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004
AGHORASIVA'S BACKGROUND
Rrcneno H. Davrs
his Tattvaprakaiavrtti ,4 o
b
In this essay,I want to look more closely at the intellectualback_
groundof Aghorafiva, in the light of the persistentview that Saiva b
b
Siddhantais solely a Tamilian school of Hindu philosophy.
tt
I c
The importanceof SaivaSiddhantatheologyin Tamilnadu over the
past centuriesand its absencefrom other parts of South Asia have led s
many historiansof religionsto characteriseSaivaSiddhdntaas exclusively c
Tamil in origin. This notion goesback at least to one of the pioneersof b
Tamil studies,the missionaryG. U. Pope, who wrote in his study and
translationof Ma+ikkavacakar'sTiruvacakam;
The Saiva siddhantais the most elaborate,influentialand undoubt-
edly the most valuableof all the religionsof India. It is peculiarly
the SouthernIndian and Tamil religion and must be studied by
every one who hopesto understandand influencethe great South
Indian peoples.s
The same assumption reappears, with a slight disclaimer, in
M. Dhavamony'srecentsummary accountof ',Saiva siddhdnta',jn the
Encyclopediaof reli gion.
l l . P i e r r e - S y l v a i nF i l l i o z a td i s p u t e st h i s i d e n t i f i c a t i o n ,a r g u i n g t l . r a t a n o t h e r
King Bhoja the Fratihdra Mihira Bhoja rulingin Kanl'akubja in the ninth
century-may have been the author of this work See Filliozat, "Le Tattva-
p r a k a 6 ad u R o i B h o j a e t l e s c o m n r e n t a i r i eds' A g h o r a 6 i v z r c e r e yat de Srikurnara,"
J o u r n a l A s i a t i q u e 2 5 9( 1 9 71 ) , 2 4 7 - 4 8 . A n o t h e r S i d d h e n t a w o r k a t t r i b u t e dt o
tshojadevais the Siddhdntasdrdpadddot i, a ritual digest transcribedin 1067 (i.e..
s h o r t l y a f t e r t h e r e i g no f B h o j a o f D h a r a , w h o r u l e df r o m i 0 0 5 t o a b o u t 1 0 5 4 )
Soe Haraprasad Shastri, A Descriptive Catalogue of Sanskrit ],[anuscripls in rhe
Govcrnment Collection under the care of the Asiatic Society of Bengal (Asiatic
S o c i e t yo f B e n g a l C , a l c u t t a ,1 9 2 5 ) , V o l . 3 , p 5 2 . O n U t r u f r g a 6 i v aa n d B h o j a -
deva, see K. C. Pandey, An Outline of History of Saiva Phitosophy (.Delhi.
1986),pp. 23-4; and Malxotsavavidhi,p.425.
371
R. H. DAVTS : ACHORASIVA'S BACKGROUND
II
I Aghora5iva
In the Cidambaram legend, as I have mentioned'
t ln the Mahotsava'
receiveshis priestly consecrationfrom Durvdsashimself'
varytia' and goes on
I vidhi, Aghoiasivatites Durvasas as the founder of his
"I worship the sage Durvasas' the Areat teacher of the
,o ,uiur.-hi*:
gurus in that good abode of
livajfi,1na,from whom a.ore th' lineage ol
as progenitor of Saiva
Amarda."le The fundamental role of Durvlsas
Saiva authors as well' even
leachingsamong humans is recognizedby other
For instance, Abhinava-
those not of the Saiva Sicldhanta persuasion.
division of Saivism
gupta tells us that Durvasaswas responsiblefor the
into three ontologicaltendencies:
(Siva) instructed the sage. Durvasas, to revive the Saivagamic
into
teaching. The sage accordingly divided all the Saivdgamas
or monism-
three classesaccordinglyas they taught monism' dualism
mind-born
cum-dualism, imparted their knowledge ro his three
charged
sons,Tryambaka, Amardaka, and Srinatharespectively'and
the
each one of them separately with the mission of spreading
exis-
knowledgeof thc resfective Agamas' Thus there came into
of the
tence three Saiva Tantric Schools, each known by the name
first earlhiy progenitor.2o
and the
Here again the name Amardaka servesas a link betweenDurvasas
d u a l i sitc t r a d i t i o ni n S a i v i s m .
or
Aghora(iva was apparently affiliated with the monastic network
Pr'tyat'ciltasantxuccaya
'
fineageknown as Amarcla or Amardaka' In the
Trilocana(iva traceshis own lineage stattirrg with Durvasaswho, he says,
of preceptors
establishedlhe guruvawlaat Amardaka, thror:gh a number
inclu<lingUtturga6iva,Some5ana,Sarvatrna6iva'and finally AghoraSiva'21
"Amard a-a(rama," and
ElsewhereTrilocanasivaidentifieshimself rvith the
his commentatorAnlntaSambhurestatesthis.2: So Tiiiocanafiva's affili-
ation wirh Amardaka in-rplicatesAgho:-a6iva as well. But whlt exactiy is
Amardaka?
o n e o f t h e e a r r i e satn dm o s t h e r p f u ri n s c r i p r i o n w
s a sf o u n d i n t h e
out-of-the-wayvillage of Ranod (ancicntRalipadra),
along the upper
courseof the MahuwarRiver (ancientMadhumati) in the
Guna District
of Madhya Pradesh,and dates lrom the tenth century.s4
Accordingto
this account, siva onceperformeci a sacrificeto Brahmanin the Devacdru
forest. As the fruit of this act, a Iineage(varnia,1 of,sagesarose, ..free
from knots, and with rnany far-extendingbranches.,,
The ins..iption
tracesa seriesol the sagesreadingup to a pontiff entitred ..rhe
lord of
the Amarddhakatrrtha" and his pupil, the guru purandara.
A local ruler
namedAvantivarman,ensconced .inhis town of Matramayrira(present_day
Kadwaha),heardof the eminenrsaivapreceptorpurancara,
una *irt ing
to be initiatedinto Saivism,madea trip to the sage,sabode.
He propiri
ated Purandaraappropriately,and persuad,:dhim ro ret.urn
wirh him to
the capital.
monaslics is
zt't. The crucral inscription for this branch of Saiva Srddhdnta
frornMa|kapuram.J.RamayyaPanlu|u'..MaIkdprrr"mStone-Prllarlnscr
tion of l{udradeva(Rudramba)", Journal of the Andhra Historical Research
S r r u a r ' i n h r s S e / e c -l " r s -
S o c i e t y1 ( 1 9 j 0 ) , 1 4 7 ' 6 2 ; a b c t t e r e d i t i o n i s b y D C '
Vol ll' pp'
criptiins btaring on Indiun History and Civilization lDelhi' l9''3)'
571-g|.OntheG;IakisinSourhlndia,seeB.G.LSwamy...TbeGoIak
53 (1975)'
School of $nlvism il the Tamil Country," Journal of Indian History
" G o l a k i Malha lnscriptions I rom Andhra
1 6 7 - 2 t J g ;a n d C y n t h i a T a l b o t ,
on
Pradesh: A Study of a S rive Monastic Lineage," in Vajapeya: Essoys
Dagcns
Evo!Luion of Indian .4,t and Culture (Delhi, 1987;, pp' l3J-46 Bruno
o f t h i s l r n e a g ea s S a r v aS i d d h d n t a ' S e e
h a s r e c e n t l yq u e s t i o n e dt h ; i d e n t i f i c a t i o n
his Entre Alampur et Srisailam (Pondichery,1984), vol' I' pp -6-9'
a41
R. H. DAVIS: AGHORASIVA'S BACKGROUND J t I
Unfortunately,forthemostparttheteachersoftheAmardaka'
Golaki lineages mentioned in inscrip-
Mattamayilra, Madhumateya' and
Saiva terts' But it is
tions cannot be identified as authors of extant
juit TrilocanaSivaand Aghora-
striking that many Siddhinta authors, not
lineages' Thus
6iva, explicitly align themselveswith thesesamemonastic
H;dayaSiva,authorof .hePtl'yasclttasamuccaya'identifieshimselfasthe
of the
pupii of i6vara(iva of the school of Ralipatra Lambakarna
is the monk
Mattamayira lir:e.2? (lt rnay be recalled that Lambakarna
king
who n.rigratedfrom Rarlipatra to Ujjain to initiate the Paramara
itr
Siyaka lI.) Brahma5ambhu,who wrote the N aimittikakriyanusandhAna
Mattamaydr'a
918 A.D., belonged to the Karkaroni branch of the
authoritative in
lineage.2s I6nna5iva,whoseextensivepaddhati became
and
the Kerala region, claims to have lived in the Amarda monastery,
Soma6arnbhuof Son'tatambhupactclhati fame (which was Aghora6iva's most
as head of the
direct model for his Kri yakr amadyolika) states himself
They attest to
Golaki monastery.2e Such examplescould be multiplied'
documentedin
a simple but crucial point: that the peripatetic monastics
medievalinscriptionsandtheauthorsofsanskritsaivaSiddhan:apaddhati
order
texts saw themselvesas members of a single pan-Indian Saiva
composed of severalinterrelatedlineagesor mooastic orders'
III
30,, Mygendrdgamavltti,
Vidyepeda,I.l :