— A RARE SALVO - BUDDHIST WORK WITH VAISHNAVITE INTERPOLATIONS oF VE NAGARAJU Reprint from: Kannada Studies, No. 5 MYSORE, 1969 A RARE SAIVO-BUDDHIST WORK WITH VAISHNAVITE INTERPOLATIONS 8. Naoaragu 1 Kadali Manjunatha Mahatmyam? is a Sanskrit work, throwing light on certain interestiog phases of South Indian religion, It is 8 sthala-purdpa intended to glorify Kadri, 2 famous. place of pilgrimage, situated within the municipal limits of Mangalore town in the South Kanara district of Mysore State. The centre of attraction at Kadri is the temple of Manj natha—a form of Siva, At present, a small pit in the rock-floor is ‘worshipped as the main deity in the sanctum of the Manjunatha temple, But in the verandah, there ate three fine bronze images, locally described as Brahma, Narayana and Vyasa", An inscription dated Kali 4068 (968 A.D.)', on the pedestal of the so called ‘Brahma’ image describes it as Lokéévara, There are unmistakable iconographical features to identify it as a Buddhist deity. The figure described as Narayana is another image of Buddhist Avaldkiteévara. Vyasa is identical in features with Buddba and stylistically this image is nearer to the Buddha figures from Nega- patinam, Within the precincts of the temple, stone images of three of the famots teachers of Nathapantha—Matsyendra, Garaksha and Chaurangi—are installed. There is also a mutt of the Natha- “7 Edited with Kannada Translation by Kadava Sambbu Sarma, Published by Sir Sivayoal Sis Dhstesvarantihi, Dakshig Bharat Prachtr Masts, Yoga Sabha, Benares, and Dakship Bhfrath Manis, Akhil Bhératiya ‘Avadbst You! Mahtsabhs, Bhesh Bark Panth, Hardwar (Sake 1878), 2, Re Srinivasan, Bronses of South India, Baletin of the Madras Government Museum, New Series General Section Vol. VII, pages 162-170, Figs, 101-103. The exact date is worked out to be 13th January 965 A.D, BA. Saletore, Avclent Karnataka, Vol. 1, 9.96.68 KANNADA STUDIES panthi Yégis situated a little away from the temple. But, at present the Manjunitha temple retains no connection with the Nathapanthi mutt, except some customary honour bestowed on the chief (arasu) of that religious establishment on the day of the car festival. But Nathapantha association with this temple in earlier times is evident. Nathapantha is a pure Saiva sect and God Manjunatha is cousidered as a form of Siva; but peculiarly, the pricsts in that temple are Vaishoavite brakmins, followe:s of Madhvachrya, There is only one other temple of Manjunitta, at Dhatmasthala in the same district. The linga of Manjunatha there is belioved to have been installed by Vadiraja (16th century A.D.) a pontiff of one of the Madhva Mutts of Udipi, by removing ti from Kadri! The absence of aay image in the sanctum of the Kadri temple is probably due to this cause only. Traditionally only Kadri is considered as Adi-Manjunitha Kzétra, Posibly sometime during the 16th century A.D., due to the activities of the influential Vaishpavite teacher Vadiraja, the control of the Manjunatha temple may have shifted from the bands of the Nitha- pauthi Saivites to Vaishnavite brabmins. : It is a bit difficult to establish positively the religious denomi- nation to which the earliest temple at Kadri belonged. The oldest inscription in the place dated 968 A.D. referred to above, def- aitely mentions that there was a vikdva, and in this the image’ of Lokesvara was installed.* Possibly the other bronze images too belong to the same date, These have definite Buddhist features suggesting that Kadri may Have been a Buddhist centre once, The name of the principal deity Manjunatha is also suggestive of this, Manjunatha as a deity occurs only at Kadri and its off-shoot Dharmasthala, Though considered as a form of Siva, this name iBelur Kesavades, Karnataka Bhakte Vijaya, p. 143, Another account believes thatthe shifting of the lings from Kadri to Dharmasthala happened about 800 years ago. Vadirdja is simply stated to have visited that temple later. S. C. Suvama, Sri Kesira Dharmasthal * Lakes varasya davasya pratigtham = akaros = probhils | ‘Srimat « Kadarita-namni vikar3 samanohare South Indian Inscriptions, Vol. VII, No. 191. | | | | | | 4 RARE SAIVO-BUDDHIST WoRK 9 does not appear any where in the lists of 108 or 1000 names of Siva (Ashpéttara and Sahasra-ngina) found in the Hindu purinas. Manjunatha reminds of Buddhist Manjusti, ard its Saiva chara- ‘ter may be a locally adapted feature. But taking into account an adjective in the inscription used for the donor of the image which would mean ‘a devotee to Siva’? and the figure being depicted as wearing yajadpaviia, this Lokésvara is deserited by some scholars as a form of Siva only.* This image of the 10th century A.D. has some stylistic features of the Nepalese bronzes, particularly the presence of the enamelled eyes; and Nepalese Buddhism of this date had begun to adopt Saiva elements and vice-versa, Natha- Pantha itself, though regarded as a pure Gaiva sect, has a good number of Vajrayana Buddhist elements associated with it, Some of the early teachers of Nithapantha, like Matsyen- dranitha, Gorakshanitha and Kénipa are considered as Buddhist teachears in the Nepalese and Tibetan traditions,? In Nepal parti- cularly, where this religious sect is well spread, Buddhist and Saiva elements are seen closely associated.* It is possible that the Lokésvara image reflects the ideas of this amphibious religious denomination. It is also possible that Kadri was a Buddhist centre from early times, and gradually it came under the influence of ‘Nathapantha, which had the special advantage of assimilating it into its fold, due to its already latent semi-Buddhist character. However, later Nathapantha of the area strongly believes itself to be a pure Saiva sect. The earliest inscription here with definite Nathapantba connection belongs to 1465 A.D. and in that, Kadri is deseribed as a pure Saiva centre—s‘uddka S'ina Sthana.* Worshipping of the image of Gorakshandtha is also mentioned 3 Padaravinda Bhramora Balo-Chandra-vikhrmonshe\ Ibid. 2K5. Sa. Kiranta, Kadalt Menjunstha Mahatmeya Sothkshepa Katha Matta Vickara, p.49 8. Si, Pra. Dvivedl, Nasa Serhpraday, pp. 27, 33, 41, 48, 60,139, ee. Barth, Religions of India, p. 213. §D.R.Regmi, Medieval Nepal, Vol TI, pp. $62 & S67. ' South Indian Inscriptions, Vol, VIL, No. 194. se70 KANNADA sTUDrES there. Probably the images of Matsyéndra and Chaurangi too belong to the same date, Even to this day, Kadti continues to attract a large number of people. Tt is considered to be a very holy place with efficacy in fulfilling the wishes of the devotees. From very early times the sthdla-purdine must have been read for the benéft of the devotees, as it is the custom in many temples. But the chequered history of the temple, itself changing hands ftom Buddhists or Saivo-Buddhists to Saivas and om to the Vaishnavas, needed continuous recastings of this work, Each attempt was to introduce newer elements to suit to the tenets of the thea power~ ful religious denomination, but retained much of the older accounts, though in an altered form, without impinging upon the already current popular beliefs regarding the sacredness, antiquity and the character of the temple, This interesting admixture of various religious elements in one and the same work is clearly revealed by a careful study of the present text. : 1 Kadalt Manjund tha Mahatmyans consists of more than 2600 verses, vided into sixty chapters. Some portions of Chapters 35-39 are in prose. The work is considered to be a part of Bharadvaja Sarshits about which, however, nothing is known, The first four chapters are introductory describing the dialogue between the sages Bhiradvaja and Sumantu. Sumantu requested the former to inform him about the highest deity that could be worshipped oa this earth, Bhdradvaja told that it is Manjungtha, ‘and recounted a dialogue that once transpired on the same topic between the sages Kapila and Bhrgu, in an assembly of sages at Siddhésrama, There, Kapila described the meaning of the word ‘Manjunatha and the greatness of the same (Chapter V). At that moment, Manjundtha himself appeared as a bright orb of light and declared that he himself is the ultimate Brahmen, Siva and every- thing in the universe. (Chapter VL) The sages were pleased, praised Munjunttha and honoured Kapila (Chapter Vil.) Then A RARE GAIVO-DUDDHIST WORK n Vishnu appeared before the sages, and was requested by them to tell about the place where Manjunatha could be easily worshipped {Chapter VIII). Vishnu described bis ten incarnations, and told them how during his appearence as Parasurima, he worshipped god Manjundthe at the Suvarna Kadali kshétra (j,e, Kadri) by reciai- tring it from the sea (Chapters IX and X). He constructed a temple for god Manjunath: through the divine architect Visva- karma (Chapter XI.) While Parasurama lived in this holy land, goddess Vindhyavisini came and settled there as Mangalidevi (Chapter XID). Other gods too took their abode in that place the form of different holy trees (Chapter XII). Chapter XIV suddenly introduces the Navanathas, the nine teachers of Natha- pantha. Here Sumantu requests Bhiradvija to elaborate the statement of Kapila that Manjunatha has nine names.’ Chapters XV to XLV.narrate extensively the famous stories of three of tbe Nathapantha teachers Matsyéodranitha, Gorakshanatha and ‘Chaurangindtha, Devotional prayers in glorifying terms addressed to these teachers are seen at appropriate places here, as well as glimpses of Nathapantha philosophical and religious ideas—both much useful for the lay followers of the religion. Then the stories of Kadalindranstha (je Kanthadinatha, Chapters XLVI-XLVID, Virapaksba (ie. Kénkapanatba, Chapters IL-LIV) and Anenga- aitha (Chapters LV-LVI) are given. Chapters LVIII-LX relate the story of Jalandharanatha, wherein, in the last chapter, Jalan- dhara rescues a boy from the hands of Yama, the God of Death ‘The boy at the advice of Jalandhara worships Siva and at the time when Yama appears to snatch the life of the boy, the trident of Siva comes out from the Siva Linga and chases Yama, Yama then comes again to diva, prays him to take back the trident, which ‘was still pursuing him. In this context there is extensive glorifica- tion of giva, Then there is a description of the greatness and efficacy of devotion to Siva—it could ward off death even. TYaduktam nasabhir=yukrs namabhir=dovaitysutl, XIV, ‘The only statement with posible similar import occurs ia LV-10. mavo- ‘bhir=nomabhih chhannavi. This has been interpreted otherwise by the editor.rR KANNADA STUDIES So, in its present form Kadalt Manjunitha Mahatmayarh contains two parts: Chapters I-XII describing the greatness and importance of Kadri and Chapters XIV-LX describing the stories of the Nathapantha teachers. In both the portions, it is but natural that Siva occupies an important place, in the first port being the main deity of the place, and in the second being the highest god of the Nathpanthis. As such the work will have to be considered as a Saiva text. Bat traces of Buddhist conzection, that cither the holy plece Kadri or early Nithapantha had, could be seen persisting in certain passages, Matsyéndranitha is often times described as bikshu.t The epithets karugika or paramakérusika generally used for the Avalokit Buddhist tradition are freely used for Maisyendranitha and Virdpaksha.* The name of Buddha himself, of course identifying him with Siva, occurs specifically in two stanzas.* i Buddah prardchakak $amtah paramatma make svarats\ 5 Sa ava siddhak sa cha siddha-rapat| Sa ava Buddhah sa cha Buddha-rzpab | m7 More interesting are the passages describing or glorifying Vishnu, which have found place amidst this out and out a Saiva text, In Chapter II, while god Manjunatha is being described with many Ssivite epithets conforming specifically with the Natha Philosopical idea of the absolute, verses describing him as Narayana and Jagaronthat are also seen. Chapter VEIT has an extensive description of Visnau, and the sages praise him there as the highest god.t The ten incarnations of Vishnu are narrated in TAXI & 15, XXV-. ee XXVE-24, 3OK-5, XXKVI—2, XXXVI, page 198 end 1-10. ‘Attempts ave been made to interpret these otherwise in the translation by the editor. ‘Narayana Jagannathal sarvatma sarvagocharas | T-6, SNamas=t2 Narakarats Narayana Rama-sakha | Vitheot Hare | Hyshikesa, Vaikutaga Varada prabhs § VU 10-115 ete, 2 SRR RR snatiegtes ‘A RARE SAIVO-BUDDHIST WORK RB Chapter IX, In the byma in which Géraksha praises his teacher Matsyéndra, who is considered to be Siva’s incarnation, there are Vaishnavite epithets. Chapters XLVI to XLVIIL glorify the famous Vaishnavite ctiitre Srirangam. Tt occurs as part of the story of Kadalindranitha (Kanthaginitha). But Kadalindranatha occurs here only for name sake. He is introduced in the story simply to inform Vibhishana that Rangasthala (Stirangam) is a place where Manjun3tha himself could be worshiped in another form. Then there is an extensive desctiption of the place and seatness of Vishou, and advice for people to worship the highest god Vishnu.* This portion is clearly out of context. There are a few stanzas in Chapter LIV also where Srirangam is mentioned. A careful study of the text reveals that such portions with Vaishna~ vite glorification do not fit into the general pattern of the work. Thus, Kadali Manjunitha Mabatmyam with its easily recog- nizable additions and alterations is a fine indicator of the shifting influence of different religious denominations. This could be further established on the basis of the stand taken on the status of certain religio-philosophical concepts. Nathapantha does not accept the supremacy of the Vedas,* nor does it subscribe to the idea of caste system.t It advocates the achievement of godhood through Yaga ; Bhakti has no place in that. These ideas are reflected in a few passages of the text. In the, portion describing the stories of the nine ndvhas proper, there is Ro specific emphasis on varpas. Goraksha himself, one of the teachers of the pantha, is an Abhira; but he is accepted as a siddia* In the story of Viripiksha, he tells the brahmins of Drakshirima, that there is no use in reciting the Vedas, and one should become an Avadhiitha like himself, who is above every- ‘thing. To illustrate the power of the Avadhita, he ordered a cat TT Paraimal Vasudzraya charumrpihatmans nama | XXXT-13, 2 Vishnion smara Rama-kavita’ vaso yeaa prtvartaté Vishsurrartstho dreanata yah palavattdevatok | XLVI 2a, Pra, Dvivedi, Ibid, pp. 134 and 146. ‘Barth, hid yp. 213. © Chapter XX ote." KANNADA STUDIES which casually came there at that time, to recite the Vedas, which the cat did with all perfection to the astonishment of the brabmins.* ‘They became his disciples. Nathapantha philosophical doctrines find mention in many places.* The idea that Yoga could be achieved with Bhoga,? a concept associated with the Nathapantha is expressed several times,t and finds specific illustration in the stories of Matsyéndranatha and Virapakshanatba, Chapter XXXII states that when Matsyéndrandtha came to Mangelapura, be wished to taste the pleasures of the earth with its beautifel aspects—moon light, flowers, breeze, bees, lotus and women. He wanted to spread an erotic atmosphere everywbere.* He married the twelve daughters of the local king and satisfied his wish in full. By this many considered bim as Cupid himself, Virapaksba i8 stated to have enjoyed similarly at Kanchi. In day time he showed himself as a Yogi, and at nights be would venture upon amorous expeditions with the beautiful women of the city. He is said to have become the husband of all the attractive damsels of the city of Kanchi. But, side by side with these heterodox elements, in the present text there are many passages where the Vedas and the caste sytem are extolled.* Sometimes Bhakti is said Chapter LO. 2 Chapters XX, XXL, XXVIT, XXIX, ete. 3H, Pra, Drivedi, Ibid. p. 134. ‘ Bhogas-cha putra ! moksas-cha dvav=otax vaibhova-pradau | XX-4 ‘Chaturce api pum-arthega trtiyons dirya-parasak ¢ XXI-355 Cheshdrika makararnda marhdanila madhumasa ‘madhukara kamala kersaparaka kanaka Kamins (hucha) kavackawleya kasaksi-onmésa parvart (parnchoban?) nireplin-upaghnyan-nirariara~ Bharkgura spmngaramayam jivamelikayisyrimt | Bs 94. Chapter LITT: (Nleithinyara nigiighayarh nirargata manabhavals |. Srevase taral = apatiga (rs) #= chokre errhgara bisanch 025 b Karhefe nagara raninats kamarsannrajyasaripads | Rape sabhagya lari {saradyaria) m= abit—prabhul 1264 ‘Chapter IV-8, X-50, XIL-3, XIV-16, XXV-67, XXXIE26, XXXIH12 15; etc. “snes eT | | A-RARE SAIvo-DUDDIIST Wonk 15 to be of higher order than anything else. These are cleor pointers towards the activity of the newer faith, which had to accommodate its idealogies too in the sthala-purdpa_of the place, oa which it bad control now. Kadali Manjunitha Mahatmyam thus proves itself to be a confiux of various religious elements, Buddhist, Saiva and Vaishnava, and as such is a rare type of literary work, throwing light on the varied religious influences in the history of Karnataka. ut Kadali Manjunatha Mahatmyash has been edited with the aid of two manuscripts—one on paper and the other on palm-leaf. While the paper manuscript had the first thirtytwo chapters, the palm-leaf one had the last fifiyfive. Both the manuscripts are stated to have been full of errors and lacunae.* Some gaps break ing the continuity of narration are also noticeable. In some portions these are indicated by the editor or the copyist of the ‘manuscript. Further, there is only the description of seven of the Nithapanthi teachers and not nine, which ought to have been there according to the synoptic introduction in the dialogue between Sumantu and Bharadvaja in Chapter XIV. There is necessity of 2 critical edition of this work, It would be more useful if some more manuscripts of the same could be obtained by a careful search in the area. A critical edition would be a commen- dable addition to the literary sources useful for the study of religious history of Southern India, and Nathapantha of this area in particular. "The date of the work in its preseat form too is not known. ‘At the end of the paim-leaf manuscript there is mention of 1652- ‘Kali samwvatsara® If 1652 could refer to the Saka year, the date of the manuscript would be 1730 A.D. T Chapter XXV-86 to 48. 1 Kadals Manjonstha Mahatmyash—Translators Preface, pp. 26574 Rema stutyap-1652-Kall savatsareh.”” ‘This would be equivalent to 1443 B.C.—evidently absurd,