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The Indian Analyst
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South Indian Inscriptions |
RELIGION They do not, however, give us any information about the management of these mathas. For this we must turn to the Malkāpuram inscription, which gives a detailed description of the measures adopted by Viśvēśraśambhu for the maintenance and management of the institutions he founded in his agrahāra village, viz., a temple, a monastery, a college, a choultry for the distribution of food, a maternity home and a hospital. Elaborate rules were laid down for the appointment of an Āchārya as the head of the Matha; his qualifications and the fee to be paid to him for his services were set forth in detail. The whole Śaiva community of the village was given the right to appoint a new Āchārya If the existing one was found negligent in his duty or was guilty of misbehavior.1 As Vivēśvaraśambhu was previously the head of the Gōlaki Matha, It would not be wrong to infer the similar rules were in force for the management of the mathas in the Chēdi country. There were four well-known sects of Saivism, viz., Saiva, Pasupata, Karuka (or Karunika) Siddhantin and Kapalika. The Acharyas of the Mattamyura clan belonged to the Saiva, not the Pasupata sect. According to tradition, Siva first initiated Brahma
the Creator, into this faith after a sacrifice in Daruvana.2 From the latter sprang this line of Saiva Acharyas. In some inscriptions the first Acharya is said to be Durvasas. His spiritual descendants called themselves Saiddhantikas, i.e., followers of the true doctrine. Madhumati in Central India is described as the abode of the Saiddhantikas.3 The siddhantas were revealed by Mahesvara. According to this sect, there are three principles, viz., the lord (pati), the individual soul (Pasu) and the fertters (pasa) The whole system has four padas, viz., vidya or right knowledge of the three padarthas, kriya or ceremonies consisting of diksha (initiation) etc., yoga or meditation and charya or discipline consisting in doing what is prescribed and avoiding what is prohibited. Charya and yoga are regarded as important as vidya.4 The Acharyas of Madhumati are described as having an excellent discipline.5 Most of the inscriptions of this clan contain descriptions of the yogic practices of the Acharyas. These led to emancipation (Siddhi). The Acharyas who attained emancipation were called Siddhas. Kadambaguha, the original home of the Mattamayura school, is called the venerable abode of the line of the Siddhas. Though the Acharyas of the Mattamayura clan were followers of the Saiva school, they were not bigotted. They studied various orthodox and even heterodox systems Rudrasiva, the guru of the Kalachuri king Jajalladeva I, is described as conversant not only with the siddhantas of his own but also with those of others.6 schools; he was, besides, well-read in the authoritative works of Dinnaga and others.6 In the Gurgi inscription, the Saiva Acharya prsantasiva is said to have spent his days in the company of meritorious persons who were adepts in the Philosophy of the Panchathikas or Pasupatas.7
There were several Pasupata Acharya living in the Kalachuri kingdom one of
them, viz, Rudrarasi who came from Lata was placed in charge of the temple of Siva under
the name of Vaidyanatha, and of the matha and the hall of teaching with gardens etc. attach
ed to them, which the Kalachuri dowager queen Alhanadevi had erected at Bhera-Ghaat.8
Another Pasupata Acharya known from the inscriptions, was Bhavarbrahman, who also had
1J.A.H.R.S.,Vol. IV. pp, 158 ff.; History of Bengal, Vol. I, pp. 684 ff.
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