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been alluded to in the text, yet the synonym Mahadevāyatana1 given for the same proves the accuracy of the above statement. The worship of Śiva with all its ceremonial aspects extracted the utmost devotion of the people from all strata of society. High Brāhmaṇa priests as well as the people belonging to the lower section like the Pulindas were the ardent devotees of Siva. The story is cited of a Brahmaṇa and Pulinda, both worshipping the image of Siva, but the Pulinda is mentioned to have reached an exalted status due to his sincere devotion.2 Bāņa also mentions the evening worship of Śiva as a general feature of the time." In the Malatimadhava of Bhavabhuti Malati can be seen going to the temple of Śiva on the fourteenth day of the dark half of the month.*
A CULTURAL STUDY OF THE NISITHA CURNI
The worshippers of Siva could be divided into three classes (i) clericals or ascetics, (ii) their lay-followers, and (iii) the ordinary people who had no connection with any particular sect. The Sarakkhas, the Bhautas and the Pandaramga ascetics of the NC. may be included into the first group of the Saivite ascetics. Describing the chief Pasupata practices Somadeva records their particular habit of besmearing the body with ashes in the morning, noon and evening. The Sarakkha ascetics mentioned in the NC. may be identified with the Pasupatas on similar grounds. I-Tsing also refers to a class of ascetics who anointed their body with ashes and tied up their locks of hair." The Sarakkhas used to store the ashes for the rainy season as a part of their ritualistic parapher
1. रुद्दघरं महादेवायतनमित्यर्थः NC. 1, p. 146.
2. NC. 1, p. 10.
3. Like the sweat of Sandhya in her delight at Śiva' worship-Harṣacrita,
Tr. pp. 10.
4. Malatimadhava, Act III.
5. Bhandarkar, op. cit., p. 169.
6. NC. 3, pp. 101, 160, 532, 584.
7. NC. 2, p. 119; NC. 3, pp. 123, 414.
8. Handiqui, op. cit., p. 199.
9. Takakusu, op. cit., p. 2.
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