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236
啶�啷佮ぐ啶距ぃ啶�啷� -- [pur膩峁嘺m -- ] 笔鲍搁膧狈础
[Vol. I, No. 2
unedifying phases which later on marred the history of the
faith. This Pur膩峁嘺* has preserved the early tenets of the
* The present version of the Linga Pur膩na (Jivanand edn.) is divided
into two portions, gaf of 108 adhyayas and 3 of 55 adhy膩yas:-
啶椸�嵿ぐ啶傕ぅ啷堗�曕ぞ啶︵ざ啶膏ぞ啶灌じ啷嵿ぐ
啶�
啶�啷佮ぐ啶距ぃ啶� 啶侧�堗�權�嵿�椸ぎ啷佮い啷嵿い啶�啶�啷� 啷� 啶呧し啷嵿�熰�嬥い啷嵿い啶班ざ啶むぞ啶о�嵿く啶距く啶�啶距う啶苦ぎ啶距�傕ざ啶�啶む�� 啶�啶班ぎ啷� 啷� 啷┼ガ 啷�
(啶夃い啷嵿い啶班ぞ啶班�嵿�� 啶呧ウ 啷�啷�)
啶粪�熰�嵿�氞い啷嵿さ啶距ぐ啶苦�傕ざ啶︵ぇ啷嵿く啶距く啶� 啶оぐ啷嵿ぎ啶曕ぞ啶�啶距ぐ啷嵿ぅ啶�啷嬥�曕�嵿し啶︵ぎ啷� 啷�
[驳谤补峁僼丑补颈办腻诲补艣补蝉腻丑补蝉谤补
峁�
pur膩峁嘺峁� lai峁単amuttamam | a峁ａ弓ottara艣at膩dhy膩yam膩dim膩峁兣沘mata岣� param || 36 ||
(uttar膩rdha a0 55)
峁�a峁璫atv膩ri峁兣沘dadhy膩ya峁� dharmak膩m膩rthamok峁�adam |
] It appears that this division was arbitrarily imposed on the original unitary
text by later redactors who were the Pasupatas themselves
. In the third,
stage the Vaishnavas added chs. 1-8 at the beginning of the 3, in which
N膩r膩ya峁嘺 is glorified in a dialogue between Ambarisha aud Narada.
Without
The
Uttarardha
this accretion the Uttarardha is left with about 46 chs.
also describes the 啶粪�嬥ぁ啶多う啶距�� ( [峁�o岣峚艣ad膩na ( ] chs. 28-44 ) which was based on the 啶粪�嬥ぁ啶多ぎ啶灌ぞ啶︵ぞ啶�
[峁�o岣峚艣补尘补丑腻诲腻苍补
] of the Matsya Purana (chs. 274-289)
The original Linga Purana of 108 chs. seems to have been a compact
text of the Kush膩峁嘺 age when the Pasupatas were in full glory. The
of chs. 9-27 was a supplement by the Pasupata teachers of the Gupta age. The
chapters much inferior in spirit and literary skill floated into that
text. Chs. 1-8 of the Uttarardha are lamentably inane and constitute a later
Vaishnava grafting. Only the Kausika story in ch. 1, is of
value. Tearing the
veil of motifs in this story, we may identify Kausika with Kusika, the
great foun-
der-teacher of the Lakulisa sect (I, 24. 131). [The References to Linga
Pur膩峁嘺 as
I and II denote its 褔f and 3 and the next two figures the adhy膩ya and
sloka respectively.] Kusasthala seems to be Ujjayini (See Kusasthali in Dey's
Geographical Dictionary, p. 111), where Malava-Malavi are said to have
sup-
ported Kausika and his disciples. It appears that Kusika whom
Pasupata
history regards to have been a brilliant organiser moved from
碍腻测腻惫补谤辞丑补苍补
to Ujjayini, and thence the faith spread through Dhundhum奴ka, or
Rajasthan
area. Dhundhu was the presiding spirit of the Marudhanva region
(according to
膧ra峁噛aka-parvan) who had been converted to the Vaishnava faith by
king
Kuvala艣va. This implies that the Pasupatas first became
entrenched in
Ujjayini and then spread towards the Vaishnava centre of Sankarshana
and
Vasudeva in Nagari or ancient Madhyamik膩 near Chittor where
an inscription
records the building of the N膩r膩ya峁嘺-V膩峁璦ka monument. The Pasupata
teachers then moved northwards - 啶嗋う啶距く 啶膏ぐ啷嵿さ啶掂た啶む�嵿い啶炧�嵿�� 啶むい啶膏�嵿い啷� 啶溹�椸�嵿ぎ啷佮じ啷嵿い啶班ぞ啶�啷� 啷� 啶︵た啶多ぎ啶距じ啶距う啷嵿く
啶曕ぞ啶侧�囙�� 啶曕ぞ啶侧ぇ啶班�嵿ぎ啷囙�� 啶�啷嬥�溹た啶むぞ啶� 啷� ( [膩d膩ya sarvavitta帽ca tataste jagmustar膩m | di艣am膩s膩dya
k膩lena k膩ladharme峁嘺 yojit膩岣� || (] II, 1. 34-33).
The identification of Kausika with Kusikacharya becomes quite
probable when we remember that the Purvardha makes explicit mention of
Lakuli born at 碍腻测腻惫补谤辞丑补苍补 and to his four disciples named 啶曕�佮ざ啶苦��, 啶椸ぐ啷嵿��, 啶�啶苦い啷嵿��
,
[ku艣ika, garga, mitra
,
] and 啶曕�屶ぐ啷佮し啷嵿く啶�-
-
啶�啶掂た啶粪�嵿く啶距ぎ啶� 啶むう啶� 啶�啷嵿ぐ啶灌�嵿ぎ啶ㄠ�� 啶侧�曕�佮げ啷� 啶ㄠぞ啶� 啶ㄠぞ啶�啶む�� 啷� 啷оエ啷� 啷�
[办补耻谤耻峁�y补岣�-
-
bhavi峁�y膩mi tad膩 brahman lakul墨 n膩ma n膩mata岣� || 129 ||
]