BUDDHIST HERITAGE
The Seat Of Lakulisa Pasupata Cult
The
intriguing aspect of a certain virile deity in the Shaivite temples of
Bhubaneswar is that it closely resembles the Buddha. The deity known as "Lakulisa"
or "Nakulisa" was once widely worshipped in the temples of
Bhubaneswar by the devotees of the 'Pasupata' cult.
Since the end of the Gupta rule (5th-6th century A.D.), Pasupata, an
esoteric school of Shaivism extended its sway to as far as Assam in the
northeast, Nepal in the north, and Maharashtra and
Karnataka in
the south. The cult that originated in the Lata region of Gujarat was also
popular in Orissa
primarily for its catholicity that catered to the needs of various
segments of society, including both ascetics as well as men of the world.
It is mentioned in the Puranas that Lakulisa or Nakulisa, who was the
28th or the last incarnation of Shiva founded the Pasupata sect. The
Puranas add that 'Kusika', 'Kausika', 'Gargya' and 'Maitreya' were his
chief disciples, and the founders of four different branches of the
Pasupata School.
The followers of the Pasupata cult were heterodox, opposed to the
principles of the 'Vedas' They led an iconoclastic existence, wore a
loincloth, matted hair, and carried 'dandas' or staves. They also wore a
'Yogapatta' (the sacred thread), rosary beads, necklaces, armlets and
bracelets of 'Rudraksha' ('Ustram' bead). They rolled over ashes that they
applied on the sacred thread as well while worshipping Shiva. They lived
on tasteless foods such as knobs, roots and raw fruits, and mostly lived
in forests away from regular settlements, where they often remained in the
'Sirsa Asana' (headstand) for long hours.
Most of them were unmarried, engaged in the five sacraments and carried
either a consecrated 'linga' (Shiva's symbolic phallus) or matted hair in
the hands. Those who attained the perfect state of self-restraint wandered
about naked. They also performed 'hasya' (laughter), 'nritya' (dance), and
'gita' (music) while meditating. The followers of the sect maintained
their individual identity through their dress code, philosophy and their
mode of worship.
The Rituals
According to the texts "Saddarsanasamuccaya" and "Ganakarika",
the lay followers are only required to recite the 'Namah Shivaya'
(obeisance to Shiva) with folded hands. However, an elaborate procedure
involving the "Pancagnisadhanapara", or the five fire penances,
has been laid down for the naked bachelor ascetic.
These begin early in the morning. The ascetic is required to perform his
morning ablutions, including cleaning his feet and teeth. While taking a
bath, he recites all the names from Lakulisa to "Rasikara" (an
incarnation of Shiva) and circumambulates the image of Lakulisa.
Then he smears ash on his body and prepares to meditate on Shiva. This is
repeated in the afternoon and in the evening. He enters the temple, and
once inside the 'Garbhagriha', or the sanctum sanctorum, he kneels on the
ground on the right side of the deity, places his hand on his chest, and
while looking at Shiva, meditates.
A
Place Of Solitude
The place for mediation is selected for its purity and cleanliness. He
stays in this place till he is tired and overpowered by sleep. While
meditating, he laughs loudly, then sings and dances, chants the 'Hudukara'
thrice, does 'Namaskara' (hands folded in the gesture of greeting or
devotion) six times and performs 'Japa' (meditative chanting). Then he
salutes Lakulisa thrice, circumambulates the deity thrice, and finally
comes out of the 'Garbhagriha'. Before sleeping, he spreads a large
quantity of 'bhasma' (ashes) on the ground. And once the ascetic attains
enlightenment, he seeks the permission of his teacher to perform miracles
in the midst of a crowd.
The texts further suggests that after seeing a good-looking woman, he
should act like a "Kamuka" or a passionate man, since he is not
supposed to discriminate between good and evil actions. For him, the
guidance of a 'guru', or a spiritual teacher is a necessity at each level
of existence.
With a stag and a 'medhra', Lakulisa is usually portrayed as a Shaivite
teacher in the sculptured panels of the temple walls. The representation
is influenced by those of other preachers like the Buddha and the
Mahavira. His third eye and the lotus seat indicate that he enjoys a
near-divine status.
The Spread Of The Lakulisa Cult In Bhubaneswar
Bhubaneswar had evolved as a major centre of
the Pasupata sect by the 7th century A.D. Images of Lakulisa are found on
the exterior walls of most of its temples. It is still not clear as to how
the Pasupata tradition made its way into Bhubaneswar.
However, according to the medieval text "Ekamra Purana" that
deals with the medieval life of the holy city of Bhubaneswar,
'Sasanka', the 'Gauda' King of Bengal (7th century A.D.) was the first to
erect a Shaivite shrine at Bhubaneswar. And it was probably his followers
who preached the Pasupata cult in the city.
Lakulisa is well represented in the three oldest temples in
Bhubaneswar - 'Parasurameswar', 'Bharateswar'
and 'Svarnajaleswar' - all built in the 7th century A.D. Depicted on the
central projection of the front side of the main entrance, Lakulisa in
these temples is shown seated cross-legged on a lotus in full bloom.
He wears a short piece of cloth covering the lower portion of the body
and a band-like-'Upavita' (the sacred thread) across his chest. Except for
a round beaded halo around his head, he has virtually no ornaments; his
face and hands are reminiscent of the "Dharmachakra Pravatana" -
the posture adopted by the Buddha when he delivered the first sermon on
the sacred Wheel of Law. The hair is worn in short curls.
His four disciples bearing manuscripts, and in the "Abhaya Mudra"
(the gesture that offers protection) surround him. The "Lakuta"
or the stag that rises from his lap and rests against the left shoulder is
the most striking feature of the image. An inscription in the
Parasurameswar
Temple says Parasesvara or Parasaresvara, which means the Lord
'Parasara' (a form of Shiva), a teacher of the Pasupata sect.
The
Previous Depiction
The earlier representation of Lakulisa in the temples of
Bhubaneswar gradually matured into a codified
iconographic institution with several innovations, as artists gained
mastery over forms and attributes. Some of these are found in various
parts of the temples. In some cases he is on the central projection of the
front façade, which signifies that he occupied a place of honour
and privilege.
In other cases, he is shown in the niches of the 'Kanika' (the corner of
the temple) flanked by images of the 'Parsva Devatas' (the peripheral
gods). He is found in various other locations as well, like on the lintel
of the doorjamb. All these together indicate that there was no fixed
practice in Orissa on where to place these deities. The Agamas, or the
Hindu iconographic treatises refer to Lakulisa or 'Lakulisvara' as
'Daksinamurti' or the south-facing idol.
The
Danda Nata Dance
Although the cult of Nakulisa is history in Bhubaneswar,
one of its customs has survived in several villages of Southern
Orissa in the
form of the living tradition of
'Danda
Nata' or the 'Dance with Stave'. People belonging to 'low castes'
perform the Danda Nata in praise of Shiva. For them, Lakulisa's stave
symbolises the form of Shiva. The performers of the Danda Nata are known
as 'bhoktas' and the leader is called "Pata Bhokta". The leader
leads an ascetic life for twenty-one days, abstains from all forms of
worldly pleasure. During these days he also lives on little and light food
to prepare his body for all kind of severe exercises.
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