhmanas who have embraced a bad faith and not others. that many tantric ascetics were not licentious. Having tricked Unmatta.Bhairava into this self . however. Materialistic hedonism falls within the province of Lokdyata and Cdrvdka philosophy. not tantricism.48 1lll KAP ZLIK. approach him here on earth. My father was also a liquor maker. O sage. the assertion that the Kdpolikas were hedonists and that they justified this hedonism with a thoroughly materialistic philosophy cannot be accepted. By making an offering of her own body.lo Kiipálikas in Sanskrit Drama Villainous Kdpolika ascetics appear in a number of Sanskrit dramas and stories. 6 -7. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .AS AND KALñxlt K LIAS (s7avrin. These accusations have some factual basis. 14" See below. Samkara good . OCR. This man is not to be spoken to.UThere is an implied pun on the words surd -kara (liquor maker) and sura -dkara (treasure of the gods). are at least partly confirmed by other sources and will be discussed in more detail elsewhere .139 Even the gods (swat. PDF compression. Know this (person) named Unmatta . The dramas include : (I) Mattavildsa by the 136A dksita makes sacrificial offerings to the gods which he does not himself consume. Unmatta Bhairava's orgasmic conception of moksa and his rejection of caste. who had come (to her) for the sake of pleasure. Sex and alcohol. 19. 14'R. Lantnan. Kedáranatha and W.144 The Prakrit drama Karpúramuñjari by Rdjasekhara (c.S.L. 10501100). Keith ( The Sanskrit Drama. ruled from A. (3) Candakausika by Ksemisvara (c. 144Ed. 14`llandiqui 1 Sriharsa..KAPALIKA SOURCES 49 Pallava king Mahendravarman (c.D.25 and Act IV.' Ajayapála. p. Aiyangar's introduction to his edition of Anandartva's Jicdnanda. 42). places Yasahpola during the time of Ajayadeva or Ajayapála.]. Both these sects belonged to the Vdmdcdra tradition.D. 1143-75). the Caulukya king of Gujarat. (4) Prabodhacandrodava by Krsnamisra (r. 343) dates this author in the sixteenth century. S. not the Christian era. and had many similarities. vss. 641) follows a brief note in Sivadatta and Parab's edition of the play (p. Animadversiones Indicae. 725). 900 -950). the doctrine of the Kápálikas. and (8) Moharújaparújava by Yasahpola (c. 1176. 14 -Keith (p. K.s. Konow and trans. 1700).M. not the Kápálikas. n. (2) MúlatiMádhuva by Bhavabhtiti (c. 254) places Yasahpála during the time of 'Abhayadeva or Abhayapála. Sathianathaier.R. XXVI (1930). OCR. but this is incorrect.S.ó. in his introduction to Chaturavijayap's edition of the Slohardjapardta. 24. Majumdar led. 22.N. 1) and dates Anandaráyamakhin in the first half of the seventeenth century Keith (p. 1550).143 They are also mentioned in Kavikarnapura's Caftan vucandroda v'a (e. 115Ctted in G.D. (7) . vs. 1693)142 and the 1Vidyúparinayana attributed to Anandaráyamakhin (c.C.D. Pansikar. 1229 to 1232.siddhántu.D.D. See M. 600. 71e Classical Age) seem to accept this tradition without question.P. K. in his Development of Religion in South India (p. 'The ku/u path' refers to the doctrine of the Kaulas. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . C. 900) features a tantric 'master magician' named Bhairavdnanda.141 Two very late works in which these ascetics appear are the Amrtodaya of Gokulandtha (A. Mahendra.ra.'145 The Rucikurafiká on Krsnamisra's Prabodhacandrodava claims that Rdjasekhara's Bhairavdnanda followed Somu. See especially Act I. According to tradition. 1229 ]2 C.' JRASB. 1110 -50): (6) Kaumudimitránanda by Rámacandra (c. 253) gives the correct date. PDF compression. however. Tucci. We do not know why Keith read the king's name as Abhayapála rather than Ajayapála. who reigned after Kumárapála from A. Sastri.R.146 This is not strictly correct. who 'reigned from A. pp.147 The king's own Tiruchchirappalli ( Trichinopoly) 141A. 1172 to e. The dates given by Dalai and apparently copied by Keith belong to the Vikrama era. p. the royal author of Alan « was converted from Jainism to Saivism by the famous Tamil núrancir. Dalai. A. (5) Latamelaka by kavirája Sankhadhara (c. and T. 131. Iyengar.A. 1175).D.-630). None of these dramatists had much sympathy for the Kápolikas. Kaulas also appear in Yasahpola's MohurutaparaJaya and Rank hadharù s La jaywalk a. Mahadevan (all in R. Appar. who 'follows the ku /a path.Va/avilásu by the same author. 145Eá.25. points out that the identification is based on slender evidence. 151Act I.a operates from a temple of Karálá situated in the cremation ground of that town. the capital of Mahendra. the virtuous yogini Saudámini. and a Kápálika but neglects to mention any of the more respectable Saivite sects. This is particularly true of the Jains.G.151 Another character. In its present form. is said to be `observing the vow of a Kápálika on Sri - parvata. PDF compression. whose extreme asceticism made them natural enemies of tantricism. 15. the author of Candakausika. The Kápálika ascetic of the play is said to live at Ekambam (eamvvavási). 152Ibid. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . a Buddhist.' Even if he wrote his play after his conversion.152 The heroine Malati is eventually abducted to this place by Aghoraghanta's female disciple. He may have had some Saivite leanings but was not a strict sectarian. Trans. BSOS. Bhavabhati's MalatiMádhava. The Matta vilása is set in Káñci. on the other hand. a Digambara. 148See ibid. It is significant. The dramas provide some important additional information about the geographical distribution of the Kapalikas. perhaps. L. but his home is said to be the mountain Sriparvata. 149Bhavabhúti's name means either 'wealth of diva' or 'ashes of diva. p. probably reflects a desire to disavow any association with their heretical brethren. Bhavabhati was an orthodox Bráhmana from a family which followed the Taittiriya branch of the Yajurveda.D. Barnett. after vs. was also an orthodox Bráhmana.THE KAPALIKAS AND KALAMUKHAS 50 record indicates that he turned to Saivism from some other faith. is set in Padmavati. 707. Sañkhadhara seems to have favored some moderate form of Saivism since his Latamelaka opens with introductory verses to Gauri and Siva. OCR. as we have noted. Kapálakundalá. 13. The Kápálika Aghoraghant. The distain of the orthodox Saivite writers.149 It is likely that Ksemisvara. attacks a Cárváka.' 15OEd. the building dates from a later time than Mahendra's. a strong Vaisnava. V. however. which is still one of the major temples of Kanchipuram. Krsnamisra used his allegorical Prabodhacandrodaya to extol the merits of advaita Vaisnavism. Rámacandra and Yasalipála were both devout Jains.150 This must refer to the Ekámbira -nátha temple. All these writers express their contempt for the orgiastic and sadistic features of the Kápálika cult. Siistri. T. he could not be expected to favor a heretical sect such as the Kápálikas. that Krsna- misra. a town which was probably located about 100 miles south of Agra. 7 12. OCR.V. The Kápálikas seem to have become virtually extinct by this time.162 Sometime before the eleventh century the temple of Mallikárjuna came into the hands of the Kálámukhas. 678. 600)155 and the Padma Purána.1S3 In Matsya Parana clxxxi. 359.156 Mádhavácárya claims that Samkarácárya himself visited the shrine of this god on Srisaila. HDS.159 In Bánabhatta's Kààdambari.' In his Harsa. by P. iii.154 Today the shrine is held in especial esteem by the Virasaivas. the Western Cálukya king Somesvara I came to Srisaila and washed the feet of the Kálámukha teacher Sure §vara. No. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 66 -67. p. 159See inscription ed. Gray. pp. 1090 a Kálámukha priest of the Parvatávali named Rámesvara. 15tSee inscription ed. p.pandita was the head of the Mallikárjuna -iilá -matha on this mountain. pp. 162See below. It is not likely that the two sects were ever on very friendly terms. Part I1. Most of the other dramatists lived in northern and western India.157 In A. p. 2.'161 These two references by Bána indicate that Sriparvata was already famous as a center of tantric worship by the first half of the seventh century. but Kalhana is the only author besides Bhavabhiiti to specifically connect it with the Kápálikas. they maintained with the Kápálikas. IX.160 the South Indian tantric priest who lived in the Cançiká temple near Ujjain is said to know 'thousands of wonderful stories about Sriparvata. 157Samkara. IV. Kane. 119. The Mallikárjuna lingo at the site is one of the twelve jyotirlirigas of Siva. 161 Ed. it is listed as one of eight secret places sacred to Siva. 18. 156Uttarakhanda. 155Trans. Rao.D.digvijaya. HAS.S. A. xix. 160See above. Sastry and N. 16 -17.158 A few years earlier. Part I. cited by Handiqui. Bána calls Harsa a `Sriparvata of magical powers (siddhis). It is mentioned in the Mahàbhárata as a place sacred to Siva and Devi. Sukthankar. 25 -31. SH. 13. L. if any. Sreenivasachar. and trans.H. 83.carita. no. text p. By about the fourteenth century the Kálámukhas had been replaced by the Virasaivas. The earliest references to Mallikárjuna worship on Sriparvata are found in Subandhu's Vásavadattd (c. 154See P. We do not know what sort of relations.pançita in the presence of the god Mallikárjuna. chap. V. by R. x.S. in 1057. 28 -29. Kane. as we have seen. ed.L. 68.D.KAPALIKA SOURCES 51 The famous holy center Sriparvata (also called Srisailam) is located in Kurnool District of Andhra Pradesh. 153kanyakaparvan. Part I. PDF compression. a reworking of the Nala . Bengal. the Gwalior region of Madhya Pradesh. p. they were replaced at this site by the Kálámukhas. 163See below. They may also have been found in Orissa (Bhubaneswar) by this date.163 The play is set in Vidarbha. dedicated his play to Mahipála. 1 172- 76). 64 164See below. Areas from which we have no pre -ninth century records of Kápálikas include Bihar. 1114 -54). In later centuries. If all the information about the distribution and dates of the Kápálikas is collated. is unrepresented in early records.king of Kanauj. Sources later than the eighth century indicate their presence in Gujarat. but Kánhapáda. YasahpaIa's Molmrajapar Gaya describes the conversion to Jainism of Ajayapála's predecessor. western and central Maharashtra. Krsnamisra composed the Prabodhacandrodaya for Kirttivarman (c. This king is probably modeled on one of the Kalacuri kings of Tripuri (near Jabalpur. and West Pakistan the whole of ancient Aryávarta. parts of Mysore. pp. we find that they existed throughout most of the Deccan plateau as early as the eighth century. Majumdar (ed. the author of-Candakausika.164 According to Bhavabhúti. some Kápálikas appear as spies of Citrasena. OCR. and other parts of India. a Gahadavála king of Kanauj. a Kalacuri -Cedi king. in his famous Old Bengali songs. and Kurnool District in Andhra Pradesh. A Kápálika is included among the enemies of this king. This king was also the patron of Rajasekhara. the Vindhya hills. Punjab. Ujjain.). PDF compression. the Pratihára . 63 71. Uttar Pradesh (except Varanasi). Bundelkhand. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Sañkhadhara's Latamelaka was written during the time of Govindacandra (c.52 THE KAPTLIKAS AND KALAMUKHAS Ksemisvara. 1143 -72). They are connected specifically with Káñci. however. who may best be identified with Mahipála I (c. Kashmir. pp. Sriparvata in Kurnool District was a particularly important Kápálika center in his time. 69 71. 912 -942). Madhya Pradesh) since one or more of these kings is believed to have fought with Kumárapála. Rajasthan.Damayanti legend. Rámacandra and Yasahpála both lived in northern Gujarat during the reign of the Caulukya king Ajayapála (c. The Struggle for Empire. traditionally a stronghold of tantric worship.C. 1070 -90). Kumarapála (c. In Rámacandra's Nalavilúsa.'65 Nowadays Kápálikas are still rumored to inhabit the jungles of northern Bengal and 163R. calls himself a Kapolika. a Candella king of Jejakábhukti (modern Bundelkhand region). are nefarious rogues similar to Krakaca and Ugra . Basham. 423 -424 record from Gangdhar in south . III (1893). The Kápálikas appear to have virtually died out by about the fourteenth century.' ERE. and Prahodhacandrodaya. The classical theory of eight primary sentiments (rasas). III. Pillai's translation of the famous early Tamil poem 'Tirumurugauarrupadai' in J. it appears likely that the Kápálikas originated in South India or the Deccan. It is unlikely however. OCR.M. PDF compression.F.Bhairava.eastern Rajasthan near Ujjain. 81. See also J. in Tamil country. ' ^'See A. 16+For the Aghoris.D. on the other hand. that these ascetics existed more than a century or two before the time of Mahendra. 55. The Wonder That War'/ndia. both practical and theoretical. The precise date of the foundation of the Kápálika order is impossible to establish. This is not surprising since the region south of the Vindhyas was dominated by Saivism from very early times. This period. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 'Aghori.KAPALIKA SOURCES 53 parts of Assam. 210-13.M. Crooke. 'On Aghoris and Aghorapanthis.W. I. The Kápálika Satyasoma in Mahendra's Mat tavilcisa is a wholly comic creation.S. the fifth to the sixth century A.' Journal of the Anthropological Society of Bombay.Bhairava.166 Further south.Mddhava.L. Fleet. C //. l'illai'ì Two Thousand Years of Tamil Literature. reminiscent in many respects of the Kápálika hedonist Unmatta . also marks the time of the first development of tantric literature in the subcontinent. which correspond to the eight basic emotions (hhávas).. To some extent dramatic requirements. pp. 72 -79.'68 Kápálika characters have important roles in only four of the dramas Mazzavileisa. Mdtarf. 314. encouraged 1^ ^Ed. The sect was perhaps absorbed by other Saivite tantric orders such as the Kánphatäs and the Aghoris. Barrow. see H.N.167 Murugan was later identified with Siva's warlike son Skanda. The Kápálikas in Mòtlati. p. and trans.D. the early inhabitants worshipped the god Murugau with rites which might be called tantric in character.Mddhava and Candakausika. In the Prabodhacandrodaya the Kápálika Somasiddhánta displays both comic and horrific traits. 197 -251 and also W. but some Vámácára ascetics do survive in this region. the author of the Matiavildsa. J. These rumors are undoubtedly little more than old wives' tales. Although the evidence is very scanty. Candakausika. The earliest epigraphical reference to tantric worship occurs in Vi§vavarman's A. have influenced the differing treatments of these ascetics. Sástri. not people. After consi' ®See Keith. but she protests : 'O. who found That the road to salvation this way lies!17o Satyasoma next makes a witty attack on the asceticism of the Jains. In his befuzzlement Satyasoma calls Devasoma Somadevá and is accused by her of having another mistress. based on the emotion of terror. Devasoma. The Mattavilitsa is a one act farce (prahasana) in which the comic sentiment (hdsya) naturally predominates. juguptsit). web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Satyasoma. but Satyasoma discovers that his skull bowl is missing. V. 314 -26. probably one invented by Mahendra. don a right jolly and quaint attire. BSOS.' He joyfully embraces her and exlaims : Dhrrna dhrrna! Reverence to Siva! My dear Ho. The two Kápálikas are offered liquid alms. 7. master! Don't for my sake ruin your holy life [tapas] by breaking your vow. and the characters are representatives of ideal types and sentiments. a Pásupata monk. a drunken Kapalin or Kápálika and his equally tipsy wench. '70Trans. Equally drunk. As a result.169 In skilful hands this technique could achieve striking ritualistic effects. the plots of many dramas are recapitulations and elaborations of popular legends and myths. the tipplers are the priests' and 'the keeper of the brandy shop is the master of the sacrifice' (shades of Unmatta Bhairava's grandfather!). Drink brandy [surd] and gaze in your wenches' eyes : Long life to our Lord of the Trident. As they enter the stage. but it also militated against any form of realistic expression. he falls as he lifts her up. The translations which follow are all by Barnett. The act in which the Kápálikas appear is meant to evoke the sentiments of terror (bhaydnaka. engage in some classic slapstick and clever banter with a Buddhist friar. Barnett. The influence of the rasa theory is particularly noticeable in MâlatiMddhava. vs.THE KAPALIKAS AND KALAMUKHAS 54 Sanskrit dramatists to imbue each act and character with a specific sentiment. PDF compression. 703. T. bhaya) and horror (bibhatsa. OCR. and a raving madman. He offers to forswear liquor to atone for his mistake. Devasomá finds that she is too drunk to stand upright and calls for Satyasoma's assistance. Ed. pp.G. and the two proceed to a Káñci liquor shop. Dhrrna is some sort of religious exclamation. based on disgust. and these sentiments are embodied in them. He elaborately compares the shop with a sacrifice -yard where the brandy is the Soma. nonetheless 'our doctrine lays chief weight on sharing our goods. »tTrans. however.171 Devasomá offers her master a drink and he passes the cow's horn to the friar. OCR.' He offers the skull to Babhrukalpa. he is more interested in win- ning Devasomá than in settling the dispute. They begin to fight but are stopped by Babhrukalpa.' Visibly licking his chops. PDF compression.a cow's horn. but refuses to give it to its rightful owner. V. he decides to follow the 'law of necessity' (ápad. the Pásupata monk.' Satyasoma obligingly misdirects him and everyone parts the best of friends. As they set off in search of the skull. The friar is at last forced to show the bowl which he had hidden in his robe. Satyasoma and Devasomá refuse to admit that it is not their skull and claim that the friar merely changed-its color and shape. while the Brahmans' eyes were closed. however. a Buddhist friar passes by on his way to the King's Monastery with a full alms bowl hidden under his robe. Even though this fellow has wronged us. but before they can do so the madman enters carrying the skull bowl which he had taken from 'a most respectable dog belonging tó a Canada. 12). Without the skull bowl. Satyasoma declares. Satyasoma taunts. the author of the Thieves' Hand -book. The argument becomes more and more heated and Satyasoma finally threatens to make the friar's own head into an alms bowl. The friar's favorite pastime is looking for an 'uncorrupted original text' wherein the Buddha sanctions 'possession of women and use of strong drink.bearer). web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 708 (vs. Filled up his granary by filching notions From Mahábhàratam and from Vedántas. Even worse. but he is adamant. he tells Satyasoma to 'take this skull and show me the madman. who rejects it. The Buddha. Finally. the skull had some nice roast meat in it. Babhrukalpa suggests they take the matter to court.' Satyasoma and Devasomá see that he is hiding something and accuse him of taking their skull.dharma) and takes the gift in . Barnett. Satyasoma. for : Your Buddha. BSOS. They all attempt to trick the madman into giving it up. when the friar calls him a madman. the friar is forced to refuse because he is afraid someone might see. who agrees to act as mediator. is superior even to Kharapala. he fears he will lose the title of Kapalin (Skull . In reality.KAPALIKA SOURCES 55 dering the problem for a moment. OCR. The Buddhist nun Kamandaki. Shrill small bells jangle as they strike against the garland of skulls swinging to and fro about my neck. of Kapálakun¢alá. PDF compression. and the erotic sentiment (srrñgara -rasa) consequently predominates. arranges for Malati and Madhava to meet and fall in love and plans to get them married in secret. streams out in every direction. by an aerial path. the king summons Malati to the palace for her marriage with his companion.sägara. Madhava and Malati.l 73 The hero and heroine of the drama. and describes her flight to the cremation ground : The speed of my flight through the sky endows me with a great and charming tumultuousness. however. 35 -36.t74 Looking at the place around her. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .56 THE KAPALIKAS AND KALAMIJKIIA' Bhavabhúti's Màlati-Màdhavu is a love story. Meanwhile.. For the purpose of dramatic contrast. Act five opens with the entrance. are children of the ministers of the kings of Vidarhha and Padmávati respectively. an old friend of the two ministers. 3-4 (my translation). The wind whistling through the hollows of the row of hare skulls constantly jingles the small bells and causes my banners to flap about. 1 can tell that the nearby enclosure of the great cremation area is in front of me by the smoke from the funeral pyres which smells like the '7ZSee the introduction to Devadhar and Suru's edition of the play. though fastened by firm knots. the female disciple of the Kapalika Aghoraghanta. a close companion of the king of Padmávati also desires the lovely heroine. vss. Although both parents want to see Málati and Madhava wed to each other. and also to display his own virtuosity. the author imbues several acts with differing sentiments) 72 Much of the plot seems to have been borrowed from the story of Madiravati in the Kuthàsurit. 14-20. In desperation Madhava resolves to offer human flesh to the ghouls of the cremation ground in exchange for a boon. she says : This is the temple of Karala. The bell on my khatvàrtga staff seems to ring out with a continuous piercing scream as it whirls round and round. Lord of Sakti. My pile of matted locks. pp. '73See ibid. She offers homage to Siva. pp. '7 Act V. Act nine opens with the entrance of the yogini Saudámini. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . The Candakausika (Angry Kausika) by Ksemisvara is an adaptation of the puránic myth about King Hariscandra and the tl5Act V. The yogini. She captures the heroine and flies off to Sriparvata with her. who has just flown up from Sriparvata.175 Aghoraghanta has told her. PDF compression.between Kamandaki. finds the deseparate Mádhava and tells him that she has intercepted Kapálakundalá and rescued his precious Malati. Málati's last wish that Mádhava should remember her even in death wins the sympathy of the cruel Kapálakundalá. Kapálakundalá has her chance. soldiers are heard approa- ching the temple looking for her. but Aghoraghanta remains pitiless. she says. who wears the marks of a sacrificial victim. Kapálakundalá and Aghoraghanta then enter with Malati. Kapálakundalá then notices the forlorn Mádhava wandering about the cremation ground. he calls upon Cámundá to accept his offering. As Mádhava passes near the temple of Karálá. that today he must offer to Karálá the previously promised 'woman -gem' who dwells in this very city. 4 (my translation). OCR. He laments his separation from Malati and offers the flesh for sale to the fiendish local residents. This ends the fifth act called 'Description of the Cremation Ground. The Kápálikas offer obeisance to the goddess Cámundá and describe her fearful dance as they themselves dance about the stage. he hears a voice crying out in distress and goes to investigate. As the two men prepare to fight.KAPALIKA SOURCES 57 frying of garlic smeared with old nimba oil. In the nick of time Mádhava rushes forward to save Malati.' As the Kápálika woman exits Mádhava enters. The lovers are eventually reunited and all ends happily.' In act six Kapálakundalá tells how Mádhava has killed her guru and swears revenge. His lengthy description of their loathsome activities serves as Bhavabhati'a vehicle for expressing the sentiment of horror (bibhatsa).sádhana) and has commanded me today to bring together here all the necessities of worship (pújä). after vs. Much later. a former pupil of the go. Raising his weapon. when Malati and Mádhava are again briefly separated as they are about to be secretly married. My teacher Aghoraghanta has completed the performance of incantations (mantra. In his left hand he holds a 'glistening chunk of human flesh dripping with clotted blood. the Vetála (a corpse animated by a demon spirit) serves as a PDF compression. and trans.' 77 The king greeted the ascetic : 'Welcome to the performer of the Mahávrata who has undertaken a vow of lifelong chastity (naisthika). sir Subsisting on alms given without asking for them and calmed by control over the five senses. Gupta. Kausika was not placated by her self . vss. (Reflecting). Supreme indeed is this excellence of (those who) roam at will. The god Dharma immediately appeared in the disguise of a Cançála and purchased the king as a keeper. and the king in desperation declared that he would sell himself even to a Cat äla. command over Daitya women. But Being exclusively devoted to alms alone. however. ointments and foot salve.AMIJK}IAS irascible sage Vi §vámitra Kausika. According to one commentator. vs. In this city he resolved to sell himself into slavery. The purpose of these items is not altogether clear.D. this time disguised as a Kápálika. 177Act IV.sacrifice. As reparation he offered his whole kingdom.58 THE KAPALIKAS AND KAI. 178Act IV. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . possession of magical pills.' The Kápálika held several magical powers : control over a Vetála and a thunderbolt (vajra) . Dharma entered. The king set out for Varanasi to earn it. and rites alone all this is easy to obtain. from interference 176Ed. S. and said : Here am I. (is a state) difficult to obtain. and knowledge of the elixer of life (rasáyana) and alchemy (dhátuvada). 26-27 (my translation). It is quite suitable that divine Rudra performed the Mahávrata.'78 He requested the king to guard these. OCR. Hariscandra's duty was to take the blankets from the dead for his new master. I have crossed the great cremation ground of transmigratory existence (samsara) and now roam this disgusting cremation ground. who had followed him to the market. however. His virtuous wife. takes place in the cremation ground. rushed forward ahead of him and sold herself as a domestic slave to a Brahman teacher.'76 One day the king accidentally interrupted the sage's meditation. Act four. 31. but the sage was still not satisfied and demanded a final fee (daksiná) as well. (Being intent upon) the Self alone. like the fifth act of Malati-Madhava. penance alone. could bestow immortality : Driving away death through its use and at once attaining the path to the immortal world. Faith. the CanOla. the Perfected Ones (Siddhas) enjoy themselves on the peaks of Meru. OCR. This treasure. the Kápálika left in search of a great treasure of magical quicksilver (siddharasa) located somewhere nearby. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .L. and Faith (sraddha). V. Confusion (moha). Meanwhile the Kápálika returned with a Vetala who carried the treasure of magical quicksilver on his shoulder.179 He offered it to the king who refused to accept it for himself since this would be inconsistent with his condition of slavery. The third act introduces four heretical sectarians who are the friends and auxiliaries of Passion (mahámoha) : a Materialist (Cárváka). Falsity (dambha). but he told them to wait upon the revered Vi§vamitra Kaul:ika instead. the thunderbolt can be directed at will. The child revived and was crowned king of his father's empire. vs.KAPALIKA SOURCES 59 (vighnas). the foot salve bestows power to walk on water or fly. The female Sciences (Vidyas) then appeared and offered their services to the king. The Prabodhacandrodaya of Krsnamisra'80 is an allegorical náfaka dedicated to the defense of advaita Vaisnavism. Hariscandra and his wife ascended to heaven amidst great rejoicing. and the king was forced to demand the funeral blanket as his master's due. Pagtikar. the Kápálika claimed. Two virtuous maidens. After he had snatched it away. where the wishing tree (kalpa. flowers fell from the sky and the gods sang his praises. His wife entered the cremation ground bearing the body of their son. Hari§candra was given one more great test of character. We are not certain what the pills and ointment (gutikdñjana) are supposed to accomplish.druma) bears clusters of blossoms.anti) and Compassion (karuná). While the king warded off the vighnas. They first meet the Jain who calls upon Faith in the form of a female slave. a Jain (Digambara or Ksapanaka) a Buddhist monk (Bhiksu). PDF compression. 34 (my translation). I79Act IV. Tranquility (. enter in search of Tranquility's mother. "°Ed. and a Kápálika called Somasiddhánta. The king agreed to do so as long as there was no conflict with the aims of his master. Most of the characters are personifications of abstract qualities such as Discrimination (viveka). He requested the Kápálika to give the treasure to the Cançála. vs. I dwell in the cremation ground and eat my food from a human skull. vs.THE KAPALIKAS AND KALAML. and Somasiddhánta threatens to gladden the Wife of Bharga (Durgá) and her troop of demons with the blood from his severed neck. At that time the god Mahábhairava should be worshipped with offerings of awe inspiring human sacrifices from whose severed throats blood flows in torrents. Somasiddhánta then enters extolling his own virtues (act III. 14) : Ah. but this is also unacceptable to Tranquility. you should certainly consider our dharma. vs. Hara and the Eldest of gods (Brahma). The Ksapanaka again condemns the Kápálika dharma. Evil one. He the greatness of whose doctrine is revealed in the Vedanta (or Upanisads). We conclude our fast by drinking liquor (surd) from the skull of a Brahman (or Brahma). Somasiddhánta eagerly complies (act III. Tranquility cannot accept this as her mother. I view the world as alternately (or mutually) separate and not separate from God (Ìsvara) through eyes that are made clear by the ointment of Yoga. 13) : O Ksapanaka. preserves and destroys the fourteen worlds. We offer oblations of human flesh mixed with brains. you whose hair is pulled out (at the roots)! So. I can even halt the progress of the stars travelling in the sky.KHAS 60 Digambara. Somasiddhánta castigates him in return (act Ill. outcast among heretics. He who creates. is a deceiver! I control the gods headed by Hari. When the Ksapanaka fiercely repudiates this grim dharma. Know that I can submerge this earth with its mountains and towns under water and then drink up all that water again in an instant. you whose bald head has a single tuft of hair on the top. asks Somasiddhánta to explain his conception of dharma and moksa. the divine Lord of Bhavani. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 12) : My charming ornaments are made from garlands of human bones. PDF compression. entrails and marrow. curious to hear about the Kápálika vow (vrata). OCR. The Jain Ksapanaka. Next the Buddhist introduces his own version of Faith. he extols his doctrine in which the eight great powers (mahásiddhis) are won without having to abandon the objects of the senses. pp. 184Ed.' As they all dance about. the good king Discrimination.183 The Bhiksu sees that the Jain is drunk and asks Somasiddhánta to sober him up. It is the remedy prescribed by Bhairava against (transmigratory) existence. See also below. Somasiddhánta summons his own Faith in the form of a beautiful Kápálini.the Jain some half . It is the means of cutting away the bonds of creaturehood (pasu pásu). Somasiddhánta replies that moksu is a condition of sensual bliss and is achieved by the union of the worshipper and his wife. The resistance of both is soon shipwrecked on the shore of lust. Durgáprasád. we have obtained a pair of slaves purchased without capital. PDF compression.' The two are soon drunk. . Passion. the Ksapanaka succeeds in calming his adversary and asks him about the Kápálika conception of moksa. but when Faith takes a sip they can contain their eagerness no longer and together imbibe the wine. vs.KAPALIKA SOURCES 61 With the help of the Buddhist Bhiksu. Pleased with his work. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . which is made 'fragrant with the liquor from the mouth of the Kápálini. 16. 22. OCR.182 The Ksapanaka then praises his new 'king of teachers' and kuláccirya.181 When the Jain and the Buddhist again declare his doctrine to be false. He orders them to sit and takes up a vessel of liquor. Sarlkhadhara's Latumelakal84 is a one amerce (prahusana). The three heretics then draw up a plan to capture Faith for their king. 181Act II. 20) : Drink this purifying nectar. who are the earthly counterparts of Siva and Sakti. He drinks from it and offers the remainder to his new disciples (act III. the Kápálika says to his Faith : 'Love. Tranquility and Compassion are overjoyed at this news and set off again in search of Faith. They at first refuse this polluted and improper drink. 183The title kulácaryu again shows the close relation between the Kaula and Kápálika faiths. 90 92 182Act Ill. Let us now dance. vs. Kápálikas have relatively minor roles in the other plays we have noted.chewed betel nut. Somasiddhánta does this by giving . They plead with Somasiddhánta to initiate them into the most excellent doctrine of Mahábhairava. vs. but they soon discover that she has been joined by Visnu devotion and Dharma and has entered the ranks of their enemy. At the command of her master she embraces first the Buddhist and then the Jain. Shrigondekar and L. Both are spies for Citrasena. OCR. includes both elements.sägara (c.amukha (Sheep. farces such as Mattaviläsa and Latamelaka feature Kápálika sybarites. a Rahamána (Muslim). 188Act IV. In Rama candra's Kaumudfmitränanda185 a Kápálika offers oblations of human intestines in a fire and revives a corpse. p. Gandhi. The same author's Nalavilása1ß6 features two Kápálikas Lambodara (Hanging belly) alias Kosthaka (Stomach) alias Bhasmaka (Ashes) and his teacher Ghoraghona (Horrible. The Ghatacataka cannot be satisfactorily identified. We must postpone a fuller discussion of Kápálika religion until after we have reviewed the descriptions of these ascetics in religious and narrative literature. One of the heroes of the play causes the revived corpse to strike down the Kápálika. In this work 1B5We could not locate a copy of this work. = Siva) that whosoever always eats human meat from the skull of an excellent man obtains the place of Siva (. Those authors whose aim is to horrify lay stress on the more sinister aspects of the cult. and a Kápálika each give a one verse summary of their faith. In Yasahpála's Moharàjaparäjaya187 five heretics a Kaula. a KalacuriCedi king. the Prabodhacandrodaya. He spends his time arguing with a Digambara monk named Jatásura. G. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 358 and by Keith. Although the account in this play is still highly tendentious and distorted. 259.'188 Between the rather ghoulish Kápálikas of some of these works and the bibulous Satyasoma of the Mattaviläsa there is a wide gulf. The spies are devious but rather amusing. PDF compression. Since hedonism lends itself easily to comic treatment. Miscellaneous Later Sources Stories about Kápálikas occur frequently in kathci collections such as Somadeva's Kathasarit. One work. it is in many respects the most informative. Chaturavijayaji. The Kápálika says : it has been declared by Narakápálin (Human . 186Ed.face). a Ghatacataka. The Kápálika in it is called Ajñánarási (Ignorance -heap) and has an intelligence to match. vs. The playwrights have simply emphasised one or other of these two elements in accordance with their artistic purposes and religious prejudices. 1063 -81). It is summarised by Handiqui. a Nihilist (Nástika).B.skull -bearer. 187Ed. Tantric religion contains an amalgam of hedonistic and sadistic elements. but this need not imply that either description is completely false.K. 23.snout) alias Me.62 THE KAPALIKAS AND KALAMUKHAS like the Mattaviläsa. p. ivasthäna) . the daughter of the king of the Yaksas and wife of Kubera's brother. Madanamañjari learned of his plan through her magical power but was helpless against his Yaksa. she ran away with him to a cave on the bank of the Ganga.192 One day this Brahman went to town on an errand. 15.' 191xviii. his wife's relations had already placed her body on a funeral pyre.KAPALIKA SOURCES 63 the story of Madanamañjari pits a Kápálika against the illustrious king Vikramáditya. the lady stood up uninjured. xviii. 2. Durgíiprasád and K. PDF compression.191 Madanamañjari invoked the protection of king Vikramáditya who immediately appeared accompanied by a Vetála named Agniiikha. I ve now obtained her though I had obtained you. The king ordered the Vetála to 'kill and eat this evil Kápálika who has carried off another's wife. Drawn by these spells she reached 'the terrible cremation ground which was filled with bones and skulls and frequented by demons. 5.subduing spells.P.' There she saw the wicked Kápálika. the Kápálika exclaimed to them : 'My vow has attained success (siddhi). On his shoulder the ascetic carried a 'dancing' khatváriga staff. and. 1 -33 and 209 -214.kápálika.hrdaya performed by Bhairavácárya in the Harta-carita. To a certain extent this ceremony resembles the Mahákála. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . and in his hands he held a thundering damaruka drum. By the time Candrasvámin returned. Drawn by his magical power (siddhi). 192Ibid.Kñpolika. 2. Böhtlinck and Roth (Sanskrit Wörterbuch) translate 'ein Quasi. Meanwhile a Kápálika came to Candrasvdmin's house and happened to see his beautiful wife. seeing his chance.' The Vetála entered the corpse which rose up and quickly dispatched the Kápálika.' The lady's husband Candrasvámin d followed them there.189 Madanamañjari. Parab. This is how Tawney renders this strange term. After putting down his khatváriga. xviii. he threw the khatváriga into the without whom I could not enjoy you two ev 1ß9Ed.'190 He immediately fell in love with her and retired to a cremation ground to attempt to make her his wife by means of a spell (mantra) and burnt offering. Another lecherous Kápálika appears in the story of a young Brahman named Candrasvámin. As he approached the blazing pyre he saw the Kápálika. She was seen there by a 'hypocritical Kápálika. The lady immediately contracted a fever and died that evening. OCR. In the cave were two captive maidens. 1 -22. however. He had made a fire for oblations and a ritual circle (mandala) in which he worshipped a supine corpse. 19okhan¢a. When he threw ashes on the fire.. was amusing herself one day in a garden in Ujjayini. OCR. The following day the Mahávratin came and sat under a banyan tree in a corner of the cremation ground. 3. 23ff. 16). past and future. 207. 81 Somadeva mentions a 'Mahávratin Kapalin' who wears matted hair. Hindu Tales.J. PDF compression. come true. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . you should accept this pújâ.M. and was unable to return home to his father's house.). and has a half moon like Ñiva's drawn on his forehead. 196ff. 195Trans.' says Somadeva (xviii. J. the Kápálika was powerless. 'Thus. 'heretics. That night he did paid. even his clothes. who make a mockery of the Sivägamas for the pleasure of evil accomplishments. In yet another story (iii.' One of them assumes the role of teacher while the others become his disciples. He entered an empty temple where he saw the solitary Mahávratin. 335ff. has as one of its central characters a Mahávratin named Jálapáda. The Mahávratin offered to restore Devadatta's fortunes if the gambler would assist him in becoming a Vidyádhara. muttering mantras. 2. Vidyutprabhá was the daughter of a Yaksa king. pp. Meyer. just as they had already fallen (into sin).'193 Eventually their efforts were rewarded with success. He tried to flee but was killed by one of Candrasvámin's poison arrows. Another story from the Kathásaritságara. He told. Johnson.' And they make sure that any predictions their teacher makes. In Kathasaritságara v. These disciples then go about saying : `This teacher knows the present. boiled in milk. V.ascetic quickly wins the notice and confidence of the king. 5.his new assistant to perform the same worship every day in the same spot while saying : 'O Vidyutprabhá. The Jain legend of Prince Brahmadatta is found in Devendra Gani's eleventh century commentary on the Uttarádhyayanat94 and in Hemacandra's (1088 -1172) Trisastisalakapurusacaritra. that of the Brahman gambler Devadatta (v. 74-77) a group of spies in Varanasi disguise themselves as ascetics who 'observed the Kápálika vow. and scattered food offerings in the four quarters.' Candras- vámin released the two bewitched maidens and returned home with his wife.THE KAPALIKAS AND KALÄMUKHAS 64 Ganga. 3. fall (into ruin). smears himself with white ashes. One day Devadatta gambled away all his possessions. offered rice. the prince's friend Varadhanu is forced 193v. Without the magic of his staff. H. 194Trans. Devadatta greeted him respectfully and recited his tale of woe. By this infallible method the spy. 5.195 At one point in this story. whose magic had accomplished many things. when I have washed the corpse and worshipped the gods and muttered a great incantation [mahamantra]. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . p.' the Kápálika tells him. M. 198Ed.196 In the Parsvanatha. The prince rescues her and kills the ascetic. J. He had refused to do so and attained the 'miserable condition' of a Kápálika. ibid. 'then here in a circle [mandala] furnished with the various instruments of worship.caritra tells how Prince Ratnacandra finds a Kápálika 'eagerly dancing with a sharp sword' in front of a young woman who is tied to a post. Bloomfield.S. Hargovinddas and Bechardas. she recognises him as her husband from a former life. a collection of uncertain date. XLIV (1924). but the dead man. 750 -800) Prakrit Samaraiccakaha. compares the trees of the 196Cited by Handiqui. the gambler Mahesvaradatta becomes a Kápálika and an expert in snakebite charms 4c-114a-mantras ). really a Vetála. and trans. In Haribhadra's (c. 40-62.' JAO. the ascetic whom King Vikramakesarin agrees to assist is called a Kápálika.caritra the goddess Kali priases a Kápálika who collects skulls for her. She had worshipped the Jina and become a queen. 288. p. Shastri. OCR. The earlier versions of this cycle do not speci- fically call the ascetic a Kápálika.Mcidhava. mentions a Kápálika who carries a bundle of wood on his head. 'On False Ascetics and Nuns in Hindu Fiction. 197íi. 203. 200Ed. PDF compression.. 1300) Mallinatha. Thus Trivikrama. We have not been able to locate Bloomfield's source. 199Ed. 201Trans. a Jain version of the famous legend.B.'191 Vinayacandra's (c.198 The story of King Devapála in the Kathakosa. This is again reminiscent of the episodes in Dandin's Dasakumetracarita and Bhavabhúti's MA lati.KAPALIKA SOURCES 65 to disguise himself as a Kápálika in order to rescue his mother from the Candála quarter of a town. When she obtains her 108th skull she is to 'fulfill her purpose.L. Several other early mediaeval works by Jain authors contain stories about Kápálika ascetics or at least briefly mention them. Many references to these ascetics take the form of poetic metaphors or similes. cited by M. 'When you have come. I shall attain magic power [siddhi]. There are several works by this name. The king is requested to carry an unmutilated dead man from a tree on the bank of a river to the cremation ground where the Kápálika is to perform a magic rite. i.'20' The ascetic's actual aim is'to sacrifice the king. 11. warns the king and the Kápálika is killed instead. When the queen sees him. 915) Nalacampú. 4.199 In Jambhaladatta's version of the Vetalapañcaviri. Emeneau.bhatta's (c.sati 200 written sometime before 1500. p. 358. 44. Durgáprasád and . iii. During a severe famine in Kashmir the ground is said to have become covered with fragments of skulls and 'to observe. went on a lengthy pilgrimage during which the throne fell vacant.V. J. 165. This is the legend of the kings Vikramàditya- Harsa. vii. King Vikramaditya- Harsa. who lives on corpses.inspiring Kápálika. [but] gives maintenance to his own people. II. Stein. OCR. Asvapáda disappeared. Stein. 267.räsaka 203 Kalhana's Räjatarurigini. The prince stayed at Sriparvata and performed penances in order to win the favor of Siva. II. 208Trans. Stein. 995. Vol.'204 After the burning of the temple of Cakradhara (Visnu) in about A. Vol.Sivadatta. contains several such poetic allusions. 205Trans. Vol. a Damara from Naunagara. Muni. Vol.A.'205 Bhandresvara. 'Marikha. 1125. 20/Trans. Siva had then appeared and promised to fulfill this wish in another life. M.'206 More interesting is an episode in the RäjatarariginT which seems to identify the Pásupatas and the Kápálikas and to connect them both with griparvata. Vol. Pravarasena had asked for a kingdom. searched the dead bodies like a Kápálika.carrying ascetics (käpälika). who was apparently overlord of the region. Pravarasena. viii. iii. still on pilgrimage. ii. II.A. 2o4Trans. sent his court poet Mátrgupta to fill the post. 185. a rapacious tax official in the service of Satpgráma- raja (1003 1028). Eventually Siva granted 202Ed. who appeared in the guise of a Pásupata ascetic.D. viii. Stein (same verse numbers). son of Toramána and heir to the throne of Kashmir. After imparting this information. Ed. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . learned of this usurpation and sought to gain the kingship himself. Stein. 86 and iii. and trans. M. Stein. 1. and gratified himself with the objects found upon them. offered him food prepared from roots. p. When he arrived at Sriparvata. is unfavorably compared to 'a fear. the custom of skull. as it were.'2Ó8 Asvapáda said that the prince had been his attendant in a former life and that on a certain occasion the ascetic had offered his servant a boon. says Kalhana. 206Trans. written between 1150 and 1160. I. Pravarasena 11 and Mátrgupta 2p7 Pravarasena. PDF compression.66 THE KAPALIKAS AND KALAMUKHAS Vindhya forest to the khaEväriga staffs of Kapalikas ?m The four- teenth century Muslim poet Abdul Rahmán uses the Kápálika as a symbol of an absent and wandering husband in his Apabhratpsa Samdesa. 1211. 'a saint [Siddha] called Asvapáda. 125 -378. 203Ed. Shástri. Vol. Asvapáda said : 'Then bathe to -day. 369.Pásupataascetic who lives at Sriparvata calls himself a member of the Kápálin sect. since I who am of the Kápálin sect. leather makers. and sexual intercourse. At the end of Pravarasena's long reign. 3). When Jayanta complained that he was too ex- hausted from travelling to start on the great journey back to Kashmir. through their offshoot the Kálámukhas. mudrd. weavers. to take a letter to the king. OCR. Shástri. 2I0Trans.P.carita.'212 It is not clear why 209Trans.' A Mahávratin appears with some heretics and rogues in Ksemendra's Narntumdld (ed. meat. 2t2Dasdvatdra. I.K. but it is an understandable one since Sriparvata is associated both with the Pásupatas.K. the Kashmiri polymath. M. this is not surprising. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Ksemendra (c. ed. a Kashmiri Brahman. It instructed the king to 'go and betake yourself to Sivas abode./ (is obtained) by drinking (wine) in one vessel with artisans such as washermen. In the time of the three kings. In Kalhana's time it was a Kálámukha center. the site was probably controlled by the Kápálikas. PDF compression. ni. =t t During cakra -pitjd tantric adepts are required to partake of the fix e Ma-sounds wine. fish. includes a restriction against drinking with Kápálikas in an attack against the. Durgáprasád and K. tantric gurus of the Kali -yuga : 'The gurus claim that oink. From our point of view the important fact is that a. The idea of contact with Kápálikas causing pollution recurs in several sources. Vol. a procuress is said to have the 'form of the great skeleton of the Kápálika of Death. The letter was quickly delivered. x. This might be the source of his confusion. iii. In Ksemendra's Desopadesa (ed. It can be safely said only that they lived sometime between the fifth and eighth centuries. and by (generally leading) a festive life. and Kápálikas during cakra pújá 211 by having a feast of unhesitating sexual pleasure. and with the Kápálikas. M. 373. Stein. Asvapáda ordered his new disciple Jayanta.KAPALIKA SOURCES 67 the promised boon and Mát>: gupta peacefully abdicated in favor of Pravarasena. There has been much speculation about the identity of these three kings.'210 With a great burst of light the king rose into the heavens. 15). The legend about them is apocryphal in any case. Kalhana's apparent identification of the two sects is undoubtedly a mistake. In view of their strange habits. have touched you who are a Brahman2209 Asvapáda then threw him into a pond. I. iv. 1050 -75). Stein. Parab. iii. When Jayanta opened his eyes he was standing near Pravarasena's palace. 26. p. 9.219 The twelfth century Tamil author Sakkilár describes a Mahávratin ascetic who might be either a Kápálika or a Kálámukha. Kapilas. Gunaratna claims that the Kápálikas are identical with the Nástikas or Lokáyatikas who enjoy wine. 215Chap. This ascetic is Siva himself in disguise. Somadeva's Yasastilaka (A. Elsewhere in this work Soma - deva describes a certain bad minister as one whose 'fame has been spread in the world by religious mendicants. stress the hedonistic element of the Kápálika faith. 125 -244. L. Mahalingam. These include the PaSupata. 3.THE KAPALIKAS AND KALAMUKHAS 68 Kápálikas are included in a list of artisans (silpins). iv. H. or other (such persons).rriyur Puránam. Hoisington. 300. Lokáyatikas. 356 (my translation).charmers. contains a brief disquisition on seven sects which hold that mukti is the removal of mala (impurity). In case of contact with Kápálikas. 'Tiruvorriyúr Inscription of Chaturánana Pandita : 20th Year of Krishpa III. the Mahávratin and the Kápálika. OCR. p. fast. and trans. 217Ed. II. 21tTrans. restraint of the breath (prcinàyáma) is also prescribed. 66). p. 959) prescribes the following penance for a Jain monk who comes into contact with a Kápálika : 'When there is contact with a Kápálika. 2I9See V. the . a menstruating woman. a Candála. ii. 6. IV (1854). trans. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . his head is shaved except for a tuft tied up 213ví. and mutter a mantra. Jains. 183. LAOS. 23 -26. Another Tamil work. Thomas. 18 -21. cited by T. jugglers and consummate thugs' (iii.215 Two fairly late works. a Sabara. or Brahmans who perform prohibited acts.R. Three lines of ashes are drawn across his forehead.' JIN. ed. seems to refer to Mahávratin in this sense.218 Here Mahávratin probably denotes the Kálámukhas. 46. Pásupatas. vss. 310. 'The Patupatas in South India. 216Ed. 13. cited by Handiqui.' EI. as a penance one should duly bathe.'213 Devanea Bhatta (c. snake .V. Kápálikas. PDF compression.214 The Usanasamhitá includes Kápálikas in a list of heretics with whom food should not be eaten. the Bárhaspatï -sutra and Gunaratna's fourteenth century commentary on Haribhadra's SaddarJanasamuccaya. meat and illicit intercourse 216 The Betrhaspati -sutra distinguishes Kápálikas from Lokáyatikas but seconds Gunaratna's charge of dissoluteness ?11 A fourteenth century Tamil work. one should enter the water still dressed. L. 300.D. 1200) quotes a similar passage from the $attrimsanmaia : When one touches Bauddhas. XXVII. Suali.W. Handiqui. XXVII (1949). F.ivaprakiisam of Umápati. the Tiruvo. Raghavan. 214Smrticandrik6. Srinivasacharya. 96 -106. Shahidullah. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .KAPALIKA SOURCES 69 with a garland of bone beads.221 Kánha in fact calls himself a Kápálin although the context makes it probable that he intends this in a symbolic sense.222 In the form of a Kápálin yogin. 385.. on one wrist a single bead is tied with a string (sútra) . I shall keep company with thee and it is for this purpose that I have become a naked Kápáli without aversions. and take thy life.. he has a necklace or garland of shining bone beads and a shoulder strap for yogic postures. for thee have I put on a garland of bones. 10.223 As the earthly Dombi should not be touched by the orthodox. O Dombi. he wears kundala earrings. I shall kill thee.e. trans.kundalini Sakti. OCR. pp. 103 -104.headed (and never reveal [sic] thyself to them). Two of the Kápálin songs are addressed to the Dombi (Washerwoman) who. Les Chants Mystiques. M. Dasgupta in his Obscure Religious Cults.. 223Song no 10. Thou art na paraphrase of translation by Rangaswamy in his The Religion and Philosophy of TPváram. PDF compression. and trans. . in symbolic terms. I. 104. pp. his genitals are covered only by a loincloth. ibid. controlled) she spoils the lake (the body) and eats the lotus stalk (the bodhicitta or mind of enlightenment). songs no. 11 and 18 (Siistri's numbers). 222See Dasgupta. Some of Kiinha's songs are translated into English by S. O Dombi. Krsnap5da). is thy cottage. p. thou goest just touching the Brahmins and the shaven . The Dombi destroys the lake and eats up the lotus stalk. is the goddess Nairátmyá (Essencelessness) and Buddhist counterpart to the Hindu Kula. Thou art the Dombi and I am the Kápáli.. 224See ibid. so the divine Dombi is inaccessible to them. Unless she is killed (i. She lives outside the 'city' (the world of the senses). uiEd... Kánha becomes the lover or husband of the Dombi : Outside the city. O Dombi..224 The second song expresses similar sentiments : Of what nature is. thy cleverness? the aristocrats are outside thee and the Kápális are within .22 Important references to Kápálikas occur in three Old Bengali songs (carycipadas) by the Sahajiya Buddhist saint Kánhapáda (Sanskrit. and the five marks (madras) of greatness shine on his feet. ibid. his sacred thread is a rope of black hair. Dombi. he is smeared with ashes and carries a sack of them with him. it is unlikely that he actually became a Kâpâlika. 2261bid.. this identification would help to bridge the gap between Kánha's tantric Buddhism and the tantric Saivism of the Kápálikas. pp. = kapa/in].candall. If correct. The song ends with a paradoxical verse typical of tantric 'intentional language' (sandha.'229 In these songs the Kapâlin symbolizes the perfected yogin precisely because on a mundane level he is the most debased of ascetics. p. ibid. 118. The verse about his murder of his mother and various relatives suggests that Kánha may also have been aware of the connection between the Kapâlin and the Brahmahatyâ vow of the law books.bhasa) : 'Ayant tué la belle -mère ( =le souffle) le beau -frère et la belle -soeur [ =the senses] dans la maison et ayant tué la mère (= l'illusion) Kanha est devenu porteur de crânes [kabali. 104-105. ibid. and he is sporting in the city of his body in a non -dual form. It is only the Kâpâlins who can realise Nairâtmyâ726 In the third song Kánha symbolically explains the essence of the true Kâpalin : 'the yogin Kánha has become a Kâpâli.sukham polayari'ti kápalikah. there is no woman more cunning and unfaithful than the Dombi725 The 'aristocrats' (kulina java) are the orthodox priests. 57 -58.'227 His anklets and bell (ghanra) are the ali and kali 'the principles of all kinds of duality. OCR. Shahidullah. Sanskrit dvesa).THE KAPALIKAS AND KALAMUKHAS 70 the Kdma.231 The connection between the Kâpálika vow and the penance of 225Song no. The Kapâlin. His pearl necklace is supreme salvation (parama mokha).' lbid. trans. pp. 'He who nurses Ka which means Mahá -sukha is a Kâpálika. Trans.. is a symbolic represen- tative of the mystical doctrine of the identity of opposites. 73-82. p. o oSee below. I I. The ashes he smears on his body are the ashes of passion (raga). however. aversion (desa. and error (mona). 58.. It is just possible.' His earrings (kundala) are the sun and the moon (Upâya and Prajñâ. °'song no. But just as one must not suppose that Kánha actually killed his mother and relatives. Kánha and Kanu are both venacular variants PDF compression. and has entered into the practices of yoga. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . that Kanha gave this doctrine concrete embodiment and assumed the dress and habits of a Kâpâlika. trans. like the Dombi. Dasgupta notes that here the Sanskrit commentator derives the word Kâpálika as follows : karat mahá. p. equivalent to Siva and Sakti). 18. 23tKánhapáda is often identified with the Náth Siddha Kánupá. Dasgupta paraphrases the song on pp. 90. .232 In cases like this the boundary between symbol and reality often becomes difficult to define. 392 -94). p. Kanu -pa's guru was named Jálandhari-pa. From an historical point of view. Obscure . teacher. PDF compression. 36 Kanha mentions a Jalandhari -pa as his. In song no. 9.. pp. Dasgupta is disinclined to accept these identifications (Obscure .KAPALIKA SOURCES 71 the Brahmahan is itself an example of the operation of this doctrine.. OCR. 386 -93. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .234 of the Sanskrit Krsna. 233Dasgupta.. Kanha's date is uncertain but it seems probable that he and the other authors of the Sahajiya dohs and caryápadas flourished during the eighth to twelfth centuries under the Palas233 If Kanha is the same as the Siddha Kanu -pa. 232See below.. pp. 234Ibid. or at least a former. 76 -77. as seems quite possible. pp. have lived sometime after the tenth century. but to us this seems rather stubborn... Kanha:s mention of the Kapalikas is important since it is the earliest reference to these ascetics in Bengal.minded. he must. - PDF compression. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . OCR. Since there is reason to believe that the Kápálika and Kálámukha Mahávratas wore different vows. 29. who follows the 'heretical Mahávrata. Jagaddhara.Mcidhava. R. Mattavildsa. 4See above. pp. 640.4 some of the Puránas and a few other sources contain lists of sects in which the Kápálikas (or Kálámukhas) are replaced by Mahávrata . Ksirasvámin (eleventh century). Mattavilasa and Candakausika.CHAPTER III KAPALIKA CULT AND DOCTRINE The Mahávrata One of the most puzzling problems about the Kápálikas. vss. 81 is called a Kapálin Mahávratin.G. explains Kápálika -vráta or Kapála -vrata as Mahávrata.siddhánta. A Saivite ascetic in Somadeva's Kathásaritságara v. and to some extent the Kálámukhas as well. 164). Parab. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . a commentator on Málati. 26-27. 41 -42. 6Act IV. equates Kápálikas and Mahávratikas. 1700). Act IV. Candakau.bhalla's Nalacampú (p. pp. 3Ed. which registers a donation to the Mahávratin priests of a Kápále §tEd.3 As we have seen. 33.6 We have already discussed the seventh century Cálukya grant from Nasik District. In one or two of these sources. and Tántrika. Mahávratin. lists together Kápálin.5 In the latter work the Kápálika himself is called a Mahávrata -carin as well. ed. 17 and Ksemi'svara.P.' Similarly. we will discuss them separately beginning with the former.Kápálika named Mahávrata. 7-1L `Mahendravarman.dharas or Mahávratins. Cançlapála. however. 2. PDF compression. Somasiddhantin. text p. T.G.fika. In two plays. in his commentary on the Amarakosa. OCR. Mahávratins are listed as distinct from both Kápálikas and Kálámukhas. a commentator on Trivikrama. 2Quoted in rihar$a. §ástri. Bhandarkar.2 A Mahávrata . a Kápálika character refers to Siva's performance of this vow. vs. A large number of sources connect the Kápálikas with the Mahávrata.' appears in Gokulanátha's Amrtodava (c. p. is their association with penance or vow called the Mahávrata (Great Vow). after vs. Sivadatta and K. J.8 There is little likelihood. II. however. And let him sleep upon grass : 5. N. Bühler. V.9 7J. Der Vratya. 24.The best known rite by this name takes place during the last day but one in a sattra and is described in the Jaiminiva Brahmans and a few other early works. there is another Mahávrata which may be identified with some certainty as the Great Vow of the Kápálikas. 15. which compares its priestly donee to Kapalin §arpkara. but it is called the Mahávrata in only one of them. obscene dialogue and sexual intercourse . Let a man make a hut of leaves in a forest and dwell in it. 15. iii. 246ff. Baudhayana Dharmasdstra. ed.C. Apastamblya Dharmasútra. This is the chief penance prescribed for the removal of the sin of (accidently) killing a Brájlmana. ii. 1. 9Trans. 28.7 and it incorporates a number of features which seem appropriate for a Kápalika ceremony. and proclaiming his own deed. and Karma Purana. 2. 11 -20. and the eleventh century grant from Baroda District. trans. trans. trans. 8See Hauer. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .. He who is performing any of those penances must carry (on his stick) the skull of the person slain. ii. I -37). This is called a Ethel Mahávrata (great observance). 30. that this ritual would have been resurrected several hundred years after it had to all intents and purposes died out and after its original religious and social context had disappeared. 2 -3. He who has killed a Bráhmana (unintentionally) must perform it for twelve years. G. . such as ritual reviling. Yajriavatkya. 29. Ed. 73..smrti. Compare Manu. 1243 -45. HDS. Hauer. PDF compression. Heesterman sees them as 'authentic Vedic Aryas' whose rituals 'are the crude predecessors of the rauta ritual' (p. ibid. G. Gautama' Dharma. whom Hauer saw as precursors of the yogins. OCR. are found in most Of the major law books. and Kane. Bühler. Krishnamacharya. 36). The rules for this penance. Bühler. Heesterman has recently taken issue with the views of Hauer and others in his article 'Vrátya and Sacrifice' (11J. pp. 4.R. 3.tàstra. And let him collect alms. 103 -105. This work says : 1. with several variations. Acharya. going from one village to another. It is associated with the mysterious brotherhood. xi. 1 -6.smrti. 1. 1.smrti. xxii. the Vicnu. Eliade. pp. J. like a flag. 6.W.' What was this Mahávrata ?. 4-6. Jolly. 243. And let him bathe (and perform his prayers) three times a day. G. the Vrtityas. trans. VI [1962 -63]. 21 to i. Furthermore.74 THE KAPALIKAS AND KALAMUK HAS vara temple. Bühler.i. i. G. 243 describes it as a 'banner made of a skull mounted on a stick ( danda).sara on Ya/riavalkya iii. 243 quotes Sititapa as saying that the guilty person should visit the tirthas taking with him the skull of the Bráhmana he has killed. 16Ed. 28. Because he is polluted by his crime. 73 and Ápastambiya i." In the flpastambiya Dharmasútra. 21. twelfth century) in fact says : 'the word khatváriga is well known in the Kâpälika. 29.13 Several works require the penitent to carry a skull on his staff. 3 and Gautama xxii. ástrí and K. Acharya) on Y6jdavatkya iii. however. II. on the other hand.' apparently on account of its shape. 12Trans. but only in the sense of 'one who carries a skull. 17Tians. Vijñánesvara adds that if the head of the person slain is not available.'1ó Literally. and Baudhgvana ii. 14Manu xi. Apastamba says that a Bhrúnahan 'shall put on the skin of a dog or of an ass. Haradatta (c. Bühler. the head of another Bráhmana should be used. Vijñánesvara's Mitñksara (ed. 13. is merely instructed to carry a shallow metal or clay vessel. 13Apastambiva i.vessel :12 One who kills an ordinary Bráhmana. i.' A few of the law books specify the clothes the penitent must wear. i. In his comments on Ápastambiya Dharmasútra i. N. IV. 29.KAPALIKA CULT AND DOCTRINE 75 We have quoted above the version of this penance prescribed in the Yájñavalkya -smrti iii.. Gautama xxii. The commentators disagree about whether or not he should use the skull in his hand as a begging bowl. and this skull is generally identified as the skull of the person Slain. See also Baudhñyana ii. a person who has killed a learned Bráhmana (Bhrúnahan) is required to 'take a human skull for his drinking. pp. According "See above. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . the sinner must live in a hut in the forest and avoid entering a village except to beg.R. I (penance fora Bhrimahan). 1. I I) requires a plain hempen loincloth reaching from the navel to the knees. 24. 1. 28.' Yajñavalkya implies that the penitent should carry a skull in his hand as well as on his staff.j4 Some works also require the carrying of a khatvciriga.3. 89. PDF compression. Vijñánesvara's Mitäk . 1. 3) prescribes the hide of an ass alone.l5 the staff most often associated with the Kápálikas. For an ordinary Brahmahan Apastamba (i. M. p. 21. 24. Rañgáchárya.'17 Baudháyana (ii. "See Kane. 243) 0 There the performer is called a kapálin. 15Apastambiya i. 24. 4. I. HDS. 87 -96). 4. 14. OCR. Kane discusses in some detail this and other penances for the crime (ibid.tantra. khatväriga means 'limb of a bedstead. Bühler. with the hair turned outside. 20 The commentators assign these different penances according to the education and wisdom of the victim and the presence or absence of intention in the slayer. seems to have tantric overtones. 26. HDS. 24. 87 -96. 1) says that the Bhrünahan must maintain the vow until death. flesh. Several law books list additional penances for the crime of killing a Bráhmana. and marrow. 20See Kane. 15. PDF compression. 1. Gautama (xxii. 19Trans. J. says Apastamba. sinews. One of them. the chief penance prescribed for a Bhrünahan in the Vâsistha Dharmasútra. IV. should cry : Who (gives) alms for a Bhrúnahan''' According to Baudháyana the Bhrúnahan should also follow the seven house rule. The guilty person is instructed to build a fire and offer in it eight oblations cut from his own body : hair.76 THE KAPALIKAS AND KALAMUKHAS to Baudháyana (ii.21 At the least. Apastamba (i. this penance requires and excessive diligence could easily cause death. Some of these alternative penances end in almost certain death and others merely require the spending of large amounts of money for Vedic sacrifices. At each he should cry : Who will give to an Abhisasta [guilty one] ?'18 A Bhrúnahan. 3) a Bhrünahan should build his hut in a burial ground. pp. 22See above. I feed Death with my hair' and so forth. The rite is reminiscent both of the grisly oblations that the Kápálika in the Prabodhacandrodaya claims to offer to Blìairava and of the sale of flesh cut from their own bodies by the Mahávratikas of the Cançlamari temple in Somadeva's Yasastiiaka. Apastamba specifies that he should visit only seven houses on one day. The Visnu -smrti 1. OCR. 29. Bühler. 11 and 18) requires him to tend cows and restrain his speech. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 3. 17 and 60. but Apastamba (i. ii. Apastamba (i. 4) says he should remain chaste. self -mutilation. 21Trans. The successive oblations are offered to Death with the words 'I offer my hair to Death. xx. 2 instructs him to perform the usual rrisamdhra ablutions. I.19 It is generally agreed that the penance for both the Brahmahan and the Bhrünahan should be performed for twelve years. Bühler. Apart from begging. 1) suggests that he should live in an empty house or under a tree. fat. The Brahmahan must obtain all his food by begging. skin. bones. 24. the Brahmahan's daily duties are not much discussed.22 The Mahávrata penance of the Visnu -smrti and other law books 'Trans. blood.29. Jolly. i. KAPALIKA CULT AND DOCTRINE 77 bears an unmistakable resemblance to the observance of the Kápálikas. These ascetics lived in the forest, wore loincloths or animal skins, carried a khatváiiga and a skull bowl, obtained their food by begging, and polluted those with whom they came into contact. Given the pervasive tantric motif of the identity or conjunction of opposites,23 the relation between the penance of the law books and the vow of the Kápálikas is not inexplicable. The Kápálikas, we suggest, adopted this vow precisely because it was the penance for the most heinous of all crimes, the killing of a Bráhmana. They were at the same time the holiest of all ascetics and the lowest of all criminals. As in the case of the dombi (and the Kapalin) of Kánhapáda's songs, that which is lowest in the realm of appearance becomes a symbol for the highest in the realm of the spirit. Furthermore, if the Kápálikas were in reality already guiltless, the performance of this penance would result in an unprecedented accumulation of religious merit and hence of magical power (siddhi). The paradoxical identity of Kápalika saint and Brahmahan sinner finds its divine archetype in the curious myth of the beheading of the god Brahma by Siva. This also introduces the essential ingredient of Saivism which is lacking in the law book penance. The myth occurs in a number of the major Puránas, but their accounts vary considerably. We will summarise the Matsya Purána version since it seems to preserve most of the basic features of the story 24 One day Siva is asked by Párvati why he never leaves the Avimukta kcetra in Varanasi, where the Kapalamocana (Setting Free of the Skull) tirtha is located. Siva replies (clxxxiii. 84-87) : Formerly, O Varárohá, there was an excellent fifth head of Brahma. It arose, O S`u §roni, having the same lustre as gold. When that flaming fifth head of the great - souled one was produced, O Devi, he said (to me) : 'I know (the circumstances of) your birth.' Then, filled with anger and my eyes inflamed, I cut off his (fifth) head with the tip of the nail of my left thumb. Brahma (then) said : 'When you cut off the head of me who is guiltless, you will become a Kapálin endowed with a curse. Having become burdened uSee above, pp. 70 -71. 24Anandáârama edition, clxxxiii. 83-108. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor 78 THE KAPALIKAS AND KALAMUKHAS with the (sin of) Brahmahatvá you should visit the tirthas on earth.' By cutting off the head of Brahma, Siva himself becomes guilty of the crime of killing a Bráhmana and must undergo the prescribed penance. The head magically attaches itself to his body, and he travels with it to the Himalayas to ask Náráyana (Visnu) for alms. Náráyana lacerates his own side with the tip of his nail. A great flood of blood streams out and spreads over fifty yojanas. This great flood flows for a thousand divine years, but it cannot fill the skull. Náráyana asks Siva about the origin of this amazing skull, and Siva tells him the story of the beheading and its aftermath. Siva is then instructed to go to 'his own place' where the skull 'will establish itself.' Siva travels to many famous tirthas but the skull does not 'establish itself' he visits 'the great resting place Avimukta' and there his curse finally departs. Siva concludes his tale : Through the grace of V4nu, O Su §roni, the skull was there broken in thousands (of pieces). As many pieces were produced as riches are obtained in a dream. This sacred field (ksetra. I made the tirtha which removes (the sin of) Brahma/iatyá. It is renowned on earth, O Devi, as the Kapálamocana of the gods ... Whoever abandons his body while abiding there will merge with me. Every ritual has a divine model or archetype, and the penance Siva performs is the model of the Mahávrata penance for the killing of a Bráhmana. The Kápálika in the Maltavilása makes this identification explicit : By strict observance of this holy course [Mahávrata] Our Lord whose crest -gem is the crescent moon 23Ibid., 100 -101, 104. For summaries of the other puránic vlrsions of this myth, see T.A.G. Rao, Elements of Hindu Iconography, II, Part I, 295 -300; M.A.D. Rangaswamy, The Religion and Philosophy of Tévdram, Book 1, pp. 372 -76; and S. Das Gupta's introduction to her edition of Ksemi §vara's Candakauiika, p. lxx. See also Vámana Purdtia ii. 17 to iv. 1; Kftrma Purana ii. 30 and 31; and Canna Basava Purñna, trans. G. Wurth, chaps. xviii -xx. Rao identifies Siva's penance with the Bhrfinahan vow in the Apastambiya Dharmasútra. Another version of the myth is found in Kathasaritsagara ii. 13. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor KAPALIKA CULT AND DOCTRINE 79 Was freed from guilt that sprang from cutting off The Grandsire's head ...26 Although the myth is religiously prior to the legal prescription, the historical precedence is uncertain. The law books are in general much older than the Puranas, but both classes of works are based on earlier sources which are now lost. The killing of a Bráhmana (Brahmahatyá) is already regarded as the worst of all sins in the Bráhmanas,27 but these works do not refer to the expiatory penance. The essential features of the §iva- Brahma myth are found, however, in the story of Rama Raghava and the sage Mahodara from the According to this story Rama once fought and beheaded a wicked Raksasa. The demon's head Salyaparvan of the Mahábhárata28 attached itself to the thigh of the sage Mahodara. The sage wandered from tirtha to tirtha trying to rid himself of this burden, but he had no success until he bathed at the Au§anasa tirtha on the Sarasvati River. This place, named after the sage Usanas or gukracarya, washed away the skull and thereafter became known as Kapalamocana.29 There can be little doubt that the two myths are related. Even the name, if not the location, of the sacred tirtha is the same. The Mahabhcirata legend, however, contains no suggestion of Brahmahatyá. The Raksasa's skull attaches itself to Mahodara because it is itself demonic, not because of the guilt of beheading. We suggest the following historical development. The Rama Mahodara story, or some similar prototype,30 was borrowed to provide the basis of the myth of the beheading of Brahma, and this myth was then used to give divine sanction or precedent to the already existing legal prescription against killing a Brahmana. The relative priority of the Saivite myth and the Kapalika 26Trans. Barnett, BSOS, V, 713. Ed. Sástri, vs. 17. The Karma Purána (ii. 30-31) also says that Siva had to perform the penance of a Brahmahan but does not call it the Mahávrata. 27See Kane, HDS, IV, 10 -12. 2sEd. R.C. Dandekar, xxxviii. 1 -20. Another version of this myth, in which the sage is called Rahodara, appears in the Vamana Purána xxxix. 1 -14. 2QThis Kapálamocana is probably identical with a tank of this name on the Sarsuti or Sarasvati River ten miles south -east of Sadhaura. See A. Cunningham, Report. of a Tour in the Punjab in 1878 -79, pp. 75 -78. 30The Vedic myth of Indra's destruction of Vora, the demon son of Tvastr, is similar insofar as the sin of killing a Brahmana was thought to attach to Indra's deed. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor 80 THE KAPALIKAS AND KALAMUKHAS ascetics themselves is also uncertain. Did the Kápálikas invent the myth in order to provide a divine model for their ascetic observance, or did they model the observance on the myth? The evidence is inconclusive. The sources in which the myth first appears, the Puranas, also mention human Kápálikas, and there are no references to the ascetics significantly earlier than these works. In some respects this question is a needless one. Since both the penance for killing a Bráhmana and the association of Siva, the god of death and destruction, with skulls undoubtedly antedated the Siva - Kapalin myth, Saivite ascetics who observed the Mahávrata might also have antedated it. Whether or not such ascetics existed and whether or not they themselves invented this myth, it is certain that the later Kápálikas adopted it as their divine archetype. The ultimate aim of the Kápálika observance was a mystical identification or communion with Siva. Through their imitative repetition of Siva's performance of the Mahávrata, the ascetics became ritually 'homologised' with the god and partook of, or were granted, some of his divine attributes, especially the eight magical powers (siddhis) .31 An important aspect of this ritual communion with Siva Kapálin seems to have been the identification of the devotee's begging skull with the skull of Brahma. As their name indicates, this skull bowl was the Kapalika's trademark. In the Prabodhacandrodaya (act III, vss. 12 -13), the Kápálika describes himself as one who 'eats from a human skull' and says that the conclusion of our fast (is accomplished) by drinking liquor distributed in the skull of a Brahman (Brahma- kapala). The Kápálika in Yaahpála's Moharájapar Gaya (act IV, vs. 23) states : 'Nara- kapálin declares that he who invariably eats human flesh in the skull of a noble man (uttamapurusa) obtains the position of Siva (Siva- sthàna).' Ugra Bhairava, the Kápálika opponent of Sarpkaracárya, claims that Giri §a (Siva) had told him that he would attain the ultimate goal of men if hé would 'sacrifice in the sacrificial fire either the head of an ominscient sage or the head --)f a king.'32 In the Mattavildsá, the Kapalin's wench laments that their lost skin was as splendid as the skull of the Lotus- throned God,' another allusion to the Siva Brahma myth.33 We have noted that some of the law books specify "The psychology of this type of ritual identification with gods and heroes is well analyzed by M. Eliade in his Cosmos and History (chaps. i and ii). 32Mádhavácárya, Samkuru- d,gvijava xi. 11. 33Trans. Barnett, BSOS, V, 712. 13. In Rájasekhara's Kurpirramaìjari the tantric PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor KAPALIKA CULT AND DOCTRINE 8I that the Mahavratin should carry the skull of the Brahmana he has slain as his alms bowl. This is what Siva does with the skull of Brahma. It is unnecessary and unlikely that the Kapalika Mahavratin first killed a Brahmana in order to obtain a skull bowl, but not any old skull, it seems, would suffice. It had to be the skull of a noble man (uttama -purusa - kapäla) or the skull of a Brahman (Brahma - kapäla) If our hypothesis about the ascetics' identification . with Siva- Kapalin is correct, the term Brahma -kapäla would equally imply the skull of the god Brahma. There remains one other Mahavrata we have yet to discuss. According to Patañjali's Yogasútra ii. 30 -31, when the five yamas (restraints) of ahimsä (non- injury), satya (truthfulness), asteya (non- theft), brahmacarya (chastity and restraint of the senses), and aparigraha (non- acceptance of more than is necessary for bodily subsistence) are practised without exception being made for status, place, time, or occasion, the observance is known as the Mahavrata.34 Its performance is incumbent on yogins at all stages.35 This Mahavrata, we believe, is the Mahavrata of the Kalamukhas. Although the evidence to support this contention is rather slim, there is virtually no reason to connect the Kalamukhas with the Mahavrata of the Brahmanas or the Mahavrata of the Visnu- smrti.36 On the other hand, the Kalamukhas of the Kiya -matha in Belagave (Shimoga District, Mysore) are said to study the Patañjala and other Yogasästras,37 and most Kalamukha inscriptions stress the yogic attainments and virtues of these ascetics. Furthermore, the texts of the Pasupatas, the sect most closely related to the Kalamukhas, lay particular emphasis on the performance of the five yamas. Kaunçinya's commentary on the Pasupata -sútra attributed to the Pasupata- Kalamukha saint Lakulisa devotes no less than nineteen pages to praise of ascetic Bhairavananda, who might be a Kapalika (see above, p. 49). praises the goddess Kali, who drinks the blood of demons 'from a goblet made of the skull of Paramesthin [Brahma].' (Trans. Lanman, Act IV, vs. 19). 34' ahittts5- satyasteya- brahmacaryaparigraha yamahi jati-desa- kala- samayanavac- chinnah sarvabhaumah Mahavratam //' Ed. J. Ballantyne. 35See Kane, HDS, V, Part II, 1420. 36If one does not accept the identification of the Kapalika Mahavrata with the penance of the Brahmahan, one could argue that the Yogasútra Mahavrata was also the vow of the Kapalikas. The insistence of the Yogasútra on absolute ahimsà and brahmacarya, however, makes this doubly unlikely. 37See below, p. 104. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor 39Most of the Sanskrit references to Somasiddhanta have been collected by Handiqui in the notes to his translation of Sriharsa's Nuisudhucarita. pp. 129 30. 7 11. XXVI. 427. As we have noted. Gokulanátha's Amrtodaya (act II. 25) claims that Vardhamána. JRASB. OCR. Somasiddhántin. The six are Cárváka.s. ""bid.D. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .. "Ibid. Nilalohita. pp. p.45 G.41 The Kápálika characters in Krsnamisra's Prabodhacandrodaya and Anandaráya's Vidydparinayana are both named Somasiddhánta.badsya includes Sauma in a list of six heretical doctrines (sad hahydh siddhdntdh). 42See ibid.darsana. "Cited ibid.46 38Ed. "Cited ibid. should br transcribed in Sanskrit as Nydyasauma or Nayasaumva and is the same as Somasiddhanta.39 Sriharsa's Naisadhacarita contains a lengthy description of the goddess Sarasvati in which the various parts of her body are said to be formed from different philosophical doctrines.) and Asatiga's Madhrdntdnugamasdstra. Her face is Somasiddhánta. Arhata.. PDF compression. Tucci believes. 640. Sauma or Saumya.. Bhiìtadámara. fought and killed Somasiddhánta. a commentator on Amarakosa. p. pp. "Cited by G. also called Somatantra.40 The commentator Cándúpandita explains this as Kdpolika. Saugata. 87 (p.43 Raghíittama's commentary on Vátsyáyana's Nyciya.sdstra. identifies Mahávratin. Kgrasvámin. 43See above. the commentator on Udayana's Nydyakusumdñjali.44 Somasiddhanta. and Tantrika. R. When Somasiddhánta fell. Tucci.. after vs. Mahábhairava. Sastri. and Digambara. 149).42 We have also seen that a few Puránas and other sources contain sect lists which seem to replace Kápálika by Soma. pp.A. his comrades Kápálika. n. 15 -34. Jina.82 THE KAPALIKAS AND KALAMUKHAS the five vamas and five niyamas. Sauma. This school. x. and Umámahe vara all fled the field. Tucci has found allusions to a philosophical school called na ya siu mo in the Chinese translations of Harivarman's Tattvasiddhisdstra (fourth century A. 640 -44.38 In the absence of other alternatives. Kapalin.vadins are also mentioned in the Akulavfratantra. 130. it is best to assume that the Mahávrata of the Kálámukhas was the same as the Mahávrata of Patañjali's Yogasútra. Somasiddhánta In a number of sources the doctrine of the Kápálikas is called Somasiddhánta. pp. The sexual implications of the derivation sa -Urna are particularly suitable for the god of the Kápálikas. The statements of Bodholbana. no. by the time of Krsnamisra Soma or Somesvara was a common name for Siva. 297.47 Although this etymology is not historically correct. 51See above.D.49 Another allusion to the Somasiddhánta doctrine is found in an inscription from Mbvupdi in Dharwar District dated A. 47See ibid. I 1 I. OCR. Kapillika Bhakti While we possess no actual Kápálika text. S°C. i.R. XI. SII. El. Krishnamacharlu (ed. The rituals into which the Kápálika's bhakti was channeled were either propitiatory. we can attempt to reconstruct the basic doctrines and attitudes of the sect from the many references we have cited. See also V. 897. 3.D. 22. 300 and text vs. On the mundane plain the devotee gained suprahuman magical powers (siddhis) while on the eschatological plain he attained final liberation from transmigratory existence (mukti) and dwelt in a heaven of perpetual sexual bliss. The rewards of this communion were twofold.).pançiita.nityánanda and his Kápálika followers in Anandagiri's Samkara. p. The aim of these rituals was a mystical communion of the worshipper and his god. 30. 113 -14. personal devotion to a personal god. Párvati).KAPALIKA CULT AND DOCTRINE 83 None of the sources which refer to Somasiddhánta say much about the term apart from identifying it as the name of the Kápálika doctrine.. 49See ibid. p. 1171 -72. 131.e. imitative or a combination of both. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . line 48. Pansikar's edition of the play. A priest entitled Caturánana. Several commentaries on the Prabodhacandrodaya derive the word Soma from the compound sa -Urná (with Umá.vijaya form the locus classicus. XXVII. is described as a contemporary of a Somasiddhántin named Vágisa Bhatta. A few inscriptions briefly mention the Somasiddhánta doctrine but do not contain any significant information about it.S1 Somakhadçiuka ascetics of the congregation of Mui çlairñkhalika Páiupatácárya are named as donees in a seventh century grant from Nepal.50 As we have seen. who headed the Tiruvorriydr macha (Chingleput District. p.49 The priests of the Tiruvorriyúrmatha were Mahávratins. Part I. °See V. This god was usually identified as Siva in his terrific Bhairava incarnation. The keystone of the Kápálika faith was bhakti.. Madras) in A. PDF compression. Raghavan. chap. for instance. particularly the Puránas. of Kápálika bhakti. our observance. All the gods. The epithet 'world . Ruru.upisyo Bhairava eka eva jagat-karttá¡ tata pralayo tad -arpsá eva sarvve bhavatiti yo va pralaya-karttá sa eva sthity-utpattyor spin 'srimad-Bhairavájñárrr 'sirasá dhrtvá tad -uktipratyásanna-§aktayah tat-tat-káryya-paráh babhúvuh!' Ed. are merely portions of him. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . a kind of halfway house between polytheism and monotheism. and is a form of what has been called henotheism. Kápálin.nityánanda and his followers continue with an elaboration of their doctrine.. Bhairava. Krodha. they claim. and their powers. Bodholbana. J.tad- PDF compression. The first seven of these forms they identify karmaná 52Sváminn a madsarvva-práni-santoa-karah karmana muktir iti vacanát' mad. When Sarytkara asks them to describe the observances (cicára) and precepts (vidhi) of their kula. The demotion of the many gods of the Hindu pantheon to the position of portions (amias) of one primary god is a concept frequently found in bhakti literature. xxiii. the creator of the world.kartr) suggests the dualistic distinction between the material and instrumental causes of the universe which Rámánuja and other Brahma sutra commentators attribute to the Kápálikas and other worshippers of Pasupati. they reply : O Svdmin. which is free from karman. He who is the cause of destruction is also the cause of preservation and creation . which attend on his word. who afterwards becomes the (cause of) destruction. and Sarphára. They carry the command of Bhairava on their heads. Unmatta. The chief object of the passage is to proclaim Bhairava to be the creator. has eight major for ns : Asitditga. BWana. The word Karman.THE KAPALIKAS AND KALAMUKHAS 84 as it were. deváh tat. preserver. are each directed to a particular duty.creator' (jagat. Cana. each endowed with a particular authority. although the latter interpretation is clearly the more plausible one. causes satisfaction to all beings since it is said : 'There is no salvation with (or by means of) karman.52 Parts of this passage are ambiguous but its general purport is clear. Tarkapanchanana. may imply either 'religious ritual and good works' or 'the effects of past good and bad deeds'. and destroyer of the universe and lord of all the gods. OCR.' I should worship Bhairava alone. entrails. The eighth. In this respect the Kapalika faith differs from other theistic religions only in the procedures adopted. preservation - makers (sthitikartrs) and destruction.' To this god. specialised in human sacrifice. OCR. The equation of Kápálin. in the case of humans.makers his Asitanga (Visnu) portions. To be acceptable to the deity.Bhairava. the creation. allusions to Kapalikas performing human sacrifices. The remaining gods are merely his 'portions' and are further distinguished as creation. 13): 'Mahabhairava should be worshipped with offerings of awe inspiring human sacrifices from whose severed throats blood flows in torrents.Bhairava remains who is the paramirtman. vs. the preservation. Candra. Taken all together. Brahma.' Satpkaracarya's Kapalika opponent Krakaca puts the matter more forcefully : 'If he (Kapalin`?Another word for Candra (the moon) is Soma.53 and Yama respectively. PDF compression. The Kapalikas. says the Kapalika in Prabodhacandrodaya (act III. he makes a contraction of seven of his forms and one eternal Sarphara. At the same time. unpolluted. Ritual propitiation is sacrifice. vs.makers are his Rudra (sic for Ruru .makers (srstikartrs) .makers his Krodha (Rudra) portions. The Kapalikas conclude : 'Thus having caused the creation of the world etc.KAPALIKA CULT AND DOCTRINE 85 with the gods Vi$nu. Sarphara. chap. Sarya. and. and afterwards the dissolution. As we have seen.' More often the god the Kapalikas invoke is Bhairava. Indra. `^Anandagiri. At the end of our fast. or doing pújá with the aid of corpses are numerous. we offer oblations of 'human flesh mixed with brains. and the destruction. the offering (piijai) placed before you was promised at the beginning of the performance of incantations. and marrow. May you (now) receive it.Brahma) portions. In Mälati-Mádhava (act V.'M This omnipotent deity demands both propitiation and imitation from his devotees. Rudra. is Bhairava himself. however. xxiii. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . The heartless Kapalika Aghoraghanta raises his weapon and invokes Camun¢a : 'O divine Camun¢a. he adds.Bhairava and Candra might have something to do with Somasiddhánta.makers (samhárakartrs). he is normally regarded as a scapegoat. L ternally this usually takes the form of human or animal sacrifice. the victim must be of auspicious color and size. 25) the faultless heroine is led forward wearing the marks of a sacrificial victim. if their critics are to be believed. the repository of the transgressions of the sacrificers. morally pure. making offerings of human flesh.. ' JAnSB.a number of Bráhmanas but had become merely symbolic by the time of the .' ERE. %Gait. from a very early date.57 Human sacrifices were given a new lease on life. 31. Mitra. Mediaeval and Modern India and Other Countries. 56vii. JAnSB. The Milwaukee Journal. The purpose of the rite was to appease and gratify a wrathful and blood. 'On the Rite of Human Sacrifice in Ancient. devotes an entire 55M5dhavàcarya. cited by E. in the very concept of sacrificial propitiation.3. ERE. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .atapatha BrähPnana.000 rupees to the family of a twelve year old boy sacrificed at the laying of the foundation stone for an irrigation project' in Rajasthan. VI. 15. XLV (1876). xi.A. 1968.. the practice became fairly common. Joshi. particularly Bengal and Assam. 1966. in any case.thirsty deity. ?'55 Here Bhairava seems to be not only gratified by head .sacrifice) is described iiy. 849-5.offerings but in some sense dependent upon them. how can he attain joy when his body is embraced by the lotus eyed Ulna . with the emergence of tantric cults in the early mediaeval period.' JRASB. The idea of the victim as a scapegoat is less explicit but is inherent. 59The Indian Express. III (4893). I I.B. VI. as in most parts of the ancient world. 13 -18. The sixteenth century Koch king. 'Human Sacrifice (Indian). OCR..86 THE KAPALIKAS AND KALAMUKHAS Siva) does not receive Bhairava worship with liquor and blood smeared lotuses which are human heads. PDF compression. reports that Prime Minister Gandhi sent 1. and R. contains an account of the beheading of another twelve year old boy at a town 200 miles southeast of New Delhi. 275 -300.58 A combination of British suppression and Hindu reform virtually eliminated the practice by the early nineteenth century.S6 The purusamedha (man . is said to have sacrificed about 150 men at a single ceremony. Nar Náráyan. the Kitliká. Oct. Although little reliance can be placed on the specific details of these statements the authors were all opponents of the Kápálikas it is difficult to doubt that the Kápálikas practised human sacrifice. 850. Gait.59 The important Sákta work. The boy was sacrificed to Siva. 37See Joshi.Puriina. August 15. the Iksváku king Hari§candra volunteered to sacrifice his first -born son to the god Varuna. 280. 1968. as it were. See also P. but cases of alleged human sacrifice are still reported sporadically. On Human Sacrifices in Ancient India. reports a case from Medak District in Andhra Pradesh. III. The same paper. According to a legend which first appears in the Aitareya Brdhmana. Human sacrifice existed in India. Sept. 76 -118. In some regions. KAPALIKA CULT AND DOCTRINE 87 chapter to animal and human sacrifice. therefore should the head and flesh be offered at the worship of the goddess.6' Before executing his victim. This concept subsumes a wide range of activities from self . 26) claims to subsist on unrequested alms and to have control over the five senses. hast my salutations. The chief penance performed by the Kápálikas was. PDF compression. By human flesh the goddess Kámákhya's consort Bhairava . We have not found an edition or more recent translation although H. The personal counterpart to animal and human sacrifice is self .. one hundred thousand years. VI. and by the sacrifice of three men. In Prabodhacandrodaya (act III. 29). vs.ó3 The Kápálika Ugra Bhairava claims to have gratified Ugra (Siva) 'with arduous and severe penances for a full one . 17 and 76. remains gratified for a thousand years. 62Ibid.ó0 It justifies the rite with arguments similar to those attributed to the Kápálikas : By a human sacrifice attended by the rites laid down. vs.'62 The scapegoat aspect of the sacrificial propitiation -of Bhairava and Durgá is here made more explicit. pp.'64 The Kápálika in. 371 -391. The king greets him as a Mahavratin who has undertaken a vow of lifelong chastity (act IV. 6tPassage translated by Gait.C. 850. remains pleased three thousand years. destroyest all evil incidents to the giver.. 13) Somasiddhánta claims to see 'through eyes made clear by the SOThis chapter was translated at the end of the eighteenth century by W. 10. the Mahávrata.mutilation and from physical penances to simple exercises of mental discipline. among food offerings.. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . The wise should add the flesh free from hair. Zimmer paraphrases parts of the Purána in his The King and the Corpse.sacrifice.hundred years. a victim who appearest as a sacrifice meet for the Vaipavi. of course. Devi . the sacrificer says to him : 'Thou. OCR. 60Mádhavâcítrya. xi. 63See above. There is also some evidence that they occasionally practised various forms of self . Blood consecrated immediately becomes abrosia and since the head and flesh .Candakausika (act IV. Thou. after vs. Blaquiere in Asiatic Researches. ERE.immolation or suicide to self . V (1797). are gratifying.mutilation such as cutting flesh from their own bodies for sacrificial oblations. by gratifying Ca>~t¢iká. The Mahavrata. 66See above. after vss.diva. the idea of propitiation is absent or insignificant. After drinking half of it. 6 and 10 and vs. and the Kápálika in Prabodhacandrodaya describes wine as the 'remedy against (transmigratory) existence prescribed by Bhairava. ii. UnmattaBhairava. the Kápálikas imitated the god by ritual reenactment of his mythological exploits. it is evident that the authors were aware that the Kápálikas were not simple hedonists. to Kapálin tapas also appear in Mattavilasa. The lost skull bowl of Mahendravarman's Kapálin was full of roast meat.66 In Yaiahpála's Moharájaparájaj'a the Kápálika says that one obtains . web optimization using a watermarked evaluation copy of CVISION PDFCompressor . proudly declares that his father and gradfather were liquor makers and espouses a thoroughly hedonistic code of conduct. In addition to propitiating Bhairava through various kinds of sacrifice.' In Anandaráyamakhin's Vidydparinayana (act IV. In Mattavildsa the Kapálin similarly advocates wine and women as the road to salvation recommended by Siva. To a large extent the paths of propitiation and imitation overlap. or mental ecstasy. meat and illicit intercourse. however.sthána by eating human flesh in the skull of a noble man.hundred years in order to go to Kailása with this body to sport with lia. albeit sarcastic ones. These rituals are normally preceded by propitiatory ones which give the devotee preparatory purification. In some rituals. another of §anakara's Kápálika opponents. PDF compression. 32) the Kápálika Somasiddhánta almost apologetically defends his use of wine and meat by maintaining that they are prescribed in the Bhairavágamas : 'We are 63Mahendravarman. Several references. drink. he invokes the god Bhairava.88 THE KAPALIKAS AND KALAMUKHAS ointment Yoga' and to conclude his fast (pampa]) by drinking liquor. Ugra- Bhairava gratifies Ugra with severe penances for one . after vs. is both a propitiatory penance and a reenactment of the penance of §iva.' Kápálika rituals of food and drink are referred to in a number of sources. OCR. sex. The Kápálika in Prabodhacandrodaye does not drink until he has fasted. Gunaratna and the Bárhaspati -sacra claim that the Kápálikas are sybaritic Nástika materialists addicted to wine. 21.65 Although the above allusions to Kápálika asceticism and Yoga are few and not very detailed. chap. Most of these are communion rituals in which the worshipper is united with divinity through food. for instance. gatltkara's opponent Krakaca fills his skull bowl with surd through his power of meditation. 105. is established in the body (of the worshipper). Bharati points out that the only substance used in tantric sádhaná which has any such qualities is vijayá or Indian hemp (Cannabis Indica). These four ingredients do not in fact possess aphrodisiac qualities although wine. The wine makes it manifest. 68Trans.vijaya the Kápálika Bodholbana declares (chap.'and grain (mudra) are regarded as aphrodisiac (uttejaka) preparatives to the final maithuna or sexual union between the initiated adept and his female partner. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . their addiction to meat and wine. xi. PDF compression. as well as sex. A. -nous in tantric texts. In Anandagiri's Samkara. etc. the first four of the five Ma..KAPALIKA CULT AND DOCTRINE 89 counted among heretics through divergence from the Veda by addiction to wine (madhu). which is the form (riùpa) of Brahman.s.sounds. The bliss sprung from the union of those two (? =Siva and Sakti) is called moksa. (but in fact we hold) the doctrine of the auJioritativeness of the Veda with compliance to the Bhairavágama.sounds wine.'68 In the Kaulávalinirnaya the goddess is worshipped as the surd which was churned from the milk. In tantric practice the partaking of wine and meat has both a hedonistic and eucharistic aspect but is in no way connected with materialism. meat (mámsa) .67 This is taken about an hour and a half before the five Ma. Who is the Saviour of beings. Woodroffe. the meat is Siva. should be associated with the five Ma. 252. For that reason the yogins drink.tantra states : 'Wine [surd] is Tara Herself in liquid form.The Tantric Tradition. fish.' Since the Kápálikas were a tantric Saivite sect.tantra v. Kulárnava.' These 'substances' probably represent the five Ma. The passage from Vidváparinayana men- tioning madhu and mámsa tends to confirm this association.' The reformist Mahánirvána. OCR. This bliss. may help to release inhibitions. xxiii) that true and fearless sages are 'all always dependent on knowledge (bodha) produced from substances (dravya). the enjoyer of those is Bhairava himself. which are prohibited in the Vedas. p. of course. Hedonistically. The eucharistic significance of the four preliminary ingredn nts is variously explained in tantric sources.sounds (pañcamakcira) of tantric tradition and not with hedonistic materialism.sounds since the terms pañcadravya and pañcamakára (also pancatattva) are synoi: . 79 -80 says : 'Wine (surá) is Sakti. The context of Bodholbana's statement alsc t-nds to support this interpretation. meat. the Mother of Enjoyment and Liberation. it is not necessary to rely on tantric works except for confirmation.70 Saktisarigama.'69 Bharati's tantric informants variously interpreted the term ku/a-nectar (kulámrta) as the spiritual essence of the five makáras .. 25 says that the wine is produced from the rasa of Sakti.' This statement seems to have similar sexual implications although it appears in the context of a list of substitutes (pratinidhi) suitable for daksinácára worship. He becomes the god and shares. In the bliss of sexual union the human pair realize the divine bliss of Siva and Sakti. sexual intercourse. is perpetual orgasm.. (and thence also originated) bliss as Mahesvara. lotus -eyed. and the rajas (menstrual blood) of the goddess.nectar : 'Having eighteen arms. The archetypal basis of the ritual is delineated most succinctly in the traditional etymology for the term Somasiddhanta the doctrine of Soma (Siva) united with lima (Umayd sahitah Somas tasya siddhántah). we must examine the central ritual of tantric communion. This alimentary communion is based on the archaic maxim that we are what we eat man ist was er isst. PDF compression. and Siva. Final salvation (mukti). Tucci. All of the symbolic equations just cited clearly indicate the presence of an element of totemic communion in the ritual consumption of the first four Ma. 131.tantra ii. OCR. III. Before discussing these supernatural benefits. and G. The identification of the ritual foods with the body or body products of Siva and Sakti confers on the communicant consubstantiality with them. the liquid which emerges from the contact of Siva and Sakti'.90 THE KAPALIKAS AND KALAMUKHAS ocean and emerged from the kula. not merely extinction of the cycle of rebirth. JRASB. however. . pp. 114. n. on this view.s.. various divine attributes such as immortality and magical powers. When asked about his conception of moksa.71 The human participants of the ritual mentally identify themselves with Siva and Sakti respectively. ed. 32. by Bharati in The Tantric Tradition. lalbid. the cosmic residuum caused by Siva's and Sakti's eternal copulation'. 16) : 69Trans. ibid. Pan §ikar. XXVI. 259. See also Candrikavydkhy6. From their union come forth Brahma. 259 -60. p. born on the summit of bliss.. Since some of our sources for the Kapalikas are quite explicit about the significance of this ritual. Vi$nu. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Therefore I drink thee with my total personality. p. vs. ''1Prakásatikd to Krgnami §ra's Prabodhacandrodaya.sounds. p. o goddess of liquor. the Kapalika in Prabodhacandrodaya replies (act III. digvijaya xv. who are addicted to drinking the excellent nectar arising from sexual union. How (can) mukti be desired (when) the condition of the soul (jiva) is the condition of a stone. 74Trans. PDF compression. is (truly) liberated. life. p.nityánanda praises the fearless sages who are 'always dependent on the knowledge produced from substances (dravya). Briggs in Gorakhnñth . 248 -49. 28: The bliss which becomes manifest through sexual union is the (true) form of Bhairava. and who (declare that) Bhairava is the abode (pada) in death :73 The drinking of the nectar of sexual Union is probably a reference to the yogic exercise of reabsorbing with the penis the seminal fluid discharged in coitus. The attainment of that (bliss) at death is moksta.. . called the vajrolirnudrä. from its retention. 253 -54 and Bharati. 265.. In India the association of celibacy and religious or magical power has been stressed since early times.. a legend about the rsi Dadhica in the Salyaparvan (chap. 75See Eliade. Breath (präna).'72 The Kápálika Bodholbana. Yoga . 334. is explained in the Hathayogapradipika : 'Having drawn up his own discharged bindu [the Yogi) can preserve (it) . devoid of the awakening of bliss. This is the ultimate truth. By the loss of bindu (comes) death. Qindima commentary.' A similar view is put forward by the Kápálika Unmatta Bhairava in the commentary to Mádhava's Samkara.'74 The same idea lies behind the allied practice of coitus reservatus recommended especially in Buddhist Vajrayána texts. pp. the image of Párvati.KAPALIKA CULT AND DOCTRINE 91 Thus spoke the Lord of Mrdáni ( Siva) 'Bliss is not found : anywhere without sense objects. chap. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . The rationale for this practice... and semen (bindu) the three jewels must be simultaneously 'immobilised' in an act which yields the perfect state of oneness in duality. 73Anandagiri. vs..75 The belief that the loss of semen causes the destruction of mental and spiritual as well as physical potency is widespread even in modern industrial societies. OCR. p. 22.. One who has the appearance (vapus) of the Moon . To cite just one example. xxiii.crested (Siva) and amuses himself in the embrace of his wife. . thought ( citta). 1) of the Mahabhärata tells how the gods became imperilled by the sage's growing ascetic nDhanapatisúri. whose hearts are gratified by the embrace of Kápálika saktis... Carstairs found that a preoccupation with the involuntary discharge of semen. the Kápálas declare that 'he who meditates on the Self as seated in the female vulva attains nirvana. in the Sarasvati River.' This statement may reflect a partial spiritualisation or sublimation of overt sexual ritual.mantra of his chosen deity and should offer that father -face into the mother. OCR. 34) implies a sexual or at least a sensual conception of moksa when he praises the immoral world where the Siddhas frolic on the peaks of Meru. and perhaps elsewhere as well' (The Twice Born. I.. as a gift 76See A. forms 'the commonest expression of anxiety neurosis among the Hindu communities of Rajasthan. quite early came to refer mainly to sexual continence although its original etymological meaning was 'moving in Brahman. 77Trans. 87).76 The Kápálika in Candakausika (act IV. The Sanskrit word for religious novice. and consequently his sacred power. vs. sváhá. he lost his semen.sádhaná in terms similar to those attributed to the Kíipálikas : 'Viewing the Sakti as Gauri (i. the source of bodily and spiritual strength. more directly.anthropologist G. PDF compression. These may be won either through the achievement of consubstantiality with Siva in rituals of communion or. 264.face. 99. Vamamárg. 265. p.'79 Here orgasm is both communion and sacrifice! The aim of the Kàpálika's religious endeavours is not simply the attainment of a state of divine bliss. 79Trans. he [the sádhaka] should pronounce the root . brahmacárin. ibid. offer (this oblation) lovingly into the fire. p.THE KAPALIKAS AND KALAMUKHAS 92 power ( tapas) and sent a beautiful Apsaras to earth to tempt him.dharma as his sacrificial ingredients. he seeks magical yogic powers (siddhis). When Dadhica spied the celestial nymph. a modern tantric manual in Hindi and Sanskrit by V. the spouse of Siva) añd himself as Siva. In Rámánuja's Sribhásya ii. 'Trans.'77 During the sexual act the sádhaka should mentally recite a mantra verse to the goddess. 35 -37. By this means 'he creates the attitude of the oneness of Siva and Sakti. Vaidyaraj. relying on the ladle.S. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .M. describes the climax of pañcamakàra. who take dharma and non . 2. Bharati in The Tantric Tradition. p.'78 As he 'abandons his semen' he should recite the following mantra: 'Om with light and ether as my two hands. On a more mundane or practical level.' one whose mind is fixed on the absolute. The Ochre Robe. I. ibid. p. The psychiatrist . the exulting one.e. Bharati. .83 Similar lists are found in the Yogabadsya of Vyása (seventh to eighth centuries).. mantras. The priest. pp. generally dated sometime between 200 B. spells. Most of the English equivalents given are based on Eliadé s renderings. the power of becoming small. 370 -72. HDS. to walk on water or thorns.KAPALIKA CULT AND DOCTRINE 93 from the deity earned by penance or sacrifice. Yajñavalkya -smrti iii. control over the five elements. 202 -203. His penances. S2Yogasdtra iii. three 'limbs of Yoga' : concentration (dhdranñ).81 a considerable number of magical powers are said to stem from the practice of samyama. Yoga . says that supra . and other works. cited by Eliade. OCR. to hear inaudible sounds. (5) itva. to become strong as an elephant. have seized on a single sutra of Patañjali (iii. fulfilment of desires.D. 16-50. 23. Yoga . and to fly through the air. drugs. many modern Indian scholars.82 The powers include the ability to know present.magician existed in India.Commentary on Yogasirtra iii. the power of levitation. and (8) kämcivasäyitva. abandoning one's body. (3) gariman. The development of the doctrine and practices of Yoga led to a systematic cultivation and enumeration of the priest magician's magical powers 80 In the Yogasutra of Patañjali. V.. 81See Kane. Elsewhere in the Yogasutra Patañjali states that the siddhis may be obtained by any of five methods : birth. "See. 6-7. control over body and mind . to enter another's body. 1395 -99 and Eliade. irresistible will. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . and A.siddhi. HDS. (6) präkämya. (7) vasitva. and like minded western ones as well. Kane. (2) laghiman. Part II. and highest. as elsewhere. seeing. PDF compression. 9. the tantric Prapañcasära. past and future. p. the power of becoming limitlessly large. 37) to prove that magical powers were regarded as soPerhaps the oldest mention of the siddhis is in the Ápastambiya Dharmasútra ii.normal powers of hearing. 44. 1112 -13. V. penance. and entering another's body are the mark of Yoga . meditation (dhrñna) and samddhi. to become invisible. The term sagtyama refers to the last. from earliest times. 300. and samddhi.. 88. and magic rituals gave him the power to perform supernatural deeds with or without the assistance of the gods. (4) mahiman. Part II.. the power of becoming heavy. remembering. . The Räjamärtan4a commentary on Patañjali by King Bhoja (early eleventh century) contains a list of eight great siddhis (mahäsiddhis) which can be won by Yoga : (1) animan..84 In spite of the abundant textual references to various siddhis in classical Yoga texts. a work slightly later in than or contemporary with the Yogasútra. becoming invisible.C. 91See above.'88 garitkara's enemy Krakaca fills a skull bowl with wine through the power of meditation. 87HDS. xv.87 Most tantric sects were well. 31 -32) the Kápálika offers King Hariscandra a large collection of magical skills and equipment as well as a great treasure of immortality.89 In Can{íakau. He and other scholars also ignore the mention of drugs among the means of obtaining siddhis. to final liberation and consequently not worthy of concentrated pursuit 85 This attitude may have been operative in Vedántic and Buddhist circles and is now popular among practitioners imbued with the spirit of the Hindu Renaissance. Other references to the magical powers of Kápálika ascetics appear in the Kathäsaritsagara stories of Madana- mañjari. The Kápálika Ugra .V. Kane.. 22) contains a particularly interesting allusion to the siddhis of the Kápálikas. 62 -64.. 90See above. 86The Lotus and the Robot. but it was not the view of Patañjali and certainly not the view of mediaeval exponents of Hatha Yoga.94 THE KAPALIKAS AND KALAMUKHAS subsidiary. vss.Bhairava laments to Sarpkara that 'the skull of an anointed king or a lord of munis is the prerequisite for my siddhi.I I. and the Kápálika spy. Candrasvámin. PDF compression. Á9Ibid. OCR. The Kápálin.91 Kpnami §ra's Prabodhacandrodaya (act III.90 In Jambhaladatta's Vetálapañcavimsati (pp. and even hindrances. 66 -67..Pásupata Asvapáda in Kalhana's Rájatararigini displays the ability to remember his past lives and to magically transport his disciple to Kashmir. xi. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 88 -90). 23 -24. 88MAdhavácárya. V. Our sources suggest that they were especially preoccupied with magic and the siddhis. pp. Arthur Koestler has pointed out that the sútra in question seems clearly to refer back only to the powers mentioned in the previous one or two sutras and not to the many powers mentioned afterwards. pp. the siddhis are an integral part of Yoga. pp.' a statement that has the explicit support of no less a scholar than P. vs. Part II. 1451 -52. perhaps for similat reasons. Devadatta. and it is unlikely that the Kápálikas were an exception.bestowing siddharasa ( ? =a mercurial drug). 85Even as objective a writer as Eliade partially succumbs to this view (Yoga . 14.86 He concludes that 'all disclaimers notwithstanding. 10 -11) the Kápálika mutters a great incantation (mahámantra) in order to obtain siddhi. 110.ika (act IV. pp..infused with the doctrines and practices of Hatha Yoga. 93 Then she causes the drawing off of the five elements from the body by means of the swelling of the nádis (with the breath restrained by pránáyáma) and flies up into the air.' The theory of the six cakras and ten nádis forms the core of the mystical physiology of Hatha Yoga. In her opening invocation to Siva she asserts that the god's `átman is situated in the midst of the ten nádis and six cakras' and that he 'gives siddhis to those who know (him). Woodroffe. the female disciple of the Kápálika Aghoraghanta. but the idea that . The Serpent Power. 93The Hatha Yoga and tantric meditation called nydsa 'ritually projects' various divinities into different parts of the body by touch and mantra recitation. even the ordinary siddhis (prákrtasiddhis) of subjecting (vasya) . he says. She claims to perceive the átman manifested in the lotus of the heart as the form of Siva through her power. OCR. In other doctrines. and removing (uccátanal are no more than obstacles fc r the learned. 92See Eliade.KAPALIKA CULT AND DOCTRINE 95 Somasiddhánta here claims that in his doctrine the devotee gains the eight mahásiddhis without renouncing the pleasures of the senses.known92 we need only note here its association with the Kápálikas. attracting (ákarsa) bewildering (vimohana). This list seems to be unique. and the Sat cakra. J. agitating (praksobhana). stupefying (prasamana). certain siddhis may be obstacles probably alludes to Yogasútra iii.. of yogic absorption (laya. Since this theory is well. clearing the clouds in front as she goes. pp.nirúpana.. ed. Yoga . PDF compression. and trans. 236 -45.vasát) and to fix it in the six cakras by the practice of nyása.. The fifth act of Bhavabhúti's Malati-Mádhava begins with the entrance by an aerial path of Kapálakunçlalá. Kapálakunçialá then tells how she flies through the sky. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 37. PDF compression. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . OCR. parisad epigraphs is greater and they have been found at a larger number of sites. sometimes spelt Kalamukha.A. Fleet ('Inscriptions at Ablur. VII.F. twelfth and early thirteenth centuries.parisad temples have been found and published. date from a period either before or after Kalamukha occupation. and a few of the inscriptions. Records of the latter division have been found over a wide area including various parts of Andhra Pradesh and Mysore. it must be assumed that the Sakti parisad was the more important of the two groups.CHAPTER IV KALAMUKHAS OF THE SAKTI. OCR. V [1898 -99j. Moreover. may refer to a practice of marking their foreheads with a black streak. Approximately sixty -five inscriptions from eighteen Sakti . Barring historical accident. and it may be assumed that others existed whose names have not survived. 2Most of the records found at this temple have been edited and translated by B. Its control over two of the temples is doubtful.G. Part 1. 213 -65) and by A. 25. Four separate subdivisions of the Sakti. This line of ascetics has been discussed at some length by J. Elements of Hindu Iconography.' Judging from the large number of epigraphs recording donations to Kálamukha temples and mathas.L. Unfortunately few indications of their beliefs and ritual survive apart from the information which can be gleaned from these epigraphs. 11. They reveal the existence of at least two major divisions of the Kalamukha order the Sakti parisad and the Si>7zha parisad.' EI. Rao. the number of extant Sakti . Vol. though found in Kalamukha temples. they are generally of greater length and contain more religious information. The former division seems to have been limited mostly to the Dharwar and Shimoga Districts of Mysore. Venkata PDF compression. these ascetics must have wielded considerable influence in the region. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . however.PARISAU Preliminary The Kalamukha sect of Saivite ascetics inhabited the Karnataka region mainly during the eleventh. Rice in EC. Nonetheless.parisad are distinguished. The name Kalamukha. The most prominent division was centred in the Kedaresvara temple at Belagave in Shimoga District? The ascetics styled themselves as 'T. The Kedáresvara epigraphs of 1094 and 11033 and the duplicate Ablúr epigraph of 1101 -44 refer to the Múvara . XV. 3Ed.kaneya. Sk. The rest are at five other temples in the region. Vols. 6lbid. No less than fifty of the sixty -five epigraphs refer to this line of ascetics. SII. Cousens (The Chdluk van Architecture of the Kanarese Districts) and in .9R THE KAPALIKAS AND KALAMUKHAS members of the Múvara. A and B. Nos. SEd.Mysore Gazetteer (ed. Sk.parse.samtati. Rice. V. and trans. and trans. 94 and 98. Sk. Fleet. "Ed.samtati (or . The records are slightly inconsistent about the hierarchy of the three parts of the organisation.santati. Sk. EC.kbneya. EI. Rice.samtati of the Parvatávali of the Sakti. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 'BEd. 157 -96).kbneya-samtati.santána) of the Parvatávali (or ParvatárnnTkva) of the Sakti -parse (or parisad). VII. and trans." If all these terms are collated only one order of precedence is possible samtati of ávali of parisad.santána.B. OCR. VII.' Quarterly Journal of the Mythic Society [Bangalore]. El. Hayavadana Rao. however. C.kaneya. VII. Rice. 105. the connection with the Sakti parisad is based merely on the correspondence of ascetics' names and dates. 316. and trans. 99. Desai. EC. P. Sk. PDF compression. 9Ed. EC. while the Ablúr record of 1144 and the Kedáresvara one of 11647 only mention the Múvara. no.parisad. The same ascetics seem to have been in charge of all six temples. No. 108 respectively. VII. The Kedáresvara record of 11938 refers to the Parvatávali alone. About twenty -two of the records are located at the Kedáresvara temple itself. Sk. but the Kedáresvara record of 11135 seems to refer to the Sakti -parse of the Múvara.. At two of them. VII. 73. and trans. and trans. An inscription from Horttbal in Dharwar District praises some ascetics belonging to the Parvatávali and Bel(eya.9 Another from Gogga in Shimoga District mentions the ascetics of the Sakti paridhi of the Parvatávali and A . EC. C and Rice. Subbiah ('A Twelfth Century University in Mysore. Rice. V. ka. Fleet. VII (1917].kaneya-samtati of the Parvatávali. 292. VII. 4Ed. EC. Rice. Sk. 100 and 104.santána of the Parva- támnáya. EC. Il and V). This confusion is easily resolved by comparing the names used by the other subdivisions of the Sakti . sEd..l o One from Mattikote in Shimoga District eulogises ascetics of the Sakti -parse of the Bhujangáva(i of the Ittige. The 1129 and 1156 Kedáresvara records6 mention only the Múvara . VEd. The architecture and sculpture of this and many other of the Kálámukha temples are described by H. and trans. Sreenivasachar mistakenly read 'Appaparv(v)aty =Aliya Rámésvara -parpditarg(ge)' for 'Appaparv(v)atávaIiya Rámé §vara. A priest of the Parvatávali named Rámesvara was presiding over the Mallikárjuna. 219) : must be the genitive of múvaru. For kóne. = mudu. Part II.parpclitarg(g)e. an inner apartment or chamber. Venkata Ramanayya in G. 'a brick. 705. Avail (row.parisad as the Assembly-of-the Goddess and the Parvatávali as the Mountain . lineage. II. The Early History of the Deccan. but their use in this context is rare. instruction). OCR. although they may have encompassed some doctrinal differences as well. the language of most of the inscriptions. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Sreenivasachar.' The correction was made by N.D.samtati of the Parvatávali had its headquarters at Belagáve.koneya.' is still current in Kannada. V. A few of the terms derive from Kannada. assembly. 7. XIII. lineage.KALAMIJKHA§ OF THE §AKTI. while the others derive from Sanskrit. 'advanced Múvara age'. by P. line. The Kannada term Múvara kóneya is obscure. The Múvara.silá -matha at this site in A. It is derived from the Sanskrit istaká or istiká. unless it can be connected with mú.).F. PDF compression. The Bhujangavali or Serpent Lineage may be an allusion to the association of Siva with the cobra. and trans.12 Sriparvata was an important pilgrimage center for the Kálámukhas and is frequently mentioned in their epigraphs. no. HAS. Be(/eva seems to be the genitive of belli. council). but its control extended to about five additional sites in the surrounding region.PARISAD 99 These various terms clearly denote organisational divisions. the dictionary only gives the meanings of 'a pitcher. of which kóneya is the genitive. ámnái'a (sacred tradition or texts.kóneya.Lineage. and samtati or santñna (continuation. J. We may translate the Sakti. Parse is a Kannada variant of parisad (group. a Kannada word meaning 'silver. Yazdani (ed. The latter term probably refers to the sacred mountain Sriparvata or Srisaila in Kurnool District. These are the Brahmesvara temple '2See the inscription ed. 1090. dynasty). Parvata might also refer to the holy Himalayan mountain Kedára- náth commemorated in the name of the BelagAve temple or to the goddess Párvati. a room'. Fleet notes (EI. offspring) are common Sanskrit words. 'three persons'. who was herself of the lineage of the Mountain.samtati The Múvara.' Ittige. 1094. and the Nagare§vara temple in Siltii all in Dharwar District and the Koti §vara temple at DevasthánaHakkalu near Kuppatiìr in Shimoga District. the god of the famous and holy Kedára Mountain in the Himalayas. and trans. Rice. VII.kóneya. 141bid. VII.Hakkalu as another collateral line. The name Kedara§akti suggests that he may have been the founder of the Kedárasvara temple and priesthood. EC. A. This statement is based on the absence of any mention of the temple in a record dated in this year (ed. 1103 and 1 1 13 from the Kedáre§vara temple and one dated 1101 from Abliir. and trans. Sk.100 THE KAPALIKAS AND KALAMUKHAS at Ablfir. which lists most of the other temples in Belagáve. VIII. EC. 94. The earliest inscription at the Kedáre§vara temple in Belagáve is dated by Rice at c. 16Ed. 'Inscriptions of Sñdi. Desai. PDF compression. 1SEd. VII. This implies a comparison with the northern Kedárasvara. The latest inscription of this priesthood found at the temple is dated 121516 although a collateral line at Gadag has left a record dated 1225. 275. and Fleet. Sk.' EI.. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .18 This is one of the latest dates of all Kálá- mukha epigraphs. He is the donee in four grants : three dated A. El.V. The full name of the form of give who presided over the Belagáve temple was Dak$ina. 98.D. No. 107.sarptati records are dated in the second half of the twelfth century. The diagram of the genealogy of this priesthood is on next page. The majority of the Mñvara. but not the Kedáreivara.13 It is a grant made to the priest Valmiki -muni. the period may be extended up to the twelfth year of Rámacandra -raya of the Seunas.NiS1negila. The Belagáve temple was built in the southern portion of the town 1SEd.14 Subtracting about twenty -five years for each priest. or 1280. A -B respectively. and trans. 118). 73 -112 (No. 184) claims that the Kedáreivara temple did not yet exist in A. VII. OCR. Subbiah (QJMS.munipati. Rice. Rice. XV (1919 -20). 1078. 99. however. Sk. the second in descent from Kedára§akti.D. 1054. cannot with certainty be said to belong to this line. EC. A.. EC. 17Ed. The last two sites. seems to date from about a century later. XV. Sb. the Mallikárjuna temple at Hale. The portion of the record in which this list appears. KedáraSakti must have headed the monastery between about 1025 and 1050. Another priest second in descent from Kedára§akti was Somesvarapançlita -deva. If the Belagáve Abliìr Somesvara is identical with the ascetic by that name teaching at Sikh as early as 1060. V.17 If we can identify the priesthood at Devasthána. however. 609.D. Barnett.D. no. F). SII.Kedáre §vara. 95. Sk. the Trikütesvara temple at Gadag. 1SSee L.15 Keda- ra§akti may be placed slightly earlier. Lord of the Southern Kedára. and trans. OCR. ?1181. 1181. 1192. 1103. 1162. 1078) 1113) (1101-4 Abliìr) VIDYABHARANA (1129) VAMASAKTI. 1168. 1159. c. 1149)- VAMASAKTI-panditadeva II (1156. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 1199 adag) KRIYASAKTIpandita (1213. 1171. 1164.muni §vara I (Ibid. 1129) GAUTAMA-muni (Ibid. 1139.KALAMUKHAS OF THE SAK ('I-PARI$AD 101 KEDARASAKTI-munipati I 1 RABHARANA VALMiKI-muni gRIKANT I i SOMESVARA-panditadeva (1094. 1160. 1129. 1193) (1165 JÑANASAKTI I (1130. 1225 Gadag) Hale-Nidnégila) JÑANASAKTI-deva II (?1181) SRIKANTHA-deva II VAMASAKTI-deva III (1215) PDF compression. (c. 1144 Abliir) CANDRABHllSANA pandita-deva (1191. It records a gift to a temple. 219.parse.D. which was esteemed to be greatly (i. V. Fleet. His disciple was Válmiki -muni (his praise. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . and trans. if any. The special significance.pandita -deva. 1113 adds the important information that this priest and his disciples were included 'among the Kájamukhas. there became famous the eminent ascetic Kedárasakti. El. His disciple. celebrated in the world named Sakti .kóneyasantati (? of the Parvvatávali). `the tank of the water lilies. in the Müvara. 2lEd. was Rudrábharana.' and other references to this Saivite saint frequently appear in Kálámukha epigraphs and will be discussed below. 2olbid.munipati. 'doctrine of Lakula. an ornament to the succession named Mñvara. are mentioned only in this record.renowned Sakti . The main line of Kedáresvara pontiffs passed from Kedárasakti through Srikantha. 1078 contains the following genealogy : In the world. and trans. VII. Sk.. Rice. as attached to the god Kedáresvara. shone Kedárasakti. 221. Rudrábharana.sarptati 23 The grant of A.D. PDF compression.kóneya. including)? a hand to Lákula 22 The remainder of the inscription is damaged. 112. 23Ed. the four grants written during Somesvara's reign describe Kedárasakti as follows : In the line named Parvatávali. of the phrase 'a hand to Lákula' is not known. presumably the Kedáresvara. This line of ascetics seems to have died out with Válmiki -muni since both he and his predecessor.. V.'21 The inscription of c. 721bid. EC. El.THE KAPALIKAS AND KALAMUKHAS 102 on the bank of a tank called Távaregere or Tavareyakere.parse.samaya. undoubtedly) the leading (division) of the sect..pandita to Somesvara. Ignoring some minor variation. 'titled. The term Lákula. OCR.samaya. an ornament to the Lákula. Sk.e. 107.'19 The priests of the temple also controlled another temple or shrine at this site dedicated to the god Nakharesvara or Nagaresvara 20 In A. 1139 a third shrine was constructed at the site by two sculptors who set up an imagé of the god Kusuve §vara and presented the 'temple of the god . . 96-97. Leders. 25Ed. El. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .Tripurantakad ácáryya Jfiiina § akti. the following from the record of A. 'Gadag Inscription of Vira. not the Kbdiya. The text reads : 'Sri . Sabdánusásana. 221. EC.' El. Pániniya.Ballala II.. H. Yajus. 221 -22. a place for the quiet study of the four Vedas.. 123. had caused themselves to be spoken of as the very burst of the rainy season for the cdtaka -birds that are disciples.maiiha. On the basis of the inscription of 1159 Fleet suggested that the matha was built by the hergade Vennamarasa 27 but the passage which he translates as 'the Kódiya -matha of the Hergade Vennamarasa' is ambiguous.sthdna.26 It is also referred to as the Kedára matha and the Kedára. 27E1. and trans.dóvara mattam alliya herggade Vennamarasa Sri Kbdiya. 26Ed. VI (1900).PARISAD 103 who .dévara .KALAMUKHAS OF THE SAKT1. V. 221 -22. together with their auxiliary works.parisad establish the connection between it and the Kálamukha order beyond any doubt. See Fleet. Sk. the Rc. Rice. EC. and Atharvan. V.D..paradita.matha. and other gramma- tical works. VII. 222. The matha (cloister or college) of these priests is called the Kódiya -matha in the Kannada grants and the Kóti -matha in a Sanskrit passage from the record of 1215. Sáman.paradita.'25 Several inscriptions of other branches of the Sakti. which has become the abode of the god Kedára of the South.' 29E/.28 More plausible is Fleet's suggestion that the matha was so named because 'it stood somewhere near the kódi or outlet of the Tàvarege. 95. Sákatñyana. OCR.'24 Somes- vara is called a 'Kdiamukhácárya' in the Gadag record of 1192 and his disciple's disciple Siddhánti. a place devoted to the observances of Saiva saints leading perpetually the life of celibate religious students. a place where commentaries are composed on the Kaumára.e tank. VII. a place where commentaries are composed 24Ibid. PDF compression. 1162 is the most striking : There is the Kódiya.mathad ácáryya Vámaiakti. a very field charming with a crop which is the standing erect of the hairs of the body that is induced by doing worship to the lirtga of Siva. Rice. Rice in fact connects this Vennamarasa with the Tripurántaka temple in Belaglive. 28Ed. and trans. V. Sk..'29 Among the several descriptions of the Kedáresvara temple and matha.candrabhasana is said to have 'sprung from the lineage of Kálamukha ácáryas. The god Kedára therein. and the other various kinds of learning. Bauddha. and to the naked and the crippled [nagna. Sñmkhya.bhagna]. thinking with supreme benevolence on his faithful worshippers. and trans. and the holy ascetics performing penance there are like holy ascetics at Kedára whose minds are bent on the performance of the most difficult penances. the helpless. thus this is a new Kedára. a place where many helpless sick people are harboured and treated. and trans. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .tellers. who. the lofty tower of the Siva temple piercing the sky rises up like the peak of Kedára. MFinamsá. Vaisesika. the blind. PDF compression. OCR. and minstrels whose duty it is to awaken their masters with music and songs. and to professional story .ta.siddhánta. the dramas.bhiksuka jana]. to harttsa and paramaharttsa ascetics. 3' Ed. ibid. singers. the lame. These metaphors and similes also appear in the records of 1129 and 1156. and all the poetical compositions. namely the Nydya. and the Pátañjala and other Yogasástras. 100 and 104. etc. and to all other beggars from many countries [nana. the law books. players. a place where commentaries are composed on the Leikula. bards. a place of assurance of safety for all living creatures ?o The description continues with an elaborate and uninspired series of metaphors and similes which compare the temple and its matha to various mythological places and personages. and to (Jain and Buddhist) mendicants [ksapanakas]. Rice.de. the standing crops of its fertile fields resembling the horripilation arising from the givaliitga worship.31 The 1129 record adds an attractive comparison of the temple and the Himalayan mountain Kedára : Moreover the course of the sacred bathing streams there at the temple is like that of the Ganges at Kedára. the light comedies. Sk. a place where food is always given to the poor. a place for (studying) the eighteen Puránas. EC.104 THE KAPALIKAS AND KALAMUKHAS on the six systems of philosophy. the deaf. afraid of the 3OEd.. Fleet. musicians. to (Bráhmana) mendicants who carry a single staff [ekadandins] and also those who carry a triple staff [tridandins]. its temple the abode of Paramesvara. OCR. but the list probably.Kedära with the original Himalayan mountain points to some connection between these ascetics and the North -west. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Ghurye.' may refer to a class of ascetics. 586 -88. 105. History and Doctrines of the Ajivikas... Vaisnavas.L.. Indian Sadhus.33 K. may he protect you. 176.32 There is some confusion regarding the titles ekadandin and tridandin. 114. p. Several Kälämukha priests in Mysore bore the name Käsmira. Handiqui has clearly shown that the original sources themselves are ambiguous or contradictory. Hamra and paramahamsa ascetics may be either Vaisnava or Saivite since these terms seem to denote levels of spiritual advance- ment rather than sectarian affiliation. Saivas. Ghurye believes that the former are Saivite and the latter Vaisnava while A. History . 71 -72.S. Läkula.36 This 32See G. 34See griharga... pp. The term ksapanaka usually refers to naked Jain ascetics although it occasionally refers also to Buddhists.V. possjbly the Ajivikas. 105. VH. 33Ghurye. and this fact led A. p. The list of subjects studied at the matha includes nearly the whole of traditional Sanskrit learning with the addition of two slightly less orthodox subjects.PARISAD 105 cold and unable to make the distant pilgrimage (to Kedära) frees them from all sins (here) .S. pp. . The sectarian affiliations of all the various classes of ascetics given alms cannot be determined exactly.K. 36QJMS.siddhánta and Piitañjala Yogasastra.L.35 The comparison of the Southern . 72 -78. and perhaps even Ajivikas. Subbiah to assert that the Kälämukha sect originated in Kashmir. The eclecticism in the choice of alms recipients is astonishing and testifies to the charity and tolerance of the directors . Basham. p. 'naked and crippled. G. These descriptions are remarkably different from what one would have expected on the basis of the statements of Yämunäcärya and Rämänuja. of the matha.KALAMUKHAS OF THE SAKTI. Buddhists. pp. who were 'naked and crippled' owing to ritual austerity and initiatory mutilations. and A.panlita. Certainly these Kálämukhas do not seem to uphold a doctrine In conflict with the Vedas (Veda virodha).' unless by this Rämänuja merely means in conflict with his own Vedic exegesis.. includes Jains. 351Iistory . the wearer of the crescent moon. and Basham.34 Basham further suggests that the compound nagna bhagna.. Basham seems to suggest the opposite. PDF compression. and maintained purity in all his behaviour. his holy throat (srikantha) retained the blessed words uttered by the munipati. PDF compression. Fleet. Sk. The successor of Kedärasakti in the main line of Kedäresvara pontiffs was Srikantha. This is the AbIGr version. a forehead ornament of learned people.. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . and established to the ends of all the points of the compass a brilliant fame like that of (Airävata) the elephant of (the east which is) the quarter of Indra. V. firmly fixed his thoughts on the water . 219. an ornament of great saints.. 38Ed. and trans.lilies that are the feet of the god Hara (Siva). Srikantha is included 'among the Kälamukhas.'37 The Kedäresvara grant of 1103 and the duplicate grant of 1101 -04 from the Brahmesvara temple at Abldr contain the following additional verses in praise of Srikantha (with some minor variation) : Of that great ascetic Kedära. Rice. of spotless behavior. and made the beauty of the goddess of eloquence abide in the charming water -lily that was his mouth. El. the disciple praised indeed throughout the world. Srikanthadeva.38 In the Kedäresvara grant of 1113.vidyá]. like the purest gold if it had acquired perfume. and trans. abounding in great virtue. as we have noted. but evidence has since been discovered which explicitly confirms that at least some of these ascetics did migrate from the Kashmir region. In the 1094 grant he is called Kedärasakti's 'chief disciple . EC. the son of Kedärasakti. VII. having placed the lotus feet of isvara 37Ed. abounding in extremely pure virtues. skilled in overpowering eloquence. This will be discussed below. and farther. a very cuckoo (or ring -dove) in the grove of mango -trees that are learned men. Amidst great applause. 94.106 THE KAPALIKAS AND KALAMUKHAS is too sweeping a generalisation.' The record continues : Praised by the learned. OCR. ever cheri- shing Srikantha (Siva) in the lotus of his heart. a very ocean of the science of logic [tarkka. was Srikantha. shone as the equal of omniscience. Understanding the paramátmeigama. of whom what more can be said than that he was himself Laku[isa in the world. . and trans. and trans.'4° Although these descriptions. OCR. self. a touchstone for testing the gold of learning. Karnatak Inscriptions. 24 of 1939 -49. J. I. Fleet. Sk.matha. Other South Indian inscriptions astest to the importance of Lakulisa to the Kálámukhas and consequently to the close relation between the Kálámukhas and Pásupatas. 100. A nearly identical verse contained in two records from Belgaum District one from Sirasangi dated A. Kálámukhas. including Sri kantha. however great the learning of the Kiìliya -matha priests. is one of the chief subjects studied at the Kadiya. VII. and most of Srikántha's successors are either identified with Lakula or said to follow the Lákulasiddhánta or Lákulágama. Sk. VI). aoIbid. EC. like those of the Kódiya. 1148 and one from Nesargi dated 1219 -2041 seems to identify the Kálámukhas as Mahávratins and Mahápá§upatas. X. 39Ed. The association of the Kálámukhas with the Pá §upatas is well . are identified with Lakuli §a. reverenced by the world. Rice. was Srikanthayogì §vara.KALAMUKHAS OF THE SAKTI. 4IEd. In this respect these priests bear resemblance to their famous opponent who at this time was preaching his bhaktiyoga at Srirañgam some 250 miles to the south -east. 99. both the Kálámukhas of Rámánuja and the priests of the Kedáre§vara temple are worshippers of Siva. tend to run counter to some of the accusations made against the Kálámukhas by Rámánuja. The names Jñána §akti and Kriyá "Sakti. Panchamukhi. the essential feature of their faith seems to be personal devotion or bhakti to Siva rather than metaphysical speculation or a religion of sacrifice and ritual observance. Lákulasiddhánta.D. First. no. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . PDF compression. 167 -298 (No.chosen husband of the wife severe penance. JBBRAS. the famous Pá §upata saint to whom the Pásupata.matha. and ed. and Saivas as the four Saivite orders which follow the doctrine of P ásupati. there are also several points of agree- ment between his account and the epigraphs.documented.PARISAD 107 on his head. distinguished by all the ácárya qualities. the Doctrine of Lakula. Rámánuja identifies the Kápálas. Furthermore.39 The Kedáre §vara grant to Gautama dated 1129 asserts that Sri - kantha was 'like a pearl necklace to the throat of Sarasvati. Many Kálámukha teachers. Pásupatas.sratra is traditionally ascribed.F. chap. vi. Desai. V. and either standing or seated in the padmñsana. X (1881).108 THE KAPALIKAS AND KALAMUKHAS which are frequently adopted by Kálámukha ascetics. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . At about the beginning of the eleventh century. loss of patronage. Several Kálámukhà ascetics are known to have been peripatetic teachers. 'Sanskrit and Old . but missionary activity in the South cannot explain why the Lakulisa cult seems to have lost its power in the North. The reason or reasons for the migration from the North of Lakulisa devotees are uncertain.44 It appears. unsettled political conditions. however. are also technical terms for various mystic powers in Pásupata texts.western India were being rocked by the incursions of Mahmiid of Ghazni at about this time and this may also have 42The date and teachings of Lakulisa are discussed in detail below. 1147 helps to give the theory some added weight. Some of the donees in these epigraphs are identified as Kálámukhas and others as Pásupatas. This priesthood is positively identified as a Kálámukha one in a grant of A.D. that the priests belonged to the Bhujatigávali. Missionary zeal. PDF compression. Many parts of north .D. Fleet. Famine or loss of patronage by one or more royal dynasties are quite strong possibilities but virtually impossible to confirm. One of them was named Kásmira and another Lakulisvara. another branch of the Sakti. It is likely that there was an actual migra- tion of Lakulisa devotees to the Karnálaka region from various parts of north western India. no. These usually portray him as a naked yogin with a staff (lakuta) in his left hand and a citron in his right. The number of statues in northern India declines and the name Lakulisa suddenly appears in a large number of Kannada epigraphs.F. Subbiah suggested that the Kálámukhas originated in Kashmir. in fact. «Ed. J. he could cite only a few inscriptions which mentioned Kálámukha ascetics named Kásmira. and famine are all possible factors.parisad.43 The record eulogises a line of Saivite priests who had migrated from Kashmir and had settled at Bijápur. and trans.42 There are a number of post -Gupta statues from northern India which have been identified as representations of Lakulisa.' IA. 43Ed. with his penis erect. 1074 -75 from BijApur itself. A recently edited inscription from Muttagi in Bijápur District dated A. however. OCR. especially to the Mysore region.patxlita. the Lakulisa cult seems to have shifted its activities to southern India. 32. XV. 126 -31. In support of this theory. As we have noted.Canarese Inscriptions. SI /. 380 the former city was the home of the group of ascetics who traced their descent from Kuiika. I. 271 -87.'45 If many Hindu scholars had fled to Kashmir.KALAMUKHAS OF THE SAKTI. The Somnáth record describes a pilgri- mage undertaken by Tripurántaka during which he visited two sites with important Kálámukha associations Kedara in the Himalayas and griparvata in Kurnool District. in the following year. many of the more prudent Kashmiri scholars must have decided that the time was ripe to Move elsewhere.asti of 1287 records the consecration of five lingo temples in Somnáth. and trans. 22. I. Several interesting similarities exist between the Somnáth Pásupatas and the Belagáve Kálámukhas in addition to their association with Lakulisa.D. E. 1014 and again attacked the place.kóneya. G. 1030 the great Muslim scholar Al. The five lirigas at Somnáth were consecrated by a priest named Tripurántaka. One of the Ka ámukha temples in Belagáve was dedicated to the god Tripurántaka. Bühler. EI. a disciple of Lakulisa. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .D. however. A third point of agreement between the statements of Rámánuja and the Kálámukha epigraphs is their references to the ñgamas. In about A.D. and other places. In A. Among them may have been the Kashmiri Kálámukhas who travelled to the South where some of their co.Biruni noted that 'Hindu sciences have retired far away from those parts of the country conquered by us.C.PARISAD 109 been a factor in the move to the South. The Somnáth Tripurántaka's preceptor was Válmiki -rani.satlttatì. another of Lakulisa's disciples. Benares. These similarities show that the Pásupatas and Kálámukhas continued to share a large body of common traditions in addition to having a common base in the teachings of Lakulisa. Rámánuja seems to state that the doctrines of the gaivas and other asTrans. The Cintra pra.religionists had established themselves as early as the end of the eighth century. In A. this time without success. Two northern sites connected with the worship of Lakulisa and attacked by Mahmüd were Mathurá and Somnáth. was not conquered by Mahmüd although he plundered the Kashmir valley in A. and have fled to places which our hand cannot yet reach. Sachau. 1287 Somnáth was the home of a line of Pásupatas who traced their descent from Gárgya or Garga. OCR. a name also found among the early priests of the Müvara. to Kashmir. Kashmir itself. Alberuni's India. 46Ed. PDF compression.D.46 The Pañcaliilga temple in Belagáve belonged to the Kálámukhas. V.Vaise0ka philosophy with Pásupata Saivism has been convincingly documented by R. but other Saivite schools developed their own àgamas. VII. 48See above.vidya. The Múvarakóneya. p. Bhandarkar. Sk. Rice. and trans. and trans.110 THE KAPALIKAS AND KALAMUKHAS worshippers of Pasupati are `set forth in the gaivagamas. E!. 143 -45.47 The gaivagamas seem to have originated mainly in South India. Fleet. p. OCR. and trans.G. 123. 94.48 One additional feature to emerge from the descriptions of Srikantha is their emphasis on his knowledge of the science of logic. for instance. argument of the Kápálika in Mahendravarman's Mattavilasa. 98 and 99. Tradition enumerates twenty - eight of these texts. PDF compression. EC. Most of These are now lost although there are several extant agamas of the Virasaiva or Litigáyat sect. and by S. gaiva.' Many Kálámukha epigraphs refer to the Lakulagama. the third in the main line of Kedáre §vara pontiffs.N. but the actual number is much larger. 49This association of Nyáya. all dated between 1094 and 1113. Srikantha is called a `Lord among Yogins (Yogisvara). We have noted above the description of a Kálámukha priest as a typical Saivite ascetic in the 1252 -53 record from Munavafli. is the reigning pontiff in three records from Belagáve and in two identical records from Ablúr. They are usually associated with the doctrine of the Saiva sect proper. A fourth point of agreement is the connection with Yoga. or rather casuistical. or tarka. Sk.Vai§esika system of philosophy is preeminently the science of logic and is closely associated with the Pásupatas. VII. but nowhere do the inscriptions suggest quite such unusual measures as those listed by RámAnuja.saettati priest Váma §akti II.50 He may also be identical with the Some §vara who 07Ed.' while Rámánuja's Kálámukhas practise various Yoga type rituals. The term agama is sometimes used simply as a generic term for Saivite religious texts or for the Tantras.' and the earlier priest Srikantha is said to understand the Paramatmägama.siddhanta. 117.49 We might also compare the predilection for logical. The Nyáya. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 6. This emphasis becomes more explicit in the epithets of some of his successors who are called Naiyáyikas and Vai §esikas. no. A -B. V. Ed. Dasgupta in his A History of Indian Philosophy. The emphais on Yoga is better exemplified by some of the epithets of Srikantha's successors. Rice. is called 'an ornament of Lakulagama. 50E4. Some §vara -pai lita -deva. EC. . ásana. pratyáhára. niyama (disciplines). nos. the disciple of Srikantha BEd. after the name of the official who built ií. OCR.siddhánta. Sk. S3 Most of these terms are analyzed in detail by M. VII. and the list is similar to that given in Patañjali's Yogasútra ii. Et.sutras and other Yogasästras were included in the curriculum of thè Kgliya. japa (incantation or murmured prayer). dháraná. 'the acärya of the god Nakhare §vara of Távaregere in the southern quarter' of the town. Fleet.pandita -deva. most likely.KALAMUKHAS OF THE SAKTI. 29.. pp. Barnett. On this occasion Govinda washed the feet of Some §vara. We have used his translations for some of the terms.siddhánta taught at the Kbçliya.D. dháranä (concentration). V. for gifts of food to the students and ascetics there. The duplicate inscription of A.I.' The term siddhänta may refer simply to philosophy in general. and 55Ed. pränäyäma (control of respiration). 94. the village of MuriganahalJi was given to the temple by the dandanäyaka Govindarasa in the year 1101. or. svädhyäya (repetition of the scriptures to one's self). nätaka (drama). Eliade in his Yoga . The inscription of A. 54He lists samädhi. maunänusthäna (constant silence). and trans. the doctrine of the Saiva sect.D. yama. pránäyüma. The present record further claims Somesvara proficient in siddhanta (doctrine).54 We have seen that Patañjali's . and samädhi (yogic ecstasy). kcivya (poetry). PDF compression.PARISAI) H1 was presiding over the Nagare §vara temple in nearby Sudi between 1060 and 1084. Bharatu (?= music). no. Rice.. for repairs to the temple.52 It records a grant made by the whole town of Belagáve to Some §vara. and trans. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 52Ed. Et. to gaiva. 1101-04 found at the Basave §vara temple at AblOr reveals that the original name of the temple was Brahme §vara. to the Lákula.51 The inclusion of verses eulogising him in many records of his successors indicates that he was an important member of this priesthood. dhvmna.matha.53 These are more or less standard yogic virtues and exercises. niyama. pratyähära (ability to free sense activity from the domination of external objects). A -B.' Some §vara is called the pupil of Srikantha and the possessor of the yogic virtues of yama (restraints). and 'many other branches of literature and learning. tarka (logic). 1094 is the earliest of the dated records from the Kedare §vara temple. and fans. dhyana (meditation). vyäkarana (grammer). 'for the service and decorations of the god.matha. 47 100. EC.55 According to this record. F. XV. doctrine. the leader of the Naiyáyikas. in fact. OCR. attained greatness. PDF compression.' but we feel they are probably correct as rendered. Vácaspati Mika provides a precedent for this. a very cool -rayed moon to (bring the full tide to) the ocean that is the Lokáyatas.malha. as Fleet notes. a very hot -rayed sun to (close) the water . He wrote treatises on each of the orthodox systems of philosophy 56Ibid. The water . pp.. are confusing since Somesvara would be expected to oppose rather than to support them. 219-20. We have noted that commentaries to the 'six systems of philosophy' including the Bauddha system were said to have been composed at the KNIiya. a very pearl. probably day. 219.56 These two verses are repeated in reverse order and with some minor variation in the Kedáre §vara temple record of A. the Lokáyatas.57 The references to Akalarika (probably the famous Jain logician by that name). 1103. and some know grammar [vyci karana] : there are none (others) who know all of these. s?Ibid. the logician [tärkika].chosen speech. p. and Mimámsñ.doctrine.THE KAPALIKAS AND KALAMUKHAS 112 who was the disciple of Kedára §akti.D.lilies (nirejbta) of this passage are.. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . indeed.e. some are conversant with good poetry. knows them all.blooming.lilies (blooming at night) that are the Buddhists. Fleet thinks there may be 'some hidden second meanings. the Siimkhya. Somesvara is described as follows : Some people are learned in logic [tarka]. but the learned Some §vara. a very month of spring) to (develop the fruit of) the mango -tree that is Akalarñka. and some can impart the knowledge of well. the learned Some §vara. A very season of Caitra (i.ornament glittering on the white throat of the woman who is the Mimitmsa. the sinless one. The object of the whole passage is to announce Somesvara's mastery of all philosophical doctrines. then the reference to the Buddhists must also be a positive one. Somesvara would then be the sun that opens the water lilies that are the Buddhists. some are acquainted with the dramas. a very guardian elephant of that quarter of the region which is the Sarnkhya. If they are correct. the leader of the Naiyáyikas. not night blooming. and who has made the assembly.tástra. 98.samgraha. he who is a very ruby. in his Sarvadarsana. and who is a very bee on the water. he who is a very sun to (open) the great cluster of water . 220.59 In addition to the above epithets. Rice. he is also called the ácárya of the temple of the southern Kedáresvara of the Távaregeee of Bajjigáve. 58Ed. The first of these epithets merely repeats the yogic virtues mentioned in the 1094 grant with the exception of pránáyama and pratyáhára. This rather lengthy eulogy to Somesvara continues with a series of rhyming. Sáyana.PARISAD 113 with the exception of the Vaisesika. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . lights and offerings to the god while washing the feet of Somesvara. and who has delighted the whole circuit of the earth with the moonlight that is his fame.Kedaresvara temple (unless he had by this time given up the former positions).58 The Belagáve record of 1103 is a grant to the temple of Daksina- Kedáresvara made by the same dandanciyaka Govindarasa for incense. and trans. and the Daksina . he who is a very stream of the river of the gods in unequalled reasoning.KALAMUKHAS OF THE JAKTI. he who is a very spring to the grove of mango -trees that is the Sabdasástra. Similarly.' Thus it appears that Somesvara was at the same time the ácárya of the Nagaresvara temple. 59Ed.compound epithets which also appear in the Belagáve record of A. 1103. and who has given new life to the Lákulasiddhánta by the development of his wisdom. EC.Mádhava. VII.D. of his disciples to prosper by the favour of the counsel given by him. OCR. and trans. V. El.lilies (blooming in the daytime) that is the Nyáya.ornament of those who are versed in the Sárpkhyagama.lilies that are the feet of his teacher. he who is the sole abode of the virtues of blameless and spotless penance. PDF compression. Fleet. and who has quite satisfied the god ParameAvara (giva) with the unbroken flow of his devotion. he who is a very ocean to (receive) the stream of the great river that is the Sáhityavidyá. the Brahmesvara temple. His praise continues : He who is gracious to learned men. temporarily adopts the views of his opponents for the purpose of explication. Sk. and who is a very autumn - moon to bring to full tide the ocean of the Vaisesikas. and trans. listed twice.samtati priest. An ascetic bearing the name Somesvara was attached to the gods Nagaresvara and Acalesvara in Sudi. The Nagaresvara temple is known to have contained Kálámukhas. migrated from Kashmir to the court of Vikramaditya VI. Srikantha and Somesvara as Kálamukhas. The Sárasvatas were and are a Bráhmana caste resident chiefly in Punjab and Sind but also prominent in both Kashmir and Mysore. 99. in the second half of the eleventh century. h1See V. and probably most.'60 The inscription opens with an invocation to Siva as Lakulisa. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .D. 'a learned man.. pp.' In all likelihood the term Sárasvata designates the caste of Somesvara although the generic sense. 1075. ^'Ed. lights. and for the food of the ascetics and others there.' may also be implied. 56-57.61 It is not inconceivable that Bilhana himself was in some way allied with the Kálámukhas. PDF compression. Sk. and 1084. which identifies him as a 'distinguished Sárasvata. flowers. offerings and all manner of services.62 He may plausibly be identified with the Muvara. asana of the Vedas which extol the abode of Visvanátha. however.Kedáresvara for 'sandal. from this unusual statement from the record of 1060 : 601bid.D. Pathak.S. of the Kálámukha priests claimed Bráhmana status and also tends to confirm the connection of the Kálámukhas with the Northwest and Kashmir. XV. A famous member of the Sárasvatas. a village in Dharwar District not too far from Belagáve. He is mentioned in grants dated A. Ancient Historians of India. Barnett. at about this time. identifies the ascetics Kedárasakti. incense.kóneya. but this identification cannot be confirmed since none of the Sudi records mention any of his preceptors or the Sakti.parisad. who is 'the heart of Brahma shining as a stone on which is inscribed the . as we have mentioned. a patron of the Kálámukhas. F -I. It seems probable that a good number of the present day Sárasvatas of Mysore are descended from northern migrants including the Kálámukhas.THE KAPALIKAS AND KALAMUKIIAS 114 In A. the poet Bilhana. OCR. The identification of a Kálámukha priest as a member of this caste shows that at least some. El. 1069 -70. 1060. 1113 Govinda made another grant to the temple of Daksina. and is extolled in another series of rhyming compounds which includes one or two epithets found in the earlier records.' Somesvara is called not merely the disciple.' This inscription. Most of the epithets are of little interest save one. nos. but the son of Srikantha. The record of 1060 says : 'O thou whose lotus -feet are scarred by the rubbing of the crest jewels of all monarchs. a Kanada skilled in discrimination of all meanings to the student of (the science of) the soul. and samadhi 631bid. has become renowned on earth.63 Here its seems that the Kálámukhas were responsible for the upkeep and management of the temple under the overall supervision of some sort of board of directors who were perhaps government officials. sun to the lilies of Naiyayikas. who is peer to thee ?' On this account the great ascetic Sómasvara. p. who figure prominently among the donees in this grant. devadasis). The company of fair women must be the 'public women' (sùjeyar. dharana. japa.. PDF compression.of (scriptural) texts. maunanusthana. web optimization using a watermarked evaluation copy of CVISION PDFCompressor ..ó4 The record of 1075 adds : A primal.e. if they should be so neglectful that the company of fair women [vara. an Aksapáda (Gótama) to the student of logic [pramana.kantasamkulam] should not come for three days for enjoyment. a worthy Gotra -trâsi [family. dhyana. a primal Jina to an Akalarlka.marga]. a Brhaspati to the student in the realm of grammar : thus was the master of (the temple of) Nagareivara renowned. "Ibid. 93. excellent in mastery of Sárpkhya.. OCR. svadhyaya. 64 Ibid. a Brahman in grammatical science.65 He is further said to practise the yogic virtues of mama.or mountain . or if all the students should fail to study actively always.shaker = Indra] to Mimárn- sakas. and likewise a Jaimini indeed to the student . i. p. 99. niyama. the worthy superintendents must never allow them to stay. crest -jewel of Vaiiesikas. p. Buddha to the Buddhist.PARISAD 115 If the Goravas [aivite ascetics of the monastery] who are Kálámukhas should not be devout.KALAMUKHAS OF THE $AKTI. 92. The Sñç i records praise the ascetic called Somesvara in terms which closely mirror the praises of the Ablar and Belagáve inscriptions. The description of Vidyábharana makes clear what must have been the true attitude of these ascetics to the rival creeds of Buddhism. and trans. therefore. H. and ed. F. an ear jewel of the lady of Nyáya doctrine. 'Gadag Inscription of the Yadava Bhillama. VI. as mentioned above. a faultless ornament of learning. We are inclined. Sk.' The similarities between this description and that in the 1101 -04 grant from Abliir are too many to be ignored. Ill (189495). 69Ed. Fleet. The second inscription was earlier edited and translated by J.' IA. an ornament of the lady fame.67 The much defaced grant of c. to Vámasakti I and Gautama -muni. Vidyábharana.68 Some §vara -deva begins the list of ácáryas in the Triktilesvara temple inscriptions from Gadag of the years 1191 and 1192. shines 66Ed. Somesvara is further praised in several records of his successors.' EI. also called Vádividydbharana.F. Sk. a sun to the cluster of water . VII. Luders. 1 I (1873). He was 'a royal swan in the lake of Sámkhya doctrine. 217 -220. as if a tree of plenty for the world. was celebrated that fortunate munipa's [Some §vara's] younger brother. 68Ibid. 89 -97. These three as well as their three predecessors all appear in the 1 129 Kedáresvara inscription. 296 -303. contains a nearly identical statement. The main line of the successors of Somesvara seems to have passed from Vidyábharana. PDF compression. the equal of the celebrated Bhárabadti [unidentified].116 THE KAPALIKAS AND KALAMUKHAS and to favor the Lakulágama. and Syádváda or Jain scepticism : After that. EC. 100. adds the significant title `Kdlamukha. The A. 1164 mentions Somesvara as a disciple of rikantha. Sk.lilies the Syádváda. 'Notes on Inscriptions at Gaddak in the Pemba/ Tlilukâ of the Dhârwáçí District. especially his characterisation as the master of all the rival religious doctrines. EI. OCR. disciple of Gautama.D. 1129 Kedáresvara epigraph lists the entire line of ascetics from Kedárasakti to Gautama but claims that 'the fortune of the Kedára temple was planted.. 104. to accept his identity with the Somesvara at Abldr and Belagáve. a crest -jewel of Vaisesika doctrine. a lion in tearing open the frontal lobes of the elephant the Mimámsá creed. A thunderbolt in splitting the great boulders the Bauddhas.69 The inscription of 1192. Rice. through Somesvarárya.ácárya' to his name.'66 The 1156 epigraph of Vámasakti II. 108.. Kielhorn. 6''Ibid. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Mimámsá. Rice. PDF compression. was filled with sprouts. After the details of the grant a gift of the village of Tadavanale for repairs to the temple and for worship of the god the inscription continues with an unusual passage which relates how 'Vidyábharana. The main problem seems to be why Vámasakti was passed over in favor of Gautama when it came to choosing the successor of Vidyábharana. is based on an inaccurate transcription of the text.' The section closes telling how the tree which is the Kedáresvara temple was planted by Somesvara. Fleet (El. it was to Vidyábharana that the Cálukya king Somesvara III came to make a grant to the temple in 1129. Vidyábharana. The invocation. Nonetheless. EC. only transferred the 'business of the matha' to Vámasakti.renowned senior disciple Gautama -muni. but the latter one. a Naiyyáyikas. however. at least in the terms given by Fleet. declares that Vidyábharana has commanded the god Kedáre §vara to protect Gautama. V. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 'a present manifestation of the ancient Gautama. Sk.7° true ornament and muni 117 of the The record then states that Vidyábharana 'made over the business of the matha' to his senior disciple Vámasakti." and on that account. It is not happiness which is destructive of stability.' The former question is a bit puzzling. despising it [the gift] as being a cause for the destruction of the various pleasures of learning and the happy state of voga.' Evidently something unusual must have happened in the succession of the matha at about this time. Vidyábharana is not mentioned. made it over to his own world.munisvara in order to devote all of his time to the cultivation of learning. The record does not state that Vámasakti ever received the actual 'HE& and trans. VII. it should be emphasised. 100. appointed Gautama to the office of Matha pati. with the headship of the matha. OCR. but the gift which is destructive of Vidyábharana's happiness. 'threw out branches.muni. blossomed and spread into all the world' under Vámasakti I and bore fruit through the great Gautamácárya. 224) notes that there is nothing in the inscription to explain why both Vámasakti and Gautama are called the chief disciples of Vidyábharana and nothing to explain 'why Vidyábharana "censured" or came to regret the happiness of having devoted himself to the various delights of learning because it had proved "destructive of stability.KALAMUK HAS OF THE AKTI-PARISAI) Vidyábharana. Fleet.' He then mounted a horse and promised to donate as much land as the horse could cover while running at top speed. 73Ed. but it is unlikely that he is the same person. 103. In the 1149 Kedáre §vara grant. OCR..D. V. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . EC. Sk.74 This grant records the establishment of an image of the god Kusuve§vara and the donation of its temple. 118 and 123.' What this aspersion or fault of their guild liEd. Fleet thinks that the inscription was drawn up at some time considerably after 1129 but we cannot see any significant reason why this should be the case.' The inscription records how a certain Bammagávunçla was reminded that the shrine of Brahme §vara at Ablúr had prospered under the protection of his father and grandfather and that he too should make donations to this temple. Rice. E/. A Jñánasakti is named as the priest of the Tripurántaka temple in Belagáve in two grants dated c. VII. PDF compression.73 Gautama again appears in the 1139 Kedáre §vara temple ins - cription.' to Gautama -deva by two sculptors named Bávana and Rávana 'in order to clear an aspersion on their own race of the sculptors.kóneya. 'as attached to the god Kedáreivara.saettati. and trans. Gautama is called the disciple of Vádividyábharana. VII. 112. no.pançita -deva who was 'the disciple of Vádividyábharana. 1130 and 1144. In 1144 a dançtanáyaka named Mallibhávarasa made another grant to the Brahme §vara temple. EC. and trans. Vidyábharana seems to have kept this honour for himself. Bammagávunçla accordingly became 'inflamed more than ever with a desire for union with the passionate woman that is devotion to the god Siva.71 Vidyábharana is given the same expanded title in a grant from the Brahme §vara temple at Abhor dated A. This was in 1130.deva. and trans. 7416id. Sk.72 This grant introduces us to a new member of this priesthood named Jñána§akti. Sk.118 THE KAPALIKAS AND KALAMUKHAS title of malha -parr. Both grants were 'preserved' by Bammagávunçla and the great saint Jñána§aktideva. After this unusual miniature ahvamedha he washed the feet of Jñánasakti and presented the land he had promised. C.pançlita -deva of the Mûvara. Rice. Váma§akti was probably appointed only executive director of the monastery and may have either died before the final appointment of Gautama or else simply have been passed over for some unknown reason. 1150 and 1159.pançlita. since it is to him that Some §vara III of the Cálukyas went in 1129 to make the grant. nEd. deva's disciple Gautama. 1162. Sk. XV. by the Hoysala king Vira . alias Satyavakya. 89 -97.pancita -deva : To describe the qualities of the great acarya of that Kedara- sthana.75 Gautama is also mentioned in a few of the numerous grants of his successor Vama§akti II.D. illumined that matha . It is not clear whether this means spiritual or actual son. folding their hands. III. SII. PDF compression. addressed him as Jiya. EI.77 The inscriptions of 1191 and 1192 are of considerable importance for the political history of the area since they show that Vira .Ballala II in 1192. except those of 1179 and 1193 which call Vama§akti the son rather than the disciple of Gautama. Gautama is said to have himself allotted some land for this temple. The feudatory made the grant while washing the feet of'Vadividyabharana -pai çìita. and 105. and the others who were ácdryas of the Kóçii -matha were their religious teachers. Sk. 104. 1168. This priest is the donee in three late 12th century grants found in the Triküle §vara temple at Gadag in the Dharwar District. namely the Kedare §vara grants of 1156. Gautamarya : Like bright lamps many munindras. and Desai. EI. after whom the muni Gautama. Before discussing Vama§akti II we must refer to another important disciple of Vidyàbharana named Siddhanti-candrabhüsana. 1179.KALAMUKHAS OF THE SAKTI. a pure jewel lamp like a young bud.. These record donations to this temple by the Yadava king Bhillama in A. while all the world. ever shone in it with world -wide fame.. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .76 but these grants add nothing of importance. and again by the latter king in 1199. 103. 214. 77Ed Kielhorn. The 1191 inscription of Bhillama is the only "Ibid.' In response to this gift.pancita -deva.PARISAD 119 was the record does not say. and 1193. 92. reverenced by a multitude of munis. The Kedaresvara inscription of 1149 announces the arrival in Belagave of a Santana feudatory of the Calukya Jagadekamalla for the purpose of granting the village of Kundür in the Koçlanád Thirty of the Santalige Thousand for the Kedaresvara temple. no. abodes of the highest good qualities. 1191. 761bid. 217 -220. Luders. The two sculptors claim that `Gautamarya.Ballala II defeated Bhillama and his general Jaitrasitpha sometime between these two dates. 123. 102. OCR. OCR. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Gadag is situated some seventy five miles north north -east of Belagáve. Abler and Súçii are only about fifteen to twenty miles from Belagáve. about eighty years old. but at least one inscription from Belagave issued during the reign of Ballála records a donation to the Kedáresvara temple. the evidence in favor of Candrabhúsana belonging to the Belagáve line is too strong to be dismissed.kóneya. This long distance raises the possibility that Candrabhúsana of Gadag was not in fact a member of the Belagave line. say. 121378 are the only Sakti . particularly the ending `pandita deva. If Candrabhúsana was still alive in about 1199 and was. no 159. Although Ablúr and Süçi are much nearer than Gadag to Belagave.pandita. SII. In the 1129 Kedáresvara grant Vidyábharana must already have been quite old since he had seemingly turned over management of the matha to first one and then a second senior disciple. Desai. but it is not impossibly large if Vidyábharana lived until about 1140 or 1150.candrabhúsana. Vira Ballala's grant of A. Nonetheless. XV. nor the Parvatávali.parisad records written mainly in Sanskrit.120 THE KAPALIKAS AND KALAMUKHAS - extant reference to his support of these ascetics. PDF compression.deva's name. In addition. they provide a precedent for the extension of the priesthood to other temples. The odds against these two being persons other than the Kedáresvara ascetics are high on the basis of the identity of the names alone. One of the most remarkable features of these Gadag grants is their location so far from Belagáve. His rather late dates also suggest this. 1192 includes several Sanskrit verses 'SEd. These two grants from Gadag and another dated A. The fact that he is given the expanded title Vádividyábharana.' and the explicit mention of his belonging to the Kálámukha lineage render the identification nearly certain. This could have happened any time up to 1 144 and he may have been alive even after this date. he would have been only ten years old in 1129.D. the Gadag inscriptions mention neither the Sakti parisad. The large gap in years between the 1129 inscription of Vidyábharana and the 1199 inscription of his disciple Candrabhúsana is rather difficult to account for.pandita -deva in the 1144 grant to his Ablúr disciple Jñánasakti and in the 1149 grant to his Belagáve disciple Gautama suggests that he acquired the title sometime after 1129. the Múvara.D.satptati. Siddhánti. Most important is the designation of his teacher and teacher's teacher as Vidyábharana deva and Somesvara -deva respectively. To the vicinity of the (temple of the) god he brought a street of public women vesvá.. (People) regard that same god. Even when the kula. (That priest) today becomes indifferent to women and appears as if a brahmacárin like Siva. medicines. owing to his close union with Gauri who eternally occupies half of his body. §riiaila and Bhimesvara).siddhimtas.mountains tremble and the rivers overflow their banks. he'whose second name is Satyavákya does not abandon the truth. etc. The áccirya of the sthiina of that (god) is the muni named Siddhánti. cloth. There is no equal of him not only in (the knowledge of) kávva. (He is) giva whose pleasing seat is decorated with the radiance of the crest .jewels of all kings. one of which calls this priest a jamgama. water. In that sthiina he renovated everything which was ruined and built a new and pleasing pura. There is no limit of men whom he continually gratifies not only with food but with gold. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . riijaniti.vithi) which had been situated elsewhere (formerly). Kálesvara. a term later used for the Lirlgáyat priesthood : There is in the village named Kratuka ([Gadag] the god) Svayambhiì called Trikúteivara. nirtaka. OCR. (who is known as) Trikñtesvara on account of his three stationary (or mountain) litigas (i. (He then) built a lotus . At some time there might be seen the cessation of the waves in the ocean but never (a cessation) in offerings being given to those who eat them because of (his great) share of compassion.PARISAD 121 in praise of Candrabhñsana.e.candrabhñpna. But why tell more? Whatever was already full here PDF compression. etc. as Catuskute §vara on account of that jamgama (priest or moving linga). Vátsyáyana.pandita -deva born in the lineage of Kálámukha dcáryas. Bharata.KALAMUKHAS OF THE AKTI.pool filled with water which resembles nectar and a grove of trees which resembles Nandana (the garden of Indra) covered with various flowers and creepers. but also in all the kathá. 1002. registers a land grant to the temple of Svayambhú in Gadag. the priest is said to command the support and respect of royalty. XI.vakkháni -deva.L.122 THE KAPALIKAS AND KALAMUKHAS outside the rampart's stony wall has been rendered perfect. This settles any doubts about whether or not devadásis were employed at Kálámukha temples. Second.D. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . t0Ed.sutra. Part I.vakkhána -deva appears in a genealogy of Parvatávali ascetics at Ron. 222 -236. 82Ed.' EI. PDF compression. My translation. Third. The term Vdtsyáyana might refer to the famous fourth century commentator on the Nyäya. dated A. N. (It is all) his work. he is shown to have supported the practice of temple prostitution. 'Two Inscriptions from Ron. 48.D. but most are fragmentary or contain little information about the priesthood.suited for a royal advisor. They obviously were. Part II. is well. Several other epigraphs have been found at the Trikútesvara temple in Gadag. Kriyá §akti. no. EI. Rao. Candrabhúsana seems to have carried on the tradition of his Belagáve preceptors in acts of charity and munificence and to have instituted much building and expansion of the temple and the area about it. the list of his intellectual attainments.pancita. First. but the context favors an identification with the author of the Kama. N.Ballála's donation of the village of Hoipbálalu in the BeKvola Three Hundred to the temple. XIX. 15. L. 1102 when a feudatory of the Calukya king Vikramaditya VI made a grant to the temple.ß2 This priest i9Ed.80 The gift was entrusted to the priest Kajajñáni. 96-97. The earliest. Barnett. and this practice may have been partially responsible for Ramánuja's dislike of the Kalámukhas. a disciple of Púliya. was the head of the matha of Svayam- bhú Trikúte§vara in A. The above passage is written in a pleasing kávya style and contains several points of interest. XI. Although he does not claim the rank of rájaguru like other Kálámukha priests.79 The grant proceeds to register Vira. Lfiders.sutra. OCR. of Saka 944 and 1 IO2.D. VI. SII. SII.L. Rao. no. Although there were no priests by these names at the Kedáresvara temple in Belagáve. and trans. A later Koppina. the Svayambhú temple is evidently the same as the temple of Svayambhú Trikiitesvara. 81Ed. the disciple of Koppina. particularly the inclusion of rñjaniti or polity.pancita. also in Dharwar Districts' Another priest unknown to the Belagáve records.vakkháni jiya. Sb. 609. since there are seyeral other examples of Kálámukhas assuming this title. at the request of 'learned men and attendants' to provide for offerings to the god. 123 (A. 92 (1168). Váma §akti II first appears in a grant to the Kedára -matha dated A. EC. disciple. OCR. the 'daughter. Rice.D.90 It was issued by a minister of Taila III's feudatory. and trans. 86Ed.pançiita 85 This must have been the same priest with an expanded title like that of his preceptor. A fragmentary grant to the Trikate§vara temple made in 1184 -85 contains the name Vidyábharana but must have been made to his disciple Candrabhü ana 83 Candrabhúsana's own disciple Kriyásakti. Some §vara Deva. for food for the temple ascetics. VII.D. 1 159).KALAMUKHA OF THE SAKTI. 270.sarptati. EC. PDF compression. no. 1213. Panchamukhi. 159. Rice. 1156 during the reign of the Cálukya Taila II1.pançlita is the donee in a grant to the temple made in A. Sk. and Ahavamalla Deva. no.' i.87 An earlier priest from this temple named Sarvesvarasakti -deva is called rájaguru in a grant dated 1070. 87Ed. 96 (1181). The prestige of the Belagáve matha probably was greatest during the reign of Gautama's main line successor Vámasakti (II) who claims the exalted rank of rájaguru in seven grants dated between 1159 and 119386 during the reigns of the Kalacuris Bijjala.Kriyá§akti. EC. Rice.. probably because its distant location made this impracticable. 150 (1171). Si!. and for 83Ed. VIII. no. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Desai. Sk. VII. and of the Hoysala Vira. XV. of Siddhánti.89 It is by no means certain if any of these priests were ever rájaguru to a more exalted official than local feudatory rulers and officials. no. The Belagáve priests evidently never took direct control over the Gadag temple. 276. Rudra§akti -deva claims it is a grant made in 1249 to the Koti §vara temple at Kuppatrir in the Shimoga District. and trans. and trans. 31 of 1939-40. Sb.D. 89Ed. the Kalacuri Bijjaladevarasa. I. In 1225 two golden banners were given to the temple by Cançlauvve.84 The grant is badly damaged and fragmentary. 104. and 105 (1193). 831bid. 547.kbneya. 97 (1186 -87). 9°Ed. That Váma§akti should have held such a post is not inherently unlikely. 101( ?1181). 88lbid..PARISAD 123 must also have belonged to the Miivara.88 Another Kálámukha priest named Sarvesvara -deva takes the title in the 1252 grant from Munava}ji in Belgaum District. 84lbid..Ballala II.e. It seems probable then that not only were rival creeds tolerated in Belagáve. 1 share. 2 shares. In trust to these brahmans and others in the town of Belagave he gave : to the god Jagadekamallésvara. but that their monasteries were administered by a gaivite priest. dháraná. of worldwide fame was Vamasakti. it tells how the fortune of the Kalpa vine which was the Kedara. to the garland maker. maunánusthána. Following the previously quoted description of the matha. 1129.D.pandita -deva and the heads of other temples in the town.pandita -deva. is said to be the head priest of the five mathas or Pañca matha. which. till its fame has spread over all the world through Vamasakti. to the pújari.91 He also established a 'quarter' (pura or Brahmapura) of the town named Vira. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . including Vamasakti. Sk. This eclectic gift was made in the presence of the officials and prominent people of the 'royal city' Balipura or Belagáve. according to the record of A.kesava -pura and donated it to a band of Brahmans. priest of the Pañcaliiiga temple.. to the Brahmans.Kedare §vara of the royal city Balipura. constructed a temple to Ke§ava 'in the southern quarter of Balipura' on land obtained from Sarve -- vara. 1159 Bijjala's feudatory or officer Kegiraja. Although the 91'bid. in the village of Belvani. or Ke§ava -deva. however. his true heart a pure jewelled house for the Destroyer of Madana [§iva].D. 1 share. svcidhydya. Kamalasana (Brahma).sthana was raised on the soil of Some§ vararyya's penance and : well nourished and covered with branches and blossoms through Gautamarya.munindra.THE KAPALIKAS AND KALAMUKHAS 124 repairs to the temple buildings. dhydna. 123. Hara. Kesimayya.dandadhi§a. OCR. altogether 46 shares. His face a pleasure house for Vani [Sarasvati]. japa and santádhi and was the `áciirya of the temple of the god Daksina. 38 shares. niyama. One of them named Dharmasiva -deva. 2 shares: to the god Kédara. PDF compression. Vitaraga (Dina) and Bauddha. All of these priests appear to have been gaivite. comprised the temples of Hari. to the Pañca -Liñga god.' In A. He had acquired the ascetic virtues yama. 2 shares. the ràjaguru Váma§akti -deva. to the contrary.náyaka then petitioned him to make a donation to the Kedáresvara temple and its chief priest.92 This again suggests a degree of syncretism in the religion professed by the priests of the Köiya. lands. however. cows. The inscription of 1159 claims.. priest of the Kedáresvara temple. an ornament of the L. One would naturally suppose him to be a staunch Vaisnava.PARIAD 125 Kiiçliya -matha does not appear to have been one of the 'five mathas. kind to the learned. however. Washing the feet of his àràdhya possessed of . skilful in his investigation of all the . [Késimayya] gave to him that place and the superintendence of the Brahmapuris. Bijjala's 'great minister Késimayya. Sk. Vámaiakti II. and it is impossible to determine what exactly were the relations between the Mñvara. Sk. gold. son of Gautama- muni. patron of the assemblies of good poets.93 Bijjala came to `Balligáve' in order to subdue the southern region. 93Ibid.' we have noted above the highly syncretic character of the knowledge attributed to the Ki>çiya -matha pontiff Some §vara. that none other than Váma§akti.. PDF compression. Otherwise this passage adds no new information. etc. since it was also attributed to the legendary founders of the Viraiaiva sect.]. Not all of the Kedáresvara inscriptions display such tolerance. The title àràdhya is interesting. Perhaps they constantly altered in accordance with the personalities of the reigning priests. shelter. according to another Kedáresvara inscription. delighting in gifts of food. virgins.dan¢anayaka' had established and endowed a temple and a Brahmapuri dedicated to KesavaVisnu. medicine and many other gifts. [the ascetic virtues yama.KALAMUKHAS OF THE SAKTI.D.àkulàgama.matha.. His feudatory Kasapayya. 123. who is compared to a tree of plenty (kalpa= vrksa) and said to restrain the actions of Desire (Kama) in the world through the 921bid. was his àràdhya or family priest and that it was to him that the superintendence of the new temple and Brahmapuri was entrusted : . worshipper of the lotus feet of the god DaksinaKédáré §vara of Balipura.. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . OCR. In 1162 A.samtati priests and their rivals.kiineya. niyama. 102..sàstras and tigamas. THE KAPALIKAS AND KALAMUKHAS 126 severity of his penance. In a verse identical to one describing Gautama in the record of 1149, it is claimed that the whole world addressed Vamasakti as Jiya. A supplementary grant appended to the same record states that Bijjala donated the revenue of several villages 'for the decorations of the gods Daksina- Kédára §vara of the Kbçliya- matha, Sómanatha, and Brahmé §vara of Abbaldr ...' As we have seen, the Brahmé §vara temple at Ablür was staffed by ascetics of the Kbçfiya- matha. The Somanatha temple cannot be identified, although it too must have belonged to this matha. A much defaced grant to Vamasakti which Rice dates c. 1164 A.D.94 briefly mentions Vamasakti and the earlier priests Kedara§akti, grikanlha, and Some §vary as well as two unidentified ascetics named Kedarasakti §vara and Devavrata. The donor was Mahadeva- dan¢anáyaka, a feudatory or officer of Bijjala and ruler of the Banavasi province. One day, the record states, 'the famous muni Keddra §akti delivered a discourse on dharma, his text was this, "Whoso sets up but one liriga, obtains a myriad -fold all the merit described in the agamas ".' Mahadeva- dan¢anáyaka then washed the ascetic's feet and set up an image of the god (? Ma) lape §vara, presumably in the form of a liriga. The emphasis on liriga worship has already been met in some of the earlier Milvara- kbneya- sarptati epigraphs. It connects these Kalamukhas both with their ancestors, the Lakuli §a- Pasupatas, and their successors, the Virasaivas. In 1168 A.D. the feudatory or officer Ke§ava- dan¢anáyaka was administering 'all the countries attached to the treasury of the south' under the new Kalacuri Ìting Rayamurari- S6vi -Déva or Some§vara. An inscription in the Kedaresvara temple states that on this date Ke§ava made a visit to Belagave and was impressed by the temple and its chief priest : [He approached] the ácarya of the temple, the rájaguru -deva; he noted for a long time his pre- eminence in all learning. In grammar, Panini pandit; in polity and discernment, gribadsanacarya; in drama and the science of music, Bharata -muni; in poetry Subandhu himself; in siddhánta Lakuli§vara; in Siva devotion Skanda; thus in the world is he truly styled the rájaguru, the yati Vama §akti.95 94Ibid., Sk. 108. 951bid., Sk. 92. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor KALAMUKHAg OF THE SAKTI- PARI$AD 127 Kesava then petitioned the king and obtained from him a copper säsana donating a village for the temple. A nearly identical passage appears in an 1181 A.D. grant to the temple by the Kalacuri king Satikama -Deva. Vámasakti must have already been a fairly old man by 1171 A.D. since a warrior memorial in Belagáve dated in that year mentions an attack by some robbers on 'the räjaguru Vámasakti- deva's grandson.'96 He was still alive in 1193, however, after nearly fifty years as head of the Kóçliya- matha. The reference to his grandson shows that not all the ascetics of the monastery were celibate. In about 1181 A.D. Vámasakti and his disciple Jñánasakti -deva (II) undertook to maintain some land, money and three houses in Belagáve, all of which had been granted 'to the dancing girl ... Mallave and the drummer Madiga as a temple endowment.'97 Temple dancers and musicians are mentioned in other grants to this and other Kálámukha temples. Together with the devadäsis they apparently provided entertainment for the lay supporters of the order. Váma§akti's disciple Jñánasakti appears only in this record. The räjaguru Vámasakti was stilr head of the matha in 1193 A.D. when a feudatory of the Hoysala king Vira Ballala II donated land to the god, Daksina- Kedáresvara.98 The grant includes a lengthy eulogy of this priest from which the following excerpt is taken : The glory of the penance of the priest of that temple, the räjaguru Vámasakti -deva, that great one's possession of all the ascetic virtues ... [yama, niyama, etc.], his being surrounded with disciples devoted to the astäitga -yoga which he expounded to them; his lotus feet covered with clusters of bees the large sapphires set in the crowns of friendly kings bowing before him ... ; a portable tree of plenty for giving joy to poets, declaimers, orators, conversationalists and other manner of learned men; able in giving decisions on the meaning of the vedänta, siddhänta, ägama, the six systems of logic, all branches of grammar, pure dharmasästra, and all other sciences; skilled in 961bid., Sk. 150. 97Ibid., Sk. 101. 98Ibid.. Sk. 105. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor 128 THE KAPALIKAS AND KALAMUKHAS splitting, as with a thunderbolt, the pétana of the mountains opponent speakers; ... devoted to gifts of food, gold, virgins, cows, lands, and gifts of freedom from fear, of medicine, and all other benefactions; ... worshipper of the holy lotus feet of the god Daksina- Kedáresvara of the immemorial city, the royal city (rajadhani) Balipura; master of all kinds of spells [visista -nana- mantra- sadhakar]; ... His commands on the heads of kings, his fame in the dwellings of the learned, his mind at the feet of the lord of the life of Pärvati.... long may he live, the world renowned bhratindra [sic] Vämasakti. A mountain for the rising sun of logic, an ocean for the jewels good poems, clever in investigating the principles of grammar, foremost in formulating prosody, an only treasure to those who desire instruction in such learning, an expounder of principles ... With those who with cheeks puffed out play all manner of tunes on the flute, with singing women who give forth enchanting songs with clear modulation of the seven notes, and with those who play sweet sounds on drums? bound to their waists, is he the most skilled in the world in daily performing pleasant dances, Vämasakti -bhratindra. One man composes the aphorisms of a science, another analyses the words, and yet another makes the commentary; but the marvel here is that Väma §akti occupies himself alone in both composing, analysing, commenting, and even instructing those who do not understand. This verbose recitation adds little to our knowledge of Vämasakti and the other priests of the Miivara- kóneya- sarptati, but it does forcefully underline the main themes of the earlier epigraphs; the priest's possession of the usual yogic or ascetic virtues; his formidable learning in a vast array of subjects, particularly philo- sophy, logic, poetry, and grammar; his influence over kings; his debating and teaching skill; his charity; and his devotion to Siva. The reference to him as a master of various mantras suggests tantric influence. The unusual term astairga -yoga, may refer to the eight 'ascetic virtues' or to eight parts of the body. It is highly unlikely that Vámasakti himself was 'most skilled in the world in daily performing pleasant dances,' since he must have been an exceedingly old man by this date. Some sort of ritual dancing may have been practised by the priests of this tempie, however, PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor KALAMUKHAS OF THE SAKTI- PARISAD 129 since Sáyana- Mádhava includes song (gita) and dance (nrtya) among the six oblations (sadarigopahara) to be performed by the followers of Nakuli §a,99 but it is somewhat difficult to reconcile this with the frequent inscriptional emphasis on penance and asceticism. This statement apart, the record gives an attractive picture of the singing and dancing at the temple. Váma §akti's name appears in one other epigraph, a grant from the village Hale- Nidnegila in Dharwar District dated 1165 A.D. during the reign of the Kalacuri king Bijjala.too On this date a Sinda mahtimandalesvara feudatory of this king made a gift to the Mallikárjuna temple in the village after washing the feet of Vámasakti- paradita -deva, the temple priest of the god DaksinaKedáre §vara of the town `Balipura.' The name of the effective head of the Mallikarjuna temple is not given but it seems certain that he was another member of the Müvara- kóneya- samtati. Váma §akti is not called a räjaguru in this record, a fact which supports the theory that he was never royal advisor to a higher official than the local rulers of the region about Belagáve. After 1193 A.D. nothing more is heard of Váma§akti or his shadowy disciple Jñánasakti II. The last record of the Müvarakóneya- samtati at Belagáve is dated 1215 A.D. during the reign of Simhana -Deva of the Devagiri Yádavas. On this date a grant was made to the Kedáreivara temple by an official named Hemayya- Ndyaka and his wife Ruppabáyi, and was given in trust to the temple ácárya, `Srikantha- deva's disciple, the maheibrati Váma§akti- deva (III).'lol We have discussed above the possible implications of the term Mahávratin.102 There remains one other site which may have been connected with the Müvara- kóneya- samtati. This is the Koti §vara temple at Devasthana- Hakkalu near or in Kuppatür in the Shimoga District. About nine inscriptions have been found in this place which belong to the period of Kálámukha occupation. They range from 1070 A.D. to 1280 A.D. In the year 1231 A.D. an official and a general of the Yádava king Siñghana -Deva, on orders from their sovereign, donated two villages to the temple in care of the Kálámukha priests Rudrasakti -deva and his younger brother 99Ed. U S. Sharma, p. 31 I. looEd. A.M. Annigeri, Karnatak Inscriptions. IV, no. 13. 191Ed. and trans. Rice, EC, VII, Sk. 95. '°2Sec above, pp. 73-82. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor 130 THE KAPALIKAS AND KALAMUKHAS Sarve §vara- sakti- déva.103 At this time several temples were attached to the Koti vara temple including the Siddhanátha temple of Kabbina- Sirivür, the Svayambhu temple of Mulugunda, the Rámanátha temple of Kiruvade, the Grámesvara temple of Abbalür (Ablür), the Mülasthána Vosavante §vara of Tijuvalli, the Caitrápura of Devaiigiri, Mülasthána of Hánurtgal, and the Rámanátha temple of Kuppatur. If Grame§vara is a scribal error for Brahme § vara, the Ablür temple of the Muvara- kóneya- satptati, then we might assume that all these temples belonged to this organization. Although there does not appear to be any record of a Gräme §vary temple at Ablür, this hypothesis is a dubious one. It is best to assume that the Kuppatar temple of Kotisvara and its subsidiaries formed a separate complex. The arrangement into a central archdio- cese with various parishes in the surrounding region may well have been a regular feature of the Kalámukha church. The efficiency of this type of organisation may help to explain the sect's rapid rise to prominence in the region. Similar tactics were successfully employed by garpkarácárya as well as by the Christian church. Other Divisions of the Parvatävaji The most important of these was the Beljeya- santána. Inscriptions of this group have been found at Hombal and Lakshmè §var in Dharwar District. The latter town, under its ancient name of Puligere or Huligere, was the capital (rájadháni) of the province known as the Puligere Three - Hundred. In A.D. 1118 an officer of the Kalyána Calukya king Vikramáditya VI made a gift of income from certain taxes to Sámavedi- pandita, the dcdrya of the Ráme §vara -deva temple in this town. Sámavedi- pancita is said to belong to the `Beljeya- devara- santána.'104 In 1123 another feudatory or officer of the same king gave some land to Agastya- pancita -deva who was teaching Kaumdra- vydkarana to the students of the matha attached to this temple. Agastya pancita -deva was the disciple of Sámavedi- pandita -deva of the 'Beljeya- sagltána.105 The temple no longer stands. Another epigraph from the same place states that in 1161 during the reign of Bijjala of the Kalacuris, Devard§ipandita, disciple of Amrtarási- pandita and dcdrya of the temple of `Rámaideva' or 'Rámaiya- deva,' bought some land and donated '°3Ed. and trans. Rice, EC, VIII, Sb. 275. ' °Ed. G.S. Gai, S//, XX. no. 78. )° Ibid., no. 83. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor SI/. yaksas or raksasas. Other gifts were made to the god by local artists and merchants on the same occasion.pancita undoubtedly indicates that this priest was especially devoted to that Veda. OCR.Indre §vara. In 1189 A. Bonteya.106 Devarz §i is said to have belonged to the Kálámukha.1Ó7 It introduces a famous teacher named Bonteyamuni and two generations of his disciples. Desai. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . The most important feature of this lengthy record is the following unique recitation of a series of miracles performed by Bonteyamuni : Of the powers of Bonteyamuni. Mallikärjuna. Siddhé§akti. 106Ibid.pancita -deva was also part of the curriculum at the Kadiya -matha in Belagáve.D.santána and Parvatávali. and Kriyá§akti.KALAMUKHAS OF THE AKTI. Mallikärjuna.muni §vara' and a member of the Belleya. A single record from Hombal in the Gadag Taluk of Dharwar District contains a good deal more religious information than the laconic grants from Lakshmé §var. His chief immediate disciple was Avadhiìta who had the following junior colleagues : Kédára§akti. 73.PARISAD 131 it for worship of the god Muttinakeyya. I07Ed. 137. but it is not certain whether this is the same temple or same line of ascetics. and he made many scholarly Brahmans fold their hands in respect. Rudra §akti.' Having received this favour from the sun. no. and Rudra §akti. when the burning heat was attacking him from all the four directions. no. the outstanding were : In summer.vydkarana) taught by Agastya. VAmadBva or Váma§akti.samaya. he stood unperturbed on a slab of Súryaiiia in §rigiri with his uplifted pleasant face and hands : seeing this the Sun granted him omniscience and told him `Preach Kartrvdda to whomsoever you meet whether they be devas. The Grammar of Kumára (Kaumára. Väma§akti had three disciples : Bonteyaguru.. Nirvánayógi. The name Sámavedi. this last -named priest purchased some land from the local officials oT Hombal for the temple of the god KumáraBontésvara which he had built in memory of his teacher Väma§akti. Miìrujávi. full of all powers and dedicated to givadharma. returned from the mountain and performed a iiiiga pratighápana during which there was a hóma whose fires burned in the skies. XV. PDF compression. but this fact does not seem to be unduly significant. Bonteyamuni is called a `Kájamukha. manusyas. sill -macha of Sriparvata was headed by a Kalamukha priest of the Parvatavali named Rámesvara-pandita. he was seen by a man who was riding an (intoxicated) elephant in rut and who said : 'Hey! Did you see a bonze (a jumble bundle a pun on the name of Bonte- yamuni)?' Hearing that the sage threw it (the bonte) on the ground. Further. XIII.versed logicians of other systems of philo- sophy were there and questioned him how the Kartr he defended could be formless. lO9Ed. as he was (once) coming to Karahada begging alms. no. Furthermore. 7. Further.I09 losIbid. as he was going round different countries for pilgrimage. He drank it and went on his way as everyone was amazed at his great powers. the famous pilgrim center in Kurnool District. as if to illustrate the moral that even great ones get rid of the effects of their past deeds. HAS.108 Several of the places visited by this peripatetic teacher can be identified. PDF compression. Sreenivasachar. Srigiri is probably the same as Srisaila or Sriparvata. The dagger melted and collected like water in his bowl. for this translation. the jógini was in flames. and expounded the philosophy of Lsvara. and trans. Part II. OCR. an arrogant man on the way drew his dagger out and waved it in front of him saying 'Receive the alms!' and acted as if he was going to stab him.. 11. taking a round in Kataka he came to the emperor Jayasintha's house and stood in front of him.kartrváda. Thus. We thank Professor H. Poona. he got the title Kartrviidacakravarti. He stood invisible (became formless) amidst the hundred logicians for a while and made them speechless (answerless).16-26. one day he was begging alms in Kollapura and a jñgini (sorceress) offered him molten metal as alms and he received it without evading it and drank it. At about this time the Mallikárjuna.132 THE KAPALIKAS AND KALAMUKHAS Moreover. Biligiri of Deccan College. Further. (once) as Bonteya was coming on a round in the capital. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . once when he was attacked by fever. At that time famous and well . he placed the fever apart in a bag and was busily engaged in the meditation of God.S. [This section is obscure]. The elephant came and lifted it up and collapsed to the ground. by his negation of the other schools of philosophy. ' El. 356 59. As early as 25 June 1077 he was the de facto ruler of the regions known as the Belvola Three Hundred and the Puligere Three Hundred under the nominal overlordship of his older brother. Nonetheless. XXIII (1935 36). the capital of the Banavasi Twelve Thousand and Santalige One Thousand. During this period Karahata was the capital of the province known as the Karaháta Four (or Ten) Thousand. of course. Kollápura was the center of a Sakta cult of Pasupata âcáryas dedicated to the goddess Kollapura.V. "See G. The word generally means simply 'royal camp' and in this sense might refer to a number of places. 1083.. The 'capital' (rájadháni) mentioned in the next section of the inscription might refer to Kalyana. If a proper name is meant. give the best clue to the period of Bonteyamuni's priesthood. 112lbid. 'Tandikonda Grant of Ammaraja II. the main Calukya capital. Yazdani (ed. He rapidly extended his control to the Kandur One Thousand. or to any one of several regional capitals in the Calukya empire. 161 -70.111 Jayasirpha's kataka or royal Camp was probably located in this region. the most likely possibilities are Cuttack (Kataka) in Orissa and Dhanyakataka. I.PARISAD 133 Karahada must be the same as Karahata.KALAMUKHAS OF THE SAKTI.carita tells of a quarrel between the two brothers the consequence of which was the defeat of Jayasimha. The Early History of the Deccan. to Belagave.).mahalaksmi. 1077 1083. pp. the same as the modern city Kolhapur in southern Maharashtra. It is not clear whether Kataka is to be taken as a proper noun. OCR.). Jayasimha seems certain to be the younger brother of the Kalyana Calukya Vikramaditya VI.11z This may well account for the presence of a jògini there. The dates of Jayasimha's viceroyalty. 441 -42. there was no king named Jayasimha ruling over either town at this time. the modern Karad or Karhad on the river Krishna in the southern part of Satara District in Maharashtra. Krishnarao (ed. His name disappears from inscriptions after A. Bilhana's Vikramárikadeva. c. The latter site is a better choice since it is known to have contained a Kalamukha temple in the 10th century 110 and is not very far from Sriparvata. sometimes called simply Kadaka and better known as Amarávati in Andhra Pradesh. Kollápura is. This must have taken place in about 1083. This is slightly "OSee B. which roughly corresponds to the present day Shimoga and Dharwar Districts.D. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . PDF compression. the Banavasi Twelve Thousand and the Santalige One Thousand. ana. 114Trans. OCR. 2. according to them. These persons are allied to or identical with the Máhesvaras who 'maintain that the five categories. 238 and 241.sútra.37. the doctrine which Rámánuja attributed to the Kálámukhas and other worshippers of Pasupati the dualistic view of Siva as the instrumental but not the material cause of the universe. who teach 'that the Lord is somehow the operative cause of the world. cause [kdrana]. the operative [instrumental] cause.Mádhava's discussion of the Nakuli §a-Pásupata system.great .e.115 We have noted above the frequent epigraphical references to Kálámukhas as Naiyáyikas and Vai§egikas.' and with the Naiyáyikas.disciple Rudrasakti so we may assume that the great debate took place early in Bonteyamuni's career. ritual [vidhi]. in a disjointed form.113 Sarpkarácárya. Thibaut. the Ganakáriká. Pasupati is. There is other evidence connecting the Pásupatas with these two closely related philosophical systems.samuccaya of Haribhadra. the soul). vii.kartrvádá. ed. G. This is. 228. effect [kñrya]. in the form issarakaranavádi. the doctrine of I§vara as Creator. Gunaratna. Sarpkarácárya further associates his Máhesvaras with the Vai §e$ikas. union [yoga]. Fausboll. The term Isvara. In at least one important respect. the Lord. discusses the views of the Isvara-kdranins. describes the adherents of both the Nyaya and 113Jdtaka. in Sáyana.kartrvádñ. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .134 THE KAPALIKAS AND KALAMUKHAS earlier than would be expected by calculating backwards from the date of his great. the end of pain [duhkhanta] were taught by the Lord Pasupati (Siva) to the end of breaking the bonds of the animal (i. therefore. V. the author of the well -known Nydya scira. The Sun (Siirya) instructed Bonteyamuni to preach Kartrváda or Isvara. in essence. first occurs in the Mithábodhi !drake where an adherent of this doctrine appears as one of the five heretical councillors of King Brahmadatta of Benares. Bhásarvajña. V. 1lslbid. the Pásupatas. PDF compression. but they do maintain an essentially dualistic world view. the Kálámukhas appear to have followed the philosophical doctrines of their close spiritual relatives.bhásya ii.'114 These Máhesvaras must be Pásupatas since the same five categories appear in Kaun¢inya's bhàsya on the Pásupata sútra and. The extant Pásupata texts do not make any special effort to give an ontological analysis of the material world. in his Brahma. the author of a commentary on the Saddar. also wrote a commentary on the Pásupata work. PARISAD 135 Vaise0ka systems as typical gaivite yogins and claims that the Naiyáyikas especially adore the eighteen avalaras of giva beginning with Nakuli§a. the chief lady of Kónavatti. IV. Sñrya's command to preach Kartrvada to gods. Hara §akti worshipped the god Bháyilé §vara of the agrahara village Sfirili but also received a grant of land for the temple of 116S.Vai§egika Pá §upatas. Pá §upatas.116In all likelihood the philosophical position of the Kálámukhas did not differ a great deal from that of these Nyáya. his disciple Amrtara §i.Ballala II. a grant found in the Hariharesvara temple at Sáténahajji in Dharwar District. The Naiyáyikas. Bonteyamuni's first act was to set up a lingo. PDF compression. 1204 during the reign of the Hoysala king Vira. a devotee of gild and follower of the doctrine of Lakula.santána. but this does not necessarily exclude a high degree of philosophic sophistication as a comparison with mediaeval Catholicism easily shows. a Kálámukha of the Billa.N. in his Saddarsanasamuccaya. 1. There is one other Kálámukha epigraph which may belong to the Befjeya. History of Indian Philosophy. animals.KALAMUKHAS OF THE SAKTI. and his son or disciple Harasaktideva. Settikavve.matha. men. a devotee of Hara. Annigeri. and demons is best interpreted to mean that the doctrine was to be taught to men irrespective of caste."? It was issued in A. This also agrees with Rámánuja's statements and helps to confirm the historical link between the Kálámukhas and Virasaivas. and disease. no. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 117Ed. but the worship of Sñrya was not. witches. After receiving his commission from the Sun. his disciple Sivará §i. he says. The establishment of lingas was a characteristic Kálámukha activity. OCR. is introduced along with her spiritual advisor Harasakti. He converted his opponents in a great debate with the aid of a miracle. He performed a great penance and a god then rewarded him with divine knowledge and a commission to preach this to the world.D. Bonteyamuni's miracles themselves need little comment. These are all typical motifs of religious folklore and occur as frequently in western traditions as in eastern although the contexts may differ. V. Dasgupta. call themselves gaivas and the Vai§eikas. speaks of the Nyáya sect of Pásupatas. His genealogy is given as follows : Pinákapáni. He magically turned back attacks by men. 143-45. Raja§ekhara. These exploits point to a significant `magical' element in Kálámukha belief. The curriculum of the Kiçliya -matha could not have been mastered by a group of illiterate witch .doctors. .samaya. XIII. HAS. 120Ibid. The most important of these registers the gift of a village in A. no. promoter of the Kálámukha.. an ascetic of the Kálámukha (creed). conducted service at these temples with great interest . and A . King Prbla is called the best pupil of that Ramésvara. his disciples. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .paridhi of the Parvvatavali. Several other epigraphs mention ascetics of the Parvatávali but omit the name of the samtati or santdna. to the wretched. The father of Tribhuvanamalla was Prbla I.' The teacher is described as follows : This Ráméivara. and trans. 118Ed. One other saettati of the Parvatávali is mentioned in a fragmentary grant from Gogga in the Shimoga District dated A. and to the succession of masters.D. 12.santana. the son of the Kákatiya Bétarasa. the greatest of Siva's devotees. to the mendicants and to the brahmins. A local official made a grant of land to an unnamed temple after washing the feet of 'Rudraiakti. If the Billa-matha can be connected with the Bejjeya. VII. 1090 to'Rame vara.Kotxla or Anamkon¢a in the same district seems to mention the same teacher.'118 Unfortunately the full name is lost. 7.. no. the head of the famous Mallikárjunaiila -malha of Sriparvata.known) with the moonlight of his fame. EC. compassionate. and who was well known for his tapas.. the giver of food to the poor. 119Ed. Part II. was well.D. who was a Meru mountain for the gems of qualities. this grant furnishes the best clue to the meaning of the term Parvatávali and confirms that Sriparvata was an important Kalamukha center.' by King DuggaTribhuvanamalla. PDF compression. Rudraiakti is given the usual list of ascetic virtues but no other significant epithets. Another grant found at Hanam. 316. these ascetics must also have belonged to this organisation. of the Sakti.e. disciple of Kriyásaktipan¢ita. It was found on a pillar at Kazipet in the Warangal District of Andhra Pradesh. As mentioned above. who pervaded the quarters (i.THE KAPALIKAS AND KALAMUKHAS 136 Harihareivara in Sátanahajji.120 This states that the father ( ?) of king Tribhuvanamalla (Bétarasa II) granted Vaijanapali alias Sivapura to Rameivarapan¢ita.pançita. ka. 1117. Rice.santati.pançlita of the Appa .Parvatávali. Sk.pançlita. OCR.119 Bétarasa was a feudatory of the Cálukya king Vikramáditya VI.pançita. and trans. Sreenivasachar. the modern Arasibidi in the same district..L. for the maintenance of the Svayambhú. I24Ed.' is not known.samaya and Lákula.PARISAD 137 [This priest] knew the nectar of the essence of the great cult of the Lakulésvara ágama and .D.pandita. PDF compression. At the request of the queen Mai[aladévi the king also granted another village to the same priest and to a priest called Deva §akti .Bhairavadeva at Kolla near the western gate of gri§aila after washing the feet of the same Suresvara. The relation of these priests to Rámesvara. spread its practice in the world.sila -matha of §riparvata.siddhánta.122 These priests are described as residents of griparvata or grìsaila. the father of the previous king. 55 -56. 134. Sastry and N.121 The record has been provisionally dated at c. no.pandita -deva. S /I. for the sacra in the temple of the god Mallikárjuna at Sivapura at the request of his chief queen Kañcaladévi. A 1075 record found at Kop in the Bijapur District registers the gift of a village to Tatpurua. dated 1057 and found at a temple near Kottapalle not far from 8ivapura. no.S. possessors of the usual ascetic virtues.. The donor was Ballavarasa. the head of the famous Mallikárjuna. 1050 is correct. 1050. The givapura of this last grant appears to have been the name of the settlement at griparvata. Rao.124 This must be the town of that name used by Vikramáditya VI as an occasional residence. A grant from Sivapura dated A. no. disciple of Gañgard§ibhattáraka. OCR.L. followers of the Kálámukha.Nagare§vara matha at Vikramapura. and Naiyyáyikas. a feudatory or official of the Cálukya 121Ibid. IX. pp. 1231b1d.pandita.. IVEd. N. S //.pandita -deva of the Kálámukha Parvatávali. Part I. XI. Suresvara cannot have been his preceptor and may have belonged to a rival or subsidiary matha.KALAMUKHAS OF THE SAKTI .123 The wording of the praises of Suresvara and his preceptor is nearly identical to that in the givapura grant.. R. Part I. If Rámesvara's doubtful date of c. disciple of Tribhuvanasakti. 119. 116. came to Sri§aila with his queen Mailaladévi and an official named Ballavarasa and in the presence of the god Mallikárjuna donated a village for the god Svayambhu. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .pandita. 1069 states that king Some §vara II of the Kalyána Cálukyas granted a village to Suresvara . states that Somesvara I. An earlier grant. Rao. A supplementary grant to the god G6vardhanë vara of givapura is attached. This is probably the person who accompanied Somesvara I to Sriparvata. EC.D. a descendant of lánagaktipandita -deva of the Kálámukha Parvatávali. 1nIbid. Rice. 127Ed. He was the pupil of Jñána§akti -deva.125 Another i§ána§akti from the same line is mentioned in a grant provisionally dated c. PDF compression. 1185.. The Kálámukhas Varesvara and Trilocana were heads of the Tripurántaka temple in that town. the modern Hajebi¢u in Hassan District. who was the disciple of Rudrasakti -deva.128 The grant was issued by some minor officials. who was the disciple of Koppina. 131. In 1136 during the reign of the Hoysala king Vignuvardhana a priest named Kalyána§akti. 128Ed. disciple of Trilocanapandita -deva. and trans. In A.munindra.pandita..paradita -deva. BI. This is the last of the known Parvatávali sites. 1096 Sarvadeva. It is not inappropriate that these officials were visiting Belagáve at the time of issuing this grant. a Sinda feudatory of the Kalacuri Saitkama II. 119. Trilocana was 125Ed.D. made a series of gifts to the sanctuaries of Came§vara and Mále§vara at Rbn in Dharwar District.santati. Rice. V. 114. the disciple of Trilocana. while they were visiting Belagáve. a dantiádhipa of Vikramáditya VI. 126Ibid. L. to provide for offerings to the god Mallikárjuna whom they had established in Mariyase (? Mattikote). or Vares- vara -deva.126 The priestly genealogies of these two teachers are confused. The Bhujadgilvajl A record from Mattikote in Shimoga District dated A. and trans. 292. but the place mentioned here is probably not the town at Sriparvata. and trans. donated some land to a temple of Sarvegvara which he had built in Belagáve `as an ornament to the famous Tripurántaka. VII. Sk. a priest of the Parvatávali of the Kálámukhas. In 1179 Vikramáditya. B). Sk.vakhána -deva. 222 -36 (no. Barnett.'129 He had established the temple through the teaching of Vare § vara . 117. and chief of the Kálámukhas of the Sakti -parse in the Bhujaitgávali and Iflige. EI. XIX.munindra. resided at the Hoysala capital Dorasamudra. 1077 registers a gift to Varesvara.138 THE KAPALIKAS AND KALAMUKHAS Somesvara II. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .D.127 The donee was Guru bhakta -deva. EC. OCR. 134 It would be useful to learn if erotic sculpture is found on other Kálámukha temples.deva. We visited the temple in March 1966. especially those which are known to have maintained devadäsis. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Nos. and the Khajuraho temples as well. 1 -2 (1955 -56). 131See Mysore Gazetteer.' /relit Kalb. 185.130 Of the several temples in Belagáve the Tripurántaka is artistically inferior only to the Kedáre §vara temple. One of the most prevalent views is that it reflects the influence of tantric ideas.A. Around the base of the Tripurántaka is a sculptured frieze illustrating scenes from the Pañcatantra. is basically profane in character.PARISAD 139 descended 'in the line of the emperor of Kalámukha [sic] munis. as the donation of Trilocana shows.producing ascetic practices (dvdras) of the Pá §upatas do include a mild form of sexual exhibitionism called . pp.132 but this does not seem sufficient to account for the sculpture. Despite the testimony of Rámánuja. For a different view see P. 1282.KALAMUKHAS OF THE SAKTI.pancita. PDF compression. p. undated inscription mentions a land donation to a dancing girl (sújege) of the Tripurán- taka temple made by the priest Trilocana.iritgärana. This view does not debase the undoubted beauty of the sculptor's art. 'The Kaula- Käpálika Cults at Khajuraho. the Tripurántaka in Belagáve. the heavenly seer Kásmira. in no uncertain terms. who must be the teacher of Vare §vara. pp. is the evidence of temple prostitution at many Kálámukha temples including. In our opinion the erotic sculpture of this temple.secular entertainments formerly provided by the temple.135 130Ed. Sastri. 133 Visited by us in March. Chandra. we feel. 130. The Hoysala style Mallikárjuna temple at Kalsi in the same district contains similar sculpture and may well have been staffed originally by Kálámukha priests. Both are now protected monuments.131 Scattered between these scenes are erotic figures similar to those in the frieze around the plinth of the Laksmana temple at Khajuraho. Chaudhuri. there is little evidence that Kálámukha worship was in any sense tantric. V. ARMAD 1929. 133Ed. p. pp. I34Much the same evaluation has been persuasively argued by N. OCR. 217 -20.133 More significant. however. R. it simply puts it in a different light. Various theories have been propounded to explain the presence of erotic sculpture in Indian temples. Like the devadäsis for whom it might have been a type of advertisement the sculpture was simply one of the many semi . 98 -107.' An earlier. The Continent of Circe.C. The peculiar scorn. 19 -21. 132See below. especially since the commentator on the Pa upata -sútra commends celibacy. 1966. no..deva. 1098 the chief priest of the Tripurántaka temple was Caturánana.F. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 1431bid. 118.pandita -deva.pariw and Bhujañga . may be the donee in a grant made by a local chief to the Mallikárjuna temple at Bégiir. A 1074-75 inscription from the city of Bijápur mentions a line of Kálámukha ascetics founded by one Bhujañga.pandita. Desai..137 and between about 1150 and 1180 Jñänasakti. and trans. 141Ed.agrahara in the same district. PDF compression.D.devacarya. 'Sanskrit and Old Canarese Inscriptions.138 The founder of this priesthood. 38. J. XX. In A. 137Ibid. Sk. nos. SII. VII. no. 140Ed. Sk.agrahára.. a supporter of the Kálámukha.140 His immediate disciple was Trilocana and a later member of the line was called Kásmira. but there is no way to confirm it..136 in 1113 Kriyasakti. a village in Bijápur District.pandita.pandita.parw.hundred palm trees to the Kalésvara temple and its ácárya Bálacandra.' IA. X (1881). 139Ibid. OCR. Rice. Gai. XV. Sk.143 Both ascetics are given the usual ascetic virtues but no other information is provided..140 THE KAPALIKAS AND KALAMUKHAS Some of the successors of Varesvara are mentioned in grants made to other temples in Belagáve. In 1067 a local official of Adür donated three . SII.141 Two eleventh century epigraphs from Dharwar District which mention only the Sakti -par$e should also be noted here. 99. 1381bid. 123 and 119. 126 -32. Sk. 32 and 97. and trans.142 In 1058 Somesvara I's feudatory Indrakésiyarasa made a gift to the temple of Jgésvara at Kuyibäl headed by the priest Lókábharana. 136Ed. Kásmira -deva. Belagáve and Bégür.pandita of the Sakti. EC.. 106.139 This chief issued his donation after washing the feet of Káimira. These names suggest some relation with the ascetics at Mattikote. The remainder is defaced. Fleet. 285. 206.samaya and a member of the Sakti. This Bijápur priesthood also appears in two grants from Muttagi. I42Ed.pandita of the Sakti pare. they are only five in number and contain a total of only eight relevant inscriptions.parisad is first mentioned in the undated Tánçiikon¢a grant of the Eastern Cálukya king Ammarája II. 799 -847) of the same dynasty. The interpretation turns on the meaning of adi in the expression Kdlamukhendrddyaparandmd.1 The grant is written in Sanskrit and registers the donation.parisad. The diagram of their spiritual genealogy is given on next page. E/. the temple was originally established by Vijayáditya Narendramrgarája. A. PDF compression.D. After delineating the boundaries of the four villages. health.2 If we calculate twenty years for each generation of teachers.V. Grants to temples of this parisad have been found in the Guntur District of Andhra Pradesh and in the Bellary. life. or at least received less royal and official support. It is probable. and a free feeding house (satra). Lakaiipu. therefore. 161 -170. of Tánçikon¢a and three other villages for the god Umámahe §vara in the temple (deválaya) called Samasta. He makes KAlámukhendra an alias of Paiupati II and identifies Paiupati II and III.Pasupati must have taught over 100 years earlier than 'Ed. lineage. Bijápur and Gulbarga Districts of Mysore. by the king. XXIII. and supremacy. According to the inscription.bhuvaná §raya. Although the temples are spread over a large area. the modern Vijayawáda or Bezwáda on the Krishna River about sixty miles from the river's mouth. in order to provide for temple repairs. that this group was less influential than the gakti. bali. On the occasion of the summer solstice (uttaráyana) Ammarája II made a gift for the increase of his country. naivedya. the inscription praises a line of `Kálámukha' priests belonging to the Sirpha.V. who ruled over Vengi and parts of Kalinga between A.CHAPTER V OTHER KALAMUKHA PRIESTHOODS The Simha. 2The editor B. Krishnarao interprets the genealogy slightly differently.parisad The second of the two known parisads of Kálámukhas is the Simba parisad or Lion Assembly. The Sirpha. who must be Vijayáditya II (c. B.parisad.D. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 946 and 970. The temple was located in the city Vijayaväti. music (átodya). OCR. Krishnarao. THE KAPALIKAS AND KALAMUKHAS 142 (1) Laka §ipu alias Pa §upati I 1 I 1 (2) Prabhiitarä §i- pai}çita I (5) Bhuvanarä §i -muni I I i (3) Vidye§vara I 1 I I (4) Väme§vara (6) Pa§upati II (7) Prabhñtarä§i II alias Kälamukhendra (8) Pa§upati III (9) Vidye§vara II (10) Prabhiìtarä§i III Prabhiitarä §i III, a contemporary of Ammaräja II. This would be about the time of Vijayäditya II, the founder of the Samastabhuvanä §raya temple. It is likely, therefore, that Pa§upati I was the first head priest of this temple. This also makes him one of the earliest known Kälämukha priests and an approximate contemporary of the Kälämukha priest I§varadäsa of Nandi Hill in Kolar District, Mysore, who is mentioned in a grant dated A.D. 810.3 According to the text of the inscription, in various ages of the world numerous munitvaras beginning with Sri- Lakuli §vara appeared, who were self -made forms of Rudra (svikrta- Rudramúrtayah). They became self incarnate (svayambhuvah) on earth as teachers of the path of dharma. In that succession came the `Kälamukhas,' who were proficient in the Vedas (sruti- mukhyáh), Svayambhiis on earth, and worthy of the homage of kings. Today (iha), the record adds, those munisvaras are the beneficent lords of this sthana of the Sirttha- parisad. In the lineage (santati)4 of those `Kälamukhas,' who were residents of many ancient temples such as that of Amaravate §vara, there arose the munipa Laka §ipu or Pasupati (I), who was the husband of Sri and who understood completely all the ágamas. He fed his holy body (dharma- sarira) only on water, vegetables, milk, fruits, and roots (text 11. 51 -57). 3See below, pp. 160-61. 'This term may be used in a technical sense such as in the term Múvara- kOneyasantati. If so, however, the santati is not named. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor OTHER KALAMUKHA PRIESTHOODS 143 This passage repeats and confirms many of the facts known about the religion of the Sakti- parisad. The members of the Sirpha- parisad are 'Kálámukhas'; they trace their descent from Lakuli §a; they worship Siva; they are proficient both in the Vedas and in the ägamas ; and they receive the royal homage owed to world - renowned teachers. Their severe asceticism is emphasized in the reference to Laka §ipu's grainless vegetarian diet, resembling the diet of a vänaprastha ascetic. The temple of Amaravate§vara must be the one located at the famous city Amarávati which is about twenty -five miles upstream on the Krishna from Vijayaváli (Bezwáda). We have noted above that the peripatetic Kálámukha teacher Bonteyamuni visited a place called Kataka which might be the same as Dhányakataka, another name for Amarávati. Amarávati, Bezwáda and Sriparvata are all located on or near the Krishna River and are natural stopping points for pilgrims, traders and travellers. The last of Laka §ipu- Pa §updti's successors was Prabhiitará §i III, the heir (yuvaräja) to the fame and prosperity of his guru Vidye§vara II and a mighty lord for those who seek refuge (prabhur ä.ritänäm, a typical poetic conceit). He is said to have built, in his guru's presence, a beautiful stone devakula and matha of three stories. For this he received from the king three villages and a thousand she - goats. The record ends saying that the king was the donor, the guru Vidye§vara (II) the composer, and Katakanayaka the executor of the grant (text 11. -68). This may imply that Vidye§ - vara was the rajaguru of Ammarája II, but we know from other records that this king was not a patron of Siva alone since he also made donations to some Jain temples in Bezwáda.5 Sometime about the end of the tenth century, or possibly earlier, members of the Sirpha- parisad established themselves in the Bellary District of Mysore. In A.D. 1045 the Lerlka One Thousand, a military clan led by the dandanayaka Tikanna, set up lirigas of Nolarpbe §vara and Lelike§vara and won permission from King Some§vara I of the Kalyána Cálukyas to grant some land for worship of the two gods.6 The gift was made while washing the feet of Some§vara- pancita of the Sitpha- parisad, who was in charge of a matha in Kógaji, the capital of the Kógaji Five Hundred. The inscription registering the grant was found in the Uddibasa5R.C. Majumdar (ed.), The Struggle for Empire, p. 139. 6Ed. Sastry and Rao, SII, IX, Part I, no. 101. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor 144 THE KAPALIKAS AND KALAMUKHAS vanna temple at Morigeri, a village near Kógaji. In another grant from this temple dated the same year, this clan donated some more land to the god Nolarllbesvara while washing the feet of the same teacher in the presence of the god Virñpáksa (Siva).' Both grants identify Some§vara as the disciple of Jñáne§vara- pancita and disciple's disciple of Maleyája- pancita -deva. These priests are given the usual list of yogic virtues, and in the former grant Maleyája is said to know the true meaning of all the .izstras which issued from the lotus -mouth of 8rî- Lakuli§a 8 This Maleyája seems to have been an important and well -known religious leader of Sirlha- parisad since he begins the priestly genealogies in many grants found at other sites in this region. In A.D. 1093 Gañgarasa, a mahaman4alesvara of the Cálukya king Vikramáditya VI, donated some land for the god Bale§vara in a temple of the god built by Gañgarasa's father at the nearby village of Halagondi.9 The grant was made after washing the feet of the teacher Khalegvara- pancita. Khale§vara's teacher was §ántará§ipancita, whose teacher was Some§vara- pancita, whose teacher was Jñáne§vara- pancita, whose teacher was Maleyája- pancita. Maleyája, Jñáne§vara and Some§vara are obviously the same teachers who appear in the two grants from Morigere. The description of Maleyája is in fact copied virtually verbatim from the first Morigere grant. The Halagondi record adds the information that Maleyája was attached to the god Ráme§vara whose temple was presumably located in KOgaji. Khalesvara- pancita is given the usual yogic virtues. Twenty -two years earlier, in A.D. 1071, Vikramáditya VI donated a village to the god Kalideva of Huvina hadagalli, another village in Bellary District, at the request of the mahajanas of the place.10 The grant was for service to the god and for feeding the students, servants, singers, and ascetics of the matha of Lakule§vara- pancita, a priest who belonged to the lineage (santati) of Maleyája-pançlitadeva of Ráme§vara. This same Maleyája seems to head the priestly genealogies of the donees in two grants found at Yéwíir, a village in Gulbarga 7lbid., no. 104. BAnother grant from this temple dated A.D. 1064 (ibid., no. 127) records a gift made to a Siva temple while washing the feet of '... §vara- pandita -deva of Mbgiñgere.' 91bid., no. 163. Iolbid., no. 135. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor OTHER KALAMUKHA PRIESTHOODS 145 District of Mysore. On the occasion of a lunar eclipse in A.D. 1077, Ravideva, a Brähmana minister of Vikramäditya VI, petitioned the king to grant some lands for a temple of Svayambhü which Ravideva had built in Yéwür.11 The lands were given in trust 'to the acarya of that place, the fortunate lanara §i- pancita, a disciple's disciple of Cikkadéva of Miriñje, a disciple of Maleyajapancita -déva, of a branch -body of the congregation of EjemelaSirpha [ Ef emela- Simha- parsan- mandaliya].'12 The list of items for which the income from these lands was to be used gives a pleasing picture of the daily activities of the temple : [These lands are given] for homage with perfumes, incense, lights, oblations, etc. ; for the restoration of things broken ... ; for the set of procession - cloths; for the food and clothing of student - ascetics and scholars reading and hearing [lectures]; for the professors lecturing to them; for the Caitra festival and the festival of the sacred thread, and the entertainment of visitors and other such acts of worship; for the llama at the parva of a samkranti, an eclipse, etc., and for bali- sacrifices, etc.; and for the entertainment of poor and destitute Brahmans and others.13 The record closes with some rules advising celibacy for the inhabitants of the monastery : `Whether they are acàryas of this establishment or ascetics, it is not open to any persons except such as observe strict celibacy to abide in the monastery : the villagers, the burghers, and the king in concert, shall expel those who do not observe celibacy.'14 The second record from Yéwür was issued in A.D. 1179 during the reign of the Kalacuri king Sañkamadeva II and registers a gift of land to Jñanarä §i, the àcarya of the monastery (sthana) of the god Svayambhu- Somanatha in the town, for maintenance of his establishment.»S Jñänara §i is said to belong to the spiritual lineage (samtana) ofCikkadeva of Miriñje, the disciple of Maleyaja11 Ed. and trans. L.D. Barnett, 'Inscriptions at Yewur,' EI, XII, 268 -98 and 329-40 (no. B). Trans. ibid., p. 290. The name of I§ánará §i's guru is not given. 'Trans. ibid., pp. 289 -90. °Trans. ibid., p. 290. This may be compared with the rules prescribed for the 'Goravas who are Kálámukhas' in the A.D. 1060 record from Sudi quoted above. isEd. and trans. ibid., no. G. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor THE KAPALIKAS AND KALAMUKHAS 146 deva of the Srimad- E(emela- Sri- Simhaparson- mandala. These can only be the two teachers mentioned in the A.D. 1077 grant. This Jñánará §i seems to be again mentioned in an inscription found at Managö)i in Bijápur District.i6 This grant, the details of which are lost, was issued during the reign of the Yádava king of Devagiri, Jaitugi I (c A.D. 1191- 1200). It says that a munipa named Gauladeva appeared in a lineage of ácáryas. His best disciple was the vrati.§vara Maleyája- Jñánará§i, whose son was the munipa Dharmard §i. The name Maleyája- Jñánarási should probably be interpreted to mean Jñánará §i of the lineage of Maleyája. It is also likely that the same Jñánará §i is the priest named in a grant dated A.D. 1176 found in a temple of Somanátha at Iitgalé §war in the same district." According to this record the Kalacuri king Some §vara donated a village to this temple and entrusted the gift to Jñánará§i -pai çiita -deva, the ácärya of the god SvayambhuKeddre §vara of Vijayápura (Bijápur) and a member of the Sirpha- parisad. Here again Jñánará§i traces his descent from Maleyála of the Ejeméla lineage and the man Iala of the Sirpha- parisad. Apparently Jñánará§i was in control of the Svayambhú temples at both Yawilr and Bijápur. A collation of all the inscriptions of the Mysore branch of the Sirpha- parisad yields the priestly genealogy given on next page. Other Kñtámukha Inscriptions In addition to the records left by the Sakti- and Sirpha- parisads, there are a large number of Kálámukha epigraphs which cannot with certainly be said to belong to either organization. These epigraphs are approximately contemporary with and are spread over approximately the same regions as those of the two known parisads. There are an even greater number of similar inscriptions which mention priests or ascetics, who, by their names or by the doctrines they profess, may also have been Kálámukhas or at least Lakuli §a- Pásupatas. It would be impractical to examine all of these records, but we will give a rapid survey, by districts, of those in which the donees are specifically identified as Kálámukhas. Shimoga District Belagáve, headquarters of the Sakti- parisad, contained at least 16Ed. J.F. Fleet, 'Inscriptions at Managoli,' El, V, 9-31 (no. D). 17Ed. Desai, SI/, XV, no. 129. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor Svayambhu -deva made during the reigns of the Kalyána Cálukya kings Jayasirpha II and Vikramáditya VI respectively.OTHER KALAMUKHA PRIESTHOODS 147 Maleyála I Cikkadeva Jñáne"svara unnamed med Some§I ara (1045 Morigeri) 1 Sántará§i 1 Khale'svara (1093 Halagondi) Lakule§vara (1071 Huvinahadagalli) i"sánará§i (1077 Yéwúr) 1 Gaul Maleyála Jñánard§i = ? Jñánará§i (1179 i Dhaarasi (c. 1081 Tambarasa gave some land to the temple in care of Rudrasakti. ARMAD 1929. Siva §akti. Siva§akti is called the foremost of the Kálámukhas and given the usual yogic virtues.pancita. 1176 Itigalé§war) two other Kalámukha temples besides those dedicated to Tripurántaka and Daksina. In A. Sk. PDF compression. 1024 the former king donated some land. may well be 18Ed.D.Kedáre§vara. a governor of Vikramáditya VI. and trans.pancita.D. The second grant was made by Tambarasa. at the request of Kundarája. the desádhipati of V(B)anavasa. OCR. this god. 131 -140 (no. the disciple of Sivasakti. two shops and a flower garden to the sthänácdrya of. 19Ed. VII. An inscription found in the temple of the god now known as Kallésvara registers two grants to the temple of Kalideve §vara . who is also given the usual yogic attributes. although a MúligaSiva §akti. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 1195 Managóji) Yéwñr. and trans. 65). pp. 1019 found in the town.18 In A.D.pandita of the temple of Millasthána Nandikesvara is the donee in a grant dated A. Rice. These seem to be the only records of this priesthood. EC. 125.19 This priest.pancita. Pandavtya under the patronage of KAmadeva. pp. Keith identifies this Kámadeva with a Kadamba king ruling c. Sk. The Struggle for Empire. for food and cloths for the students and ascetics. p. 126. Several of these can be identified. Vádibhasiipha.bhalla might be the Kàvirája who composed a Rena. Tripura Akalañka is either the well -known eighth century Jain logician or some later namesake. A. a great kite to the Sárpkhya serpent. Mediaeval Jainism.gharalla.vànala. as Handiqui points out (pp.D. Abhyacandra.. 9.gharalla and Ajitasena. Vádirája. an able supporter of the Naiyáyikas. Vádirája. 23See R. The names of many of these theologians.pandits.G. a thunderbolt to the Mimárpsaka mountain. 21See Handiqui. Majumdar (ed.C. p. and Ayavádi.Rudraguna. Mádhava bhalla. Vádi..' Some of the individual opponents whom he defeated are also named including Tripura Akalañka.24 Vádibhasirpha. Vil. 30I -302. A. In A. for sandal. Saletore attempts to prove that this teacher also bore the names Vádi. 1025 during the reign of Jayasirpha II22 Abhayacandra might be the Jain author of the Padmánanda Mahákávya 23 Mádhava .pandita. p. 24A History of Sanskrit Literature.B. and B. The Pañcaliñga temple in Belagáve was also controlled by Kálámukhas. 10 -11). pupil of Puspasena and author of the K$atracútiámani and the Gadyacintámani 21 Vádirája was another Digambara Jain who wrote his Pár.D.148 THE KAPALIKAS AND KALAMUKHAS the one mentioned in the Kallésvara grants. 22See Handiqui. incense and offerings for the god.'20 This priest is described as a master of logic and other sciences.bhalla were probably all contemporaries of Lakuli §vara. the Kájámukhi [sic] Brahmacári. A few of Lakuli §vara's successors at the Pañcaliñga temple are 20Ibid.).. 'for repairs of the temple of the Pañcaliñga set up by the Pándavas.A. 1036 King Jayasitpha II of the Kalyána Cálukyas granted some land to Lakulisvara. Abhayacandra. Saletore. reflect the fondness for philosophical debate and polemic which characterised the period. PDF compression..sthána of Balligáve. 9. . web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 43-50. 137. pp. 1182 -97 but notes that R. 49 -54.kcivya called Räghava. . pp. and 'a submarine fire to the Bauddha ocean. and Saletore. and Mádhava.D. also called Vádi.carita in A. to Digambara speakers a falling star. an axe to the tree Advaita speakers. a saw for cutting down the Lokáyata great tree.vanátha. Bhandarkar puts him at the beginning of the eleventh century. a noose of Yama to hostile proud panditas. OCR. Vadibhasirpha must be the Digambara Jain Odeyadeva Vádibhasirpha. Jfiánánanda.. The rule enjoined in the three Vedas for the order of castes and á §ramas is dharma.. 114. `.26 between about 1150 and 1159 by Sarve §vara pandita. EC.' On the whole. 30See above. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . and from the common ending to many of their names. have virtually nothing to say about the subject. It is fairly certain that most if not all Kálámukha priests claimed BrAhmana status.deva. were openly hostile to caste consciousness.pandita. Sk.bhatta.. At least two other religious establishments in Belagáve.30 from a few scattered references to the gotras of Kálámukha priests. the extant texts of the Pá §upatas.or Hiriya. In A. however. 99.D. Sk. This we gather from the 1113 inscription which calls Some§vara of Belagáve a Sarasvata.27 and in 1181 by Rudra §akti -leva 28 One of the most noteworthy features of the record of Lakuli §vara is a concluding verse in support of Mahádeva (Siva) and varnásramadharma.OTHER KALAMUKHA PRIESTHOODS 149 mentioned in grants to other temples in Belagáve.25 in 1113 by Kriyá§akti. Kálámukha inscriptions are remarkably silent on the subjects of caste and class. Sk. 27Ibid. Rice says this verse is from Kumárila. Who casts aspersion on these two (statements). In these circumstances the above verse should perhaps be regarded as little more than a stock imprecatory formula.. 71See above. OCR. 29Ibid. He seems to be different from the Tripurántaka priest by this name. Without more specific information it is impossible to determine the dominant attitude of the Kálámukhas to varnásrama.dharma. 118 and 123. Rice translates : Mahádeva is god. the sect which succeeded the Kálámukhas.deva. p. Sk. 126. 119. 1098 the Pañcaliñga was headed by Srikantha. may have belonged 2SEd. Sk. and the Virasaivas. Rice. the sect most closely associated with the Kálámukhas. VII. p. his feet worthy of worship by all the world.31 Furthermore. and in the case of Bonteyamuni of Horltba1 a Kálámukha priest is instructed to preach to anyone who would listen. and trans. 106. on his head will I place my foot in the king's assembly 29 It is difficult to estimate the weight to be given to this defence of social orthodoxy.pandita. 131 PDF compression. 2óIbid.panditadeva. 28Ibid.malha. the Pañca -malha and the Senior.. in A. modern Hñli..D. Sk. 242. was to the ácárya Tatpuru $ a . E).pandita. 34Ibid.. 1104.papdita. It is also claimed that he received a boon from Aghora.pari$ad. 119. Jñána§akti is praised for his knowledge of logic and grammar and given the second name Ekáksara. 170 -218 (no. 1163 from Bandalike commemorates the construction of a stone tower (prásáda) and a golden pinnacle (kaiak') for the town's Siva temple by an official named Máceya. PDF compression. Sk. Many monarchs are said to have offered him homage.35 Belgaum District In this district of northern Mysore the ancient town of Pill.D.. 236. A composite inscription found there registers several grants to a temple of Andhásura (Siva) which was controlled by a line of Kálámukha priests. 1039 after washing the feet of the Kálámukha priest Kriyá§akti. Sk. An inscription found in Belagáve itself registers a grant to the god Siddhe §vara of Benakanakoja 33 The donor issued the grant in A. and the Saivágamas and to possess the usual yogic virtues.' The chief priests of the Brahmacari -matha of the Some§ vara temple were named Some §vara . and 168.D. and trans. OCR.D. a disciple of Jñána§akti. 1174. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .náyaka. 33Ibid. 151. 106. the eight branches of Yoga.pandita -deva. Barnett. levo. His spiritual ancestors were the 'eminent 32See ibid.150 THE KAPALIKAS AND KALAMUKHAS to the Kálámukha order since the names of their priests end with the titles deva and pandita -deva in typical Kálámukha fashion.pandita and Bireya -jiya. 125. 123.D.pandita -deva. 36Ed. Máceya's guru was Devasaktibratindra. the Kálámukha Kalyána§akti. L. seems to have been an important Kálámukha center. `Inscriptions of Hull. the `ácárya of the celebrated Hiriya -matha of Bammakúru.32 One or two other villages in Shimoga District contained Kálámukha temples which cannot definitely be connected with the akti. Sk.' EI.. the Kadamba Soma and donated some land for its temple. 99. A grant of A. XVIII (1925 -26).34 This official also set up a liriga named Some §vara after his feudal overlord. Siddhánta. 153.36 The first grant.' This priest is said to be expert in Vedánta. About eleven years later. Máceya built another Siva temple in the town called Boppe§vara after Kadamba Soma's father Bopparasa and donated some land to the Mñlasthána ácárya. 118. 'an ornament to the face (mukha) of the celebrated Kálámukhas. dated A. His teacher was Väma§akti. no.. after him..39 In A.' They are named as follows : `Paliyadeva .D. JBBRAS. among the §rotriyas among the unlimited groups (who) have become famous. This may be the same priest or. PDF compression. Honnayya was the priest of these temples. whose lay disciple MädiGauda is mentioned in another record 38 This Jñäna§akti and his disciple Nàgara i may well be the same as the priests Rirapali jñána§akti and Nata. OCR. the Kälämukhas with Mahá- vratins. It may be translated as follows : 'Among the Mahávratins who have become famous.' His disciple was Nàgarägi. X. the elder brother of Nata.' Apparently Somadeva was the teacher of Jñánasakti. 38lbid.' and 'an excellent mirror of Kálámukha (doctrine). A Jñánasakti is also mentioned in undated record no. the disciple of Rigi§eitga.37 He is called 'an drddhya adored by bowing monarchs of demons and men. Mänike§vara and Siddhegvara in Nasargi. no. . and trans.. after him. registers a donation by Jñäna§akti -deva. who was the disciple of Rirapali jñänaakti. made a final gift to Vämagakti -deva. A second grant. Lakuli§adeva.-298 (no. I.nägarä§i. An undated record found in Hali refers to a Jñäna§akti who must be identical with one of the Jñänagaktis of the previous inscriptions. among the Mahápásupatas who have become famous. Fleet.. An important verse in praise of Honnayya seems to identify. Mahäpäsupatas and 8rotriyas. versed in all arts and sacred tradition [sarva. J. made by some leading citizens of Pali in 1184. 1162. 39Ed. a successor. worshippers of the god Trk0legvara.kaldgama] . Vämasakti's own teacher was Rudrasakti. the sthdndcdrya of the AndhAsura temple. In 1224 the weavers' guilds of Pali.D. so after him. VI). 19. H. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 1219 -20 an official of Kärtavirya IV of the Rajas of Saundatti and Belgaum erected temples of Habbesvara. 1 cause the most just chief of the Kälämukha (order) to be praised. Ullrich in letter to author dated 10 January. 167. We have discussed some of the implications of this verse on p. Vakkhánideva excelling in virtues and the great Yogin Vidye§äna. K. does not mention any priest. the sthdndcdrya of the god Andhäsura.'40 37Ibid.OTHER KALAMUKHA PRIESTHOODS 151 saints of the Kälämukha order. 1967. more probably. dated A. the distinguished saint Somadeva. A third grant to the god. or at least connect. for the god's baths and oblations.nägara i included in the genealogy of the Kälämukha priest Honnayya who taught at Nésargi in the same district. ° °Trans.' who were noted 'for exalted majesty of learning (and) for severe austerities. D. and the drama. I. fear. and Kalideva of Góliyahalli. wealth. who practised the observances of Vyäsa. poetry. dhyàna. Fleet. is very reminiscent of the earliest priest at Nésargi. This priest Sarvesvara. the collection and explanation of Vedic words and names. the äcárya of the town's Gräme§vara -deva temple. who wore a small piece of cloth around the loins [kaupina]. Ballesvara of Gókäge. The ancient name of Sirasangi. the Yajur -veda. OCR. the ancient Ri§iritigapura or Pirisirlgi. the Vedanta. An inscription from Munavajji introduces a line of Kälämukha priests who were in charge of several temples in the surrounding region. Panchamukhi. PDF compression. and receiving gifts. and grandson Some§vara are all elaborately extolled. In A. svàdhyaya.Velugrame (Belgaum). and trans. he was a priest : who was intent upon the six duties of offering sacrifices. imparting instruction. whose body was sprinkled with ashes . Viivämitra. Ri§isetiga. Vijayame§vara of Kottumbagi in the Halasige Twelve Thousand. "They are listed asyama. 42Ed. XII.' He bore the distinguished title of Holy Royal Preceptor (räyarniaguru) and possessed the usual yogic virtues. the six systems of philosophy [cattarka]. maunànusthàna. giving presents. who delighted in all the learning of the «g -veda. conducting the sacrifices of others.43 Furthermore. Grammar. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . who aiEd. JBBRAS. Prosody.41 The Kálämukha donee of the grant was Rudra§akti -deva.D. 1252 several plots of land were given to the priest of the Jagadi§vara temple by various prominent citizens of Munindravalli. and the hairy skin of an antelope. 33 -38. the Selma -veda. 1148 from nearby Sirasangi. tapas. dhàranà. and avarice. This priest may be the same as Honnayya's teacher's teacher in the Nésargi grant. I. the Atharva -veda. niyama. Ri§i§ritígapura. 1 -50 (no. anger. Re.42 The temples included those of Jagadisvara in Munindravalli (Munavalli) itself. his son Kriyä§akti. Agastya. Kalideva of the great agrahara Nésarige. Mallegvara of Sri. and other holy saints. studying. who carried a rosary of Rudräkgas.edited by Panchamukhi. Sarvesvara is said to have gained similarity of form (sdmya -rúpa) with the god Satpkara and to have 'kept himself apart from passion. Durväsa. and samàdhi. Nárada.THE KAPALIKAS AND KALAMUKHAS 152 This same verse is found in an earlier grant of A. error. pride. 71 -74. IV). the Sinda feudatory of the Kalyána 44L-irkuhigama same( mu)ra samuddha(ddhájrarum.s° It was for service to the god Daksina. A Kálámukha priest named Nyána§akti (Jñánagakti).D.47 The temple of Mallikárjuna at Saundatti must also have been staffed by priests of this sect since it is connected with the Mallikárjuna shrine at Sri §aila. See also ibid.48 The priest of the temple was Vámasakti. XII. In about A. who was the pupil of Devasiva.49 Other Kálámukha temples existed at Chinnatumbalam. a pupil of Devasakti. p. no. 40. "See above.pari$ad. 48Ed.pançiita.F.S. 45 The subjects studied by Sarve§vara are much the same as those taught at the Kö 1iya -malha in Belagáve. which is based on the reading ñkulagamu for Lakulñgama. 46See above. Bellary District Several inscriptions found in this district record donations to temples staffed by members of the Simha.pançiita. 143-44. pp. is less satisfactory.46 this passage contains the only significant physical description of a Kálámukha priest. donated some land to the god Gavaresvara there in the year A. G. X. 57. S /1. J. 1084. 171 72. Kuruvatti and other places as well. the disciple of the Kálámukha ácdrya Nirañjana. An inscription found at Kurgóçi registers several grants to a temple of the god Svayambhii there. 1068 to Candrabhiisana. JBBRAS. ancient Paldala. S °Ed.. a disciple of Anantasakti.OTHER KALAMUKHA PRIESTHOODS preserved [the observances of the L 153 ku1agama. and perhaps at Gudihalli. Fleet. which had been built by a minister of Rácamalla I. Fleet's translation. PDF compression. Kurgóç and Sindigeri.pançiita. pp. JBBRAS. S //.pandita.D. VII).Somesvara of Tumbula (Chinnatumbalam). 133. The important term Jarigama -liriga will be discussed below. 1230 a local feudatory named KesirAja. XX. 45Trans. 167-298 (no. His costume is that of a typical Saivite ascetic. the pupil of an earlier Vámasakti. also called Litigayya and Liñga §iva. . As we have noted above. built the Saundatti temple for a liriga which he had brought back with him from that famous site. One other Kálámukha priesthood in Belgaum District existed at the village of Hadli. OCR. Fleet. 47Ed.D. no. Sastry and Rao. no. At Chinnatumbalam a grant was made in A. Part I.44 and] who was a very incarnation of the Jatigama -liñga . 6. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . having three times visited the Sri§aila shrine. 218.. Gai. IX. and trans. no. Several years later. restoration of worn -out (buildings)..cakravarti. the possessor of all the usual yogic virtues. 235. poetry. 1065 an official named Bijjaladeva granted a village to the temple of the god Nojambegvara at Gudihalli while washing the feet of Divya§akti. 108. who maintained the LiikuliLvarñgama and the Kálámukha doctrine (darsbna) and practised the usual yogic virtues. pp. This gift was 'for the god Svayambhu's personal enjoyment.Sivácárya.bhbga. L. lectures on the Vaige$ika. and charitable gifts of food.deva). 52Trans. the dedrya of the Svayambhú temple at Mujugunda.devar= atpga-bh6gatp(ga)ratpga. Rangacharya.byñkhyá na.deva).56 Vámadeva's disciple was Trilocana -deva. Mimárpsi.dhyáy a.khandika. 265-84 (no. 'Two Inscriptions from Kurgod.53 Another inscription from Kurgód mentions a Kálámukha priest named Amrtá§i -deva (? = Amrtarási. S3lbid. whose disciple was Nirvána -deva. itihása. Siddhanta (? = Lákulasiddhánta). 55Ed. OCR. also called Erkóti. no.' It is not possible to identify the .51 In A.V ai SEgi k a. 277. 235 and 237. .dharmma. IX. Sastry and Rao. ibid. 277 -78.' EI. and a master of a great many ádstras including grammar. Rácamalla gave a village to the same temple and trustee (here called Báli. Barnett. In A. and niti.154 THE KAPALIKAS AND KALAMUKHAS Cálukyas. two types of drama. rhetoric.Siva . scriptural study. offerings of food. 54See V. Vedic names. ( ?). Si!. XIV. the Caitra and pavitra. smrti ( ?).diva.D. PDF compression. class. who was descended from Vámadeva.Siva. 1173 Rácamalla I made a donation for service of the god to the sthdnifcarya Bála.54 Two inscriptions dated A.pathanav =anna -dánav . Inscriptions of the Madras Presidency.D. in 1181. 273. who belonged to the matha of the lineage (santati) of Agaste vara (? = Agastye§vara) MEd. Part I.D.pavitra. Vámadeva is described as the supporter of the Kálámukha doctrine (samaya). The text reads : ' §ri.fástra. logic.reading of the S`iva dharma puräna.55 Both gifts were entrusted to the priest Nirvána -deva.purána. p.pandita -deva of the Lákula sect. They donated some land to the temple while mounting the funeral pyre of their dead husband. 36Ibid. 1144 and found near the Malle§vara temple in Sindigeri register gifts for feeding houses for pilgrims. theatrical entertainment.sv5.. nos.. Purina.D. whose disciple was Kumára -deva... A).'S2 The inscription ends with a third grant by the two wives of the minister who had built the Svayambhu temple.dharma purana.Svayatpbhu. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .naivódya -j i rpm.óddhAra -Cai tra. munipa Bhaujartga.OTHER KALAMUKHA PRIESTHOODS 155 of griparvata.Kálabhairava.Vádimahápra Jaya..munipati and Bhairava -muni Yoge § vara .Svayambhi.parisads. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . whose pupil was Some § vara.or Yogi § vara.58 It seems almost certain that these priests were Kálámukhas.pancita. 165.Siddhesvara for Yoge §vara and his pupils and donated some land for its upkeep. PDF compression.6O In A.siri§vara gri. OCR. This last priest was in charge in A. The official governing the district in which the village was situated was himself a priest named Sure § vara. 6oEd.munipa.pancita. 186. Another line of priests who were probably Kálámukhas controlled the Abhinava.Somesvara temple in the village Kurivatti. 1099 when the two. the Brahman Kálidása.pançlita -deva. whose pupil was Jñánasakti.hundred mahájanas of Kuruvatti and their chief. also called Trailocana 1 Ka§mira..devácárya or . A record in Sanskrit and Kannada from Bijapur itself contains a lengthy Sanskrit eulogy of the spiritual lineage of the Kálamukha äcärya Yoge §vara.pancita.pancita -deva.pançiita.D. no. the disciple of Vádideva. X. Fleet. 126 -32.pançiita -deva.pançiita -deva.pancita. Bijapur District This district has yielded Kalamukha inscriptions of both the Simha.59 The founder of this line was Ka§mira -deva. made a grant for the service of the god. also called Bhuvana and Trilocana Bálasirya.pancita -deva 57Ibid.D. and trans. /A.and gakti. no. who was the disciple of the same Divyagakti. 5tIbid. Yoge §vara is given the following genealogy : Bhujañga. 59See ibid. whose pupil was Lakuli§vara. 1074 -75 a dandandyaka of Some §vara II of the Kalyána Cálukyas built a temple of the god gri. no. 128. also called Tatpurusa. the disciple of Vamasakti.deva..5' In 1111 another gift was issued to the Nojambe§vara temple while the donor washed the feet of Vare§vara.pançiita. 61 He is described as the tilaka on the face (mukha) of the Kalámukha (sect). pränäyäma.'62 By means of Yoga he assumed a hundred different forms and established twelve lirigas of the god Jhafljhesvara. 127 -28 (my translations).. 29. p. niyama. OCR.63 His disciple was the donee Yogesvara. !A. äsana. the doctrine of the Vaisesikas). possessor of the mantra for subjugating the beautiful woman Liberation (mukti). p.' as the leader of the Kálámukhas. = siddhis) of becoming small (animan) and so forth. He agitates the hearts of his proud opponents with the sound of his drum which is Sugata (Buddhist doctrine). which is Vi§e$a (i e. 65This is the list given in Yoga -sútra ii. including one at Bijápur. pratyähära. It is slightly different than the one given in most of these inscriptions. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .parisad. His terrifying trident is the Mimárpsa.65 He was a veritable rajahamsa cines above.' and as 'the. X. (Fleet's translation).'64 This mighty ascetic uprooted the tree of Love itself after reflecting on the loathsomeness (bibhatsa) of the net of samara. as the possessor of the yogic virtues of yama.. He is further described. and samädhi. 63lbid. the sky and the earth to be deafened by the sound of his huge bell which is Nyaya. PDF compression. 128 (my translation). Much of Fleet's translation of this passage seems to be incorrect. 62Fleet.pandita of the Kedáre §vara temple in Belagáve : Through his intelligence that Tatpurusa. 'whose form was purified by actions which were capable of washing away the mud of the Kali age.' as the crest -jewel of yogins. 64lbid. Yogesvara's preceptor Kálabhairava is depicted as an eclectic sage of the same type as Somesvara. dhäranä.munipati assumes the status of being a Bhairava to opponents.. 140. His disciple Trilocana is said to have been expert in the Vedas and Vedáligas and in the ägama received from Sri Lákula. dhydna.156 THE KAPALIKAS AND KALAMUKHAS We have already mentioned the possibility that Bhujatiga was the founder or a member of the Bhujartgávali of the Sakti. He (causes even) the inner parts of space. In his lineage (santäna) many excellent munis appeared who possessed the yogic powers (gunas. He has the battle drum (bhaya -krt) of Trinayana. in Kannada. and the upraised skull of Kápila (the Sárpkhya doctrine of Kapila). no.67 If the first priestly migrant was Bhujahga. In A. Other Kálámukha temples existed at Kalkeri and Sárpsi. Ron. His preceptor was the muni Yogisvara -deva (II). Gadag. Lakshmésvar. the Gavarésvara.68 The priest in charge of the temple was Dévasiriga -jiya. He had obtained the excellent grace (prasäda) of the god Trilocana and had captivated the mind (citta) of the woman Liberation (mukti). first as a subordinate of Jagadekamalla II of the Kalyána Cálukyas and second as emperor in his own right. The donee of these gifts was the priest Lakulisvara. and perhaps also at Sudi and Säténahajli. mentioned in the Bijápur grant. 1076 a governor of the Cálukya king Someivara II donated a village for the Kálámukha temple of the god Svayambhü Some §vara in Kalkéri.vrati. whose preceptor was Vare§varadeva.D. The same line of ascetics beginning with Kásmira is praised in two grants from Muttagi in the same district. PDF compression. SII.OTHER KALAMUKHA PRIESTHOODS 157 among the clusters of lotuses of the Kálámukha family (ku/a) and an ear . OCR. no. 32 and 97 respectively.vratiSvara or LakuliSa. pp.D. 1147 adds the important information that this line of ascetics came to Bijápur from Kashmir. XV. 108 109. Only two "Ed.Ni¢négila. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .66 Both register gifts to the temple of Sivaliñga -deva in the town. Gai. The inscription of A. Not surprisingly it also was a center of Kálámukha activity. made with the approval of the Kalacuri Bijjala. 691bid. 67See above. 49. Hotpbal..ornament of the goddess Sarasvati. XX. Adar. Kñyibál. SI /. Desai. The Sakti . In 1144 some leading citizens of the Savasi (Sárpsi) agrahara made some gifts to the Kálámukha priest T§ánasaktipandita -deva. Dharwar District This district is located directly south of Bijápur and Belgaum Districts and north of Shimoga District. he must have left this northern region about the middle of the tenth century. 68Ed. Hale. whose preceptor was the Yogiivara -deva. nos.69 äcärya of the local temple of the god Chikmagalur (Kadur) District This district is located just south of Shimoga District.D. He is said to be proficient in the Läku/ägama and a veritable crest jewel among those who observe perpetual chastity (nais/hikas).parisad controlled temples at Ablfir. 1147 and 1158. dated A. 112. ' The donee was 'the Kalamukha.pandita . p.71 Another twelfth century Kalamukha priesthood may have existed at Jammapura. 74Ibid. modern Beltikere.72 Chitradurga (Chitaldrug) District This district is situated immediately east of Shimoga District. and trans.deva. PDF compression. donated some land to the local Kalamukha priest Dharmarasi. 1108 while washing the feet of Trailokya's disciple Bhuvana. a disciple of Dharma karttara. ARMAD 1925.panditadeva. OCR. 138..158 THE KAPALIKAS AND KALAMUKHAS Kalamukha sites have been identified.77 70Ed. JI.karttara.karttara. JI. 73Ed.Ibid. 1108 a feudatory of the Hoysala mahämandale.. pp. 75Ibid. 9. EC.vratin Tejonidhi .tvara Ballala I granted some land for a Siva temple at the village Banúru. the Nai . Rice.pandita. J1.. 1054 an official of the Pallava feudatory of the Calukya king Somesvara I granted a village for the temple of the god Svayam- bhii in Asagoda.75 A fragmentary inscription found at Chadurugoja records a donation made in the year A. who was evidently a spiritual ancestor of the priestly donee. In about A. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 72See ARMAD 1943.70 In 1139 some local officials of Beratiyakere.deva. The temple is said to have been built by Karttara.tthika-vedi. 91 -99.par4ad priesthood at Hajebidu. 12.D.D.D.deva's son Sarve §vara . JI.'76 Hassan District In addition to the Sakti. pp. de §vara. The donee was the Kalamukha priest Girvanasakti. 77See above. 1166 'for the god .. Rice. '..pandita. EC. 8.' obviously refers to the sexual continence of the priests of the matha.pandita. Kalamukha inscriptions have been found at Asagoda and Chadurugoja. 80. XI. 71Ed. VI.pandita. and trans.74 Three years later another grant was made to this temple and was entrusted to Kalabhairava -deva. An official of a feudatory of the Calukya king Vikramaditya VI made another grant to the temple in A. Kd.D. IO.deva. In A. Trailokya-karttarabhattaraka. 56 -57.matha.73 The temple establishment is described as 'a The full implications of the latter term are unclear although na$thika Kälamukha-sthana. D. Devendraiakti had a female lay disciple named Dékavve as well as a regular disciple named RámaSakti.pancita. OCR. See also ARMAD 1911. An inscription of about A. who was alive in A. ARMAD 1928. and trans. and Ràjana Sirivúr. who was a pupil of Aghoraiakti. 62. Rice. A line of Kálámukha ascetics which extended over at least seven generations was located at Halkíir ß0 The first priest was Kéta jiya whose disciple was Devendraiakti. 26 -8.pandita. Kanikatte.pancita. whose disciple was Vámasakti. whose disciple was Cikkakavi -jiya.D. Jajiìr. 1195 found in the Kalladéva temple at Jäjñr praises two Kálámukha priests named Candrabhü$ ana and Sivaiakti.78 The donee was Amçtaráii. At Arasikere some local officials gave several plots of land for the temple of the god Gójéivara 1183. whose disciple was Mahádeva -jiya.79 They are given the following genealogy : Jaitgara pancita 1 I Tribhuvana Sakti 1 Trailokya§akti j Candrabhi9sana Amrtaraii I Sivaiakti I Kalyanaiakti Candrabhiisana was expert in the proper characteristics of images and temples and in the rules for the performance of Iia (Siva) worship. PDF compression. He uprooted opposing doctrines and energetically propagated the Kálámukha doctrine. V. XIV. EC. and trans. EC. Several grants found at the village of Kanikatte entrust gifts of land and money to Kálámukha ascetics. toEd. of the Lcikuldgama and a member of the Kálámukha order. Rice. In about A. These ascetics are described as Kálámukhas who uphold the doctrine (samaya) of the Lakukigama and worship the feet of the god Ramanátha.OTHER KALAMUKHA PRIESTHOODS 159 there were Kálámukha temples at Arasikere. 1177. RámaSakti's disciple was Kalyanaiakti. 216.D. who were ruling a place called Rajavür in connection with the Saiva. Ak. pp. Ak. 45. Halkúr. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . p.sthána of Arasikere. 1158 78Ed. Aghorasakti is described as a supporter of the doctrine (samaya) in A.pancita. 79Ed. the son of Dharmaraii.D. . Two grants from Nandi Hill in Kolar District are of considerable importance.D. lamps. ARMAD 1914. 135 -42.82 The donee was Kalyänaiakti. the chief disciple of the Kälämukhya (sic) teacher Kalasakti. ARMAD 1940. 831bid. Ak.. A Hoysala record of Vira Ballala II found at Rámapura registers a grant to what may have been another Kálámukha temple. the Ragtrakilta king Govinda III donated a village to this Isvaradása. 87Ed. PDF compression. Isvaradása is described as compassionate towards all beings. since they are by far the oldest Kálámukha inscriptions yet discovered. 39 -41.86 The head of the matha on the hill was isvaradása. 85Ed. Ak. Ak.84 A Kälämukha priest of the Atri . OCR. who was a disciple of the Kálámukha teacher Nägaräii. gave some land to a Siva temple that she had built at Nandi Hill.D. pp. now a well -known hill station. ibid.160 THE KAPALIKAS AND KALAMUKHAS a donation seems to have been made to two priests called Kälämukha. ARMAD 1937. the head of the town's Múlasthana giva temple and a follower of the Lâkyliigama. in 806. 810 Ratnävali. however.pandita. pp.. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . pp. 42. Kolar and Tumkur Districts Very few Kálámukha inscriptions have been found in these two districts of south . and caru in the temple of Siva87 These two records indicate that at least a few Kälämukha ascetics Blibid. 1152. 29 -30. fasting (upavñsa) and niyama.83 A fragmentary Hoysala inscription from the village of Räjana Siruviir records some gifts to a temple of Dharmeivara there.85 The donee was Somaraii's son Bammaräii. In A.gotra named Rudrasakti gave some money. 52. 30 -32. perfume. pp.diksita and Jagatesvara for service of the god Kammatéivara ß1 In about 1189 various prominent citizens and officials gave lands and taxes to a temple of Jagatesvara which they had earlier built in Kanikatte. devoted to performing good deeds and endowed with the virtues of observing vows (vrata).. 35 -37. a queen of the Bána chieftain Vidyädhararaja. 48. bali.pandita. Sivasakti was the donee in a grant dated A. 143-44. a disciple of Sivasakti-deva. References to the gotras of Kälämukhas are rare.eastern Mysore. 86Ed. 8Ed. 821bid. Four years earlier.' for incense. 'the lord of the sthána on Nandi Hill. 92 One of these Kriyasaktis is said to have 88 See above. Many Kalamukha and Pa§upata priests called themselves by this name and there is little doubt that the Kriyasaktis of Vijayanagar also belonged to one of these two related sects. 108 -109. cows and the city of Varanasi emphasizes the relative orthodoxy of these priests' beliefs. ed. II.Kalamukha name denotes an important concept in Pasupata theology..Iaktis are also found in the theologies of Kashmir Saivism (Trika) and Vira §aivism.'90 The donee was Bamma jiya's son Garlgara §i -jiya.' The Kriya aktis of Vijayanagar A priesthood the heads of which each bore the name or title Kriyasakti played an important part in the religious life of the early Vijayanagar empire. 1169 found at Karadalu in Tumkur District registers a gift to the temples of Sobbe. C. but the names do not seem to have been common among the followers of either system. 'a moon to the Kálamukhas' and 'the obtainer of a boon from the goddess Sarada. the home of Lakulisa and his disciples. Bammë§vara. 89Trans.OTHER KALAMUKHA PRIESTHOODS 161 had established themselves in Karnataka by the end of the eighth century. and trans. The term kriyásakti 1 ikejñanasakti. but we do not know precisely when they arrived. Rao. EC. 91The most detailed accounts of this line appear in ARMAD 1941. 168 -70. of having cut off the heads of the sages there. 91. OCR. vara. PDF compression. The early presence of Kalamukha monasteries in the Mysore region was probably an important factor in the later migration of Kalamukha priests from Kashmir during the tenth and eleventh centuries. The ascetics must have originally migrated from somewhere in the North. Rice. 92These two . 810 concludes with the following unusual imprecation : 'May he who destroys this incur the sin of having turned Sriparvata upside down.'89 The prominent mention of riparvata indicates that this site was already an important holy center for the Kalamukhas. 1650 -54. of having cut off the heads of a thousand tawny cows and a thousand Brahmanas at Baranasi (Benares) and of having killed in Jambu -dvipa sages and Brahmanas versed in the 4 Vedas. Part III.. 1474 -78.88 Ratnavali's grant of A. §vara. and . A grant of A. ARMAD 1914. p. and Mysore Gazetteer. another common Pasupata. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . pp. pp.H.D. Tp. 18 pramánas and siddhántas. 9°Ed. XII. The praising of Brahmanas versed in the Vedas. 1442-44. 36. Macë§vara.D. EC. Another reading of this record.98 The Pá §upatas and Kálámukhas were philosophical dualists and for this reason were regarded with disfavour by advaita theo- logians such as Samkarácárya and Sayana.93 It must be admitted. web optimization using a watermarked evaluation copy of CVISION PDFCompressor ..162 THE KAPALIKAS AND KALAMUKHAS induced his disciple Madhava-mantrin to give a village to eighty learned Brahmanas from Kashmir. 94See ARMAD 1932.94 An inscription of A.99 If Kriyá §akti was a Pá §upata. A Sanskrit work called Vidyáranva. 281. %See Mysore Gazetteer.96 A grant of Harihara II dated A. 1390 seems to record a grant by Immadi Bukka. rather than in memory of. Vidyáranya. 98See ibid. II. 105. who had died the previous year. Sk. the famous scholar and Vijayanagar guru. was one of the heads of this matha.D. Part III.Krsna. concludes that Immadi Bukka made his grant with the permission of. Part III. 1433 -42. Bhárati. another fact which suggests a connection with the Kalamukhas. 95See ARMAD 1941.Tirtha. 1384 states that the king listened to the teachings of both Vidyáranya and Kriyá§akti.97 A grant issued in the year 1403 registers gifts of land both to Kriyá §akti -deva- ráya.kálajñána actually claims that Kriyásakti was the disciple of Vidyáranya and states that these two were revered by the first thirteen kings of Vijayanagar. Rice. Kriyá §akti. II. OCR. On the other hand. 169. This latter priest has been identified as either Vidyáranya himself or his nephew. p. 1652. that a few sources imply the existence of a close relation between these Kriyá §aktis and the advaita gurus of the famous Sriitgeri matha founded by Samkarácárya. who were worshippers of the god Viríipáksa.95 Vidyá§amkarácárya was the title of the guru Vidyáranya's predecessor at Sritigeri.D. PDF compression. p. Relations between the various Hindu sects in the early Vijayanagar empire were generally cordial. there is no need to assume that the two groups were overtly hostile to each other. however. p.Madhava. One Kriyásakti was tolerant enough to grant 93Ed. 169. 99 Mysore Gazetteer.vodeyar and to the guru of the Sriitgeri matha. 170. it is highly unlikely that he was Vidyáranya's disciple or that a temple of Vidyasamkara was set up in Kriyásakti's memory. to a shrine of Vidyá §amkara erected in memory of the guru Kriyásakti. which is evidently badly edited. p. 97See ARMAD 1941. and trans. son of Harihara II. VII. the author of the Sarvadarsanasamgraha. pp.103 Kriyáiakti is given the title rdjaguru in a number of records. 1399. and Kriyá §akti.l 02 It is possible that the Kriyá§aktis were Virasaivas. Part III.105 Since the term kula-guru means family preceptor. Several -variants of the name occur. one may have died in the year 1389. 103See above. 104Márapa was a brother of Harihara I and Bukka 1 and governor of the province Araga in the western part of the Vijayanagar. 169 -70. 123.vodeyar (1403). Like several Kálámukha priests. Some of the royal disciples of the Kriyá §akti priests are in fact claimed by the Virasaivas.. VánivilásaKriyásakti (1379). Kriyà§aktiguru. Kriyá - §akti -guru (1410).Triyambakadeva.pp. Many inscriptions describe Kriyáiakti as a worshipper of the gód Ñiva in the form Svayambhii. pp. Evidently this was the tutelary divinity of the priesthood. Kriyá§aktyácarya (1378). Kriyá §akti -deva (1398. and below.Kriyáiakti. and possibly also of Devaráya II (1429).OTHER KALAMUKHA PRIESTHOODS 163 land to a temple of Varadarája (Visnu) in A. The dates of the Kriyáiakti epigraphs extend from A.. In the Vira. web optimization using a watermarked evaluation copy of CVISION PDFCompressor ..deva . A grant made by Devaráya II in 1429 to some Bráhmanas headed by Kriyásakti -guru at CöJi§atlipalli in Kolar District states that this priest belonged 1 ooSee ibid.Kriyásakti (1368). indicating that there were at least two and probably three or four priests by this name. 102Ibid. it is likely that these priests were held in high esteem by most of the early Vijayanagar rulers. In Mádhavamantrin's Tatparyadipikd the author identifies his guru as Ká §ivilása. IosSee Mysore Gazetteer.. p.raya . 1651 -52. of a governor called Vitthanna Odeyar (1403).de§ika (1410). of Devaraya I and his son Vijaya. including Ká §ivilása. 1654. a minister of Prince Márapa. II.. 1651 -53.D.munt §vara and Kriyáiakti. but we feel that the evidence favors their identification as Pá §upatas or Kalámukhas.bhúpati (1410).104 Other records praise Kriyáiakti as the kula -guru or rdjaguru of Harihara II. 1654. i01See ibid. As we have noted.. In some he appears as the guru of Mádhava. PDF compression. 1431).1377. 167-72.empire. 1347 to 1431. OCR.D. p. p..mantrin.Kamparaya. and ARMAD 1941.carita he is also called the kula -guru of Kampana II.100 This cordiality was probably greatest between the Kálámukha and Viraiaiva schools since the latter appears to have gradually absorbed the former. and Gatigádevi does likewise in her Kamparayacarita. and trans. ever devoted to the worship of the Aslamúrti. he worshipped in the manner of the Saivámnúya the god of gods embodied in his own favourite linga [ista. and trans. EC. II.' and 'on the advice of the Siva guru Kásivilása Kriyásakti.'109 From a record of A.' The grant to the eighty Bráhmanas was made to mark the completion of a 'great Saiva vow' (mahac.mantrin dated A. VIII. 1444.D. Apart from their devotion to Tryambaka. The best source is an inscription of Mádhava. Part III. 375.107 The lengthy eulogy of this minister asserts that he. by means of daily special ceremonies. a manifest incarnation of Giri§a. VII. Rice.110 The minister was also the author of the Stitasamhitá. 1368 which registers his gift of the village of Muchchan¢i in Shimoga District to eighty learned Kashmir Bráhmanas.tñtparya. 107Ed.11l 106Ed. Tryambaka.aticaranámnàya.liriga]. ambhava].108 The donees in the present grant must have had some connection with Kriyá§akti since they are described as `pre . the Veda followed by the Kriyásakti of 1429.' He also 'cleared and made plain the ruined path of the upaniisads.164 THE KAPALIKAS AND KALAMUKHAS to the Kásyapa -gotra and followed the Yajtlr Veda.106 Since the donated village was renamed Tryambaka -pura. pp. 1toEd. 1347 we learn that Kriyásakti's disciple Mádhava. 'through the astonishing favour of his master Kásivilása Kriyásakti. OCR. pp. 281. little is known about the religious beliefs of these priests. 81 -82. ARMAD 1941. there is little doubt that this Kriyásakti was a member of the same priesthood.vrata) lasting one year which he had undertaken in accordance with the directions of the Siva samdhyâ. and by a number of rites and practices. Sb. p. 157 -70. EC. Cñrñniya is a school of the Black Yajur Veda.chaiva . "Mysore Gazetteer.dipiká on the Stitasamhitá of the Skanda Purána. travellers to the farthest point of the Cáráyaniya. gained celebrity as a Saiva [. Rice. daily observers of all the rites appointed in the pure Sivamnáya.sárasarngraha. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . and trans. 108See above. Unfortunately the specific details of this great vow and the other rites and practices are never spelt out. Sk. PDF compression.mantrin aided Prince Márapa in the compilation of a work called Saivagama.nátha.eminent by their virtues and the country of their birth [Kashmir]. The 'great Saiva vow' is conceivably the Mahávrata of the Kápálikas although for reasons already stated we prefer not to make this identification.D. i09lbid. however. Sastri summarizes the evidence on the Madras Kálámukhas in ibid. 'The koIumbálir Inscription of VikramaKasari.matha). A Maháv- ratin Lakulisvara. 1 -10.113 The head of the matha of the temple was a priest called Lakuliivara. II. 702 and 739. Hérita -gotra and the Ápastamba.. Hultzsch and H. The Cá /as (1st edition). 18. 493 -94.D. Thanjavür.N. 926 from Véçial in North Arcot District refers to a Kálámukha Dasapuriyan of the.D. Tamil inscriptions of A. 1123 Gomaçiattu Arulaja Bhattan. 1162.A.pandita.. III. Sastri. An inscription of A. 136 37 and 141 -43. Madras. North Arcot. PDF compression. K.késari. 623. 113Ed.D. who was probably a Kálámukha. OCR.Amarávati and Sriparvata..N.D. I. together with the eleven naSee above. Sastri.K. and Tiruchchirappali (Trichinopoly) Districts. (Tanjore). l'5See ibid. no.114 Although the Kálámukhas were much less influential in Madras State than in Mysore.D. Sastri. usEd. 1021 found at ME1p4i in Chittoor District registers a grant by some shepherds of the town for ghee for a lamp in the temple of Oñjisvara. I.pandita. who was possibly the same teacher. and Rangacharya. 1205 and 1231 found in the Tiruválisvara temple at TiruvanaikkOyil in Chingleput District mention the Kálámukha priests Sailará §ipandita and Nánarási.' JORM. 1127.118 The Koçiumbajiir chieftain Vikrama. and trans. Kálámukha temples existed in Chingleput. is mentioned in an inscription of A. These we have already discussed.116 In A. SII. Sastri.traya) named after himself and his two queens. sold some land to a temple at Kóyil Tévaráyanpéttai in Thanjavtr District.pandita.. 603. VII.115 A Tamil record of A. pp.. 116See ibid. They controlled the kitni (land revenue) of the temple. 114See K. 420. and trans.A. 610. II. a Kálámukha.117 An important Sanskrit inscription from Koçumbalür in the southern part of Tiruchchirappalli District shows that the Kálámukhas had penetrated into the heart of Madras State by at least the middle of the tenth century.N. II. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . erected there three temples (vimitna.siûtra.A.112 At least a few other Kálámukha sites must have existed in the region.OTHER KALAMUKHA PRIESTHOODS 165 Andhra Pradesh and Madras The two chief centers of Kálámukha activity in what is now Andhra Pradesh were Vijayawáda. Inscriptions . E. The Colas (1st edition). II.. "See K. a contemporary of Sundara Cola Parántaka II (957 -73). After enshrining the god Mahesvara he donated the Big Matha (brhan. 1068 -69 found at Jambai in South Arcot District. Raghavan's introduction gives a complete history of the matha.vaktra. Mathurá might be either of two famous cities Uttara. This tends to show that Kálamukha. 959. Caturánana. rather than Kálámukha. to the chief ascetic (yati) of the Kálamukhá- deina. made a gift of some gold to the assembly (sabhá) of Narasirpha. There he obtained enlightenment and devoted himself to the performance of the Mahávrata for the sake of the protection of the matha. a resident of Mathurá. XXVII. Mallikárjuna's own name may reflect devotion to the god of griparvata. the star of his own birth. SII.D. flowers.mathurá (modern Madurai in Madras). and. 88. At Tiruvojjiyiir an important matha of Mahávratins was founded or brought to prominence by Valabha.pandita. Valabha was not at his side. He returned to the South and entered a cave named after the guru Niraíïjana at Tiruvorriyiir. 292 -303). and a pupil of Vidyárá§i and Taporá §i. Vikrama. a master of the Vedas. perfume. in about the middle of the tenth century. in about A. Black -face.D.120 When Rájáditya died in A. Iv:The story of the founding of the matha is contained in the Sanskrit and Tamil inscription of A. The latter city is more probable since it is less than 100 miles from Kbdumbáliir. Inscriptions found at Pallima¢am in Rámanáthapuram (Ramnad) District and Tiruvorriyür in Chingelput District refer to Mahávratin ascetics who must have been Kálámukhas. According to the inscription Mallikárjuna was a member of the Átreya.P.mathurá (modern Mathura in U. is a synonym for Kálámukha.mangala for a special service to the god Siva on the day of Dhanisthá. OCR. At Pallimaclam some sheep were given for a lamp in the matha of Mahávratigal attached to the Sundarapándya. is the correct Sanskrit form of the name. In grief and shame the general went to bathe in the Ganges and resolved to become an ascetic.Késari also seems to have made provision for the feeding of 50 Asita . 948 during the battle of Takkólam. but the former is also possible since many Kálámukhas were emigrating from the North at about this time. PDF compression. Asita .gorra.i §vara temple. 959 edited and translated by V. lamps and betel for the service of the god of the three temples.D. 119Ed.) or Daksina.166 THE KAPALIKAS AND KALAMUKHAS villages attached to it. incense. Mallikárjuna.vaktra ascetics resident there and for offerings. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . a general of Cola Rájáditya. no.n9 The grant was issued during the reign of Vira Pándya and has been tentatively dated at about the middle of the eleventh century. Raghavan (EI. XIV. He assumed the spiritual name or title. Virasaiva tradition claims that the sect antedates Basava. 10I -104). would have to be digested and painstakingly compared with the available epigraphic data. that the sect had no antecedents.N.). 445.D. of course. I.iyúr dated as early as A. 300) that the Tiruvgrriyúrp.124 The principal early leader of the sect was Basava (Sanskrit vrsabha = bull). and Rangacharya. I. 1358. and Mysore Gazetteer.K.OTHER KALAMUKHA PRIESTHOODS 167 Mahávratins are mentioned in inscriptions from Tiruvor.123 V. 'OSee K. Sastri. He also brought from the banks of the Ganges 500 Brahmana Mahávratins and dedicated several images of Kali and Bhairava and one of Siva in the form of a teacher of the Mahávratins. Bhandarkar's Early History of the Dekkan (pp. the voluminous hagiology of the Virasaivas. 873 -93. who was merely a major reformer. SII. 433 -444. In particular. but it seems probable that to most intents and purposes Basava was the founder. jj3See ed. Raghavan notes (EI. OCR. Part II. I. ll. a minister of the Kalacuri king Bijjala (c.. Kálámukhas and Virasaivas A considerable amount of circumstantial evidence points to the existence of a close historical link between the Kálámukhas and the Virasaivas. The Colas (lst edition).Purdnam tells of a Tonçfai- mán of Káñci who erected a Siva temple at Tiruvorriyur and established 500 Siva litigas. 124The most readable account of the life of Basava in English is still that in R. 433. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Some of these images can still be identified and seem to date from later Pallava times. The early History of the Deccan. 1145 -67). See also Yazdani (ed.G. I. mostly written in Kannada and Telugu.N. XXVII. but the epigraphic allusions to Virasaiva activity in the two or three centuries after Bijjala are few and far between. A definitive analysis of the problem would require extensive research both in the field and in the library. The early history of the Virasaivas is buried in a maze of legends. We will be content to draw attention to some of the more important clues which have túrned up in the course of our investigation of the Kálámukhas. V.. The Colas (I st edition).121 The priest Caturánana is first referred to in a grant of 957. PDF compression.122 The matha continued under a succession of teachers by this name until at least 1172. Sastri. Inscriptions . 461 -65. Not only is there no epigraphic evidence of the existence of Virasaivas before Basava. 942.A. Modern authorities disagree about this point.A. Sastri. H.. The evidence suggests that it was a reformist schism from the Kálámukha church Elver K. no. This is not to say. Würth. VIII (1865 -66). The king then reinstated Basava to his old position but their relations were never again the same. Basava's sister Nágalámbiká had a son named Canna . and was appointed to Baladeva's position after the latter's death. OCR. 12ôTrans. Part 1I. The major portion of the Jain version is similar. written in about A.126 and the Canna . 885) offers the opinion that the Saivite revival under Basava and the other early Virasaivas 'seems to have followed as the natural result of the work of these Saiva teachers of the Pa§upata [sic for Kálámukha] school at Balagami [= Belagáve]. but Basava gathered together a large number of his followers and defeated the king in battle. Basava was married to the daughter of Baladeva. 98 -221. JBBRAS. The king set out to capture him. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 65 -97. VIII. for instance. For this reason J. Basava's nephew Canna . in his A Handbook of Virasaivism (p. After the murder Basava hurried to the shrine of Satigame §vara at the confluence of the Malaprabhá and Krishna rivers and was absorbed into the godhead. After Basava's appointment. Bijjala's chief minister. written in about 1585.168 THE KAPALIKAS AND KALAMUKHAS with Basava cast in the role of Luther. the Bijjalaráyacarita. the Virasaiva priests. PDF compression.C. but there are several important differences. The Basava Purána avers that Basava was the son of a Brahman named Mádirája and his wife Mádalámbiká of Bágevádi (in Bijápur District). the murdered king's son is said to have chased Basava to Ulavi on the Malabar coast. Würth.Basava Purána.125 The chief Virasaiva sources for their own early history are two Kannada works the Basava Purána. Both these sources are relatively late and there is no solid epigraphic confirmation of the story. Basava eventually commissioned one of his followers to murder the king. G. After the regicide. notes that the Kalámukha matha at Fifth is now an important Vira§aiva matha and tentatively concludes that the transformation of Kálámukha mathas into Virasaiva mathas may have occurred elsewhere as well : 'Slowly and imperceptibly they were absorbed into Vira§aivisin.F. 117Trans.D. where the former minister ignominiously committed suicide by throwing himself into a well. but before he could do so the latter fled. 1370.127 A quite different account of the life of Basava is contained in a Jain work. Fleet 1255. JBBRAS.Basava. This alienated the king who sought to punish Basava.Basava was later reconciled with the new king and became sole leader of the Virasaivas. Nandimath. he and his nephew began propounding the new Virasaiva doctrine and won a great number of converts. 9). G.' The Mysore Gazetteer (II. In the process they rapidly depleted Bijjala's treasury with munificent gifts to the jarigamas. D. but the essentials are similar enough to confirm that he is the same priest. An inscription of about A.. in the public assembly. According to the Purána. The losers still refused to destroy their image of Jina and establish one of Siva in its place. In it Ékántada Rámayya is said to have delivered a sermon in the Brahme §vara temple at Abliir. 198. 463. This suggests that Ekántada Rámayya became a Virasaiva after his reputation was already established. Sastri believes.129 who is described as a ViraSaiva saint in the Canna .. 242 -45). who restored it as good as new after seven days. Evidently Ékantada Rámayya and these Kálámukha priests lain Yazdani (ed. 'Yckánta Rámeiya. Ékántada Rámayya destroyed their shrine and built a large temple of ViraSomanátha in its place.'128 These two persons. no. As we have seen. V. 130Trans. there is still no epigraphic corroboration of the legendary biographies or even of Basava being a minister of Bijjala.131 this temple was headed by K.Bágavádi puravarádhisvara. G. OCR.' This record contains an important clue to the possible relations existing between the Virasaivas and Kalamukhas.D. The story of'Yékánta Rámeiya' in this work differs considerably from the epigraphic account.A. JBBRAS.Basava Purána. 1144. 1260) which mentions 'Basava or Sangana. Sastri feels that Fleet went too far in this rejection and cites a genealogy contained in a subsequently edited Arjunawada inscriptions of the Yádava Kannara (A. EI.N. a jayapatra or certificate of success. a great saint.kóneya. There is no reason to assume that it was not still in their hands when Ékantada Rámayya visited it a few years later. VIII.Basava as the younger son of Mádirája described as Tardavddi.130 A great contest was held in the town between him and the Jains. Iamukha priests of the Muvara. PDF compression.' heard of the fame of Basava and went to Kalyana to see him.samtati until at least A. 13tSee above.OTHER KALAMUKHA PRIESTHOODS 169 thought it best to ignore it (EI. 1200 found at the Somanátha temple at Abliir in Dharwar District provides better evidence about a Saivite priest named Ékantada Ramayya. ' Fleet. p. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Bijjala therefore dismissed their appeal and 'bestowed on Ékántada Rámayya. must be the famous Virasaiva and his father. I. Mirth. K.D. E.madhyagráma. He vanquished them by offering his own head to Siva.. The Jains appealed to Bijjala for retribution but declined his offer of a second contest for bigger stakes. Although this identification is perfectly plausible. This Ablúr inscription gives no specific indication that he belonged to this sect. The Early History .). V. 118. 133See Fleet. the doctrine of sat. 132 and 134.136 One of the earliest Virasaiva philosophical works. Belagáve. This is not altogether surprising since very little is in fact known about the early Virasaivas apart from the broad outlines of their history. rather 132See above. written in about the thirteenth century. yet is endowed with will by which he creates and destroys the world. PDF compression. 44. 138See above. The most characteristic feature of later Vira §aiva philosophy. 48 -49. perhaps. one is at §riparvata in Kurnool District and one at Kedáranáth in the Himalayas both sites with important Kálámukha associations. It is even possible that at the time of delivering his sermon Ekántada himself was a member of the Kalamukha sect. pp. 136History of Indian Philosophy.sikhámani. Our information about the Kálámukhas is not much greater except insofar as we assume that they followed the doctrines and rituals of the Pá §upatas.132 The Brahmesvara temple is today known as the temple of Basave §vara and is a Vira §aiva shrine. According to S. the Trikiìte §vara temple at Gadag (Dharwar District). the philosophical content of Basava's vacanas is negligible. 1966. note 130. is not mentioned in the early vacanas. 213. Revanárya's Siddhanta.sthala. El. is the fact that few Virasaivas are found in areas not formerly dominated by the Kálámukhas.170 THE KAPALIKAS AND KALAMUKHAS maintained cordial relations. The exact number and percentage is not known134 but they include the Kedáre §vara temple in Belagáve. The similarities we can trace between Kálámukha and Virasaiva cult and philosophy are regrettably few. V.l35 Of the five most sacred Vira §aiva mathas. and the Kálámukha temples at Hiìli (Belgaum District).133 Many other former Kálámukha temples are now controlled by the Vira §aivas.Brahman is without any form or differentiation. is now a center of Vira §aiva activity and is visited by Vira §aiva pilgrims from the surrounding areas. 135lnformation gathered from local informants at Belagáve in March. does present certain similarities to Kálámukha or at least Pá upata doctrine. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . pp.. OCR.parisad. Dasgupta. the former seat of the Sakti. 13/Ibid. Even more significant. This work states that Siva.138 The idea that the distribution of the fruits of karman is managed and controlled by God. 134A systematic collection of this information would be of considerable interest. V.137 This corresponds to the view of the Kálámukha priest Bonteyamuni of Flambe! that the Creator (kartr) is formless.N. '143 In a number of inscriptions the same word. PDF compression. pp. 49 -50. no. pp. Filliozat. who headed the Jagadisvara temple at Munavalli in A. I. L'Inde classique.sútra. 152 -53. 50). V.144 The donor of the A. and trans. the Belagáve priest Kedarasakti asserts that `Whoso sets up but one liriga. obtains a myriad -fold all the merit described in the dgamas. "42 The priests of the Virasaivas are called jarigamas.D. according to Dasgupta. 73 (1. are not altogether 139History . In the Kedáre§vara record of c.. 1164. We know virtually nothing about Kálámukha social attitudes. a fourteenth century Virasaiva commentator on the Brahma. a term they explain as `lirigas in movement.D. pp.141 Two important similarities between the respective cults of the Kálámukhas and Virasaivas are the organization into large mathas and the emphasis placed on liriga worship. IVEd. Sk. VII. 108. a doctrine which Revanárya borrowed from the Pásupatas. 1252.pandits -deva as the fourth. is applied to Kálámukha priests. 145Ed. 638. XV. Rice. 141We have alluded to the Kálámukha attitude to caste above.146 In the a jarigamaVirasaiva Puránas the relations between Basava and the jarigamas. There is no epigraphic evidence that the Kálámukhas ever followed the Virasaiva practice of each devotee wearing a small liriga. 143L.140 The social doctrines preached by the early Virasaivas included contempt for the caste system and child marriage as well as approval of widow remarriage. 120 -21. is called a jarigama.D. and moving (jarigama) liriga of the god Trikiitesvara. p. SII. but the Basava Purána itself admits that this practice existed even before Basava. the Kálámukhas valued liriga worship very highly. 146See above. but it seems probable that they were more orthodox. for instance. quotes approvingly Haradatta. OCR.. is called an incarnation of a moving liriga. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 1189 grant from Hombal. 9 -10. Renou and J. especially the profligate twelve thousand.. the author of the Pásupata Ganakáriká.D. A.145 and the Kálámukha ascetic Sarvesvara -deva.OTHER KALAMUKHA PRIESTHOODS 171 than being automatic and autonomous. 149. EC. Desai. with the same interpretation. The former needs no comment.139 We should also note here that gripati Pançita. is.. 144See above. 140Ibid. the Kálámukha priest Rudrasakti. The A. In any case. 1192 record from Gadag describes the Kálámukha Candrabhiìgana. trans. 68 and 71. we feel. however. G. OCR. VIII. that these early jarigamas were none other than the Kálámukhas. It is by no means inconceivable. that the jarigamas were organized even before the saint's appearance. PDF compression. I47See Basava Purñna. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .172 THE KAPALIKAS AND KALAMUKHAS clear. JBBRAS. Würth. pp.147 It appears. 32 -36. The best discussions of the early history of the Pá§upatas are those by J. in his own Development of Hindu Iconography. Mahávratin and Mahápa§upata. Jaipur. PDF compression.N. In the period of Kálámukha dominance in Mysore. gaivite sects. however. and the Saiva. Sln K. 393 -403. pp. if not of the others.kartr -vdda propounded by the Kálámukha priest Bonteyamuni of Hotpbal2 can be little different from the Pá §upata doctrine of isvara as Cause (kárana) of the Material Universe (karyá). describe the Kálámukhas and Pá §upatas as separate. though closely allied.5 Other contributions in this field have 'See above.tvara. OCR. p. the epigraphs of the Pá§upatas and Kálámukhas display many similarities. 107 -109. 151 -52. 2See above.CHAPTER VI LAKULISA AND THE PA UPATAS We have noted more than once that Rámánuja describes four sects as following the doctrine of Pá §upati : the Kápála.3 Most sources. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 7 -12. Since these topics lie somewhat at the periphery of our study. and his article 'Lakulita The Founder or the Systematiser of the Pátupata Order' in Indian History Congress. The Mauryas and Satavahanas. the Kálámukha. Both sects revere the legendary teacher Lakuli §a. 134. pp. which is also the time in which Rámánuja preached. We have quoted above the passage from inscriptions at Nesargi and Sirasangi which seems to equate Kálámukha.). pp. Proceedings of the Fourteenth Session.I The philosophical content of the I. the Pá §upata. Sastri (ed. The ascetics of both bear similar or identical names and undertake pilgrimages to Kedáranáth and griparvata. we will be content to summarise and review these scholars' argtiments and to comment on possible reflections of Pd§upata beliefs and practices in Kálámukha epigraphs.4 A number of modern scholars have written about the history. Banerjea. ritual and philosophy of the Pá§upatas. 3See above. 4See above.N. pp. The Pá §upata sect is the oldest of the four and was the spiritual parent of the Kálámukha sect.A. pp. Hara. and his 'A Family of Pàsupata Grhasthas at Jambukesvaram. and Pásupata and says that the last was propounded by giva. 9Sántiparvan. Annual Report : 1906 -7. XXII (1904 -07). Fleet. 'The Pàsupatas in South India. K.F.9 Extrapolating from a very tentative suggestion of R. Pathak. JOIB.' EI. pp.174 THE KAPALIKAS AND KALAMUKHAS been made by D.-8. Hikata Hakushi koki kinen ronbunsha. I (1888). who is also called Lord of Umá.' DORM. Yazdani (ed.' EI. Mehta.. 7J. 'Lakulisa' in Archaeological Survey of India. T. 268 -76. H.E. 169ff.' JRAS for 1907. M.Nadyala Plates of Punyakumara. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 'Lakulisa Pàsupatas and their Temples in Medieval India. xii. . 79 -85. 43 -53. 8G. Relevant material is also found in the works mentioned in the previous note.' E/. V. pp. Vaisnavism .S.' EI. 10th Year. 267 -74.81. XXVII." The passage in question.N. XXV (1957). Majumdar. Bhandarkar. Páñcarátra.P.. OCR.K. Part III. Of the allusions 6'An Ekliiigji Stone Inscription and the Origin and History of the Lakulisa Sect. .R. -9..8 The earliest references to the Pásupatas are probably those in the Mahábadrata.6 and by J. and A. ed.K. Bühler. 59 and 62: 'sàmkhyarp yogatrt pàñcaràtrarp vai /.S. 179 -92.t» V. . Divanji. XXVII (1949). 1173.).S. 'Pàsupata kenkyü II Paitcñrthabhäsya ad Pdsupatasittra I.' t o Vaisna vism . XXXIX (1953). Belvalkar. Vyas. Proceedings of the Fourteenth Session. grikantha. Pathak has attempted to prove that a historical person named Srikantha was the founder of the Pàsupata order. Narasimhaswami. (65) -(80). Fleet.G.C. Sankalia and others . 78. P. 57 64. "History of . and his 'Bhairavakonda Inscription of Vikramaditya. i. p.F.K. PDF compression. . who first noted the puránic data on Lakulisa and enabled scholars to establish his approximate date. 337.K.' JBBRAS. Yoga. XXXIII. Bhandarkar. 151 -65. R. 337 -54. and his 'Avàkhal : the Traditional Ulkàgrama of Kárvana Máhittmya. who first noted the passage. R. and Son of Brahma.7 Studies more concerned with later developments have been made by G. XVII (1955). 704 -13.' IA. H. History of Saiva Cults in Northern 1 India. Bhandarkar.P.. The Archaeology of Gujarat. The most important mentions five religious doctrines Sámkhya. pp.G.' JGRS.D. N. and 'Mathura Pillar Inscription of Chandragupta II : G.V. 1 -9. Lord of Beings.' JIH.' EI. Handiqui. K. 'Karavan The Seat of the Lakulisa Sect' in Indian History Congress. Mahalingam. umàpatir bhútapatih srikantho brahmanah sutah/ uktavàn idam avyagro jfiànam pàsupatatpsivah / /. 271 -87. B. The Vrätya or Dravidian Systems. 'Dommara . A. V. Handiqui. pp. 8 -12. 'Cintra Prasasti of the Reign of Sàrarigadeva. however.G. XXXII (1913). clearly refers to the god giva and not to a divinised human being.' JBRS. M. 71 -76. The Early History of the Deccan. XXX.. 116. Sukthankar and S. Karmarkar. H. Bhandarkar. II. 4. R. Hara and others. Sankalia. 419 -26.. Venkataramanayya in G. XXI (1931 -32).. the Vedas. Jaipur. 'Paldi Inscription of Guhila Arisimha. pp.S..K. 'Siva as Lakulisa.D. Bühler. 'Lakulisa of Kàrvàn and his Pàsupata Culture. pp. 'Some Published Inscriptions Reconsidered.. VII (1957). 61. and V. 467 -510. We agree with most authorities. but more plausibly. merely says that Srikantha and Lakule§vara are the two authorities on Siva.. Sastri (ed.. Wine and wineskins are never completely new. 13Ed. Proceedings of the Fourteenth . R.. 448-52 and his discussion in K. and some of these undoubtedly inculcated similar beliefs and practices.. Religious orders are never founded in a vacuum.Lakulisa Pásupatas.) in his comments on Panini v. The Maurya. as we shall see.. this theory finds no support in either of the two extant Pásupata texts the Pásupata -sútra with the Pañccirtha. Unfortunately.bhäcya of Kaundinya13 and the Ganakáriká with the Ratnatiká attributed to Bhásarvajña. pp. See R. 2. Bhandarkar. The Ratnatiká instructs the devotee to honor the tirthakaras beginning with Lord Lakulisa and ending with Ragikara. that it is the commentary and not the text that this famous tenth century Naiyáyika logician composed. Dalai.. is a clear allusion to the legend of Lakulisa. J.. pp. This is hardly conclusive. the time to which Kaunc}inya is generally assigned. 76 were pre . 396-400.LAKULÌSA AND THE PASUPATAS 175 to Srikantha which Pathak cites in support of his argument.). "Ed.D. p PDF compression. 150 B.14 In his gloss on Pásupata . See also his. 32 -36. Thus by as early as the Gupta period. 1000). Lakulisa was regarded as the founder of the order by the Pásupatas themselves. OCR. however. 3 -4) says that the Lord assumed the body of a Brahmana and came to earth at Kayavatarana. The authorship is disputed.. C. Nonetheless this does not justify calling . from the Tantráloka of Abhinavagupta (c. Then he went to Ujjayini where he imparted the sutras to a disciple named Kusika. Kaunçlinya (pp. these early Saivite ascetics Pasupatas.A.sutra i.sásana. This passage.Srikantha and only one makes any connection between Srikantha and Pàsupata doctrine. The sources for his personal history are fairly numerous and varied 12lndian History Congress.s . This. .c. The Development .12 Banerjea sees Lakulisa as the 'systema- tiser' of this earlier Pásupata order. Banerjea's theory must be viewed as pure speculation. Sastri. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . The author of the Ganakáriká was perhaps named Haradattàcárya. Also following R. 1. or even very useful. It is certain that Saivite ascetics existed before Lakulisa. evidence. pp. Lakulisa was in all likelihood the founder of the Pásupata order.D. A. The colophon attributes the Ganakáriká and not the Ratnatiká to Bhásarvajña.A. Sastri's introduction to Pásupata -sûrvb. most seem to denote the god Siva.N.badgavatas mentioned by Patañjali (c.A. Banerjea has suggested that the Siva.N.G. xxiii. XXII. 1. pp. The divine infant performed several superhuman feats but died at only seven months. The sage propitiated Siva for aid and the god became incarnate as an ascetic holding a club (lakula).16 the Káravana Máhátmya.20 The Cintra prasasti of Säratigadeva. Annual Report: 1906 -7. 37 -57. 274. Fleet (JRAS for 1907. This was to occur in the twenty . 219 -224. the region around modern Broach. XXX. who PDF compression. 'in order to favour the boys of Uliika. 16Ed. The stone inscription of A. 271 -87. He was brought back to life after this initiatory journey to the underworld and later went to Käyävarohana where he took up his priestly mission. Was this club used to do battle with Visnu? Bhrgu is usually portrayed as a Vaisnava. XXII. 166. Vyas. a comparatively late work.176 THE KAPALIKAS AND KALAMUKHAS but not very complete or consistent.. 1116. and Bühler. he descended to earth at Käyävarohana in Bhrgukaccha. This occurred at Kayävarohai a. Dalai in Ganakdrik6. Vidyasagara. who long were deprived of sons in I:onsequence of a curse of their father . Bühler. 8 -12. According to it Siva was born as the son of a Brähmana couple named Vi §varäja and Sudarsanä in the village of Ulkäpuri. El. C. Bhandarkar.'21 15Anandäsram edition. His mother put him into the water of a nearby tirtha.17 and three early mediaeval inscriptions. 19D. J. JBBRAS. legends of his birth and priesthood appear in the Váyut5 and Liñga Puránas. In addition to the allusion in Kaunçinya's bhásya. In the Vdyu and Litiga Puránas Siva predicts. El. Bhandarkar in Archaeological Survey of India.R.R.19 The Paldi inscription of A. gives the most complete version. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . I"Ed. Bhandarkar. also found near Udaipur.Lakuli$a. I. 11. 180 -83. El. 20Vyas. pp. a late thirteenth century record from Somnäth in Gujarat. 21Trans. in puränic fashion.R. 151 -65. i. JBBRAS. relates how Siva came to Läla and dwelt at Kdrohana as Lakulisa 'in order to bestow favour on the universe' and also `to favour the offspring of Uliika.D. 18D. 419) offers an alternative interpretation in which giva. 124 -34.eighth yuga when Krona was incarnate as Väsudeva. 24.D. 971 from the $kliñgji temple near Udaipur states that in the country of Bhrgukaccha. XXX. and from there he was taken by tortoises to the Jälesvaraliitga. p. It is well summarised by D. El. the sage Bhrgu was once cursed by Visnu.18 The Káravana Máhátmya. OCR. that he will become incarnate as the brahmacdrin Lakulin by entering a corpse found in a cremation ground at Käyärohapa (Vdyu) or Käyävatära (Litiga)..D. says that when Siva saw the tree of dharma being destroyed by the axes of the Kali -yuga. I. 'Pa§upata kenkyü II . 425 -26) to connect the inscriptional Ulüka with the Mahábharata story of gakuni. Lakulega.. 274. 274. Bhandarkar. Ulüka may be somehow connected with Ulkapuri 23 The name Ulüka also appears in the puranic lists of the avatáras of Siva who preceded Lakuliga and is associated with Kanada. the son of a king ofGandhara named Subala. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . unanimous on two points that Lakuliga was an incarnation of Siva. and with a citron (matuliriga) in his right hand and a club ( danda) in his left 26 Most known sculptures were for a long time without sons in consequence of a curse laid upon (his) father. El.R. Lakuli§a's birthplace in the Karavana Mñhätmya version. p.' 22See Bühler. laguda or lakula meaning `club. pp. 166.. Lakulin.viistu -. i stra which specifies that sculptures of Nakulisa should show him seated in the padmiisana. 24D.. XXII. I. Bhandarkar quotes a verse from a work called Visvakarrnavatára. PDF compression. or Kayarohana locatedkin the Lata or Bhrgukaccha region. Annual Report: 1906 -7. Kayavarohana is unanimously identified with the modern village of Karvan about 19 miles north of Baroda. and that he settled at a place called Kayavarohana. JBBRAS. Kayavatara. p. 26Archaeological Survey of India. with his penis erect. a) who bears a club (lakulin).R. I. EI.' This is clearly shown in the expression `whose hand was characterised by a club (lakulopalaksitakara)' from the Éklirtgji inscription24 and in the epithet Lakuta -pani from the Karavana Mahàtmya 25 Lakuliga is thus the Lord (i.. 37. and gakuni's son Ulüka is not altogether convincing. Fleet's attempt (JRAS for 1907. A plain club not the khatvanga suggested by Bühler (El. They are. the founder of the Vai§esika system of philosophy.' 23See Bühler. The name variants Káyávarohana (descending of the body) and Káyárohana (ascending of the body) have opposite meanings but it is clear that both represent the same place. 186. The name Lakuliga with its variants Nakulisa. It also seems that Lakuliga belonged to a Brahmana family and that he travelled at least as far as Ujjain to preach his doctrines. See Nara. D. and Lakuli § vara is derived from the word lakula. OCR.LAKULISA AND THE PAgUPATAS 177 It is evident that not much solid historical information can be derived from these accounts. is modern Avakhal in the same region. Karohana. however. 274) is in fact the identifying mark of Lakuliga sculptures. . The legend of the sons or offspring of Ulüka alluded to in the Cintra praiasti is not mentioned in other sources. settled (adhyuväsa) at Károhana. 25Ganakdriká.22 Ulkapuri. PDF compression. sought to derive Cynicism from India. 28'Cynics and Pásupatas : The Seeking of Dishonor. we can hardly doubt that the club of Siva as Lakulisa is the club of Héraklés.' Thus he rejects the conclusion of F. there is virtually no direct evidence of a foreign background within either cult.D. 296) is forced to 'doubt that the evidence permits one to speak of a genetic relation. His statement (p.H.A. (1965). see R. without being aware of the Pásupata parallels. See also pp.178 THE KAPALIKAS AND KALAMUKHAS depict him in this pose.' Hercules ('HpaKXiis). between Lakulisa and Hercules was recognised much earlier by Fleet (JRAS for 1907. as he indicates (HTR. Ingalls (HTR. Ingalls has pointed out the striking resemblances between the religious practices of the Pásupatas and those of the Cynics 28 He notes that 'one cannot avoid the suspicion that the name Lakulisa is derived both semantically and phonetically from the patron saint of Cynicism. Nonetheless there are one or two circumstantial details not noted by either scholar which point to some sort of relationship. LV (1962). who. 424). pp. Jairazbhoy. 296). 38 -47. angther man -god who wielded a famous club 29 The physical resemblance.30 On the whole we are inclined to agree with Ingalls since. He suggests that the Indian god ancient Greek writers called Hercules might be Siva and not Kona as scholars usually assume. LV.' Harvard Theological Review. 388 -91. Sayre. the figure of Hercules on the coins of the Kusánas was being replaced by Siva.' JO /B. For a recent discussion of some variant sculpture poses. 296. 31Foreign Influence in Ancient India. 281 -98.31 27See ibid.v of Greek Cynicism. Sayre has well documented the Greek evidence for the migration of Indian religion and philosophy to Greece but ignored the evidence for migration in the other direction.27 Recently Daniel H.. 30Diogenes of Sinope : A Stud. Two Standing Lakuliia Sculptures from Rajasthan. 292 -93. Whether or not this is true in every case. XIV.C. pp. Agrawala. he adds.. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . though not the phonetic one. p. For the impact of Greek culture on India see especially chapter five.' He also points out that in about the first century A. On one of the coins of Huviska Siva is shown holding a club. 2SIbid. p. LV. In spite of the similarities in the cult practices of the Pásupatas and the Cynics and the resemblances between Lakulisa and Hercules. 184-89. OCR. 45) that 'the Greeks were receptive of ideas from other nations while the Indians were not' has been amply refuted by R. Ioka and the Decline of the Mauryas. and teacher's teacher. a work usually assigned to the early Gupta period. Fleet (EI. pp.D. and one modern authority has claimed that his logic borrows extensively from Aristotle. 1035. 80-83.D. This records a donation by the Mähesvara teacher Uditäcärya of two liñgas named after his teacher. pp. the effective founder of the Cynic cult. was the chief trading port in western India.R. and also K. XXI.. 34Vai . In view of the references to Lakuli §a in the Väyu Puräna. 486 -88. both the Päsupatas and the Kálämukhas are known to have had close connections with the Nyäya and Vai§e$ika schools of philosophy. Bhandarkar published the Mathura pillar inscription of Candragupta II (EI. Fleet later abandoned this opinion (JRAS for 1907. the region from which many Kälämukhas migrated to the South.R. at the latest.LAKULISA AND THE PASUPATAS 179 One must agree with Ingalls (HTR. Bhandarkar (JBBRAS. the traditional author of the Nyäya.' JRAS for 1918.C. Uditäcärya is described as tenth in descent from Bhagavat Kusika and fourth in descent 32See R. 437-46. .33 As we have seen. was an entrepôt on the ancient trade route between India and Greece. Much controversy has centered around the date of Lakullia.A. XXII.' R.D.). OCR.. 'about a century after the rise of the Päïicarätra system. Vidyabhusana. 39-40) stresses that Sinope. the home of Diogenes. i. It seems to have held this position from as early as Mauryan times. we might add. 33See S.sutra. 1 -9). 228) originally identified him with the Kälámukha priest Lakuli §vara. PDF compression. Thapar. `there exists a stronger possibility that the Pä§upatas were influenced by the Cynics. 471. It is also perhaps significant that Kashmir. 'Influence of Aristotle on the Development of the Syllogism in Indian Logic.). This. At he time of the author of the Periplus (first century A. LV.c. was also true of the Broach or Bhrgu- kaccha region where Lakulisa taught.Greeks. 157) placed him 'as early as the first century A. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .N.pancita who presided over the Pañcalilñga temple in Belagäve in A. and presumably Lakulisa as well. 117.. 307 -308.. Bhandarkar. The Mauryas .32 Gautama or Aksapäda. Bhagavat Kapila.' Sayre (pp. Sastri (ed. p. Bhagavat Upamita. A. 420) in the light of the discoveries of D. . 296) that if there were any borrowings. about the second century B. is also believed to have resided in this region. VI.navism . Bhandarkar dated the rise of the Päsupata system mentioned in the Mahäbhärata.e. p.'34 In 1931 D.G. was on another important trade route to the West and had 'been exposed to Greek culture under the Indo. 229. pp. Bhandarkar in Archaeological Survey of India. El.sutra.D. PDF compression. pp. JBBRAS.bha.Kutika II is mentioned in Rajatekhara's $addar.lana. 131. 190 -92. 9 -10). 4oExtract edited by Dalai in Ganakarika. 9 and 11). ed. the Litiga Purana.D. Bhandarkar. OCR.danda).samuccava (c. the Vdyu Purdna.R.41 and indirectly in the Pätupata Ratna ¡iká 35Sarvadar. Annual Report : 1906 -7.' (Biihler. 987 Udeypur inscription of NaravAhana (cited by Pathak. the Paldi inscription (Vyas. Kutika I is named in the Cintra '. Kutika I was his chief disciple and is mentioned in a number of epigraphic and literary sources.36 but Väcaspati Mitra and Bhäskaräcarya divide the Mähetvaras into four distinct sects.S.Kaußika in the works by RAjatekhara and Gunaratna cited below. 320. 29 -30 although the readings vary slightly. 297. but there are a few problems and uncertainties about it which many have unfairly ignored. 273 and 281). pp. 223. 37. i. He also appears as Kauâika and Sauyya. This is the same as the extract edited by Dalai in Ganakärikd.180 THE KAPALIKAS AND KALAMUKHAS from Bhagavat Parätara.sutra i. neither the word Lakulita nor Pätupata occurs in the record. 24. in the Karma Purdna i.fana. First. 1375) on Haribhadra's work of the same name. and. Mähetvara is normally simply a generic term for those who worship Siva. the A. he assigned Lakulita to the first half of the second century A.Mädhava.39. Sharma. 1350). 2.sarpgraha. as Kutika. XXII. but there is still a problem about the identification of Bhagavat Kutika. 41Extract edited and translated by D. 36Brahma. xxiii. It was issued as a request to future Mähetvaras to protect and honour the two lirigas. El.. 39ín addition to the reference in Kaundinya's bhassya on Paíupata. Pathak has noted. who bears the staff of Rudra (Rudra. pp. 443). 37. 152 and 167). Brahma satra-badsya ii. 9. 37Vàcaspati Mitra. 53 (p. As V. 37. I. and the Lakulita -like standing figure engraved on the pillar.sya ii.37 The only reliable means of identifying Uditäcärya's sectarian allegiance are the inscription's concluding line of praise to Lord Dana. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . I. Säyana. These render it reasonable to assume that this is a Lakulita -Pa upata record.38 there are at least two Kutikas among the spiritual descendants of Lakulita. U. Bhamati on Brahma -sutra ii. XXX. This date has justifiably commanded acceptance by most scholars.. for instance. 380. Bhandarkar identified this Kutika with Kutika. the Ekliñgji inscription (D.. 2. 2. Bhhskarácârya. applies it to the adherents of both the Pätupata and §aiva doctrines.R.S. pp. pp. Since the inscription dates from A.D.40 in the commentary of Gunaratna (c. 35-36. 38 History of Salvia Cults . the disciple of Lakulita.miss.35 8atltkaräcärya seems to use it for the Pätupatas alone. P. From the evidence of the Mathura pillar inscription. Although the list is not in strict chronological order Lakulisa's four disciples appear to succeed one another Kusika II must have lived some time after Ku "sika I. (I l) Atri. of course. These two authors name eighteen tirthelas as follows (Rájaiekhara's reading is given first) : (1) Nakuli §a or Nakulin." and in the Cintra prasasti. 223 (Ku§ika.paka or Pusyaka. and (18) Vidyáguru. A Ku "sika III or IV ís. Kaurugya).D. No records survive of any priesthoods which traced their descent 42Ed. who became 'an ornament of the gotra of Gárgya. El. He belongs to the early thirteenth century. with variations. OCR.Kau§ika (= Kunika I). (5) Kauruga or Akaurusa. (4) Maitrya.' is then introduced. Garga. (15) Agasti. Gárgya. (9) Manugyaka.43 by Rájasekhara and Gunaratna. also by no means impossible. Gargya. (10) Aparaku$ika or Ku§ika (= Kunika II). Mitraka. the followers of the four disciples of Lakulisa were organised into separate groups. p. in the Karma. The names of all four disciples are given. (12) Pingalák$a or Pingala. (6) Iana. 281 (my translation). (2) Kausika or Sausya. (17) Rá ikara. this division probably goes back at least as far as the fourth century A. (14) Brhadacarya or Brhadárya. Mitraka. and Maitreya arrived (avateruh) at this place in order to (learn) the special conduct (caryä) of the Pálupata vow. Garga. 44See note 42 above. Mitra. (16) Santana. Rug(a). (3) Gargya. 131 ( Kunika. I. 53 (Kunika. 24. Lakuli §a had three other important disciples besides Ku§ika. who is the seventeenth tirthesa in the lists of Rájasekhara and Gunaratna. Dalai. The fourfold lineage (jati) of those ascetics then came into being (and) adorned (all) the land girded by the four oceans. Ruru).LAKULISA AND THE PASIJPATAS 181 commentary on the Ganak' riká.45 The abbot (sthñttddhips) Kárttikarási. then Lakulisa's date milt be pushed back about another one hundred years. Bühler.42 Kusika II is tenth in a list of seventeen or eighteen tirthesas or tirthakaras beginning with Lakuli §a. (13) Pu. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . (7) Paragárgya. By this time. The Ratnatikd merely mentions the tirthakaras beginning with Lakulisa and ending with Ra§ikara. If the Mathura inscription refers to Ku§ika II. it seems. This last record describes Lakulisa's arrival at Károhana in Läta and then continues : His four pupils Kusika. Vivu and Liriga Puránas. Vdyu Purdna xxiii. PDF compression. Kauruga. 45Ed. (8) Kapilánda. and Liñga Purdna i. 19. Most of the names in Dalal's edition of the Gunaratna extract coincide with those he gives for Rájasekhara rather than with Bhandarkar's version of Gunaratna. 43Kúrma Purdna i. Thirdly. The Smiti. Malakuta in 46R. Bhandarkar attempted to connect the third disciple. R. A preliminary study of this influence on parts of the Karma Purdna has been made by R.P. Pa upata heretics.fiupatasútra.50 at Jálandhara in East Panjab. XIX. Many of the sutras in this work are based on the Taittiriya Aranyaka (see C. a complete work is still needed. Beal. Monier . The purdraic material especially should be examined in more detail. There is no reason to quarrel with this interpretation. Kaurusa. 48There is a tenuous relation between Káthaka. 50The characters are ` ^ k 'f Hodous and Soothill. Wafters. In the first place..46 These Káruka .chapters of the Karma Purdna' IHQ. and as Kálá- mukhas in Rámánuja's Sri. Ahicchatrá in U. the Veda to which the Taittiriya Aranyaka belongs.182 THE KAPALIKAS AND KALAMUKHAS from either Maitreya or Kaurusa. it is strange that no mention of this disciple is found in any Kálámukha epigraph.siddhántins named as one of the four Saivite sects by commentators on Brahma sútra ii. 47See above. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .siddhánta and the PáSupata.siddhántins later became known as Kálamukhas. We have not been able to trace any of these commentators. Saiva and Kápálika with the names of Lakuli§a's other three disciples. Kárunikaand Kathaka. Hazra.siddhántin is listed in M. and if they were all descended from Kaurusa. Bhandarkar.Williams' Sanskrit . XI (1935). Several of these works show definite PáSupata influence.C. Piiiupatasuna.' i. I. OCR.bhásya and other commentaries on this sútra. p. the word Kaurusa is not very close phonetically to Káruka. 2.. and others translate this as PáSupata. By the time of Harsa. The Vdyu Purdna has two chapters (xi and xiv) on Pásupatayoga.49 The pilgrim Hsilan Tsang met or heard reports about 'ash.. Chakravarti. 49Although several small studies and surveys of the later history of the PáSupata sect have been published. but Káruka. IHQ. but it should be noted that the various Chinese phonetic equivalents of PáSupata do not occur in Hsüan Tsang's text. Káthaka is a school of the Black Yajur Veda. Vaisnavism .G. Secondly.47 We cannot accept Bhandarkar's theory. 121. 37.48 as appears likely. PDF compression.sutra.English Dictionary. 271).sutra. 265 -86. if the Káruka -. The followers of Ku§ika and Gárgya both seem to have been PA§upatas.vardhana (606 -647). p.smeared (followers) of the outer way. Káthaka or Kálamukha.siddhántins appear as Kárunikasiddhántins in Vácaspati's (c. there is no precedent or reason for connecting the names of any of the other three Saivite sects Pásupata. and probably as early as Gupta times. Their contents bear only a partial resemblance to the doctrines of the Pa.siddhántins in Bháskaracárya's (c.bhásya.G.. 850) Bhámati. there were Pá §upata temples in most parts of India. with the Káruka . as Káthaka.e. 850) Brahma . Although Sáyana. Malaya. The whole Upanisad is translated by T. Post -Gupta sculptures of Lakulisa have been found throughout India. There are. Varanasi. 8 -9. The first Sanskrit sources on the Pä§upata system to be noticed by modern scholars were the brief passages in the Brahma -sutra commentaries. into German by P. Khotan. 209. pp.LAKULiSA AND THE PASUPATAS 183 South India. !^For an attempted explanation of this migration see above.E. Chinese Accounts of India. Deussen in 1908.G. 108 -109. 461.Mádhava wrote his account in the fourteenth century.. the `Pásupata vow' of the Atharvasiras Upanitsad. Beal (trans. 28 -53. pp.sarjthità. 228.PA §upata. 57A list of variant readings for some of the sutras is given by C. CCXLIII (1955). 55Trans. p.. it is still the best short summary of the subject. Bhandarkar in 1913.dar§anam.57 S1S.). 118. and from about the tenth century epigraphical references also become numerous. 433. however. Mattavilasa. and partly paraphrased again in English by R. Lévi in 1889.D. R. 112. 52K. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 479 -81. Development . into French by S. and 464 -67. pp. In 1940 R.52 Inwprtant early references to Pásupatas also occur in Mahendravarman's South Indian drama. several works composed by or about the Pä§upatas.' IHQ.54 No texts on the ritual regimen and religious philosophy inculcated by the Kálámukhas have so far been discovered.dar§ana' chapter of Sáyana. In 1920 C. Bhattacharya. Chakravarti. Ayyangar in Saiva Upani.53 Sanskrit writers from Bána onwards mention them frequently. 163.. Sastri published the newly discovered Pàsupata -sutra with Kaundinya's Pañcàrtha. Kapi §a (Nuristan) in East Afghanistan.S1 Two early seventh century inscriptions registering grants to Pdiupata ascetics have been found as far afield as South -East Asia. Gough in 1882.ss and the `Nakuli §a. 56See M.S. although the center of gravity for both sculpture and epigraphy shifts to the South by about the end of the tenth century. 'Páiupatas0tra. Hara (trans. 230 -31.G. PDF compression. indirectly. XIX. . pp.sads.. In the absence of contrary evidence we must assume that the Kálámukhas maintained the Pá §upata regimen and theology more or less intact.Pá §upata.bhasya. Gandhara.. Journal asiatique..56 All these translations suffered from an inadequate text and an inability to understand some of the technical terminology. Bhandarkar. 291.' 114 11 (1958). and. OCR. It was translated into English by A. Vaip:avism .R. 270 -71..Mádhava's Sarvadar. 453. S3See Banerjea. and elsewhere. the Ganakàrikà with the Ratnatikà commentary now attributed to Bhásarvajña.A. in Varáhamihira's Brhat. ana.samgraha. Dalai published the first actual Pásupata work. `Nakuli§a.). N. 111. Observance (vidhi) and End of Sorrow (duhkhanta). 6). See also M. 130-49. and K. 62Pañcartha. 59Die philosophisch theologischen Lehren des Pasupata. 234-44). D.darsana' chapter by M. Most of what may be called the Pásupata cult falls under the heading of Observance. PDF compression. V. (IIJ. Union (yoga). IV (1960). 199 -204. LV. Kaun¢inya and later writers attempted to remedy this situation and also to incorporate both theology and ritual into a single theoretical scheme. Hara's review in Ili. Hara is preparing a translation of the entire work. is devoted almost exclusively to ritual.sútra. In eight short mnemonic verses it divides Pásupata doctrine into nine primary Groups ( ganas) eight Pentads (pañcakas) and one Group of Three. M.62 These five Topics are described as the central feature of Pásupata (or Máhesvara) doctrine in the comments of Sarpkarácárya.58 F. Since the cult seems older we will outline its basic features first. Kaun¢inya divides Pásupata doctrine into five Principal Topics (papicárthas) : Effect (kárya). The system of classification set out in the Ganakáriká is somewhat more complicated. 1 -10.bhafya on Pasupata -sutra i. The ritual prescriptions of the sutras do not have a very rigid arrangement or order.sutra.bhácya. 165 -70. Vacaspati Mitra and Bháskarácárya on Brahma -sutra ii. Handiqui (pp.184 THE KAPALIKAS AND KALAMUKHAS Since 1940 several scholars have attempted to re. 285 -91.C. The third Pentad 58HTR. 601n his A History of Indian Philosophy.A. Cause (kärana). the Pásupata. 61Bhaskari. Two rather pedantic systems of classification were evolved the first best represented by Kaun¢inya and the second by the Ganakárikà. Vol.evaluate the Pásupata system in the light of the new evidence. however. The most important work is the critical translation of Sayana.ól The theology and ritual regimen or cult of the Pásupatas are rightly regarded by Schultz and Ingalls as basically separate. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Pandey.H. (p. II. OCR. 37. Schultz has published a valuable study of Pásupata theology59 and useful general surveys have been written by S.Systems nach dem Pañchrthabhasya und der Ratnatíka. 2. 8 -32).Madhava's `NakulitaPásupata. 1. Ingalls has translated most of text and commentary of the third chapter of the Pásupata. Since the oldest extant and possibly original work of the sect. it is likely that philosophy was a secondary development. Pásupata philosophy is presented in a systematic form. Already in the Pañcártha. Dasgupta.K. Hara.60 K.H. The last of the nine Groups is called Means of Livelihood (vrtti). 64váyu. offering homage (namaskära). spandana (shaking one's limbs as if afflicted by 'windmandana (walking as if crippled). In the fourth. Purification (vijuddhi). singing. Cutting Stage. He lives in a temple and performs there six Acts of Worship (upahära): laughing. The relationship of all these items is best seen in the table on next page. The third. Victory Stage is characterised by victory over the senses. These form the remaining seven Pentads. (4) Cutting (cheda). web optimization using a watermarked evaluation copy of CVISION PDFCompressor . uttering the auspicious sound huduk (or dumdum). He wears flowers taken from an image of Siva. Cessation Stage marks the absolute cessation of all exertion.Midhava in the 'Nakulila. Left -over Food (utsrsta). and avitadbhäsana (uttering senseless or contradictory words). avitatkarana (acting as if devoid of judgement).LAKUL1 A AND THE PASUPATAS 185 consists of the five Stages (avasthäs) in the initiate's spiritual development. pp. and pious incantation (japya).lana. . and Food Acquired by Chance (yathälabdha). It is threefold : Alms (bhaiksya). He 'bathes' himself and lies down in ashes from a funeral pyre. Strength (bala). According to the 63Most of the verses of the Ganokárikd are quoted by Siyapa.Prtiupata. These are : (1) the Marked (vyakta).samgraha. 12 -32). Filliozat. the Aspirant presumably destroys all his remaining worldly ties. notably the six so. abandons the identifying marks of his sect. PDF compression. See J. (2) the Unmarked (avyakta). 61 -79. . 196 -228. dancing. In the Unmarked Stage the Aspirant leaves the temple. religious or profane. mental or physical.63 In the Marked Stage tike Aspirant (sädhaka) adopts the marks of the sect and performs certain vows.65 The final. Attainment (!äbha). Procedure (upäya). (3) Victory (faya). Hara also gives elaborate cross references to the other P$lupata works. Our translations of these technical terms closely follow those given by Hara in his translation of the latter work (11411. -find humour is the cause of a great number of disorders according to Hindu Medical works. Impurity (mala). OCR. T. All this is to be done only in the company of other Pá §upatas. The Classical Doctrine of Indian Medicine. 65The Rainatiká does not explain this term very clearly.dariana' chapter of the Sarvadar. Each of the five Stages is associated with a particular Place (deja). and actively encourages censure from the populace by means of several peculiar practices. and Aspect of Initiation (dikscikärin) .abhibhita. and (5) Cessation (nisthä).rrigärana (making amorous gestures in the presence of women).called Doors (dväras) : krdthana (snoring or acting as if asleep when one is not). singing. 148.tya -.. 17 -19. web optimization using a watermarked evaluation copy of CVISION PDFCompressor ./Atka) (sake -ketw) Purification Removal of Ignorance (afP na -kMi) Removal of Demerit Removal of Attachment Causes Removal of Deviation Removal of Creaturehood Procedure Impregnation with Doctrine (vdw)60 Prescribed Conduct (caryd) Pious Incantation and Meditation (papa and dóya w) Constant Recollection of Rudra (rada Itrdra. 90-96. it is mainly subsumed under the Procedure of the Unmarked Stage. The most notable feature of the Marked Stage is the `six . See Gonakdrikd. . dancing.) (in Rudra) (deus. and S.r: ca. Since the Principal Topic of Observance (vidhi) has little to do with knowledge. IIJ. LXXIX (1959). 9-15. The Ratna¡ika attempts to combine this system of classification with the five Principal Topics of Kaunçinya by including these Topics under the heading of Knowledge. the Marked and the Unmarked. PDF compression. See Hara.tica these are the only sources of nourishment approved by the dgamas. A History . the first of the five Attain- ments. 'A Note on the Sanskrit Word Nt.nityatra)67 Aspect of Initiation Material (abarye) Time (kale) Ritual (krryd) (tann) Rata . Hara.186 THE KAPALIKAS AND KALAMUKHAS Stage Marked Unmarked Victory Cutting Cessation Place With the Guru Among Mea Cave (gad -deba) Cemetery idna) ( With Rudra Devotion to the Guru (Guru- Tranquility of Mind (Mati- Victory over Opposites Merit ((Mama) Constant Caution (apamdda) Maki) pares) (drakd afayal False Knowledge Demerit (adkarma) Cause of Attachment Deviation (cyatl) Creaturehood (pabrrra) a1.. Prescribed Conduct (caryd) 68 The most important of the five Stages are the first two. and so forth. V.. the 66The meaning and reading of this term is not certain. pp. The other three seem to denote mental states as much as courses of behaviour. 67See M.nnrtr) Grace (prardda) Attainment Knowledge ()Atka) Penance Constant Association with God Fixedness (srkirn) Magical Perfection (Jidda) Divine Image Guru (tapa. 15 -16. OCR.limbed' Act of Worship (upahara) : laughing. Dasgupta.N. Strength I. II. As we have seen.' JAOS. however. Impurity °anal (ndrkyd. in the dominant asceticism complex of Indian religion itself. 295 -98) seeks the origin of some of the ascetics' peculiar behaviour in the beast -vows mentioned by the Jaiminiya. of achieving isolation and worldly detachment. an efficient means of cutting oneself off from them.sutra iii. he gives his (accu- mulated) demerit (papa or adharma) to them. 7.LAKULISA AND THE PÂSUPATAS 187 Kálámukha priest Vamasakti from the Kedáre §vara temple in Belagàve was known as 'the most skilled in the world in daisy performing pleasant dances.70 According to these two sources the chief rationale for this behaviour is the transfer of good and bad karman. It should also be recalled that several other Kálámukha priests are described as experts in drama and music. Buddhism and Upani$adic Hinduism. 8 and 9. as Ingalls notes (HTR.sya on sutra iii. Courting the censure of one's fellow humans is. is very unusual and difficult to explain. 7OMost of this chapter and its commentary have been translated by Ingalls. As we have seen.'71 Without the censure of others these actions would result simply in the increase of the performer's own demerit n The idea of exchanging good and bad karman. 7. LV. Without wishing to discard Ingalls' hypothesis entirely.'69 This might well be a reference it the Pásupata Act of Worship. without going so far afield.bha. and he takes the (accumulated) merit (sukrta or dharma) from them. HTR. 7t Palupata. LV. 293) is common in classical Sanskrit literature.Brahmana and later Sanskrit literature and in other techniques of spiritual possession practised by shamans in primitive societies throughout the world. The idea of intentionally courting dishonour for this purpose. It is described in some detail in the third chapter of the Pásupata -sutra and in Kaunçinya's commentary thereon. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . however. p. Under various names this state of detachment is an essential ingredient of Jainism. LV. we believe that most of the psychological and historical foundation for these practices can be found. nKaupdinya's Pañcártha. Removal of Attachment Causes (satigakara -hani) is one of the five Purifications in 69See above. 285 -91. OCR. 128. The sutras explain it thus : 'Because of the censure of others. after all. The curious custom of courting dishonour by disreputable behaviour during the Unmarked Stage is the most distinctive feature of the Pig apata cult. Ingalls (HTR. PDF compression. freed of all attach ment. HTR.THE KAPALIKAS AND KALAMUKHAS 188 Pá §upata doctrine. The whole of the Sanskrit sentence reads : ato varnA §rama. albeit a highly original one.fvarydnam. without any bodily care.76 73Trans.' 73Trans. he believes that he is in communication with the spiritual world. Ingalls. 42. 289.'74 Kaundinya comments : He should appear as though mad. but both he and they regard this behaviour as a sign of his superior spiritual power.. animal noises and so forth do cut him off from his fellow men.rvaryádharmdjñdnñvairdgyanai. for instance.' Ingalls renders the italicised passage as 'and gives rise to disgust. Under sútra i. 74Trans. For this reason we prefer to consider the Pá §upata's courting of dishonour mainly as an extension.. Ingalls translation at this point seems significantly misleading.75 This type of idea has no place in the world of the shaman. Under sutra iii. ibid. if not the courting. The sútra declares : 'He should go about like an outcaste (preta). ibid.' In the present context vairagya seems more likely to denote the positive quality of 'freedom from all worldly desires. 3. 'Freedom from all worldly desires' would naturally arise in the worshipper.'73 His comments on nitro iii. he quotes a verse which declares : 'For he who is despised lies happy. like a pauper. However much the shaman controls his trance. letting his beard. 76The acceptance. The usual meaning of presa is. 286.vyucchedo vairágyotsáha§ ca jAyate. on the other hand. Kaundinya himself makes it clear that the cultivation of detachment as much as the transfer of merit is the motive behind the Pá §upata's actions. 'Dishonored (avamatah). and the power of passionless detachment is produced. nails and hair grow long.' This may well have been the meaning intended by the sutra although Kaundinya seems to interpret it as 'outcaste. not in those who see him.' This is the meaning used by Kaundinya elsewhere in his commentary. of the search for worldly detachment through ascetic penance. LV. p. 1 l are equally explicit. His babblings. of course 'dead person' or 'ghost.' for instance. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . his body covered with filth. It is possible that the ultimate source of some of his practices may be found in shamanism. OCR. except for the passage put into italics. Hereby he becomes cut off from the respectable castes and conditions of men. of dishonour is prescribed for Jain ascetics PDF compression. we find the compound dharma jñdna-vairágyai. is completely feigned and wins only contempt from ordinary men. but their psychological basis has changed completely. The Pá §upata's mad behaviour. non -trade (asamvyavahira) . celibacy (brahmacarya).prániyáma. According to Yoga -sutra ii. and (3) the Individual Soul (pa.' Yoga -sutra ii.bhegya on Pa. time. Kaun¢inya. the wise man. and to a lesser extent by the Ratnatiki. HDS.sutra i.pratyáhára.dhiran3.LAKULTgA AND THE PASUPATAS 189 One other point about the cult of the Pá §upatas should also be noted. OCR. self.PA §upata.brahmacarydparigrahá yamAb/ jiti-de§a-kila-samayânavacchinnáh sárva. and to S. upata. truthfulness (satya). 111. BiThe reader is referred especially to the work of F. sustains their words and blows. The first Topic is Effect (kcirya) . 8U' ahitpsi.N. senses and mental faculties.' 77Paffccirtha. V. A History . This is the great emphasis placed by.injury (ahimsi).dar§ana' chapter of Sayana. Dasgupta's. Jacobi. 81. like an elephant in battle with arrows. p.. 2-3) : 'A mendicant. This is divided into three categories : (1) Cognition (vidyd) including various types of conscious and unconscious mental activity.dhydna. and non -theft (asteya). The five yamas also appear to be associated with the epithet Mahávratin as it is applied to Kálámukha ascetics. Despised by such -like people.u.811 The theology of the Pásupatas is a large and rather complicated subject which we do not feel qualified to discuss in detail. is insulted with words by the people assailing him. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . abstemious diet (ihiralighava). PDF compression. and constant caution (apramida).u) . Kane. 16 -33). 16. in the following passage from the Acñráitga sutra (trans. place. Part II. purity (. attentiveness to the teacher (guru.V.niyamàsana. 79' yama. 2979 and invariably head the similar lists of yogic virtues repeatedly attributed to Kálámukha ascetics in epigraphy. who collects his alms. V. (2) World and Body Parts (kaki) including the physical elements and human organs.samidhayogtiv ang3ni. to Hara's translation of the `Nakuli§a. which denotes the cult).' Kaun¢inya defines the five yamas as non . 1418 -24.' See also above. living thus. 9 (pp.controlled towards the eternal (world of living beings). p.bhaumáh mahivratam. or occasion they are called the Mahávrata. as a rock is not shaken by the wind.auca).77 Other Sanskrit works define these yamas and niyamas somewhat differently. 31. the matchless sage. All Effect is said to be dependent (asvatantra). Observance. when the five yamas are maintained under all circumstances without regard for caste.rtrsi).Madhavá s Sarvadar.fanasarpigraha. on the ten yamas and niyamas or `major and minor restraints. Vol.78 They form the first two of five 'limbs' of Yoga named in Yoga sútra ii. Schultz. with undisturbed mind. He defines the niyamas as non -anger (akrodha)..81 Its basic outlines are summed up in the five Principal Topics (minus the third.A.satyásteya. H. iv.. 30-31. See also above. . 78See P. 5. the Saiva. Translated for us by H. 73. 89'kartnádisàpek $ ah parameivarah Saran= iti. Desai. he is called by various names in accordance with his several attributes and functions such as patitva. God's will is thereby placed over and above even the moral order (dharma). and so forth. p. At a great debate his opponents 'questioned him how the Kartr he defended could be formless.ß5 In this aspect he is also said to pervade all Effect (defined as the twenty -five categories or tact vas of Sägtkhya) 86 This doctrine of God as Cause must be very similar to the l§vara- kartr -vada taught by the eleventh century Kalämukha priest Bonteyamuni of Horpbal. 47 and Ganakärikä.. He is described as the creator. Biligiri.190 THE KAPALIKAS AND KALAMUKHAS The second Topic is Cause (kdrana). ajàtatva. 320. 27. 11.82 He has two major aspects one which is immanent and manifold (sakala) and one which is transcendent and formless (niskala) Both are characterised by unlimited Power of Knowledge and Power of Action (kriyd -Sake) a3 Speech is incapable of expressing his formless aspect. 88Kaundinya on Pàiupata.Sakti) aspect. àdyatva. v. 85Ratna /tkä in Ganakärikä. See also Ratna /ikä in Ganakärikä.88 In practical terms this independence means that God acts without regard for human karman (karmàdinirapeksa). XV. p. one of the stories describing the miracles he performed during his travels provides the additional information that the Kartr of his doctrine also had a formless aspect. The Pá §upata faith is thoroughly theistic and consequently God functions as the linchpin of its metaphysical system.dar §ana God cannot 82Ratnatikä in Ganakärikä.84 In his manifold (jñäna. See also above.11. OCR. 87Ed. PDF compression. They reject this Pä §upata doctrine 'because it is blemished by the faults of cruelty and injustice' and hold that 'the Supreme Lord. sailed. 8áKaundinya on Päiupata . no. 15. Sayana . destroyer and supporter of the universe. p.' Sarvadariana.dar §ana. 83Kaundinya on Pâ.fiupata . 27 and v..'87 One of the most distinctive features of Pä§upata doctrine as propounded by Kaun¢inya and the Ratnatikä is the belief in God's absolute independence (svatantratä).sutra ii.sutra ii. however. This is defined quite simply as God or livara. 8albid. 27.S.sutra v.. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .'89 In other words.Madhava contrasts this view with that of the Mähe §varas who follow the Saiva. the Cause. 11. p.' In reply 'he stood invisible (became formless) for a while and made them speechless .sar¡tgraha. SII. Although little is known about his doctrine apart from its name. (acts) in conformity with (human) karman. etc. p. and v. 40 declares : 'He who has constant caution attains the end of sorrows through the grace of God. 94Pó.Mádhava allows the Pä§upatas a rebuttal to the charge that their doctrine of God as an independent Cause would lead to a situation in which `human deeds (karma) would produce no result and all effects would be produced at the same time. it is achieved only by the grace of God. It is certainly not the 9ODie Entwicklung der Gottesidee bei den Indern. the last of the five Principal Topics. In this condition. the atmans are without attributes and resemble only stones.90 This shows that at least one important doctrinal split had occurred in the Pä §upata sect by the seventh century. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . the fourth Topic. 2. i. 6). that they were forced to temper this doctrine somewhat. 33. at least as Säyana. Hara. for instance.dar §ana point of view on this point.'92 Preliminary to this final liberation. 92`apramädi gacched duhkhánám antam ga. his commentary on sutras i. Säyana .94 The designation of Salvation as End of Sorrow has a rather negative ring.96 This does not seem to be any more true for the Pä §upatas than for the Kapálikas. 620). is Yoga. 31. Naiyäyikas. PDF compression.fupata. 91Trans.Mádhava presents it. who calls himself a Päsupatäcärya.sciyujya.sutra.' 93See.'93 The soul does not become absorbed or dissolved in I §vara or Brahman as in monistic Vedanta. 96See Handiqui.95 Much the same claim is made by Yämunäcärya. This is by no means surprising since the radical view of Kaun¢inya and the Ratna ¡17cá strikes at the heart of nearly all Indian ethical systems.LAKULISA AND THE PA8UPATAS 191 act arbitrarily but must reward good deeds and punish evil ones. but remains inseparably tied to God in the state the sútras call Rudra. however.badsya ii. 53.sutra v. Bhäskaracarya claims that the Pä §upatas. he adds. Vai §esikas. adopts the gaiva. the theory of karman. 37. 95Brahma. although not to such a degree that it is possible to agree with Jacobi (p. IIJ. 53) that the difference between Uddyotakara and Lakuli §a (sic) is only apparent. 235. p. Salvation in Pä §upata doctrine is the state called End of Sorrow (duhkhánta). H. which Kaun¢inya repeatedly defines as 'the union of the átman and I §vara. Sútra v. and Kapálikas all hold End of Sorrow and moksa to be identical. Jacobi points out that the Nyáya logician Uddyotakara (e. OCR.'91 but their reply. 2. I (p. It does appear. 11. p.prasádát. As is to be expected in such an uncompromisiñgly theistic system. however. is not altogether clear or convincing. 20. These two are also divided into a' number of specific superhuman abilities. thinking. is a state of Perfection (siddhi) characterized by the Power of Lordship (aisvarya) of Mahe §vara. PDF compression. 9 -10. OCR. The Power of Knowledge is fivefold and comprises extraordinary powers of seeing.98 He possesses. Personal End of Sorrow. 97Ratnapkcd in Ganakdrikñ.Pá §upata. Impersonal End of Sorrow does resemble the state referred to by Bháskara and Yámuna. Hara. Power of Action is threefold and comprises the ability to act with the swiftness of the mind (manojavitva). In addition. agelessness. the ability to assume forms at will (kamarrtpitva) and the ability to act without physical organs (vikaranadharmitva). III. 19 -21.dar§ana.192 THE KAPALIKAS AND KALAMUKHAS view of Kaunçiinya or the author of the Ratnatikd. pp. discrimination.Sakti). II. deathlessness. %%bid. and lordship (patitva). nearly all the attributes of livara himself. hearing.Mádhava's 'Nakuli§a.Sakti) and Power of Action (kriyd.'97 This Perfection consists of Power of Knowledge or Perception (jñana. the daman who has attained Personal End of Sorrow gains ten other Perfection characteristics including such qualities as fearlessness. in short. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .or drk. The latter work distinguishes between two types of End of Sorrow the Impersonal (andtmaka) and the Personal (sdtmaka). See also Sáyana. It is characterised only by the absolute extirpation of all sorrows.' trans. and omniscience. however. Atiya. Ed. Delhi : Motilal Banarsidass..' No. Jaipur (1951). Oxford : The Clarendon Press. 39) Bombay : Nirgaya Sâgar Press. Tarkapanchknana. Barhaspati.carita. Ed. Development of Hindu Iconography. Ed. R. Vamana Purana A Study. With Haradatta's Ujjvala commentary.V. 'Púrvabh$ ga.W. 1961. 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'Origin and Development of Siva. and trans.A. Ed.' TAS. B. Thibaut. Bangalore : Mysore Government Press. M. Raghavan. Bhargav Sàstri. Sankalia. Oxford : Oxford University Press. Lataka . aktisarigama. G.. Ed. 190 -210 and 282 -301. 1904. V. V.mitrananda. Elements of Hindu Iconography. Muni Punyavijaya. 61. South Indian Inscriptions. ('Gaekwad's Oriental Series. 12 vols. XI. XXXIV and XXXVIII of SBE. Vol. Ancient Historians of India A Study in Historical Biographies. 1941. Charles Rockwell Lan - man. M. Bhavanagar : Jaina Atminanda Granthamala. Jean.tantra. 3 vols. Madras : The Law Printing House.K.sutra. Somasundaran.sya. 1914 -16. and Appayadiksita's Parimala. Bombay : Bharatiya Vidyá Bhavan. 2 vols. Inscriptions of the Madras Presidency.sya. Rao. 1926. Published together with Vacaspati Misra's Bhamati. Rangacharya.). 1938. 3d ed. Rajaßekhara. Baroda : Central Library.G.) Saletore. .). Samdesa. Brahma . 292 -303. The Archaeology of Gujarat. (1st edition edited by Anantkfigna Sästri. Madras : University of Madras. 1917. 131 -207. (Gaekwad's Oriental Series. Shrigondekar and Lalchandra B. Durgáprasad. Edward A. 2 vols. sarpskrita. M. Part II. Chapter of Sarvadarsana. Shama. (ed. Furst Company].E. les Dohd -kola et les Caryd. Edited with a Hindi translation by Uma Shankar Sharma.darsana. with extensive notes and extracts from several commentaries. Hyderabad : 1940. VIi (1931). 'The Lokàyatikas and the Kàpàlikas. 1889. 1943.sdgara. .) Les Chants Mystiques de Kdnha et de Saraha. New York : Appleton. 1964. 3 vols.Systems nach dem Paricdrthabadsya und der Ratnatikñ. and trans. Skanda Purdna. Baltimore : (Printed by J.' QJMS.A. A History of South India. Schultz. C. Apte. and trans.H. J.P. Sawyer.Crofts. Diogenes of Sinope : A Study of Greek Cynicism. 1958. 1i (1958). Siva Purdna Vayaviyasamhita. New York : Ams Press Inc.granthàvalih. . . Translated. Nilakanta. With Kdldcarana commentary. A. . . 2d ed. Somadeva.Maisonneuve. 2 vols.S. Die philosophisch . 7th ed. Ed. Subandhu. II of A Comprehensive History of India.BIBLIOGRAPHY 201 Bombay : Nirnaya Sàgàr Press.cakra. Gray. VII (1917). Madras : Ganesh & Co. Madras : Government Press.nirûpana. and Rao. A History of Dasnami Naga Sanyasis. Sansom. OCR. Bombay : Orient Longmans. 24. 14. Naisadhacarita. Ed. Sayre. Development of Religion in South India.C. .. Louis H.). Allahabad : tri Panchayata Akhara Mahanirvani. P. Kathdsarit. Vol. Sarvadarsana. R. 1938. 1893. IO vols..B.) A Corpus of Inscriptions in the Telingana Districts of H. Venkata. 1905 -6.theologischen Lehren des Pdsupata. (ed. Paris : Adrien . V. Revised edition. VII (1933).A.) Poona : 1956. Ed. Walldorf. 'A Twelfth Century University in Mysore. Varanasi : Chowkhamba Vidyabhawan. Subbiah.H. (ed. Vol.' IHQ. Minoru Hara in IIJ. XIII. Shàstri. 1964. 8 -32. ('Anandà crama. The Cillas. Sholapore : Datta- prasàda Press. Dakshinaranjan. Sastry. K. 1928. 1939 -41. Farrand. Shahidullah. With Màdhavàcàrya's commentary. 157 -96. 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Aloha and the Decline of the Mauryas. Ydjñavalkya. 1882. Vacaspati Mika. VII (1875).' No. Zimmer. 2 vols.s. 1880. 1918.Pirakasam. Vdmana Purdna. 193 -97. Muni Chaturavijaya. 1964. Vinayacandra. H. Ed. ('Gaekwad's Oriental Series. 1904. With Utpala's commentary. On Yuan Chwang's Travels in India. Calcutta: Punthi Pustak. V.). Bombay : Nirnaya Sagar Press. Brhatsamhita. Venkayya. Trans. Ed. ('Chowkhamba Sanskrit Studies.' Vol. J. 'Tantrism (Buddhist). 'Influence of Aristotle on the Development of the Syllogism in Indian Logic. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 1960. Subrahmanya Sastri. Romila. V(I871). 1905.vlha Dharmasiitra. Madras : Government Press.. VII of SBE. (First published in 1840. Adyar : Library and Research Centre. Yazdani. .' JRAS for 1918. New York : Pantheon Books.s. XXVI (1930). OCR. Durgaprasad and Sivadatta. Subrahmanya Sastri as Brihat Jataka. Giuseppe. Watters. Brhajjdtaka. Mallindtha. 1948. and trans.D. 125 -244. N. Vyasacala.Religious Condition of North India (700 -1200 A. XXXIX.' No. Vyas.).' EI. See Sarpkaracarya. 45. London : Oxford University Press. 81 -134. T. Ed.carita. Ed. Kt. 47 Baudháyana Dharmasástra. 183 átman (Self). 160 Bammé§vara. Kp. 39. A. 29 Ammaràja II (E.. 75-76. 125-27. 141-43 Amrtarà§i. 15. 159 Aghori. 62 AkalaBka. Kp. 83. 105 Baluka or Baluka-nàtha. 23. 186 AQGr. 14-15. 175-76 Beal. 50. 16-23. 45. 82 akriyá. 95. 150 Aghoraghamla. 49n. J. Kp. llln. 39. 95 Aghora§akti. 152 Bamma-jiya. 52 Ajivika. 86 aslaitgn-yoga. 28. 157 dgama. 23. 37.. (c) 154. 51. 155 Balegràma. 64. 171 Basham. 144 Ballila I. 165 Ambaje.N. (b) 135. 175 Bárhaspati-sQtra.INDEX The following abbreviations are used. 126. 148 Abhinava-Some§vara. 85. 183 Banerjea. 120. 140 Bila-Sivàcàrya. 94 A¡harva Veda. 114 Act of Worship (upahära). xi-xii. xiv. Kp. 51-52. 42. 68-70. 82 ashes. 140 Belagàve or Bajigàva or Balipura. 142-43 Amaràvati. 100. 21. 43. 49. 171. 165 Appar. 10. 56-57. 68. 169 Acale§vara. 109-110. etc. 2. 156 Asañga. Kt. Agastya. 11-12 asana. 150-51 Andhra. 89 Anandaràyamakhin. 154 Aghora. 53. Kp. 153 Andhàsura. 34. 98. 39. 155 AblGr. 11 Ápastambiya Dharmasútra. 36 alchemy. 143. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 26. 165 Aristotle. 179 Arpodara. OCR. 168. 45. 82. 58. PDF compression. 118. 42-46. 47. 106. 86 AjayapHla (Caulukya). 9. 148 ákhá4lá (religious regiment). (d) 159 Anandagiri. 66. S. 158 Balle§vara. 84-85 Asitavaktra. 152. 73. 161 Bàpabhal{a. 112. 2. 4-6. Kt. Kp.L. 123 Altareya Brdhmana. 53 Ahavamalla Deva. Càlukya). 88 Ananta§akti. 46 Akulavrratantra. Kp. Kp. 185-87 140. Kt. or ámnáva. 151. 130. 18. 49 árádhya. 130-31 Agastye§vara. 151 Ariñji§vara. Kt. 166 Assam. 191-92 AvadhBta. 88 Basava. Kt. 58 Amarakosa. 110-11. Kp. 103. 98-99 Bâjacandra.. 27 Bale§vara. 97 Apastamba. Kt. Abhayacandra. Kp. 173. 11. 31-32. 157. Kp : probable Kàlàmukha priest and Kt : probable Kàlàmukha temple. 82 Amarava{e§vara. 154 Bàlasúrya or Trailocana. 127-28 A§vapida. 167-71 Basava Purána. 40.. 17. 131 dvali. 125. 92. 11516. 85. (a) 130. 142-43. Kp. 161 Bammarl§i. 133. 152 Atharva8iras Upanisad. Kt. 16 Bágilr-agrahàra. 105 Ajßànarà§i. Kp. 185 Asitâiiga. 60. 82 Canna Basana Purdna. 60.112. 120-29. 46 47. 54-55. 41 42. (b) 153. 84 75 -76 Bhuhaneshwar. Kp. 97. 166-67: (b) 140 134. 170 71. 108. 3. 173. I-8. 61. 49 51. Kt. 138-40. 188 Caturanana. 179 -80 Bhandarkar. 47. 179 Belleya-santana. 106. 16-18. 138 Camunça. 34 35. 131.104-105. 118. Kp. 146. 136-37. Biliciri. 161 -64. 176 Bhrgukaccha. 99. 82 caste (jini and rurna).S. 47. 180. 129-30. 44. 84 55. 182--83 Bharadvaja. 7. 154 -55. 167. 150 133. Brahmana r rarna¡.. 113 16. 177. 50. 85 Candupançita. 123-26.124. 94. 149. Canula. 124. 184. 71. 24 Brahma-sriura and commentaries. 119. 95 Bhaujañga or Bhuvana or Trilocana. 6.Kama.58 Camesvara. 67 69. 55. Kp. 81. 13-14. 126. 171. 20.89. Kt. 135 36 Kp.182-84 Brahme"svara (now Basavesvara). 126 Bharati. 135 36 Bengal. 1). OCR. 1. 138 40. 130. 170. 108. 83 95. al-Birúni. 174 Brahmadatta. 3--4. 131. xi. 121. Kt. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 70 71. 38. 52. 28.99. 184. 3. 40 41. 131-35.. 89-90 Bhasarvajña.. 174. Ií. 153.xi.. 191-92 Bhavabhüti.R. 4. 158 Bhuvanara§i. 98. 91. 40 xii-xiii. 157.148. 82. 51. 30. 145. 177 Caitrapura. 182. 156. xiv. Kp. 168-69 Candrabhúsana. 49 Bhairara-tantra. Kp. 14. 43.179 hhriawhan. 120 23. 133. 22. 175. 45.30. 117-19. 85 Cauda. 130 Calukyas (Western of Kalydna). 99 100. 47-48. 86 hhqca 2 4 Bhairava (god). 61. 68-69. 98 -99. 79. 2. 167 69 Bi jjalari> rucari tu . 63n Bhuirard. 68 Can¢amari. 45. 109 II. 74--81 148. 176 77. 157. 155--56 Bhayilc"svara. 133 51. 19. 155 57 Bhujañgavali. 20--22.156 Bühler. 65. 41 43. 114. 175 77 Brahmanas (texts). 147 48. 57. 74-81. 76. 18 Bharata or Bharata-muni. 109 Bodholhana-nitydnanda. 17. 156 Bhuvana-karttara.75. (a) 64. 171. 155 57 Bijjala. 5. 81. 63 64. 76 Cançapala.INDEX 204 xii. 122 -23. 73 Cançika.II5-16. (a) 101. 149. 93 Bhrgu. 130 31. 90. 148-49. 61 Bhillama. 113. 37. A. 25-26. 8 9. 77 81. G. 135 Bhiksu (sect).-23. 140. 91. 149. 142 Bijapur.7. (c) 159 Candrasvdmin. 94 Carvaka. 59. 173. 131 Bonteyamuni. 156. 11 Bhairavacdrya. 16. Kt. 190 Boppe"svara. 124. 130. 190 PDF compression. Kp. 50. 114. 174.. 174. 28. 52 Bhujartga-devacarya. See Krakaca Bonteyaguru.G. Kp. 50. 6. . 13-15. 56-57. 11. 171. 1 11. 119 Bhisana. II. hhukti. 104. 87 Candra. Kt. 86 Brahmdnda Purim. 7. 169-70 Buddhism. 63 64. 88 89 Bhairavananda. R. xi-xii.47 92. (b) 134 hrahmahan and hrahmahand. 103. 58 59. 143 44. 20. 85. 135. Bhoja (Paramara). Cause (k drana) . 146. 132n Billa-matha. Kp. Kt. 90 (a) 83. llür:rÌiya. 179. 59. 150 Brahma (god). 183 Bhaskaracarya. 140. 30. 107 Bhandarkar. 59. 143. 84. 167 Bhairava (sect). 168 Bilhana. 134. Kp. 62 Ghurye. 59 60. C. 165 -66 crossroads. Ekdmbirandtha. 76. M. Kp. Dalai. 26 Da'sandmi Naga. 153 Devasomd. Effect or Material Universe ckarvd i. Kp. I 11. OCR. 156. 163 Deva'sakti. 117 -18. 134. 145. Kp. 31 32. ll Dhanapatisúri.F. Kp.S. 124. ekadanda and Ekadandin. xii. 146-47 Cìauri. 126 Devendra Gani. Kp. (a) 137. 112. 77 159 Calas. 181. 1135 Girvdna'sakti. 58. 134. 7. 186 d h vrma . 191 -92 Fleet. 42-43..gya. Kp. Kp. 20. 159 Gokulandtha. 50. 148 Dinakara. 154 -55 Dombi. xiv. 81. 39n Gartga or Ganges. 130 Devanna Bhatta. 147 Digambara. Kp. Gadag. 190 (a) 153: (b) 157 Ghoraghona or Mesamukha. 73. 35. (b) 150. 173. M. 115. P. 49. Gómadatta Arulala Bhattan. 64 Devendrasakti. 156 60. 38. 124 Dharme'svara. 123 26 Cìavare'svara. 127. 149. (c) 161 Cìargya or Garga. 82. 134. 133 Cynic.cindcdra. 176. 23. 3' 44 Garaksa-. 46. 181-82 Gauladeva. 158 Dharmarà'si. Kt. 136 dak. 92. 179 Doors (d vd ra) .. 18.50 Ekantada Ramayya. 183 -84 Gandhi. 16 17 15. 82 (c) 159 Dharma Siva. 116. 5.INDEX 205 celibacy (naisthika and hrahmacdra). 187-88 Deussen. Cikkakavi -jiya. 48. 176. 139. 64. 35 -36. 65 Devara"si. 61 Dharma-kattdra. Gogga. 148. 28. 14 15.. 84. PDF compression. 119-23. Kt. 62. 165 Gorakhndth or Cìoraksa-nátha. 121 Gautama-muni. 136 Gújé'svara. 16 End of Sorrow (duhkhdnta). 94 Devartgiri. Kp. 139. 54 55 Devavrata. 104 105 183 Devadatta. 103. 178 -79 dualism (dvaitaI. 68 Devapala. 101. 131. 133.. J. 46 Dhanyakataka. 52 Dékavve. 45-46. 163 Gangara "si.). (b) 158. 150. 33. 31. 46 Dasgupta. (a) 146-47. 124. Divyasakti. 98. Deva'siva. 121. Kp. 28 Diogenes. 130 d hd rand . 50. 168 -69. 153 134. 69 70. 143 126.32. 39. 184 Deccan. 92. 90 Daksina-Some'svara. 25. Kp.N. 157 dharma. (b) 159. Kp. 180 Dandin. 115. 157. 189. Kp. 58. 184. Cuttack. 184. 170-71 Ganakdrikd. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 167 Gañgddevi..90 183 Danda (god). 159 Dhanada. 159 detachment (vaird. 162 Dugga Tribhuvanamalla Dadhica or Dadhyañc. 109. Kp. Kt. 92. 160 I l l. 176 -77 Eliade. 158 Dharma (god). 157 58. etc. 63 -64. S. 116 19. 22-23 Dantidurga. 189 C ikkadéva. 100..+iddhiaua-uarreraha. 177 -79 Devaraya I and II. 175. (a) 137. 103. Kp.K. 170-71. 145. 142. 174. G.. Kp. 99.D. 185 1 -2. 169 --70 Ékliñgji. 91-92 (Kdkatiya). Kt. 186 -87. 171. (c) 153 Devasirtga-jiya. 85. 168. 145. 184 Hanuñgal. 151 Hospitallcrs. 135 Hara. 178 Himalayas. 170. 130 Hara (god). 49-50. 130 -31. 104- 105 Halebidu or Dorasamudra. 115. I 70 Himasitala. 180 Jacobi.. 173. 115 Harihara II.INDEX 206 35. 42n. 124. 134. 106. 160 Govinda . 138 39. 13 Halagondi. 65. 27 -28 guild. 138 Habbe §vara. 15 -16. K. 124. 99 -100. 159 Isanarà'si. 106. 186 Jayasimha. 60. 168-69 Jairazbhoy. 60. 115. 191 Jagaddhara. 179 Indra.Nidnegila. 151 G unaratna. Jaitugi I. 98-99. 64 Hercules. 187 Jain and Jainism.. Hale. etc. 174. 29 hamsa and paramahagrsa ascetics. 184. Kt. Kt. 121 guggulu.K. 33. 16-17. 52. 157 Handiqui. Kp. 178 176 Jarnbhaladatta. 160 Jagate"svara. 150 -51. 151 Hala. 94 jaiigama. 47. 45.H. Kp. 52 Govindarasa (dandanñyaka). 51. 85 -87 Huvina hadagalli. 183 G6vardhanèsvara. 56 -57. 160 Isvara-karttvada or Issarakaranavada or Kartrvada. 113 -14 178 -79 Iñgalè "swar. 64 Jále'svara. xiv. 76. 16-17. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 181 Gough. 115. M. 109. 146 Jálapada. Kt. 162 -63 Hariharesvara. R. xi. 108. 164 -66. 60. 186.. Kp. 182 Gurubhakta. 173. 158 100. 171 Jagate'svara. 9. 74. Hari scandra. 191 Gramesvara..A. 104 105. 37. 144 Hammira (Cahamana).W. OCR. 14-16. (a) 75. 104-105. (b) 150 H ombal. 144 grace (prasñda). 118. (11) I17--48 Jhañjhe"svara. (b) 171 Harasakti.17. (b) 157 I'svara. 59-61. 184 Haradatta. 190-92 I'svaradasa. 175.. 82 Harsavardhana. 112. 178-79. 24 27. 105. 116. A. 26 Hiriya. 158. 74 Hemacandra. Kt. 73 Jagadekamalla. 156 Jina. 138 I'sa. 121. 134-35. 68. 138 Govinda III.. 131-32. 91 Hauer. 30. 21. 106. 147 i'sana'sakti. 68. 182 Hacha Yoga. 149. 157.. 123. 134. (b) 152 Greece. Human flesh (oblations and sale of).maths. 65. Kt. H. 115 go/iv. 94-95 Hacha vogaprudipikñ.42 -43 Goravas. 15 3. 135 -36 Jaimin7va Bráhmana.candra (Gahadavala). 68. 45. 190 Ittige-sagttati. 173. 119. 149. Kp. xii. Kp. 54. 179. 124 Jagadi'svara.. 127. (a) 149. 170 -71. 142. 171-72 japa.38. 135 Hari. 11. Kp. Kp. 124 Haribhadra. (I) 119. 160. 135. 19. Immadi Bukka. 124. Kt.H. 160 Hsüan Tsang. 190 Honnaya. 65. 88. Kt. J. 157. 39. I l l . 57 -59. 64-65. 152. 129. 160 Jaimini. 82. 138. 182 Him or Púli. 174. (a) 138. 180 -81 Gupta. 94 Harivarman. 11. Kt. 169 PDF compression. 146 Ingalls. xiii. 86. 187 32. 170 16.. 60. (II) 157 Jagadékamallésvara. (1) 32 33. D. 22. 143.E. I I I. 45 Hoysalas. (a) 130. 88. 20. Kt. 162 Indo-Greeks. 148. 62. 78. INDEX Jinasena. 26 Jisnugupta. 30 Jñ5nar5si. Kp. 145-47 107-108; (a) 101. 107. Jñàna"sakti. Kp. 118; (b) 101. 127. 129; (c) 118, 140; (d) 138; (e) 150-51; (t) 153; (g) 155 ¡ddnasakti (Power of Knowledge). 161. Kànhapàda, 4, 7. 52. 69-71. 77 Kañkàla, 8. 10-II Kannara. 169 Kànphatà. 2, 31. 35-38, 44-45. 53 Kàpàla or Kàpàlika or Kapàlin. etc.. xi -xiii. 1-11, 13-71. 73-95. 107. 110. 164. 173. 182, 191 Kàpàla or Kàpàlika vow (See also 190, 192 Jñàne"svara. Kp. lógé'svara, Kt, 144. 147 140 Kabbina-Sirivúr, Kailàsa. 207 130 21. 32. 88 Kálabhairava, Kp. (a) 155-56; (b) 158 Kalacuris, 123. 126--27. 129-30. 138, 145-46, 157, 167-68 Kalacuris of Tripuri. Káladamana. 52. 62 Kálakàcàrya. Kàpàlini (god). 30 Kàpila. 25. 68. 156 9-11 Kàlajñàni-vakkhàni-jiya, Kp. 122 14-15 Kálàmukha or Kálamukha. etc.. xi- xiii. 1. 3-12, 19-20. 44-45. 51. 67-68. 73. 81-82, 97-172. 173. 179. 182-83. 187. 189-90 Kálàmukha-diksita, Kp. Kálànana. Kálapriya. 160 10 44 Kàla'sakti. Kp. Mahàvrata). 14. 22. 54, 63, 73. 77 Kapàla-kurtdalà. 2. 50. 56-57, 95 Kapàlamocana. 29 -30, 77--79 Kapale"svara or Kapàli'svara or Kapàlin. etc. (god and temples). 20. 23. 27- 32. 40-43. 62. 73-74. 80-81. 84-85 Kapàlika (village). 29 Kapalika-tantra. 75 Kapàlimañgalam. 29 160 Kàlàsya. 10-12 Kále'svara. Kt. 140 Kalhana. 51. 66-67. 94 Kali. 16, 47. 65, 81n, 167 Kalideva. Kt. (a) 144; (b) 152; (c) 152 Kalideve'svara-Svayambhu. Kt. 147-48 Kalika Purana. 86 Kaliñga. 23. 141 Kali-yuga. 24. 67, 156. 176 Kallédèva. Kt. 159 Kalsi. 139 Kalyàna. 130. 133. 137 Kalyàna'sakti. Kp. (a) 138; (h) 150; (c) 159; (d) 159: (e) 160 Kàmadeva (? Kadamba). 148 Kammate'svara. Kt. 160 Kampana II. 163 Kanada. 115. 177 Kàñci. 4. 23. 26. 39. 50. 52 . 54. 167 Kane. P.V.. 94 Karahada. 132-33 Karàlà. 50. 56-57 Karavana .Lfahatmva. 176-77 karman. 41. 84, 170. 187, 190-91 Karnàta or Karnataka. 27, 32. 39-40. 43-44, 52. 97. 108. 114. 161, 173 Kartavirya IV (Ratta). 151 Karttara. Kp. 158 Kàruka-siddhàntin. I. 182 Kàrunika-siddhàntin. 1. 7. 182 kasqra and Kàsàyin. 13-14. 24 Kashmir. 52, 66-67. 94. 105-106. 108109. 114, 157. 162. 164. 179 Kà'smira. Kp. 105. 108; (a) 108. 140. 155. 157; (b) 139 40 Ka"smira-deva. Kp. 155 Kataka. 132- 33. 143 Kàthaka-siddhàntin. I. 7. 182 Kathà-ko'sa. 65 Kathmandu. 30 Kaula. 49. 61n. 62 Kuuldralblirnara 89 kaumlaa-rrdkarana 103. 130-31 Kaundinya. 81. 134. 175 76. 183-84. 186-92 Kaurusa. 181-82 Kavikarnapúra. 49 Kàyàvatarana. Kßyavarohana. Kàyaro- hana Kñyévatára. Kàrohana. or Karvm. 175 76.181 PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor INDEX 208 Kedàra'sak[i. Kp. (a) 100 102. 106. 112. 114, 116. 126, 171; (b) 126; (c) 131 Kcdaresvara or Daksina-Kedàre"svara. Kt. 97 98. 100. 102 104. 106-107. 110 29. 147. 156. 170-71. 187 Kedàrnàth or Kedàra Mountain. 99 100. 104 105. 109. 170. 173 Keith. .A.H.. 148 Kern. H.. Kula-kundalini Sakti. 69 Kularnura-tantra 6 7. 89 Kumàra-Bonté"svara. Kt. 131 Kumàr:t-deva. Kp. 154 Kumàrapàla (Caulukya). 49n kundula 69 70 2. 13. Kuppatúr. 100. 123. 129 30 Karma Purring Kusànas. 15 al Ke'sir5ja or Kesava. etc.. (Ganda 124-27 Kéta-jiya. Kp. 159 Khajuraho. 139 K halesvara. Kp. 144. 147 2. 5. 14. 56. 63. 66. 75. 77. 52 8. 11. 24. 181 178 Ku'sika (Mathura priest,. 179-80 Ku'sika I and II (successors of Lakulisa). 175. 180 82 K usuve'svara. Kt. 102 K uyibàl. 140. 157 khatrari,ca la,LUdrr or lukulu or !akuta etc.. 177 Kirttivarman (Candclla). 52 Kiruvada. 130 Kódiya-matha or Kedàra-matha. etc.. Kt. 81. 103. 107. I 1 I -12. 119. 123 27. 131. 135. 153 Kodurpbà)irr. 4. 10. 165-66 5. 108. 176 77 Lakasipu or Pasupati I. Kp. Lakkunda. 29 Laksmana temple. 139 Lakshmé'svar or Puligere. 141 43 130-31. 133. 157 Koestler. A.. 94 Kóga)i and Morigeri. Làkula or Laguda or Laura or Nàkula or Vàk ula. etc.. 5. 8- I 1. 102. 104 Kollàpura-mahàlaksmi. 133 Koppina-vakkhàni-deva. Kp. 105. 107. I I I. 113. 137. 154 l.Bkuláxruna or Lakulisvara¡¿ama. 110. 116. 125. 137. 153.-54. 156 57. 159-60 Lakule"svara. Kp. 144. 147 143-44. 147 Kollàpura or Kolhapur. 132 33 (a) 122: (b) 122. 138 Kotisvara, Kt. 100. 123. 129 30 Koyil Tévaràyanpettai. 4. 165 Krakaca or Bodholabana-nityànanda. 32. 39 47. 53. 83-85. 88 89, 91. 94 Kràthe'svara, ll. 12 Krishna River. 32. 133. 141. 143. 168 Kriyà'sakti, Kp. 107; (a) 101. 122 23; (b) 131 ; (c) 136; (d) 149; (e) I 50: (f) 152 krivü.4aktì (Power of Action), 161. 190. 192 Kriyà"saktis of Vijayanagar. Kp. 161 64 Krodha. 84 Krsna (god). 38. 176. 178 Krsna II. 27 Krsnami'sra. x'. 49 50.59.82 83.94 Ksapanaka. 47. 59 61. 104 105 Ksemendra. 67 Ksemisvara. 49 50. 52. 57 Ksirato.5min. 73. 82 K 'thew. 18. 63 Lakulisa or Lakuli'svara or Nakuli'sa. etc. (Pasupata founder). xiii. 2 3. 81. 102. 106 109. 114. 126. 129. 134-35. 137. 142 44. 146. 160. 173. 175 81.191 Lakuli"sa-deva. Kp. 151 Lakuli'svara. Kp. (a) 108. 157; (b) 148 49. 179; (c) 155; (d) 165 Lalltarlttara. 14 Lambodara or Kosthaka or Bhasmaka. 62 L.ertkesvara. Kt. 143 Lévi. S.. 183 lirtgu. 51. 103-104. 109. 121. 126. 131. 135. 143. 150. 153. 156. 164. 167. 171. 176. 179 80 Liri.ç a Puránu. 9. 176. 181 liquor. 3. 5-6. 24. 38. 41. 42n. 43. 47 48. 54-55. 60 61. 67. 87 90 logic ( tarku-vidra. etc.). 106. 110 12. 115. 127 28. 132. 148. 150 . 152. 154 PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor INDEX Lñkdbharana. Kp. 140 Lokdvata or Lokdvatika. 9. 47. 68. Mane4vara, xi xii. 179 Mahádeva-jiya. Kp. 159 Mahákála. 17-18, 21-22. 44 Mahákála-htdaya. 21-22. 63n Wahánirvánu-tantra. 4. 7, 89 Mahápá'supata (god). 11-12 Mahápá"supata (sect). 9. 12. I8-19. 107. 151. 173 Mahávrata. xiii. 19. 58. 73 -82. 87-88. 164, 166. 189 Mahávrata-dhara or Mahávratika or Mahávratin. etc.. 8-12. 17. 19. 2728, 64. 68. 73. 76. 82-83. 87. 107. 129. 151. 165 -67. 173. 189 I1-12 19. 23. 27. 49 50. 53. 88. 110. 183 Mahesvara. Kt. Mahesvara (god). Mdhe'svara (sect). 184. 190 Mahe "svaradatta. 151 .t4unimekhului 23- 24 mantra 16. 18. 21. 41 -42. 57. 63- 65. 68. 92 94. 128. 156 Mantragupta. 22. 23 Mardpa. 163--64 Mdrasimha III (W. Ganga). 185 86 Marked r vtakto i mutha. 'Nahrrbodhi Jñtaku. 134 Mahádeva (god). 149 25. 27 28 Mánikesvara, Kt, 25. 31.-32. 34-35. 38-39. 42 44. 46. 51. 91. 162 Mádhava-mantrin. 162-64 Mádirája. 168 69 Mahábhai ra va. 60-61. 85 Nuhirbhirra ta . 51. 55. 79. 91. 174. 177. Mahávratin (god). Mahendravarman. Mallikdrjuna. Kt. (a) 51 99. 132. 13637; (h) 100. 129; (c) 138; Id) 139: (e) 140; (f) 153 Mallisena-Maladhdrideva. Managóli. 146 112. 148 Mácésvara. Kt. 161 Madanamañjari, 63, 94 Mádhava-bhatta. 148 Mddhavácdrya or Vidyáranya. 209 xi. 103. 105. 24 25 117- 19. 123--26. 130. 137. 143 44. 154. 158. 160. 162, 165 67. 170-71 Mathurá. 109. 166. 179, 181 Mátrká or Mátr. 16-17, 20 !Vaisya Punka. 51. 77 Mattikote. 98. 138. 140 maunánu sthGna. III. 115. 124 Mauryas. 179 meat eating. 3-4. 38. 55. 62. 67n. 80. 88-89 Meru. 59. 92. 136 Mévun¢i. 83 Mihiresvara. 28 militaristic ascetics. 24-25. 41-46 M i má msá. 104. 112. 115 16. 148. 154. 156 monism ludvuira/ 35 36. 50. 59. 148. 162. 191 165 14- 15. 90. 192 I. 21. 134. 179 -80. 65 Mahipála I (Pratihdra). 52 Mahmúd of Ghazni. 108- 109 Mailaladévi. 137 Muitrqranil'a Upanisud. 13 Maitreya. 181 82 Mdle'svara. Kt. 138 Maleydla. Kp. 144-47 Maleyála-Jñánardsi. Kp. 146-47 Malle'svara. Kt. (a) 152; (b) 154 Mallidcva. 29 Mallikdrjuna. Kp. (a & h) 131; (c) 166 mudrñ. 2 -3. 67n. 69. 89 Múlasthána. Kt. (a) 130; (b) 150 Múlasthána Siva. Kt. 160 Múlasthána Vosavantesvara. Kt. Mulugunda. 130. 154 130 M unavalli. 6. 110. 123. 152. 171 Murugar2. 53 Muttagi. 108, 140. 157 Muttinakeyya-Indre'svara. Kt. 131 Múvara-kóneya-samtati. 98-130 169 Mylapore. 23. 29 Nágardsi. Kp. (a) 151; (h) 160 Nagare"svara or Nakhare'svara. Kt. lal 114 15; (h) IO2. III. 113 Ndgavardhana (early ('aluk a). 27 100. I I I. PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor INDEX 210 Nairatmya. 69-70 Ñanara"si-pandita. Kp. Nandi-Hill. Parsvandtha-caritra. 65 Parvatavali. 165 51. 98- i 38 Parvati, 77. 83, 91. 99. 128 Pa"supata. xi-xiii. I. 3 5. 7--I2. 142. 160 Nar Narayan. 88 NQradl-a Purdna 8 Narakapalin. 62. 80 18-19. 83. 94, 107-10. 126. 133-35. 139. 149. 161-63, 170-71. 173-92 Narayana. 15. 78 Nastika. 62. 68. 88 Nath Siddhas. 35. 37 Natha, 37-38 Nésargi. 107. 151 52. 173 Nirañjana. Kp, (a) 153; (b) 166 Nira'sraya. 12. 19 160. 189 Nolambe'svara. Kt. (a) 143-44; (b) 183.-84, 187-88 Pa'supati (god). 2. 21, 30. 107. 110. 134 Pa'supati. Kp. (a & b) 142 Patañjali (grammarian). 175 Pa(añjali ( YoRasGtra). 81-82, 93-94. 104-05. I11. 189 Pathak. V.S.. 174-75. 180 Periplus. 179 Pinakapani, Kp, Pires. E.A.. 28 Prabhútara'si. Kp. 135 (a & b & c) 142-43 154-55 NTsiqtha, 34-35.38 nydsa. 95 Prajña, 4. 70 prdndyäma. 68, 95. Nyaya and Naiyayika. 104. 110. 112115-17. 122. 134-35. 137. 148. 156. 179. 191 Nváyafit.stra. 113 Nvdva-sútra. 179 Pravarasena. Observance (vidhi) Púliya, Kp. prat-dhàra. 13. 34-35. 42 Pañcalirtga. Kt, pa ñ ca-mak dra . 184, 186. 189. 191 Próla I (Kakatiya). 136 prostitution (devaddsi, .sú(eyar. vesvd. 115. 121.-2. 127. 139 122 151 Puranas. 7-12, 24. 29. 57. 73. 77, 79. 80. 82. 84, 104, 154. 171 Pure Land (Jodo) sect, Puspabhúti. 20-22 Palas, 71 Pall a vas. 24-26. 49. 158. 167 113. 156 66-67 PGliyadeva. Kp. Padmapada or Padmapada. Padmavati, 44.50.56 III. III, 113. 156 Principal Topic (pañcdrtha) etc.). 134. 184. 186. 189 146. 81. 107. 134, 139. 175. Pdsupata-sfera. Nirgrantha. 14. 24 Nirmand, 28 Nirvana. Kp. (a) 131; (b) 154 ni-ama. 82. 1 11. 115. 124-25. 127. 156. 15. 23-25. 30. 54-55. 66 68. 81. 45 109. 124. 148-49 3. 67n, 89-90. 92 pañca-matha. Kt, 124, 149 Pa ñc a ra t ra. 8. 174, 179 Pa tiro ranted. 139 Pandey. K.C.. 184 Pandyas. 39. 45. 166 Panigrahi. K.C.. 30 Panini. 175 Pdnini-a. 103. 126 Parame'svara. 104. 113 Paramesvari. 24 I 06. 110 paramdtmdxanw Para'suráma. 38 parisad or pars-. 98 9. 141. 146 Racamalla I. 153-54 Raghavan. V.. 167 Raghúttama. 82 Rahman, Abdul, 66 Rajaditya, 166 rdjaRuru, 122-23. 152, 163 rdjaniti. 121-22 125-27. 129. 143. Raja "sekhara, 9. 49. 52. 135, 180--81 Rama Raghava. 79 Ramacandra. 49 -50. 52. 62 Ramacandra-raya (Seuna). 100 Ramaidéva or Ramaiya-deva. Kt. 130 Ra.nanatha. Kt. (a) 130: (b) 159 PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor INDEX Rämänuja. xi-xiii, 1-8. 44. 92. 105. 107, 109-110. 122. 135, 139. 173. 182 Räma'sakti. Kp. 159 Räme'svara. Kp. 51. 99. 132, 136-37 Räme'svara. Kt. (a) 130; (b) 144 rasa (sentiment). 53 54. 56-57 Rästrak Atas. 26-27. 160 Räsikara. 175 Ratnacandra. 65 Ratr,atikd (ascribed to Bhäsarvajita), 175. 180. 183, 186, 189.-92 211 62. 67-68. 70. 83. 86. 88-92. 134. 156-57, 184. 191-92 samádh i . 34. 93. I I I . 115. 124. 156 Samasta-bhuvanä'sraya. Kt. 141 -42 103. 131. 152 Selma Veda. Sämavedi. Kp. 130 31 Sambandar or Tirudänasamhandar or änasambandar. 23. 29, 45 Sarphára or Samhära-Bhairava. -85 Satpkara (god). 28. 74. 152 42. 84 Räyamuräri-Sóvi-Deva or Some'svara. Saqtkara Mi "Sra. 126, 146 Revanárya. 170-71 R,e Veda. 103. 152 Sarpkaräcärya. xi. I. 27. 31-48. 51. 80. 85. 88. 94. 130. 134. 162. 180. 184 Sämkhya, 104. 1 1 2 1 3 . 1 15 16. 148. 156, 174. 190 Rice. B.L., xii. xiv. 26. 100, 126 Ri'si'señga. Kp. ROT), SamkhvaRama. 113 samnva.sa and samnvasin. 151 138, 157 Rucikaratikd. 19 58. 85. 142. 180. 186. 191 Rudrabharana, Kp. 101-102 rudrdk sa. 6. 21. 152 Rudra"sakti. Kp. (a) 123. 129; (b) 131; samtati or santana. (c) 131, 134. 171; (d) 136; (e) 138; (f) 147; (g) 149; (h) 151-52: (i) 160 sandha-terminology, R ud ra. 98-99. 136, Sahara. Säntara, 16 -17.68 37. 42 Sabdanusasana. 103 sacred thread. 2. 22 sacrifice. 17. 32. 41 -43. 57. 60. 65. 69. 76. 80. 85 87 Sahajiyä Buddhism. 4. 69. 71 165 Saiva or Saiva- siddhänta. xiv. 1. 5- 12. 18. 23. 25. 103. 105. 107, 109 II. 135. 164. 173. 180. 182. 190-91 Saivdgama. 6. 110, 150 .Sàkatdvana. 103 Säkta. 86. 133 Sakti. 56. 61. 70. 89 -90. 92 Sakti- parisad. xii. 97 141. 155 58. 170 143. 146. Sak tisarigama -(antra 9.90 akuni. 177 wile Ilona 24 25 Ix hank, moksrt nruk ti. nirsatiation intro . etc ). 2. 4. 4!, 43. 47 -48. 60 142. 3.70 Sdbara- tantra. 84 ailaräsi. Kp. 35-36. 144, 154. 156 Samudrasena. 28 .samrama. 93 Sankalia. H.D.. 174 Sankama II. 138. 145 Sañkama-Deva. 127 añkhadhara, 49-50.61 Ruru. 6. 42n. 46 49 119 ántaráSi. Kp, Särasvata, 144. 147 114, 149 Sarasvati. (god), 82. 106-107. 124. 157 Sarasvati River. 79. 92 Sarvavarman. 28 Sarve"svara, Kp. (a) 123. 130; (b) 123. 152-53. 171; (c) 124. 149; (d) 158 Sarve'svara, Kt. 138 Sastri. K.A.N.. 169 Sastri, R.A.. 183 Satapatha Brdhmana. 86 Sätenahani. 135, 157 Satyasoma. 53-55. 62 Saugata. 47, 82 Sauma and Saumya. 5. 8. 10-11. 82 Saudamini. 22. 50. 57 Sáyana-Mádhava, 113. 129. 134. 162. 180. 183-84, 190-91 Sayre. F.. 178 Schultz. F.A.. 184 PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor 83. 13 -15.N. 129. Kt. 68 sexual activity. 105. Kp. 30. 74. 124-26. 77. Kt. 192 Simhana -Deva or Singhana -Deva. 95 10. Sobbésvara. (a) 136. 135 svddhvdpa. 140.163-64 PDF compression. 62. 137 135 Súrya. 17. 9 Svayambhú-Bhairavadeva. 38. 121. 153. 146 Srighante'svara. xii. 121. 149. 66-67. 165-66. 88 90 Somadeva. (c) 158 Svayambhú or Svayambhu-Somanátha. 37. 66. 88 -92. (a) 100-103. (b) 101. 54-55. 41. . 114. Soma.38. I 1 l.. 157 Svayambhu-Triyambakadeva. 107 Sri-Svayambhú-Siddesvara. Kp. (b) 159. 28 Sriharsa. 11 -12 Suprabheddh-ama.INDEX 212 sect.siddhánta and Soma -siddhántin. 73 Somadeva (Yasa. 24 -25. Kt. 70. 50-52. 82-. 30. 8 -11. (c) 160 Siva. 137 Svayambhu-Kedáre'svara. 8 -11. 152.sásana. 87-88. 24. (b) 138 Sivarási. 175 Skanda. 137-38. 139. 187 -88 Shravan Belgola. Sure'svara.01)137-38. Siddhesvara. 61. Kt. 116. 51. 63. 153 Sinope. 126. (a) 130. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 33. 63. 27. (b) 15354. 39-41 Sù¢i. 130 Siddha. 92 -95. 100-111. 107. 83. Srinivas. 82 Srikan(ha. 170. 23. 131. 17. 158. 24-25 . 83.paddhati. 154. 161 Soma (Kadamba). 71. 151 Somadeva (Kathdsaritsdgara i . IO 131 (a) 150. 22. 110-17. 64. 110 II.92 Siddhanátha. 13. 47. 176 123. Sriparvata or Srisaila. Kt. 120. (d) 152. 43. OCR. 150 Soma or Somesvara (god).dharma. 135 Sivasakti. Kt. 132-33. 38. Kt. Kp. 61. 40-43. 108 Sudhanvan. 85. Kp. (e) 155 Somesvara. 1b) 143-44. character). Kt. 173 Sripati Pan¢ita. 175 S`i va. xiii. 80. Kp. 136-38.76 171 SriraBgam. Kp.157. Kp. (a) 101--102. 17 18. xiii. 35.siddha or Siddha. 142 Svayambhú. xii. 161. 57. (c) 149 Srikantha (god). 147. 5455. 156. 65. Kt. Kt. Súrili. 49. 169 Somarási. (111) 117-18 Some'svara.83 Somanátha. 99. 23. Somakesvara. Kt.24 skull and skull bowl. 143. 126 Subbiah. 141-46. (I) 51. 51. 73. (b) 151 siddhi. 97. 4 6. 174-75 16 18-19.bhágavata. 90 Soma. 173 Siva Purdna. Siddhésakti. 185 Stage (avasthd). 139. 4. 106-107. xiii.83. 60 -61. 179 Sirasangi.purdna. 157 Sivapura. 67. (a) 147. Somnáth. 126 Skanda Purdna. Kt.parisad. 124 30 S varnn ddri-mahoda tia . 6. 66.68. 115. 138.V. Kp.155.stilaku). 30. 129. 32 -33. 47 SundaraparKlya-i'svara. xi Sckkilár. 150 Somesvara Deva (king). 2. 59-61. (a) 126. 114-115. 157 Súdra. SomakhaNuka. 166 145 Svayambhu Purdna. 160 10 51. Kt. 137 Svayambhú-Somesvara. Some"svara. A. 47 -48. 77 -81. 120. 185 shaman. 153. Svayambhú (god). 20. 8 Siva. 59. 146 Svayambhú-Nagare"svara. 53. 109. 185-86 Subandhu. 75. 143.Sivdgama. 16. Kt. 186.. Kt. 32. 11-12. 155 srngñrana. (h) 146 Somanátha (AblOr temple). 82. M. 154 64 Sivalinga -deva. 155 Sindas. 155.siddhdnta. Somasiddhánta (fictional 53. 109. 156. 106. 129 Simha. Kp. 112. 89 Tatpuruga. Trivikrama-bhatta. 147 Tripurántaka (Pá'supata priest).165 Tiruvorriyur. xiii. 87-88 U gra-Bhai rava. 39. 48-49 Vámadeva.rriyúr Purdnam Trailokya-karttára. (b) 159 rridanda and Tridandin. 19. 35-40. 89-90. 113 Unmarked (avrukta). 125 Vaitál. Kp. (d) 131. xi. 185-87 Unmatta (god). 148 Vági§a Bhatta. 177. 48. 43-44. 82. 4. 148 Vádirája. G. 183 Varanasi. 191 Vádibhasirpha. (h) 155. Kp. Kp. 123 Tándikonda. 1. Kt. Varuna. 149 Va. 127. 93-94.Bhai rava. (c) 157 varnd. 141 Umápati. 176-77 Ullrich. 22. 115-16. 165 Vedanta. 65. 33. (c) 154 Tripurántaka. (g) 153. 102-103. 76-77. Kp. 32-39. 28.1 Uditácárya. 60. 179-80 Ugra (god). 152. 26. 174 Umámahe§vara. 62. 134. (a) 137. 11. 82 Vare'svara. 83 Vaidyaráj.. 109. Kp. 109 Vilna (sect). 14 Vácaspati Mi'sra. H. 20 Váma§akti. 104. 109. xiv. Tiruváli§vara. Kp. 94 Ujjayini or Ujjain. 76 Vaii. 182. 121-23. 129. 90. 150. 213 103. web optimization using a watermarked evaluation copy of CVISION PDFCompressor ./ha Dharmasútra. 155-56. 175. 181 VBdal. 116-18. V. 14 15. Kt. (a) 100. Kt. 116. 32. 92 Vai§e3ika. (b) 151 Trilocana. 4. (b) 101. 154. 113. OCR. (a) 101. (a) 137. 86.S.INDEX Taila III. 94. 46. 46. 80. 176-77 Umá.. 111. 130 TirumakGdal-Narsipur Taluk. Kt. 121-22 Váyu Puràna. 45 Tilakwádá. 151n Ulúka. 24. 119. 158 Templars. 138 67. Kp. 60. 3-7. 55. Tejonidhi. 88. 164 Upáya (god).. 8. (b) 140. 52. 84 Unmatta. 116. 32. 11 vñmñcára. 151 Vajabha. (b) 155. 77. 70. (a) 138-40. 142 Varadarája. 64. 141 Tantra and Tantrism. 187. Kp. 87-88. 50. Tárá. 24. 161. 156. (() 151. 104-105 TrikGte§vara or Svayambhú. 179. 91 Vakkhár}ideva. 28 7. 19 Varáhamihira. 50-53. 73. 91 Upanigads. 19. 41. 158 Trailokya'sakti. 43-44. 58. 100-102 Válmiki-rá§i. 166 Válmiki-muni. 6. Kp. (i) 159 Váme'svara. 177 Ulkàpuri or Avákhal. 9-12. 119. 180. 184. 70 Usana-samhitá 68 Utpala. 82. 29 Tiruvánakkoyil. 159 Tribhuvana§akti. 123-29. 83. 83. 59. 82 Uddyotakara. Kp. 110. 53. 128. (b) 150 Távaregere or Távareyakere. 68 Union (yoga). 191 Vaisnava. (c) 101. 16-23. 134. 9 Vátsyáyana. 53-54.s¡ha Purñna. 73 Tucci. 110. 51-52. 30. 183 Vardhamána. 16-17. 30 Vajrayá¢a. 39. 4. 43. 82 109 Udayana. 86 6--7. 86. 13435. 170-71. 11. 14. 138-40. 154 Vñmana Purñna. 63. (e) 151. 18. 46-48. 165 Tiruvalla. (a) 138-39. 179. 166-67 24-25 Tiruvo. 9. 105. 110. 191 PDF compression. Kp. 184 Tijuvajji.framadharma. 176. 80. 143. 174. 85. 63. 162-64 Vijayanagar (place). 138 V i s va k u rm a va t a ra. 136-38. Yájñavalk ya-. 116-20. 52. 135. 127-28. 189 Yama. 11. 142-43. 16 Vimalacandra. 63. 52. 81 Vi Snu-smrt i . (a) 155 166 119 -21.snrt i. 115. 12. 189 YoRasñstras. OCR. 147. 163 Vijayáditya H (E. 11. 108. 148 Yárouniicárya. 141-42 Vijayamesvara. 60. 78. 161. 65 Vidarbha (place and dynasty). 130. 154. III Yoge£vara or Yogisvara. 135. 17. 21. 125. 154. 43. 85. 76. 156. 38. 127. 44. 131. 93 14-15 Yádavas. 162 Vidye4ána. 16566 Vilásavati. 123. 1 I I. 191-92 Y a sal. 119. 138 Vikrama-késari of KoQutpbálñr. 121. 66. 38. 75. 135. 62. 66 Vira Pátya. 65 Vindhya.va st u. 160 43n. 163. Vi'svámitra Kau "sika. 114. 165 Vijñánesvara. 36. 152 Vrátya. 174 Velitr. 103. 61. 117. 114. 70. 133. Kt.Ballala II. 127. 1-2. 75 Vikramáditya VI. 8 1 . 87. 90.sris t ra . 21. 49-50. Vidvabharana. Vyása. 57.95. 132 33. Vira . 161-64 Vijayawada. 124-25. 144-45. 141. 152. 34. 58-59. 93 Yajur Veda. 105. (b) 157 PDF compression. Virasaiva or Lirigáyat. 101. 167-72 Virfipáksa. 64 Vidyádhararája (Mina). 169 13. 29 Veitka(ácalesa. Cálukya). 123 Vidyádhara. 29. 150-51. 144 Yoga. Kp. 156. 110. xi-xii. 104. 81. Viatuvardhana. 110. 158 Vikramáditya (Sinda). 74 Vrddha or Vrddha-srávaka. 149. 144 Vista'. 103. 39 Vetála. 164 Yaksa. 16.INDEX 214 Vedas. 28. 25-26 Vinayacandra. 45 51. Kp. 105. 50. 152 Vijayanagar dynasty. 177 58-59. 4-8. 91. 160 Vidyáranya-kiìlajñána. 129. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 146. 131 yama. 125-26. 156. 163. Kp. 122. 145. 2. 176 74. 151 Vijaya-bhßpati. 56 39-40.t pül a. 88 Yéwár. Kt. 88. in the eyes of their opponents. pp. W. This appendix is a revised version of an essay published in Alf I liltebeitel (ed.). 1986). See also H. 1976).P. E.." in V. Visuvalingam. the Kapalikas have served as the archetype. or at least of their traditional portrait in Sanskrit literature. however. has made them apt objects of modem academic analysis from a variety of structuralist.Kapalin myth in her The Origins of Evil in Hindu Mythology. 2.J. Brill 1979).2 1.enactment of tiva's Great Vow (mahávrata) earned the Kapálikas their title of Mahávratins. Teil 3 (1969).. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . D. S. Kíipälika characters mock Vedic doctrines while they either prepare a human sacrifice or drink and carouse with comely female disciples.' In the first place. of an immoral and heretical ascetic.C. Varanasi Through the Ages (Varanasi: Bharatiya Itihas Sankalan Samiti. "Bhairava." in Alf Hiltebeitel. O' Flaherty. some of these same sources suggest that the Kápalikas in fact ritually modelled their lives on a divine archetype. "Bhairav: Kotwàl of Vàrànasi. Bloch and J. This doubly archetypal character of the Kapalikas. in Wendy O'Flaherty's discussion of the tiva.iva (Princeton: Princeton University Press. 863 -71. or stereotype. Stietencion. and in two articles on Bhairava by Elizabeth Chalier Visuvalingam. Criminal Gods and Demon Devotees: Essays on the Guardians of Popular Hinduism (Albany: State University of New York Press. Criminal Gods. Supplementa I. symbolicist and archetypicist points of view.Kapalin who must endure a lengthy penance to atone for the sin of having cut off one of the five heads of Brahma. S. pp. Parry (cds. Hindu Tantrism (Leiden: E. PDF compression.APPENDIX A NEW DATA ON THE KAPALIKAS The early Indian "ascetics" known as the Kapálikas can be regarded as archetypal in at least two senses. and J. 241 -60. OCR. in M." Zeitschrift der Deutschen Morgenlándischen Gesellschaft. whose writings have so far been our principal source of information on Kàp5lika beliefs and practices. 1989). In Sanskrit literature. In the second place. Iloens and T.J. This symbolic re.). Verna (ed. Kramrisch. Gupta. and her "Bhairava's Royal Brahmanicide: The Problem of the Mahàbràhmana. The Presence of . See chapter III above. 1981). Parry. Examples of such analysis can be found in the present book.. The Origins of Evil in Hindu Mythology (Berkeley: University of California Press. "Sacrificial death and the necrophagous ascetic ".). Death and the Regeneration of Life (Cambridge: Cambridge University Press. 1982). pp. Goudriaan. 74 -110. on the god tiva. 4 Most so far published source material relevant to the Kápolikas found in Indian literature and epigraphy is discussed in the earlier chapters of this book. Eliade (ed. 1018. 1958 -59). and G. "Saivism in Kashmir" and "Trika Saivism ". entries on "Krama Saivism ". pp. The World's Religions (London: Coom Helm Press. The most important literary omissions are from Tamil sources. skulls.A. 4. p. "Purity and Power among the Brahmans of Kashmir ".). forthcoming)." in Mantras et diagrammes rituels dans l'hindouisme (Paris: Editions du Centre National de la Recherche Scientifique. review of two ágama texts edited by N. Vanmikanathan (trans. Alexis Sanderson. Dyczkowski.sáhitya (Lucknow: Ilindi Samiti. a text of the twelfth century . A ydmala text that has been published. The Canon of the . OCR. On the Kaulas. 564 -68. 1987). (eds.G. pp.5 This legend relates how a "Bhairava" ascetic came to the house of the devotee Siruttonda and demanded to be fed the flesh of Siruttorxia's son. Carrithers real. in M.).216 APPENDIX A Recently Alexis Sanderson has claimed to have identified a corpus of unpublished aivite tantric texts which describe Kftpfllika worship and observances. manuscripts of which are preserved in the national archives of Nepal and have been photographed by the Nepal. Sanderson has yet to publish a full descriptive analysis of this material. cook the flesh. 190 -216. pp. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Periya Puranam (Madras: Sri Ramakrishna Math.3 From these it remains unclear to what extent the material can be directly attributed to the Kiiphlikas as opposed to Kápálika -like trantric cults such as the Kaulas . bones. Bhagirathaprasádatripáthi (Varanasi: Sampumanand Sanskrit Vishvavidyalaya. Tántrik. "Mandala and Agamie Identity in the Trika of Kashmir. When the meal was 3. 19801). see the recent attempt to organize and decipher their doctrines and literature by Mark S. the Rudraydmalam (cd. Dorai Rangaswamy. in M.aivagama and the Kubjika Tantras of the Western Kaula Tradition (Albany: State University of New York Press. 5. 1972). The father dutifully killed his son and had his wife. Sanderson kindly supplied me with this information and copies of most of the material. Bhatta in Bulletin of the School of Oriental and African Studies.).German manuscript preservations project. in Stuart Sutherland fed. contains much material mentioning terrific forms of Siva Bhairava and Durg5-K51i. The Religion and Philosophy of Tevaram. 353-64. 1985). 48 (1985). Two other possible Kiipálika manuscripts Kápolikamatnvyavasthà and Somasiddhánta are listed in G. the boy's mother. PDF compression. and "Saivism and the Tantric Traditions ". Khatváigas and the like. 1986).R. 169 -207. but nothing I have been able to detect that specifically has to do with the Kiipálikas.). in 2 (Madras: University of Madras. pp. 1988). Encyclopedia of Religion (New York: Macmillan. 1985). 4 vols. See M. Kaviraj's catalogue. contained in the Tamil Periya Puranam. The Category of the Person (Cambridge: Cambridge University Press. First is the story of Siruttonda. The most important of these texts is the Jayadrathayamala. but some preliminary discussion of it is available in his recently and soon to be published writings. At the least. but we have come here after hearing of your fame and the richness of your country. the fact that they are identified as Brahmans and as having come from Nepal is noteworthy.indulgence with the following argument:7 "Your Highness. The Kapalikas then flee the land. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . The world is created and increases through sexual union. David Dean Shulman. On the other hand. The fact that they are portrayed as materialists as well as hedonists also suggests that the author of the passage did not really know much about the actual historical Kapalikas. and a group of Brahman Kapalikas from Nepal. it seems unlikely that the Kapalikas' speech is more than a stereotyped argument against heresy. PDF compression. Some say that the world is created by a god. which is the finest thing there is. Svatmarama's 6. The god Brahma eventually sends the sage Narada to bring the king back to his senses. and it is enhanced by drinking wine. Second is the story of Tirilokacolan.Christian gnostic cults was essentially a phenomenon controlled by elite social groups rather than a popular movement of the lower classes. a king of the Cola country.APPENDIX A 217 served the ascetic revealed himself to be the god diva and returned the son to life. The King and the Clown in South Indian Myth and Poetry (Princeton: Princeton University Press. 1935). The King pp. only the body is lasting and real.6 In this tale the Kapalikas successfully persuade the king to adopt a life of hedonistic self . This is our knowledge: the truc source of joy in the world is sexual union with beautiful women.sampradaya text. Although the text does not specifically call the ascetic a Kapalika. Translated by Shulman. OCR. Another interesting and previously unnoticed reference to the Kapalikas is found in the well -known Nath . but they are fools. O great king!" The king accepts their arguments and abandons "the Vedic way" with disastrous results for his kingdom. Pertirppurcinam 30. this reflects an awareness that Nepal was by this time the chief stronghold of extreme forms of tantric religion and that this rather unorthodox religious current somewhat like Jewish. 7. our home is in Nepal. Given the rather late date of this text. 1 -33. 305 -06. has any one ever seen such a god? There is no immortal deity. This story is found in the late medieval Perúrppurátnam and has been translated by David Shulman . So discard all this talk of salvation. his character is obviously congruent with the Kapalika archetype. 1I references which come from a tradition as much associated with the Náths as with the Buddhists in any case. recruited from various tantric groups.N. 10. rather than members of a specific "sect. pp. An Anthology of Buddhist Tantric Songs (2nd ed.C. A. 1984). The Kapalikas: A Critical Study of the Religion. On the other hand. See above. Bankok: White Orchid Press. pp. none of them adds much of significance to our understanding of Kápálika beliefs and practices. pp. 1986). in my opinion.APPENDIX A 218 I la( ha. in Indo. PDF compression. 9.. Lorenzen. Review of The Kdpolikas and Kdldmukhas.yoga. 1983).'Ó He has in fact produced a useful study of Buddhist tantricism. who has been working with unpublished manuscripts of the Buddhist yoginitantra tradition." Although plausible. sufficient evidence to justify the identification of the Tantric Buddhists of his study as Kápálikas. a sexual yogic exercise in which the adepts reabsorb the seminal fluid released during intercourse. M. Kvaerne.9 Unfortunately. N4gendra Náth Upádhyáy of Banaras Hindu University has published a monograph in Hindi on Bauddha Kdpolik sadhand our sühitya in which he discusses the beliefs and practices of what he claims to be a tradition of Buddhist Kápálikas.pradipiká. It also seems clear. Alexis Sanderson. 1972).8 Svátmárima claims to describe the Amaroli mudrd "according to the khamia doctrine of the Kápálikas. Svitmirima. A few other previously unnoticed references to the Kápolikas in published Sanskrit sources have been identified and discussed by Minoru Hara and A. Barthakuria. 1.BauddhaKápáliksadhaná oursáhitya (Allahabad: Smriti Prakian. Upidhyiy.2. Ilathayogapradtpiká (Madras: The Adyar Library. Hara. 150 -55. 1987.C. Upádhyáy has not offered. OCR. by D. Philosophy and Literature ofa Tantric Sect (Calcutta: Sanskrit Pustak." The Amaroli mudrd is a variant of the better known Vajroli mudrd. however. Recently. 11. Apart from Krsnácáryapáda's well -known and probably metaphorical references to himself as a Kapalin in his carydpadas. some early schools of which do seem to have been strongly influenced by the Kapalikas. claims that this tradition should be considered to be "a variant of the Saiva K5pálika. 69 -71. Letter dated 16 January. that the original Kápálikas were Saivites and not Buddhists. 37. and P.96. "i2 Mark Dyczkowski has suggested to me that the Kápálikas were simply followers of a Kápálika "vow ". this view fails to explain the many references to the Kápálikas as one of several 8. 253 -61. Barthakuria. N. 113 -22.Iranian Journal. verse 3. 17 (1975). web optimization using a watermarked evaluation copy of CVISION PDFCompressor . D. The donor was the early Cálukya king Nágavardhana who lived about the middle of the seventh century A. After a few words whose joint sense is not completely clear. in Nalgonda District of Andhra Pradesh. One other earlier identified reference to a contemporary Kápálika (here called a Somasiddhiintin) ascetic is found in an A. The more important inscription was found at Kolanupaka. Select Epigraphs of Andhra Pradesh (FIyderabad4Covernment of Andhra Pradesh. 27 -28). In recent years two other epigraphs have been edited and published which can be identified as grants from and to Kápálika ascetics. adorned with the six insignia (mudra).D. was a Kápálika or not (above. PDF compression. ancient Kollipáke.bhattáraka is said to be the chief (sthánadhipali) of the temple of Samkare§vara "( =iva) in Kollipáke. pp. Nasik District. Samkara. although the editors of the inscriptions have not made this identification. These inscriptions give us the first word portrait of a Kápálika ascetic from a source sympathetic to these ascetics.V." Somi.D. to "the muni named Dinakara. p. although it is not really clear whether the actual donee of record. 1171 -72 inscription from the Tiruvorriydr mat ha in present day Chingleput District of Tamilnadu. Nonetheless. a servant of Gangamardja.bhattáraka is said to be "sprinkled with ashes. one Caturánana. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .pandita. A second copper plate grant. 83).13 It is written in highly Sanskritized Kannada prose and is dated in aka year 973 (A. registers a donation of a village to finance the "Guggula -piljá" at a temple of the god Kápálesvara. Both are from western India.D. P. pp. This Somi. one must still try to better locate them in historical time and space by means of solid epigraphical evidence. by a Brahman (vipra) named Somi. registers a grant made in A. It records the donation of some land to Candamayya. In the first edition of this book I was able to identify only two inscriptions that clearly record donations to persons who are likely to have been Kápálika ascetics (above. in bodily form. the inscription refers to Somibhattáraka as "devoted to the meaning of the Somasiddhánta issued from the lotus mouth (? of diva).bhattiraka. 1965). 7 -10. 1050) during the reign of the Cálukya (of Kalyána) king Trailokyamalla (Somesvara I). found near Tilakwádá in Baroda District. OCR. a Mahavratadhara who was like the Kapálin." The donor was a vassal or official of the Paramára king Bhoja. A copper plate grant found in Igatpuri. and holding a 13.APPENDIX A 219 aivite sects and to their special doctrine of Somasiddhánta. Parabrahma Sastry. The donecs were the Mahávratin ascetics who lived at the temple. jewel). the sikheimani (crest. but a comparison with Yamunacarya's text confirms the reading. 1 *bhaJ mukha. pp. Agarna.nidhi. the skull and the khatvahga club provides an important and surprising confirmation of the statements about the Kapalikas made by Ymunaciarya and his disciple Ramanuja. PDF compression." Finally he is said to be a "Mahávratin. a skull (kapala).satka) and through wearing them. In his Agamapramanya.vin irg gala Scimasiddhdntdbhiprdya." Next he is called a "bee (buzzing round) the lotus feet of the glorious (god) Sriníltha. the khatvahga club and the skull. 15. both contemporaries of Somi -bhatt iraka. cd. who is proficient in the highest mudra. the kundala (earring).prámánya.mudráJ 1 * =dráJ lamkrita-khatvamga. particularly since the skull and khatvahga appear in both texts immediately afterwards.kdhalam sri-Srindtha-pcida-pamkaja-bltrainara-mahiivrati-dànámburñsi. Somasiddhianta can be better discussed after reviewing the contents of the second new Kapalika inscription. and who meditates of the Self as seated in the vulva (bhagcasana -stha) attains nirvana. He who knows the essence of the six insignia. (The Küpálikas) define the six insignia as the karnikh (earring). and the sacred thread (yajñopavita).tapa.sa 1 *n.kapála. The translation is mine. ashes (bhasma). and a kahala ( ?= trumpet).bhattäraka arc the mention of his devotion to the doctrine of Somasiddhianta and the mention of the six insignia. damaruga and mrdañga drums. Yimuniscarya. The clamant and other drums and musical instruments are frequently associated with aivite ascetics. lines 7 -16. but they do not seem to have been special insignia of 14. "14 The most interesting aspects of this description of Somi. The mention of the six insignia. 43. p. Yílmundciarya claims that the Kapalikas assert that:' 5 The fruit of liberation (apavarga) is attained through knowledge of the six insignia (mudrika. van Buitcncn (Madras: Ramanuja Research Society.pardyanam smáddhúilita -. the rucaka (necklace). OCR.kamala. J.A. 1 -4). The starred additions and correction are my own as is the translation. .APPENDIX A 220 khatvahga club.auadráa) is not completely clear.badttsraka's inscription. If the body is marked with these (various insignia) one is not born again here (on earth). an ocean of generosity and a treasury of truth and asceticism. R5ménuja repeats the same verses minus he first and last (sec above. the reading of the term "six insignia" (san. In Somi.dámarugamrdamga. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .satya. The skull (kapála) and the khatvahga club are declared to be the secondary insignia (upamudra)... not through the understanding of brahman..B. 1971). gotrdya Taittiriya. Kápáli -carman is not merely a Brahman. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . In the second new inscription. however.fiarmmanah putra a Kápáli.." Ramesh notes. OCR. In his fourth regnal year Durvinita gave the village of Penna -úr as a bralunadeya to "Kápáli. 73 -82).Eaimmane.karmmanah as "whose religious rites were rendered special by his performance of those rites with soma. The inscription was found in Bangalore District..karmmanah Agni.versed in Vedic literature and rituals. i. It is unlikely that they would have done so if the term was pejorative. Kutsa.nivásine Somenesta. he is a learned Brahman evidently well . 18. and the Právacanakalpa.. it is the donee who appears to belong to the KSpolikas.áraka and other Ki pálika 16. it makes better sense if the text is amended to the reading in the earlier edition.e.visista.16 It is clear from this inscription and from many other sources that the KSpolikas themselves called themselves Mahávratins. K. We have noted that Somi. I would only note here that I do not agree with Minoru Nara's suggestion that "the adjective mahat in the mated may have had a pejorative connotation" as in the case of the term mandbrähmana. who was a resident of Upakotta. pp. Ramesh. PDF compression. that he was a KápSlika. 17.rather than somenesta -.bhattáraka was called a vipra. and who was the son of Agni. 70 -74 (no. Even granting that Remesh's reading is orthographically correct.visista.'? It is written in Sanskrit and Kannada and has been dated in about the sixth century AD. 2 -7. His association with Vedic Soma sacrifices is particularly noteworthy since it suggests some possible relation between such sacrifices and the Somasiddhánta of Somi.carman. 257n.bhatt. although the identification is somewhat more problematic in this case.kalpdya Upakotta. 1984). though by no means certain. the Taittiriya. "18 The name Kápáli -sarman makes it fairly likely. a Brahman. pp. the two secondary insignia and the term "Mahávratin" are found in the earlier chapters of this book and need not be repeated here (above. n.carana.. 19).carandya Právacana.V. My translation differs slightly from that of Ramesh who renders the phrase Somenesta. whose rites were characterized by sacrifices with Soma.APPENDIX A 221 the KSpolikas. The donor was the "Prthivl-Komkanimahádhirája" named Durvinita. that an earlier edition of the inscription in the Mysore Archaeological Reports reads somenesti. who belonged to the Kutsa gorra. See tiara..carman. Detailed discussions of the six insignia.. Ashes are of course worn by nearly all aivite ascetics. Inscriptions of the WesternGangas (Delhi: ICI IR and Agam Prakashan. 3 (1979). The image of the Kapalika ascetic in Indian literature is an interesting and valid topic of study independent of its possible correspondence or non . OCR. 82). in one or two references. 82 -83). In all the so far identified occurrences. Until further evidence is discovered.APPENDIX A 222 ascetics. there is little reason to connect Somasiddhanta with Nyäya or any other known philosophical school." or the god $iva as the lover of Uma. p. A.Parvat. the term Somasiddhánta refers to the doctrine of the Kápálikas or. suggesting that Somasiddhanta and Nyayasiddhanta may have been equivalent terms. Srivástav further speculates (p.19 This equation would make it possible to connect the philosophical affiliation of the Kapalikas with that of the Kalamukhas. 155 -78. Srivástav. In Krsnamisra's Prabodhacandrodaya and in Anandaraya's Vidyáparinayana. This didactic etymology obviously agrees well with the sexual symbolism characteristic of tantric Hinduism. Nonetheless. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Several commentaries on Krsnami§ra's Prabodhacandrodaya derive the term soma from sa -Umú or Umayti sahitah. Ksirasvárnin's commentary on the Amarakosa equates Kapalins. but Srivfistav supports his hypothesis with insufficient evidence. "Kápálik evam Kálámukh: ek aitihásik samiksá. Sanderson's proposed identification of a corpus of Kápálika texts 19. Tucci has suggested that the term na )a xiu mo found in Chinese translations of Ilarivarman's lost Sanskrit work Tattvasiddhisñstra is equivalent to nydya saurna or nydya. pp.correspondence with historical reality. G. V. i. I would like to briefly review the basic argument.e. other tantric ascetics. Vinodacandra rivastav has criticized me for identifying Somasiddhanta as the doctrine of the Kápálikas alone. the term Soma. wno are known to have been mostly Naiyayikas. Srivástav fails to cite the most interesting piece of evidence in favor of his hypothesis. but Kapalisarman's association with Soma sacrifices or rites suggests the possibility of a more orthodox.saumya (sec above. the Kápalika characters are named Somasiddhánta. This is a plausible suggestion but is not supported by any concrete evidence. "he who is with Uma. Somasiddhantins. Vedic background to the term. In the lists of four (or more) taivite sects frequently found in Sanskrit sources.i. Mahävratins. PDF compression. Sauma or Saumya sometimes appears in place of Kapalika. the attempt to reconstruct this historical reality is a task of equal or greater value. pp. and Täntrikas. 174) that Soma may be the name of the human author of the Somasiddhánta. Although Somasiddhanta is discussed at some length in chapter III (above." Journal of the Bihar Puravid Parishad. a better understanding of the historical evolution.APPENDIX A i 223 preserved in Nepal has the potential to revolutionize our understanding of actual Kápolika beliefs and practices. The inscriptions of Somi. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . OCR. PDF compression. distribution and strength of the Kiipálikas also requires the identification and analysis of whatever epigraphical material exists relevant to these ascetics. Even so.bhattáraka and Kápíili -garman add important historical data to what is already known about the Kiipálikas. 1. the Kálámukhas were the dominant religious force in this region. The Kñpolikas and Kálámukhas: Two Lost Saivite Sects (Berkeley: University of California Press. 1972). and New Delhi: Thomson Press. The Kálámukhas formed the principal branch of the Pásupata "sect" of taivism present in the Karnataka region from about the ninth to the thirteenth centuries. a large amount of previously unavailable source material relating to the Kálámukhas.1 Since then. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . These inscriptions paint a quite different picture of the Kálámukhas than that contained in the attacks on them made by their theological and religious opponents such as Yámunácárya and Rámánuja. The numerous inscriptions which refer to Kálámukha temples. These attacks. The rapid and rather mysterious decline of the Kálámukhas during the thirteenth century probably had as much to do with the decline of these dynasties as with the activities of the Vira§aivas and other rival religious movements. Many Kálámukha preceptors claimed the title of rájaguru to the kings of these dynasties and their feudatories. David N. In this paper I want to review the more important new material and make a tentative reevaluation of the still largely unsolved historical problem of the transition from Kálámukha and VIra§aiva dominance in the Karnataka region starting from the appearance of Basava and his Vira§aiva contemporaries about the middle of the twelfth century. Unfortunately. Particularly under the royal dynasty of the Western Ciilukyas of Kalyána. has been published. have suggested to many modern scholars that the Kálámukhas were a heterodox. PDF compression. chiefly the texts of inscriptions. together with somewhat peculiar religious practices prescribed in Pásupata texts. the available historical record is not sufficient to raise the discussion on this point much beyond the level of deductive speculations. OCR. and to a somewhat lesser extent under the successor dynasties of the Kalacuris and the Seunas (Sevunas) or Yádavas of Devagiri.Brahmanical.APPENDIX B THE KALAMUKHA BACKGROUND TO VIRAtAIVISM The first edition of this book was published in 1972 but in fact mostly written in 1967. monasteries and preceptors often reveal much about their religious beliefs and accomplishments. Lorenzen. and non . versed in traditional Sanskrit learning. and practise a specific form of worship. who generally accept a specific theological doctrine. for instance. however. except in one or two cases. then. Many are said to be learned in the theological doctrines of their opponents as well.parisad was further divided into at least two separate PDF compression. a leading historian of South India referred to the Kalamukha and Pigupata preceptors as "so. I can see no reason not to accept descriptions of Kalamukha preceptors as orthodox pandits who fully merited their often used epithets pandita and pandita -deva." In fact. that at least some of the preceptors were married. usually Advaita Vedanta. In a recent public lecture. striking evidence both of their religious tolerance and of their skill in religious debate.APPENDIX II 225 sect replete with tantric influences like the Kíip dikes. the púñcayatana-ptüjar. Often the Kálftmukha preceptors are described as "life -long brahmací-tris. There is evidence. OCR. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . but most inscriptions do claim that these preceptors were panditas well. The takti. can we consider the Kflliunukhas to be heterodox? It must be admitted that there is a sense in which any "sect" (sampradiiya or pantila) within Hindu tradition may be regarded as somewhat unorthodox since the sect's very existence is defined by its maintaining certain specific beliefs and practices which distinguish it from the varied. This is true even of the otherwise highly orthodox and "non sectarian" organization of the smàrta Brahmans. The inscriptions show that the Kâl5mukhas were divided into at least two different parisads ( "councils "): the akti-parisad and the Simhaparisad." suggesting that that sect was comprised principally of celebate sannyasins and their lay followers. In what sense. but very loosely specified or defined beliefs and practices of the majority of Hindus who do not profess allegiance to any particular sect. insofar as it is basically domestic rather than centered in temples and monasteries. whatever their caste origins may have been.called Brahmans" and as priests who "claimed Brahman status. The sm irta cult is distinct from most other sects. the inscriptions do not identify the caste of the Kalamukha preceptors. however. Apart from this weak sense of heterodoxy inherent in any sect. The elaborate praises of their religious and scholarly accomplishments in the inscriptions indicate that most of the leading KilIflmukha preceptors were followers of the orthodox theological schools of Nyáya and Vaisesika and that they were also experienced adepts in the mental and physical disciplines of Yoga. however. ). Ritti and G. 13. Shimoga District. mostly dated in the reigns of the Western Cillukya kings Vikramáditya VI (1076 -1126 A.pandita (1130 AD.D. The chief centers of the Simha. Shelke. Probably most were members of one or other of these two parisads.. Such is the case of inscriptions from several temples in Nanded District of southern Maharashtra edited by S. OCR. Dharwar District. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 1968).D. 24. Ritti and G. Shimoga District belonged to the Bhujartgávali while the Miivara. S. PDF compression.mukhyarum). Maharashtra.santati at Belagáve.2 A series of inscriptions relating to' a Somesvara or Somanátha temple at Karadkhed in Deglur Taluk.Konya. The more recently published inscriptions reveal the names of two more santatis of the Parvatavali of the akti-parisad: the ivaliñgi. both of whose monastic centers were mostly located in northwestern Karnataka and adjoining districts. The Ittige santati at Mattikote. and at Kógali in Bellary District of Karnataka.yogisvara (an undated twelfth century inscription). and the Kittagáve.APPENDIX B 226 avails or ámnáyas ( "traditions "): the Parvatavali and the Bhujañgávali. the same preceptor plus Isánasakti and Jñi nesa. about 100 kilometers from the mouth of the Krishna River in Andhra Pradesh. and the latter preceptor as Jñáne § vara. Shelke (eds. Inscriptions from Nanded District (Nanded: Yashwant Mahavidyalaya. 1102 A.pandita who is described as the chief of the Kiäliimukhas (Kálámukha. both belonged to the Parvatávali.) and Somesvara III (1126 -1138 A. Ibid. A number of the newly published Kálí mukha inscriptions come from districts where their presence was previously unknown. a life -long 2.C.pandita -deva (1079.).D.).parisad seem to have been at Vijayawada (Bezwada). A large number of inscriptions refer to Käliimukha preceptors without mentioning the organization divisions to which they belonged. and the Belfeyasantana at Puligeri and Hombal.C.D.santána with a center at Hippalgflon (Pippalagrí ma) in Osmanabad District.Candrasekhara.3 An inscription from Tadkhel in Deglur Taluk of the same district. 10. during the reign of Somevara of the Western Cálukyas. transliterated in their corrected Sanskrit forms except where inappropriate.santati at Tilivalli and other sites mostly in Dharwar District. mentions a donee named Vágesvara. 28. dated in 1047 A. These ávalis were further divided into a number of santatis or santánas ( "lineages "). Throughout the present paper Sanskrit -based names have been 3.). mention a number of preceptors whose names indicate that They were probably Kálámukhas: Ñri. nos. pdddravimdavamdarnraea(h) saptddhika-saplali-mathdndm adhipo vrati: PDF compression. "8 Perhaps the most interesting of these epithets is that of "chief of the seventy -seven monasteries. who was the disciple of Kdlesvara. Ibid. It is written in Sanskrit. the chief of the seventy -seven monasteries. internal scriptural repetition.) of the Western Cdlukyas. Ibid.5 The names of the temple and preceptor suggest that the latter was a Kdldmukha.) who is described as the head of the temple of Sarve§vara in Savaravalli. dated sometime in the reign of Somesvara 1I (1068 -1076 A. 8. 18. during the reign of Mallugi II of the Seunas and the Ratta chief Balldla 7 After a long description of the family of Balldla. no. skilled in the whole collection of ágamas and arts. Brahmardsi is described as "possessing the yogic virtues of restraints. and is dated in a year equivalent to 1192 A.D. Ibid. no. as opposed to the Kannada of most Kdldmukha inscriptions.) or Bammardsi. The most interesting of the Kalamukha inscriptions found at sites in Nanded District comes from Ardhdpur in Nanded Taluk. the disciple of Kalydnasakti.. murmured prayer. mentions the construction of a temple of Siddhe§vara at the capital city of Kalydna." This is virtually identical to the epithet "preceptor of the seventy -seven places" used to describe two Kdldmukha 4. 14. Brahmardsi's "son" Bhogara§i is also mentioned.Tripurdntaka. dated in the reign of Vikramdditya VI.D.6 The names again suggest that he was a Kdldmukha. and faithful to his vow. 7. 3.D. Two inscriptions from Sagroli in Biloli Taluk of the same Nanded District. it registers some grants of land and money for offerings to the temples of Mallikárjuna and SarvOvara.. no. meditation. yama-niyama-svddhydya-dhydna-dhdrana-monósusthdna-japa-samddhisila-guna-sampan(n)a(h) sakaldgama-kald-kaldpe kusala(h) kdldmukhadi7csd-pratist(h)-dcdrya(h) sii..deva. and yogic ecstasy. 5.pandita (1110 A. and ascetic (tapodhanara) " A long Sanskrit inscription from Hottul in the same taluk. disciplines. 33. a preceptor grounded in the initiation of the Kdliirnukhas. 40. made before the guru Candraräi. Ibid.pandita (1115 A. devoted to the worship of the lotus feet of the god tri. OCR. mention a priest named Brahmardsi. nos. constant silence. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 6. concentration.Tripurdniaka.APPENDIX B 227 brahmacdri (paramanaisthikarum). The donee was Kdldmukha preceptor named Brahmardsi.D.. B. 289 -304.V. the chief minister of the king. "Epigraphia Indica. especially the Western Cálukyas. are recounted in some detail.parisad. The inscription registers a donation to the Sarasvati.Rudrapandita.D. The gift was entrusted to the Kálámukha leader Tatpurusa- pandita. during the reign of the Western Cálukya Vikramflditya VI. OCR. Narasimha Murthy. The Tilivalli inscription and other records relating to this newly identified branch of the Kálámukhas will be discussed in more detail below. A Sanskrit inscription from the village of Hippalgáon (Pippalagráma) in Osmanabad District of southern Maharashtra. ' `Ganeshvati Inscription of the Time of Chalukya Tribhuvanamalla..) and are said to be masters of the orthodox darsana -s of Nyáya. The virtues of all four preceptors. and Mimámsá in addition to being followers of the Lákulágama or Lakuli:ivarágama.Vai§esika. V. during the whole of the thirteenth century. The Sevunas of Devagiri (Mysore: Rao and Raghavan. which can only have made the situation worse for the Kálámukha temples and monasteries.santana.parisad? This is called the Siva. Sricantha. 1971). and of Tatpurusa's own disciple. 10. The dynasties which controlled this region during this period were the Western Cálukyas followed by the Seunas. Perhaps the clearest discussion of this historical situation is that of A. By the end of this century Ala -ud -din Khilji had begun to bring the territory of the Seunas under his control. vol. Dharwar and Belgaum Districts was an area of nearly constant conflict between the Seunas and the Hoysalas. PDF compression. were generous patrons of the Kálámukhas. Sámkhya.nátha. Kate.228 APPENDIX B preceptors from Tilivalli in Dharwar District.mandapa of this place by Bhima. Both dynasties. 38 (1970 [19811).10 9. reveals the existence of still another santati of the Parvatíivali and Sakti.lirlgi. issued in 1099 A. It is worth noting that the zone of greatest Kálámukha strength in Karnataka approximately Shimoga. It seems likely that all these preceptors belong to the same branch of the Kálámukhas: the Kittagavesantati of the Parvatávali of the Sakti. pp. the "younger brother" of Trilocanácárya and the disciple of Kriyásakti Kriyásakti was the disciple of Vádi. Several are given the usual list of yogic accomplishments (yama niyama etc. their presence in this part of southwestern Maharashtra during the eleventh and twelfth centuries is not surprising. Year 24. who were only rarely patrons of the Kálámukhas. Although these several different spiritual lineages of Kálámukha preceptors from Nanded and Osmanabad Districts were unknown previously. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 136 -37. was a major subdivision of the takti.. during the reign of the same king. issued during the reign of the Western Cálukya king Tribhuvanamalladeva (Vikram5ditya VI). Parabrahma Sastry (Hyderabad: Government of Andhra Pradesh. 67 -89.pandita in 1149 A. issued in 1108 A.V.parisad of the Kálámukhas.D. More evidence from Karimnagar District comes from Vemulaváda. At Sanigaram in Karimnagas District two inscriptions have been found which register grants to the temple of Kommésvara and its preceptor A. 4.pandita in 1128 (Somesvara III). OCR.parisad. P.APPENDIX B 229 During the eleventh and early part of the twelfth century.pandita of the "Simgha 11. a king of the Eastern Cálukyas made a grant to the temple of Samastabhuvanasraya at Vijayav5ti (Bezwada) on the Krishna River.D. Parabrahma Sestry (Hyderabad: Government of Andhra Pradesh.13 The Bhujartgávali. Earlier. 98 -99. in the tenth century. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . Not surprisingly we find that kings and feudatories of this dynasty made grants of Kálámukha temples and monasteries located in this region. See above pp. and to the temple of Párthesvaradeva and its preceptor Candrábhararla.D. See above pp.V. as noted above. 108. describes the construction of a temple of Rájáditye §vara by a feudatory of the king and some gifts made to the temple for the upkeep of ascetics belonging to the Bhujartgávali. parts of the present state of Andhra Pradesh also fell within the territory of the Western Crtlukyas.11 Recently. xv). 14.12 The first record refers to the Western Clukya king Bhúlokamalladeva Lokábharana. a number of new Kálámukha sites in Andhra Pradesh have come to light from inscriptions published by the Andhra Pradesh Archaeological Department. Epigraphia Andhrica. vol. 156. respectively. ed. An inscription of 1083 A. The temple was at that time controlled by Kálámukha preceptors of the Simha.14 Another inscription from the same town. The second record refers to the Western Cálukya king Jagadckamalladeva (III) and the same two feudatories. pp. P. 138 -40. ed. The important Mallikárjuna monastery at the famous pilgrimage center of trisaila or trIparvata in Kurnool District was controlled by Kálámukha preceptors of the ParvatSvali of the taktiparisad. 12. 165. 13. no. 1975).D. 141 -43. Inscriptions of Andhra Pradesh: Karimnagar District. 1974). registers a gift for the temple of the god Harikesvaradeva entrusted to the preceptor Brahmevara. PDF compression. 13 (also p. The names of the gods and preceptors suggest that they were Kálámukhas. his feudatory the Kákatiya Prólalivasar. and his feudatory the chief Répola Kuruvarasar. 1977 -78). North Kanara District is noted in Archaeological Survey of India. 140. from Onikari. nos. 36(1965). Inscriptions of Andhra Pradesh: Warangal District. 1961).parisad inscription of 1122 A. 50. pp. P. Inscriptions of Andhra Pradesh: Cuddapah District. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . nos.D. 186.. stare nos. 162. 13.16 A recently published inscription from Hanumakonda (Hanan . nos. 19. 1967 (Hyderabad: Government of Andhra Pradesh. Department of Archaeology and Museums.pandita. Anamkonda). Inscriptions of Andhra Pradesh: Karintnagar District. ed. Another inscription from this district was found at Ayanavolu. Venkataramanayya. See also Epigraphia Indica.. Part 4 (Hyderabad: Government of Andhra Pradesh. stone No. Andhra Pradesh: Annual Report on Epigraphy. records a gift entrusted to Sure §vara pandita.19 Other such inscriptions from sites in this state have been noted or edited in several state government publications.APPENDIX B 230 Parise" (Simha. no. [19721). P. 94. 77.Konda. 1975). nos. 6.V. 1.. stone no. See also Archaeological Survey of India. 1966). Kannada Inscriptions of Andhra Pradesh ( Hyderab-ad: Government of Andhra Pradesh. 1983). 406. 37 (1967). no.18 Several recently published inscriptions which seem to pertain to the K515mukhas have also been found at sites in Cuddapah District of Andhra Pradesh. Mallampalli Somasekhara Sarma.siddhiinta. during the reign of the generous patron of the Kalámukhas. 21.parisad) and is described as "sakalaLakulasiddhtinta. no. 69 -74. A Simha. 132. 18. the preceptor of the Múle vara temple of Srivarddhanadakota. N. "17 Lakulí §a is the well -known founder of the Pa§upatas.Kíiliimukha 15. PDF compression.V. 19. hence their doctrine can be called Lákula. 11. 20.). Venkataramanayya (Hyderabad: Government of Andhra Pradesh. 17. 200. OCR. No.pradipam. 131. P. Vikramáditya VI of the Western Cilukyas. Corpus of Inscriptions in the Telangana Districts. 35. ARIE for 1962 -63 (1967). 1973). Andhra Pradesh: Report on Epigraphy for 1966 (Hyderabad: Government of Andhra Pradesh. 7. 30.parisad). A number of Kál-amukha inscriptions have been found in Warangal District of Andhra Pradesh. Annual Report on Indian Epigraphy for 1972 -73 (Delhi. 113. Sreenivasachar.. ed. 10. 12. 1974). 41 -44 and ibid. Part II. See N. Ibid. Parabrahma Sastry (ed. 199. 3. 21. It registers a grant to a preceptor named Lakulesvara. 20. 142. although fragmentary and not dated. 130. and is dated in 1118 A. See above. Part I. 16. 136 -37. Parabrahma Sastry ( Hyderabad: Government of Andhra Pradesh. no.20 Particularly interesting is a mural painting of the Pa§upata. He belonged to the Bhujailgávali (of the Sakti. Annal Report on Indian Epigraphy for 1961 -62 (Delhi.D.15 This shows that representatives of this second major division of the Kalamukhas also has an establishment at this site. 129. no. 1968). described as a devotee of the god Nemcsvara. during the reign of Ráyarouràri Sovideva of the Kalacuris records a gift made to Vidyárá§i. Abdul Waheed Khan. 24. during the reign of Vikramáditya VI. The inscription is dated in a aka year probably corresponding to 1141 A. PDF compression. no.APPENDIX B 231 founder saint Lakulia found at Alladurg in Medak District.D. 4 and plate I. during the reign of the Kalacuri king Bijjala (c..pandita.) 25 At the instance of B i jjala. 21.21 The region in which the Kálámukhas exercised their maximum influence was the northwestern part of the present state of Karnataka. This Gotakanura seems to be the same as the site of Kokatnur also in Athani Taluk. the maluimandalesvara Ptìrmádi made a grant for the renovation of the Svayambhu Ráme§vara temple.D. Karnatak Inscriptions. It registers a grant to this god which was entrusted to $ivasakti.. no. entrusted to Candrábharana. ed. an upholder of the preceptor. An inscription from Kokatnur issued in 1169 A. no. 1951). A Monography on the Discovery of Mural Paintings of Ka!)ani Calubas at Alladurg (Ilyderabad: Government of Andhra Pradesh. 25. 1145 -1167 A. 14 of 1940 -41. 13 of 1940 -41. and endowed with several of the yogic virtues often attributed to Kálámukha preceptors. 23. R.n It was found in the compound of the Rámesvara temple itself. Panchamukhi (Dharwar: Kannada Research Institute. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 2. Ibid.lineage (guru -kula) of Gotakanura.pandita -deva. The grant was entrusted to the same Candrábharana. 25 of 1940 -41.D. A number of recently published inscriptions from these districts deserve some discussion. The earliest of these records was issued in 1115 A.. the preceptor of the temple of Svayambhu Ráme§vara and disciple of Lokabharana. 22. disciple of Lokabharana. Ibid.24 That this temple of Ráme§vara is in fact the temple in Rámatirtha is confirmed by a grant found there dated in a year equivalent to 1167 A.e. Ibid.pandita -deva.pandita -deva. a site not far from Rámatirtha. vol. OCR. p. Kokatnur) 23 A record found at Umaráni in the former Lath State of Sholapur District. Maharashtra.S.D. approximately the territory comprising Shimoga. the preceptor of the temple of Svayambhu Visvc §vara at the agraluira Korgotanura (i. One interesting series of inscriptions refers to a line of preceptors associated with the Ráme§vara temple at Rámatirtha in the northern Athani Taluk of Belgaum District. registers a donation to a temple of Hemme§vara in Umaráni. Dharwar and Belgaum Districts.D. 24 of 1940 -41. R. Karnatak Inscriptions Series. 30. and bears dates equivalent to 1048 and 1087 A. 104.bhatiira. now Vinipaksa. Saundatti Taluk.).pandita's disciple Jñánasakti.D. no.27 In the former year. Only the 810 and 806 A. vol. Mysore District. disciple of Srikantha. This Puliyarasa monastery was located in the town of Húli. Ramesh. Inscriptions of the Western Gangas (Delhi: Indian Council of Historical Research. a Ratta chief named Añkarasa built a temple of Añkesvara in Saundatti and made some gifts for its upkeep.vara. OCR.26 A subordinate of the Kadamba chief tivacitta Vita Permádideva had a temple of Somesvara built in 1160 and entrusted it to trotriyadeva. ed.parisad epigraph and one of the earliest of all Kálámukha epigraphs. 3. grants from Nandi Hill in Kolar District. See above pp. or briefly noted. 64. and is a composite grant with dates equivalent to 1160. 1163 and 1173 A. no. "29 This must be the takti. are significantly older. 27. A short inscription found at Anaji in Hirekerur Taluk records a gift of land to a temple connected with the " tasti.. without calling them specifically either Pásupatas or K5limukhas. These gifts were entrusted to Some § vara pandita of the puliyarasa monastery. This record mentions a Lakulisvara. over the past twenty years. 1973).R. 150 -53. no. Many new inscriptions relating to previously known and unknown sites in the district have been published. ancient Piili.V. in K. entrusted to trotriyadeva's disciple takti§ivadeva. vol.parise. Gopal (Dharwar: Kannada Research Institute. In 1163 a grant was made to the same temple. B. no. Several earlier published inscriptions relating to this line of preceptors have been found in Hirli itselL28 Dharwar District is particularly rich in Kálámukha sites.30 26. Khanapur Taluk. B. The second inscription is from Saundatti. during the reign of the Western Cdlukya king Some§vara I.D. Karnataka. The chief interest of the inscription is its early date. 160 -61. There is a Lakuli a sculpture in the Lokesvara. 880 -914 A. 29. also in Belgaum District.parisad. In 1087 another Ratta chief renewed the gifts and entrusted them to Some?. 28. But see also the newly published ninth century inscription from Basavanahalli. The first is from Gólinalli. It mentions a local ruler of Banaviissi province who is known from other records to have been a subordinate of the Rastrakúta king Krishna II (c. This makes the inscription the earliest takti. Karnatak Inscriptions Series. ed. 5. 6.D. 1984).232 APPENDIX B Two other inscriptions from Belgaum District deserve mention.D. See above pp. 141 -42. Gopal (Dharwar: Kannada Research Institute [1969]). temple PDF compression. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .pandita and sthñnika of the Ereyañgésvara temple. Ibid. 52. One registers a gift to the IvLulasth5na of the Billö vara temple at Pantipura entrusted to a Dcvariigi.). 34. On the earliest date.pandita. Dharwar.32 All these preceptors are said to possess the yogic virtues often listed in Kálámukha inscriptions. 67. OCR. Ibid.. during the reign of Vikramáditya VI. and the second in 1216 A.D. Karnatak Inscriptions Series.31 The second registers another gift. vol. No. Ibid. the sertis of Manigundage. PDF compression. amply describe the activities and virtues of a preceptor named Candrabhúsana who was in charge of the temples of Gräme §vara and Siddhegvara in Manigundage. 33. no.. which refers at Pattadakal in Bijapur District built in the time of the early Cilukya Vikramáditya II (733 -45 AD. the disciple of 'Vamagakti -deva. 31. Ibid.pandita. See Epigraphia Indica. no. A record of 1207 A..pandita. 6. but are now deposited in the Kannada Research Institute.. 7. both dated in years equivalent to 1119 A.34 It records a gift to the temple of Jamadagni Rámegvaradeva entrusted to the sthánácárya Rámagakti -deva. Ibid.pandita.35 Both inscriptions are dated with reference to the reign of the Kadamba chief Jayakesi III of Goa: one in the years 1203. 5. at the request of Chandrabhasana.pandita. Kedára. 179.. the disciple of Vaktraaiva. nos. who seems to be the disciple of Mánikarági. 35. 32 (1957). records a grant made to the temple of Rámanátha there. no. the disciple of Mallikárjuna -deva.pandita.D. mention probable Kálámukha temples and preceptors. issued durng the reign of Somegvara IV of the Western Cálukyas. entrusted to Tribhuvanagakti. At the village of Kummur in Byadgi Taluk df Dharwar District an inscription of 1195 A.D.D. Two early thirteenth century inscriptions which seem to have originally come from a site then called Manigundage.. this one to the temple of Teligésvara attached to the temple of Cikésvara of Pantipura. 33. 5. built a Siva temple named after this Kadamba chief. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . vol. Another genealogy of probable Kálámukha preceptors is found in an undated inscription of the twelfth century from Kanivi Siddhageri in Hirekerur Taluk.D. the disciple of Rámagakti. 18. vol. the "brother" of Sakal8vara. 1211 and 1215 A.APPENDIX B 233 Two inscriptions from the town of Hangal in the same Dharwar District. 32. 32.33 The donee was a preceptor named Kedára.pandits is given the usual yogic virtues. 95. B. It records. known from another source to be a temple located at Devasth ina. corresponding to 1239 A. no.sirivura. The editor of the inscription.Siddhanàtha or Siddhesvara of Kabbina. no. 31. and a leader of the "Kàlàmukha" (Káldmukhasyrigrani). the disciple of Sarvesvara -deva.234 APPENDIX II to the rule of this chief mentions a gift made to Sakalcvara. 37. The find spot of the inscription is unknown. the upholder of the doctrines of the Liikuliigama. OCR. a disciple of Somesvara.. Ibid.. and with the god Svayambhu of Kalla- Mulugunda. in mixed Sanskrit and Kannada. argues that the term 36. The praise of the first preceptor. xxxvi). The fifth preceptor.Hakkalu. The fourth preceptor of the lineage. Vidyàbharana. presumably that of Devasthàna. the disciple of Vidyàbharana -deva. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .Kotinàtha.36 Perhaps the most important of the Kàlàmukha inscriptions to be published during the last twenty years comes from the site of Tilivalli in the Hangal Taluk of Dharwar District. 42 (also p.pandiita. a teacher of the Kittakróma monastery (KittakrOma. Rudrasakti was the disciple of Saktideva.Hakkalu in or near Kuppawr in Shimoga District. Finally Saktideva is given the curious epithet Ekk6ticakravartti. during the reign of the Seuna of Ydava king Singhana II. the disciple of Kumàra. Copal.padah).mathattadesika. whose spiritual genealogy is described in some detail.37 It is dated in the taka year 1160. who was associated with a Siddhesvaramatha. Sarvefivara. He is further called the preceptor of the seventy -seven places (sapiâhattaristhiiniicùryyarum). the construction of a temple dedicated to Siva as Sàvantesvara by two sons of an officer of the king and the donation of a village to this temple. The village was entrusted to the Kàlàmukha preceptor Rudrasakti. is the guru of the donee Rudrasakti. begins with the usual list of yogic virtues found in Kàlàmukha inscriptions.pandita.. the master of the four Vedas and other traditional subjects of Sanskrit learning. PDF compression. His praises begin with the same list of yogic virtues as that given to Vidyàbharana and continue with similar phrases describing Saktideva as the preceptor of the seventy -seven places.R. He is associated with the god Sri. a master of the four Vedas and other traditional subjects of Sanskrit learning. a worshipper of the god Sri.D. aktideva. Ibid. was associated with the god Kotisvara. and the upholder of the Làkulàgama. the disciple of Gokarana. without the full genealogy.santati of the Parvatiivali of the akti-parisad whose other main centers appear to have been at Haralahalli in Haven Taluk of Dharwar District and at Rattihalli in Herekerur Taluk of the same District.Hakkalu in or near Kuppatúr in the Shimoga District. 14. discussed above.38 A previously published inscription of 1231 A. The inscription is discussed above pp. no. the Múlasthána Vosavantevara (Sdvante vara) of Tiluvalli (Tilivalli) the Caitriipura of Devartgiri. 39. The term ekkbii appears again in a twelfth century inscription from Kambadahalli in Nagamangala Taluk of Mandhya District. 129 -30. Riimanfatha of Kurivade. 6. from Belvantara. stone no. Karnatak Inscriptions Series. One mentions the Kalacuri 38.santati since the preceptor Brahmaríisi. 8. Much stronger evidence. who is described as being a "Kdlamukha" of the Kittag:avesantati and the ParvatiXvali of the akti-parisad. who apparently headed these temples in 1192 A.. which mentions an Ekkóticakravarti preceptor of the god Svayambhudéva of Muturtgunda is noted in Archaeological Survey of India. a preceptor who must be the same Rudraakti and also his "younger brother" Sarvevarasakti -deva. and Ríunanátha of Kuppatúr. connects the Tilivalli and Devasthána. whose headquarters was at Belagive in Shimoga District. probably belonged to the same Kittagàve. 100-01. vol.APPENDIX II 235 Ekkòti is another designation of the K515mukhas.Sirivúr. The Mallikárjuna and Sarvesvara temples at Ardhápur in Nanded District. Rice (Bangalore: Mysore Government Press. OCR. vol. 1886 . who is called the preceptor of the seventy -seven places. 1972). mentions. vol. An inscription of 1150 A. Grámésvara (?Brahme vara) of Abbalúr (Ablúr).1904). No. Some slight evidence suggests that this lineage might be connected with the Múvara. B. ARIE for 1965 -66 (Delhi." Two inscriptions found at Haralahalli in Haven Taluk in Dharwar District register gifts to the temple of Some §vara or Svayambhu Somanatha4° The donee in both cases was the preceptor Kalyána§akti- deva.parisad. Dharwar District. Svayambhu of Mulugunda. nos. PDF compression.D. 1970).L. vol. 7. the Miilasthíana of Hánungal (Hangal).D. Maharashtra. See the new Epigraphia Carnatica (Mysore: University of Mysore. as the head of the Kotivara temple at Devasthitna. Sb 275. 31 (old edition. is also called "chief of the seventy -seven monasteries. 131). 39 and 74 respectively. 40.Hakkalu preceptors with the Kial imukhas of the newly identified Kittagávc.39 This inscription names several other temples as being attached to the Kotivara temple including Siddhanátha of Kabbina.kòneyasantati of the Parvatfavali of the Sakti. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . ed. however. Epigraphia Carnaiica.D. 385. In addition. added. The second grant is dated in a year equivalent to 1238 A.Rudra -yati. no. who is the donee.. The second record mentions the Gutta (Gupta) chief Vira Vikramáditya -deva.pandita of a gurukula of the "Kálamukhas. is. The first of these inscriptions is dated in a year equivalent to 1174 AD.D. the disciple of Amrtarási. Vädi.D.Rudra -yati is called Vàdi. during the reign of the Seuna or Yadava king Singhana II and his Kadamba subordinates 43 The genealogy of the Kálámukha preceptors is mostly copied from the earlier grant. the guru of the donee Kalyána § akti. without naming any overlord.236 APPENDIX B king Ahavamalla (1161 -1183 A. PDF compression. the guru of rikantha -deva. i are inadvertently omitted.vratipati. Ibid. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . the guru of Murujávidcva. nos. no. the guru of Kriyá §akti (I)." He must have been quite aged at the time since both his disciple and disciple's disciple are mentioned in the record. and bears a date equivalent to 1188 A. Murajävi (II).. during the reign of the Kalacuri king Räyamuräri Sovideva and his Kadamba subordinate Pándyadévarasa.R.. no. The grant also adds the important information not found in the earlier record.42 It registers a gift to the temple of Kadambesvara of Rattapalli. Summaries of Inscriptions (194344 10 1949-50). registers another gift entrusted to the sthánáciirya of the Somanätha temple named Trilocana. Rini. Ibid.vratipati (I). the donee 41.Rudrasakti. The name of Lakuli§vara's disciple. the guru of Kriyä§akti (II). the guru of Laku1i vara -deva. and the names of Kriyía§akti (I) and Amrtarä. 25 and 26 of 1948 -49.D. the guru of Vädi. (Dharwar: Kannada Research Institute. that these Kálámukha preceptors belonged to the Parvatávali and Kittagáve.D. the guru of Amrtarä. i. 1966). 75.yatisa. A later record of Vira Vikramáditya -deva. Gopal and S.D.deva4' Two newly published inscriptions form Rattihalli in Hirekerur Taluk of Dharwar District also register gifts to a long spiritual lineage of Kálámukha preceptors of this same Kittagáve. the guru of Sarve§varäya. The full spiritual genealogy given includes ten generations of preceptors who must have extended over more than two hundred years. 43..(santati). 44. The religious virtues of a Kalyänasakti and his spiritual predecessors are described at considerable length in both inscriptions: Kalyánasakti was the disciple of Sarvesa.) and bears dates equivalent to 1181 and 1188 A.santati. 42. 37. OCR. See also B. /bid. dated in 1213 A. entrusted to Kalyäna § akti. The genealogy begins with Vdmadeva -yati. 4. See also Archaeological Survey of India. 3. This title was in fact claimed by several Kálámukha preceptors during the reigns of various Western Cálukya. 40. Taken together. and from Haralahalli in Dharwar District shows that the Kittagave.santati was a major institutional subdivision of the Kálámukhas. See above pp. Ardhápur. 39.Hakkalu (Kuppatúr) in Shimoga District (together with several associated temples in this region). showing that he had important political patronage and influence either with the Kadamba feudatory or with the Seuna king himself. ARIE for 1967 -68 (1979). and the temples of Mallikárjuna and Sarvesvara at Ardhápur in Nanded District. "preceptor of the seventy -seven places" (saptähattari.4 and 7 of 1949 -50. nos. 320. nos.. OCR. PDF compression. the evidence from Rattihalli. the Koti §vara temple at Devasthána. 1961).APPENDIX B 237 Murujavi (II) is given the title räjaguru. that we met in the epigraphical elogies of the Kálámukha lineages of the Savante -§vara temple at Tilivalli in Dharwar District. 114. vol. 241. Academic research on the Kálámukhas is still in its initial stages. stone nos.sthänäcärya).parisad was previously unknown to modern scholars. 4. 7 and 25 of 1943 -44.Hakkalu. ARIE for 1962 -63 (1967). vol. Tilivalli. Kalacuri and Seuna kings 44 The preceptor Murujávi II of Rattihalli is given the same epithet. 45. vol. ARIE for 1972 -73 (1983). stone nos. stone no. Annigeri (Dharwar: Kannada Research Institute. no. vol. 1963. 163. nos. 294. 796. 59 (Nidanégila). 398. stone no.. ARIE for 1970 -71 (1979). ARIE for 1958 -59 (Delhi. 331. 454. and a great deal more work needs to be done. ed. ARIE for 1965 -66 (1970). web optimization using a watermarked evaluation copy of CVISION PDFCompressor . See also the new Epigraphia Carnatica. 5. stone no.M. 330. First is the problem of the sources of financial and social support for these 44.. The preceptor Vidyabharana of Tilivalli is given the additional epithet of "teacher of the Kittakróma monastery" which again makes his connection with the Kittagave. 80. 13 and 17 of 1948 -49. 137.santati highly probable. nos. I I. 797. Devasthána. 22 and 3. 64. 3. Summaries. ARIE for 1960 -61 (1964).santati of the Parvatávali and takti. 239. Some of these inscriptions have been published in Karnatak Inscriptions.santati centered at Belagave in Shimoga District a5 A collection of the available information about the known organizational divisions of the Kálámukhas and their principal centers yields the following diagram on the next page. nos. 65. Other probable Kálámukha related inscriptions of somewhat lesser interest which are not noted either in my The Keipalikas and Keildmukhas or elsewhere in this appendix include the following: Gopal and Ritti. This Kittagave. perhaps rivaled only by the Múvaraköneya. 8. nos. 1. 145. stone nos. 122 -25. 468. 333. stone nos. particularly in two areas. A. Nandimath. had interests incompatible with those of the large temples." The Indian Historical Review. Nandi's thesis is an attractive one. pp. 32 -46.A web optimization using a watermarked of CVISION PDFCompressor . but he fails to weight the influence of contingent historical events such as the fall of the Western Cdlukyas of Kalydna and the later takeover of the region by a Muslim dynasty. 190 -201. but R. 1974). 76 -90. Handbook of Virosaivism (Delhi:evaluation Motilal. These groups. "Origin of the Virasaiva Movement. PDF compression. 2 (1975).parisad (Andhra Pradesh. 46.C. he argues. who were comprised of and led by Smúrta Brahmans. 1973). R. The inscriptions contain considerable' information relevant to this subject.N. OCR.N. Karnataka) I 1 Parvatdvali B hujarlgíivali Ittige-santati (Mattikote. Shimoga District) (Puligerc. Jha.kóneya. Dharwar District) (Pippaligrfima..santati Belleya. and his "Introduction" to the new edition of S.santati ivalirlgi santati (Tilivalli. Shimoga District) Milvara. Sharma and V. pp. Dharwar District) Kittágdve. Indian Society: Historical Probings (New Delhi: People's Publishing House. Nandi's position stresses the importance of large land holding and industrial temple estates as the foundation of the Killámukha movement and the subsequent rejection of this temple estate system by the Virasaivas. Religious Institutions and Cults of the Deccan (Delhi: Motilal.APPENDIX B 238 Kíllárrt ukhas I I Sakti-parisad Simha. "Origin and Nature of Saivite Monasticism: The Case of the Kalamukhas" in R. Osmanabad District) preceptors and their monasteries and temples. copy 1979). Nandi's pioneering studies seem to be the only serious attempt so far at analyzing the available data 46 As it has evolved. Nandi. farmers and artisans.santZina (Belagáve. etc. There is also a need for a more exhaustive and detailed examination of the empirical evidence.S. become very scarce. and trans: B. old vol. son of Likuli vara. inscriptions referring to Kálámukha preceptors suddenly. web optimization using a watermarked evaluation copy of CVISION PDFCompressor .F. FIN 112. PDF compression. Epigraphia Carnatica. however. old vol. 25 [1957].L. Fleet. An inscription of 1368 A. Ed. The second inscription was re.A.Hakkalu (Kuppatiir) in Shimoga District dated in a year equivalent to 1280 A. 88. (See T. p. who were the dominant religious force in northern Karnataka and many surrounding areas up to at lçast 1200 A. who are likely the same two persons (see Vasundhara Filliozat. son of Lakulasvaradava. By this time. Then inscriptions reappear at many of these sites starting from about the end of the fourteenth century.edited in Karnatak Inscriptions.li.APPENDIX B 239 Second is the problem of determining the process of takeover of the Kálámukha temples by the Viraaivas and the nature and extent of the historical connection between the Kálámukhas and the Vira§aivas." Journal of Oriental Research. By the middle of the thirteenth century. Krishna. Another from the same site and same date registers a grant to Cikkadava. Kannada Research Office. Sce also the epigraph of 1285 AD. 1. and somewhat mysteriously. OCR. Nilakanta Sastri (I bid. Tipsur 12. 19) thinks that the dances may be I. 16 (1958). L'Épigraphie de Vtjayanagar du début a 1377 [Paris: École francaise d'extreme. Epigraphia Carnatica. Panchamukhi (Dharwar.D. registers a grant to Bikkidéva. These priests are said to be ráyarájagurus and to have "the lustre of the autumn moon which swells the ocean of the Siva doctrine (sivasamaya). K. J. vol. Epigraphia Carnatica. The Kiilámukhas. Epigraphia Carnatica.D. have simply 47. Trichinopoly District. see an epigraph of 1292 A." It is more likely that they were Piisupatas than Kiliimukhas. R. See above pp. nos. The Piisupatas were still active at Tiruvinaikka. 12 (1876). 100.. 12. Gb 76. 123. old vol. I would like to discuss this latter problem a little further. 1941). 90). 1 -50.irtgiiyats. Similarly. Sec also an epigraph of 1252 AD. respectively. Madras. Mahalingam. "A Family of Pisupata Grhasthas at JambukEsvaram. 1973]. from Hassan District giving a long account of the life and miracles of a priest named Parvataiya.L.D. most of the temples and monasteries are in the hands of Virasaiva preceptors. old vol. 15 (1943). and trans.D. The next oldest seems to be a record of 1252 A. related to the god Mallikiírjuna of Sripar ata. Journal of the Bombay Branch of the Royal Asiatic Society. Nilakanta Sastri. The latest record which clearly mentions Kálámukha preceptors is an inscription from Devasthána. Sb 275. Rice. from Munavalli in Belgaum District 47 Both pertain to the reigns of Seuna kings. but it is more likely that they are Kälamukhas.V. and ed. ed. 8.. Rice. in 1584 AD.S. in M. North Kanara District.D. 79 -85). There follows over one .hundred years of virtual epigraphical silence from all the Kálámukha sites.A.orient. from Tumkur District mentioning a supporter of the Lákula system in B. from the Madhukeivara temple in Banavasi. from Tumkur District mentioning a Sivayogi Cikka Aghammc -diva and his spiritual son Cikka -dava in K. the famous site of the Mallikárjuna temple at Sri §ailam in Andhra Pradesh becomes the site of the Vira§aiva monastery called Bhiksávrtti.ailam proper. pp. Venkataramanayya (Hyderabad: Andhra Pradesh. 50. suggesting that earlier inscriptions may have been purposely destroyed (see Talbot.. first mentioned in a grant of 1385 A. Swnmaries. 10. vol. 134 -41. Premlata $arma (Delhi: Motilal.D. 16. 1976). pp. The G6laki Matha priests seem to have belonged to the Saiva Siddhánta sect 51 How can the disappearance of the Kálámukhas be accounted for? Political. Rama Rao. See Cynthia Talbot. we find a fifteenth or sixteenth century inscription at this site which records the installation of an image ( ?linga) of the Vira§aiva Basave§vara. The iasupatas continued to exist in this region until at least the end of the thirteenth century. found there relates the history of the Pásupata founder -saint Lakulúa (ed. no. See M.K. 1967). I3hankarkar.D. at Srisailam. Sharma (eds. Bajpai Felicitation Volume) (Delhi: Agam Kala Prakashan. These seem to be the earliest records (also SU. Without a great deal of further research in both epigraphical and literary 48. See Ekaliirga.49 Similarly. See Talbot.ri'ailam (I lyderabad: Govt. 7 and in Epigraphia Andharica. N. Bajapeya (K D.D. however.mciheitmpm. The two inscriptions are edited in South Indian Inscriptions. 1969). "G6laki Matha Inscriptions from Andhra: A Study of a Saiva Monastic Lineage. Copal and Ritti. to the god Mallikirjuna of Srisailam may have been a Kili mukha.R. and described at length in a 1506 A. also note 8) suggests that the preceptor Parama -srva of the Kalmatha who was the donee of a 1293 A.APPENDIX B 240 disappeared 1s To take the example of the Sávantesvara temple at TilivalJi in Dharwar District. 51. ed. OCR. 53 of 1945 -46. 503 of 1312) found at S`rI. 133 -46.panditárcidhyocaritramu by Pillkuri S6man5tha.D. 49. Director of Archaeology and Museums. Other examples of this transition are cited above pp. A somewhat similar situation occurs in the case of the well -known former Piisupata temple of Ekliitgji near Udaipur in Rajasthan. The Temples of.. The late date makes this unlikely. p. 151 -65). 1987).). Viirasaiva text of about the thirteenth century written in Telugu. JBBRAS. 22 [1904 -071. 10. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . (SH. 140 -41) also tentatively identifies the Asamkhyiita Máhésvaras found at Snsailam in 1313 A. 167 -72. (ARIE 41 of 1915) with the Virasaivas. social and religious factors must all have been involved. PDF compression.. ed. although the identification of the Kalmatha with the Kallu and SiIi mathas may well be correct. Sri ailam copper plate inscription so Cynthia Talbot has shown that this Bhiksávrtti Matha also had some historical connection with the earlier Gdlaki Matha. Shastri and R. respectively. vol. 44 -51. Talbot (pp.D." in A. pp. Talbot (p. 1. A work which might shed more light on the transition is the Malliktirjuna. An inscription of 971 A. 137. of Andhra Pradesh.D. grant (APRE 244 of 1966) from Lingala. the Pisupatas were not even mentioned. D. Kurnool District.M. 504) and 1315 A. When the traditional Sanskrit history of the Eklirgji temple was written. 140). The intellectual centers of both the movements are large monasteries. I think this opinion needs some revision. Summaries. 54. coupled with fieldwork at the temple site themselves.53 To begin with. li). There is. PDF compression. to what extent is it possible to characterize Virasaiva beliefs and practices as an outgrowth or further development of Kálámukha. I argued that "the evidence suggests that the Virasaiva movement was a reformist schism from the Kálámukha church with Basava cast in the role of Luther.Pásúpata beliefs and practices? Writing twenty odd years ago. without specifically calling him a Viirasaiva. 543. 167 -68. RE. See above pp. fleet. He is described as a great aiva saint. "S2 Today. on second thought. no. supposedly gave large donations from the State treasury were none other than the Kálämukhas. Both place special emphasis on the worship of this god in the form of a litiga. we have the ambiguous figure of Ekántada Rámayya. stone no.b.lingas ( "moving lingas ") as are Vira§aiva preceptors.APPENDIX B 241 sources. See also Archaeological Survey of India.. The geographical spread and concentration of the two movements is nearly identical. 40. 167 -72. and many former Kálámukha temples were subsequently occupied by the Virasaivas.D.. The Ablúr inscriptions have been edited by J. in Vira§aiva literature. In addition. It cannot be denied that there is at least some historical continuity between the two movements. any analysis of this question must remain highly speculative. 139 -44. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . 50 -54 of 1948 -49. The story of his victory over some Jains in the time of Bijjala is described in both the Canna Basava Purana and in an undated inscription from the Some §vara temple at Abliir in Dharwar District of about 1200 A. nos. There are even a few doctrinal similarities between Prasupata and V-tra§aiva theology. 213 -65 (n.). concerns the possible historical continuity between the Kálámukhas and the Virasaivas. OCR.DS4 In this inscription Ekántada Rámayya is said to have delivered a sermon in the Brahmesvara temple 52. both the Kálämukhas and the Viraaivas arc worshippers of diva. therefore. 53. See above pp. ARIE_ for 1958 -59 (Delhi. then said to be a minister of the Kalacuri king Bijjala (c. however.. See also Gopal and Ritti. One preliminary question which is somewhat more tractable. Desai has edited some further Ablitr inscriptions relating to Ekántada Ritmayya and others in Epigraphic Indica 29 (1951). 1963). a strong likelihood that the jahgamas to whom Basava. 1145 -1167 A. Epigraphic Indica.F. 5(1898 -99). In other words. The assenions of this paragraph are more fully documented above pp. 169 -70 for further details. Kálámukha preceptors are sometimes called jahgamas or jahgama. vol. 55. 13 (pp. PDF compression. Sanskrit learning and vernacular poetic inspiration. Ekántada Rámayya is also mentioned in several V-Ira§aiva inscriptions from other sites in Karnataka. On the whole. no. 632). Vira§aivism represented not "a reformist schism of the Kálámukha church" but rather its overthrow.55 Another inscription from Mandhya District. 7 (new edition). the entire atmosphere of devotionalism and of religious and social non . The characteristic sat.conformism found in the early Viirasaiva vacanas has no observable point of contact with the orthodox scholasticism purveyed in the Kálámukha monasteries. The extent to which later V.ira§aivas subsequently fell back into a religious and social conservatism similar to that of the Kálámukhas is another question best left to others to discuss. vol. Epigraphia Carnatica. 86. the differences between the Kálámukha and Virakiva movements are even more striking. more accurately.242 APPENDIX A at Ablúr.D. The record bears a date equivalent to either 1280 or 1305 A. Epigraphia Carnatica. but in any case it displays little similarity to the pentads of the Pá §upata texts. aivas may have become popular only some time after Basava. which is known from other records to have been controlled by the Kálámukhas until at least 1144 A. OCR. Pa§upata theology bear little resemblance to each other. Viirasáiva theology and Kálámukha or. described as a descendant of Ekánta Rámesvara. the scholastic and the devotional. Even if we admit the existence of some elements of historical continuity between the Kálämukhas and early Virasaivas. social and spiritual hierarchy and social and spiritual equality. no. It can even be said the two movements represent antipodes of Indian intellectual and religious tradition the Brahmanic and the anti . 558).Indian culture and regional culture. More important.Brahmanic. The Some§vara temple at Ablúr also contains relief sculptures depicting Ektántada Rámayya's victory over the Jainas together with scenes from the legends of the Vira§aiva saints Jcdara Diisimayya and Siriyálasetti and Cailgálavve. Karnataka. A grant of uncertain date from Kempanapu in Mysore District mentions the Vira§aiva teacher Ekánta Basavésvara. there is no doubt that Basava and his fellow V-irasaivas revolutionalized many of the cultural and social values of the earlier movement. probably the same as Ekántada Rámayya. 197. pan . about 150 years after his famous victory over the Jains 56 Nonetheless. includes Ekántada Rámayya's name in a list of Vira§aiva saints.D. 6 (new edition). web optimization using a watermarked evaluation copy of CVISION PDFCompressor .. 5¢. Was Ekántada Rámayya at that time a Kálámukha? There is really no way of knowing.sthala doctrine of the V'tra. 144 (pp. He has made numerous research trips to India under the auspices of both the India Mexico cultural exchange agreement and the American Institute of Indian Studies.David N. His recent publications include several articles on the Kabir Panth. on Gupta history. Lorenzen has been a professor in the Center of Asian and African Studies of El Colegio de Mexico in Mexico City since 1970. web optimization using a watermarked evaluation copy of CVISION PDFCompressor . and a forthcoming book on Kabir legends. Estudios de Asia published by El Colegio de Mexico. In 1989 he was a visiting professor at the University of Iowa. PDF compression. y Africa. He is currently editor of the Spanish language journal. OCR.