Lakulisha-Pashupata (Philosophy and Practice)
by Geetika Kaw Kher | 2012 | 86,751 words
This study discusses the dynamics between the philosophy and practice in the Lakulisha-Pashupata order. According to the cave temples of Elephanta and Jogesvari (Jogeshwari), Lakulisa was the 28th incarnation of Shiva, and Pashupata Shaivism his doctrine, of which the Pasupatasutra represents the prominent text detailing various ritual practices (v...
An insight into Asceticism
The term “tapas” which applies to ascetic practices in general recognizes the efficacy of the endurance of discomforts and of the difficulties which such an aspirant has to face.
The importance of tapas is stressed upon in Ait. Brahmana[1] in these words:
“Heaven is established on the air, the air on the earth, the earth on the waters, the waters on truth, the truth on the mystic love and that on tapas.”
Upanisads too uphold the idea of tapas especially the Jabala Upanisad which advocates an extreme form of asceticism and asks the aspirants to root out all desires from their hearts.Coming to the Epics, both Ramayana and Mahabharata in its main and auxiliary plots mention various hermitages full of ascetics who acquired supernatural powers and priviliges due to their extreme and prolonged austerities. The story of Kirata-Arjuna where Arjuna takes the Pasupata vow and meditates on Siva by performing austerities is a well known event from Mahabharata.
The pen picture of an early form of Saivite ascetic is met with in Kesi Sukta of Rg Veda[2] where a muni is described as follows:
“The hairy one supports the fire
The poison-fluid, and heaven and earth;
He is all sky to look upon,
The hairy one is called this light
The Munis, girdled with the wind,
Wear garments soiled, of yellow hue;
After the wind’s course follow they,
When once the gods have entered them.
Transported with the ecstasy
Of Munihood we mount the winds;
Ye, mortal men, are able now
To see our bodies and no more.
He flies through regions of the air,
Beholding all the various forms-
The Muni, who was made a friend
Of every god for ministry.
The steed of Vata, Vayu’s friend,
The Muni, by the gods impelled,
In both the oceans hath his home,
In eastern and in western seas.
Treading the path of sylvan beasts,
Gandharvas and Apsarases,
The hairy one knows every thought,
Sweet and most stimulating friend
Vayu has twirled for him;for him
He breaketh things most hard to bend;
When he, the hairy one,has drunk
With Rudra from the poison-cup.”
This hymn describes an ecstatic ascetic who looks wild in his exterior but possesses the supernatural powers matching the deities and has done away with the fetters (pasa) which bind him to the wordly life.
Radhakrishnan[3] summarizes the description given in Ath Veda in these words:
We hear of great ascetics who obtain the mastery of nature by tapas. They reduce the elemental forces to their control by this asceticism. It was then well known that ecstatic conditions could be induced by the mortification of the body. Man can participate in divine power by the hidden force of magic. The possessors of magic and witch-craft were accepted by Vedic seers and their calling was dignified with a result that magic and mysticism soon became confused. We find people sitting in the midst of five fires, standing on one leg, holding an arm above the head, all for the purpose of commanding the forces of nature and subduing the gods to their will.
Thus all sorts of marvelous achievements were made through extreme penance. Our epics and Puranas are full of stories which suggest the power of tapas. Indra got rid of Brahma-hatya by meditating upon Pasupati and performing severe austerities for thousand years. Ravana is known to have worshipped Siva in the most difficult ascetic methods and received the boon of invulnerability in return. Visvamitra the Ksatriya compelled the gods to grant him the birth and rights of a Brahmin by performing severe austerities.
The power of asceticism is well summarized by Manu in these words[4]
“Whatever is hard to be traversed, whatever is hard to be attained, whatever is hard to be reached, whatever is hard to be performed, all may be accomplished by austerities; for austerity possesses a power which it is difficult to surpass”.
As comes across through various myths and legends Siva himself is the ideal ascetic. Rather Puranic Siva is an interesting amalgam of a worthy householder and a thorough ascetic.
What characterizes Lakulisa-Pasupata system is not only its philosophical side or spiritual discipline (sadhana) but also the rites and rituals it prescribes. Kaundinya in the beginning of his bhasya offers adoration to Pasupati who has created the whole world beginning from the Brahman for the good of all.
He says that the five subjects of discussion in the Pasupata system are:
The teaching of Pasupata system is for the total annihilation of all kinds of sorrow and this teaching can only be communicated to proper disciples. When the disciple follows the ascetic practices recommended by the lord he attains liberation through His grace. So the most important step is to get initiated in the system which is termed as Diksa.
Footnotes and references:
[1]:
(Ait Brahmana.,11,6,4)
[2]:
Kesi Sukta of Rg Veda as quoted by G.W Briggs in “Gorakhnath and the Kanphata Yogis”, Delhi,p.214
[3]:
Radhakrishnan S. “Indian Philosophy”,Oxford University Press, 2008 vol 1,p121