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...

Siddhi in Pasupata-sutra and Yoga-sutra

According to Jacobi[1]

“as the Samkhya ideas formed the scaffolding of the pasupata doctrinal edifice, so also the yoga ideas constituted a similar sacffolding of its practical (ascetic and meditative edifice)”

The text, Pasupata-sutra is replete with the Yogic terms of self control and meditation. Terms such as yama, miyama, pranayama, ahimsa, sauca, tapas, dharana and others repeateldy appear throughout the Text,though the semantic content is not always the same as in YS of Patanjali

As mentioned earlier the word “yoga” has different connotation in Pasupata-sutra and is not similar to the ones in YS. It is broadly explained as “union” between pasu and pati and is one of the five fundamental concepts “pancharthas) of pasupata theology.

Here the aspirant approaches the god through his religious practices [2] (Pancharthabhasya p41 line 12, Sarvadarsanasamgraha line 79)

While the god approaches him by codana etc[3] (Pancharthabhasya p6 line 10)

Hence Pasupata yoga means a sort of communion for it is said that by virtue of this yoga the pasupata aspirant partakes of the attributes of the god Mahesvara[4] (Pancharthabhasya p41 line 17-18)

The aspirant who practices the Pasupata yoga vidhi diligently attains ashtsiddhi and also eightfold siddhi-laksana appears to him. But at the same time Pancharthabhasya warns the ascetic not to get too excited by attainment of such miraculous powers because it is not the ultimate goal and indulgence in them might even prove dangerous.

The concern comes across quite clearly in Pasupata-sutra 2. 12[5]

Pasupata-sutra 2. 12 Harsa Pramadi

It has been explained in Pancharthabhasya as a warning for aspirants not to get too excited or overjoyed by the acquisition of this supernatural power and indeed they are literally they are asked to refrain from getting “intoxicated with delight”

This section of the text as well as the commentary is sort of confusing but the gist of the section is that the aspirant has to maintain his sanity and go on humbly concentrating on Siva and not loose focus by gaining these powers.

The powers mentioned as tras in Pasupata-sutra 1. 21, 1. 22, 1. 23, 1. 24, 1. 25 are:

  1. Miraculous Power of seeing, hearing, thinking and knowing from a distance
  2. Omniscience
  3. The possession of swiftness of thought
  4. The quality of assuming forms at will
  5. Ability to perform actions even without using organs

It is interesting to note that while on one hand the aspirant is strictly warned against indulging in such supernatural practices Kaundinya states that this power can be (should be) used to attract new pupils[6]

Pancharthabhasya p42 linw 1-3

Here we may grant that after one has achieved Yoga, the material categories no longer apply, still the following matters are raised like a bright flag (ranga pataka) in order to attract the pupil

As is evident from the above quote siddhi is not considered a goal but remains as a means or as an agency for propaganda.The need for such a strategy talks of the kind of competition that the system might have faced. This portion also reminds one of various miracles performed by Budhha and Jesus Christ for mainly gaining followers.

So simply understood it seems like the USP’s of a certain practice were displayed in public to lure followers and disciples. History is full of such examples where godmen have tried to stun people with their supernatural powers for various reasons.

However for an aspirant who hasn”t yet reached the final stage there can be a total downfall and losing of all the tapas if he is not cautious.

Quoting from Mahabharata (3. 2. 62) Pancharthabhasya p67 line 7-15 ) Kaundinya[7] says, “Even at reaching on to this stage there can be a total downfall if the aspirant gets carried away by his body and bodily functions just as a charioteer even if intelligent may be carried away by ill-trained horses.

Thus at this stage when the temptations are maximum the aspirant is asked to continue his practice of pasupata yoga-vidhi and it’s only by the power (sakti/bala) of Mahatmya that aspirnt is is able to follow his goal.

Explaining this concept of Mahatmya Pancharthabhasya says (Pancharthabhasya p. 67 line 16-17)

“Mahatmya (greatness) is the force (virya) the strength (bala), the power (sakti) of the asceticism (tapas) of one who has not strayed from correct conduct”

Hence in a nutshell its by avoiding the dosa of harsa (delight) by apramada (intoxication) and being protected by the guna of Mahatmya that aspirant can advance further.Such aspirants attain the infinite power as much as Siva and their position is distinctly mentioned by Kaundinya when he says that Pasupati is the lord of all pasus except the Siddhesvaras and the liberated soul is beyond the jurisdiction of Pasupati

Pasupata-sutra 5. 47 karanadhikara-ivrtti

and he possesses the excellence of Mahesvara.

Pasupata-sutra 5. 40 tatha vartamanena Mahesvaramaisvaryam praptam

It is also stated that he becomes the master of all powers of Siva, except that of creation.

At this juncture it is important to state that other systems too advised aspirants to ignore the siddhi.According to P.V Kane[8] out of 195 sutras of YS, 35 (3. 16-3. 50) are devoted to the description of siddhi”. Yet among these sutras we see one which advises yogins to ignore these siddhis i.e Y.S 3. 37

YS 3. 37 “te samadhav upasarga vyutthane siddhayah

“In concentration these supernatural activities are obstacles (though) they are (considered to be) in the emergent state as perfections”

Vacaspatimisra explains the sutra as follows[9] :

A man whose mind-stuff is emergent (vyuttthita citta) thinks highly of these perfections, just as a man born in misery considers even a small bit of wealth a pile of wealth. But a yogin whose mind stuff is concentrated (samahita-citta) must avoid these (perfections) even when brought near to him.One who longs for the final goal of life (purusartha) the absolute assuagement of the three-fold anguish how could he have any affection for those perfections which go counter to the attainment of that goal

Hence it is clear a serious aspirnt in whatever the system he adhered had to simply consider Siddhi as a byproduct and not an end in itself. Classical sanskrit literature is filled with examples of “false ascetics and nuns” who got strayed from their goal and started abusing their miraculous power. Bloomfield[10] has explored this area thoroughly and has come up with many examples.

Footnotes and references:

[1]:

Hara 56

[2]:

Pancharthabhasya p41 line 12

[3]:

Pancharthabhasya p.6 line 10

[4]:

Pancharthabhasya p.41 line 17-18

[5]:

Pasupata-sutra 2.12

[6]:

Pancharthabhasya p 42 line 1-3

[7]:

Pancharthabhasya p67 line 7-15

[8]:

Kane P.V, ‘History of Dharmasastras, vol 5 poona 1930-1950,p.1451-1452)

[9]:

Ibid.

[10]:

Bloomfield, ‘On False Ascetics and Nuns in Hindu fiction’, JAOS vol 44 pg 202-24233 Pancharthabhasya 56

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