Lakulisa-Pasupata and Kalamukha in Telangana

Lakulisa (1st/2nd Century A.D.) is regarded as the founder of the Pasupata school and an incarnation of Siva. By the medieval period, the Kalamukha (also Karukagiddhantin or Kathaka-siddhantin) emerged as a primary school of Saivism in Telangana, following the lineage of Lakulisa's disciple, Kaurushya.

The Four Major Saivite Sects

Pasupata The root sect established by Lakulisa. Known for ascetic practices like smearing ash and meditation to end worldly misery.

Kalamukha Institutional branch focused on monastic learning (mathas). Linked to Kaurushya, a pupil of Lakulisa. Experts in logic and Vedic study.

Kapalika An esoteric ascetic group focusing on the Bhairava form of Siva. Known for "Mahavrata" (Great Vow) practices, including carrying a human skull (kapala) as a symbolic ritual vessel.

Saiva Siddhanta The moderate, Agamic school. Focuses on temple ritual and the relationship between Pati (God), Pasu (Soul), and Pasha (Bondage).

1. Lakulisa-Pasupata Inscriptions

A.D. 859 | Pragatore (Alampur Taluk) Registers a grant of land as vritti for the bhoga (service) of the god Lakulisvara.

A.D. 918–19 | Pragturu (Mahabubnagar) Two records identify land gifts made to the god Lakulisa in the Brahmeshvara-jagati.

A.D. 1073 | Ravipola Inscription Registers land gift to priest Lokabharana Pandita, explicitly described as a follower of the Lakulisa sect.

2. Kalamukha (Karukagiddhantin) Patronage

A.D. 1060 | Perggade Devapayya Endowments at Alampur to Lokabharana Pandita and Tribhuvanasakti Pandita for feeding ascetics and "imparting education."

A.D. 1076 | Dandanayaka Naranamayya Granted tax income from four regions to god Brahmesvara, received by Kalamukha leader Brahmarasi Bhattaraka.

3. Sectarian Mathas (Centers of Learning)

Mallikarjuna-sila-matha: Srisailam; led by Ramesvara Pandita.

Brammarasi-matha: Bekkallu; active during Kakatiya Rudradeva's reign.

Siddha Somesvara Matha: Alampur; served Kalamukha mendicants.

Uttaresvara Temple: Kolanupaka; site for student learning and satras.

Alampur Succession:
Pancharasi Bhattaraka (c. 1051) → Brahmarasi Bhattaraka (1057) → Somesvara-rasi Bhattaraka (1078) → Dharanindra rasi pandita (1106)

Kolanupaka Lineage:
Ramesvara Pandita I → Devabhakti Pandita → Tejonidhi Pandita → Ramesvara Pandita II

4. The Bhujangavali-vamsa (Kalamukha Branch)

The Bhujangavali (Lineage of the Serpent) was a distinguished intellectual branch of the Kalamukha school. Unlike the purely ascetic Pasupatas, the Bhujangavali preceptors were the "Provosts" of medieval Ghatikas (Universities), balancing spiritual mastery with rigorous Sanskrit scholarship.

A.D. 1081 | Kolanupaka & Chandra Records These identical records formalize the dominance of the Bhujangavali sect in the Kollipaka-7000 province under the patronage of Mahamandalesvara Kumara Kamarasar.

Succession of the Bhujangavali Panditas:
Gokarnarasi Pandita → Isanasakti Pandita → Srikantha Pandita

Scholastic Specialization:

• Intellectual Profile: Srikantha Pandita is specifically lauded for his mastery of Tarka (Logic) and Vyakarana (Grammar), proving these mathas were centers of high-tier academic research.
• Administrative Role: The sect managed Manugal village as a sarvanamasya (tax-free) estate to fund both religious rituals and the feeding and education of students.
• The "Rasi-Sakti" Convention: The naming convention (Gokarna-rasi to Isana-sakti) reflects the fusion of different Saiva naming traditions within the broader Kalamukha fold.

5. Decline and Transformation in Telangana

By the late 12th and 13th centuries, the specialized Kalamukha and Pasupata sects began to disappear as distinct entities in the Telangana region. They were replaced and absorbed by two major movements:

• Virasaivism (Lingayats): The rise of the Basavanna-led movement in nearby Karnataka brought a more egalitarian, Bhakti-centered Saivism to Telangana. The Kalamukha mathas were largely absorbed into the Jangama monastic network.
• Aradhya Saivism: In Telangana, many Kalamukha priests (who were already experts in the Vedas) transitioned into the Aradhya tradition, which maintained Brahminical status while following the essential tenets of Mallikarjuna Panditaradhya.
• Institutional Shift: The influence of the "Esoteric" schools gave way to the Agamic temple rituals that define modern Telangana Saivism today.