This suggests that kAlidAsa was not the first in Hindu tradition to record these bioluminescent fungi. In Hindu tradition we encounter the mention of glowing “herbs” as special toxins or remedies held by the ashvin-s: This in our opinion is one of the earliest records of a bioluminescent fungi. Junglemen with girlfriends residing in caves with glowing walls can pursue their sexual pleasures without needing to fill oil lamps as the glowing “herbs” light up darkness. VanecharANAM vanitAsakhAnAM darI-gR^ihotsa~Nga-niShakta-bhAsaH |īhavanti yatrauShadhayo rajanyAm atailapUrAH surata-pradIpAH || 1.10 || In kAlidAsa we see some relative early examples of the same tradition: On these pages we have illustrated this in the form of the sketches of bhavabhUti and vAkpatirAja from the neo-mauryan court of yashovarman and alluded to it in the works of the great bhoja-deva. Indeed, this tradition is well-borne at least among the kavI-s before the assault on Hindu traditions by the marUnmatta-s. The great Kashmirian savant kShemendra had pointed out that a kavI should be a naturalist among other things. Those gaNa-s, holding tridents, flew in the sky in front, with the auspicious sounds of pipes resonating with the crests of their airplanes declared that the time for the service by the deva-s had come. VimAna-shR^i~NgANy avagAhamAnaH shashaMsa sevAvasaraM surebhyaH || 7.40 || Tato gaNaiH shUlabhR^itaH purogair udIrito ma~Ngala-tUrya-ghoShaH | TAsAM cha pashchAt kanaka-prabhANAM kAlI kapAlAbharaNA chakAse |īalAkinI nIlapayodarAjI dUraM puraH kShipta shatahradeva || 7.39 ||īehind those shining like gold, was kAlI dressed in gleaming white skulls, like a flock of egrets against dark blue clouds that cast hundred flashes of lighting far ahead of them. The mAtR^i-s who followed the god, with their earrings swaying to movements of their respective mounts, seemed to make the welkin like a field of lotuses, with their faces hallowed by the radiant orbs of fair pollen. MukhaiH prabhA-maNDala-reNu-gauraiH padmAkaraM chakrur ivAntarIkSham || 7.38 || TaM mAtaro devam anuvrajantyaH sva-vAhana-kShobha-chalA-vataMsAH | The ritual system of manthAna rudra preserves early elements of the yoginI-rudra association similar to what is alluded to in the shruti. The intermediates between the ugaNA-s and vividhyantI-s of the shruti and the mAtR^ikA-s of the later tradition are seen in the form of the mAtR^ikA-s associated with kumAra in the mahAbhArata and early kaumAra texts.
This association is the root of the yoginI tradition, which in turn lies at the root of the tAntrika kaula tradition. Though, here rudra is portrayed as being as yet unmarried, he is never separated from his kula of shakti-s, who accompany his marriage procession along with his gaNa-s. In the KS, kAlIdAsa furnishes a great poetic description of the march of the mAtR^I-s and kAlI in rudra’s retinue. These mantra-s describe rudra’s agents, female deities who assume various forms, who are organized as female hordes, who strike with tridents (tR^iMhatI) and devour their targets (saMbhu~njatI). Namas te ghoShiNIbhyo | namas te keshinIbhyaH |namas saMbhu~njatIbhyo | namo namaskR^itAbhyaH | namas te jAyamAnAyai | jAtAyA uta te namaH | AV-P 16.106.11 Similarly in the atharvaveda the following mantra-s are seen: Nama AvyadhinIbhyo vividhyantIbhyash cha vo namaH | nama ugaNAbhyas tR^igMhatIbhyash cha vo namaH | In the shatarudrIya of the yajurveda the following mantra-s are seen:
The image of rudra being accompanied by female deities is an ancient one which goes back to the shruti.
0 kommentar(er)
