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grammarian Vyadi, a contemporary of Panini (circa 350 B. C.) according to Kathāsaritsagara, IV Taranga, but who flourished certainly before Katyāyana mentions Ghaṇṭākarna as a 'Gaņa' of Siva: " गोपालो ग्रामणीमालुर्घटाकर्ण करन्धमौ".
See Svopajnatīkā on v. 124 Abhidhānacintāmaṇi II, P. 89. Skandapurāṇa, Kāśīkhaṇda, Uttarardha, Adh. 53, v. 8 and vv. 30 to 43 (p. 232) also mention Ghaṇṭākarna as a 'Gana' of Siva. Harivamsa Bhaviṣyaparva Adhs. 79 to 83 refer to Ghaṇṭākarṇa and his meeting Srī Kṛṣṇa in Badarikāśrama and his worship of Viṣṇu.
INTRODUCTION
Yogini Tantra (p. 461) v. 101 also mentions Ghaṇṭākarna as one of the Viras. Jinaprabhasüri refers in his Vividha-Tirtha-Kalpa (p. 86) to a shrine of Ghaṇṭakarna Mahavira 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 Narāyaṇa is a small temple wherein an image of Ghaṇṭakarna is even this day found installed.
Bhasya I, v. 1318 says that employment of Nimitta i. e. Divination through excess of pride would engender Asurī Bhāvanā (Demonic mood) which would bring about next birth in the Demon-class of deities. Commentary on Bhāṣya I, v. 2681 mentions creation of horses through the aid of Yoniprabhṛtā by Sri Siddhasenācārya. Bhāṣya I, v. 2824 refers to Vidya. Bhāṣya I, vv. 2958-2964 mention employment of Vidya 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 Vidyas already referred to (Bhāṣya I, v. 2508) there are references to Prajnapti Vidya (p. 56), Mohini and Stambhani Vidyās (Bhāṣya III, v. 4809, p. 1291; also commentary on Bhāṣya I, v. 2744) and Abhogini Vidya (Bhāṣya III v. 4633, p. 1250).
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घण्टाकर्णस्ततोर्वश्च दक्षिणं पार्श्वमास्थिताः || १०१ || योगिनीतन्त्रम् ।
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