Yasastilaka and Indian Culture

SR No.: 001609
Original Sutra Author: N/A
Author: Krishnakant Handiqui
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 1968
Total Pages: 566
Language: English
Classification: Book_English, Story, Literature, & Culture
File Size: 16 MB

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YASASTILAKA AND INDIAN CULTURE
the Soma Śmbhu quoted several times in the īsānasivagurudevapaddhati (Kriyāpāda), specially as the verses cited from him deal with ritual ; and the Somasambhupaddhati, to judge from the title, must have been a work on ritual. If our identification of the two authors is correct, Soma Sambhu may be assigned to the latter half of the tenth or the first half of the eleventh century. It may be added that the succession of teachers at the Golaki Matha seems to have continued unbroken till 1261 A. D., the date of the Malakāpuram pillar inscription, which records the grant of a village to a celebrated Saiva teacher named Visvesvara Sambhu. The ramifications of the great Matha have, as a matter of fact, been traced, beyond the thirteenth century and the geographical limits of Tripuri, to the Tamil and Telugu lands.
A very old Saiva establishment, much earlier than the tenth century, and associated with the Pāśupata sect, appears to have existed at Kāyāvarohaņa, also called Kārohana and Kāravaņa, identified with Kārvān in Dabhoi tāluka in Baroda State. The place is known also as Kāyāvatarana or Kāyāvatāra. Kaundinya states in the introduction to his Bhāsya on the Pasupatasūtras that the Lord, assuming the form (kāya ) of a Brāhmaṇa, became incarnate at Kāyāvataraņa, went on foot to Ujjain, and taught his doctrine to Bhagavat Kusika. The reference here is to the tradition that the Pāśupata doctrine was revealed by Nakulīsa or Lakulīša, the last of the the twenty-eight incarnations of Siva.
The various incarnations of Siva are mentioned in Vāyupurāna (chap. 23), Lingapurāna (chap. 24), Sivapurāna (Vāyavīya-samhita II, chap. 10 ) and in Kuumapurāna, in the last chapter of the first part. The begin with Sveta and end with Lakulin; and they are called Yogācāryas in the Sivapurūna, The Vāyy and Linga-purānas, which give the more detailed account, mention Kāyārohana or Kāyāvatāra as the place where Lakulin manifested himself, along with such famous sites as the Kālañjara mountain and the Prabhāsa Tirtha where certain other Avatāras of Siva are said to have revealed themselves. The Lingapurāna makes in this connection particular mention of Pāśupata Vrata, and declares its superiority to Sāṁkhya or the Pancarātra discipline. Kärohaņa is glorified also in the Kāravanamāhātmya, a work of unknown date, which declares it to be a Tirtha as sacred as Benares and Prayāga; and tells us that Lakuin here merged
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For the Golaki Matha see Saletore: Ancient Karnataka, Vol. I, p. 362 ff. In a record found in the Madras Presidency, the Kalacuri king Yuvarā jadeva is stated to have donated three lakhs of villages to Sadbhava Sambhu, the head of the Golaki Matha. See Amoda Plates of the Ilaihaya kiny Pộthvideva in Ep. Ind. VoI, XIX, p. 75 ff,