KALAMUKHAS The text "Sarva Siddhanta Viveka" gives the following information about Kalamukha Sect. The Kalamukhas wear Spphatika Kundala in the ears, besmear red sandal on their face and body. They recognise three entities, Pati, Pasu and Pasa. The Supreme Lord, Pati is Rudra - Mahadeva and not Bhairava. His manifestation is only an amsa of Rudra. This Rudra who is the Mulavigraha (i.e. the main deity) appears in forms like Dakshinamurti. Though Sadasiva is the ultimate Lord he is called by different names, according to his functions. Pasu is also of three kinds. Mala and Maya are the Pasa. This world is Maya. Siva is adored by Pasus for the removal of Pasa, on ashtami, Caturdasis, and Soma vara (Mondays). After due intiation, the devotee should observe rites as for Sivaratri. When the Karmas are equalised and the grace of Sakti is bestowed, the individual soul becomes purified by constant observances. The individual souls are like the stars, and Lord Siva is like the Sun. The union of the Soul with Siva is called the ultimate release (Para-moksha). The Commentator 'Velli ambala Vana', citing the above verses gives an important citation as:- "This system is also called 'Soma Saiva' by some people" That the Kalamukhas adore Rudra as the ultimate God, besmear their body with red sandal, wear sphatika kundalas (ear rings) and hold Dakshinamurti as a manifestation of Rudra. We have seen that in the temple of Thiruvorriyur, a certain Vagisa Pandita was giving discourses on Soma-siddhantam, attesting to the fact that the Kalamukhas were influential in the Thiruvorriyur temple. Two factors deserve special attention at this stage. The occurrence of this unique image in the southern Devakoshta of the temple, helps us in identifying it with Dakshinamurti. Since it resembles Lakulisa in every aspect except the absense of Urdhvamedra and the Shaft,(Lakuda), we are right in identifying it with Dakshinamurti, influenced by the Lakulisa image and concept. It has been noted earlier, that the Somasiddhantins hold Rudra Mahadeva as the Supreme Lord who manifests as Dakshinamurti. That the Kalamukhas and Pasupatas shared a large body of common base in the teachings of Lakulisa is attested by several inscriptions, especially coming from Karnataka region. Many Kalamukha epigraphs refer to Lakulagama. The association of the Kalamukhas with the Pasupatas is well documented. "Many Kalamukha teachers are identified with Lakulisavara. 'Lakulisa siddhanta' is one of the Chief sub-sects studied at the Kodiya matha and most of Srikanta's successors are either identified with Lakula or said to follow Lakula siddhanta." "Somesvara has given a new life to the Lakula siddhanta by the development of his wisdom." 'Several interesting similarities exist between Somanatha Pasupatas and the Belgave Kalamukhas in addition to their association with Lakulisvara'. The Agamas, cited above distinquish clearly the two systems Soma and Lakula. Though they are two distinct schools, the Soma Siddhanta, greatly borrowed from the Lakulisa school is attested by the epigraphical evidence. The sculpture of Thiruvorriyur, worshipped as Gaulisa, is an image of Dakshinamurti, influenced by the iconographic form of Lakulisa. The following points of interest may also be mentioned. The sculpture is shown wearing sphatika kundalas on both the ear lobes and wears two prominent neck ornaments. The two necklaces - one called Kantika and another called Rucaka are ascribed to Kapalikas by Ramanuja. The six mudras are also found in the image. Ramanuja was a contemporary of the Chaturanana Pandita of the Chola period. It becomes therefore necessary to study the Kapalika school. Another point of interest is that the Thiruvorriyur temple inscriptions refer to Mahavratins. It would therefore be necessary to study the Mahavrata systems as well.
Kapalikas
The Kapala school is closely allied to the Kalamukha school. Some historians consider that these two schools are one and the same. The same confusion seems to have existed even prior to 17th century. The S.S.V. (Sarva Siddhanta Viveka) raises this specific question and gives in a summary. "They adopt suitably the tenets of Kalamukhas, identify themselves with Mahesa, who dances in the Cemetry (Smasana) at the time of samhara. Singing Sama Veda and with a human skull in their hand go abegging and hence are called Kapalins". According to this school, there are three entities, Pati, Pasu and Pasa. Rudra as Mahesvara who dances in the Mahasmasana (in the cremation ground) at the time Samhara is the Lord of the world (Pati) who is understood as Sadasiva; is omnecient and omnipotent. The individual souls are innumerable, and are essentially of the nature of knowledge. While the souls are of the nature of knowledge Lord alone is the embodiment of both knowledge and action. (Knowledge and action are the attributes of the Lord only) Karma - maya is the bondage (Pasa). Kala and Karma are identical and as such Kala is maya. In order to attain release from bondage, the Kapalins, take Saivite initiation (Siva diksha) perform daily rites, aspire for Kapala Jnana, observe extreme asceticsm, remain indifferent to praise and ridicule and eat only the food obtained by alms. At the time of ultimate release, he becomes equal to Siva (Siva-sama) Another text 'Siddhanta dipika", gives to the Kapalikas almost the same observances and faiths and states that they are very close to Mahavratins in their doctrines. Mahavratins The system of the Mahavratins is also summarised in the text, Sarva siddhanta viveka. The Mahavratins, follow by and large the Agamic tenets of the Kapalas. They wear five significant symbols called 'Panca mudras' consisting of 1)Kundika, 2)Kundala, 3)Snake (Uraga)4)a chest jewel, (Sikhamani) and an 5) Upavita made of human hairs (Kesa yagnopavita). They recognize three entitles Pati, Pasu and Pasa. The Lord is Sadasiva, who is omniscient, omnipotent, beginingless, the primordeal cause of all causes and the pure Rudra. The individual souls are innumerable, whose nature is pure knowledge only. They are not capable of independent action. The power of action (Kriya sakti) rests with only the Lord. The bondage (Pasa) according to the Mahavratins is Karma Maya and not Anava mala (individual ego). They also believe in the descend of divine grace (the Sakti nipata). The Mahavratins, get