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The Indian Analyst
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North Indian Inscriptions |
RELIGIOUS CONDITION
been definitely identified, but was probably identical with modern Kadvāhā, in the former Gwalior State, which possesses the remains of a Hindu monastery and not less than fourteen Brāhmaṇical temples, all belonging to the 10th and 11th centuries A.D.[1] M.B. Garde, former Director of Archaeology, Gwalior State, says, “Such a group of temples is found at no other single place in the Gwalior State. Kadvāhā thus deserves to be styled the Khajurāhō or Bhuvanēśvar of the Gwālior State.” The Mattamayūra clan sent its Āchāryas to distant countries such as Chēdi and Andhra to found maṭhas for the propagation of the Śaiva doctrine.[2] .. There are four well-known sects of Śaivism, viz. Śaiva, Pāśupata, Kāruka (or Kāruṇika) and Kāpālika. The Āchāryas of the Mattamayūra clan belonged to the first or the Śaiva School. Their names ended in Śiva or Śambhu as those of the Pāśupatas ended in rāsī. Some Śaiva Āchāryas of both these schools are mentioned in Śilāhāra inscriptions. Thus Jñānaśiva, who received a gift on behalf of the temple of Bhāiyapēśvara, probably belonged to this Śaiva sect.[3] He is described as a disciple of Vāḍāchārya of the Western Āmnāya. This shows that there was a great center of this sect in Western India. Ambhōjaśambhu, another ascetic of this sect, has been mentioned above. Vēdaśiva, who was the Rājaguru of Mallikārjuna, was also of this sect. Vyōmaśiva, who is described as Bhōpaka, also belonged to this very sect. He later became the Mahāpradhāna of Mallikārjuna’s successor Aparāditya II.[4] This indicates what political influence these Śaiva Āchāryas wielded at the court of the Northern Śilāhāras. The Miraj plates of Mārasiṁha mention the Pāśupata Paṇḍita Brahmēśvara, who is highly eulogised therein. His disciple was Chikkadēva, who also was learned like him.[5] Another Pāśupata ascetic Vēdāṅgarāśi is mentioned in the Nandui inscription.[6] The Miraj stone inscription of Vijayāditya mentions Śōvarāśī, the head of the Śiva temple at Seḍambāḷa, who, judging by his name, who also a Pāśupata.[7]
.. There is a lengthy discussion in Aparārka’s commentary on the Yājñavalkya-smṛiti about the acceptance of the doctrines, and the observance of the practices, of these sects of Śaivism. The orthodox followers of the Vēdas did not look with favour on them. Some of them said that they were proclaimed by Śiva for misguiding the people who had strayed from the correct path of the Vēdas. Aparārka condemns certain rites of these sects which required the use of liquor, the offerings of victims to Chaṇḍikā, the preparation of mystic collyrium in skull-cups on the occasion of eclipses for the smearing of the eyes for the attainment of miraculous powers etc. as sinful and prohibited in the Kali Age. He sums up the discussion by stating that only those practices of these sects which are not opposed to the dictates of the orthodox sacred texts should be followed.[8]
..
The worship of Śiva and their other gods consisted of aṅga-bhōga and raṅga-bhōga.[9] The
former comprised the eight offerings (ashṭavidhā archanā) of water, sandal paste, flowers,
akshatās, incense, lamp, food and tāmbūla. The latter included entertainment of the deity with
singing, music and dancing. One record mentions the dārikās,[10] who correspond to the modern
dēvadāsīs, and who entertained the god with singing and dancing. The Śiva temples were
resorts of the ascetics of the sects, for whose food and raiment provision was made out of the
[1] C.I.I., Vol. IV, pp. clv f.
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