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, Campus, , -226010

Corresponding Author: Satendra Kumar Mishra

ABSTRACT indispensable whether its form was communal or not. It is known that in the 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, - ideology has been in the evidence of Panini and 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 , 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 . 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 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. 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 ’ 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 ‘’ 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. The nature and in the third place there are such details of Veerbhadra, which is painted, leads to which also contain the sutras of Pashupata non-Aryan elements. He has been described cult in the establishment of companionship as a pungent male, whose eyes were very with Shaivism. bloody, his hair was brown in color, his In the Mahabharata, Pashupata cult appearance was frightening in view, his hair is described directly at one place and it has was lifted upwards. been said that Pashupata was a popular The character of Veerbhadra was community with Sankhya, , Panchraat and demonic. His clothes were and . Srikanth is described as the reddish. In this context Maheshwar fever Vice-President of Pashupata-Shastra, but in has been mentioned, which is an this description, there is little light in the explanation of the fact that Pashupata Shiva context of its historic presence. More is a provider of the diseases and also thereby importantly, there is an ‘-Yagya’ providing liberation. Vedic Rudra has also narrative, which makes the visions clear on manifested this sentiment. In this narrative, different sides of the Pashupata cult. the site of Daksh-Yagna is propagated in the According to the narration of this narrative, form of Gangadwar i.e. Haridwar. It is also it is known that in the contemporary society, mentioned in this narrative that Mahayogi there was no cosmology in the society for Dadhichi had warned Daksha that he had Pashupatas and the sect of the Maheshwars committed a heinous crime by not invoking was different from the tradition of Vedic Lord Shiva in this yagna, because according Rudra, because in this narrative, Maheshwar to Dadhichi, if there is no worship of Lord himself has explained to Uma himself that Shiva then its neither Yajna nor religion. Under the contract no portion of the Daksh replied that the majority of Rudra, sacrifice is offered to them. who holds the trident in hand and the Jataa In the second place, Daksha has also on the head, resides here. He does not know explained the rationale of his actions, saying any other Maheshwar. Dadhichi said that that many Rudra are in his cognition, but he the entire devandal is incomprehensible is unfamiliar with who is this Maheshwar. It compared to Shankar and this yagna has

International Journal of Research and Review (ijrrjournal.com) 106 Vol.7; Issue: 2; February 2020 Satendra Kumar Mishra et.al. A historical survey on the founders, speakers and dynastic traditions of pashupata cult moved on the path of destruction. After this, in the long run. The same Daksha said that Lord is equally principle is reflected in Kalamukh saint great, and will collect all the sacrificial ‘Bonteyimuni's’ work 'Ishwarkritwad offerings. siddhant'. It is also important that King Daksha prayed Mahadev with Shankaracharya had said this as many names after the destruction of the 'Ishwarakarin'. At the end of the book, Yajna. There is also knowledge about the Pashupata-Vrat has been mentioned, which nature of Pashupata cult from its center. is compatible with all of the ‘Varna- In the first place, the glory of this Dharma’ and ‘Ashraya-Dharma’ and in praise is devoted to the fact that a new contrast to any other part. In this context, it interpretation of Pashupati has been made. has also been prescribed that it is the In which the ‘Pashu’, Jeeva is attached to achievement of this tough Pashupata-Vrat ‘Pash’, . Shiva is her master. by practicing yoga and meditation. It is also In the second place, Pashupati has important to note that in Yoga Sutras of also been called a ‘Danddhari’. It appears Patanjali, these Rules have been that the Sannyasis of this sect had to bear mentioned, which were unique parts of the ‘Dand’ and the hairs on the head had to Pashupata cult. These Yum rules have also be shaved, because it has been clearly stated been mentioned in the records of the that the who carry the dand must Kalamukhs. This Kalamukh principle was in have clean head. So, their name is Dandi- existence in some form in Lakulish’s Mundi. It is also circulated that the ‘Ripu Pashupata-cult, because in this archive, the nashak is ‘dandswaroop’. The priest without Kalamukh principle has been shown related hair and priest with Jataa are the same as to Lakulish. you. They are said to be on a site called The structure of Pashupata cult in Dandi-Munda and Tindhandwadi. They are Pashupata sutras also described as having ‘Jatil’, ‘Ugradand’ It is reflected in the previous and ‘Kamandal carrier’.. discussion that anti-shastra and non-Vedic In the third place, the Pashupati has elements was prevalent in the post Mauryan been given the name of 'Bhimvratdhar'. era of the foreign rulers (from second They have been addressed by the title of century AD to 3rd century AD) in the ‘Gunhvradhari’. Probably 'Bhimvrhatradhar' Pashupata cult. Probably, the foreign kings means the Pashupatas. had provided protection to it against the It is also possible that Vedas culture, and helped in its 'Bhimvrvatdhar' may be 'Mahavratradhar's establishment and its popularity was also second noun. It was related to the Kalamukh being promoted in public. For this reason, and Kapalik sect of Shaivism. this was necessary in the Hindu Sanatani In the fourth place, Shiva has been society that it was felt that this Pashupata called as ‘Kapal Hast’ and the most loved cult should be adapted to the Vedic tradition material for him is ashes of cremation. All so that the society can be protect the of these specialties are of the Pashupatas, Varnashram religion. It has been expressed but it should be remembered that the people that the period of Lakulish would have been of the cult were originated from in the second or first century AD. Therefore, Pashupatas. there should be no objection to adopting it In the fifth place, Pashupati has been that it has been proved to be helpful in depicted above Vishnu, , Sun and other making the Lakulish Pashupta cult favorable Gods. He is also called the ‘Creator’. This to Vedic and Varanashram dharma. It is also fact is important, because he is considered notable to note that traditionally Lakulish as a creator by Pashupati who has been was the one who created Pashupata Sutras, recognized as a characteristic of the whose main aim was to adapt the scriptures Pashupata cult, which was accepted by of the Brahman and Vedic tradition. The

International Journal of Research and Review (ijrrjournal.com) 107 Vol.7; Issue: 2; February 2020 Satendra Kumar Mishra et.al. A historical survey on the founders, speakers and dynastic traditions of pashupata cult creation of the Pashupata Sutras has been before Guptas, primarily because of the made between 100 AD to 200 AD, but it is abundance and diversity of the evidences. also possible that this composition should be The source of the Pashupata cult of this the work of the two centuries and even period is mainly the following: before, because in it the ideology of ‘ 1. Purana siddhanta’, has not been mentioned. It is 2. ‘Pancharth Bhashya’ of Kaundinya evident from the study of Pashupata Sutras 3. Athvashiras Upanishad that it was contrary to the Vedic dharma 4. Harshacharita and Kadambari by Baana described in the Mahabharata, because the 5. Details of Huesan-Tsang Varnashrama Dharma has been followed in 6. Lakulish-Pashupata’s statues and Pashupata Sutras. It has been clearly stated immediate records and Pashupata temple. that the devotee should not have any The rise of Gupta Dynasty is highly conversation with a Shudra or a woman, and esteemed in India's cultural history, as there if he gets confused, then he should do was a resurgence of in this age. In pranayama, should chant Rudri Gayatri or place of Buddhist and Jainism, Vaishnava, ‘Bahuroopi’, which Kaundinya considered a Shaiva and other mythological religions name for eternal Shiva. There are some were promoted. The political religion of the other specialties of this kind of Pashupata Gupta kings was Vaishnava, however, they tradition which we can call the Lakulish used to admit the principle of religious Pashupata cult. In this first place, the non tolerance and encouraged other religions. sanatani element of the Pashupatas has been This is the reason that the progress of given special emphasis on sanatani yoga in Shaivism also came in this period. From the this cult. It is said in the beginning of the era of Chandragupta II, Mathura-column text- article is a sign of the history of Lakulish- 'That is: Patshupateh: Pashupatam Pashupata sect, because in this record it is Yogaviddhi Vyakhyasamah.' clearly mentioned that a Maheshwar In the second place, the principles of named Uditacharya established two devotion have been given a special place in Shivalings in honor of his namely the Pashupata Sutras. For example, it has Kapil and Bhagvat Upmitra. The same been said that meditation should be done in Uditacharya has been related to Bhagvat the heart. Its main purpose is to get Rudra- Kushik, who was in the elite disciple Saasya. It has not been given the details of tradition of Lakulish. This proves to be an those disciplines, which have been the unambiguous form that in the time of characteristics of other religious systems. Chandragupta II, Pashupata scholars had In the third place, some specific things have strong influence in Mathura region. In this also been pointed out about the behavior of period, the authenticity of Pashupata cult is the Pashupata ascetics, such as a revealed by Kalidas’s ‘Kumarasambhava’, should use ashes in the body three times a ‘Kiratarajuinam’ of Bharavi, ‘Matthilas day. Must stay in the solitary house or the Prahasan’ of Mahendravarman and many cave or the Shamshan ghat. Must control his other inscriptions, temples and statues. sensory organs. Should live life by alms. It Kumaragupta I (415-455) was a genius of is also permitted to eat meat, if the animal is God Skanda. Vanya Gupta was the devotee not killed himself. One should wear a of Lord Mahadev. From the Udayagiri garment and behave like this so that by records of Chandragupta II, it is known that which the common man is able to get rid of his minister Veer Shaiv showed his devotion the monk, and see him with hatred. to Lord Shiva. the creature. Prithisena, the The development of the Pashupata cult Chief of Army Staff of Kumaragupta I, was during Gupta age also told to establish Phallus at a place The history of the development of the called Karamdand. Pashupata cult is clearer than in the history Evidence from Vayu Purana

International Journal of Research and Review (ijrrjournal.com) 108 Vol.7; Issue: 2; February 2020 Satendra Kumar Mishra et.al. A historical survey on the founders, speakers and dynastic traditions of pashupata cult

The study of Vayu Purana shows commentators before Kaundinya are not that this mythology was familiar with the available. Kaundinya has elaborated the communal nature of Shaivism. In many story of the incarnation of Krishna in the places, efforts have been made to prove form of Lakulish. Shiva was born in this superiority with Vishnu and . The form in Agnihotra form and came to Ujjain. traditional rivalry of Vaishnav and Shaiva This Brahmavarta resident gave initiation to also gives the same impression. Kushik. There are five popular - But the communal rivalry which is Saddozat, Vamdev, Aghor, Thatpurush and indicated in it seems to be related to the Ishan. The Kaundinya has put a special liberal tradition, and from this point of view, emphasis on the first . From his the communal atmosphere of Vayu Purana commentary, it is also known that the life of meets with the preceding communal images the worshiper of a Pashupata devotee was of Mahabharata, and not from the epic divided into many stages. There were communal accounts of Mahabharata, which mainly four stages - in the first place, a true are famous for its rivalry . It is natural in had to live the life, in which there is this communal background that the oldest complete control over the mind and body. In creed of Shaiva-Dharma is in Pashupata the second stage, the Shaivite devotees cult. In the 23rd chapter of Vayu purana, abandon all external rituals and live in the there is a list of twenty-six incarnations of society, while living in such a way that the Lord Shiva and the list of four disciples of society ignores it and neglects its society. In each of them in relation to Maheshwar the third place, the devotee lives in the Yoga. It appears that this tradition Shamshan Ghat and in this state, he gets the had the effect of the ‘Chaarvuyuha knowledge of the transience of everything. Siddhant’ of the Vaishnavas. Undoubtedly, In the fourth state, he renounces completely this list was related to the Pashupata sages, and remains absorbed in the meditation of because the names of the monks who came the Pasupati and remains unaffected by his to Mathura's records are also found here. In quaint surroundings. Kaundinya has told the addition, there are other lists of Pashupata five main principles of the Pashupata cult- teachers in the later Gupta literature, and 1. The knowledge of Pasupati in the form of some similarities can be seen in the list of the last creator ‘Karta’. Vayu Purana. Lakulish and ‘’ 2. ‘Karya’, ‘Jeeva’, soul have also been mentioned clearly, which 3. Yoga method, by which the soul receives seems to be the fact that Vayu Purana was unity with ‘Pati’, Pashupati. fully acquainted with the incarnation of 4. ‘Yama’ means behavior by the seeker. Lakulish. 5. ‘Dukhant’, Liberty means freedom Evidence of the Kaundinya’s Pancharth S.N. Das Gupta has expressed the Bhasya opinion that the Pashupata cult that has been In the Gupta age, a strong proof of mentioned in the Pashupata-Sutra and the prosperity of the Pashupata cult is the Kundinya Bhashya is similar to that of the commentary on the Pashupata Sutras by Pashupata cult described in Madhav's Kaundinya called ‘Panchartha Bhashya’. Its ‘Sarvadashan-sangrah’ and ‘Shankar time would have been sometime between Bhashya’. In the second place, the the 4th century AD and the sixth century Pashupata cult mentioned in the Kundinya's AD. It appears that one or two other commentary is primarily a commentators must have been present religion, because only Brahman can adopt before the chronology, who would have the initiation of Pashupata cult, but in many written criticism on the Pashupata sutras, ways it is also against the Vedas, because in because the Pancharth Bhasya has been Brahmin religion the observance of the presented in different variations in many disciplines has not been done somewhere sources. Unfortunately, the texts of earlier and the chanting of ‘Om’ has been made the

International Journal of Research and Review (ijrrjournal.com) 109 Vol.7; Issue: 2; February 2020 Satendra Kumar Mishra et.al. A historical survey on the founders, speakers and dynastic traditions of pashupata cult medium of meditation. It seems evident Pashupata cult. Commentaries on ‘Shankar from the commentary of the Kaundinya that Bhasya’ by Ramnuja, Vachaspati Mishra, in this period, there was a need to provide a Bhaskaracharya, , etc.also decent status to the Pashupata cult in mentions about Pashupata cult. Evidence of society, so that it could be properly the ‘Sarvadarshan sangrah’ of Madhava in compiled by the ideologues. So far this 14th century AD is also important. In commentary is valid, which proves its Rajshekhar and Haribhadra's ‘Shaddarshan popularity. Samucchaya’, the Pashupatas have also Evidence from Atharva Siras Upnishad been mentioned. The testimony of Guna The Atharvashiras Upanishad is Ratna and the importance of ‘Karvan considered of Gupta era, which mentions Mahatmya’ is also important for this period. Pashupata cult. In the Purana, On the basis of all these evidences, first of Pashupata-Yoga has been described, which all, we will present a historical survey of the is subtle than the Pashupata-yoga of Vayu development of the Pashupata cult from the purana. It has been revealed by the scholars seventh century AD to the 12th-13th century that the description of the Vayu purana AD. In ancient India, Shaivism had been Pashupata-Yoga is of later period from the established as a major religion and also got description of Pashupata-yoga of state protection. For example, the Maukhari Markandeya Purana. dynasty was biased of Shaivism. Bana has Perhaps in the Gupta age itself, the him selves written in the ornamental development of Pashupata cult also took language that, like the footprints of Shiva, place in Southeast Asia, because in the the Maukharis are like a spontaneous ‘Kambuj’ inscription of fifth-sixth century Shaiva. In Ishan Varman's Haraha record, AD, Record number 10, a Pashupata worship of Shiva and reconstruction of a scholar’s name ‘Vidyapushp’ is mentioned. dilapidated temple is clearly mentioned in Apart from this, the worship of Maheshwar honor of Shiva. In the Asirgarh record, Ravi has been mentioned in other records of Varman, the successor of Ishan Varman has Kambuj. Thus, the Pashupata cult crossed been described as the worshiper of the boundaries of India and had also been Maheshwar. Although it cannot be said in a broadcast in South-East Asia and became an nutshell that devotion of Maukharis was influential element in social and political communal or not, but the ‘Maheshwar’ life here. name used here is important. It is evident that in the 8th century, Shankaracharya had CONCLUSION called Pashupatas as Maheshwar and in After the Gupta period, Pashupata other proofs also the word ‘Maheshwar’ has cult became very popular during the pre- been used for Pashupatas. medieval period. The evidence is the In the Middle Ages, was mythological literature, cosmic literature, well-known for spread of Lakhulish description of Huean-tsang, Pashupata idols Pashupata cult. From here the former and temple In Puranic literature, Kurma medieval statues of Lakulish have been Purana, Ling Purana, and available from places like Udaipur, Jodhpur, Skanda Purana are prominent, whereas in Ajmer, Kota, Siroha, Chittaur, Bikaner, etc. the category of temporal literature, which prove the popularity of this religion. Harshacharita and Kadambari’s texts have a Inscriptions have been received from Harsh, special significance. There is also a special Abu, Ekalingiji, Chittaurgarh and Udaipur significance of South India's 'Mattaavilas which are related to Pashupatas. Prahasan'. Apart from this, the names of In the early medieval period, Orissa have been mentioned directly and had become a famous center of Pashupata indirectly in the plays. In his commentary, cult. Statues of Lakulish and other scholars Shankar has presented a description of have been available from this area. We can

International Journal of Research and Review (ijrrjournal.com) 110 Vol.7; Issue: 2; February 2020 Satendra Kumar Mishra et.al. A historical survey on the founders, speakers and dynastic traditions of pashupata cult tell many temples of Orissa related to 5. Rajaram, Kalpana, (2014) ‘Facets of Indian Pashupata cult, such as Lingaraj te (1000 Culture’, Spectrum’s. AD), Parashurameshwar (750 AD), 6. Chakravarti, Sitansu , (1991) ‘Hinduism, a way of life’. Motilal Banarsidass Pub. Kapilesvar, Mukteshwar (950 AD), 7. Chatterjee, S. Datta, D, (1984) ‘An Kedareswar (1100 AD), Megheshwar (1200 Introduction to Indian Philosophy’, University AD). .), Rajarani (Orissa). The Bhanjraj of Calcutta. dynasty kings (9th century AD - 12th 8. Chopra, R.M., (2015) ‘A Study of Religions’, century AD) accepted ‘Vrishabh’, Taurus as Anuradha Prakashan, New Delhi. the symbol of their princely state. From 9. Ludden, David E, (1996) ‘Contesting the which it is assumed that he was the patron Nation: Religion, Community and the Politics of Democracy in India’, Univ. of of Pashupata cult. Chandel ruler (9th Pennsylvania. century AD - 13th century AD) of Central 10. Banerjee, Jitendra Nath; “The Development of India can also be said to be related to Hindu Iconography”; Munshiram Manoharlal; Pashupata cult. Kalinjar, who was the center January, 2002. of his power, was a famous center of 11. Bhandarkar, R.G; “Vainavishm, Shaivaism Pashupata cult, as revealed by the evidence and Minor Religious Systems”; Collected of Kurma Purana and other mythologies. works of Sir R.G Bhandarkar, VOL. IV; Edited by - Narayan Bapuji Utgikar; Kalinjer inscription ( 1147) Bbandarkar Oriental Research Institute, Poona presents the proof of Mandap building in No. 4a, (1929); pp. 1 - 238. Neelkanth temple situated in Kalisar by Shri 12. Flood, Gavin; “Shared Realities and Symbolic Murthy in respect of Pashupatacharya. The Forms in Kashmir Śaivism”; Numen, Vol. 36, popularity of this religion is also highlighted Fasc. 2; BRILL (Dec., 1989), pp. 225-247 by the Kandariya Mahadev temple, 13. Flood, Gavin; “Saiva Traditions”; The Matgeshwar and Battesvar temples. In Blackwell Companion to Hinduism; Blackwell Publishing (2003); pp. 201 – 225. , the temple of Pashupatinath proves 14. Gupte, Ramesh Shankar; Iconography of the the popularity of Pashupata cult. The , Buddhists, and Jains; D. B. inscription of Vishnugupta also proves Taraporevala Sons & Company, 1972. popularity of Pashupatis. 15. Radhakrishnan, S. and C.A. Moore; “A Pashupata cult was not only Source Book in Indian Philosophy”. confined to North India. It was also given Princeton, New Jersey: Princeton University; respectable place in South India. From the (1957) p. 453 16. “RIG VEDA”; FourVedas - English inscriptions, it is known that Pashupata cult Translation; Translated by Ralph T.H. was of special publicity in this area. Griffith. According to the records of Nagarjuna, 17. Srinivasan, Sharada; Shiva as 'Cosmic during the time of Ikshvaku King Dancer': On Pallava Origins for the Shantimool, a Shiva temple named Bronze; World Archaeology, Vol. 36, No. 3, ‘Punyabhadraswami’ was constructed. The Archaeology of Hinduism (Sep., 2004), Taylor & Francis, Ltd ; pp. 432-450. REFERENCES 18. “Svetasvatara Upanishad”; Translated by– 1. Vedant Tirth, Acharya,(2011) ‘Rig Veda’, Swami Tyagisananda; Sri Math, Manoj publications, Delhi. Chennai. 2. Khanna, Meenakshi, (2007), ‘Cultural history 19. Verghese, Anila; “World Archaeology - Vol. of medieval India’, Social science press, 36”, No. 3, The Archaeology of Hinduism Delhi. (Sep., 2004), Taylor & Francis, Ltd.: pp. 416- 3. Ramchandran, R, (2013) ‘Hinduism in the 431 context of Manusmriti, Vedas & Bhagvadgeeta’, Vitasta publication, Delhi. How to cite this article: Mishra SK, Tripathi SP. A 4. Gandhi, M.K. (2014), ‘The essence of historical survey on the founders, speakers and hinduism’, Farsight publications, Delhi. dynastic traditions of pashupata cult. International Journal of Research and Review. 2020; 7(2): 104- 111.

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