Kapalikas and the cult of body

In Brhajjataka, Varahamihira, a famous astrologer enumerates the seven classes of ascetics and the heavenly bodies under whose influence they are born. He classified Vrddhas to have been born under the moon (Soma). Interestingly the 10^th CE commentator Utplala equaled Vrddhas with Kapalikas and identified them as wandering ascetics who seek refuge with Mahesvara.. Kalkacarya, a Jain scholar from 5^th CE too connects moon with Kapalikas. Interestingly there is a mention of Vrddhadeva in Karvanmahatmaya which could very well have been a Kapalika Siddha hence suggesting that the area around Karvan was sacred to them. There is also a mention of Lakulisa’s temporarily staying with Vrddhadeva, which shows that there was a definite connection between both systems of thought.

Literature as well as texts are full of fantastic stories about the Kapalika ascetics, usually maligning them and showing them as some horrific, power crazy and materially inclined savages. Hence Bana’s sympathetic and detailed description of these ascetics as highly religious and knowledgeable group in Harsacarita seems to give a truer picture.He gives a detailed physical description of he sage Bhairavacarya whom he sees as a powerful and highly knowledgable soul, though he is seen performing “Sava puja”in a cemetery to become a Vidhyadhara. This powerful spell called Mahakala-hrdaya is not mentioned elsewhere in such a positive light. Other works of literature like “Malati Madhava” and “Mattavilasa” etc portray them as wild, pathetic souls usually having a petty materialistic motive..

As Lorenzen^[1] has rightly observed the figure of a Kapalika is used in literary work to arouse the feeling of Jugupsa, to produce Bhibatsa Rasa. All the paraphernalia surrounding a Kapalika adept like human bones, flesh, blood, skulls, cemetery etc hae immense capacity to produce disgust in a layman and this pen picture is evoked not to give any genuine information about the sect but to produce Bhibatsa Rasa and I would also add Bhayanaka Rasa to it. The fearsome aspect becomes a factor for enjoyment in these works and hence the focus on all the gory details by the writers who waned to create a hightened state in their readers. But for a researcher such works can prove a deterant if taken as a proof. Hence there is a need to dig into other sources which would give us a better picture of the sect.

The Epigraphical sources for Kapalikas are very few. Only two inscriptions, one from Nasik district and another from Baroda district have been found which clearly register donations to Mahavratin ascetics. However the term “Kapalika” does appear in three Jain inscriptions from southern Mysore state.

Interestingly one of the most important Kapalika grant, a copper plate was found in the bed of the Karmada at Tilakwada in Baroda district hence giving credence to the contention that Karvan and areas nearby were a stronghold of Kapalikas at one time. This grant registers the gift of a village named Viluhaja for a temple of Srighatesvara and was issued from the temple of Manesvara at the confluence of he Mana and Narmada rivers^[2] . Dated too 1047CE, it was dedicated to a muni called “Dinakara Mahavratadhara” who was like Kapalin Sankara in bodily form.

We know that the Kapalikas continued to exist in Gujarat until at least 12^th CE from the “Moharajaparajaya” of Yasahpala.^[3] This probably explains the iconography of the all the stray images in Karvan which have been displayed at the site museum. The tantric element is unmistakable in most of these images, though hardly any coherent theory can be formed about them.

Footnotes and references:

[1]:

Lorenzen David p.28

[2]:

Ibid p.29

[3]:

Ibid.p.30