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...

The discovery of Guddimallam linga in 1903, a significant archeological find from Chitoor District, Andhra Pradesh came as a major breakthrough in Saiva studies. The earliest Saiva sculpture that we come across is the one carved on the face of Gudimallam linga housed in the Parasuramesvara temple.It had been dated to 2nd BCE on the basis of similarities shared with Bharut and Sanchi Yakshas but digging within the temple’s garbhagrha revealed that this linga of hard igneous stone and dark brown color belongs to the temple’s earliest phase, that is 3rd BCE thus revealing a well developed Saivite artistic and iconographic tradition as early as that in South India.

Guddimallam Linga
[Illustration 7. Guddimallam Linga,Parasuramesvara Temple, Andhra Pradesh, 3rd BCE]

The sheer height (5feet) of the image and absence of a yoni pitha points at a time in history when linga was worshipped independently as a potent symbol rather than a symbol of union of male and female. This again connects perfectly with LakulisaPasupata tradition where the feminine force is completely absent and focus is on retaining the male energy for higher creation. Rather it is storing of precious energy than letting it flow into the mundane channel of reproductive cycle, hence pointing at the extremely esoteric and austere nature of the order.Two armed Siva, carved in high relief,standing on a yaksa presupposes the form of later mukhalingas to some extent but seems to be a direct prototype for the Lakulisa images seen at Karvan though iconographically there are some differences. As the image is not ithyphallic one can read it as a Siva image, probably PreLakulisa image but with strong Pasupata leanings.

Lakulisa, 7th -8th CE
[Illustration 9. Lakulisa, 7th -8th CE, Karvan, Gujarat ]
Lakulisa, 6th CE
[Illus 10. Lakulisa, 6th CE, Sindhavaimata Temple, Karvan, Gujarat]
Ithyphallic Siva
[Illustration 11. Ithyphallic Siva, Rishikesh,Uttarakhand, 2nd -1st BCE]


Pre Lakulisa ithyphallic image:

That there was no dearth of such images can be gleaned from the fact that we find ithyphallic Siva images right from 2nd BC.Siva in ithyphallic form as seen on Wema Kadphises coin is also found in stone around this time in North India, A staute of red mottled stone, typically a characteristic of Mathura school was found at Rishikesh. Interestingly the height of the statue is 4”9””,almost similar to the Gudimallam linga. It can be seen standing in abhaya mudra, with kamandalu in the left hand and the characteristic draping of the dhoti and scarf.Being an ithyphallic (urdhvareta) image at once separates in from other Yaksha, Naga or Vasinavite vyuha figures seen around this time and points at his being Siva and most probably, the ascetic lord of Pasupata Saivites..

Two other extraordinary Saivite reliefs datable to 1st-2nd CE are found from Musanagar pillar presently situated in the Mukta devi temple. In centre on one of the top panels a two armed ithyphallic Siva figure crowned with Pre Kusana type of fluted turban is seen seated in lalitasana,..Iconographically the most interesting features are the three auxiliary male forms emerging from the central figure of Siva. Two arise from either side of his shoulders; each is two-armed and wears headgear.The middle form emerges directly from Siva’s headdress. The other relief shows a standing Siva, associated with attributes similar to the seated Siva. He is ithyphallic with right hand in abhaya, left hand holding a jar near the waist.A lion and a yaksha flank him to the right and left respectively.

Musanagar pillar
[Illustration 12.Ithyphallic Siva, 1st-2nd CE, Musanagar pillar, Muktadevi temple]

In these early depictions Siva is shown alone, his female counterpart absolutely absent again proving him to be a god of ascetics.

The early Ardhanarisvara images probably were perhaps the symbols of all creative and generative aspect of Siva who was in no need for a female counterpart to create, a precursor to the ideas of later Natha Siddhas who believed that both male and female powers lie within us and its only by yogic, meditational and esoteric practices one can gain access to the opposite sex in oneself and hence create without the need for the other[1] .This concept is at the root of the images of Ardhanarisvara. Both male and female are aspects of one and the same reality and are differentiated only when Siva wants to create.This contention is substantiated with the fact that The Linga Purana states that when Brahma discovered that beings created by his mental process failed to multiply and thus to continue creation, he approached Bhava for help. Thereupon the lord caused himself to be born from Brahma’s forehead in the form of Ardhanarisvara and hence continued the process of creation.

An early Ardhanarisvara image from Late Kusana period,emerging from a linga very much like Guddhimallam imgae points at popularity of this concept at least among some Saivite orders and the fact that the image is ithyphallic again points at some ascetic order.

Siva Ardhanarisvara
[Illustration 13. Siva Ardhanarisvara, Kusana, 1st -2nd CE,]

Footnotes and references:

[1]:

Briggs G.W.Ed, ‘Gorakhnath and the Kanphata YogisDelhi, 2001 p201

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