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INTRODUCTION
grammarian Vyādi, a contemporary of Pāņiņi (circa 350 B. C.) according to Kathāsaritsāgara, IV Taranga, but who flourished certainly before Kātyāyana mentions Ghanțākarņa as a 'Gaña' of Siva:
“1918 SUTAIGĀZIFUATTUAT". See Svopajnatīkā on v. 124 Abhidhānacintāmaņi II, P. 89. Skandapurāņa, Kāśikhanda, Uttarārdha, Adh. 53, v. 8 and vv. 30 to 43 (p. 232) also mention Ghantākarņa as a 'Gana' of Siva. Harivamsa Bhavisyaparva Adhs. 79 to 83 refer to Ghanțākarņa and his meeting Sri Krsna in Badarikāsrama and his worship of Visnu.
Yogini Tantra (p. 461) v. 1011 also mentions Ghanțākarņa as one of the Viras. Jinaprabhasūri refers in his Vividha-Tirtha-Kalpa (p. 86) to a shrine of Ghanţākarņa Mahāvīra on Sri Parvata really referring to the last Tirthankara Mahāvīra. It may be of interest to note that outside the main temple of the famous Sri Badari Narāyana is a small temple wherein an image of Ghantākarna is even this day found installed.
Bhașya I, v. 1318 says that employment of Nimitta i. e. Divination through excess of pride would engender Asuri Bhāvanā (Demonic mood) which would bring about next birth in the Demon-class of deities. Commentary on Bhāşya I, v. 2681 mentions creation of horses through the aid of Yoniprābhstā by Sri Siddhasenācārya. Bhāşya I, v. 2824 refers to Vidyā. Bhāşya I, vv. 2958–2964 mention employment of Vidyā to ward off danger from beasts of prey, invocation of a deity for the purpose through contemplation by a Sadhu usually performing severe austerities, as also heroic physical self-defence. Besides Gauri and Gāndhāri Vidyās already referred to (Bhāşya I, v. 2508) there are references to Prajnapti Vidyā (p. 56), Mohini and Stambhani Vidyās (Bhāşya III, v. 4809, p. 1291; also commentary on Bhāşya I, v. 2744) and Abhogini Vidyā (Bhāșya III v. 4633, p. 1250).
+ एक जङ्घोनलश्चैव कर्दमालितविग्रहः ।
घण्टाकर्णस्ततोद्धश्च दक्षिणं पार्श्वमास्थिताः ।।१०१॥ योगिनीतन्त्रम् ।
