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A Historical Survey on the Founders, Speakers and Dynastic Traditions of Pashupata Cult

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A Historical Survey on the Founders, Speakers and Dynastic Traditions of Pashupata Cult International Journal of Research and Review Vol.7; Issue: 2; February 2020 Website: www.ijrrjournal.com Research Paper E-ISSN: 2349-9788; P-ISSN: 2454-2237 A Historical Survey on the Founders, Speakers and Dynastic Traditions of Pashupata Cult Satendra Kumar Mishra1, Satyarth Prakash Tripathi2 1Assistant Professor, 2Professor, Amity School of Languages, Amity University, Lucknow Campus, Uttar Pradesh, India-226010 Corresponding Author: Satendra Kumar Mishra ABSTRACT indispensable whether its form was communal or not. It is known that in the Shaivism is highly coordinated with antiquity Maurya period, the general form of (mythology). It is not impossible that the creator Shaivism was questioning the popularity of Indus-civilization was in a state of criteria, its relation cannot be declared as uncertainty on the matter of Pashupata cult. It is specific as any other Shaivite community. If also not without doubt that in the Vedic Aryan literature, Rudra-Pashupati ideology has been in the evidence of Panini and Patanjali is circulation, but expressing this view would be accepted as a historical proof, then the consistent with the view of historical justice that thoughts and feelings of Pashupata cult can the existence of Pashupata cult existed in any be reflected on the field. Panini was related situation preceding the fifth-eighth century BC. to the north-east India thus it is estimated Under the pre-median situation in the sanctum that the existence of Pashupata cult has sanctorum of Panini, Patanjali and other remained subdued in this region. Based on evidences, it has been revealed that the the analysis of Sudhakar Chattopadhyay and phenomenon of Pashupata cult was manifested other Greek authors, the conclusions are that in the sixth century BC. A side of the religious in the beginning, the development area of revolution can be accepted, whereas on the Pashupata cult was predominating was the place of Vedic era naturalism and polytheism, the creation of theism based on devotion was eastern India where many subdivisional being done and on the other hand the cults used to operate. importance of policy, conduct and asceticism in After the Mauryan age, the foreign place of Vedic rituals and sacrifices was getting invaders accepted the Indian religions, importance. A reward of this tremendous which was an important reason for the environment was Pashupata religion that used to development of mythical religions. There pray for the liberation and peace of the society were many Shaiva followers in the Indo- like other religious systems like Buddhist, Jain, greek, Pahlava and Kushan rulers. Although Aajivik and Panchraat. the fact is that they also encouraged other religions. In the coins of Kushan king, Key words: Pashupata, Panini, Existence, Mauz, there is a male figure depicting the Sanctorum ‘dand’ and the trident, which Jitundranath INTRODUCTION Banerjee has recognized as Shiva. Sudhakar Origin of the Pashupata cult can be Chattopadhyaya, on the basis of Trishul, has traced to fifth century BC. The phenomenon considered it as an indivisible symbol of of the cult may probably, but before its different sects, but it is worth remembering creation, its history of development for that the ‘dand’ was a special sign of the many centuries is in obscure in the absence Pashupata cult. Hence it is possible that the of evidences. The Shaiva-description is Mauz has been a disciple of Pashupata cult. available in the Mauryan period, but it is Similarly, engraved images of Trishul and International Journal of Research and Review (ijrrjournal.com) 104 Vol.7; Issue: 2; February 2020 Satendra Kumar Mishra et.al. A historical survey on the founders, speakers and dynastic traditions of pashupata cult head clad with ‘Jata’ with ‘dand’ in the right tiger cloth is a possibility of Pashupata cult. hand on the coins of Gondofernes are This was the national deity of the state of clearly visible. On some other currencies of Kuninda. A copper stamp has been obtained this same ruler, the skin cloth has been from the place called Sirkap in Takshashila, exhibited in the left-hand of Shiva, which in which Shiva has taken triceps in the left was the peculiarity of the Pashupata cult. hand and has ‘dand’ in the right hand. This This leads to the conclusion that this is written in 'Brahmmi' and 'Shrivardasas' in devoted ruler ‘Mauz’was devoted to the Kharoshti. Banerjee has assumed that in the Pashupata. There is sometimes a painting of present picture, the ‘dand’ of right hand in leather-based cloth on the coins of Vim the picture is similar to that of the Kadaphesus first. On the coins of Kadafis II, ‘Hiraklees’ depicted on Indo-greek coins, a figure has been inscribed with a trident but it is unambiguous that the subject of the and ‘Parsu’, type of weapon, and the title of picture is entirely Indian and that it is from the king has been displayed as 'Maheshwar'. Pashupata cult. Consensus does not impede Kanishka is well known for his devotion hindrance in relation to this. towards Shaivism. ‘Dand’ are mostly Evidence of the above-mentioned available in the arms of the Shiva on certain currencies is echoed by the fact that in the currencies. ‘Dand’ has also been present on preceding first-second century BC, Huvisk's coin. It is important to note that Pashupata cult started getting political this 'traditional' practice of ‘Pashu-Pash’ protection. After the Maurya Period, the described in the Atharvashiras Upanishad Indo-greeks, Pahlav and Kushan rulers has been visible in most of the coins. Rudra promoted Shaivism, in which some of them has also been termed as an ‘Pash dharak’, were worshipper of Maheshwar. It is visible the one who carries punishment rope, in that the Maheshvar was usually used with Shvetashtaver Upanishad. Pashupata cult. Apart from this, the painting The painted figure of the Shiva is of ‘Dand pashucharm dhari’ and ‘Pash also available on the ancient currencies of pashucharm dhari’ pictures on their coins early centuries. Jitendra Nath Banerjee has seems to be related to Pashupata cult. It is given a detailed description of it. Some of well known that these aristocrats were the these can be related with the Pashupata cult. supporter of the Pashupata cult in their For example, 'Ujjainini's' coin has human religious ideology. Therefore, he supported figure which is holding the ‘Dand’ in right the Pashupatas and other religions along hands, and in the left hand is ‘Kalasha’ with Shaivism and Vaishnism. It is also (which can be considered as a Kamandal). known from the ancient evidence that Kapingham had it described as the form of a Kunind, the ruler of Ujjayini, may have sun-flame, but this idea was not expedient in been related to Pashupata cult. terms of scholars. In Banerjee's figure no. 8, Apart from the evident literary human figure has been displayed with three evidence and currency evidences, the heads. Allen has given it the name of evolution of Pashupata cult prevailing in ‘Mahakaal’. The three heads of Shiva are this era is reflected. Mahabharata and also painted on Kushan currencies. We can Pashupata sutra are important sources for relate to human figure with ‘dand’ as the this period. Scholars think that the mention symbol of Pashupata cult because it had a of Shaivism in the Mahabharata is implicit, specialty of Shiva holding the ‘dand’, as and their relation is from the earliest three well as the Mahakaal form of the Shiva, also centuries of Christ. But it is also possible called Bhairav, who was the basis of that the Pashupata cult mentioned in Pashupata opinion, There is also a picture of Mahabharata should not be present and it is the Shiva on the local currency of Kunind related to the period of the second and third kingdom. Trident in the right hand and centuries BC. The date of Pashupata cult has ‘dund’ in the left hand in these pictures with been confirmed by Anantakrishna Shastri International Journal of Research and Review (ijrrjournal.com) 105 Vol.7; Issue: 2; February 2020 Satendra Kumar Mishra et.al. A historical survey on the founders, speakers and dynastic traditions of pashupata cult between 100 and 200 AD. Sudhakar is also clear from this narrative that it was Chattopadhyay has conceded this principle against the ‘Varnashram’, which was not that under the prescribed period, there was based on scriptures, which was based on the development in the two branches of foundation of ‘Maheshwar Shiva’. It is a Pashupata cult, one is the classical form of universal fact that the immediate society, Pashupata cult, whose representative is Varanashram was overlaid on religion. In Pashupata sutra, while the other party forms the same narration, the details of the its scriptural form which is available in invention of ‘Veerbhadra and Mahakali’ by Mahabharata. It is indispensable to justify Mahadeva have been presented. These the theory that critical analysis of these two figures were included in non-Aryan types of evidence can be done. elements. This narrative also mirrors that The Structure of Pashupata worship in the significance of Sankhyoga's influence on Mahabharata the Pashupata cult. King Daksh’s story In the Mahabharata, there is a reflects the social background of Pashupata- description of Shaivism related to Pashupata sect, because its worshipers have been cult, which is divided into three categories: described as ‘Siddha’ and ‘Vidyadhar’. In the first place, the details are included, in Ghosts, Monsters and Satans have been which a hero has worshipped Lord Shiva declared as their successors. It is also said and has been given the ‘Pashupatashtra’, that the devotees of the Shiva started divine weapon of war. sacrificing luncheon while performing The second category is connected yagya, some began to laugh, some began to with the source written in praise of Shiva rain blood to terminate the yajna.
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