Epilogue

An academic study has to come to an end though the queries might be everlasting. It is with this feeling that I am winding up my work but I am sure I will very soon start digging again into the ravages of past for more.

Each and every chapter that I have discussed in my study can be elaborated into a separate study in itself. For me the most enlightening aspect has been the links that I could manage to find and establish between Lakulisa-Pasupata order and other such esoteric orders like Siddhayogesvarimata, Kaula tradition, Natha Sampradaya and Vajrayana Buddhism to mention a few important ones.

Though the initial intention of this thesis was to study the dichotomy between ritual and philosophy but the examination of varied data led to interesting revelations which prove that the dichotomy is only apparent and does not really exist. On closer observation one finds that this idea of dichotomy with which I started emerges out of ignorance and lack of understanding of the system. The so called ‘wild and horrid practices’ possess a logic of their own and are not ‘Pre Aryan’ aberrations as many scholars would like us to believe. As I tracked the antiquity of such practices interestingly while on one hand I was directed to various tantric texts it also led to various Vedic texts too. Same is true also for the inquiry into the nature of Siva-linga which again lead to Vedic precedents. This knowledge has greatly contributed to my understanding of the said system and also opened up various novel possibilities of looking into the system with renewed interest.

Dealing with texts originals, translations and adaptations helped me contextualize the thoughts and beliefs of this order into the larger body of Saivite thought. In this process the the early Saivite imagery and its iconological import proved to be very helpful. Visiting sites like Karvan, Elephanta, Jogesvari, Jagesvara and Ellora helped me see the visuals in the new light. Earlier during study tours I had seen and understood the panels in these sites from an iconographical perspective but now I could see them as didactic panels trying to popularize a certain line of thought. The interesting link between theology and literature is represented in the most apparent manner in the panels seen at all the temples dedicated to Lakulisa-Pasupata order. The impact of Kalidasa’s writings on art brings the point home completely.

The query started when I read about the extremely irrational sounding rituals prescribed for the aspirant of this order. Moreover I was agitated by the antifeminist declarations in Pasupata-sutra where it asks aspirants to shun women. Left at that the study would not have progressed further and like most people the order would have appeared as a male chauvinistic one to me. understanding the nature of the sutras I realized that these injunctions were meant for young male aspirants who had to follow brahmacarya and interaction with a woman would have meant losing all the concentration and dedication that this order demands. I could find parallel between such suggestions and Plato’s banning of artist from Utopia on the pretext that they can delude people. This idea of ‘possible delusion’ and to keep their precious disciples under control seems to have been the reason for such harsh words against women.

Philosophically the concept of mukhlingas and pancmukhalinga has been very important for LP order. It is clear that the narrative panels were meant for the laity but a true ascetic had to concentrate on the Sadasiva aspect, pancavaktramurti of Siva which is much more abstract. This idea has been discussed at length by Maxwell and Kramrisch in their papers and in this context two images ‘Nand Linga’ and ‘Saiva heptad from Parel’ comes across as interesting examples of Saiva images as ‘meditational constructs.’

The imposing image of Sadasiva seen at Elephanta too falls in the same category and so do mukhlingas from various parts of the country and beyond.

The detailed study on ling and linga worship opened new vistas for me. The juncture at which this term started to be used as a phallic symbol was interesting to figure out. The erotic symbolism in Vedas as presented by Dange helped me better in understanding this potent symbol.

Seeing Vedic and Tantric thought not as two antagonistic streams but two different methods addressing the same query shattered many a myths that I had been taking for granted. I am greatly indebted to insightful writings by Pt.Gopinath Kaviraj whose words for the first time made me see this connection and which I hope to carry further in my future research.