“tato devA rudraM nApashyaMs te devA rudraM dhyAyanti tato devA UrdhvabAhavaH stunvanti
brahmaikaM tvaM dvi-tridh-ordhvam adhash cha tvaM shAntish cha tvaM puShTish cha tvaM tuShTish cha tvaM hutam ahutaM vishvam avishvaM dattam adattaM kR^itaM akR^itaM paraM aparaM parAyaNaM cheti

The circumstances and the details of the migration of my ancestors from the southern country to the northern zone, where they stayed for almost 4-5 centuries is poorly known. But inscriptional records and tantric ogha-valli-s record one member of my clan from the period just after the initial migration. While not much is known of others, this member of my clan, nephew to my direct male ancestor, attained considerable fame in a particular sense. The vaidiki “smArta-s” were always the source of intellectual capital for diverse sectarian matas through their defections to those paths. We have jayarAshI, the brahmin exponent of the chArvAka-mata, others like vAsubandhu of the AghamarShaNa kaushika gotra from puShpapura (now Peshawar in the Moslem Terrorist State) benefitted the bauddha mata, and rAmAnuja expanded shrI-vaiShNavism. This clansman of mine, varmashiva, was likewise a case of brain-drain, but into the shaiva-mata. While I generally tend to identify myself with saMkarShaNa in jayanta’s play, Agama-Dambara, I still have my sympathies for varmashiva for certain reasons. Inscriptions records associated with the vodAmayUtA temple of rudra clearly mention his pravara as being:
pravara pa~NchakAnvito vatsa-bhArgava sugotra-maNDitaH| bhArgava- chyAvanaka- ApnavAnakair- AurvvanAma-jamadagnibhir yutaH ||
His father, my ancestor’s brother was vasAvaNa hailing from the village of siMhapallI. Born in the north in the region of pa~ncha-gauDa he was in Gujarat in very turbulent times after the Ghaznavid storm. He learnt the atharva-veda at aNahilapATaka, the great pAshupata center. He also studied the vaisheShika and nyAya of which he remained a great advocate till the end and wrote a treatise building on the padArtha-dharma-saMgraha. He performed the pAshupata vrata as per the atharvaNa AdeshaH and became inclined towards the shaiva mata. He then proceeded to the drAviDa desha in dakShiNa patha where he encountered bauddhas and is said to have blasted them in fiery polemics. It was there that he completed the study of various shaiva tantras of the bhairava, bhUta, garuDa, vAma and siddhAnta srotas and became firmly established in the siddhAnta stream. varmashiva became a great proponent of the siddhAnta tantras, developing a school parallel to that of king bhoja-deva of the paramAra-s, with a nyAya-vaisheiShika orientation. He then journeyed to Kashmir, where debated with towering scholars of the lAkulIsha kAlAmukha, trika and shrIvidyA schools and his scholarly and independent philosophical abilties was much respected by his rivals. He was honored by AnandarAja the lohara king of Kashmir. He also was widely respected for his tAntric abilities in the KShudra vidyA-s acquiring the yakShiNi, chUrNa, chetaka, DAmarikA and DAvI prayoga-s (latter for invoking terrifying agents that can cause a variety of rogas in course of uchChATana prayoga-s). varma then settled in the temple of vodAmayUtA, where he was appointed as the head of a shaiva maTha. There he acted in un-orthodox ways. He took as his primary student, a brilliant shUdra named mUrtigaNa. mUrtigaNa was initiated into all the tantric rahasya-s by varmashiva and became a great tantric himself. He was made the preceptor of the Rathod king shUrapAla, despite being shUdra on account of his learning. He succeeded varMashiva as the lord of the maTha. At that time a nambUthiri from the chera country, ishAnashiva, journeyed to vodamayUtA and impressed by mUrtigaNa became his student. He then succeeded mUrtigaNa and became an illustrious shaiva tantric himself.

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