SAKTI CULT

IN ANCIENT INDIA

(With Special reference to the Puranic literature)

Dr. Pushpendra Kumar

M.A. Ph.D., F.R.A.S. (London)

BHARTIYA PUBLISHING HOUSE

VARANASI

1974
Published by : BHARTIYA PUBLISHING HOUSE
B. 9/45, Sonarpura, Varanasi

SVOS5

@ Dr, Pushpendra Kumar

‘e NiGe A. Lig
dreAem

eee“Bb 548 ~
‘( Deptt of Arts ee
S336 UY
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Printed By
Amar Printing Press, (Sham Printing Agency),
8/25, Vijay Nagar, (Double Storey), Delhi-9.
 Dedicated
Sentr fotg)
the loving memory of my mother,
a visible manifestation of that Paragakti
al at aaqag argeta afeaat |
ANAT ANCATA ANAT AAT AA: UI
 FOREWORD

I have great pleasure in introducing to the world of

scholars the valuable work Sakti Cult in Ancient India by my
pupil and colleague Dr. Pushpendra Kumar Sharma. It repre-
the
sents essentially the dissertation approved in 1967 under
for the degree of
slightly different title Sakti Cult in the Puranas
Ph. D. of the University of Delhi. Since 1967 Dr. Sharma has
been working on the cult of Tara, the Buddhist deity. He has
under
spent acouple of years in London and has worked
e of Professo r J. Burton Page. His study is
the able guidanc
complet e and should,s ee the light of the day before
now almost
long. sje
Dr. Sharma has by now /about a decade’s study of the
Sakti Cult. He has gone® through in depth the relevant
literature on it. His observations are therefore well-informed
and conclusions well-drawn.
The origin of the Sakti Cult in India is shrouded in
to explain
mystery. Scholars have put forward various theories
us has emerge d as yet. Whatev er the time of
it. But no consens
the fcmale
origin the fact remains that the worship of Sakti,
Hindu social
deities, has been an important constituent of the
deities been wor-
fabric. For centuries and millenia have these
the afflicte d mind of
shipped. These have provided solace to
sought commun ion with
the devout who have through worship
them.
It can
Sakti, as the very word itself denotes, means power.
ent pheno mena of life itself. As the
be seen through the differ
att record s even such abstra ct things as
Devi Sakta in the Saptas
Pity and Cleme ncy
Intelligence (Buddhi), Satiifaction (Tus i),
devt sarva-
(Daya) etc. are the various forms of the Sakti—ya
Each one is power,
bhutesu buddhiripena samsthita namas tasyai etc.
is a manifestation of
Sakti, including illusion (Bhranti), which of
multiplicity
the Supreme Power, the Para Sakti. Hence the
 (i)
the goddesses representing as they do the different phenomena
e.g., Sarasvati representing learning, Laksmi representing
wealth and so on. These also represent sometimes the different
aspects, Durga the benign aspect, Kali the terrible aspect,
and so on. Each god of the Hindu pantheon has a power thro-
ugh which he operates. The power carries much the same
characteristics as the god possessing it. It is logical, therefore,
that the powers should come to be known by the gods who
possess them. We have asa result the Vaisnavi Saktis, like
Durga or Raudri Saktis like Kali. The three principal deities
of the Hindu religion Brahma, Visnu and Mahesa have each
a well-defined function of creation, sustenance and destruction
respectively. Their Saktis also have precisely these very func-
tions. It is a moot point to consider now as to why the worship
of Saktis should have come into vogue for, the purpose for
which they were worshipped was or could verily be achieved
by worshipping the gods who'possessed them. The answer to
this is not at all difficult. In-the choice between the worship
of the power and the possessor of the power, (irrespective of
the power and its possessor being identical) it was natural for
the human mind to veer round the power, the power that lay
behind even the gcds. It isno wonder therefore that in certain
pericds of Indian history and in certain regions particularly,
the worship of Sakti, the female deities, far surpassed that of
the male deities.
The common belief in the principle of power led to the
thinking that even the normal undisturbed life was due to some
power which kept vigil over it and which had to be propitiated
to keep things going. The result: There appeared in legion,
the presiding deities, the Adhisthatrdevatas of every village,
city or town or country. Hence the worship of some deities in
some particular regicn only. Not only villages, cities or
countries, even forests, trees or rivers were deified and came to
be worshipped.
It is natural for the human being to want to possess what
he does not. If he feels his Istadevata can bestow it on him he
will approach him or her for it. He is shrewd enough to know
that his praises and worship will please him or her and make
 [
him yield his desires. There is some sort of exchange between
the Bhakta and his Ista, the give and take, as the Saptasatt
clearly points out :
daddti pratigrhnati nanyathaisa prastdati
As has been said earlier the deities have two aspects, the
benign and the terrible. Even these aspects have to be viewed
in different forms depending upon the nature of the desire of
the worshipper. This results in the appearance of the different
forms of the deities in one and the same aspect. Hence the
forms Durga, Mahdlaksmi, Bhuvanesvari, Lalita etc. in the
benign aspect and Bhairavi, Kali, Chinnamasta, Bagalamukhi
etc. in the terrible aspect.
It is peculiar to the Hindu mind to go into the minute
and the smallest details of everything. It is apiece with it that
elaborate ritual is laid down with regard to the worship of each
deity.
A study of the Sakti cultor the worship of the female
deities presupposes an intimate knowledge of this ritual as
also the places of worship-and the literature connected with it.
Happily Dr. Pushpendra Kumar Sharma possesses this _know-
ledge in an ample measure. The study that he has produced
is well done. Since the work had to be seen through the press
according toa tight schedule the proofs could not be gone
through as minutely as they should have been with the result
that quite afew printing errors have crept in. These, it is
hoped, will be glossed over by the indulgent reader.
I hope scholars interested in the Sakti Cult will find the
present monograph quite useful and instructive. I also hope
that it will be followed shortly by other similar works by Dr.
Sharma.
Satya Vrat Shastri

‘Surabhi’ Professor and Head,

3/54, Roop Nagar, Department of Sanskrit,
Delhi—7. University of Delhi.
10.5.1974.
 CONTENTS

Foreword (v—vii)
Contents (ix-xii)
Abbreviations (xiii)
Transliterations (xiii)
List of illustrations (xiv)
Introduction (xv-xviii)
Chapter I
EVOLUTION AND DEVELOPMENT OF THE IDEA OF
SAKTI. 1-37
Introduction; Definition; Saktism Vs. Tantrism; Sakti;
Probable origin of the Sakti Cult; Different Periods; Saktism
in the Indus-Valley Period; Idea ofSakti in the Rgveda; Aditi;
Usas; Sarasvati; Sakti; Ratri; Sri; Concept of mother-goddess
in the later Vedic Literature, with reference to Sakta Upani-
sads; Ambika; Uma; (Form of Sakti in the Sakta Upani-
sads; Tripura Upanisad;~Dvyupanisad; Bahvrchopanisad;
Bhavanopanisad; Subhagya...Lakshmi Upanisad; Sarasvati
Rahasya Upanisad; Sitopanisad]'* Worship of Sakti in the
age of Epics; Ramayana; Mahabhirata and Harivafisa Purana.
Ckapter II
$AKTI AND ITS DIFFERENT CONCEPTS IN THE
MAHA-PURANAS. 38-101
The Puranas; Contents; Date; Number; The names;
Bhagavata or Devi Bhagavata; Philosophy of the Puranas. Con-
cept of Sakti in the Markandeya Purana; Fierce aspect of the
goddess; Relation of the goddess with the Himalaya; Philosoph-
cal aspect of Sakti; The war goddess; Emergence of Kausiki;
Theory of Vibhitivada. Concept of Sakti in
i Devi Bhagavata
Purana; Three powers or Division of Saktis; Sakti; Mahalak-
smi—manifestation of Satviki Sakti; Sri Bhuvanegvari; Mani
Dvipa; Sakti as Vaisnavi and Sankari; Mahamayi—Brahma
Vidya; Sakti as cause; Reality of Universe; Maya; Bhuvanes-
vari as the controller of Maya; Nature of Devi; Siva; Dev-
full of compassion; Devi as boon-giver; Virat Svariipa; Phir
 C=)
losophy of Devi Gita; Sakti as described in other Maha-Pura-
nas; Origin of Uma and Kali in Vayu Purana; Power of Visnu;
Uma Devi in Brahma Purana; Concept of Sakti in the Matsya
Purana; Life Story of Parvati; The Black Goddess; Concept of
Sakti in Kurmapurdana; God and Sakti; Concept of Sakti in Siva
Purana; Concept of Sakti in Sata Samhita; Sakti pervades the
world; Prakrti; Siva Sakti Union; Durga as power of Visnu;
Padma Purina; Vamana Purana; The Bhigavata Purana;
Prakrti as Sakti in the Brahma Vaivarta Purana; Nature of
Sakti in the Puranas; Supremacy of Sakti; Para-Sakti as Bra-
man and Mya, oneness of these three; Tattvas; Siva Sakti;
Theory of Vibhitivida.

Chapter III
SAKTI IN THE UPA-PURANAS.
102-147
The Upa-puranas; Number; Date; “akta Upa-puranas;
The Devi Purana; The Kalika-Purana; The Maha-Bhagavata
Purana; Concept of Sakti in Devi Purana; Sarvaripa
Dev3;
Goddess from the lustre; Unity of goddess and her
pervasive-
ness; Kanakesvari; Sarvamangala; Mangalidevi; Vindhy
avaisi-
nj; Siva-Uma; Ksemankari; Nanda Devi; Ruru episod
e; Brah-
mani; Durgi. From of Sakti in the Kalika Purana
; Daksa as
a Devotee of Ambika; Yoganidra; Para Sakti or Para Brahm
an
Visnu Sakti; Marriage account of Siva and Devi; Maham
iya
Tara or Chamunda; Kausiki; Dikkarava4sini; Lalita
Kanta
Uma and Rudra4; Tripura Bhairavi; Kamakhya; The
Virg'n .
Goddess, Tripura; the Naraka episode; Kamarwupa; Sakti in
Maha-bhagavata Purana; Pandavas as devote
es of Kali; Incar-
nation of Devi as Srikrsna; Rama episode; Indra and Brahm
a-
hatya; Kalisthana Varnanam; Kamartpa Mahatmyam; Bhaga-
vati Gita.

Chapter IV

A REVIEW OF THE TANTRIC SAKTI-CULT 148-175

The Tantras; Antiquity of the Tantras;
Sakti; Kali—the
goddess of the Tantras; Daga Maha-Vidyas; Tara; Sodasi;
Bhuvanesvari; Bhairavi; or Tripura Bhairavi Chinnamasta;
 Ce
Dhimavati; Bagala; Matangi; Kamala; Kundalini Sakti;
Yoga; Kundalini as Sabda Brahman; Nada-Bindu-Kala; Six
Cakras; Samadhi; Mukti; Pafica Tattvas or Makaras; Esoteric
meaning of the five Makaras; Philosophy of Sakta Tantras;
Nature of Tantric Sadhani.
Chapter V
RITUALISTIC ASPECT OF THE PURANIC SAKTI-CULT
176-227
The Vedas as an Authority of Dharma; Saktism—As a
sect; Adhikaris of Devi-worship; Devi Puja; Places for worship;
Time and days for worship; Upacaras; Mantras; Namajapa;
Sacramental meals or feasts; Yearly worship; Articles used in
worship; Devi Pratima Svariipa; Materials for Devi images;
Devi Sthapana Phala; Temples; Donations; Agnisthapna;
Vidyadana; Vasudhara; Amba Makha; Rathayatra Maho-
tsava; Dhvajadana; Kumari Puja; Durga Puja in Navaratra;
Pagubali or Bali, Human Sacrifice; Offering of one’s head or
blocd to the Goddess; Devotion=the means of realisation;
Devotees of Sakti inthe Puranas; Devi Vratas; Vratas per-
formed on Trtiyas; Gauri Trtiya,Vratam; Uma Vrata; Uma
Mahesvara Vratarh; Raimbha Vratam or Rambha Trtiya
Vratarn; Ardranandakari Trtiya Vratarh; Rasa Kalyanini Vra-
tath; Harakali Trttya Vratarh; Saubhagayastaka Trtiya
Vratam; Lalita Trtiya Vratarh; Aviyoga Trtiya; Anantra Trti-
ya Vratam; Caitra-Bhadrapada-M igha Trtiya Vratam; Gauri
Vratamn; Manoratha Trtiya Vratam; Mangala-Gauri Vratath;
Mahakili Vratath; Gauri Vratam; Lalitika Sasthi Vratam;
Katyayan Sashi Vratarh; Mahastami Vratam; Dhvaja Nava-
mi Vratazh; Vira Navami Vratam or Damanaka Navami
Vratarh; Saurya Vratarn; Navami Vratarh; Kokila Vratarm;
Bhitamata Vratarh; Vijaya Vratam; Pada Vratam.
Chapter VI 3 ;
THE MANIFESTATIONS OF SAKTI AND THE SAKTI
PITHAS IN THE PURANAS. 228-276
Theory of Incarnation; Incarnations as described in the
Skanda Purana; Division on the basis of mental planes; Divi-
sion of Devis; Nine Durgis; Eight forms of Devi; Vidyas; The
Yoga
Mothers; Yoginis; Incarnations related with Visnu;
 (5)

Maya—Mahamaya; Radha; Ekanamsi Devi; Santa; Maha

Lakshmi; Ksemakari; Sakti; Subhadra; Black and White aspect
of the goddess; Parvati and her forms; Srimata; Durga; Maha-
kali; Nature of Kamabija; Mahalaksmi; Mahasarasvati;
Ambika; Jagadambika; Sarasvati also Saradi; Jambvadini
Goddess; Dharegvari; Arunakhya Devi; Satakshi—(Sakam-
bhari); §Mangalacardika — Sarvamangala; Kamesgvari;
Kamaksa; Mahamaya; The Goddess Minaksi; Bhramari;
Devi; Katyayani; Vindhyavasini; Gauri Pafica-Pindik ; Kale-
Svari; Gojapa goddess in Kajesa; Goddess Ananda; Sitala
Devi; Sasthi; Goddess Manasa; Incarnations of Ugra aspect
of Sakti; Kali or Bhadra Kali; Tripura Bhairav ; Sivaditi;
Dikkaravasini; Tripurasundari; Santa; Matangi Devi; God-
dess Tara; Sakti Pithas; Numberrof Pithas; Names of Pi has.
Résumé rime 277-278
Bibliography og 8 gs 279-290
Index 291-
Addenda et Corrigenda in the end
Plates I-VIII
 ABBREVIATIONS

Avy. Atharvaveda.
Rv. Reveda
Mbh. Mahabharata
Rm. Ramayana
Dbh.; Devi Bh. Devi Bhagavata Purana
Devi P. Devi Purana
Kalika P. Kalika Purana
e Purana
adel
tert
adr
Nig.
Sia
a Dm. or Devi. M. Devi Mahatmya of Markandeya
Purana
Up. Upanisad
Bh. Bhagavata Purana
Sakta Puranas Puranas dealing with Sakti wor-
ship
Brahma V.P. or
Brahma Vai. P. Brahma Vaivarta Purana
Bok History of Indian and Indonesian
art.
Kh. Khanda

TRANSLITERATIONS

rR (%)
2. Na (™)
$58 (=)
4. § (3)
5. t (2)
6. th (8)
Fee (aT)
8. I (3)
9. a (3)
40; e; che (4)
11. ch chh; (8)
12. d (=)
13. dh (z)
14. a (#qRaTZ)
152 & (4)
16. “Ks (#)
17. V,W. (4)
 LIST OF ILLUSTRATIONS.

; Mother Goddess from Harappa P-7.

II. Gaja Lakshmi—Bharhut Pillar; IInd Cent. A.D.
See Under Kamala p-159-60,
. Maha Lakshmi p-239.
III. Mahisa mardini—Bhumra, Gupta period (5th cent.)
p-49-50.
IV. Indrani (with Vajra); Black stone; Gupta art from
Benares (VIth Cent.). p.-234-35.
V. Brahm4ni—sitting (with three visible faces) Pre-Maha
Gurjara Style (Sabarkantha—Gujrat)—6th Cent. A.D.
p—119, 234-35.
VI. Varahi; sitting; (Black stone)y 6th Cent. A.D. Koteswar
(Banaskatha—Gujrat): ; p. 234-35.
VII. Twelve armed Goddess—from, Upper India; 8th Cent.
A.D. p. 254.
VIII. Tara—two hands, Abhaya pose. Pala art, (Buddhist)
8th and 9th Cent. Bihar. p. 127, 156, 270.
IX. Marriage of Siva and Uma (Parvati) 8th or 9th Cent.
A.D. stone p. 73-74, 125. p. 242.
X. Mahisdsura mardini—standing, killing the demon,
Astabhuja—Pala Art—9th Cent. A.D. (Jacket also.)
Sarai—Distt. Hoogly (Katyayani). p-254.
XI. Vaisnavi—sitting; four hands—about 10th Cent. A.D.
p. 58. 236.
 INTRODUCTION

Sakti is an important member of the Hindu pantheon.

Sakti attained the highest position in the Puranas where she
was enlisted in the trinity along with Visnu and Siva. The
concept of Sakti is not only found in the Vedas but its anti-
quity can be traced to the Indus Valley civilization. Floating
in the later Vedic literature and the epics, Sakti occupied a
dominating position in the Puranas and the Upa-purdanas.
During this period Sakti became the chief object of worship
as ‘World-Mother’. Almost in all the Puranas and the Upa-
puranas Sakti appears as an/important Reality. Her impor-
tance can be seen from the’fact that Sakti was given a position
higher than that of [Link], Siva in such Puranas as the
Devi Bhagavata Purana, the Devi Purana, the Kalika purana,
and the Mahabhagavata purana. In the sectarian Upanisads,
specially the Sakta Upanisads, she is accepted as supreme
reality.
This important aspect of Indian religion has not been
studied intensively as yet. No systematic study of the Sakti-cult
has been carried so far. However stray attempts have continued
to be made in this field since the beginning of this century.
John Wocdroffe was the pioneer in this field and he explored
the T4ntric literature as well as the Sakti-cult in his
works. Next came Payne who in his work ‘The Saktas’ dealt
briefly with the cult of Sakti. A similar attempt was also
made by V. R. R. Dikshitar with regard to the Lalita-cult.
R.C. Hazra furnished an elaborate introduction to the Sakta
Upa-puranas, dwelling mostly on their chronology, in the
second volume of his Upa-puranic studies. Gopinatha Kavi-
raja—himself well versed in Tantric Sadhana has contributed
much tothe study of the Sakti cult, mostly through his
articles and discourses.
 ( xvi)
It ishoped that this study of The Sakti-cult in ancient
India, will prove very useful to the students of the Sakti cult
in particular, and of Indology in general.
The present work proposes to study the cult from
various angles, drawing upon the ancient Indian literature
but specially the Puranas, the Upa-puranas and the Tantras.
It has been divided into six chapters, which are briefly intro-
duced as follows :—
The first chapter introduces Saktism—and consists of the
definition, a comparison with Tantrism, an explanation of its
origin, and its place in the Indus-Valley civization. The con-
cept of Sakti in the Rgveda Samhita and other Vedic literature
is also examined. Then its development is traced in the epics
and the Sakta Upani ads.
The second chapter begins with an introduction to the
Maha Puranas and their chronology. It deals with Sakti as
depicted in the Markandeya: Purana and Devi Bhagavata
Purana. Next a survey is made of the various concepts of
Sakti, found in the other‘Maha-Puranas. Lasily it dwells upon
the philosophical speculations about Sakti, in the Puranas.
The third chapter concerns the Upa-puranas, dealing
with Sakti worship, viz:—the Devi purana; the Kalika pura4-
na and the Mahabhagavata purana. In these puranas Sakti
enjoyed a supreme position and various ritualistic and philo-
sophical aspects were taken into account. These puranas
generally deal with the adoration of specific forms of Devi—
namely Vindhyavasini, Kamakhy4a and others.
In the fourth chapter the Tantras, their antiquity, rela-
tion with the Vedic religion, concept of Sakti, Kalt and
Dasa Mahavidyas, are dealt with. In the Tantras concept
of
Sakti got a Tantric colouring in idiom and ritualism.
The
Tantras laid down their own philosophical views and strongl
y
emphasized S dhana.
The fifth chapter deals with worship and
ritualism in
the Sakti cult. The ritualism of Saktism was influe
nced by
the religious ceremonies of the popular cults. Pasu-bali,
Soda-
sopacira and sometimes even Narabali were offered ts thie
goddess. This chapter deals in detail with the various
aspects
 ( xvii)
of the ritualism of this cult. A description of the Vratas, forms
a notable section of this chapter, for they are very important
in the puranic and popular concepts of the Sakti cult.
The last chapter gives a detailed description of various
incarnations or manifestations of Sakti. She has two salient
aspects of her nature white (Saumya) and black (Krira).
The white aspect deals with the creative faculty of Sakti,
while the black one is concerned with the power of destruction.
The influence of the Sakti cult was so intense on Indian life
that many Sakti pithas were established throughout India for
keeping alive the conciousness of unity among the people
living in the different regions of this vast country.
This study deals with the origin, growth and prevalence
of ‘Sakti-worship’ in the various pericds and seeks to bring
into unity its philosophical, religious and ceremonial aspects.
It is hoped, that this study may help in the proper appreciation
of the religious and the culturakhistory of India.
At the very outset I must express my deep sense of gra-
titude for Dr. N.N. Chaudhuri,-(formerly Professor and head
of the Depit. of Sanskrit, University of Delhi) and Dr. C. B.
Gupta, Senior Lecturer in Sanskrit, School of correspondence
courses, University of Delhi, who initiated me into the study
of the Sakti cult. Hence my hearty thanks are due to both
these supervisors, under whose able guidance I have been able
to complete my thesis ‘Sakti cult in the Puranas’ and got my
Ph. D. from the University of Delhi in 1967. I also express
my sincere respect to my respected father Shri Ram Chandra
Sharma whose invaluable suggestions and timaly encourage-
ment facilitated my work immensely.
My thanks are also due to my teacher Dr. Satya Vrata
and head of the Deptt. of Sanskrit, and
Shastri, Professor
kind
Dean Faculty of Arts, University of Delhi-Delhi, for his
obligations to
help and valuable suggestions. I also express my
him for contributing a scholarly foreward to my work.
I am also very grateful to my friends, Dr. S.S. Rana,
Reader in the Deptt. of Sanskrit; Dr. Vachaspati Upadhyaya,
a
Deptt. of Sanskrit, University of Delhi; and Dr. T.R. Sharm
T. B. Khals a Colleg e, Delhi; and
Deptt. of Sanskrit S$. G.
 (2 xvaE)

Y. D. Sharma, Deptt. of Sanskrit, Hindu college, Delhi. Who

helped me a lot in preparation of this book.
I am very greatful to Dr. Gauri Nath Sastri, formerly
Vice-chancellor of the Varanasiya Sanskrit University-vara-
nasi and Dr. R.C. Pandeya, Prof. and Head of the Philosophy
Department, University of Delhi, Delhi for their invaluable
:
suggestions and help from time to time.
I am highly greateful to all of my teachers, friends, colle-
gues, and my wife, who directly or indirectly have helped me
a lot by their varied activities.
I shall be failing in my duty if I don’t thank Shri Bha-
gwan Singh of Bharatiya Publishinz House, Delhi, who happily
the work for publication and Shri Sham Lal of
undertook
Amar Printing Press, Dzlhi, for exceedingly seeing the book
through the press. eee
Lastly I would beg the forgiveness of the scholars for
as carefully,
not having been able to look through the proofs
the work remained
as 1 should have and som=> mistakes in
uncorrected. I shall feel highly gra ifizd if the present attempt
es
meets with the approbation of the scholars and stimulat
I would only like to echo
interest in the field of my study.
the compliments of Kalidasa.

at ofeatarg fagai a argaea satafaarary |

Ganga-Desehra Pushpendra Kumar

30.5.1974 Principal
Shri Lal Bahadur Shastri Kendriya Sanskrit
Vidyapeetha, New Delhi.
 INTRODUCTION

DEFINITION
Saktism is the worship of Sakti or the female principle,
the primary factor in the creation and reproduction of the
universe.! The term Sakti represents female divinily in general
and stands for the energising power of some divinity in parti-
cular.2 Sakti, generally, as Siva’s spouse is worshipped in
many incarnations, of which Devt, Durga and Kali are the best
known.®
A true Sakta adores her with a view to the acquisition of
supernatural faculties through her help, or to the destruction
of enemies through her co-operation.
Saktism is considered to be an off-spring of Saivism by
some scholars, but it is in fact an independent cult of the fe-
male principle, with some relatior to’ Saivism. From the his-
torical point of view Saktism=seems to be a combination of
Aryan religion with Non-Aryan-beliefs.4
Saktism Vs. Tantrism
In order to understand the cult of the female principle,
it is essential to have in mind a clear distinction between
Saktism and Tantrism. The former means the worship of
Lg . .

1. Devi Bhagavata. p.—1-2.19-22.

Sitophanisad 34.
Devi p. 37/69.
2.a. J. S. Joshi, ed.—Halayudha Kosa. p. 648.
b. Nanartha Ratnamala—Poona, 1954, p. 27; 253.
c. Hindi Sabdasagara. Vol. IV, ed. 1928.
d. Medini Kosa, p. 61.
§abdartha Chintamani, Vol IV, p. 491-
Carl Cappeller, Sanskrit English Dictionary, ed. 1891, p. 534.
g- A.A. Macdonell, Sanskrit English Dictionary, 1893, p. 305.
h. New Standard Dictionary, Vol. IV, p. 2161.
i. Nydya Kosa, p- 853.
3. Elliot, Hinduism and Budchism, Vol. II, p. 274.
4. E. A. Payne, ‘the Saktas, ed. 1933, p. 63.
2 Sakti-cult in ancient India

goddesses, especially of those who are regarded as forms of

Siva’s consort.1 While the latter is a system of magical and
secramental ritual, taught in the sacred Hindu texts known
as tantras. The tantras profess to teach the attainment of the
highest aims of religion by such methods as spells, diagrams
(Yantras) gestures (Mudras) and other physical exercises (Yoga).
Tantrism is nothing but a simplification of religion on mecha-
nical rather than on emotional! lines.?

SAKTI
The idea of Sakti is as old as man. Man is great to the
extent that the Sakti inherent in him is magnified, and his
highest endeavour is to rouse this Sakti. The Indian idea of
godhead, including that of the great Brahman (both as Sakti
and as Brahman) rests on this and has employed it to a consi-
derable extent. A Ryi in the Rgveda speaks in a eulogizing tone
to this aspect regarded as female.*
It is she who keeps the gods" in their position, makes a
Man virile or makes a sage ofa man. This Sakti is generally
Nigitdha, or hidden,® even, the. [Link],not know her, for not
infrequently they are puffed up with arrogance and conceit.®
The association of Sakti and Siva is at the root of material and
spiritual betterment of the mankind.” Man in all ages has
realised Siva, his manifestation in her through contemplation,
and this is what is possible through worship.®
Probable origin of the Sakti-cult
The Mahenjo Daro discoveries have made it pretty clear
that the origin of belief in the Mother Goddess (Sakti) can be
traced to the pre-Vedic period. But scholars differ on the point
ofthe origin of the idea of Sakti or the Mother Goddess,
mainly because of the difficulties of deciphering the Indus-
1. Ibid. p. 6.
2. Elliot, Hinduism and Buddhism, Vol. II, p. 274.
3. Rgveda X. 125. 1-8. (Devi Sikta or Vak Siakta).
4. Ibid. X 125.5.
5. Svetasvataropanisad, 1.3.
6. Kenopanisad, 3.1.
7. Svetaévataropanisad, [V.10.
8. Ibid. 1.14.
 3
script, and partly because of the absence of any written docu-
ment prior to the Rgveda, which is undoubtedly dominated by
male-deities. The various views regarding the origin of the
concept of Sakti and her cult are as follows :—
1. According to some the fertility theory may be the
origin of the Sakti-cult. Appropriate to this fertility theory is
the Hindu conception of the earth as the Mother! and its inti-
mate assoviation with agriculture. It is generally believed that
in primitive times man looked upon the earth at a personifica-
tion of the deity of fertility.
2. Others are of the view that the worship of a Mother
Goddess is a widespread religious phenomenon. Friedrich
Heiler has given instances from every part ofthe worldto show
that the conception of God as Mother is as natural and ulti-
mate as the concept of Him as Father.? And it is just possible
that the Indian concept of the-Sakti-cult is nothing but a part
of that widespread worship ,of a -Mother-goddess. Payne, in
his work ‘The Saktas’ speaks of the possibility of certain con-
tracts between the civilisations of Knossos and Egypt on the
one hand and Pre-Aryan India ‘onthe other? as early as the
3rd millenium B.C. The history of India, Baluchistan, Iran,
Mesopotamia, Asia minor, Egypt, etc., bears testimony to the
worship of a Mother-goddess in pre-historic times.
3. Mackenzie advocates an Asiatic origin. He says that
during the Brahmanic age the Bha@ratas, the inhabitants of
‘Middle Kingdom’, started worshipping ‘Bharati’, a goddess
not unlike the mother-goddesses of Egypt and early Europe.
This goddess became associated with ‘Sarasvatz’ and was ulti-
mately recognised as the wife of Brahma, the Supreme God.
When Buddhism declined and Siva became the most popular
deity, this goddess-worship was transferred to his consort and
was organized into a separate sect.

1. Atharvaveda, III 9; Rv. V.84.

Ibid. XII.1.
2. E. A. Payne. The Saktas, p. 115.
3. Ibid, p. 114.
4. Mackenzie, Indian myth of legend, p. XXXIX.
4 Sakti cult in ancient India

4. Starbruck points out that when the Aryan invaders

settled in India to a relatively peaceful life and agricultural
pursuits, the worship of female deities rose to a position of
supreme importance; among these were Durga, the eternity;
Sarasvati, supreme wisdom; and Sakti, mother of all pheno-
mena.?
5. Smith? and Elliot have held that the migrations of
the nomad nations of the Central Asian steppes, which culmi-
nated in the Kushan or Indo-Scythian conquest in Northern
India, must have caused this change in Hinduism.*
6. Slater maintained that while the Dravidians were
Aryanized in language, the Aryans were Dravidianized in
culture.4 He believes that the cult of the Mother-goddess
must have arisen first among the matriarchal tribes.®
7. Marshall observes that the cult of the mother goddess
must have originated in Anatholia (probably in Phrygia) and
from there spread [Link] Western Asia.®
8. The Mahabharata speaks of the worship of the female
demon by Vahikas’, which suggests that the cult of the Mother
goddess arose in India, wherein. once. the Mohenjodaro civili-
zation flourished. It is just possible that immediately after-
wards the cult spread far and wide in the world from an
Indian origin.

Different periods :
Division
The cult of Sakti produced a profound influence on gen-
ral Indian thought. It was wide-spread in the past and has
continued to the present day.® For the sake of convenience we

1. Starbruck, Female Principle : Encyclopaedia of Religion and Ethics,

Vol V, P. 828.
Smith, Oxford History of India, p. 9,
Elliot, Hinduism and Buddism, Vol. II, p. 276.
Slater, Oxford History of India, p. 63.
ee Ibid.
yr p. 91-92, 103.
Marshall, Mahenjodaro and Harappa Civilization, I, p. 50.
Mahabharata Sabha Parvan, ch. 18.1.
Kalyana ‘Sakti Anka’, 1934, p. 637.
Poms
 5

may agree with Gopinath Kaviraj in dividing the history of

Sakta culture tentatively into three periods.*
1. Ancient or pre-Buddhist, going back to pre-historic
times.
2. Mediaeval or post-Buddhist, rather post-christian
upto 12th century.
3. Modern, from 13th century onwords.
No independent work on the Sakti cultin the ancient
period is available while the mediaeval was the most creative
period in the history of the Sakta literature. Most of the stan-
dard works, including the major Puranas, Upapuranas and the
original Agamas were writtenin this period. The modern period
too has been productive, but with a few brilliant exceptions
most of the works produced in this period are of a secondary
character.”
Saktism in the Indus-Valley Period®:
The history of the con¢ept: of the Mother goddess, the
supreme creative principle Of thé universe, is of absorbing
interest. When we go back tothe,history of Sakti-worship
we see stretching away into the remote and fading past the
figure of the goddess. She is the Mother of Nature, most anci-
ent amongst deities; the Adya-Sakti, the Dusk Divinity, many
been
breasted, crowned with towers, whose veil has never
lifted; Isis, ‘the one who is all that has been, is and will be;
‘Kali’; Hathor; Cybele, the cow-mother goddess; Ida; Tripura-
he
sundari, the Ionic mother; tef the spouse of shu, by whom
affects the birth of all things, Aphrodite ; Astaste in whose
groves the Balim were set; Babylonian Mylitta; Buddhist
Tara, the Mexican Ish, Hellenio Osea, the consecreted, the
in
free and pure; African Selembo, who-like Parvati, roamed
, Roman Juno; Egyptian Bast, the flaming mis-
the mountains
d
tress of life, of thought, of love, whose festival was celebrate
the
with wanton joy; the Asyrian Mother Succoth Bewth;
Saitic
Northern Freira; Mila Prakrti; Semele; May4; Ishtar;
hy Eastern and
1. Article on $akta Philosophy in the History of Philosop
Western. ed. S Radha Krishnan, Vol. [, p. 402.
2. Ibid.
6 Sakti cult in ancient India

Neith-Mother of the gods, eternal deepest ground of all things

Kundalt; Guhya Maha Bhairavi and all the rest.
The beginnings of the worship of Sakti go back in India
as in many other countries of the ancient world, toa very
remote past.? Remains of the cult of the Mother Goddess have
been recognized by many scholars among the various interes-
ting objects unearthed in the pre-Vedic sites of the Indus
Valley. One of the commonest of such objects is a pottery
figurine of a female, practically a nude, with a very short
skirt held round the loins by a girdle. It has been said that
these pottery images of the goddess, whose name is unknown,
were kept in almost every house in the ancient cities of the
Indus, probably in a recess or in a bracket on the wall.
In the findings from Harappa there is one symbol of
Yoni, from which something is emerging. Beside it a man is
shown standing witha sword inhis hand and a lady with
upheld hands. Perhaps she was to be offered to the goddess.4
From this it can be concltided that the cult of the Mother-
goddess was already prevalent:in'the' Indus-valley.®
Sir John Marshall has compared the large number. of
female figurines of terra-cotta, found both at Mohenjodaro
and Harappa, with kindred examples from the neighbouring
country of Baluchistan. The figurines are generally portrayed
in the form of a standing and almost nude female, wearing a
band of girdle about her loins with an elaborate, more or less
crescent-shaped,® head-dress and collar, occasionally with
ornamented cheeks and a long necklace, and wearing ear-
ornaments which take the form of shell-like cups suspended
by hands on either side of the head.$
Pottery images of the goddess have been found in the

Woodroofe, Sakti and Sakta, p. 128.

Mackay, Early Indus Civilisation, II Ed., p. 54.
Ibid. p. 54.
Radha Kumud Mukerji, Hindu Sabhyata, p. 23.
eyo
ve Mohenjodaro and Indus Civilization, Vol. I, p. 57-58, Also Mackay
‘The Indus Civilisation’, p. 66-68.
6. Marshall, op. cit. I, p. 49.
 ~
i

The early Indus-valley

course of the excavations of -the sites.
settlers appear also to have worshipped the goddess in her
aniconic form. Many ring stones, discovered at the sites can
lising the mother
justifiably be described as cult objects symbo
must be studie d along with not
aspect of the goddess. These
types of ring stones of the Maurya
only the much-decorated
like Taxila, Kosam,
period found in many north Indian sites
s symbolizing
Rajghat and Patna, but also the phallic object
conveniently des-
the Father god of the Indus valley people,
ented ring stones
cribed by Marshall as Protoshines. The ornam
some variety, but
of the historic period no doubt represent
were cult objects
their general character shows that they
of the Indus- valley
comparable with the prehistoric ring stones
the Yantra s of the later
on the one hand and the cakras and
Saktas on the other.?
nature, uncar-
One such ring stone of @ representative
has been described
thed by Marshall at Hathial mear Taxila
stone , 3} in
by him in this manner. Its of polished sand-
bands
diameter, adorned on [Link] surface with concentric
nude female figures
of cross and cable patterns and ‘with four
desig ns engra ved in relief round
alternating with honey-suckle
e figure s either represent diffe-
the central hole.? These femal
or are mere repet ition s of the same
rent aspects of the goddess,
ring stone exact ly resem bles the gold-
theme. The lady of the
at Lauriya Nandangarh
leaf female figure dug out of the stupa
wami and others
by Block hand correctly identified by Coomaras
as the Mother goddess.*
at Harappa shows a nude female
Aseal, unearthed
, and with a plant
flgure, upside down with legs wide apart
are shown in the same
issuing from her womb. Her arms
on the Mohenjodaro
position in which those of the proto-Siva
right ly compared this
seal amulet are depicted. Marshall
ss, with a plant issuing
“striking representation of the godde

1. Mackay, Indus Civilization, ed. II, p. 54.

p- 188.
“2. Benerjec, Development of Hindu Iconcgraphy,
Reports, 1927-28, p- 66.
3. Archaelogical Survey of India. Annual
4. Coomaraswamy, H.L.1. p. 10. ;
8 Sakti cult in ancient India

from her womb, with the device on an early Gupta terracotta

ceiling showing a goddess with her legs in much the same
position, but with a lotus emerging from her neck instead of
from her womb.?
This idea of vegetation emerging from some part of the
body of the goddess reminds us of the Devi Mahdtmya concept
of her Sakambharz aspect, in which she is said to have _nouri-
shed the drought afflicted penple with vegetation produced
from her body.?
While comparing the statuettes of the Mother-goddess
found in the Indus-valley region with those of Western Asia,
Marshall makes an emphatie remark : ‘Even, however, with-
out the analogy of these images from Western Asia, there
would be a strong presumption in favour of the examples
from Mohanjodaro, Harappa, and Baluchistan being effigies
of the great mother goddess of the one or other of her local
manifestations. For, in no country in the world has the wor-
ship of the Divine Mother been= from time immemorial so
deep-rooted and Uniquitous. as in, India. Her shrines are found
in every town and hamlet throughout the length and breadth
of the land.’
The following close resemblance between the cult of the
Mother goddes in the Indus-valley and in Sumeria, is suffici-
ent to show the universality of the cult of Sakti. The Sanskrit
epithet ‘Lokamdtd’ was right because the Mother goddess was
worshipped throughout the ancient world. The following
points are similar in the cults of both countries :—
1, The lion was the vehicle of the goddess in both coun-
tries, while the bull was the vehicle of her consort.
2. The goddess was conceived in both places as a war-
goddess.
3. The manifestation of the goddess both as a virgin,
and as a wedded lady.

1. Marshall, Mohenjodaro and Indus Civilization, Vol. I, p. 52, Pl. XII.

2. Markandeya Purana, Devi-Mahatmya, XI. 48-49a.
3. Marshall, Mohenjodaro and Indus Civilization, I, p. 50-57.
 9

4. In both countries the goddess is intimately associated

with hills and mountains.
5. And lastly even the term ‘Nana’ which is the name of
the goddess in Sumeria is preserved in the Indian name Nana
Devi, enshrined at Hinglaj in Gujrat.? (Now in Pakistan)
Thus in the opinion of Sir John Marshall, Sakti-worship
originated in India out of the cult of the Mother goddess, and
it was closely connected with the cult of Siva. Sakti and Siva
are indissolubly linked? in the imagination of India, as the
creative principle (power) and the creator, with a colourful
family representing the collective organism of life.?
The pre-vedic archaeological data discussed above
throws much light on the early stages of the cult long before
it was fully developed into the Sakti worship of the epic and
the Pauranic age. It seems that ancient people living in pri-
mitive times, in the matriarchal period, had a veneration
and love for the mother, “which culminated in Mother-
worship. It is this incontrovertible fact which, perhaps,
made the Vedas prescribe first Matr Devo Bhava’ and then
Pitr Devo Bhava.

Idea of Sakti in the Rgveda

The concept of Sakti was there inthe minds of Vedic
seers (though the term Sakti is not found in Vedic texts), is
proved by the fact that a number of goddesses are mentioned
and in different capacities. Each goddess, whether you
call her so or not, wasa Sakti or personification of female
energy. By the Vedic scholars it is generally accepted that
Vedic ritualism was dominated by the male deities, and god-
desses occupy a very subordinate position in Vedic belief and
worship, and play, hardly any part as rulers of the world.4
This idea was based on the fact that only few hymns are
addressed independently to the goddesses viz. one entire hymn
to goddess Ratri and Prthivi, Sarasvatt has three hymns, God-

1. Calcutta review, 1913, p. 235-36.

2. Raghu Vamsa by Kalidasa 1.1.
3. Ibid.
4. A.A. Macdonel, Vedic Mythology, p. 124.
 10 Sakti cult in ancient India

dess Apa has four and last of all usas towers above them with
20 separate hymns addressed to her.! But this theory of indi-
fferences of the Vedic seers to female deities is disproved by
the mention of a large number of female deities in the Raveda.
There are names of 40 goddesses found in the Rgveda: Usas,
Ratri, Sinivalt, Rakd, Gangu, Prthivt, Aditi, Print, Diti, Swasti,
Revati, Purandhi, Anumati, [Link], Saraswati, Sindhu, Aranyaai
Indrant, Varunant, Rudrani, Agneyi, Saranyu, Suryt, Saci, Rodasi,
Sita, Daksina, Sradda, Dhisna, Ila, Mahi, Bharati, Gourt, Svahd,
Uroasi, Alaksmi, Kriva, Nirrti and so on.? Some of these female
deities are ofa very interesting character and bring out ina
striking manner the inner sorkings of the Vedic poets’ minds.
The conception of Aditi, shows that the supreme being concei-
ved of as a female rises to a height which not even the might-
iest of the Vedic gods reach.

Aditi
If an analysis is made/of the hature of such goddesses as
Aditi, Usas, Saraswati, etc. One ¢annot fail to recognise the
importance ascribed to them by the ancient seers of India.
Aditi, the great Divine mother? is concerned prominently with
the removal of sins, sometimes alone, sometimes with . Mitra
and Varuna. She gives wealth free from sin and hatred. She
releases men from the net of the enemy,® and is invoked for
protection. She. is without enemy.? The seer says, ‘O
Goddess, dear to many people, if, you grant protection no-
body can do ill.”?
Her association with Varuna and Mitra who are Dhrta-
vrata’ and with Rta proves the ethical, abstract nature of her
conception. This point goes to prove a very early origin of
Aditi among Rgvedic gods. Her epithets all pervasive and
1. Macdonell, Sanskrit Literature, p- 81, 92, 93, 102, 103.
2. Indian Culture, Vol. VIII, July September, p, 66.
‘3. ~ RV. VUII.25.7-8.
4. Ibid. 1.185.3.
od Ibid. VILL.67.1!.
Ibid. X.36.3.
Ibid. 11.40.6,
it Ibid. VII.18.4.
lid
 11

all-finder,! indicate her superiority over other goddesses. Her

harmlessness and superiority may be indicated by her descri-
ption as an immaculate cow and as one without enemy,” as
well as by the emphasis laid on the absence of hatred or
himsa in her.®
It is the Aditi who bears the sun by immaculate concep-
tion and the brings forth all life in the universe.4 She is the
divine virgin and birthless.? She is the might.6 From her are
born gods and gandharvas, human beings, fathers and all the
creatures, hence she is the mother of all.? She is also identi-
fied with Prthvi, the earth, and Dyévd-prthv?. In her the con-
cept of the all-Mother, who is not only the mother of man,
gods and all created things but also the cause of everything,
past, present and future, from whom springs all life and to
whom it returns on death, was developed.
Usas
Next to Aditi, the goddess’ Usas (dawn) is celebrated in
the Vedas. The ushering im*of the day and the disappearance
of the night brought [Link],[Link] the Vedic man and he
sang hymns in praise of that glorious dawn, a personification
of the goddess of good hope. In the Rgvedic hymns she is cele-
brated, sometimes as a maiden of beauty and promise, some-
times as the daughter of Dyaus or heaven and at other times
as being driven in a car, with the men’s light pursuing her,
even as a lover of a gay maiden. She infuses fresh life into
everything iucluding vegetation. In the Vedic hymns Usas is
called the preserver of men,’ goddess of earthly treasure,°
benefactress of men!®, preserver of the world," the greatest
1. RV. VHI.25.7-8.
2. Ibid. V. 48.6; X.100.1.
3. Ibid. VII.66.6.
4. AV. 13.2.9.
5. RV. 10.7.2.
6. Ibid. 8.18.6.
7. Tattiriya Aranyaka, 10.21.1.
8. RV. FE 12.3. :
9. Ibid. I.113.7.
10. Ibid. VII.75-1-2.
— any. Ibid. VII.73.4.
 12 Sakti culi in ancient India

goddess, producer of food,! dispeller of enemies,” guide of

man,® curer of disease, inspirer of five tribes® and she is Arya
Paint. Though she is called mother of the gods and the
mightiest goddess, but she does not come near the All-mother
concept held by Aditi. Both of these viz. Usas and Aditi are
spoken of as rivals.
Anthropomorphic representation of the goddesses in the
Rgveda reaches its climax in the beautiful goddess of dawn.
There are three points to be noted in the physical representa-
tion of Usas, e.g. her youth and beauty, her forwardness and
her virginity, and her personal charms are described again
and again in the language of extra-ordinary beauty. She is
white-complexioned, perenially youthful, clad in white, and of
radiant beauty.”
Usas is a warlike goddess and there are many references
to her martial spirit. She is invéked to destroy enemies, she
drives them away, destroys those who are filled with hatred
against the Vedic seers. She*is invoked to expel enemies and
divide them.* The dawn [Link]..compared to warriors.
She is rebellious, destructive’ or'réVengeful and Indra-less.”
There are references to hostilities between her and Indra.¥
The greatness of Usas is testified repeatedly. She is the high-
est goddess above all,!2 a mighty goddess,!* she is the mother
of the gods and thus Aditi’s rival.

RV. VII 79.3.

Ibid. VII.81.6.
Ibid. [Link].1.
Ibid. 1.12.1.
Ibid. III 79.1.
Ibid. VII.6.5,
oe
ee
eee
one
tee
eee bid. 1.113.2; 7, V.47.1.
Ibid. [. 48.8; VII.31.6; IV.52.4; 1.48.13.
ee Ibid. 1.113; VII.77.4.
Ibid. VII.18 16.
aree Ibid. VIII.96.1; IV.19.8; IV.23.7; 1V.30.8, 91k.
12, Ibid. VII.79.3.
13. Ibid. VII.81.4.
14. Ibid 1,113.19.
 13

In another passage Usas is told to be dark at first

and then becoming fair. She emerged radiant and white
complexioned in the later development in the Durga-Mahat-
mya of Markandeya purana where KausSiki is told to be emer-
ging out of Kalika’s body. It is said that Usas has her seat on
the hills and again, that she comes from uplands.? This idea
would definitely indicate her affiliation with the north and
some affirmity with the later mountain goddess Parvati.

Summarizingly we can say that Usas is a mountaia born

maiden-goddess, glowing with youth and beauty, bold and
reductive, delighting in martial deeds and ambitious. Though
there is a touch of cruelty in her but she is more prominently a
gracious, kind and benefectress of men, mother, mistress and
preserver of the universe. All this leads us towards the conclu-
sion that the concept of Sakti Durga residing in the mountains,
and a powerful, virgin, war-goddess, if not originated was
developed in the age of the Vedas.
In the Veda, Saraswati has’ two aspects, She is a holy?
river anda goddess. She. is purifier as a river and invoked
with seven Sindhus called mothers.4 Residence on her banks
is desired by the Arya people,® and sacrifices used to be
performed on her banks. Asa goddess she presides over
truthful speech® and knowledge. She has considerable ritual
importance and is generally grouped together with Ila, Mahi,
Bharati and the wives of the Gods.” She is the benefectress
of men and is called Sunrta Devt. She is charitable, bene-
ficient,® beautiful, well-formed, white-complexioned goddess.®
She is the best among rivers, among goddesses and

1. Durga Saptasati V.86-88.

2. RV. VI.65.5; VII.76.2.
Ibid. VIII.54.4.
> ay Ibid. X.64.9.

Ibid. III.23.5.
Ibid. 1.3.10-12.
Ibid. V.5.8; [X.5.8; X.110.8.
Ibid. 1.40.3.
AAS
QP Ibid. VII.96.3-4.
14 Sakti cult in ancient India

mothers.? Her mightis so great that even gods worthy of wor-

ship approach her on knees.? In the 6th Mandala there is a
new development of her conception. She appears suddenly as
a mighty goddess of war who is feared even by the gods and
her help is invoked in battles. From a white complexioned,
beautifully formed goddess, she becomes a terrible-looking
goddes causing death to enemies.? She appears also as the
guardian or tutelary deity of the Vedic people for whom she
shows her affection in various ways.
These three distinguishable types of mother goddesses
in the Rgveda viz.* :

1. The type of beneficient forgiving, kind and gentle mother

goddess represented by Aditi.®
2. The type of virgin mother-goddess of martial spirit and
beauty represented by Usas and
3. The type of mother-goddess who is regarded as a tutelary
or special guardian deity-of a people represented by Saras-
watt, go to prove that all these were the different mani-
festations of the great, divine principle conceived by the
old sages in its female aspect.

Sakti
The mother-goddess conception may be said to reach its
culmination when the abstract idea of the cosmic principle as
the source of all creation is conceived of as female. The so-
called Devi Siikta of the Rgveda. identifies vak with the Almigh-
ty goddess. If Saraswati the goddess of speech is connected
with the deity of this hymn, then she is described with special
emphasis, to be war-like goddess and what is more important
in the light of later history, she is brought into connection
with Rudra.6 She appears more emphatically as a champion of

RV. IX.81.4; VII.95.6.

Ibid. 11.41.16.
et
Be
a Ibid. VII.95.4.
4. Ibid. VI.61.1.
on Indian Culture. Vol. VIII/No. 2, p. 168.
6. RV. X.125.6.
 15

people. “I fight for men.” Saraswati has the dual aspect of a

destroyer and a gracious giver of boons.?
The hymn, we may say, is nothing more than the recog-
nition of Sakti as the cosmic principle regarding the whole
universe and this recognition brought forth solemn invoca-
tion from gods and ancient seers. Hopkins observes that in this
hymn there is almost Vedantik pantheism with the Visnuite
doctrine of special grace included.?
Whatever has been said in the Devi-Mahatmya in praise
of the goddess Vik applies to the Devata of this Sukta. The
Devi is called Deva jananz, and the supreme Mother principle
with which nothing can be created either on the level of Mind
or of Matter, either amongst the immortal gods or amongst
mortal men ® She is called the Queen, the gatherer of treasu-
res, most thoughtful, first of those who merit worship.* In this
hymn she is said to be of the nature of movement,’ and as the
first creation as the word, the means of communication bet-
ween gods and men.° Its high insp'rational tone is of the same
pitch as that in the ringing’ of'words’of the Devi-Mahdtmya. In
both of them this is an adoration of the supreme Sakti princi-
ple which treats all the worlds with its mysteries that are being
unfolded in time and space and also that are beyond them.’
Such a power herself is eternal mystery.
In a Khila Ratri-sukta8 Sakti is called the mother, the
resort of all human beings. She blazes forth with tapas and is
worshipped by the devotees for obtaining the fruits of their
actions.® There are two verses inthis hymn which clearly
refer to the goddess Durga. Sayanicarya, the great Vedic com-

_. Indian Culture, January-March, 1942, p. 166.

2. Hopkins, Religions of India, p. 143.
3. Devi-Mahatmya, ed. V. S. Agravala, p. 223.
4. RV. X.125 3.
5. Ibid. 125.1.
6. Ibid. X.1 25.
7. V.S. Agravala, Devi-Mahatmya, p. 223.
8. RV. Khila Sukta. X.127.
© Ibid.
 I6 Sakti cult in ancient Iudia

mentator, in his commentary on Rgveda, has pointed out that

this Durgd is none other than the great Sakti. In a hymn Ratrz
is said to be the sister of Usas, possessing many eyes and
looking forth with these at many spots. It means that the
goddess Ratrz is the substratum of creation.? In this hymn a
prayer is sent to her to protect the householder from the house
of wild beasts and the ravages of thieves.? Here we may point
out that this description of the goddess Rdirz in the Rgveda
bears testimony to the fact that the concept of the goddess
Kali—a black goddess or the destructive was originated and
supported by the Vedic seers.
According to ‘a popular tradition there is another
hymn called Sri Sakta which forms an appendix as Khila Sukta
of the Reveda.4 The hymn contains 15 verses and praises the
goddess S1z, the goddess of wealth. In the first verse the
Goddess is invoked here and she is said of the colour of red
lotus, seated on a red lotus and-wearing a garland of red lotu-
ses and she is called herself. thedeity of lotuses.5 She is
approached through the sacrificial fire to bestow on her
devotees gold and domestic animals like cows and horses, to
Vouchsafe health, wealth, a..good harvest, beauty, name and
fame.®
Though however, it is a well-known fact that there is no
mention in the Rgveda of such names as Ambika, Uma, Durga
and Kalz, which became singly or collectively the names of the
central figure of the Sakta- cult, the facts above discussed show
that the developed Sakti worship of latter days was indebted
to the goddess concept of the early vedic age. The three
deities viz. Vac-Saraswati, Ratrt and Sri of the hymns Vak Sakta,
Ratri Sukta and Sri Sukia gives us a vivid picture of the three
manifestations of Sakti as Mahakali, Mahalaksmi and Maha
Saraswait.*

1. Sayanacarya. Rgveda Bhasya. (Khila Ratri Sikta).

2. Rv. X.127.1.
3. Ibid. X.
4. Sri Sukta (appended to the Vth Book of the Rv.).
5. Ibid. Verses I, 3, 4, 12-15.
6. Sri Sakta. V.8-10
7. Please see three episodes or charitas in Durga Sapta Sati.
 17

Concept of mother-goddess in the later vedic Literature

(with reference to Sakta Upanisads also).
Now coming tothe other Vedas. which are generally taken
to belater in point of time, we find the mention of the Goddess
Ambika in the Vajasneyi Samhita,! where Ambika is addressed as
the sister of the God Rudra and is invoked to come and _par-
take of her share in the sacrifice alongwith Rudra. In this sacri-
fice called Tryambaka Homa, there is a mention of the offering
of oblations on PalaSa leaves at the crossroads. Later on this
offering was specially meant for the mother-goddess.? The text
of Vajasneyi Samhita runs as,* ‘This is thy portion, Rudra, gra-
ciously accept it together with thy sister Ambika. The ‘Satapath
Brahman‘ interprets the above passage as Ambika, indeed, is the
name of his sister and this share belongs to him with a female.
Ambika is also mentioned in Taittiriyu Samhita.® She is
autumn in the Taittirtya Brahman® and the Satapatha Bra-
hman.? In the Taittiriya Aran jaka Rudra is called Ambikapati’.
Now we can say that Ambika is ‘an‘autumn goddess related to
Ridra. According to Keith ‘thename is derived from Tryam-
baka, a name given to Rudra inthe Rgveda.2 Arbman explains
the name as having three mothers*and tries to connect Rudra
with the cult of the mother goddess in mediaeval India.” This
view though refuted by Keith seems to have some solid app-
roach towards the history of Sakta religion.

Uma
Uma appears in the Taittiriya Aranyaka and in the same

Vajasneyi Samhita, I1I.53.

Mrchhakatikam I.15.
Vajasneyi Samhita, 11.53.
Satapath Brahmana [Link].
Taittiriya Samhita, I.8.6.4.
Taittiriya Brahmana I.6.10.
Satapatha Brahmana I1[.6.2.9.
Taittiriya Ar. X.18.
mPRPARTR
ww Rv. VII.59.12. A. B. Keith, Religion and Phisosophy of the Vedas,
Vol. 3 p 144,
~ [=]. Arbman, Rudra, p. 296 quoted by Keith, op. cit., p. 149.
I8 Sakti cult in ancient India

text Rudra is invoked as Umapati.! She is Uma Haimavati in

the Kena Upanisad.2 The legend of her appearance before
Indra and other gods and imparting divine knowledge to them
(Brahman Iti) is mentioned in a very beautiful way. Haimavatt
is interpreted as the daughter of Himvat or the Himalayas.
We know nothing about the previous history of this beautiful
young goddess Uma but her rise to the position of a teacher
of the gods could not have been sudden. It must be presumed
that the cult of this mountain goddess must have been
known long prior to this period.?
The more interesting and important thing is that both
these goddesses viz. Uma Haimavati and Ambika, in the later
Vedic literature are affiliated to Rudra as his consorts, and
that is why the Uma is called Haimavati, the daughter of or
dweller in the Himalayas, as Siva has been already said in
the Vedas to be residing in the mountains (Girisa, GiriSanta-
and Giritra). Thus the name/Pérvati was given to the goddess
as she was the wife of Siva.
In the Svetasvataropanisad we find the Upanisadik concep-
tion of Sakti fully developed.-[Link] Upanisad the abso-
lute Brahman of the Upanisads becomes the ‘personal God’,
associated with his Sakti, who is not an altogether separate
principle but belongs to him as his own.® She is also called
Maya when Siva is Mayin®. She iscalled the power of Brahman.
Similarly all the other principal Upanisads agree in emphasiz-
ing the active nature of Brahman (not devoid of nature).’
Now turning to the Srauta and Grhya Sitras we find the
mention of Bhadra Kali in the Sinkhydyana Srauta Siitra as well
as in the Grhya Sutra. In the Bodhayana Grhya Sitra and Manu
Samhita Durga and Jyestha are mentioned and offerings to her
1. Taittiriya Aranyaka, X.18.
2. Kena Up. III.25.
3. Indian Gulture, October. December, p. 169, Vol. VIII, Nos. 2-3.
4. S$. K. Das, Sakti or Divine power, p. 57,
5. Svetaivataropanisad. 1.3,
6. Ibid. 1V.10. -
7. §.K. Das, Sakti or Divine power, p. 55,
SvetaSvataropanisad, V1.8.
 19

are prescribed.! In the Mundakopanisad there occur names, some

of which are familiar names of independent goddesses and
others as different names of Devt.
All these names, Kalt Karalt Manojava, Sulohita, and
Visva Rupa are the names of Agni’s seven flames in the Munda-
kopanisad. The names Durgi, Vairochani, Katydyant and Kanya
Kumari occur in the Taittiriya Aranyaka®. The name Durgi
explained by Sayana to be the same as Durga, the meaning of
this name given in the Saptasati is difficulty. Thus the concept
of Sakti or Durga was gradually developed in the later Vedic
literature.
Form of Sakti in the Sakta Upanisads
There are Upanisads called Sakta Upanisads which can
undoubtedly be said to belong to the later epochs in Indian
History.’ These contain references and glorification of the
goddess as well as Sakti cult. These Upanisads contain the
philosophical basis of Saktism and centre round Sakti, regarded
as Brahman or [swora. These -advocote idealistic monism or
Absolutism.® They lay stress on the dynamic nature of the
creative power of Brahman,” i-¢. Sakti, here as Brahman itself
and nota separate entity only pertaining or related to Brahman.®
The Upanisads as well as the Sakta Tantras have made Sakti
and Brahman inseparable from each other®. This inseparable-
1. Sankhyay na Gr. S. I1.14.1. (a).
Manu S. IIT.89.
Sankhyayana Srauta Siitra, IV.20.
Bodhayana Dharma Sitra 11.5.6.
Bodhayana Grhya Sittra I.2.7.1; 111.3.2;9.
Mundakopanisad. 1.2.4.
Taittiriya Aranyaka X.1.7.
Durga Saptasati [V.10,16.
cd
aah
bd
i J. N. Farquhar, An Outline of the Religious Literature of India,
p. 206.
J. N. Sinha, A History of Indian Philosophy, Vol. I, p. 87.
aD. Ibid.
Devi Upanisad. 2. Syamopanisad. 1.
8. Saraswati Rahasya Upanisad, 46.
9. Linga Purana. II.11.1-34.
Skanda Purana, 1.3.54-83.
Tattva Prakash, 2.7.
 20 Sakti cult in ancient India

ness is the key-note of Saktism.

The Sakta Upanigads, like the Saiva Upanisads regard
Sakti as the creative power of Siva without which he cannot
create the universe. She is the mother of the universe.? She
is the creator of Prakrti, Purusas or individual] souls, and the
world. She is identified sometimes with Prakrti4 as well as
with Maya.§
It is signficant to see how these Sakta Upanisads combine
the beautiful and the horrible in their description of their
particular Mother goddess or power incarnate: for example,
the Sumukhit Upanisad® tells us how the goddess Sakti should be
meditated upon as a beautiful young girl of sixteen, who is at
the same time seated on a corpse, and is adorned with gar-
ments as well as ornaments besmeared with blood.
In the Bhavrchopanisad the following different goddesses
are mentioned’; Maha-tripura-sundart. Balambika, Bagala, Mata-
ngt; Swayambara Kalyani, Bhuvaneshwari, Chamunda, Chanda,
Varahi, Tiraskarint, Raja \Matang, Suka Syamala, Laghusyds-
mala, Aswarudha, Dhiimdvatt, “Savitri, Sarasvatt and Brahman-
dakala. There may be ,.Upanisads..dealing with each one of
these goddesses, emphasizing thé various aspects of power.
We find that these Upanisads describe Mahdtripurasundari only
and identify her with all other goddesses. The Saubhagya
Lakshmi Upanisad, contains a ‘Tantrico-Yogic description of the
goddess Maha Lakshmi’, whose worship secures the know-
ledge called $71 Vidya®. Goddess Durga forms the subject
matter of the Tripura Tapini Upanisad, The Guhyakalyupanisad
contains a very splendid descreption of the macrocosmic
meditaiion on the great goddess, Mahadeviz.1° The Bahvricho-
1. Tripura Tapini Upanisad. I.6. V.14;
. Tripura Upanisad. 13; Saubhagya Lakshmi Up. V.4.
3. Devi Up. 2.
4. Ibid. 8.
5. Saraswati Up. V.49-50.
6. Sumukhi Up. 1.
7. Bahvrchopanisad, Verse. 8.
8. Neo Upanisads p. 41.
9. Saubhagya L. Up. I.12.
10. Guhya Kali Up. V.42-76.
 21

panisad, the Saraswatt Rahasyopanisad and the Devi Upanisad give

further characteristics of the goddess.
One more important characteristic of the Sakta Upani-
sads is that they abound in the various references to Tantric
terminology.!. Some of these Upanisads like Tripura Tapini
are entirely Tantric in their character. The symbolical terms
of the Tantras are mentioned here. These are:—Bindu, Nada
Rajas, Bija. Sthana, Sakti, Mantra, Yantra, Chakra,2 and Taraka
etc. Here we also see the Vedantic influence predominating
over the Tantric terminology. The serious effort was made to
express semi-mystically the philosophical ideas about Tantric
terms and symbols. It is to be noted that simple forms o!
worship go hand in hand with the development of philoso-.
phical ideas in the progress of a society and it is natural that
people should have tried to give a philosophical garb to their
simple forms of worship in_ order to secure for them some
public recognition. This may) explain how Tantrism made
an alliance with Vedantism™by trying to give its symbols a
philosophic grandeur.
The Tripura Upanisdd’and 'Tripuré Tapini Upanisad eulo-
gize Tripura-Sundart who is primeval embodiment of Sakti, and
that gives birth to the world.4 The Tripura Tapini Upanisad has
provided us with a detailed account of Tripura-Sundart or Srt-
vidya. Ithas allthe semblance of a work on the Tantra.§
Mention is here made of Sri Chakra, Kima Kala Mudra and
Kaula.? Moreover, a couple of Rks is explained entirely from
the viewpoint of Saktivada. This serves to give Sakti-cult
a Vedic character. By offering an exposition of the Gayatri
in the light of Saktivada,8 this Upanisad has clearly shown

1. Neo Upanisads. p. 65.

2. Tripura Up. V.14.
3. Ibid. V.2.
4. Tripura Tapini Upanisad. I.1.
5. Ibid, 1.5.
6. Ibid. 1.16.
7. Ibid. I1.3.
8. Ibid. 1.16-25.
22 Sakti cult in ancient India

how Sakti Tattva and Brahmavidya are inter-woven with each

other.
In the Tripura Upanisad the philosophical basis of the sys-
tem is briefly told in the first six Rks. of the Upanisad, while
the last ten Rks. are an abstract of the different modes of
worship offered to the Devi. The Tripura Tapint Upanisad
consists of five Upanisads. The first Upanisad is dealing with
the meditation of Devz. The names of Devt as Tripura, Trikita,}
Mayda. Vaisnavi, and Mahalakshm? are mentioned here. The
second Upanisad is a short exposition on the Vyakti of the
Tripuram and the composition of the various Cakras with
Mudras. The third Upanisad is a further elaboration of the
Mudras and mode of worship. The fourth Upanisad begins
with Tripuradstaka in honour of Trayambaka. The last Upanisad
purports to be an exposition of Kriya kanda section of Tripura
Upanisad, where a good number of Pithas are given. He who
realises the Dev? enjoys absolute bliss.?
Devoupanisad or Atharvasirasopanisad, resembles the Tripura
Tapini Upanisad in its contents that relate directly to the
personification of Sakti such’ ‘as Durga and the like. It has
mentioned such embodiments of Sakti as Durga, Mahalakshmi,
Saraswati and Vaishnavi Sakti is depicted here as Brahma-
swarupim,® and not as mere activity of matter. On an inquiry
made by the gods as to her identity, the supreme goddess
said : ‘l am this world’.4 This is very significant because it
indicates that there is nothing in the world, devoid of Sakti.
She is the. manifestation of different things, gods and
powers. She is also called Mahavidya and Visvarupini.®
She is Durga’ as she guards us against the difficulties. She
is told to be living in the lotus within the heart, and as

Tripura Papini Upanisad, 1.39.

Ibid. 11.34.
Devi Up. Verse 2.
Ibid. 3-
Ibid. 3; 18.
Ibid, Verse 15.
Se
Ibid. 25, 28.
 23

refulgent like the morning Sun.1 She is mild, relieves her

devotees from the fear of worldly existence and is kindness
incarnate.” She fulfils all desires, and hence is called the
hevenly mild cow. She is the goddess of Nationality. She is
regarded as unknownable. She is infinite, unborn, incom-
prehensible, and one because of her omnipresence.’ She is
also not one as she is the whole universe. She is verily the
Brahman and hence she is called in contradictory terms at the
same time, as she transcends all contradictions, being and
not being all this universe, gods and all that exists. That,
beyond which there is nothing, is Durgd.*
The gods praised her and offered their prayers to Durga,
who is pleasing to look at, bestows boons and freedom to her
devotees from this world. She is three-eyed and wears red
garments. She is all compassion. She takes one beyond the
ocean of births and deaths.*; In this hymn to the goddess few
Vedic Mautras have been incorporated to bring home the anti-
quity of Sakti-cult. We feel tempted to reproduce the verse in
whicha beautiful description of the Magna mater has been
given :
mata ara sacral attadt SARAT YET |
ant 2d axmag sve gai ama a& aw: ue
and also obeisance to the goddess is made in the following
verse’ .
ai gnt gaat aa} gerarcfaenfaeity 1
anita wamtatse dareraraatcany ut
The Bahvrchopanisad makes the goddess Maha Tripura
Sundari the object of its praise. The author of this Upanisad
tells us that nothing existedin the beginning but the goddess
alone.’ Who afterwords created the world with all animate.
Devi Up. V. 24.
Ibid. 25.
Ibid. 26.
Ibid. V.27-28.
Ibid. V.19.
Ibid. V.9.
Ibid. V.28.
SNA
wp
ekeBahvrchopanisad. V.1.
 24 Sakti cult in ancien! India

and inanimate objects.1 She is the supreme-power that

permeats the three worlds and thethree bodies, and enlightens
them both internally and externally.2 She is all forms,? and
she fills all space and time with her limbs. She is all sciences,
good, bad and indifferent. She is verily the self, and also every
thing else that is not self.4 She is a wave incarnate on the
ocean of the bliss of conscious existence. She is the unique
consciousness of Brahmanic state. She is the self, the universe,
all gods and all that exists. The only true thing is Lalita,5 and
the supreme homogeneous Brahman in its inner meaning. She
can be known only experiencing the oneness of the self and
the Brahman.
The Bhdvanopanisad identifies the human body with Sr
Cakra and describes an elaborate mental worship.* In the end
the Padya, Arghya, Naivedyu, Homa etc. connected with Sri
worship are figuratively explained.? According to this
upanisad everything takes the [Link] Bhavana ®
In the Saubhdgya Lakshmi Upanisad we have the description
of Lakshmt and her Mantra viz. Sri Sikta. The Upanisad says
that Sri Vidya can be attained only by those who had conquered
desire.® A greater number of plexuses, are mentioned in this
Upanisad. In addition to the plexuses are described the Talu
Cakra, Bhra Cakra, Nirvina and Akasa Cakra etc.° We need not
mention here the objects that are to be meditated upon in
these different plexuses, and the occult results of such a
meditaton.
Goddess Saraswati (Sakti) is described in the Saraswati
Rahasya Upanisad asthe daughter of the four-faced God-Brahma.
Bahvrchopanisad V.2.
Ibid. V.3-4, and so on...
Ibid. V. 5.
Ibid.
2wo
Ibid. V.8.
Bhavana Up. V-2, 26 lines.
‘Thid. V.3. 15 lines.
Ibid. V.4.
ae
cle
Saubhagya Laksmi Up. 1.12.
het Ibid. IIT.6-9.
 25

she is supremely fair, having red lips and body fully

adorned with ornaments.! She has four hands holding the
Akshamala, books and weapons respectively. She is the goddess
of speech,? she is faith, retentive power and intellect incar-
nate.? She is the wife of creator. She is said to dwell in Kash-
mir,* but we are told at the same time that she has her home
on the tip of her devotees tongue. She isthe goddess of poetry.
She is poetically described as one whose hair are rendered
beautiful by the rays of the moon, the Lord of Night. She is
the river of nectar,® that removes the distress of worldly exis-
tence, she is verily Brahman and hence has even that Brah-
manic nature.” She creates the world by means of Prakrti but
is, in fact, Purusa, the supreme person.
Sitopanisad :
In the Sitopanisad as_in the Rama Tdapant Upanisad
Sita is Sakti and is identified@with Prakriti or creative
power of God Rama.® She is called Mala Prakrtiand Maya.
She is described as comprising all the Vedas, Devas and
Lokas.® In proximity to Rama, the lord, she creates, preserves
and destroys the world. Though she is unmanifested in her
form but manifested in conscious beings and unconscious ob-
jects.!°She is the both causes and their effects. She is the ground
of all. She is virtue and glory. She is the goddess of fortune.
She is neither different nor non-different from the Lord.##
Sitopanisad describes Sakti as three fold; the will power
(Icheha Sakti) power of action” (Kriya Sakti) and direct power
Saraswati Up.
Ibid. V.5.
Ibid. V.10, 38.
Ibid. V.37.
pe
eeIbid. V.38.
Ibid. V.41-.
Ibid. V.46-48.
. Sitopanisad V.7-8.
al
ea
cdl
sda Ibid. V.10.
J —). Ibid.
Ibid.
—w=
the Ibid. 11.
26 Sakti cult in ancient India
(Sakshat Sakti). Will power is again said to be of three types."
Yoga Sakti i.e. power of resting in the Lord in the state of
dissolution of the world; power of enjoying (Bhoga-Sakti) the
devotees moral and spiritual observance and (Vira Sakti) the
super-natural powers.”
There are two more Upanisads viz. Kaula and Taraka
Upanisad. Though very late, popularly current Kaula Upanisad
is regarded as the Bible of the Kaula sect of the Saktas, and its
doctrines are held to be the prime authority. It deals with the
left hand path (Vamamarg) of Saktism which has not won the
approval of Sri Samkara. He has descredited the methods of
Kaula circle in his Saundarya Lahart. In the Tarakopanisad, the
Pranava is identified with the Mula Mantra of the Sakta system
of worship.
A critical study of the Sakta Upanisada reveals that they
follow closely the Paurdnic basis of Saktism, which demonstrates
the profound influence of the!_Purana literature on the ideas
and speculations of the age of these Upanisads.
Worship of Sakti in the age of Epics
[Link] :
In the age of great epic Ramayana, Sakti or mother godd-
ess had no independent cult of her own, though she is depicted
in a very high position. She is called Devi, and is respected
by all. Even the gods were not able to undo whatever has
been done by the goddess, will be clear by the story of Devi’s
curse to Kubera® and to the gods.*
In the Ramayana she is always considered the wife of
Siva. Her name Uma and Girija were very popular. Both
these epithets were old epithets, Uma the daughter of Himdlaya
as used for her in Kena Upanisad, Uma Haimawati. Once she
Sitopnisad, 35.
Ibid. 36-37.
Ramayana. 1.36.6; 1.10.26; VII.13.22-35, 87, 93.
Ibid. 1.35.21.
Ibid. VII.13.22-35.
Ibid. [.30 21-25.
p>pw
NO Ibid. 1.35.16-21; 1.36.14-20; 1.43.2; VIL. 4.28-30; VII.13.22; VII.16.32;
VIL.57.12-16; 1.35.16; 1.30.21; VII.87.11,
» Kenopanisad.
 27

is called Rudran? but her title Parvat? was in practice.*

She is always depicted as the consort of Siva,? in her
benign form she is benevolent and graceful to her devotees.*
The worship of Siva and Sakti was prevelant in those days
though not as an independant sect.®
Besides this important position attached to Umd, the con-
sort of Siva, there are some other references also which go to
show that the Sakti cult or the worship of mother-goddess
was in practice in those days though not mentioned in clear
terms.
1. Inthe fifth book there is a mention of a goddess
named Surasa who is told to be the Mother of Nagas.® She is
depicted living on the top of Maindka mountain, and also in
the midst of the ocean.’ She is called Kamarupint.
2. There is one another,goddess in the Ramayana named
Simhika seen by Hanumana, in the "Water of the oceans. We
are told that she used to kill-and’ devour everyone who used
to fly over her.’
3. To our enough surprise; we find a mention that the
Lanka, the capital city or Ravana’s kingdom was protected by
a demon goddess.? In the later literature she is detinitely
called the form of goddess Sakti.1°
4. Sita, the wife of Rama has been described as Kala
Ratri the epithets used for the goddess, showing the terrible
aspect of Sakti.1! Her destructive force has been put forward
in the term ‘Sarva Lanka Vinasinim’. The idea that Sita took

1. Ramayana. VII.13.23.
2. Ibid. VII.4.27; VIL.13.23; VII.6.26-30.
3. Ibid. 1.41.1-3.
4. Ibid. VII.89.22-23.
5. Dr. Yaduvansi, Saiva Mata, p. 59.
6. Ramayana, V.11,145-168.
7. Ibid. V.58.21-33.
8. Ibid. V.58.35-45; V.1.185-188.
9. Ibid. V.3.21-30; V.58.48-49.
10. Mahabhagavata Purana, 37.8.
ll. Ramayana, V.51.34-35.
 28 Sakti cult in ancient India

the form of Kaiz for the destruction of Ravana is found in the

two later Ramayanas viz. Adhyatma Ramayana: and Adbhuta
Ramayana.?
5. One solid reference in the Ramayana is sufficient to
show that offering of the animals for the deity was prevalent
in the times of epic.3
6. Visvamira teaches Rama and Lakshmana the knowledge
(Vidya) of weapons and Mantras. The knowledge (Vidya) name-
ed Balaand Atibalaare said to be the mother of all knowledge’,
and as taught by the creator himself. They are said to be the |
Vidyas of superhuman efficacy and remind us of the termino-
logy of the Saktic literature and one sees here definite germs of
Saktism.®
7. Tradition has it that king Rama Chandra of Ayodhya
was the first to celebrate the autumnal worship of the goddess.
No clue to this tradition can be traced in the present recension
of Ramayana of Valmiki. But the commentator of the Ramayana
(Ramanuja Swamin)® has quoted-fromthe Kalika Purana to keep
up the tradition. The Mahabhagavata Purana,’ the Devi Bhaga-
vata Purana,’ the Kalika Purana.® and other Puranas also support
the tradition, while the Devi’Bhdgavata‘and the Brahma Vaivarta
Purana speak of Ramachandra as having celebrated both the
autumnal and the vernal festivals.2° It would not be safe,
to reject the tradition altogether as valueless, especially when
it is supported by the authorities of the various Puranas.
(a) The Karma Purana“ mentions worship of Durga by the
king Janaka of Mithila.
Adhyatma Ramayana. I.4.18; I.1 34; II 1.10-18; VI.4.40; 42; VI.3.35.
So Adbhuta Ramayaua. See Sakti Anka, Kalyana. 1934, p. 386.
3. Ramayana: V.13.51.
4. Ibid. [.22.12-20.
5. Dikshitar, Lalita Cult, p. 38.
6. Ramayana VI.L10. last verse (Kalika Purana 60.26-36).
7. Mahabhagvata Purana, chs. 36-48.
8. Devi Bhagavata Purana III.30.40.46.
9. Kalika Purana, Chs. 62.36-48.
10. Devi Bhagavata Purana ITI.30.57.
Brahma Vaivarta Purana. I11.30.17.
}1. Karma Purana. I 21.19-20.
 29

(b) Padma Purana? still maintains that the goddess was wor-
shipped by the King Sumada, who fought with Satrughna
brother of Rama.
(c) Kaushalya, the mother of Rama is said to have worshipp-
ed Durga, in Adhyatma Ramdayana.?
(d) Brahma Vaivarta Purana not only mentions worship of
Durga by Rama, but also says that she was worshipped by
Parasurama,*® and even by Sita.*

(e) Ananda Ramayana of unknown date mentions the worship

of Durga by Rama and Sia,? along with the offerings of
Meat etc. She is also called Candika, Gauri, Sitala and
Maheswart ®
(f) Some of the Purdnas tell us thatthe king Ravana of Lanka
was also the devout devotee of Dev7? and there were
temples of goddesses in Lanka :*

(g) According to the populartradition the two brothers Rama

and Laksamana were .taken to Patala by Ahi Ravana, for
the sake of Bali to Durga; but in the meantime Hanumdna
reached there and saved. the. life of these princes.

All these references internal and external are sufficient

enough to prove that at the time of the Ramayana Sakti cult
was in its popular form though the Aryan settlers till this
time were not in a mood to absorb the goddess Durga in
their own pantheon and they were also not worshipping Durga
and Chandika. All the evidences from the Ramayana, itself
prove that the cult of goddess was originally the non- Aryan
cult which was mingled with the Aryan beliefs in later times.

Padma Purana V.12.54-67.

Adhyatma Ramayana. II.2.43.
Brahma Vaivarta Purana, 11.30.17; I11.45.1-76.
be Ibid. [V.27.1-192.
rcses
Brads
Ananda Ramayana, Yatra Kanda, 6.76-83.
Ibid, Rajya Kanda (Uttarardha), 14.88.
Ibid. Manohar Kanda, 10.89-90.
Mahabhagavata, p- 36.5-9-
Ibid, 39.17-21.
 30 Sakti cult in ancient India

Mahabharata and Harivansa Purana

The cult of Sakti attained a great importance in the age
of the Mahabharata. Two complete hymns are addressed to
her.? A study of these hymns reveals that in her character
there is a fusion of Vaisnava and Saiva goddesses. The Maha-
bharata says that'she is Durgd as she rescues people from the
difficulties.?, She is worshipped by the gods for the protection
of three worlds. Itis said here, ‘‘those who bow to you
in the morning, would get everything such as progeny and
riches.®
During the period of the Mahabharata many new names
and aspects of the Goddess are introduced. It is also stated
in the Virat Parvan* that the Mother Goddess takes delight in
spirituous liquor, flesh and sacrificial victims. However, we
shall summarize the main results of the two hymns devoted to
Sakti in the Mahabharata.
In the Bhisma Parvan there is a prayer by Arjuna to Durga.
He invokes Reverence to Siddha-Senani (leader of the Siddhas).
the noble, the dweller on Mandara,..the Kumari, Kali, Kapali,
Krsna-Pingala, Bhadra-Kalt,“Mahakali, Chandi, Chandd, Tarini,
Vara-Varnint (beautiful coloured), fortunate, Katyayani,
Karali, Vijaya, Jaya, who bears a peacock’s tail for the
banner, adorned with various jewels, armed with many
spears, wielding sword and shield, younger sister of the
chief of cowherds (Kysna), eldest, born in the family of cow-
herds, Nanda, delighting always in Mahisa’s blood, Kausiki,
wearing yellow garments. loud-laughing, wolf-mouthed, deli-
verer in battle, Uma, Sakambhari, Sveta (white one), Krsna
(black ene), destroyer of Kaitabha, Hiranyakshi, Virupakshi,
Dhumrakshi, (golden, distorted, dark mouthed) Veda-sruti (tra-
dition of the Veda). Jata Vedast who dwells continually
near the mountain precipices and repultures, mother of
Skanda, divine Durga, dweller in wilderness; Soahd, Swadha,

Mahabharata, IV.6 and VI.23.

Ibid. IV.6.20.
Mahabharata, I'V.6.19.
cee
09
we
he
DDabciesta Ibid. 1V.6.17; VI.23.
 51

Kala, Kastha (minute divisions of time), Saraswati, Savitri,

Mother of the Vedas and the Vedanta. Thou goddess are
praised with pure heart. By thy favour let me be even
victorious in battle, In deserts, fears, difficulties, and in the
preservation of thy devout servants, and in Patala (nether-
world) thou constantly abidest; and conquerest the Danavas in
battle, thou art Zambhani (destroyer), Mohint, Maya, Hri, Sri,
Sandhya, the luminuous Savitri, Mother (Janani), Tusti, Pusti,
Dhrti, Dipti, increaser of the moon, the power of the powerful
battle, seen by the Siddhas and Chdarnas.1
In the Viradta Parvan of the Mahabharata, Yudhisthira, one
of the five Pandavas invoked the goddess of power who would
remove dangers which would occur to her devotees. She is
represented in this chapter as the sister of Hari? born of
Yasodé and Nanda Gopa. Main points in this hymnare as
follows? :
Here Durga is said to bé the’same as Krsna, as well as
she is the feminine side of Arsna,* She is said to have four
hands and four faces.5 Among»other weapons she holds the
noose, bow and discus. She is praised as Kumari or the mai-
den,‘ She is addressed as the slayer of Mahisha, the buffalow-
demon, as Kali, Maha Kali and Vindhyavasini.? It has been a
custom in India to attribute the exploits of one deity to
another. The idea was that the different manifestations are
after all for a certain definite purpose, and there is really one
Devi, who assumes various forms for fulfilling various purposes®
Sometimes she assumes a malignant form and sometimes a
benevolent form.®

1, Mbh. VI.23.1-18.
English trans. Muir, Vol. IV, p. 432-33.
2. Mbh. IV.6.2.
3. Mbh. IV.1.1-26. The whole hymn.
4. Dikshitar, Lalita-cult, p. 27.
5. Mbh. IV.6.8.
6. Ibid. 1V.6.14.
7. Ibid. 1V.6.15-17.
8. Lalita-cult, p. 27.
9. Devi-Mahatmya, 1.64-66.
 32 Sakti cult in ancient India

In these two hymns and inthe Harivamsa Purana, Durgd is

definitely linked with Krsna.1 At the same time, she is more
clearly identified with the wife of Siva, and is addressed as
Uma. These passages usually dated in the 2nd or 3rd century
A.D.,? go to show that a Sakta sect was already well-establish-
ed. The Harivamsa, which is a continuation ofthe epic, dated
in the 4th century, also contains references which go to show
the popularity of the goddess. She was identified with all
_ ‘the chief deities, and had stolen their chief characteristic
epithets.*
The aforesaid hymns illustrate in a characteristic manner
the various constituent elements of the developed Sakta cult.
The composite goddess was no doubt made up of such various
elements as her Mother, Daughter and Sister aspects. She
was constituted of Vedic Aryan element in as much as she
herself or her particular forms were the objects of worship
of the Aryan sage clans such as{the Kausikas and the Katyas
(compare her appellations Arya, Kausikt and Katyayant) and
the various non- Aryan strands “in her character. It is specially
mentioned in the Aryd-Stavat that she was worshipped by
the Savaras, the Barbaras and Pulindas, and she is often
described in other contexts as Aparna® (not even covered
with a leaf garment, that is nude), Nagna Savari, (the nude
Savara woman) and Parna Savari. She also commanded respect
and adoration from the higher classes including the nobles
and kings.®
The following passage from the Mahabharata gives a
graphic description of Kali. When, Asvatthama visited the
camp of the Pandavas with the intention of destroying them,
it is said that the warriors in the Pandava camp saw that embo-

1. A. Avalon, Hymns to the goddess, p. 70-71.

te Payne, The Saktas, p- 39.
3. A. Avalon, Hymns to the Goddess, p. 82.
Harivamsa P. chs. 59 and 166, Muir English trs. vol. IV, p. 433.
4. Harivamsa P. III.3.7.
5. Ibid. 18.17.
6. Inthe Mahabharata she is worshipped by Yuddhisthira, Arjuna,
Pradumna and Asvatthama.
 33

diment as representing Death-night (Kal), of black visage,

having bloody mouth and bloody eyes, wearing Crimson
garlands and smeared crimson unguents, clad in a single piece
red cloth, with a noose in hand, and resembling an elderly
lady. She was singing a dreadful song and standing erect
before their eyes, about to lead away men, horses and
elephants, all bound in a rope. She appeared to take
away various kinds of spirits, with dishevelled hair and bound
together in a chord, and also many powerful car-warriors di-
vested of their weapons.?
Again, it is said that in the country of the Vahikas a
horrible demoness was worshipped in the populous town of
Sakalapura, then captial of Madras. She is described as singing
a song of the following purpose,? on the I4th night of
the dark-half of every lunar month, ‘O when shall I have the
pleasure again of singing ,(hearing) the songs of these
Vahikas. When shall I havéa_stimptuous feast of beef, pork,
camel’s and ass’ flesh, as well as of rams and cocks with Gau-
diya wine to boot, in the company of the stout and fair Sakal
women, Unlucky, indeed is he, who eats no such daintiest, all
- this is apparently the description of Kali and her worshippers.
“The passage is important from another point of view,
namely, that it indicates the early origin of the Sikta cult in a
Jand which was once occupied by the proto-Indians.*
References to Sakta-Pithas
In the Vanaparva of the Mahabharata there is mention
pi-
of various places called as Devt tirthas, and for these places
Igrimage is suggested. The famous Kamdkhya Tirtha* (though
-
not very important a place of Sakti in the times of Mahdbha
’ Gauri
rata), Sn Parvata,® place of Bhima® d-vt, Kalika Samgam,
Sikhar8, a very important Sakti Ptthas named as Sakamb-

Mbh. Sauptika-Parvan, 8.76-78.

Ibid. VIIL.4.25-26.
A. P. Karmarkar, The feligion of the Vratyas, Vol. I, p» 1%
Mbh. III.82.105»
Thid. III.85.11 9.
Ibid. III.82. Index of the Mbhy p- 133
oe
ee
SP Thid. IIT.84 56.
© Ibid. I1I.84.51.
 34 Sakti cult in ancient India

hari,! place of the goddess Dhumavati,? Sri tiartha,> Devt tirtha',

and last of all M@irtirtha® are mentioned here.
The Mahabharata contains passages about the cult of
Sakti. Expressions like, Btagalinga,? Mdaheswart Praja’
(creation of Maheswart) the Matrkas and their description,®
Bhaga Deva,® all these occur in the Mahabharata. Also the
terms Diksha,°Yoga,!* Bhitamétda,!* Sakti® as well as Matr Gana"
do occur in the Mahabharata. Mention has also been made
of Naramehda, the human sacrifice, not less than four times in the
epic.!® In the Sabha Parva, it is stated that Jara, a demoness,
is installed in every house to keep away the demons, and
she is called the Grha Devi.?® Thus all these instances clearly
show that the Sakti cult had already come into vogue during
the period of the Mahabharata.
Names :
Out of the various [Link] the names aud epithets of the
goddess, following are important from the point of the prevale-
nce of the cult in that period. “Most of them are also found in
the later developed stages of Sakti cult. The list of the names of
Matr Gana occuring in Salya Parvad" includes the following

Mahabharata ITI.84.13-18.
Ibid. I1I.84.21-22.
Ibid. 1131.83.46.
Ibid. 111.83.51.
Ibid. I11.83.58.
Ibid. Anusdasana Parva 58.3.
Ibid. 45,217.
Ibid. Salya P. 47.1 ff.
Ibid. Asvamedhika P. 43.15.
Ibid. AnuSdsana P. 85.97.
Harivamsa P. 18.22.
Mbh. Vana P. 3.69.
Harivamésa Purana—Bhavisya Parva 87.30.
SP Mbh. Salya P. 44.29.
APe
wwe
PY
MRNRH
Nr
ween
ra
a oO Tbid. 11.81.33; 1X.28.89; XIII.49.42; XIV.48. See p. 5Us, Index to
the Mahabharata.
paSg Mbh. Sabha Parva 18.3.
17. Ibid. Salya P. 46.1-41.
 35

names Bhadra Kali, Kalika, Raudrt, Saumya, Kauberi, Varuni,

Mahendri, Agneyt, Vayavi, Kaumari, Brahmt, Vaisnavi, Varahi,*
(all these along with the thousands of Bhitamdtas are described
very beautiful but for the enemies they are fierceful. These are
of unlimited power, decorated with various ornaments and
cloths, habitating in the caves, countries, cemetries, moun-
tains,forests and the crossings, (Chatuspatha Niketana). They
2 are
found all over the world and propitiated mainly for the des-
truction of the enemies. Other names mentioned here are
Rudrant, Ekdnamsa, Kasmandi, Bhima, Arya,* Haimavatt, Parvati,
Mahadevi,® Sastht®, Bhadrakali,? Ambika’, Tribhuvanesvart,
Sahasra Nayanda, Kiratt, Rudrapriya, Jagan Matd® and so on.
In the Harivamfa Purana we are told how Visgu with the
idea of destroying Kansa went to Patdla!® and sought the aid
of the goddess, Nidrd-rupint. He asked her to take birth as a
daughter of Yasoda to sharé.[Link] there. It is also descri-
bed thet the Devi would|_Kill tWo demons, namely Sumbha
and Nisumbha™ and she Would) be worshipped with animal
‘sacrifice.
Vaigampayana repeats a hymn to Arya (Durga).)5 It begins
with Reverence to Katyayant and to goddess Tribhuvaswart,
thus indicating the first firm step towards Aryanizing the Non-
Aryan, War goddess, Durga. Besides repeating the names
and epithets mentioned in Ayjuna’s hymn to Durga, she is called

1. Mbh. Salya P. 46.11, 14, 36-38,

2. Ibid. 46 39-41.
3. Ibid. 46.1-2.
4, Harivamsa P. Vishnu Parva, 109. 50-52.
5. Ibid 91.42.
6. Mbh. Sabha Parva 11.41.
7. Ybid. Santi P. 284.55.
8. Harivamsa Purana (Visnu P.) 74.33.
9. Ibid.
10. Ibid. 11.2,
Il. Ibid. Visnu Parva 120.2@.
12. Ibid, 22.53-54.
13. Ibid. 3. 1-28.
I¢, Ibid. 108.457.
36 Sakti-cult in ancient India

the elder sister of Yama, and is said to have been worshipp-

ed by non-Aryan tribes. She is described as being fond of wine
and flesh! and is called Sura Devi (goddess of wine). She is Sara
swatt ia Valmiki and Smrti in Vyas. She is the science of
Brahman, the Veda and is pervading the whole world.? Muir
has rightly pointed out that the subject of this passage is
but to take Durga and her worship under the patronage of
Visnu.®

Again the hymns addressed to Durga* by Pradyumna, the

son of Krsna, aud by Aniruddha,® the grandson of Argna, are
examples of the efforts being made for the Aryanisation
of the cult. The goddess is here described as being
adored by seers and gods with flowers of eloquence®. She is
called the sister of Indra, Visnuand Gautama.’ Further it is
statedthat even Brahma, Visnu, Rudra; the sun, the Moon, the
wind and all this world, is pfonounced by uttering the name of
this goddess.8 She is said) tobe" worshipped by the Yadavas
(Vrsni-Sangha-Prapujita). She*is possessing eighteen hands; deco-
rated with divine ornaments,.clothes, garlands as well as with
the beautiful head-dress.°”” Last “of all she is said to be wor-
shipped by the thieves,!” and her help is sought by them in
their highway robbery professions.
The above discussion about the prevalence of the cult of
Sakti in the Ramayana, Mahabharata and Harivam§a Purana gives
us a picture of the cult, when it was in the process of Aryaniza-
tion. Considering the association of Durgd with mountains, hill
tribes, and the Loka matds, world mothers, we may agree that

Harivamsa P. Visnu P. 3.129.

Ibid. 3.25.
Muir, op. cit. IV. p. 434.
ete
Harivamsa Purana 1.3.
Ibid. (Visnu P.), 108. 5-14.
Tbid. 120. 4-47.
Ibid. 120.5.
Ibid. (Visnu P.) 12. 6-7.
Ibid. 120.27-30.
Ibid. 120.32-33.
Sorry
-_Te Ibid. 22.53-54 and 120.19.
 37

the cult of Durga is primitive and pre-historic and may have

started among primitive tribes, but on the grounds of Vedic
references to Saktismand Vedic practices, we have to conclude
that it wasalso Vedic, in the sense that the followers of Vedic
religion practised it. We have thus the continuous story of the
prevalence of Sakti-cult in the Vedic and the epic times.

1, Dikshitar, Lalita-cult, p. 30.

®
 CHAPTER II
SAKTI AND ITS DIFFERENT CONCEPTS IN THE
MAHA-PURANAS

The Puranas.
The last great authorities in matters of religion are the
Puranas which form the basis of popular Hinduism. All these
treatises are supposed to be the work of Vyasa, and orthodox
Hindus are shocked at being told that the Puranas are the
works of sectarian views. The word Purana, as it occurs in the
Upanisads,' Ramayana? and the Mahabharata? means legends of
Kings and sages. According to the Visnu Purana, a Purana is
ought to contain ‘‘accounts of the creation of the universe, its
successive generations, geneologies of patriarchs and kings,
the Manvantaras® and the royal dynasties.
Of the five topics of the Purapas, the first three viz. Sarga,
Pratisarga and VamSa, concern-early religion and mythology,
and the other two viz. Manvantara and VaméSanucharita, deal
with traditional history. In‘both thé’’groups are to be found
later amplifications, co-ordination and re-statements. The first
three being the general product of speculative thoughts were
naturally shaped out and transmitted by religious teachers for
general instructions.
Contents
Though not as all-comprehensive and as encyclopaedic
as the great Mahabharata is, the Puranas also aim at incorporat-
1. Chandogyopnisad, III.4.1.
Brhadaranyaka Up. II.4.10.
2. Ramayana. 4.62.3.
3. Mbh. 1.1.86.
4. Karma P. I1.1,12.
Visnu P. III.6 16.
Varaha P. 2.4.
Matsya P. 53 65.
Vayu P. 4.10-11.
Bhavisya P 1.2. 4-5.
5. Bharatiya Vidya, May 1941, p. 139,
 39

ing anything and everything intheir text answeringto ‘Yadihasti

tadanyatra yannehasti Na tat Kvacit?.1 The anxiety of the writers
of the Puranas to make their texts all-inclusive would be evi-
dent from the definition of the Purana, as originally it was des-
cribed consisted of five topics (Panca Laksana),? but later on
ten characteristics came to be attached to the Puranas.®

Date :
According to the Brahmanical traditions as recorded in
Atharva-veda' and the Brhadaranyaka Upanisad,® the Purdna has
as much a sacred origin as the Vedas. The former says that the
Vedas and the Purdna originated from the residue of the sacri-
fice.6 The later ascribes the origin of the four Vedas, Itihasa
and Purana etc. to the birth of Mahabhiita.” Itis also mentioned
in Gopatha Brahmana,’ Taittirtya Aran yaka,® Chandogya Upanisad’®
Sankhyayana-Srautasitra,! Gautama Dharma Sitra,? and Sata-
patha Brahmana.*®
These traditions though fundamentally different, are
unanimous in their recognition of the sacredness of the ‘Pura-
ra’. In many of the [Link] the Vedic literature, the Puraza is
even called the fifth Veda.4 Though these references by the

Mahadharata XVIII.5.50.
- Amarakosa—1.5.
3. Bhagavata P. XI 7.9-10.
Ibid. I1.9-44.
4. Av. XI.7-24.
Ibid. XV.6.4-
5. Brhadaranyaka Up. IV.1.2.
6. Atharva-veda. X1.7.24.
7. Brhadaranyaka-Up. 1.4.10.
8. Gopatha Brahmana 1.10.
9. Taittiriya Aranyaka II.9-10.
10. Chandogya Up. III.4.1 and 2; VII.1,2 and 4; VII.2.1 and 7.
ll. Saakhyayana-Srauta Siitra, XVI.2 27.
12, Gautama Dharma Sitra, VITI.6, X1.19.
13. Satapatha Br. XIII 4.3.13; XI 5.6.8 and 7.9.
14. Chandegya Up. VII.1.4.
Ny4ya Bhasya 4.9.62.
40 Sakti cult in Ancient India

use of singular word, show that there was only one Purdna,*
yet it can hardly be derived that more than one Purdna had
not come into existence long before the beginning of Christian
era. Inthe Samhita of Manu and Yéjnavalkya?, and in the
Taittiriya Aranyaka,? the word Purara has been used in
plural number. The Mahabharata speaks of a Purana proclaimed
by Vayu,‘ and the Apastamba Dhar a Sitra has a passage quoted
from Bhavisya Purdna.2 Now it can be said that the number
of the Purdias had begun tobe multiplied even before the time
of Apastamba.®
These references are sufficient to establish that centuries
before the Christian era, the Purana as a branch of literature
did exist bearing exactly. that character which is attributed to
it in the extant Puranas. But it is not possible to hold that the
extent Puranas are the works refferred to in the Satapatha, the
Upanisads, the Srauta and Dharma. Sitras. Till the time of com:
pilation of the Mahabharata, thé'extent Puranas were not in
existence, at least in their present shape and form. Again
with reference to the mythology of the Hindus as it was by
about 140 B.C.; it can be stated [Link] present Purdnas with
their pantheon of new deities could not come into existence
in the 2nd century B.C. Because deities like Durga, Ganesa
and the Pauranika Siva were not known to Mahdabhasyya of 140
B.C. or to Manu Samhita’. So the extant Puranas may proba-
bly be the recasts of the ancient Itihasa-Purdna, made in the
first centuries of the Christian era. The extant Purdpas were
composed ata time when there was a re-statement of the

1. Matsya P. 53.
Ibid. 3.3-4-
Vayu P. 1.60.
Padma P. V.1.45.
2. Manu III.232.
Yajnavalkya III.189.
3. Taittiriya Aranyaka 11.10.
Astadhyayi, III.3.105.
4. Mahabharata, Vana Parva 191.16; XVIII.6.97.
5. Apastamba Dharma Sitra, [Link].
6. Pargiter, Ancient Indian Historical Tradition, p. 50-51.
7. Journal of Royal Asiatic Society, 1907, p. 337.
 41

Brahmanical religion, philosophy and practices, it was the

time when Buddhism and Jainism had begun to show signs of
waning. These Puranas effected a silent revolution in the
religious ideas and practices of the people.?
Since the present Puranas radically differ from the Vedic
Puranas, both in mythology and in the narration of the stories,
they are new altogether compiled long after the 2nd century
B.C. But it can be said definitely that the extant Puranas having
been compiled once, do not seem to have much changed in
essential matters. The additions of subsequent ages are to be
regarded merely as additions.
But no definite chronology can be fixed in respect of the
extant Purdnas. We can put forward the different opinions
ofthe scholars about the approximate date of Puranas in
general :
1. According to the scholar S. D. Gyani, the present form
of the Purdnas was complete*about the 7th century A.D.?
2. Pargiter thinks that the Péranas were compiled from 400
B.C. to 1000 A.D.8
3. C.V. Vaidya maintains that the present form of the
Purana is an output of the 4th century A.D.
4. Bhandarkar and Smith agree in ascribing the Gupta
period to the final phase of the Purana literature.®
5. From A.D. 600 to 900 is the period when the Puranas
were finally edited.®
6. R.C. Hazra, a modern Pauranika scholar tries to fix the
date of the Purdna on the basis of their materials on the topics
of Dana, and Dharma etc. He ascribes the date from 3rd
century A.D. to 12th century A.D.’

1. P. K. Gode, Commeration Vol. part II, p. 71.

2. New Indian Antiquary, Vol. V, 1942-43, p. 135.
3. J.R.A.S. 1914, p. 745.
4. History of sanskrit Literature, Vol. I, Section IV, p.6.
5. _Smith-oxford history of India, p. 60
6. JR.A.S. 1912, p. 1050-1053.
7. Hazra (R.C.), Studies in the Puranic Records on Hindu Rites and
Customs, p. 6.
42 Sakti cult in ancient India

7. P.V. Kane also opines that the present form of the Puranas
is a recast of the older ones made during the first centuries of
the Cristian era,! and all the Puranas were in final form upto
the end of 7th century A.D.
8. Inthe opinion of R.C. Majumdar the period from 300
A.D. to 700 A.D. saw the full development of the Purazas. This
view is accepted by K. W. Morgan also.”
9. Farquhar holds the view that present form of the Purayas
was under development during the Gupta period.*
These opinions of the scholars, if taken in spirit, show
clearly that the development of the Puranas came to an end
about 1000 A.D. while it started in the beginnings of the
Christian era. It means that the Purazas are very important
from the view point of religion. history and sociology of India
during first one thousand years of the Christian era.

Number :
The number of the Puranas or Mahapuranas is tradition-
ally said to be eighteen.* Burthere is a difference of opinion
about Vayu Purdna and Siva,Purdna,..Bhagavata Purana and Devi
Bhagavata Purana about the’inclusion in the Maha Purana list.
Some hold that Bhagavata is a Maha Purana and Devi Bhagavata®
is an Up-purana, while others think vise versa.§ Similar is the
case with the Vayu P. and Siva Purana. We are not indulging
ourselves in this discussion and only say that though the
number is said to be eighteen but there are twenty books
(Puranas) which come under the title of Mahdpuranas.

1. P.V. Kane, History of Dharma Sistra, Vol. I, p- 162.

2. R.C, Majumdar, The Classical Age, Vol. III, p. 291.
K\.W: Morgan, The religion of the Hindus, p.35.
3. J,N, Farquhar, An Outline of the Religious Literature of India, p.
139.
4. Skanda P., Kedara Khanda—
Siva P. 5.44.112; Vayu P. 3.42.2,11.
Markandeya P. 134.7; Brahm Vai. P., 4.133.22.
Karma P. 1.12.268; Matsya P. 53.11.
Devi Bhagavata I.1.3; 1.1.17.
5, Shri Krsaamani Tripathi—Purana Tattva Mimamasa, p. 41.
6. Nila kantha’s commentary on Devi Bhagavata P. 1
 43

The order of the eighteen Puranas is Iske thus :

1. Brahma P., 2. Padma P., 3. Visnu P.,4. Siva P., and Vayu
P., 5. Bhagavata P. or Devt Bhagavtra P., 6. Narada Pails
Markand-ya P., 8. Agni P., 9. Bhavisya P., 10. Brahma Vai-
varta P., 11. Linga P., 12. Varaha P., 13. Skanda P., 14. Vamana
P., 15. Kirma P., 16. Matsya P., 17. Garuda P., 18. Brah-
manda P.3
Bhagavata or Devt Bhagavata :
Which one is the Mahapurana—Bhigavata or Devi Bhaga-
vata is the question which hasagitated the minds ofthe scholars
for the centuries together. The doubt is due mainly to the
fact that etymologically the name is applicable to both the
works. The term ‘Bhdgavatak Idam’ pertaining to the blessed
Lord—in which case it applies to the work, Srimadbhagavatam
as dealing mainly with the deeds of Srikrgna. Secondly it
can be explained as ‘Bhagavatyah Idam’ pretaining to the bless-
ed lady only-—in this case it as applicable to ‘Dev: Bhagavatam™
as dealing mainly with the deeds of the Devi in her several
manifestations.
This question has beenva»bone of contention between
the Vaisnavas and the Saktas during the last few centuries. So
many references are cited in support of both the works by the
scholars. Siva Puraza cites a verse? in support of Dev! Bhaga-
vatam. Bhavisya Puréna is also of the opinion that Devi Bhagavata
is to be iucluded in the great 18 Puranas and not the Bhdgavata.4
Philosophy of the Puranas :
The Pantheism of the Purdénas is one of their characteris-
tics.> The particular deity who is all in all, from whom all
things proceed, and to whom all things return; can be diversi-
fied according to their individual sectarial bias. They seem
to have derived the notion from the Vedas. But in the Puranas,
Bhagavata P XII.7.
Siva P., 5 44. 125-135; Markandeya P. 134 8-11;
Matsya P. 53.12-55; Skanda 1.2.35 69-72.
Mahamahopadhyaya Kuppuswami Sastri Comm. Vol., p. 1-2.
Siva Purana, Venkateshwar Press, Poona, 372.129.
Bhavisya Purana.
eS
SR Wilson. Visnu P. Eng. Trans. Introduction P.8
 44 Sakti cult in anciet India

the one universal being is of a higher order than a personifi-

cation of attributes or elements. In the Purdnas, the only one
Supreme Being is supposed to be manifested in the person of
Siva, or Visnu or Durga; either in the way of illusion; or in
sport. One or other of these deities is, the cause of
allt It is better to agree with the opinion of Nila Kantha, the
commentator of the Mahabharata—that each Purana deals with
one aspect of Brahman and their object is not to lower one
deity at the expense of another. These prepare one of the
lower stages of religions and philosophical development for the
Advaita, the goal of all.”? The explanation seems to be very
fair and is supported by the Puranas themselves.
Puranas contain all elements of popular Hinduism, viz, ri-
tes, ceremonies, vows, modes of worship, heaven, hell, virtues,
sins, atonements, pilgrimage, reverence to Gurus and Brahmins
and the like. They preach the cults of Visnu, Siva and Sakti,
and wrangle over the superiority of one. They have great
philosophical importance ,sinée)-they treat the nature of
Brahn an, Prakrti, Purusa, creation_and dissolution of the world,
bondage, liberation, virtues, viées and the means to liberation.
Their philosophy is mainly...theistic..Sankhya, but it contains
absolutism. There is a strong note of pantheism in them. The
Vaisnava Puranas which preach the cults of Narayana and Visnu
and Krsna are theistic. The Saiva Puraénas—preaching the cult
of Siva, Rudra or Pasupati are monistic with a blend ofpanthe-
ism and theism.? Markandeya Purana, which preaches the cult
of Sakti is pantheistic with a blend of henotheism, theism and
monism. Devi Bhdgavata, a Sakta Purana is monistic.
All trends of thought are blended together in the Puranas,
though they are consistent with one another. They discuss the
nature of Brahman, the self, the world, the relation of the self
and the world to Brahman, the nature of Moksa, and the means
of attaining it. They inculcate performance of prescribed
duties (Karma Yoga), devotion (Bhakti Yoga), and knowledge
or experience of Brahman (ffana Yoga).
1. Wilson Visnu [Link]. trans. Introduction-p.8-
2. Baij Nath, Hinduism—Ancient and Modern, p- 32.
3. J.N. Sinha, The foundation of Hinduism, p. 129.
 45

The Puranas did not purport to be Smrtis, though they

contained quantities of matter similar to, and in some cases
identical with Smrti material. Their very form and style
precluded the supposion that they had Vedic authority of
a direct character.
The Puranas are composed chiefly in the simple $loka
metre and like the Mahabharata, are, very encyclcpedical in
their range of subjects. The Purdnas are the history of the gods
interwoven with every variety of legendary tradition
on other subjects. Viewing them asa whole, the theology
they teach is anything but simple, consistent, or uniform.
The religion of the Puranas is practically polytheistic and yet
essentially pantheistic. They deal with endless fanciful mytho-
logies, theogonies, cosmogonies, and mythical genealogies.
We have a whole body of teaching on nearly every subject of
knowledge. The Puranas pretend to give the history of the
whole universe from the most~remote ages, and claim to be
the inspired revealers of scientific as well as of theological
truth. They dogmatize on physical science, geography, the
form of the earth, astrénémy, ‘chronology, and one or two
Purdnas, even deal with a natomy, medicine, grammar and
the use of military weapons.®
Concept of Sakti in the Markandeya Puréna
The Makandeya Purana—one of the oldest Purana, was
compiled and edited in its present form in the Gupta period.
There is one complete book consisting of 13 chapters named
as Durga Saptasati and Devt Mahdtmya. Indian religious tradi-
tion by common consent bestowed the status of a scripture of
the highest sanctity and efficacy on these 13 chapters. The text
is of deep soul-stiring value in which the Supreme principle
of Reality has been invoked and glorified under the name of
Devi. The Devi Mahdatmya is an elaboration of the concept of
Devi of the Vedic doctrine,® of an all powerful Goddess, of
1. J.D.M. Derrett, Puranam, Jan. 1955, p. 16.
2. Monier Williams, Indian Wisdom, p. 490.
3. Ibid.
4. V.S. Agrawal, Markandeya Purana—A Study, p. 19.
5. V.S. Agrawal, Devi Mahatmya, p. 156.
46 Sakti cult in ancient India

supreme trancendence, as propounded in the Ambhrni Sakta*

and Daksayani Sukta.?
Fearful aspect of the goddess.
The Purdnic text of the Sapta Sati speaks of the goddess
Chandi, who represents a consolidated idea of different aspects
of the divine truth as divine power. Here the Mother goddess
identified as Umd or Parvati is associated with the Himdlayas.®
As the Ancient Indian tradition goes, Uma as the ancient
Mother goddess of India is always a mountain goddess, the
most popular epithet applied to her being Parvati, literally,
the maiden pertaining to the mountain. Though she is mainly.
associated with the Himalayas, she is also associated, in her
different aspects, with the mountains Kailasa, Vindhya, and
Mandara etc.4
The first thing that strikes. one about the mother goddess
Chandi or Chandika, as she is depiétéd in the Markandeya Purana,
is that primarily, if not exclusivély, she is a goddess warrior,®
incarnating herself on earth by*using various devices at various
crucial moments in [Link]. destroy the demons who were
formidable challenges to the denizens of heaven.®
Indeed, in her perfect nature, she has been described as
the most beneficient; but her fierceness as a martial goddess
dominates in the main episodes and we always find her killing
the demons. This tradition of the fierce goddess, equipped with
the sharpest weapons and revelling in her terror-strking
war-cries,’ is definitely a different tradition from that of
Parvati, Uma, whom we always find in an altogether different
setting.
Relation of the goddess—with the Himdlayas :
It is a striking fact that though we find the goddess in this
Purana described by many of her popular, less popular, and
Reveda, 10.125.
Ibid. 10.72.
Sapta Sati. X1.42.
Ibid. X1.42.
Ibid. XT. 41-55.
Ibid. X11.28-30; 23; 15-19.
be
a
PS Ibid. IX.31-41.
 47

unpopular names,? her most popular name Uma is absent. ’

Even the epithet Parvati, very rarely, is used only in the sense
of a goddess residing in the mountain? and not in the sense of
a daughter of the mountain. Ic has also to be noticed in this
Purana, that the goddess Chandikd is not associated with the
Himdlayas in any intimate way 3 Of the three main episodes nar-
rating the fight of Devi with demons, it is only inthird episode
that the goddess is described as a maiden residing in a valley of
the mountain Himalaya.* We find that the gods after being de-
feated, humilated, and oppressedby the demon brothers Sumbha
and Nisumbha went to the Himalaya, with a view to approach
the goddess Chandika to help them by killing the demons. Also
inthe second episode Himalaya hasbeen mentioned once, while
he presented to Devt a lion, as her mount, and other riches.®
This is all we hear of the Himalaya in the whole of the Devi
Mahatmya.

Philosophical aspect of Sakti :

In Markandeya Purana*the-goddess Durga is pure consci-
ousness, (Chiti),® power of, Siva,’ the Mayd of Visnu.2 She pro-
duces Sattva, Rajas, Tamas: Shéis*Prakrti, the primal root-
evolvent.® She is the homogeneous and undifferentiated ground
of the universe. She is the creative energy (Sakti). 10 She is the
omnipresent, omniscient and omnipotent creator, preservor
and destroyer of the universe. She is immutable, but the world
is her mutation. She is devoid of Gunas, but assumes them,
and creates the world out of them. She is eternal, assumes
the form of time, produces modifications of Prakrti, and also
dissolves them in Prakrti. She is of the nature of the universe

Sapta [Link].31-41.
Ibid. IX.31-41.
Ibid.
Ibid. 5.88; 90; 6.8.
Ibid. 2.29.
Ibid. V.78-80, V.17-19.
Ibid. XI.14.
who
SAPs
Ibid. V,14,16.
Ibid. IV.7; V.9.
i29 Ibid XI.11.
48 Sakti cult in ancient India

(Viswatmika),1 the ground (Viswasraya) and the ruler of the

world (Visweswart). She is the omnipotent power of Visnu or
Siva,2cosmic nescience (Mahdmaya)? andthe seed of the world.‘
She is pure consciousness, one and uniform; but through
cosmic nescience she assumes the form of the multiform world.
She deludes all creatures with Avidyd, and entangles them in
bondage.® She invests them with egoism and attachment and
whirls them in the wheel of Saftsdra.® She is in the world and
transcends it, she prevades the world as pure consciousness; it
is her form and manifestation.
Durga is the foundation of the world.’ She exists in all
creatures as the power of Visnu, consciousness (Chetand), power
(Sakti), hunger, thirst, sleep, nourishment, livelihood, beauty,
genus, intellect, forgiveness, conscience, memory, reverence,
campassion, contentment, fortune, and error. She exists in
them as her reflections (Chdya).8 She is the supreme goddess,?
the all-pervading conscious power (Vyapli Devi), the eternal
mother. She is the presiding deity of their sense-organs.! ©
This is the element of Panthéism. She is good fortune of righ-
teous persons, adversity of vicious persons, conscience of the
pure in heart, pious persons’ faith,in God, and virtuous persons
aversion to wrong actions.
Durga is called the great saving knowledge (Mahavidyd),
cosmic nescience, (Mahdn aa) great recollection (Afahdmedha),
great oblion (Maha Smrti), power of Siva (Mahddevi), power
of demons (Mahasuri), as wellas agreat delusion (Mahamohd).!
The pantheistic cencept of the goddess is much more pronoun-
ced in this Purana.
1. Sapta Sati. XI.35.
2. Ibid. [X.25; 16; 14.
3. Devi. M. I.77.
4. Ibid. IV.7, X1.6; 4,9-Tl, 14, 24,38; XII.2,3, 1.48,49,51,57,63, 68-73.
5. Ibid. 1.53-58.
6. Ibid. XI.31.
7. Ibid. V.13.
8. Ibid. V.14-80.
9. Ibid. X1.24.
10. Ibid. V.77.
Il. Ibid. IV.5.
12, Ibid. 1.77.
 49

Durga is the highest knowledge (paramiavidya) that leads

to release.1 She is the giver of boons and the embodiment
of mercy. She delivers her devotees from distress through
her grace and destroys their sins? She gives them wordly
prosperity and enjoyment, heavenly happiness and releases
from bondage.?
She gives wealth, happiness, Drarma and Moksa. She is
the supreme goddess,’ Siva, the most auspicious, fulfiller
of desires, refuge of ail, and the deliverer from distress,
She is calied Durga because she is the boat to cross the im-
perishable ocean of the world with. She is the logos (Sabda
Brahman) and origin of the Vedas.® She is the highest goddess
among the gods. She is the Divine Mother who always
protects her erring children with loving care.” This is the
element of theism with a pantheistic bias.
Besides, these lofty philosophical ideas about Devi, there
is also a popular conception about her; she is the daughter of
the Himalaya and Menaka. In this Purana, though she has
different patronomic powers...of,.the gods to combat the
asuras.8 She is credited with the ‘destruction of many asuras
such as Mahisa, Madhu and Kaitabha and brothers Sumbha and
Nisumbha. By killing the demon Mahisa she came to be called
Mahisasuramardini.®
Though Devi pervades this whole universe yet she
frequently incarnates herself on difficult occasions with a view
to help Devas in the execution of their divine work.’ These
incarnations in no way put any limitations on her trancendent

1, Saptasati 1.57.
2. Ibid. X.56-58.
3. Ibid. IV.15-17.
4. Ibid. 1.56-58.
5. Ibid. 4.11.
6. Ibid. 4.10.
7. Ibid. 4.17-22; 36-37.
8. Ibid, 2.9-19.
9. Ibid. 3.42-43.
1@. Ibid. [V.41-42; 1.66,
50 Sakti cult in ancient India

aspect since she is eternal. In this respect Saktism admits the

doctrine of incarnation. The Durgd Saptasatt says that the
goddess is worshipped by the gods for the welfare of the world.
«When remembered in difficulties, you remove fear in all
beings; when remembered in safety, you give a mind conducive
to doing good. You remove the fear of poverty. Except you,
none is there with a heart ever flowing with compassion to do
good to all.’*?
War- goddess :
It is to be viewed that how the goddess came to be latterly
connected with the episode of war between the devas and the
asuras. The war, it is now clear both from,the Vedas and the
Zend Avesta, was really the struggle that separated two bran-
ches of the Aryan Family, the Parsic and the Indic. The devas
and the asuras originally formed common objects of worship
to both the branches. But later on the worshippers—and
consequently the gods also—seem»to have querrelled and
separated from one another. ~It is-the collective power of the
Devas that figurs as Chandi, Durga or Kali, the destroyer of the
asuros, inthe Purdnic literatures
Markandeya Purana identifies Devt with Prakrti,? who is
ever auspicious; and the sustaining power. She is eternal as
well as the supporter of the universe. She is both fearful and
benign.® Sheis called Durga and takes one across in difficulties.
She is generally called Visnumaya, [Link] in all beings.*
She abides in everybody—animate or inanimate in the
forms of consciousness, intelligence, sleep, hunger, reflection,
power, thirst, forgiveness, modesty, peace, faith, loveliness,
good fortune, activity, memory, compassion, contentment,
and last of all as mother.® Here we are astonished to see that
author and devoteeis so much faminine-minded that he recites
all the nouns in the feminine forms. Poet here emphasizes the
importance of Devi by establishing her predominance showing
Sapta Sati. IV.17.
Ibid. V.9; 1.78.
Ibid. V.10; 13; 1.81.
Ibid. V.14; 1.71.
ee
Sr
ee Ibid. V.14-80; I.78-82.
 51

all the qualities as her formations, inherent in the beings in

one way or other.+
Emergence of Kausiki :
Once residing on the Himalayas Devi, with an idea- of
protecting the gods from the demions—parted from her original
body? and this new goddess was named as Kawsiki. The old
goddess Parvatz became black in colour while the colour of the
new goddess was white. Parvalt was designated as Kali due to
her colour and she made her abode in the Himalayas.’
The new goddess Kausikt was bearing a very
charming form. She was illuminating the quarters with her
lustre. .She was considered as the jewel of womankind in the
world. Demon kings Sumbha and Nisumbha fell in love with
her and desired to marry her. They approached her with
a proposal—which was turned down and resulted in a fatal
war. Ultimately the goddess became victorious with the help of
seven-Mothers, as well as Katika,® Candika and with other
manifestations.> The Kausiki is again said to be WNardyani,
and incarnating in all thé other forms.®
Theory of Vibhitivada :
With the Philosophy of Monotheism, is linked theory of
Vibhitivada. As in the Bhagvadgita there is a description
of Vibhitis in Sapta Satt. Goddess said ‘I am all alone in
the world here.’ All these goddesses, are but my own
powers (Vibhutis). These are projected by me and also with-
drawn by myself, ‘whenever it is necessary.’ This alone can

1. Saptasati. V.77.
Ibid. V.85-87.
Devi Bhagavata V.23.2.
3. Saptasati. V.88.
Devi Bhagavata V.23.3- 4,
4. Sapta Sati. V.89-92.
Devi Bhagavata V.23.5-6 also V.22.43-47.
5. Saptasati. chs. VI-X.
Devi Bhagavata V.28.18-32.
6. Saptasati. XI.1-23.
7. Ibid. X.5.
Bhagvadgita X.41,
8. Saptasati. X.8.
52 Sakti cult in ancient India

suffice to establish that there is only one power—the divine

goddess, in the world while all others are her formations in
part and partials.*
All the goddesses, all the ladies, knowledge, _ intel-
lect, power, everything powerful, charming, attractive,
auspicious, fearful, wonderstrucking—being parts and partials
of the goddess—are the formation, (Vibhuti) of the goddess?
In this way the world is a reality, a power inherent in it—and
is identified with the goddess.* She is Lord of the world—
she is world rather.
She is good fortune in the dwellings of the virtuous, and
ill-fortune in those of the vicious, intelligence in the hearts of
the learned, faith in the hearts of the good and modesty in
the hearts of the highborn.* She is the power of the gods—
Soul of the Sabda-Brahman, sustenance whereby life is
maintained. She isthe supreme destroyer of the pain of all
the world.®

CONCEPT OF SAKTI IN'DEVI'BH AGAVATA PURANA

The Puréna opens saying that Sakti is beginningless
Brahmavidya and Sarva Chaitanyariupa,® i.e. of the nature of all-
consciousness. Here Sakti is known as Highest Primal power,
as well as Vidya in the Vedas, who isomniscient, and controls
the innermost of all. The author bows downto her as the
Mother of all the worlds, who creates this universe, whose
nature is real and unreal both; preserves and_ destroys
the world by her Sdtioka, Rajsika, and Tamasika powers
and in the end resolves all these into herself.”

Sapta Sati. XI.6.

Ibid. XI.24, 30.
Ibid
Gee XI1.33.
Ibid. IV.7.
£ Ibid. IV.5.
Ibid. M. IV.10.
mo Devi Bhagavata P. I.1.1.
7. Ibid. 1.2.4-5.
 53

Here the author takes a bold step while doubting the cre-
ative power of Brahma, who is born from the naval lotus ‘of
Visnu and Visnu himself, who is resting on waters, and says
that creator of the world is Sakti, power of all and thus
supporter of all. She is also Maya composed of three qualities
at the time of the creation of the world! and also Nirakdra
or WNirguna Brahman while liberating the people from the
bondage of the world. Sivais said to be beyond Prakritic
attributes, eternal and omnipresent; similarly she is also
without any change, immutable, unattainable by Yoga. She is
the refuge of the universe and her nature is said to be Turiya
Chaitanya.?
Three powers or Division of Saktis
Sakti—is identified with Prakrti who is said of three types.
She assumes the bodies or forms of three goddesses viz.
1. Maha Laksmi—as her Sattviki power;
2. Maha Sarasvatias her Rajasiki power;
3. Mahakali as her Tamasiki power.
for the creation of this universe, denominated as Sarga
(creation).4 Visnu himself-declares:that she is the creator,
and destroyer, as she incites Brahma to create, Visnu to protect
and Siva to destroy. Rather we should say that she is simulta-
neously the power of creation, protection, and destruction.®
Sakti
Devi Bhagavata Purana mentions the words Sakti to
denote Devi. Author is very much conscious about the literal
meaning of the word Sakti and thus he interprets Sakti
as power inherited in the bodies of the different iudivi-
duals, divine or mortals. Everybody in the world, however
great he may be, is under the sway of the goddess Sakti and is
compelled to work according to her wishes. That very power
is given different names and epithets according to the
action or profession completed by the power viz. creative
1. Devi Bhagavata P. I.2.6-10; I.3.4la.
2. Ibid. 1.2.19.
3. Padma Parana. 1.35.177-179.
Shukla (D. N.) Pratima vigiiana—P. 120.
4. Devi Bhagavata P. 1.2.20-21.
5. Ibid. P. I.4.44-61.
54 Sakti cult in Ancient India

power is called Visnu. She is called the great Sakti, higher

than the highest and the cause of all causes.}
She is eternal Mahamdya, the mother of all, and the
supporter of all. She is of the nature of Brahmavidya, beyond
the gunas, and she is prime Prakrti, who pervades the three
Lokas, the whole universe, moving and unmoving.?
Maha. Lakshmi—manifestation of Satviki Sakti
Devi Bhdgavata describes Lakshmi an incarnate of Satvikt
Sakti.? The all-auspicious Dev? Bhagavatias Mahlakshmi is having
a beautiful face, calm and quite appearance of unrivalled
splendour, who She is of Sattva Guna, and is surrounded
by Her Vibhitis, Her manifestations, Her smiling com-
panions of same age decked with ornaments, wearing
divine clothing and holding each in their four divine hands
conch-shell, disc, club and=lotus.4 She is surrounded by
Devis viz. Rati, Bhiti, Mati-and. Tandra etc., the personified
energies, each possessing. clear distinct form and endowed
with a clear distinct feeling’ having in their hands divine
weapons, and o: [Link] the »body.5
Mahalakshmi herself reveals her identity to the astonish-
ing Visnu and said ‘I am one part of that Para and Nirguna-
Sakti. I am possessed of Satvikt power ‘Know me as the Sakti
of Sattvaguia and call me as Mahalaksmi. You are also
Saguna and possessed of Sativa, and I will stay with you for
the preservation of the world.® So accept me as’ your Vais-
navi Sakti, comprising four hands and three Gunas.?

Sri Bhuvaneswart
The presiding deity of the Devt Bhdgavata Purana is Sri
Bhuvaneswari, the dweller in the Manidvipa. She is prakrti as

1. Devi Bhagavata I.4.40-50

;61,
Ibid. IX.2.10,9b.
Ibid. 1.5.48-49.
Ibid. 1.15.56.
Ibid.
Ibid. 1.15.60-63.
Ibid. 1.16.3.
ee
Ibid. 1.16.10,14.
 55

well as Brahman, she is resting or playing with Purusa. She is

with or with out attributes, and of the nature of universal
consciousness. It is said in the words of Vydsa ‘O Devt, when
Brahma, Visnu, Mahesa, Varurza, Kuvera, Yama and Agni were
not, thou alone existed then. When there existed no waters,
Vayu, Ether, Earth and their gunas, taste: smell etc. when
there were no senses, mind, intellect, pride, when there exist-
ed no sun, moon nor anything, You alone existed.’
- © Mother’ you hold all these visible iva Lokas in the
cosmic Hiranya-Garbha, and bring out this Hiranyagarbha, the
sum total of the subtle bodies along with gunas, to a state of
equilibrium named Samyavastha and remain quite independent
and apart for a Kalpa period.”
The Purana describes. the divine lady sitting on the cot,
wearing a red garment and a garland of red flowers and bede-
wed with red sandal paste. )Her eyes were dark-red and that
beautiful faced, red-lipped lady. looked more beautiful than
ten millions of lightnings-and-lustrous like the Sun. The
Bhagavati-BhuvaneSwari was sitting with a sweet smile on her
lips and holding in her°four ‘hands noose, goad, and signs
indicating as if she was ready to grant boons and asking her
devotees discard all fear. Even the birds of that place repeat
the mystic incantation Hrim and serve that lady, who is of
the colour of the rising Sun, all merciful and in the full
bloom of youth. That lotus-faced smiling lady was adorned
with all the beauties of Nature. Her high breasts defied
the lotus-bud. She was holding various jewelled ornaments
e.g. armlets, bracelets, diadems, etc.*
Her lotus-face looked exceedingly beautiful with jewel-
led ear-rings of the shape of the Sri Yantra. Hrllekha and
other devine-girls were surrounding Her. These friends were
on the four sides always chanting hymns to Maheswart, the
lady of the world. She was surrounded on Her all sides by

1. Devi Bhagavata II.7.59-62.

2. Ibid. P, I1.7.63.
3. Ibid. 111.3.37-46 48-49.
Ibid 11.7 60-64.
4. Ibid. III.3 37-43.
 56 Sakti cult in Ancient India

anangakusuma and other Devis. She is sitting in the middle

of the Satkora Yantra. She assumed the form of a lady having
thousand eyes, thousand hands and thousand feet.2 Visnu
described her as—the Devt Bhagavatt, Mahdvidya, Maya,
undecaying and eternal; the Prakrti, the cause of all, inconcci-
vable to those who are of dull intellects. She is eternal Brah-
man and non-eternal Maya. She is the will-force of the
supreme-self and creatrix of this world 2
She is Yogamaya eternal, having Pard, Arkura, pose of
Varadana and Abhaya in her hands, she is of red colour ‘and
having charming personality.2 Once in the Devi Bhagavata
Purana, Devt Sribhuvane§wari is said to be riding on a swan
and having four Vedas with her, wearing a garland of white
pearls, all this represents the goddess Saraswati but she is
also having three eyes, the symbol of Durga. This is her ‘one
of the Saumya forms.
In Manidvipa, Devi Bhuvaneswari. is sitting on the left side of
Siva. She is decorated with various types of ornaments. Her
palaces are looking lovely due t6 the natural scenery, flowers,
leaves etc. She is possessed..of [Link] best qualities of the
charming personality, having four hands and three eyes.
She is surrounded and served by the divine damsels, gods,
embodiment of powers, and the Pitha Saktis§
Mani Dwipa
In this Purana the description of Mani Dwipa and the
goddess living thereis a new one. Ina very nice way the Purana
has symthesised all the different concepts of Devi, fearful
or
Saumya, boon-giver or war goddess—removing fear as
well
as destroying demons. Mani Dvzpais well equipped with
all the luxurious articles and is constructed ina very
beautiful
way. Bhuvaneswar? is the presiding deity, surrounded
by all
other goddesses and gods.
1. Devi Bhagvata P. 111.3.48.
2. Ibid, I11.3.51-53.
Ibid. 111.4.27-49.
Ibid. IV.19.8-9.
me lbid. VI.8 57-62.
ow Ibid. X11. 12.17-39,
6. Ibid. XII.10-12,
 57

Groups of goddesses in Manidwipa are mentioned in

the following way :
bs Nayika and Kalas—Pingaléksi, Visalakshi etc.—64 in
number. All these were army generals well equip-
ped to destroy the demons.?
Group of 32 Devis including Kala Ratri,. Bhadra Kalt,
MahisG:ura-Mardini, these are also ready for figh:
and are possessed of extra-ordinary power.* viz:—
Indrani, Narayazi, Ambika etc.
Group of eight mothers alongwith their vehicles.?
Be
co Group of 16 Saktis including Durga.
Group of 8 Devis as ministers ®
Group of Peeth Saktis.6
rap All the forms of Gauri—whose’ detailed account is
given in Agamas.?
2 All the different incarnations or manivestations of
Devi.8
9. All the Mahdvidyas.®
While describing this: Mani \Dwifpa—poet says—that all
the powers, wealth, all the love sentiments, all types of
clothings, all the splendour, fire, energy, beauty and brilliance,
the omniscience, the indomitable strength, all the excellent
qualities and all mercy and kindness are present here. The
all comprehending bliss and the Brahmanand can always be
witnessed.}°
All the inhabitants of this place are full of youth,
enjoying the life and they worship Sri Bhuvaneswart. They
have already attained identification with the goddess.”

Devi Bhagavata. XII.11.3-20.

Ibid. XILI.11.25-36.
Ibid. XIL.11.57-59.
Ibid. X11.11.67.72.
Ibid. XITL.11.75-82.
Ibid XI1.12.34-36.
Ibid. XIT-11.92.
Ibid. XIT.1L. 103-107.
Ibid. XII 11.106.
SEPIorpAenr
a) Ibid. XIT.12.67-69.
i)_ « Ibid. XII.12-50-53.
 58 Sakti cult in Ancient India

Sakti as Vaisnavi and Sankar? :

It is said that all the goddesses whether belonging to
Visnu or Siva are identically one. There is a passage in Devi
- Bhagavata' where the poet describes her as Vaisnavi as well as
Sankart simultaneously, identifying her with the same almi-
ghty power who creates and destroys the world.?
As Vaisnavi she is having Conch: Chakra, Gada etc. in her
hands*—the weapons held by Visnu in his four hands. She
is residing in the heart of Visnu, she is Mahamiaya.* She is
said to be the elder sister of Krsna, daughter of Nanda, as
well as Nardyani. She is also called Kamala’ and has been
ascribed with the job of nourishment or protection’ which is
ascribed to Visnu—in male trinity.

Sankari :
She is Sioa and beloved of Siva.® She is the cause of the
world. She is residing with Siva on-the Mount Kailasa. Tryam-
baka and Gauri, all these adjectives of Dev? prove that she
is the power of Siva. Sheis identified with Uma, Girija and
Sati, daughter of Daksh.!2 -[Link] ascribed with the job of
destruciion of the world—the job of Siva.!8
However poet is successful in combining in her the
qualities of Brahma, Visnu and Siva, sometimes only by adjec-
tives and sometimes saying that these are the Brahmi, Mahes-
wart, Vaisnavi forms of Devi.!* More important is that whom-

Devi Bhagavata. VIT.1.21-36.

Ibid. VIITI.1.23.
Ibid. VILI.1.24.
nara
a Ibid. VIII.1.26.
5. Ibid. VIII.1.27.
6. Ibid. VIII.1.28,
7. Ibid. VIIL. 1.32.
8. Ibid. VIIL.1.17.
9. Ibid. VIII.1.25-26.
10. Ibid. VIII.1.26.
Ml.) [bid VIIIL.1.28.
12. Ibid. VITT 1.32,
13. Ibid. VILL. 1.17.
14. Idid. VIII.1.30
Devi Mahatmya. 8,12-15, 17,
 59

soever she belongs or pertains, her main and common

epithets are Sarva-Mangala-Mangalya, Sarvartha-Sadhika,
Saranya, Sarva-Deva-Nuta, Jagan-mata, Mahotsava, Trilok-vandya,
Lokesi, Maha-mari-bhaya-haré, Chaitanya;} which show that she
was the mother of the world with all the affectionate qualities
and thus was worshipped and loved by everyone.

Mahamaya—Brahma Vidya
Here we notice that the author calls her both as Maha-
maya and Brahma-Vidya.2, These two contradictory epithets
ascribed to Devi show that while creating the world she is
Mahamaya, Yogamaya, Maya, Visnumaya, a power which can
puzzle the man in the world, and it can only be tackled with
the help of Brahmavidyd, she herself. Philosophically this
means that there is only one entity, viz. Sakti, which pervades
the whole universe. For a worldly man she is Mahamaya—
veiled in forms and action. Her_ends and beginnings are not
known,® and she is powérful to do anything. But if a person
wants to realise her nattire, form, actions, and power then
she is very generous to:disclose..her nature to the person.
This is nothing but Brahma-Vidya. Poet here wants to disclose
her oneness in diversity. Thisis the great power, to be
realised and appreciated by both, the worldly man and the
student of divine knowledge—Brahma- Vidya.
The Mahamaya can be comprehended by Jfana alone.
She is beyond the Gunas. She is the receptacle of all the
things, Prdna of the living being. She is Buddhi, Laksmt, Shanti,
Sraddha, Medha (intellect), Dhrti, and Smyrti (recollection).
Vedas say ‘Thou art the Bindu (m) over the Pranava (a1),
Vyakrti, Jaya, Vijaya, Dhitrt (the supportress) modesty, (fame)
desire, and Dayd in all beings.*”’
When thou dost will to create this visible universe, thou
createst first Brahma, Visnu and Mahesa and makest them to

Devi Bhagavata. VIII.1.24-36-

Ibid. 1.5.51.
Ibid. 1.15.27-33.
ee
ty Devi Bhagavata 1,5.53-55. Eng. translation by Swami Vijnanananda.
Sage
60 Sakti cult in Ancient India
create, preserve and destroy the universe; but thou remainest
quite unattached! to the world.’? She ever remains constant
in Her own form, not known even to the divinities.2, Even
the Vedas bear testimony that she created this universe, her-
self remaining unchanged.

Sakti as cause:
She is the prime cause of the universe. She is also said
to be the cause of the five elements—earth, water, fire, air
and Akasa. She is also the cause of form, taste, smell, sound
and touch. The five Jianendriyas (organs of perception) viz:—
eyes, ears, nose, tongue and skin and five Karmendriyas
(organs of action) viz:—hands, feet, speech, arms and the
organ of generation are all created by her.® It is she who is
the Nimitta cause as well as Upadana cause of this world and
others are only nominal causes.4

The Adya Sakti, the prime force, transcends all the

Gunas, though she is the substratum of all the Gunas.° In the
words of Visnu to Brahma,-theyprime force is described thus
**Think yourself once of the primordial force, ‘the auspi-
cious Bhagavatt Adya Sakti who is reigning everywhere as the
cause and effect and you will be able to understand every-
thing.® My presiding deity is that inmeasurable eternal Maha
Sakti, Brahma-mayi; by whose Sakti, on this ocean rests the
whole universe. She creates this entire universe, moving
and non-moving. The Devi, the giver of boons, become
graciously pleased, the human beings become free of all the
bondage of the world, and again that highest eternal wisdom,
the cause of mukti, becomes the source of bondage to this

1. Devi Bhagavata 1.5.56-58.

2. Ibid. 1.5.60-61.
3. Ibid. 1.5.94-95.
Ibia. 1.7.27.
Ibid. IV. 15 35.
Ibid. 1.16.14-15.
Sa
Ibid. 1.16 24-25.
 61

world, for those who are deluded by her.1 She is the Jswart
of the lords of the world. Brahma, and all other beings of
this universe are born of her (consciousness). power and Her
alone.*

Reality ofthe universe.

The Karma is the sole cause in the production of this
universe, This universe moveable and unmoveable, is real, but
munis though absorbed in meditation to find out the: reality,
cannot ascertain whether this is real or unreal, if Maya is
there, the universe also exists. Because Maya is eternal and
always acts as the prime cause of all and so the universe is
also eternal. It is said that whatever is seen in the world is a
visible form of Devi. By knowing this concept, the devotee
must always think that she is identical to it.®
Like Vedanta, in Saktism also the devotee has to realise
himself as the deity. He hasto abolish the imposed difference
between him and the deity. “Wike, the great Vakyas Tattwa-
masi, So’ham, So’smi, [Link]. we have the Vakyas—
Aham Devt. Sasmi etc® in this Purana also.

Maya
Mayais great, having unconquerable powers to her
credit. No body in the world can overpower her, even the
gods like Brahma, Viinu aad Siva etc.? That Mahamayd is
creating, preserving and dissolving this world by time, Karma
and Nature and other effieint causes. She is inconceivable and
unapproachable.§ As a magician makes the wooden dolls
dance inhis hands at his. hands at his will, so this world-
enchanting Maya is making this world, moving and non-

Durga Saptasati. 1.43.44.

Devi Bhagavata P. 1.16.28.
Ibid. 1V.2.13.
Ibid. IV.2.14-16.
ee Ibid.
Price XII.7.13,18.
Ibid. XI.1.45-56.
Ibid. VI 31 19-20.
add Ibid.
Misr
Ka VI.31.21-22.
62 Sakti cult in Ancient India
moving, dance from Brahma down to the blades of grass and
all human beings.1 All the embodied beings labour under
the directions of Maya, never can they work independently.?
Bhuvanesvart as the controller of Maya.
The goddess Sri Bhuvaneswari is the Highest essence,
the Samvit or the universal pure consciousness—in whom
resides Maya. Goddess stimulates Maya and makes her to
reside in the hearts of the Ftvas.3 Whenever she becomes
gracious due to meditation, worship and devotion—she libera-
tes the Fivas giving them Her realisation and drawing Her
own Maya from them. This whole cosmos (universe) is
nothing but Maya and she is (the goddess) of the nature of
consciousness, Existence, Intelligence and Bliss. She is beauti-
ful one in the three worlds. the Sakti is the lord of Maya and
thus is called Sri Bhuvanesvari, the great lady of the world 5
No other god can remove)-Maya other than the goddess
Bhuvaneswart. As the darkness can be removed only by the
sun; the moon, the lightning or fire and not by darkness it
self similarly the Maya can--be removed by the worship of
Devi—the lord of Maya.§
Nature of Devt
This Devi is the great Mahamdaya, the highiest Prakrti. It
isshe that devours everything at the end of a Kalpa. This
auspicious Devi is the creator of all the worlds and the dyaus.
She is the embodiment of the three qualities, endowed with
all the powers. She is Tamasi i.e. is the destructrix of the
whole world. She is unconquerable Imperishable, and
Eternal. She is the Sandhya and the refuge of the devas. She
is the mother of the Vedas, all-knowing and always
manifested. This undecaying lady is void of any Prakritic
attributes, though she at times possesses attributes. She is

Devi Bhagavata. VI.31.29-31.

Ibid. VI.31.46-47,.
Ibid. VI.31.48-49.
Ibid. VI.31.50-51.
ON
oh
- Ibid. V1.21.51-52.
6. Ibid. VI. 31.53-56.
 63
success incarnate and bestows successto all, she is bliss Herself
and gives bliss to all. She is Suddha Tattva and she bids all the
devas to discard all their fears.?

Siva.
It is an auspicious and benign form of Sakti. Devt in the
form of Siva is Sagund, a manifestation of Nirguna Sakti. She
is having devine form. charming personality, riding on a lion,
her traditional vehicle, who is the embodiment of crude
(beastly) power guided by intellect in the form of Devi. She
is called Tarint one who makes the devotees to cross the
ocean of the world. She seems to be intoxicated by drinks
and having red eyes.”
Devi full of compassion
In Devi Bhagavata we find the benign aspect of the
goddess, always helping the devotees and the poor, helpless
creatures and punishing the wicked fellows. Generally we
see in this Purana that Devi herself did not kill any wic-
ked person or demon but she” made others powerful enough
to destroy the power of the. demons.
A devotee named as Sidiimna says, ‘‘Thy heart is full
of unbounded mercy, for thore dost certainly feel compassion
who are full of devoticn towards thee. Thy glories and thy
compassion towards the distressed and poor and _ helpless
people—astonish me.’’? Her form here is described as world
renowned benignant form granting grace and benefit to all
the lokas* and even granting Mukti to the people.
Devt as boon-giver
In Devi Bhagavata, Devi is said the mother of the world
and the lady of all. She is attributeless Bhagavatz, Ambika
and also known as Katyayani, the giver of the desires, who
feeds everybody in the world with her milk, the Sivani, the
giver of all happiness—without worshipping whom the person

1. Devi Bhagavata. V.27.19 -22.

2: Ibid. 1.12.31-39,
3. Ibid. 1.12.45.
English translation by Swami Vijfianananda. p. 43-44.
4. Ibid. I, 12.41
 64 Sakti cult in Ancienl India
cannot get happiness in the world.! Poet says that when I
see persons living in the luxurious lives and travelling in cars
and surrounded by pleasures and enjoying the beautiful
women—in my opinion they worshipped thee in their previ-
ous births and are enjoying the fruits of it.2. The devotees
always live in the ocean of bliss, being always free from the
pangs of this Samsara.?

Virat-Swaroopa
The Purdéna mentions the cosmic form of the Sakti when
praised by gods, goddess had shown her Virata-Swaroop.‘ to
the gods. Description is like thus :
1. The Gods saw her highest Virdta form. The Sativa Loka
sittuated on the top is her head.
’ the sun and the moon are!Ker eyes.
The quarters (Di§as) as her eats.
the Vedas as her words>
the universe is her heart.
the earth is her loins.
the Bhuvar-loka is her navel.
the asterisuous (jyoli‘cakra) is her chest.
St
SY
aoe
ooh
ee the Mahar loka is her neck.
10. the Jana loka is her face.
11. the Tapa loka is her head (situated below the Sativa. loka).
12. Indra and the devas and Swarloka are Her arms.
13. the sound is the organ of Her ears.
14, the two ASvina are her nose.
15. the smell is her organ of smell.
16. the fire is Her face.
17. day and night are like her two wings or eye lids,
18. the four faced Brahmi is her eyebrows.
19. water is her palate.
20. the juice is Her organ of taste.

Devi Bhagavata P. I1.6.34-35.

Ibid. IV.15.20-21.
Ibid. IV.15.19.
boo Ibid. VII.33.23-34.
Foe
SE
Sh
 65
21. Yama the god of death is Her teeth.
22: Maya is her smile.
23. Creation of universe is her side locks.
24. Modesty is her upper lip.
25. Covetousness is her lower lip.
26. Righteousness (Dharma Marga) is her back.
27. The Prajapati is her organ of generation.
28. The oceans are her bowls.
29. The mountains are her bones.
30. The rivers are her veins.
31. The trees are hairs of her body.
32. Youth, virginity and old age are her best gaits, position
or paths.
33. The clouds are her handsome hair.
34. Two Sandhyas are her clothings.
35. Hari is her Vijnana Sakti’ (knowledge).
36. Rudra is her all destroying power.
37. The houses and animals are-Her loins.
38. Lower Lokas are her lower limbs of the body.
39. The wind is very life.
40. The moon is the mind of the Mother of the universe.
This Virata form is the fierceful aspect of the goddess.
The gods began to behold Her cosmic (Virafa) appearance
with eyes wide awake, with wonder. Thousands of fiery rays
emitted from her form; she begain to lick the all horrible
sounds; fires came out from her eyes; various weapons were
seen in her hands, the Brahmanas and the Ksatriyas became the
food of that Awful deity. Thousands of heads, eyes and feet
were seen in that form. It was so terrific that all the gods
fainted having looked that form.1 Afterwards coming to senses
they requested the Devi to withhold her fearful cosmic form
and to show the very beautiful form. Then Her body became
soft and gentle, in one hand she held the noose, and in an-
other the goad. The two other hands made signs to dispel all

1 Devi Bhagavata P. VII.53.35-38.

 66 Sakti cult in Ancient India
their fears and ready to grant the boons. Her eyes were emitt-
ing rays of kindness and Her face was adorned with beautiful
smiles.?

Philosophy of Devi Gita.

Devi-Gita is a part of Devi-Bhagavata Purana? preaching
the cult of Sakti. It conceives of God as the Divine Mother.3
She is Parabrzhman, Atman, pure consciousness and bliss.
Parabrahman has a power (Sakti) called Maya, which is neither
existent nor non-existent, nor both but different from them.
May@ is a positive entity and always exists in Brahman and Atman
as heat exists in fire.4 It conceals the nature of Brahman, and
is a defect (Dosa). Brahman in conjunction with Sakti is the
seed of the world.® Maja is the material cause of it, since it is
modified into it. It is also the efficient cause in conjunction
with Brahman or pure consciousness (Chaitunya). Maya is called
Pradhand, Prakriti, Sakti or Avidy@sThe Saivas call it Vimarsa.
It is unconscious because it is known. What is known (Drsya)
is unconscious. Maya is nonexistent as it destroys knowledge.®
Brahman or Atman or pure consciousness is the only rea-
lity.? Pure consciousness cannot be known. If it was known,
it would be unconscious. Consciousness is self manifest, it is not
manifested by any other entity. It is not manifested even
by himself, since it cannot be both; subject and object. It
manifests other objects, but it is not manifested by any other
entity. Consciousness is eternal. It never lapses in waking
state, dream and deep sleep, in which objects are not always
known.® Aiman or Brahman is the witness or an embodiment
of conciousness. He is eternal bliss, Absolute, detached
and unrelated, since all other entities are false appearances.®

1. Devi Bhagavata P. VII.33.53-56.

Ibid. VII.31-46.
Ibid. VII.28.20.
Ibid. WVII.32.3-5.
ibd. VII.32.7. -
Ibid. VII.32.9-12.
Ibid VII.32.2.
Ibid. VII.32.13-18.
eH
rp
SHINS
Ibid. VII.36.13-14.
 67
He is infinite and unlimited. Knowledge is not its quality. If
it were a quality, it would be unconscious. But knowledge
cannot be unconscious, it is consciousness alene and
it cannot
differ from consciousness. So knowledge or consciousness is
the essence of Brahman or Atman.. He is perfect, absolute, non-
dual-being, consciousness and bliss.2. Brahman has_ the power
of will (Jccha Sakti) power of knowledge (Jnana Sakti) and the
power of actioa (Kriya Sakti).2 He creates the world with the
help of Maya.
Prakyti, Aoyakta or Maydis the material cause of the
world and the power of Brahman. Mays is composed of three
gunas viz. Sattva, Kajas, and Tamas. Isvarais the reflection of
Brahman in Mapa.* He is the Omniscient and Omnipresent
creator of the world. The individual self (iva) is the reflection
of Brahman in Avidya.5 The cawSal body, the subtle body and
the gross body are produced by-Avidya. Atman limited by Avidya
or the causal body is Prajta. “Atman limited by subtle body
is Tayjas, and Atman limited. by gross body is Visva. Brahman
limited by Maya and composed of Sattza is [gvara; Brahman limi-
ted by undifferentiated names and formsisSutratma, and limited
by gross world is Virat. [goara impelled by the power of Brah-
man created the world of diverse objects for the experience of
finite souls.§
The world is an imaginary coustruction of the power of
Maya of Brahman. Performance of duties, right knowledge, and
devotion, are the various paths to liberation. The path ofdevo-
tion is the easiest, as it is mental, and does not torment the
body.” A devotee knows deity as non-different from him thro-
ugh primary devotion. He worships the Divine Mother with
single-minded devotion and feels a rapture of joy. He medi-

Devi Bhagavata P. VII.32.20.

Ibid. VII.32.21.
Ibid. cf. Sharma; T.R; Studies in the sectarian upanisads, P, 21,
SHUN
ae Ibid.
Ibid. VII.32.45b-46.
as Ibid. VII.32.47-50,
7, Ibid. V1I.37.2-3,
68 Sakti cult in ancient India

tates on her alone and thinks of nothing else.! This is called

Para Bhakti. The highest stage of devotion is knowledge and
the highest stage of detachment also is knowledge.? Brahman is
eternal conciousness in the inner core of every heart. One who
knows Brahman becomes Brahman.? Knowledge of identities,
devoid of distinction, leads to release. Moksais the realisation of
Brahmanhood. Performance ofprescribed duties purifies the
mind, and prepares it for the advent of knowledge. Knowledge
only is the means of attaining salvation.’ It is aided by devo-
tion and Yoga. Karma detachment and purity of mind are
subsidiary to it though Saktism advocates pure monism, it finds
a place for devotion as a means to the attainment of the kno-
ledge of identity.®
Sakti in this Purana is called eternal and Supreme God-
dess and the ultimate cause of all causes.® Sakti issaid to exist
in all things, and is justly held that a being, when stripped
of Sakti, is no better than= a dead body which show
that Sakti reigns supreme everyWhere, the Devi-Bhagavata has
dilated upon the story of ‘Uma-Indra’’ as it occurs in the Keno-
panisad. This Purana has touched upon the cardinal point of
Saktivada when it laid down that Sakti represents both Purusa
and Prakrti, there being essentially no difference between the
two. Just as power of burning is not distinguishable from fire,
so Sakti or Parama Prakrti is inseparable from Parama Purusa
(Supreme Being).® A point has also been noticed regarding the
personification of Sakti. The Devi bhagavata says: Though Sakti in
its absolute aspect is formless, yet it has got to assume visible
forms only for the sake of showing grace to the devotee.?
1. Devi Bhagavata P. VII.37.13-25.
2. Ibid. VII.37.28.
3. Ibid. VII.37.32.
Ibid. VII.34 38.
4. Ibid. VII.37.31-32. ,
Ibid. VII.86.3-16.
s Ibid. VII.34,48-50.
Ibid. VII.37.14-30.
Ibid. 12.8,
Ibid. X11.8.11-45,
Ibid. [X.38,28.
LYNE
op. cit.
 69
Sakti as found in other Maha Puranas.
Having discussed the concept of Sakti in the Markandeya
Purana and Devi Bhagavata Purana, the compendiums of Sakti-
worship, now we will peep into the other Puranas, not
directly related to Sakti-worship. As far as the Saiva Puranas
viz. Skanda Purana, Siva Puréna, Kurma Purana, and Linga
Purana are concerned, ample material is available pertaining
to Sakti. These Puranas do not give independent status to Sakti,
but only stote that she is the power of Siva and consort of
Siva and thus not separate from him. To our enough astonish
ment we get the references for Sakti worship even in the
Vaisnava Puranas, like Bhagavata Purdna, Visnu Purana and
Vamana etc. In these Puranas, Sakti is the power of Visnu and
in one way or other it is related to the deity of Vaisnavism. We
will treat the Puranas in the following order : Vayu Purana,
Visnu Purapa, Agni Purana, Brahma Purana, these four are con-
sidered the oldest Puranas. Then Matsya Purana, Kirma Purana,
Siva Purana, Skanda Purana (Sata. Samhita); these contain the
philosophical concepts of Sakti. Then Narada Purana, Varaha
Purana, Vamana Purana, Linga Purana, Bhagavata Purana, Brahma
Vaivarta Purana and last of all Bhavisya Purana.
Origin of Uma and Kalt—Vayu Purana
In the Vayu Purana, it is said that Uma was born of Mena-
ka, and the very name was given by her mother banning her
to make penance.! She is Rudrani, excels others due to her quali-
[Link] is possessed of the great power of Yoga and was married
to Siva.? Siva who was honoured by all the gods, honoured
Durga and requested her to be born as a Rudrani to safeguard
the interests of the Brahmanas,’ the pillars of Aryan Culture,
and to control whole of the world by her Yogika powers.*
She is identified with Prakrti, the sole cause of the creation.®
Here, first time, we hear that Devt manifested herself in
two forms, white and black or to say benign form as well as
Vayu P. 72.10-12,
Ibid. 72.16, 20.
Ibid. 23.10.
Ibid. 23.9.
aire
ear
Sia Ibid. 23.56.
70 Sakti cult in Ancient India

fearful form—Gauri and Kali. She is said here as Pavama Vai-

snav?? and from her anger orginated Mahakali surrounded by
Bhitas and performing ferocious actions. Mention is here also
made of nine Durgas* and a temple of Devi.5
Vcyu Purana mentions more than fifty names of the god-
dess. It also prescribes recitation of Names at the time of
difficulties. Names of Devi are grouped in two; First group
consisting the names of Devt in Dvdpara age and other group
gives the names of Dev? at the end of Duipara age.’
Most important names of Devi are : Mahavidya, Lakshmi,
Saraswati, Aparna, Uma, Haimvati, Sa thi, Kalyani, Gauri, Ara,
Prakyti, Raudri, Durga, Bhadra, Kalaratri, Mahamaya, Revati,
Bhitandayika.
The following names are probably the names of Nava
Durgas® :
Gautam, Kausikt, Chandi} Katyayani, Sati, Kumari, Yadavi,
Devi, Varada, Krsna Pingala, Sila-Dhara, Parama Brahma Carini,
Mahendri, sister of Indra, dad&htefof Vrisha, Aparajita, having
many arms, Pragalbhd, riding omliony Ekanamsd, killer of de-
mons, Maya, destroyer of Mahisasura, Amoghd, and residing in
Vindhyas, all these may be considered as manifestaiions
of
Bhadrakali (Vikarani) or names of Devi.2
Power of Visnu.
Visnu, the lord has three powers, the Supreme
power
of consciousness (Cit Sakti) and the inferior powers
of dAuidya
1, Vayii P. 9.82-84,
2. Ibid. 43.38.
3. Ibid. 101.20s.
Ibid. 30.65.
4. Ibid. 59.123,
5. Ibid. 77.81.

6. Ibid. 9.95-96.
7. Ibid. 9.89.
8. Ibid. 9 85-89. about 27 or 28 names.
9. Visnu P. 1.3.2.
Ibid, VI.7.61.
 71

and Karma.) S)idharaswamt interprets thus—Para Sakti is the

power of pure conciousness, which constitutes his essence.
Avidy@ is the power which limits the pure consciousuess, and
creates individual selves. Karma Sakti is Maya which projects
the multiform world appearance. The individual selves are limi-
tations of the eternal universal self due to Avidyd. This inter
pretation is in keeping with absolutism of Advaita Vedanta.? The
Purdna speaks of Visnu as the repository of all powers.® Narada
Purana and the minor upanisads also speak of these three Sastis
of Visnu.4 Sakti is eulogised in the Purana as the essence of all
that exists. Mention is also made of her various names such
as Arya, Durga, Vedagarbhd, Ambika, Bhadrakdli etc. Sakti is thus
depicted here as a personal deity endowed with those forms, of
which we hear so much in the Tantras. Sakti-cult with all its
contents seems to have been highly popular in the age of the
Puranas. The Supreme charactor of Visnu-Sakti is more cons-
picuously brought to light in fhe second part of the Visnupura-
ra. The all-pervading god/(Visnu) is said to have the all-
illuminating power that “¢rystallises in the shape of three
vedas. The sun-god, it is stated, is.a,vivid symbol of this power
and is therefore rightly called’ trajimaya. Visnu-Sakti eternally
inheres in the sun and it is due to this inherence that the same
god is rendered competent to shine so brilliantly and to
remove the darkness of the world.
Agni-Purana as one of the important Purdnas throw light
on the prevalence of the cult of Sakti in India. Sakti is called
here as Para-Sakti, the ultimate power,® as well as the power
pervaded in whole of the universe.?. According to this Purana

1. Visou P. VI.761. ;
Sinha, J.N; A History of Indian Philosophy, Vol. II, p- 719.
cf. Sharma, T.R.—Studies in the Sectarian upanisads—p- 21.
2. Sinha, J.N. The Foundation of Hinduism, p. 129.
3. Visnu P. 1.22.59.
4, Narada P. I.47.37-38; 1.49.29-34.
cf. Sharma. T.R; Studies in the sectarian upanisads. p. 20-21.
5. Visnu P. 1.3.2.
6. Agni Purana 98.5.
7. Ibid. 98.6.
 72 Sakti culi in ancient India

the universe is a manifestation of power i.e. due to the union

of Sakti and Siva, though two, but identified, as one.
The Purdya, being encyclopeadic in nature deals with
the ritual side of the cult and therefore we find here chapters
dealing with Vratas pertaining to Devi, (generally of the benign
form), her names, and details of worship with particular
objects. Thus Sakama Bhakti is the motto of this Purana’.
Agni Purana is also very important from the point of
Iconography of Devi. It is the only Purdna which deals
separately in full detail, about Devi Pratimas.? Construction
of
the temples in general and Devi temples in special is
also one
of the subject of the present Purana.
Agni Purana mentions the following names of Sakti
called
as Devi :4
l. Arya, Durga, Veda Garbha, Ambika, Bhadra Kali, Bhadrd,
Ksemya, Ksemankari, Naika Bahu.®
2. Uma, Mena, Sachz, Gauri, Siva ®
3. Vama, Fyestha, Raudri, Kalz,7 Laksma, Saraswati, Brah-
man? etc.

Oma Devi.
Brahma Purana, possibly the oldest among
the Purdnas, says
that Sati, wife of Siva and daughter
of Daksa, burnt herself
with her own fire in the sacrifices perfo
rmed by Daksa, her
father. She was againborn from Mend,
the wife of Himavan and
was called Uma, by her mother.® She
was married to Siva after
performing the required Tapa.

Agni P. 326.7.
Ibid. 97.27.
Ibid. Chs. 50, 52, 98, 133-135, 137,
Ibid. 37.9.
Soe
eteIbid. 12.12-3u; 268,15.
Ibid. 219.10-11.
Ibid. 21.10-11; 13; 24.
Ibid. 236.8, 11.
COND
Brahma P. 34.41, 42. See Ch. 34 for
Sati’s death account.
90 also for her marriage. 34,80-86;
chs, 35-36 also,
 73
Here we can visualise the following three aspects of the
goddess.
1. Daughter aspect—She jis the daughter of Hima-
van and Mena and is being worshipped as Kanya, Parvati, and
Girija etc.
2. Bride aspect—She is married to Siva. Throughout
the Paurdanic iiterature and Hindu culture, we see that She is
worshipped as bride of Siva, by the maidens, for the attainment
of husband. She is called Bhavani, Gauri, Rudrani, Mahesvari,
Kalt, Sakti and so on.
3. Mother aspect—She is the mother of the world,
gods, human beings and her sons GaneSa and Kartikeya.2 She
is supposed to be the creator of the world and the gods.4
This Purana also describes her following manifestations :
1. Parvatz—daughter of Himavan—wife of Siva:
2. Mahikali or Bhadrakili—formed out of the goddess due
to anger to destroy the sacrifice performe by Daksa.®
3. Katyayani—having lotas-like eyes, and pervaded in all,
giver of all auspicious and happiness.” She is identified
with Prakrti.8
Mention is here made of three Devi Tirthas—Matr Tirtha;
Umavana; and Sakambhari.2

Concept of Sakti in the Matsya Purana :

Parvati
Matsya Purana says that the mind-born daughter of the
Pitrs was married to Himalaya. She was Mena, who became
the mother of the three daughters, named Uma, Ekparna and
Aparna. Parvati, daughter of the mountain, is the symbol of

Brahma P. 71.25, 26.

Ibid. 36.42; 71.23.
Ibid. 71.21-22; 65.37.
Ibid. 34.96.
Ibid. 34.90.
Ibid. 39.51; 68; 72.
DOP
te Ibid. 57.58.
Ibid. 36.41; 30.78.
Ibid. 112.1, 23, 26; 108.28; 25047.
<iSoeMatsya P. Ch. 13 only.
 74 Sakti cult in Ancient India

the highest female energy manifested on the plane of matter

or in the body.! She is the goddess married to Siva and is
combined in the half-male and half-female from of Ardhanari-
§vara, who is the archetype of Maithunt Srsthi; i.e. creation from
the two parents. In the Yoga and Tantra Sadhana the practical
side of Siva-Sakti is much elaborated. It should suffice to men-
tion that the conception of Siva and Parvati was raised to the
highest level by the Saiva philosophers. In fact the philo-
sophy and the cult of Saivismon the one side and of Sakti and
tantras on the other are found developed in an exceptionally
rich form in the Puranas.
Parvati is usually said to be the daughter of Himalaya,
but here her trinitarian form is mentioned i.e. Uma, Ekparna ard
Apama are, but three names of the single goddess so mentioned
as to correspond with the triple form of Siva, the Tryambaka
God. The doctrine of the three mothers or of the three eyes
of Siva as Tryambaka,? was rooted In Vedic symbolism where
the three mothers are named as Ambd, Ambika and Ambdalika.

Life story of Parvati :

The Ri then raised. a... question about the _ life
Story of Parvati’s previous birth when she, as daughter of
Daksa, became angry at the insult shown by her father to
Siva, and gave up her life to take birth again as Parvati.? This
story was well-known as a popular Puranic theme but here it
is disposed off briefly. There are, however, several points to be
noted :
1. Daksayant is spoken of by Daksa as the mother of the
world (Jagato Mata) who had become his daughter as an act
of grace.4
2. The goddess is called Satz, and Daksa says that
there is nothing in the cosmos which is devoid of her prese-
nce.®

1, Agrawala, V S; Matsya Purana—aA study, p. 103.

2. Rgveda VIT.59.12.
3. Matsya P. 13-1-25.
4. Ibid. 13.19.
5. Ibid. 13.12, Ly.
 75
Sat#' pronounces a boon for the betterment
of Daksa, and
she is more explicit in saying that the 60 daught
ers of Daksa
were varities of her own power.?
The black Goddess.
Once Siva addressed to Parvati as Krsna or Kali‘the
black
goddess’. The better reason for the goddess being
addre-
ssed as Kali is given in the Devi Mahatmya.4 Once ‘Parvat
i came
to take her bath in the Ganga, when a new goddess
was born
from the five sheaths of her body and was called
Kausiki,
while Parvati remained herself as Kalz. It means that the
two
forms of the goddess are conceived here as her two
aspects
viz. white and black. The white aspect is Kausikt and the dark
One is Kalika, We are reminded here of the two forms of
Rajas viz. Sukla and Krsna in the Reveda.5 Because of this
Opposite combination of the two aspects of the same Pranic
energy, the goddess is known Chitra or Chitrint,8 the Varie-
gated lady. She herself corifésses that Siva’s address to her
as Arsnd is both an insult mas ‘well asa compliment paid
to her.”
The goddess performed Tapaand became successful in her
mission i.e. to get her colour changed. She came back to her
residence when Brahma blessed her with a boon that she would
become golden in colour and obtain the love of
Sivain the form
of Ardhanarisvara. Brahma also added ‘O Goddess of N ight, you
were previously Ekanamsd, and now go to the Vindhya moun-
tain and fulfil there the desire of the gods and the lion will
be your vehicle.8 Thus addressed Kausiki went to Vindhyachal
and Umi went to Siva. Obviously it refers to the motif in the
Devi Mahdtmya about one of the forms of the goddess as
Vindhyavasint, identified here with Kausikt.®
Matsya P. 13.22,
Agrawala, (V.S.) Matsya Purana—A Study, p. 104,
edits
Matsya P. 154.8.
Devi Mahatmya 5.37-41.
Ry. VL.9.1.
Agrawala (V.S.), Matsya Purdna—A Study, p. 104.
Matsya P. 154.30.
Agrawala (V.S.), Matsya Purana—aA Study, p- 245,
SRN
OTHMatsya p. 13,1-25,
76 Sakti cult in ancient India

Concept of Sakti in the Kurmapurana.

The purana preaches the worship of Siva, and regards him
as indeterminate, attributeless, pure, eternal consciousness,
which appears to be the multiform world and finite souls owing
to Maya. Siva has Sakti or power of conscicusness and bliss,
which is non-different from him. In this Purdna there is a blend
of pantheism, theism, and pure monism or absolutism.! Monism
is very much emphasized, and knowledge of non-difference
as well as absorption in Brahman is also stressed.
Siva is possessed of Maya (Mayavin), his power or Sakti2
He creates the world with his power of Mayda, which is with-
out origin and end. Maya is eternal, multiform and is expr-
essed in the multiform world.’ Siva has power of know-
ledge (Jnana Sakti), power of creatioa (Kripa Sakti); and power
of sustenance (Prana Sakti)*, which are the forms of Maya.* He
is the loid of a 1 powers. Prakrti and Purusa are the forms of
Maya, which is one, infinite, all-pervading, partless and
good),
God and Sakti.
Siva is one and possessed of Sakti.? Siva and Sakti, the
Possessor of power and the“power itself, are said to be different
in reality, but the Yogin realises non-difference between them.®
Sakti is one, but it appears to be manifold owing to its limit-
ing adjuncts.® There is no dualism of Siva and Sakti as
Sakti is non-different from Siva and exists in him. It is
the power of consciousness (Cit Sakti) in the heart of all
beings. It is one infinite, intelligent, good and sovereign.
It
is without origin and end, the source of all powers and exis-
1. Sinha (J.N.), Foundation of Hinduism, p. 129.
2. Kirma P., 12.19-20.
3. Ibid. 12.22-24,
4. Sharma-T.R. ‘Studies in the Sectarian upanisa
ds’ p. 20-2.
5. Karma P. 12.21.
6. Ibid. 12.6-9.
7. Ibid. 1.12.
8. Ibid. 12; 12.28,
Yoga Sikha Up. 117.
Pasupaia Brahma Up. 4.
9. Kurma P. 1.42.
Ibid. 12.9,
 77

tences. It isthe source of Mila Prakyti, the root-evolvent.

It is spotless and pure, and transcends Maya (Mayattta). It is
logos (Nada), cosmic nescience (Mahamiaya), and the root-evol
vent (Mula Prakrti). It is Prakrti and Purusa, and still beyond
them.|It is diversified into Prakrti, composed of Sattva, Rajas and
Tamas. It is neither created nor destroyed, but it creates, pre-
serves and destroyes the things. It is the ground of the Unive-
rse, isand manifested in infinite forms. It is beyond the past,
present and future. It exists in Brahman and springs from Siva}
It is both formless and formed, trancendent and immanent.
It is always auspicious and expressed in the Vedas. It rules
[Link], the Purusa and individual souls. It is the witness
of Siva. It is devoid of Sattva, Rajas and Tamas.2 Sakti is the
power of consciousness and bliss, and the power which creates
individual souls. Thus Kurma P. has extolled Sakti to its very
height.

Concept of Sakti in Siva Purana.

Siva Puréna has gone.a step, further in elucidating the
position of Sakti by making Umda'a’‘close and constant com-
panion of Siva? We must remember that the eternal associa-
tion of Siva and Sakti is a matter of unique importance from
the Sakta point of view.
In Vayu Samhita, a section of the Purdna, it appears that
Sakti constitutes the first event of importance in the order of
evolution proceeding from the Almighty Siva. Sakti was the
primal thing to come out of the great cause and she was sub-
sequently followed by Maya, Avyzkta and so on.4 Siva is said
to be the material cause as far as the creation of all objects
beginning with Maya is concerned. The point is made more
clear by the statement that every thing, from Sakti to the
world of matter, has its origin in the Siva Tativa.’ We :an ill

1. Kurma P. 1.12.
2. Ibid. 1.12; p- 102-104; 107-11, 114-15, 128.
3. Siva Purana [Link]; 1.19.15; 3.3.24; 5.19.37.
4. cf. Raghuvarhsa 1.1. Siva Purana. [Link].
5. Ibid. 5.19.36-37.
Ibid. 6.16.54.
78 Sakti-cult in ancient India

afford to forget that Sakti in its supreme phase is not at all

distinguishable from Siva, or, in other words, Siva tativa itself
is essentially the same Sakti tattva.t Sivarkamanidipika has taken
the word Sakti as indicative of Siva Tativa or Para Sakti,
which alone permeates the whole universe.2, The Purana has
only touched upon the cardinal point of Saktivdda when it
echoes the oft-quoted Sruti® and states that the Lord’s power
is supreme and manifold, manifesting itselfin the form of con-
sciousness and joy and is shining as effulgantly as the rays of
the sun.
In the Siva Purana, especially the sections called Vayu
Samhita and Uma Samhita, we come across many coherent
materials as are necessary for having auniform idea about the
true perspective of Sakii.
1. First, it graphically reproduces the narrative of Uma
and Indra as found in the Kenopanisad and makes no attempt to
show how it brings to light the supremacy of Sakti.
2. Then follows a somewhat lengthy dissertation relat-
ing to the real nature of Siva and Sakti. While Sakti is styled
as Mahadevt, or Supreme Goddess, the Lord Siva is called
Sakttman i.e. one who commands great power.* The whole
world with all its wonders is said to magnify only an insigni-
ficant part of their divine glory.
Things, subtle or gross, conscious or inert, pure or foul,
contain in their ultimate beginning the essence of these two
Tattvas (Siva and Sakti).5 The universe might accordingly be
called either Sakta or Saiva in consequence of its emersion
from a mystic combination of Siva and Sakti.®
This Puréna is emphatic upon the absolute non-difference
between Siva and Sakti. It is said : Just as the moon beams

1. Siva Purana. 3.6.316.

2. Under Vedanta Sitra, 2.2.31.
3. SvetaSwataropanisad, VI.8.
Siva P. [Link]; [Link]; 3.3.19; [Link].
4. Ibid. [Link]; [Link].
5. Ibid. (Vayu Samhita 4.4). Siva P. [Link].
6. Ibid. [Link].
 79

cannot be separated from the moon and the rays from the
sun, so Sakti cannot be distinguishad from Siva. They are
mutually dependent upon each other and perfectly, equal in
nature.? Sakti, either as Vidya or Avidya, is held to be only
naturally with Siva, who possesses innumerable powers.? The
whole trend of thought might be summed up in the following
words—‘there can be no Siva without Sakti and no Sakti with-
out Siva 4
We feel tempted to mention few similies by which the
relation between Siva and Sakti has been established, ‘*While
all that is masculine, says the Purana, comes from the Lord,
all that is feminine evolves from the goddess, while former
constitutes the subjective, the later represents the objective;
while the one is said to be the beholder and the knower, the
other stands for all that is observed and known. They are
closely related together as day and night, time and space, the
earth and the sky, the tree and’the creeper and so on.5
The Siva Purdna continuesthat Sakti is one and supreme,
an embodiment of consciousness, as, well as the creative prin-
ciple of the world.® She is’called*\ Mila Prakrti and Maya, in-
volving the three Gunas. At the time of utter annihilation, she
ceases to be distinct entity and becomes absolutely identical
with the Lord, only to appear again in an eventful hour.’ Their
oneness, however real and genuine, is said to be disturbed by
the reactionary process of creation.
Reference has been made to the three kinds of divine
powers, namely jnana, Kriya and Iccha. The Purina has shown
how Nada emerges from Sakti in i consequence of a disruption
brought about by Kriya Sekti and Bindu arising from it,
pone? inturn the manifestation of Sada Siva or the Supreme
ord.8
1. Siva Purana [Link]; [Link].
Ibid. 7.2. 4.35.
Ibid. [Link]-8.
Ibid, [Link]-15.
Ibid. [Link]-70.
Ibid. [Link],
Ibid. [Link].
wre
MP
SAM Ibid. 1.16.87 ; 7.2.4,19-20.
Sarada Tilaka 1.7.
80 Sakti cult in Ancient India

It is said that one and the same Sakti assumes different

forms and appears manifold to our vision.1 The Purana expli-
citly states that all divinities are the various personifications
of Sakti. It holds that Rudrani, Vaisnavi, Brahmi, Aindrt etc.,
are all embodiments of Sakti. The Purdza comes to the main
point of interest by stating freely that the whole world is
permeated by Sakti, i.e. whatever we perceive being only a
positive manifestation of nothing but Sakti.?
The Uma Samhita, a section of Siva Purana, givesus al-
most the same narrative of Sakti and her wonderful activities
as we find in the Markandeya Purana and other Puranas. The
utterance of the goddess appearing inthe person of Uma is
fraught with much significance and helps one to have a clear
vision about the supreme character of Sakti. Uma is introduced
in all her glory as addressing the gods in the following words.
“Tam the Supreme Brahman, the great light and the
sacred syllable (Pranava). I amall :;nothing exists that does
not partake of me. Though essentially formless, I assume forms
and represent all that exists, Unthinkable are my qualities;
I am eternal and appear in°the dual forms of cause and effect.
The so-called Saguna and Nirguna are nothing but two aspects,
in which I manifest myself. I am both male and female. The
deities like Kalika, Kamala, Vani etc. are all embodiments of
my Sakti and have evolved out of my person.’’®
Siva and his Sakti always go together. Just as we cannot
distinguish the moon from the moonlight, similarly Siva and
Sakti cannot be distinguished. They are inseperable.’ It ts
out of Sakti that the whole world comes into being. This
Sakti is of the form of conciousness and divides herself in many
ways.
With regard to the evolution of the world, the Siva
Purana says tha Nada arises by the disturbance of the equilibr-
ium of Prakrti and from that arises Bindu, from that Saddsiva;
i.e. MaheSwara; and from him comes Pure knowledge.’ From
Siva P, 7.2.4-17.
Ibid. [Link]-30.
Ibid. [Link]-22,
=
whIbid. [Link]-11.
5. Ibid. [Link]-30.
 81
the manifestation of Maya arose Kala, Niyati, Vidya, Raga,
Purusa and also three Gunas. Further evolution is on Sankhya
lines.

Concept of Sakti in the Siita Samhita.

In the Stita-Samhitd Uma is said as Sakti of Siva. She is
the Mother of the world and possessed of three Gunas—Sattva,
Rajas and Tamas and she is praised in all the three Vedas.1 She
is fullof compassion and gives both, the worldly enjoyments as
well as final salvation.? She is old, rather primaeval force in
the world, comprising all knowledge, wordly and Parmarthika,
both in herself.®
Sometimes this Sakti of Siva is called as Mayé, performing
all the difficult tasks in the world and the universe is governed
by her.* She is not different from Siva and both are full of
Ananda. She even gives enjoyments and auspicious to Siva.
She is omniscient, omnipotent, omnipresent—as well as full
of kind heart to remove the fetters of the devotees and to
give her own form to them.®
Sakti takes the Virat Rupa, i.e. universe is comprised in
her. She is the cause of the world’s creation, ommiscience
(Sarvajtz); and observor of the world’s activities. She is in-
carnated as Brahma, Visnu and Siva. She is Sadasiva, or Lord or
Hiranya Garbha. The Lokapalas like Indra are full of her power.
She is inherent in the gods, human beings, animate and inani-
mate beings, herbs, edibles, mountains and rivers, ocean and
electricity, i.e. the whole universe. Thus she is having variety
of forms and shades.®
She is the cause of the creation as well as of the dissolu-
tion of the world. She gives prosperity and salvation. She
puts the beings in the world moving and frees them. _in
herself everything is inheritant. Without her power Siva
1. Siita Samhira, TIL.1.13-—(Sita Samhita Is a part of Skanda Puraya),
2. Ibid. Yajna Vaik, Parva Bhaga 36.46.
Ibid. 36.2,
. Ibid. 8.29-31.
Ibid. Y. V Uttara Bhaga 4,103-113
Ibid. Y. V. Parva 13.144.
82 Sakti cult in ancient India

becomes motionless, rather impotent, and with her he is

all powerful.?
The Yajna Vaibhava Kharda of the Sita Samhita begins with
the philosophical disquisition of the Ashraya of Sakti on the
Supreme Being with the attributes of Eka, Parama Sakti, Maya
Durghatakarint and Anandariipa of Siva.2 She is further designa-
ted as Marka and Mantramata,? and this Matrka is of three
forms, Sthtla, Suksma and Susuksma.t’ The inseparability of
Sakti from the Jiva, whetever you may call it—Siva, Rudra,
Visnu, Brahman, Virat, Hiranyagarbha, Swarét, Samrat, Indra or
any lokapala, deva or human being, bird or beast, plants, rivers.
or mountain etc. is prominent here. It is concluded that he,
who sees the identity of Uma-Sankara (Siva-Sakti) alone sees,
and He is the person. who has realised the truth to whatever
sect he belongs, viz. Saiva, Bhagavata, Jaina and Buddha.®
Some light is also [Link] nature and locus of
some of the Saktis. The Satagita portion of the Sita Samhita
explains what citsakti, Mayasakti, para sakti and Bindumayt
Sakti are, and what ‘place they occupy in the individual soul,
called Brahman. Cit Sakti is to be located in the middle part
of the body called Mialadhara, Maya Sakti is stationed at the
frontal end of the face and Para Sakti is in the form of Nada
and takesa place inthe middle portion of the face; while Sakti
in the form of binder has the intervening part of the brows for
its station. The places assigned for the Saktis of Trimurtis are
as follows; Sarasvati on the tip of the tongue, Mahalakshmi in
the heart-centre and Parvatt with Rudra. The fundamental
idea underlying this concept is that every part of the indivi-
dual soul is made to act and to desire with the help of a certain
Sakti which is personified energy. One point is to be noted that
the Sita Samhita is well-acquainted with the Tantric works

1, Sita Samhita Y.V. Parva 13.3-5.

2. Ibid. Il, 6-7, 41; V"II.3; and chapter XIII whole,
3. Ibid. 1V.10-11.
4. Ibid. IV.31-32,
5. Ibid. XIII.2-39.
6. Ibid, VII.17-23.
 oh?

like the Saiva and Vaisnava Agamas as well as those of Avaidic ’

sects like the Jain and Buddhist.

Sckti is pervaded in the world:

Skanda Purana, with great confidence propounds that the,
whole world is pervaded by her—the Supreme. You may call
it Sakti, Prakrti, or Brahman, which becomes manifested at the
time of emergency. She creates supports, preserves as well as
looks for the welfare of this world, by remaining herself un-
manifest and that is why though present in everything but it
is not visible—like fire in the wood, oil in the seasum, butter
in the milk.?
2. She being Fianamayi, stands in every heart,? and is
called Ceta Svaripint or Cit Sakti. She creates the delusion and
also dispels it.
3. She being existence (Sat): every bit of the world call-
ed Astiti i.e. which exists, isa form of Devi.®
4, She is five gross-elements, out of which every being
is made of, therefore she is stated to be residing in everyone.®
5. She is power inherent in every body—animate or
inanimate, gods and mortals, even of Brakman, without her no
existence and movement.§

Prakriti :
According to Skanda Purdna, Para Sakti like Brahman,
is fromless and Nirguna, devoid of Gugas. She assumed these

1. Skanda P. 6.162.19-20.
Ibid. [Link].
Ibid. 6.158.60.
2. Skanda P. [Link].
Ibid. IV.5.72.
Ibid. [Link].
3. Ibid. 7. Arbuda Kh. 22.24
4. Skanda P. IV.2.72.43.
Ibid. IV.168.51.
Ibid. [Link].
5. Ibid. [Link],19.
Ibid. IV.2.72.49, 51.
84 Sakti cult in Ancient India

Gunas and created the world out of these.! This world which
is created by her, is also destroyed, filling it with Tamas, dark-
ness or ignorance, by the goddess. She is also Prakrti composed
of three Gunas:? It is said that she is part and partial of
Siva’s body and if she is called Prachana or Prakrtt, Maya
Gunavat?, promulgater of intelloct or Sakti—then the Lord is
full of bliss and enjoyment.*
She is Malaprakrti enveloping whole of the world with
its own Maya, overpowered by whom, the gods are not able
to understand or follow her forms and actions. According to
the pre-dominance of one of the three qualities Sattva, Rajas
and Tamas, she incarnated in three forms viz. Gauri, Laksmt
and Saraswati.* By nature she is very kind like mother. In this
aspect she is related with Visnu, who cannot remain even for
a moment derived of her. She, the embodiment of All-power,
is also all-auspecious.®
Siva Sakti-union:
According to this Purana, Sakti is not different from
Siva or Saktiman, they are‘one-and the same. Siva himself is
Sakti due to his own will.® To illustrate this the author has
given the chapters, in which, it is shown that whole of this
world, is pervaded by Siva and Devt or Sakti and Saktiman.
Without one, other is not there, they are undivided one.’
Skanda Purana says that not a bit of the world is devoid
of Sakti and Siva, they are well-placed, possessed of power.
They are present in every being. Siva says himself that he
sports with Parvati for sports sake. Sita Samhita also confirms
the idea.®
I. Skanda P. 1.26.7-8.
Ibid. 1.21.67.
Ibid. [Link].27.
Ibid. IV.1.26.22-27.
Ibid. I. Kartika Mahatmya 22.19-25,
Ibid. [Link]-61.
Linga P. 1.75.34-36.
SU
be
oo
FP Ibid. II.11.1-34.
Skanda P. [Link]-8.
Ibid. 7.3.54-83.
2% Stta Samhita. Y.V. 13.1-41.
 85

1. Siva is Lord—the goddess is Sioa, companian.?

2. Siva is Ifwara, she is Maya, inseparable from him.?
3. Siva is Purusa of Samkhya—she is Prakriti, the inspirer
of the creator.?
4. Siva is meaning—She is speech, not distinguishable.®
5. One is night and other is day.5
6. One is sky and other is earth.®
7. One is Brahma and other is Savitri, his power.’
8. One is identified with Visnu and other is Laksm1.8
9. One is Manu and other is his wife Satartipa.?
10. One is the Masculine and the other is feminine.”
It One iis Material, and an other is quality.1
12. Siva is
i Atman (Sartrt) while she is body (Sartram). is
Tes Siva is
i creator and she is creation.*8
14, Siva is knower and she is knowledge.
15. Siva is of Linga from while she is of Pitha form (Yoni).
Linga Purana says thatthe goddess is Sarva-loka-Mahes-
wart.i® Were she is presented as the consort of Siva,
all the times by his side. Rather “one should say that she is
the power of Siva, never distinct from him.” In this Purana
we get the detailed description of Ardhanartiwara form of
Siva. Siva by his will, .created her and she created Laskmi,

Linga P. 1I.11.1-34.
Ibid, IT.11.3.
Ibid. II-11.4.
Tbid.
Ibid.
Tbid. 11.11.5.
AWN
rag
7-8. Thid. 11.11.7-12.
9. Ibid. 11.11.13,
10. Ibid. II. 11, 18-20.
11. Ibid. IT. 11.20-2.
12. Ibid. If.11.24.
13. Ibid. II.11.26.
14, Ibid. II.11.27-34.
15. Ibid. 17.11. 31.32.
16.. Ibid P. 1.100.5.
17. Ibid. 1.87.13. 1.75.34-36.
 86 Sakti cult in Ancient India

Durga, Siva, Vaisnavi. It is said that her manifestation are of

two types—benign (white or Saumya) and fearful (black or
_Raudra).? It mentions various goddesses belonging to Siva
group and several Mothers also. About the origin of Devi,
itis said that Siva escated her and she was called Satz, then
born in the Himalayas*. Here she is more in the fold of Siva’s
family, than an independent cult-deity

Durga as power of Visnu.

In the Narada Purana, Durga or Sakti, is related with
Visnu, the power of Visnu, who controls the
world.4- When
she is realised without Visnu, she is Maya and the
universe
exists, and if identified with Visyu, she is the Almigh
ty power,
pervading whole ofthe universe.5 Philosophically she
is named
as Vidya, knowledge pertaining to the Para Brahman and Avi-
da, worldly knowledge.® From the devotional] point of view
she is named variously
ive. -Una, Sakti, Laksmi, Bharati,
Girija, Ambika, Durga, Bhadra-Kalt, Chandi, Mahesva
rt, Kaumari,
Vaisnavi, Maa, Prakrti and Para.7 In this way
the author of
the Purana tries to synthesise°all’ thepossible
different points of
view about Sakti-cu:c, and he is trying more
& more to have a
harmony between Saiva Sakti-cuit and Vaisnav
a Sakti-cult.
In the Varaha Purana, Devi issaidto
be having fearful form,
(Bhima Dargana).8 She is manifested in
the world and Pervaded
everywhere (Visvatomukhi).® Like Devt
Bhagavata she is said to
be Sankart and Brahmi both, l.e. different
manifesta tions of the
one.’ She is full of compassion for the
human folk, and is the
progenitor of all the lores, the Puranas
and the arts and crafis!,
Ling p. 1.70.325-328. 1.41.43-47,
Ibid. I.70.329-338.
Ibid. I.101-107.
Narada Purana 1.3.6.
Ibid. 1.3.7-10-
ple
Mears
ars Ibid. I.3.6-8.
Ibid. 1.3.13-15,
Varaha P. 95.58;23.32-33,
bad
ace
- Ibid. » 6-48-49; 95.58.
10. Ibid. 95.61.
Il. Ibid. 95.63; 170.39,
 87
She having 20 arms or eight arms, equipped with weapons,
riding on lion, went to kill to demon Mahisa, and ultimately
killed him. Her epithets are Mahamaya, Mahaprabha, Maha-
satva, Mahotsava, Mahavidya, Mahavedya and Maheswart.2 The
Purana divides her manifestations into three groups. Raudri or
Kalt, i.e. the Tamasi Sakti has been identified with Chandika or
Chamunda and all other folk deities.3 She is to be worshipped
on Navamt day. Here she is depicted, all the time residing
on the Himalayas.4
Padma Purana also justifies the threefold division of Sakti.
As Prakrti, she is said to be constituted by three Gunas, viz.
Sattva, Rajas, and Tamas. Thus being identifled with Prakrti,
Sakti is also of three types—Satviki—Brahmi Sakti, Rajasi,
Vaisnavt Sakti, and Tanast—Raudrt Sakti.® All the goddesses are
classified under these three headings, called as the manifesta-
tions of either Raudri or Vaisnavi or Brahmi Sakti respectively.°®
It also mentions the Vratas in honour of Devi Gauri, Mangala
and so on. Here it seems that the accounts given in this
Purana tally with those of the Bhavisya Purina. Both the
Puranas are one while saying that the Sakti or Devi is: better
half ofSiva.?
Vamana Purana.
Devi is represented here as a virgin goddess, having
three eyes, eighteen hands and possessing a very mind—attra-
cting personality and holding weapons in her hands.® In the
form of Katyayant, she is depicted as playing on Vina in the
battlefield.®
Sakti is identified here with Brahman, pervading whole of
the universe. She is virtually the store-house of all powers.’®
Varaha P. 95.46-56; 28.25-27.
Ibid. 28.30 -36.
Ibid. 96.65:72; 18-19; 32-33; 48-54; 95.62.
Bete
Ibid. 28.41; 47; 17.68.
Padma P. 1.35.177-179.
Ibid. 1.35.187-129.
Ibid. 1.29.10-29; Bhavisya P. Uttara parva. 25 .1-44.
Vamana P. 19.3.16.
Ibid. 20.23; 18.18-20.
_ Clana
Ibid. 32.19-20, 36.19.
88 Sakti cult in Ancient india

The episodes of Devi Mahatmya, viz:—Mahisasura-vadha,

Chanda-munda-vadha, Sumbha- Nisumbha-vadha’ etc. in Vamana
Purana appear to be priorto those of Markandeya Purana?
She is the mother of the world and the consort of Siva.
As Sati, she is said to be residing on the back of the clouds.* As
Katyayani she is sitting on the dead body of the demon Mahi-
ga, as represented in Indian art later on, and is called Mahisa-
suramardini.

The Bhagavata Purana.

Though the Bhagavata Purana is a gospel of the Vaisravas,
it contains plenty of evidence concerning the worship of
Sakti Describing the worship of Sakti, it is said that a chief-
tain of the Sudras, desirous of an issue, proceeded to offer a
human victim to goddess Bhadrakali’ The Purana also men-
tiones a person named Jada Bharata, being offered to the
goddess Kailz.
Bhagavan Krsna himself,addresses Yogamaya ‘people will
worship you by means of incense,.offerings of food and other
presents. They will recognise you as the supreme controller
of men and as the bestower of desired blessings. Men will
construct temples on earth aud give appellations to you such
as Durga, Bhadrakali, Vijaya, Vaisnavt, Kumuda, Chandika,
Krsna, Madhavi, Kanyaka, Maya, Narayaut, [sand, Sarada Ambika
and so on.’”6
In this Purana, Sakti is described as having a form’? with
eight mighty arms equipped with weapons. She is adorned
with ethereal wraths, sandal-paste, and bejewelled ornaments.
She wielded a bow, apike, anarrow, ashield, a sword, aconch
and a mace. This account agrees with the images of Sakti ordi-
narily in vogue. Again in the tenth book, the maidens of Vraja
1. Kapadia (B.H), ‘Some Aspects of Vamana Purana’, Please see Chs.
52°56 also Purana—Jan. 1965, P-181 only.
Ibid. ‘Purana’, Jan. 1965.
Vamana P. 2.5.
Bhagavata P. 1V.24.62; V.9.15-16, VIII.6.9; 1.3.47; X1.27.49;
Ibid. V.9.12; V.26.31.
Ibid. X.2,11-12.
wh
saaIbid. %.4,9-12,
 89
are depicted as worshipping goddess Katyayant, by offering san-
dal paste, fragrant flowers and lights etc.!
On the day before Krishna’s marriage, a great process
ion
of the Ambika is started in which the bride goes to the temple
of the goddess? to worship her. Even the habitants of Dwarka
along with Devaki, Vasudeva and Rukmini worshipped Durga
for the safe return of Krsna* The Bhagavata has referred to the
eternal association between Siva and Sakti.4 Here god is
said
to perform the threefold function of creation, sustenance and
destruction, with the help of his own power.

Prakyti as Sakti in the Brahma Vaivarta Purana :

The Brahma Vaivarta Purdna mentions manifestations of
Sakti such as Saraswatz, Durga, Laksmi and so on. The most
important cult of this Purana is that of Radha.® Few hymns are
also devoted to the praise of Devi Kali and Bhadra Kali, both
representing the fierce aspédt of Sakti.7
In this Purana Sakti isreatled great mother and mulapra-
krti out of which evolves the whole universe; itis heldto be
the real essence and ultimate, substratum of all that exists.
This original Prakrti first ‘assuined five forms? i.e. Durga, Sakti
of Siva, Laksmi, Sakti of Visnu, Saraswati, Savitri and Radha,
the favourite of the youthful Aysua.
Besides these manifestations of the Sakti or Prakrti, the
whole body of goddesses are said to have sprung from the
Same source. In every creation of the universe, it is said that
the Mila Prakrti assumes the different gradations of Ansaripi-
nt, Kalarupini, and KalanSarapini, or manifests herself in parts
and further sub-divisions.!°
1. Bhagavata. P. X.22. 1-3.
2. Ibid. X.52.42,
3. Ibid. X.56.35; X.34.1-2.
4. Ibid. X.83.3.
5, Ibid. 1V.11.26 .
6. Brama Vaivarta P. Brahma Khanda Chs. 5.48-55,
Prakrti Khanda Chs, 48-56.
7. Ibid. Prakrti Khanda ch. 36-37.
8. Ibid. Prakru Khanda 2.66; 7.10,
9. Ibid. 1.59-155.
10. Ibid. 1.54-56.
 90 Sakii cult in Ancient India

The chief ansas are Ganga, Manasa, Sasthi, Mangala, Chan-

dika and Kali.) The principal Kalas are Swaha, Swadha ete.; and
all these are secondary goddesses.
Besides this derivation of Prakrti, or Sakti from the Sup-
reme, and the secondary origin of all other goddesses from her,
she is contemplated as comprising all essence in her. She
isnot only declared to be one with the male deity, but also
said residing inall things, rather besides her there is
nothing.2
Bhavisya Purana is considered the Jatest Paraza and deals
mostly with Vratas to D:vt. Various goddesses have been praised
and worshipped. Sakti is called the mother of the world—and
the creator of all the Lokas, gods, sages and human beings.?
She is also depicted Vaisnavt, removirg fears of all and giving
auspicious knowledge to all. This Parana discribes mostly the
auspicious forms of Devi, viz. Lalita, Bhavani, Gauri, Uma, Sati,
Mangala and Kamala. Here »goddess is described as having
very beautiful form, possessed: of four hands, sitting in medita-
tion; wearing the skin of the deer, having matted hair, ador-
ned with ornaments; thus she may be called Mahalaksmz.> She
is said to beone with Siva.® Accounts of battles against demons
are also given here in detail. The close study of the Purana
shows that the cult of Sakti was in prevalence and generally
~ the womanfolk accepted her as its deity.”

Nature [Link] in the Puranas.

By the study of the evolution of the concept of Sakti in
the Pauranic literature as well as Sakta philosophy, three
trends or traditions of her evolution are brought to light viz.—
1. Her association with Siva, where she seems to side
the main stream of the Saiva cult. Here she is Siva’s spouse.®
1. Brama Vaivarta P. I1.1.1-155.
2. Ibid. II. 4.6-12; 73-76,
3. Bhavisya P. Pratisarga Parva 3-12.17-19.
4. Ibid. 3.12.109; 3.25.4-6
5. Bhavisya P, Uttara Parva 25.31-32; 10;41.1- 18; 26.31.
6. Ibid. 18.15 -18; 3. Brahmottara Khanh 13.44-51L.
7, Ibid, 24.35; 23.12-13. :
8. Siva P. 2.3. 4.18; Brahma P. 34.42; 36.42.
 91
2. Sheis a counter-part of Siva, equally prominent, thus
both, Siva and Sakti, are representing two aspects of the one
non-dual truth.!
3. The goddess is virtually a substitute for the Upani-
sadic Brahman, conceived in feminine terms and images.” She
is one and the Absolute, excluding all possibilities of there
being a second. This tradition of the independent nature
of the goddess features prominently in whole of the Puranic
lore.
Now we will see that how far the authors of the Puranas
have been successful in establishing the supremacy of Sakti
identified as Brahman. Sakti here is also identified with Maya
i.e. the cosmic world and then unity of Sakti with Saktiman,
meaning one only, is very much emphasized here.

Supremacy of Sakti.
By the authors of the Puraias, Sakti is considered as Brah-
man.* Now that is why [Link] the works, the Supremacy of
Sakti or goddess is established. She is Maya and controls the
whole universe, created by Her-alone. All the duties namely
Preservation, creation and destruction of the world are per-
formed by Her through the agencies of Brahma, Visnu and
Mahesa, which are the proper names as well as the different
energies of that Paragakti.4 She is having immesurable power
and directs the creatures of the world® according to Her desire,
as she is also conceived as Iccha Sakti, power of imagina-
tion, She is Sovereign ruler of the universe and through her
mercy, she, resting incarnate in each Jiva (inthe form of
Atman)*—is directing eachand every jiva towards the Eternal

1, Siva P. 7.2.4,1-15; 7.2.7. 1-2; 21; Karma P. 1.12; Bhagavata P. X 83.3.

2. Sapta Sati X.5; Devi Bhagavata P. 1.4.60-61; 1.8:47-48: Siva P. 2.1.6.
15-17; Skanda P. 1.20.7. —
3. Dbh. IV.25.68; Kirma P. 1.22. Vamana P. 56.25; Siva P. [Link];
[Link]; Brama V.P. 1.30.11;17.
4. Dbh. 1V.19.32; Siva P. Mahatmya 5.4-5; [Link]; Karma P. 12.225.
sa Ibid. IV.26.51. Siva P. 3.3.19.
6. Ibid. 1V°25.78; Siva P. 5.29.16-17.
Sita Samhita Purva Bhaga, 47.00.
 92 Sakti cult in Ancient India

Freedom from the world.

She is Just universal Mother making no distinction bet-
ween her good and bad sons,® the devas and danavas—the
gentle fellow and the wicked persons.‘ She is the highest Prakriz,
shining differently according to the differences in time and
circumstances. This threefold Prakrti viz. of Sattva, Rajas and
Tamas—the great enchantress of the world creates, preserves
and destroys the world at the end of the Kalpa®
She is called Sanatani Yogamaya or prime Sakti or power
of Lord.® No body in the world is independent to act accor-
ding to his own desire, as it is She only, who controls the minds
of the people and the world,’ Indra describes her as the Supreme
Heroine and everything that relates to force, described in the
Sakti Darsana Sastras. She is having the ten Tattvas, the Mother,
the Maha Vidya, Goddess of the universe, the Mahdkundalini,
the everlasting existence, intelligence and bliss.®
She is the Deity of the Vital’ Fite (Prana), the holy flame
burning always in the ethirial! space in the heart.® She is the
indweller of the Anand-maya-Kosa; the nature of Brahman, the
deity of all, the bliss unblown, the deity cf the Upanisads! She
is said to be endowed with all the powers ever manifested
whenever protection is demanded: She is the sole refuge in

1. Dbh. 1V.25.13; 68-73;

Siva P. 5.28.17.
2. Ibid. [V.25.63; Sata Samhita-parva Bhaga 47.41.
8. Ibid. IV.15.37, Brahma V.P. I1.1.27; Kiirma P. 1.1.38;
Siva p. 5.50.42-44,
4. Ibid. IV.16.42; 36.
5. Dbh. IV.16.23-26; Brahma Vaivarta P. 1.30.11-12; 11.1.3-10;
Siva P. [Link]-17; 2.3.13 .3.
6. Ibid. [V.19.7-8; Brahma Vaivarta P. 1.30.12.
7. Ibid. IV.18.33-36; Brahma Vaivarta P. II.1 -43-46;
Siva P. 7.2.7. 19.
8. Ibid. 1V.15.11-12; Brahma Vaivarta P. II.1.43- 16;
Suta Samhita Parva Bhaga 47. 42-59; 67-68.
9. Ibid. 1V.15.13.
10. Ibid. 1V.15.14.
Kurma P. | 2.23.
ll. Ibid. LV.15.15-16,
 93

this universe, in times of distress, and the only one, strong

and capable to remove all our dangers, She always comes
- forward and relieves the distressed. She is the time incarnate
of all these worlds.? Author says that she is sung in all the
Purdnas as the world Mother.® She is the sole Ruler of this
universe, having the personal desire (Swartha) in her mind.
The Sastras differ in saying the nature of religion—and the
means of salvation but they all agreeon the point of supre-
macy of Para Sakti, to be meditated for the final Moka.

Para Sakti as Brahman.

Devi Bhagavata and the worshippers of Sakti hold a view
that Pardsakti is a synonym of Brahman,® the ultimate reality
in ihe world. She may be called Brahman or Mahasakti or
Prakrti, Mother of the universe, i.e. progenitor, complete,
omnipresent, Nirguna or Saguna.® She isthe great goddess of
the Brahmanda, she is without bégirining and end, the one and
secondless. It is this Sakti ‘that “assumes the verious endless
forms such as Vaisnavi, Sankart-etc.? It is this Vidyd nature that
is one and the only root of this tree of Sansara.®
She is beyond the three Gunas and still she emanates,
them. She is the nature of Vidyd and devoid of attributes.®
The knowers of Vedanta meditate on her as formless, immuta-

1. Dbh. IV.15.17; Siva P. [Link].

2. Ibid. 1V.15.17a.
3. Ibid. IV. 15.38.
4. Ibid. IV.15.16; Karma P. 1.6.164-16 6; 12.30; 286;
Siva P. [Link]-20; 5.50.37-38.
5. Ibid. 1.8.34.
Vamana P. 32.19-20; Kiirma P. 12.32-36; 225.
6. Dbh. III.1.21-33.
Kiirma P. 12. 26; 44. Siva P, [Link]-7..
7. Ibid. II1.1.35.
Ling a P.110.5.0.
Karma P, 12.230.
8. Ibid. III.1.35.
Sapta Sati 1.57-58.
9. Ibid. III.1.36-37.
Kurma P. 12.207-212.
Suita Samhita, Parva Bhaga, 47.33-34,
94 Sakti cult in Ancient India
ble, stainless, omniprésent Brahman, devoid of all Dharma.1 She
is described as full of light (Tejomayam).? She gives Moksa to
those who are desirous of libration and worldly rewards
to those who want such.
The great Sakti is the highest deity to be worshipped
with meditation. All the powers, bravery, prosperity and
glory seen in the world, all are derived from the mere parts
of the Para-Sakit.? She is the lady of the Universe—(Bhuvanes-
wart) in her ruling aspect. She is even ruling over the five
principal deities viz.—Brahmd, Visnu, Siva, [gwara and Sada-
Siva.4 Inher all this universe is interwoven. She is having Vira-
taroopa, (world as her form) Suksma Rupa, (subtle from) and then
Her Antaryamt Ripa (inner form ruling within).5 She is again
called of the nature of Existence, intelligence and bliss.6 She:
is existing separately in every gross body, also existing
wholly (cosmically) in all the gross bodies. In subtle bodies
also she exists both individually and universally. She is exist-
ing in causual bodies separately, wherein all the Liga Dehas
(subtle bodies) are interwoven, and:universally as well.’ She is
the receptacle of all the Jivas and resides in all the bodies, she
is also the nature of the Atman, the goal of all beings.®

Sakti, Brahman and Maya : oneness of these three.

Devi Bhagavata says in the words of Uma Haimavati,
‘This my form is Brahman, the cause of all causes, the seat of
Maya, the witness of all, infallible and free from all defects or
blendishes. What all the Vedas and Upanigads try to establish,
1. Sita Samhita. I1I.1.37-38.
Kirma P. 12.233; 226-230,
2. Ibid. III.1.38b.
3. Dbh. VII.29.3.
Compare Gita Sloka X.41,
Karma P. 12.215-225.
4. Ibid. VIII.29.7.
Siva P. 5.4-6.
5. Ibid. VII.'8.15.
6. Ibid. VII.29.16.
7. Dbh. VII.30.4-7.
Siva P. [Link]-37.
8. Linga P. 1.82,23-24,11.12.32,
 95

what is to be realised and ought to be obtained, I am al] that.

I am of the nature of the great light. Brahman is revealed by
Om and Hrim, the two Btja-Mantras, these are my two first
and foremost Mantras.2 For the sake of convenience, when
creating this universe, I have two aspects; therefore my Bia
Mantras are two. ‘Om’ is denominated as Saccidananda (ever-
lasting existence, intelligence and bliss) and Hrim is Maya
Prakrti, the undifferentiated consciousness, made manifest.?
Maya as the highest Sakti is not different from me, the omni-
potent. As moon light is not different from the moon, so this
Maya Sakti in the state of equilibrium is not different from
me. The powerful and the power are not different, they are
verily one and the same.‘ During Pralaya, this Maya lies latent
in Me, without there being any difference. Again at the time of
creation this Mapa appears as the fructification of the Karma of
the Fivds. When Maya is potential and exists latent in Brah-
man or Sakti, when she is Antarmukhi, it is called unmanifested;
and when the Maya becomes kinetic, Buhirmukhi, and she
is in active kinetic state, it is said to be manifested.”®
There is no origin or beginning of this Maya. It is the
nature of Brahman in a state of equilibrium. But during the
beginning of creation, Her form consisting of the several Gunas
appears, and this is called Her bahirmukhi state denominated
by Tamas and the other Gugas. From this (Her state of abstra-
ction, and becoming introspective, in her Antarmukhi state
known as Maya.) comes Sattva and then Rajas and then Tamas

1. Dbh. XII.8.62-63.
Kurma P. 12.32-37; 283-284.
2. Ibid. XII 8.64.
3. Dbh. XII.8 65-66.
Kiirma P. 12.6-10.
Siva P. [Link]; [Link]-24.
Visnu P. V.2.7-21.
Bhagavata P. 1.3.34.
4. Ibid. XII.8,66-67.
Bhagavata P. III.4.11.
Siva P. [Link].
5, Dbh. XII.8.68.
Siva P. 2.3,5.22.
 96 Sakti cult in Ancient India
and Brahma, Visnu and Mahesa are of the nature of the three
Gunas. Brahma is known as the gross body; Visnu the subtle body
and Rudra as the causal Body and I am known as Turtya, trans-
cending allthe Gunas.1 This Turtya form of mine is called
the state of equilibrium of the Gunas. It is the inner controller
of all.2 Beyond this there is another state as called the formless
Brahman known as Saguna and Nirguna, with or without attri-
butes. That which is beyond Maya and the Mayic qualities is
called Nirguxa and that which is within Maya is called Saguna.®
Devt as Brahman, after creating this universe, enters with-
in that, as the controller of all and impells allthe Jivas to
their due efferts to all actions. It is she who engages Brahma,
Visnu and Rudra, the causes of the sevcral works of creation,
preservation and destruction of this universe.* She is the best
and superior to all. She makes all the beings to dance like
inert wooden dolis as Her mere instruments. She is the integral
whole and Sacchidanda i.e. complete in it:

Tattvas
In Sakta philosophy the number of Tattvas is thirty-seven
as inSaivism.* It may be considered a special feature of Kash-
mira Saivism from which Sakti-worshippers incorporated these
in their own philosophy. The five element (Mahabhitas); five
Tanmatras; five organs of action (Karmendriyas), five organs of
perception (Zidnendriyas); five Pranas, seven Dhdatus, tvak etc.,
mind, intellect, Ego, Sattva, Rajas, Tamas, Prakyti, Purusa,
(Raga, Vidya, Kala etc. )s fate, Kala, Maya, Suddhavidya, Mahes-
wara, Sadasiva, Sakti, Siva etc.
There is 37th Tattva named Parama Siva, which is of the
nature of bliss itself.’

1, Devi Bhagvata P, XII.8.69-73,

2. (bid. XII.8.74.
3. Ibid. XII.8.74-75.
Karma P, 12.44.
4. Ibid. XI1.8.76-79,
5. Ibid. XII.8.78-84,
6. Ibid. XI. 10.16-19-
7. Chatterji (J.C.), Kashmir Saivism, p. 147.
 7

Saktism divides the manifested into 36 categories of the 36

Tattvas. The first twenty-five Tattvas, viz. from Purusato earth,
are the same as in the Sinkhya system with some variations;
and one Mapa is adopted from the Vedénta. Of the remaining
ten, first five are the aspects of the ultimate reality, and the
rest five tattvas represent the limitation of an individual self.

Siva-Sakti :—
Siva-Sakti as the ultimate reality is the stuff of which the
world is made as well as the instrument which makes it. It is
the characteristic feature of Saktism that it does not regard the
world to be unreal since Sakti who is ‘all reality’ is the cause
of it. The mundane world is brought into being by Sakti. In
this respect the basic powers of Siva are Cit Sakti, Anenda-Sakti
Icheha Sakti, Jnana Sakti and Kriya Sakti. Endowed by these
powers Siva manifests himself by his own will, being himself as
the ground.! According to the tenets of Saktism, the individu-
al souls are bound to the pluralistic world through ignorance
and the release is only possible through the knowledge of Sakti?
The inseparability of Siva and. Sakti is the basic concep-
tion which is most appealing and fascinating to the human
mind. Siva and Sakti are ultimately one and the same.* They
are two modes of eternal and infinite power. Kalidasa descri-
bes them (Jagatah Pitarau).* Though one, yetfor the sake of
convenience, we may call Siva as static and Sakti as Kinetic
energies. Siva is knowledge and Parvati is Sakti or force.
Knowledge without power is impotant and power without
knowledge is a blind force.5 Thus when the jana or Prakasa

i. Sri Kantha Bhasya, 1,2; Siva P. [Link]-4.

2. Sapta Sati 1.54.58.
3. Siva Purana. Vayu Samhita. Part I1.4.9-11; 5.87.14
Sita Samhita —Yajfia Vaibhava Khanda 13.3-3-
Linga P. II.11.1-34.
Bhagavata P. X.83.3.
4. Raghu Vamia 1.1.
Siva P. 2.2,31.25.
5. Siva P. 2.3,5.29. ‘
Chatterji (J.C.), Kashmir Saivism, p. 71.
 98 Sakti cult in Ancient India

or perception side is emphasized, it is called Siva, and when the

Vimarsa or activity side is emphasized it is called Sakti. Toge-
ther they form a single entity called Prakasa-Vimarsa-riipa. In
an elevated state of mental perfection we have Samavasya of
Siva and Sakti.
The conception of Siva and Sakti is symbolized by the
Linga and the Gauri Peeth.1 For human propagation, the father
and the mother are the causes. In the remote past people
were very much astonished by the process of procreation and
hence they acquired a worshipping attitude towards it. In
order to symbolise this idea they madea Linga of stone to
designate the male principle and to designate the female aspect
they had a pedestal (Pithika) of stone or metal. So this is how
the Linga-Yoni worship spread in such a vast manner.?
In the Rgveda, this fundamental principle was explained
by the conception of father sky and mother earth. For the
very being of the universe the sky and earth are indispensa-
ble. In the Rgeveda these were regarded as sustaining ail the
worlds. The notion of [Link] given by the idea of
the fertilising mother-earth by the father-sky through the
rains. In the Skanda Purana, it is said that sky is Linga and
earthis Pithika. Infact, the Linga worship is a symbol of
universal creation and it is expounded reasonably in Saivism.
As the ultimate cause of the universe Siva is regarded as
comprising in Himself the male and female forces. In fact
the theory of Siva and Sakti was foreshadowed in the Rgveda
in the joint panegyric of Heaven and earth (Dyaya-Prthiv2)
and the same was later on explained in Saivism by the conce-
ption of Ardha-narisvara. Siva fully corroborates the inseparabi-
lity of the male and female principles, and he comprises both
in Himself.* It also shows that two opposit principles, the male

1. Linga P. I1.47.8.
Siva P. 7-2.4.65.
2. Rgveda. VI.51.5; 1.160.2.
. Skanda P.
4. Bhavisya P. Uttara Parva, 24.35.
 99

and the female are apparently paradoxical but complementary

to each other in reality. Thus Siva as the cosmic force com-
bines in Himself these cosmic forces for the evolution of this
world. The Ardha-narisvara aspect was highly employed in
artistic representations. We get highly artistic Ardha-naris-
vara icons. This aspect gives us a complete picture of life.
Siva and Sakti, engaged in erotic play are represented in
many images of Khajuraho. In these, Sakti sits with Siva. The
two forces regard each other with intense emotion and they
gaze at each other with a great rapture. The secret knowledge,
that though seemingly two, they are fundamentally one, has
been employed in art.
Theory of Vibhutivada :
For those, who advocate monotheism, it becomes essen-
tial to establish some means to show the relations of the God
with the world or worldly things. Whatever is there in the wor-
Id, which is important, essential, shining or powerful, all that
is said belonging tothe deity, under the heading ‘Vibhitis of the
god’,? it is well-propounded in the, Gitd and in all the Puranas.
All the five cults pertaining to ‘five deities viz. Visnu, Siva,
Durga, Skanda and Ganesé; have included this theory to illustrate
the magnanimity and pervasiveness of their deity.
In the Sakta Puranas we find that the world is pervaded by
Sakti i.e. every bit is filled with her existence and power inher-
ent. She is the essence of every protocon and atoms, Extraordi-
nary power, glory, fame, wealth, intellect, grace, possessed
by the beings is due to her grace, it is a part of her, rather
a visible modification of that unmanifest.*
She is having so many Vibhiitis, exhibited in the world.
For instance, She is the power of Indra, Kubera, wind, water,
1. Images were shown in the centenary Exhibition of ‘Archaeological
Survey of India’, held in Delhi.
2. Bhagavadgita, Ch. X.1-42.
Skand P. 5. Avanti Khanda 19.26-31.
Kurma P. 12.216-224.
Sapta Sati 5.10-80.
3. Skanda P. 7. Arbuda Khanda 22.2; 24.
4, Ibid. 7.3.64.
 100 Sakti cult in Ancient India
Yamardja, Siva and fire. She is the moonlight of the moon,
burning heat of the sun, form of Visnu, Brahma and destructive
power of Rudra. She is mind, or heart in the beings, intellect
of the human race, presiding deity of Pafica Mahabhitas (gross
elements), form of word, creation of the universe, and the uni
-verse itself. She is Mantra, Cit Sakti, Mahamaya, and the final
authority i.e., Brahman.1 She is beauty in all the ladies and is
said to be possesed of all the Animadi Siddhis.
Knowledge of the learned, final salvation of the beings?,
glory of the glorious persons, prosperity in the houses, love of
the wordly people, grace of the make up, peace of the sages,
enjoyment of the luxurious one, fame, development in the life,
illusion of the ignorant, limits of the oceans, all these are the
various forms of Devi, by which she exhibits her greatness,
magnanimity and glory.® It is said that every woman in the
world is a miniature incarnation of Devi.4 She is Mother of the
world, Sri, Uma, anger, light, darkness, ignorance, Mahaviaya
sky, water, Devas, support of the World and protection of the
people.® She is Moksa and ..Paragati, she isall the relations in the
world, and she pervades whole of this universe with her po-
wer.® She is one with Siva or supreme deity, never separated
like the Zyotsna of the moon.’
Thus we have discussed the development of Saktism
in the Puragas. All the Purapas are full of her majestic
grace and superiority over all other gods. Sometimes we find
the Puranas eulogising her as Brahman, while others specifically
say that she is the power of Siva, the Saktiman. A few Puranas
like Markandeya Purana, Devi Bhagavata Purana, Brahma Vaivarta

1. Skanda P. [Link]; Arbuda Khanda 22,22; 34,

Kurma P. 12.216-224.
2. Ibid. 1V.2.72.37-49.
3. Ibid. 5. Avanti Khanda. 19.25<31.
Ibid. [Link]-62.
Sapta Sati. 5.1u-80.
~ . Ibid 6.145.60-62.
5. Ibid. [Link]-47.
Ibid. 7. Arbuda Kanda 22.19-25.
6. Ibid. 7.3.54-83.
7. Abid. 1.3.21,10-31.
 101

Purana, Bhagavata Purana, Visnu Puraia and Narada Purdna—

hold the view that she also belongs to Visnu or Krsna and call
her as Vaisnavi Sakti. But it is very Striking that while she as
Uma or Parvati is called the consort of Siva, she is never called
the wife of Visyu,though the power of Visgu she may be. Mostly
the Puranas depict her gtacious nature, always working for the
benefit of the people, specially for the poor and helpless ones.
She incarnates in the world only as the benefectress of the
world and the gentle fellows. She is affectionate to her devo-
tees like their mother and always seen in the Varada and
Abhaya poses—discarding all their troubles and fear and fulfill-
ing all their desires. She gives both i.e. Bhukti, the enjoyment
and Mukt:, the final salvation. That is why the Puranas are
tempted to say that she is the only deity to be meditated upon
and to be worshipped for both, viz. the betterment in the life
and for the spiritual upliftment [Link] identification of the soul
with the goddess Para Sakti.
 CHAPTER III
SAKTI IN THE UPA-PURANAS.
The Upa-Puranas :—
The Upa-Puranas are valuable records of Indian life and
thought, but it is a matter of great surprise that very little has
been known about these. Scholars never. cared to peep into.
these works, by saying that these are sectarian works. The
work done by a few scholars on the Upa-purdnas is of very little
importance. It is only Dr. R.C. Hazra, who very recently has
worked hard to study the Upa-puranic lore, the hidden treasure
of the cultural and religious life in\Ancient and medieval India.
He has published two volumes 6n ‘The Studies in the Upa-purd-
nas’. ‘These volumes have been helpful in revealing the impor-
tance of the Upa-puranic literature. before the learned world.
These Upa-puranas afford us great insight into all phases and
aspects of Hinduism viz. its mythology, philosophy, festivals,
ceremonies, and its ethics. These works supply us with impor-
tant information about the different branches of science and
literature, developed in ancient India.) In these respects,
these are rather more important than the Maha-puranas. The
Upa-purdnas attained an authoritative position from an early
date; among the sactaries of different sects and the writers of
Nibandhas, on the topics varying from details on ceremonies
to moral works ofdaily life.
Number :
Following the tradition of the Maha-puranas, orthodox
opinion tries to limit the number of the Upa-puranas rigidly
to eighteen, even in those cases, where the promulgators of
such opinion are fully conscious of the existence of a large

1. Hazra (R.C.), Studies in the Upa-puranas, Vol. I. p. 26,

 103

number.! While in the enumerations of the Purdnas there is

almost complete agreement with regard to the titles, this is
by no means the case with the titles of the Upa-purdnas. It has
been very clearly pointed out by R.C. Hazra who produced
the different lists of the titles of the Upa-puranas.2 He has men-
tioned 23 lists,’ found in the various Puranas or Upa-puranas,
generally quoted by the Nibandhakaras, showing their diverg-
ency over the titles of the Upa-puranas. Besides the Upa-puranas
mentioned, in these lists there are many others, either in prin-
ted form, or in manuscripts, or known from references and
quotations. We can only say that the Upa-purdnas are very rich
in number, amounting not Jess than one hundred.

Date :
Though there may be some Upa-puranas of later dates but
it is definite, on the basis of accepting them as anthority by the
Nibandhakiras*, that the group ofthe Upa-puranas cannot be dated
later than 850 A.D. As the mention of the titles of the Upa-

1. Brhaddharma P.—after ‘mentioning: that the Upa-puranas are 18.

1.25-27
2, Hazra (R.G.), Studies in the Upa-Puranas, Vol. I, p. 1-21.
3. Ibid.
(i) Kiema P. I.1.17-20. quoted in Niytachara-Pradipa by
Raghunandan; in Vira-Mitredaya by Hemadri, and in Sabda
Kalpadriima.
(ii) Saura Samhita of Skanda P.
(iii) Skanda P. V. iii. Revakhanda 1.46-52.
(iv) Reva-Mahatmya.
( v) Skanda P.,Prabhasa Khanda I.2.11-15.
(vi) Siva Mahatmya Kianda of Suta’ Samhita of Skanda P.
1.13b.
(vii) Garuda P. £.223.17-20.
(viii) Padma P.—Patala Khanda, 3.94b-98.
(ix) Devi Bhagavata, 1.3.13-16.
(x) Brhaddharma P. I.25.23-26.
(xi) Brahma Vai. P. quoted in Vira Mitrodaya and in Bhaktiratna-
kara.
(xii) Ekamra P. 1.20b-23.
4. Mention of 18 Upa-puranas.
Kurma P. quoted by the Nibandhakaras before 850 A.D.
(i) Raghunandana—in his Smru Tattva (1.7 .92-93) .
 104 Sakti cult in Ancient India
purdnas has been made in the Mahapurd nas-viz. the Kiirma Purana,
the Matsya Purana, only mentioning four, Sata Samhita or Skanda
Purana, Garuda Purana, Devi Bhagavata Purina; the date of for-
mation of the group may be placed approximately between
650 and 800 A.D.? But this cannot limit the scope of early ori-
gin of the Upa-puranic literature. It is not possible to place all
the works in one date because they deal with different sects and
their nature and contents differ widely. We may find the
references and traces of the scattered Upa-puranic works deve-
Joping and originating in the end of the Gupta period.2 The
Matsya Purana considers the Upa-purdnas as mere sub-sections
of the Puranas; this view is widely accepted in the Puranas
themselves and by the Nibandhkaras.
Just like the Puranas, the Upa-puranas are also said to have
five characteristics viz. creation, recreation,genealogy of gods,
Kings and sages, Manu-periodsof time, and history of the royal
dynasties as well as the families of sages.? But the Upa-puranic
literature is more exclusively adopted to suit the purposes of
local cults and the religious needs of different sects than the
Maha-purinas, and arose at-atime when the genealogies began
to be neglected, and is never serious about these five chara-
cteristies. These works altogether neglect the genealogies of the
kings and sages. If at all these works mention some important
names of the kings, nocareis taken about their correctness, and
the myths or the stories have been fabricated and woven
around these important personalities. This literature more or
less is full of descriptions of a particular deity, ceremonials in
her honour, descriptions of some parts of India as well as
politics, science, iconography, warfare and so on.4

(ii) Mitra Mishra—in his Vira Mitrodaya (Paribhasa Prakash),

p: 13-14.
(iii) Heméadri in Caturvarga—Cintamani, I.p. 532-33. I1.i, p. 21,
(iv) Narsithha Vajapeyin in Nityachara Pradip, I, p.
19.
(v) Vallalasena in Danasagara, p. 3.
1. Hazra (R.C.), Studies in the Upa-puranas, Vol.
I, p. 25,
2. Ibid.
3. Saura P. 9.4-5.
4. Hazra (R.C_.), Studies in the Upa-puranas,
Vol. I, p. 26,
 105

The Sakta Upa-puranas :— ;

Though we find ample material pertaining to Devi-wor-
ship in the Major Purdnas like Markandeya Purana, Vamana
Purana, Varaha Purana, Kiirma Purana, Sta Purana, Brahma
Vaivarta Purana,’ and lastly Devt Bhdgavata (not accepted by
all as Maha Purana)—but it is only in the Upa-puranas that we
find the complete works dedicated to the cult of Sakti. The
Upa-purdnas are related very often to the central goddess and
sometimes to one or other of her principal forms such as
Durga, Kali, Chandt, Sati etc.2 The three Upa-purdnas viz. the
Devi Purdna, Kalikd Purana, and Mahabhagavata Purana are in
printed form and deal with Sakti worship. We may agree with
R. C. Hazra’s view that all these three Upa-puranas, must have
been written in Bengal, rather its eastern part or Assam.?
Now we will investigate the individual Upa-puranas.

The Devt Purana :

It is one of the most important and the oldest Upa-purana
dealing mainly with the exploits ‘and worship of Devi, known
as Vindhyavasini.‘Itgives us important information about the
original nature of the goddess,® about Yoga,® and the method
of its practice, about Sakta iconography,’ the Sikta vows
and the worship.® It also furnishes information regarding the
construction of towns and forts,® about the science of medi-

1. Markandeya P. Chs. 81-93.

Vamana P. Chs. 17-21 and Chs. 51-56.
Varaha P. Chs. 21-28 and Chs. 90-96.
Kurma P. I. chs. 11-12.
Skanda P. various sections.
Siva P. Uma Samhita—Vayu Samhita.
Brahma Vaivarta P. Prakrti Khanda. é
Devi Bhagavata P.. as a whole it is a compendium cf Sakti-worship-
2. Hazra (R.C.). S:udies in ihe Upa-puranas. Vol. II. p. 2-
3. Ibid p. 14-
4. Ibid. p. 36.
&. Devi P. ch. 79
6. Ibid. ch. 10.
7. Ibid., ch. 30.
8. Ibid. ch. 22.
9. Ibid. ch, 72.
 106 Sakti cult in Ancient India

cine, about holy places alongwith the names of the countries

and towns of historical value.?
The Devi-Furana, consisted of 128 chapters, begins abrup-
tly with an opening verse? without any introduction. The
name of the reporter is unknown but he gives us information
that Vasistha, requested by the sages will recite the Purana.’
Vasistha divides the Purana in four sections called Padas.
I. The first Pada, called as Trailokya Vijaya deals with
the origin of Devi at the beginning of creation.
2. The seeond Pida, known as trailokyabhiidaya, deals
with the story of Indra, the killing of Dundubhi, Ghora’s rise,
Devi’s descent on the Vindhyas and the numerous forms of
Devi.
3. The third Pda isnamed as Sumbha-Nisumbha-Mathana.
4. The fouth Pada, not-clearly named, deals with
Andhak’s fight; war between Kartikeya and the demon Taraka,
origin of Umda-Kali, and residence of the Mothers in different
regions for the good of children.
The present Devi Purana, uafortunetely, does not contain
the whole of the original Devt Puraza,> as we can infer by the
study of the contents of the Purana as given in the first chapter
and by the study of the whole text. In the present Devi Purana
we find only those topics which are said to be the topics of
the second Pada.®
The Devi Purana is certainly an old work though it has
not been included in any of the comparatively early lists of the
eighteen Puranas, and the Upa-puranas in the different Puranic
and non Puranic works.’ As a large number of Nibandhakaras,
both early and late, has quoted trom this Purana, the Purdna

1. Devi. P. ch. 108-110.

2. Ibid ch. 38,
3. Ibid. 1.1.
4. Hazra (V.C_). Studies in the Upa-puranas. Vol. II, p. 37.
5. Ibid. Vol. 11. p. 67.
6. Ibid.
7. Itis only in the Ekamra P. (A work of Orissa) that the Devi Purapa
has been Included in the list of 18 Upa-puranas,
—Ibid. Vol. 11, 1. p. 13.
 107
is to be placed not later than about 600 A.D. In this Purana
we also find references showing the prevalence of the worship
of Brahma, the deity, thrown into the background towards the
beginning of the 7th century A.D.2- Hence it can be said that
the Devt Purina, as we have it now, comes down from the 6th
century A.D. and most probably from its latter half.3
About the place of origin of this Purdna we can better
quote*; ‘the Devi Purdna is an East Indian work, written in
Bengal, near about Tamluk, where situated, a famous tem-
ple of the goddess Vindhyavasini.”’5
The language, is mainly Prakrt and Apabhramsa which
forms the basis of the Un-paninian Sanskrit of this Purdna, and
thus it occupies a unique position in the Purana literature
from the linguistic point of view.* It is said that this Un-
panizian Janguage is not mainly due to the influence of Mahi-
yana Buddhist hybrid Sanskrit found in Mahdvastu etc. but it is
based on the language of the Pauskara Samhita.’ In spite of its
Tantric elements, the Devi Purana attained a great prominance
as an authoritative work... [[Link] so much popular that
some enthusiastic Sak/as thought it to be the original Bhagavata
Purana, on account of its dealing with the glory, exploits and
method of worship of Bhagavati Durga.®

The Kalika Purana :

, The study of the Kalika Purina, discloses that the
Sakta cult in its various phases was a predominant religion
in Assam during the medieval period.® According to the Devt
Puraxa, the Devi was worshipped in different forms in Kamd-

1. Hazra (R.C.). Studies in the Upa-puranas. Vol.

II. p. 77.
2. Farquhar, Outline of the religious literature of India, p. 148, and
— 179-180. :
3. Studies in the Upa-puranas, Vol. II, p. 77.
e Ibid, p, 90.
. Dasa-Kumfra-Charitam, Ucchvasa VI. p. 149.
Hazra (k.C.), Studies in the Upa-puranas, Vol. II, p. 143
Ibid. See also footnote 355a, p. 1X1.
oTPS Krtya Ratnakara, p. 38:
wo. Indian Historical Quarterly, Vol. XXIIL, No. 4. p. 322.
108 Sakti cult in Ancient India

khya and Kémarupa.’ The Kalika Purana, a religio—ritualistic

work, was written probably in Assam sometime in the ]0th
century A.D.?
The present Kalikd Purana containing 93 chapters has, in
main, two parts; the earlier section gives in detail the various
accounts of Sivaand his consort Parvati,? the stories of the
birth of Kamadeva, marriage of Siva, sacrifice performed by
Daksa, origin of the river Sipra, marriage of Arundhati, fight
between Vardha and Sarabha, conquest and death of Naraka and
finally the story of Betala-Bhairava and their pilgrimage to
Kamarupa. The sections in the 2nd part give descriptions of
the worship of various gods and goddesses, and the accounts
of the creation of the sacred places—Pithas by the fall of the
different limbs of the body of the goddess Satz. It further
incorporates a few chapters on the duties of the kings.‘
As one of the most important Purana, it is regarded as
an authority by the Nibandha-Karas, especially with regards to
Sakti- worship.° It is very important from the point of view,
that it deals in detail withthe rivers, mountains, flora and
fauna as well as with the cultural and religious history of
Ancient Assam,® called Kdmariipa. It records the progress
made in the state under the rulership of the king Naraka, who
has migrated from Mithila; as well as it also depicts the chaos
prevailing in the state under the Malechha-rule. This Purana
also attempts to regularise and codify the religious duties what
the Smptis had left.? It prescribes the worship of Sakti in her
- Devi P. 39.14; 42.9.
2. (a) Barua (B K.), A Cultural History of Assam. Vol. 1, p. 141.
(b) Barua (K.L,), Early History of Kamarupa, p. 163.
(c) Hazra (R C.), Studies in the Upa-puranas, Vol. II, p. 245.
(d) Gode (P.K.), Studies in Indian Literary Studies, Vol. V., p- 203.
Under Singhi Jain Series No. 37.
(There is a long discussion by the learned scholar about the
date of Kalika Purana. He has also concluded that the Purana
was composed belore 1000 A.D.).
3. Kalika P, chapters—1-50
4. Kalika P chapters—fifty onwards describe the goddesses viz. Kali,
Mahamaya, Durga, Kamakhy4a, Ugrachanda, Matangi and so on.
5. Hazra (R C.), Studies in the Upa-purana, Vol. If, p. 235.
©. Kakati (B.K.), Tne Mother goidess Kamakhya. Preface p. vi-
7. Dunken (J ), article in ‘Purana’, Jaa. 1963. p- 25.
 109

manifold forms as Girija, Devt, Bhadrakali, Kali, Mahamaya,

and others. Jt also gives in detail the Bali ceremony and
draws a list of the animals to be offered to Devi.

The Maha-Bhagvata Purana :—

It is an Upa-purana dealing with the praise of Devt and
her worship.” It is different from Vaisnava Maha Purana called
Bhdgavata or Mahda-bhagavata. It is mentioned only in the
Brhaddharma Purana, as Maha Purana, and is a comparatively
late work. It is very important and interesting for the study
of Hindu religion and society in Bengal specially inits eas-
tern part adjacent to Kamaripa.*
This Purana opens with four Mangala Slokas, containinz
the salutations to Devi, the Adyd Prakrti. About the origin of
this Purana, the first chapter records a tradition that Vyasa,
the author of the Purdnas; »was not satisfied mentally even
after writing ‘the eighteen. Puranas’, and went to the Himdlayas
for realising the true nature of Devi, by means ofausterities,
and enable himself to write a Mahd-purdna dealing elaborately
with the praise of Bhagavati. Being pleased, Devi appeared in
person before Vyasa, and revealed the Purana named the
Mahabhagavata Purana.
This Purdna advocates that Kali, who is Parama Brahman
as well as Pard Prakrti, is the wife and Sakti of Siva.> Though
it is mainly a Sakta work, but it praises Siva-worship also in
strong words. It deals mainly with the praise of Devi, her
incainations to destroy the demons, their exploits, praise of
Kamaripa, and fifty one Peethas of Devi.
It was written sometimes during the tenth or 11th cen-
ury A.D., either in Kamaripa or in that part of Bengal which
was very near to it.6 This Purdna was highly popular work’

Kalika [Link], ch. 71.

Hazra (R.C.), Studies in the Upa-puraaas, Vol. I}, 261.
Brahaddharma P. 1.25.20.
Hazra (R.C.), Studies in the Upa-puranas, Vol. II, 261.
Mahabhagavata P. 15.16.
Ro
eo Ibid. 81.13.14; 81.32-35.
7. Hazra (R.C.). Stiidies in the Upa-puranas, Vol. II. p. 83, p- 277-83.
 110 Sakti cult in Aucient India

and was studied widely as an authoritaiive Purana a few cen-

turies ago.
A study of the Puranashows that the author of this work
lived in a society in which the sects like Saivas, Saktas! and
Vaisnavas were flourishing and was seriously influenced by
Tantricism. People at that time studied the Agamas and followed
Tantric manners, customs and methods of worship.2 Even in
their conception of the forms of the deities, they were guided by
the Tantras.? So the author of the Mahabhdgavat praised Varna
Srama Dharma and tried to bring about a compromise between
the two systems.4 Lastly Mahd-Bhagavata advocates Saiva
tendency of Saktism though it also follows Vedanta in establish-
ing the oneness of the gods.
Coucept of Sakti in Devi Purana :—
The Devi Purana is a great authority on Sakti worship
and consequently is a work of extensive use. In this Purana or
Upa-purina Devi appears mainly as a war-goddess.6 She is
Adya Sakti and is not differént from $103 Devt.” She is named as
Chamnnda and saved the life of Visnu, in times of yore from the
rage of Kalagni Rudra. Chamunda is said to be the powerful
Sakti i.e. able to create, protect and destroy the universe.®
In this Purana, Chimunda is told to be the burning flame
Of the fire of time, and is able to pacify the earthly fire.® She
is said of the black complexion, besmeared with Sindiira, emit-
ting the white rays of lusture. She is the Controller of the gods
like Brahma, Visnu, and Swa; as well as the creator and ruler
of the gods, demons, human beings and semi-divine beings,
as well as birds, animals and inanimate beings.1°
1. Mahabhagavata. 67.61.
2. Ibid. 8.72; 12.37; Chs. 44-45.
3, Ibid. Ch. 43 mentions Devi’s Puranic and Tantric forms,
4. Ibid. 8.77-82.
5. Ibid. 7.63-64; 10.42 and 64 and so on.
Hazra (R.C.), Studies in the Upa-puranas, Vol. II, p,
283.
6. Ibid. Vol. II, p. 90.
7. Devi P. 5.60.
8. Ibid.
9. Ibid. 6,11,
10. Ibid, 6.19-34,
 lll

Chamunda is said to be living in the cemetry grounds,}

and is ascribed with the work of destruction of the enemies.
She is also said to be the fulfiller of all the desires.2 At the
same time she provides with religious merits, final salvation
and wordly enjoyments.® She is the prime force belonging to
Siva, Visnu and other gods. She is the great goddess, said to
be having varied forms.* She is eternal, pervading in all the
beings, and progenitor of all the desires including the mental
thinking.®
Narada eulogises Devi,’ who, though originating from
Rudra; creates and protects Brahma, Visnu, Siva and is known
under different names, viz., Durgd, Sakambhari, Gauri, Vindhya
Vasini, Katyayant, Kausiki, Kaitabheswari, Maha Devi, Maha-
bhoga. Maha Sveta, Maheswari, Tridasavandini, I$ant, Bhavini,
Bhitabhavint, Fyestha, Sasthi, Brahmavadini, Aparna, Kapila,
Suvarnd, Gayatri, Savitri. Ekapatala, Trisulint, Trinayana, Tri-
pada, Trigunatmika, Sraddha,-Swaha, Laksmi, Sarvajna, Sarvato-
bhadra, Sarvotoksi SiromukhG, [Link], Sarvalokes-
wari, Manavi, Yadavi, (Yoganidra, Vaisnavi, Arupa, Bahuripa,
Suripz, Kama riipini. Sailrajasuta, Sadhavi, Mother of Skanda,
sister of Krsna, Sruti, Smrti, Kalardtrt, Maharatri, Bhadrakali,
Kapalini, Chamunda, Chandrika, Chandi, Chanda- Munda-Vinasini,
Rudrani, Parvatt, Indrani. better half of Siva, Daksayani, Nari,
Narayant, Sumbha-Nitumbha-Damani, Mahisisuraghatini, having
one thousand eyes, Dhira, Revati, Simhavahint, Visvavati, Virya-
vati, Vedamatd, Saraswati, Mayavati, Bhogavatt, Satt, Satyavati,
performer of all the activities, fulfiller of the desires, affection-
ate to the devotees and to the helpless persons, Bhima, Ugra,
Dhimra, Ambika, Troyambaka-priya, Jayd, Vijaya, Ajita, Aparajiia,
dweller in the heart and PapandSint and soon. Out of these 108
_names of the goddess, 45 are her names identifying the goddess

1. Devi P. 9.54,
2. Ibid. 2.21.
3. Ibid. 2.21a.
4. Ibid; 2.33.
5. Ibid. 6.32.
6. Ibid. ch. 9.
 112 Sakti cult in Ancient India

with other goddesses and rests are her appelations denoting

her nature and her heroic deeds.
Sarvaripa Devi :—
Devi is to be worshipped at Kapota Tiriha which is com-
pared in sanctity with Mdayapurt and Kaz. Here Devi is said
Sarvarupa. All the gods, human-beings and Hara, Visnu etc. are
said to be the divine forms of Devi.! She is the mother, called
also Siva as well as Narayant. She as Prékyiti is composed of
three gunas (Sattva, Rajas, and Tamas), and is having three
forms Mahakalt, Maha Laksmi, and Mahd Saraswati), and
having Trisula in her hand. She is said to be surrounded by
the Mothers.? In the image of gold or silver or in Trisald, she
should be worshipped with due devotion.
Goddess from the lustre :—
All the Sakta Puranas agree that the goddess was the
name of the united forces of the gods. For that purpose these
Puranas have originated a»theory that she was formed
of the lustre (Tejas) of all the gods.3 The Devi Purana says that
when Siva was worried about the demons, one Tejas appeared
before him and changed into a goddess. This very goddess
was ealled Sakti, Kalt or Katyayant.4 This Tejas was belong-
ing to Siva who desired to kill the demons. This account with
some variations, is found first of all, in the Sapta Sati of the
Markandeya Purana. Here it is said that Visnu initiated the
move by parting his lustre. In Devt Bhagavata Purana also, we
find the same account, but here it is added that seeing the
lustre, gods being frightened asked her and then they saw a
very beautiful demsal, i.e. Devi-standing before them. It seems
that author tried to avoid the fearful sight of Devi, called
Bhuvaneswari? The same Purana again creates the goddess Uma

Devi P. 77.7-11.
Ibid. 76,21,
Sapta Sati 2.13.
Devi P. 127.47-60.
Ibid. 127.45-48.
Yn
far
Sapta Sati—2.9-19.
7. Devi Bhagavata P. 7.31,25-54.
 118

Haimavati from the Tejas.

In Dev: Purana we find Devi in all pervading form and is
honoured by everyone. Even the gods like Brahma, Visnu and
Siva praise and worship her. Here we see that Siva eulogised
Devt with Mahadandaka hymn, in which he called Her, Siva-
Vaktrodbhava?, Pramatha-Laksha-vrta, Hema-varna, Smasanapriya,
Kamari, Sdnkhya-Yogodbhava Bhadrakalt, Mahakali, and Maha-
urkshaghantd-ravodgitt-karnotsavd. She is also identified with
Brahmi, Kaumart, Mahendri, Mahesvart,Vaisnavt, Varaht, Sarasvati,®
and other female deties. She is said to dwell in Hemaktta,
Mahendra, Himadri, Vindhya, Sahya and Srigiri mountains as
well as on the mountain tops and in the caves.
The chapter 36 describes Devi as the cause of the crea-
tion, preservation and destruction of the world.® She is
pervaded in whole of the universe. She is Ndda-Vindu-rapini®;
having form of Mantras,’ Siva-Sakti-Swarupint,® Para and Apara
and having Virat form.® Sheis the destroyer of the enemies,
effort in times of war,?° and is identified with Katyayant; Saliri,
Durga, Gauri," and Chandi. She is of the benign nature bestow-
ing peace, happiness, and fearlessness to the devotees,!?

Unity of goddess and her pervastweness :

She is alone without a second,’* but dueto ignorance, .
people think her in many ways, and give examples. Some peo-
about
ple thinkthat Rudra is the cause of the world, others think
Visnu, and Brahma but forget that all of them are, but the

Devi Bhagavata P. 12.8.51-57.

Devi P. 17.19-31.
Ibid. 17.19-26.
Ibid. 17.19.
Ibid 36.4.
Ibid. 36.5-6.
Ibid. 36.9.
Ibid. 36.11.
SR Ibid. 36.13-14.
BDL
ee
REST,
10. Ibid. 36.17.
ll, Ibid. 36.19, 25.
12, Ibid. 36.32-34. 18.
13, Ibid. 73-79.
 114 Sakti cult in Ancient India

form of Devi,’ who is manifested in many ways due tothree gu-

nas. As Sphatika Mani, being one, is represented variously due
to different colours, similarly goddess is one. Examples given
are of the clouds, rain water, wind, odour, fire, to understand
Devi's oneness.” This visible world is a manifestation of Devi
and she pervades it. She is manifested in the form of varied
names and bodies. She is said to be praised with Bhakti.

Devi is known under different names. viz. .NVarayani,

Tara, Sveta, Mahasveta, Siva, Gaurt, Carcika, Vimala, Uma, and
Ambika.4 She isto be worshipped by the names Charchicka,
Chamunda, Nanda on a sword, dagger, footwear, picture, book,
flag, bow, image or alter.®
Devi is said tobe giving the worldly things to her
devotees. She is said in her benign forms mainly to be
the curer of the diseases specially of the children ® The various
diseases caused by the irregularity of Vata, Pitta, and Kapha,
and accidental fractures, even the cases of poisoning, snake-
biting, and the wounds caused by nails and teeth all these are
cured by her. She can relieve'the'person from the diseases
caused by even bad stars, Bhiitas and Pisachas etc. The person
suffering mentally or physically due to the crimes or sins, may
be made free by the goddess Even the murderers may feel
mentally relaxed by remembering our goddess.

In a passage in Devi Purdnathere isa very strange

statement by Siva that he is the father of Devi and at the same
time Devi is his mother.’ She is his sister as well as his
wife. Devi as a sister of Siva was called only in the Vedic
period, otherwise she is said to be the sister of Vasudeva

Devi P. 37.80-81.
Ibid, 37.82.87.
Ibid. 37.88-91.
yeeet
WON Ibid. 98.3-6.
Ibid. 98.7-15.
nan
cee Ibid. 6.41-43.
7. bid. 127.174-75,
 115
and wife of Siva only

Kanakeswari :
Devi Kanakeswart lives in a city, constructed and decorae
ted very beautifully, and the building is also palatial
one. She
comes to the place ina Vimdna.2 and is worshipped
in the
following manner.
1. Image of Devi, made of Candrakantamani is worship-
ped in every house® by the ladies, for the sake of a husband.
2. Idol made of Muktais worshipped in the Puri of
Sunanda* Devi.
3. Idol of Sphatika is worshiped by the ladies for the
good of their husband,§ in their own houses.
Note: In times of pralaya, only two goddesses remain
while others are absorbed in the goddess.®
Goddess Jaya has been praised by Indra as a protector of
the persons who are supportléss, She protects all the devas head-
ed by Brahm.” She is the deity meditated upon through Yoga,
as the ultimate realty.8 She is,.worshipped in the sacrifices
with the recitation of the Mantras, by the followers of the % oga
system and the Sankhya philosophy.® She is without beginning
and end and is respected even by the God Siva. She is presiding,
in everyone.” She is told to be born from the body of Siva,
as well as she is the mother of Siva, Visnu, and Brahma, and'
she invites Rudra to destory the world.
Sarvamangala : 4
The goddess Sarvamaygala, also called Mangalaripint is said ‘
Devi Bhagavata P. VI1I.i.24-30.'
Devi P, 95.29-30.
Ibid, 95.38.
Ibid. 95.39-40.
Thid. 95.41-42.
Ibid. 95.43.
Ibid. 15.2,
Ibid. 15,8,
Ibid. 15.8; 9.
SSP
ARAB
WE
— Ibld. 15.10.
—— - Ibid. 16.16,
‘116 ‘Sakti cult in Ancient India

to be the destroyer of demonRaru.! She is again identified with

‘that Para Brahma® as well as with the different goddesses of
Hindu Pantheon viz. Bhairavi, Durga, Kanya, Kapali, Kali, etc.®
She is worshipped ‘in the following manner:
Tr Worship in the month of Asvin or Magh or Chaitra or Sra-
vana, from dark~8th day to bright 9thi.e. for 16 days.4
Observing the fast on the previous and on the Puja day.®
Feeding of the Brahmins, Gurus and their worship*®
Worship of girls and offering of food to them.’
Worship of Devi with different names.®
- Recitation of the names of Devi.®
Homa is performed with Devi Mantras.!°
Offering of meat in the Balidina ceremoy.™
to
w
MR
COIS
Arrangements of the cultural programmes,?® like dancing
and musical concerts in ‘the night.
_ = Donations according to. one’s’means to Brahmins, teachers
and girls."
11. Rathayatra Mahotsava of Devt.
12. Mental devotion to Deva.,)°, called Parad Bhakti.
Mangaladevi :
Devi Purana says ‘that Mangala Devi may be installed
-among the group of Mothers (Métrkas). On the southern
side should be installed the goddesses Brahmi etc. and on the
Northern side should be placed: the goddess Vaisnavi and
so on.16
“1. Devi P. 89.3:27.1-2.
-2. Ibid. 89.20.
3. Ibid. 80.12-13.
4. Ibid. 89.2.
5. Ibid. 89. 3-6, 16.
6. Ibid. 89.8.
7. Ibid. 89.4, 14.
8. Ibid. 89,12-13, 3, 18-19.
9. Ibid. 89.13.
10. Ibid.
ll. Ibid. 81.7.
12. Ibid. 89.9,
13. Ibid.
14, Ibid.
15. Ibid. 89.7, 17, 22-23.
lbid. 76.21.
 id

Vindhyavasint :
Devt Purdna speaks that the gooddess Vindhyavasint
resides constantly in Vindhya mountain. She manifested her-
self on the earth to kill demon Ghora. She is called WNandd-
devt when resides in the Himalayas. If worshipped with Man-
tra, Dravya, Kriya and Dhyana, she fulfils all the desires of the
devotees.! If worshipped or remembered by, the children, .
ladies or disabled persons, she becomes p!eased easily.
The Devi Vindhyavdsint is a manifestation of the goddess
specially treated in Devi Purdna. The Purdna deals mainly with
the exploits and worship of Devi (the great goddess) who ins
carnated herself on the Vindhyas, as a maiden mounted on a
lion and became known as Vindhyavasini.? It is said that to
kill the demons Vajra danda and Kala, who were enjoying the
supremacy over the three world, and on the request of Bramha, .
Visnu and Siva, the goddess incarnated on the Vindhyas with a
lion as her Vahana, and with»Brahma, Visnu and Siva as her
servants and with so many-uhmarried female deities as her
attendants.® The sage Narada went to demon Vajra danda to»
report about the young damsel (Devi),of divine beauty and resi-
ding in the Vindhyas, After-knowing the fact the latter, with the
intention of enjoying a mountain girl, marched with his army
in an auspicious moment but exprienced various kinds of bad
omens including the sight of a person wearing red clothes.4
The cemon Ghora saw Uevt on the Vindhya mountain,
and desired having her. He sent his commandor Durmukha in
the month of Asvina and he was killed by the goddess Vijaya.§
Then a demon named Kéla was sent to arrest Durga,’ and
Goddess Jaya came to fight with the army of the asuras and
ultimately after a tough fight Aa/a was sent to Yamapuri by.
Devi.’
Devi P. 92.911.
Ibid. 7.20.
Ibid. 7.21-44; 7.1.7.
Ibid, 12.1-39.
Ibid. 12-63-64.
Ibid. 12.70.
eRIbid.
PRS) 13.1-28.
118 Sakti-cult in ancient Indie
SivaeUma :
There is a Stotra in Devi Purana, where Devi is said to be
the better half of Siva.1 In this Stotra she is praisd along with
Siva. In one verse some of the epithets are of Siva and some
of Devi. World is said to be consisted of Siva and Sakti? only.
She is Sarvamangla, cause of all the causes, Lord of all, cont-
roller of all the worlds, and propounder of all the Yoga scho-
ols. She is Raudr? and Maha@raudri, lord of Rudra, respected by
all the gods and demons, and knowledge Herself. She is in-
charge of the Ganas, having limitless power, Chanda, Durga,
Prachanda,Chandswari, and Ugrasanchari. Sheis the performer of
difficult vows, full of anger, anger incarnate for the destruction
of demons, Narayan?, Kaumari, Jaya, Vijaya, Nitya, Ajita, Apara-
jita, and success in tapa for the devotees. Divine mother is ador-
ned with vowels and consonents, (letters), Mahamaya, Mother
of the Vedas, and praised by the Vedas, and ful) of Supreme
knowledge. She is Brahmint, riding on at swan, and pervad-
ed in the sky, neither regions, in heaven, giver of salvation,
and incarnate in all the beings. Sheis Kriya, Sakti, Kala, Fhina
and Bhakti. She shares all these qualities with Siva. Both being
pleased with gods managed to kill. the demon Ruru.*
Ksemahkari :
She is identified with primaeval force’ and appears
before the gods when requested by them, to kill demon
Subala who had troubled the gods. She is having terrible
form,® appearing as an old lady, emaciated, whose veins
ate visible, body without flesh, eyes in pits, ears half deco-
rated, worried, with opened mouth, trempling, frightening
the world, and equipped with hundreds of weapons. She
surrounded with eight Vidyas, is situated in the middle of the
Kraunch Dwipa.
She always protects gods, therefore is called Ksemankari.®
Devi P. 83.46.
Ibid. 83.66.
Ibid. 83. 47-113,
ene
Ibid. 39-12]-22.
Ibid. 39.136-39.
92Ibid. 39.166.
 119
She being aged, is especially worshipped in Pitrpaksa with
offerings of Bali, meat, fish, wine, gold, according to the ways*
either of Kulamarga, or Vama and Dakshina schools of worship.*
Nanda Devt:
God Siva praises the Himalaya saying that there are.
four Tirthas on the Himalayas, one of them being the Nanda
Tirtha, where all the gods reside.2 This is the most sacred in
the world,* as the goddess called Nanda reside her. Months
of Bhddrapada, Asadha, Sravana are said the best months for
the pilgrimage to Manda Tirtha.® Nandépuri isa very good
place well-equipped with all the luxuries, habitated by the,
gods and divine damsels waiting for Devi.® It can be compared
with the Manidvipa described in the Devt Bhagavata Purana.
Ruru epirode:
The Purana mentions war between tie cade and thie
demon Ruru, a new name in the Sakta mythology. From the
mouth of peacock of Kartikeya,/is originated the demon Ruru,
By worshipping Brahma [Link].a boon not tobe killed by,
anyone’else except the goddess. Gods being troubled by him,
went to Visnu for the sake of protection. Visnu praised|Siva and
Sakti for the destruction of Ruru, whe fought with’ Siva, and
Siva though not defeated, but was not able to overpower. the
demon Ruru. The Brahma came to help Siva in this fight.
Brahmani.
The Purana states that Braima changed His formas Brals:
mant” to heip Siva in the fight against the demon Ruru.’ From
the lustre of Brakma there arose a goddess having a form
of Brahmani, full of Tejas, having Kamandlu, bow, weaponin
her hands, and riding on a chariot yoked by swans. She was
destroying the army of the demons like anything.
1. Devi P. 29.171; 176-77; 179.
2. Ibid. 93.5-6.
3. Ibid. 93.22 28-39. Ve
4. Ibid. 93.16. f
5. Ibid. 93.58.
6. Ibid. 93.61-102,
7. Ibid. 84.21.
8. Ibid. 84.22-26.
120 Sakti cult in Ancient India

Durga:
Devt Purana shows that Durga was included in Indian
pantheon by this time. There is an injunction in the Purana
to worship Durgd along with Ganesa Navagraha and Siva, while
constructing a palace and acity.1 One of the derivations
of the name Durga is the presiding deity of Durga, the fort.?
That is why we find the various names of Durga—as Giri Durga,
Vana Durga etc. which show some relation with the varieties
ot Durgas namely Giri Durga or Vana Durga.
In Devt Purana there are instructions regarding the cons-
truction of gates (Gopura), at both the sides of these should be
installed the images of Devt Mahisa Mardint. The gates should
also be named after the different names of Devi.* At the time
of the laying down the foundation of the fort, Bali ceremony*
is to be performed. Sakti is having so many forms. Poet says
that sometimes she is having tenforms, or hundreds of forms,
or innumerable incarnationsjand stil she is one. She is consi-
dered as an authority in all the Vedas and the Vedanta.®
: Many times the author ..wants to identify the
goddess Kali with the god Aala.® The destructive aspects of
Kala or Rudra (Kalagni-rudra) is also ascribed to the Goddess.?
The Sakti or Kalt is said to be the source of the three deities—
Brahma, Visnu and Siva. Though she is \Virguna or un-mani-
fested, She manifests herself in the world in the form of dei-
ties.§ She associates herself with the gods as their consorts
and sometimes remains as their creator or instigater, and is
called both Deva Paint and Deva Mata.®

Devi P. 73.58.
we Ibid. 72,124; 83.63.
Ibid. 72.144-150.
Ibid. 72.127.
OoIbid. 6.23; 6-26-31,
Sapta Sati 10.5.
Ibid, 81.4-6,
ar-} Ibid. 81,11-12.
Ls Ibid. 16.14-15; 117.9-10.
¥. Ibid. 67.3y.
 121

Devi Puréna is the Bible of Brahmanical Saktism.! It men-

tions Tantras and the Agamas frequently and also the Bauddhas,
who worship the Divine mothers in their own ways. It distin-
guishes between right-hand and left hand worshippers. The
latter were to be found in Ridhd and Varendra (in Bengal),
Kamartpa and Kamakhyd in Assam; Bhotta Desa (Tibet) etc.
Some of the places it mentions indicate that the Purana was
written most probably in Bengal.
It is noteworthy that this Purana permits the Pukvasas,
Chandalas and other outcaste groups to perform the rituals and
sacrifices to the goddess and even prefers for her
worship a virtuous Sudra to a worthless member of one of the
higher castes.2, This agrees with the statement in the Hari-
vamsa Purana, that Durga was worshipped by such aboriginal
peoples as the Sabaras, Barbaras and Pulindas, who were addi-
cted to meat and wine. The,worship of amarried woman and
of the virgin girls, as manifestations of Devi, is also prescribe
in this Purana.? _
The Purant regard;,the,Vedas.,as the highest authority
and mentions the four Vedas: ‘Itvhas prescribed the Gayatri
Mantra for Japa and various other Vedic Mantras have been uti-
lised in the performance of Homa.‘ Allthis shows a greatinflu-
ence of the Vedas upon it.5 On the other hand it also exhibits
the influence ofthe Tantras.6 The Purana recognises the Tantras as
an authority and mentions Yantras and the Agamis on several
occasions even by their names.’ The form of worship is mainly
Tantric and requires the use of the Tantric Mantras, Nydsas and
Muaras.8 {[t goes to the extant of prescribing use of wine and

1. Mukerji (R K.), The Cultiire and art of India, p. 168.

2. Devi P. 22.5-6; 23-24; 24.17; 51.4-5; 88.4; 89.19; 91.1.
3. Ibid. 22.19; 35.17-18; 90.21; 91.61; 93.165.
4. Ibid. 1.55; 7.22; 8.6; 10.9; 12.26; 35.23; 7 1.26; 73.8; 82.11; 93.45.
5. Hazra (R.C.), Studies in the Upa-puranas, Vol. II, p. 92.
6. Ibid. Vol. II, p. 92-93.
7. Devi P. 6.31; 39.25; 9.35; 32.43; 39.146; 55.856.22; 88.1; 91.14.
8. Ibid. 7,65-66; 9.55; 63; 26.21-22; 29.14; 77.21-22; 98.40; 93.267 and se
on,
 122 Sakti cult in Ancient India

meat for the devotees.! We can only conclude that this Purana
is infused with Tantric influence from the beginning to end.
The Purana is very important as it gives us impor-
tant information about the different incarnations of Devi and
her original nature as well as relationship with Siva and other
gods. All the names of the demons, who fought against Devi,
occuring inthis Puréza are new one. Though the Purana
has stressed more on the ritualistic side of the Sakta cult, but
it also describes various feats of Devi Vindhyavasini and her
manifestations as well as places dear to her.
Form of Sakti in the Kalika Purana :
The Kalika Purana is one of the most important work on
Sakti-worship.? It is informed in the Purana itself that the sage
Markandeya,’ requested by the sage Kamatha and others,
recited this Purana. The Purana deals in its earlier sections
with the following topics—How .Satt was born of Daksa,
how she had fascinated \Siza, and how she was reborn
in the Himaliyas* and Ultimately was married to Siva.
Mainly this Purana deals: with the exploits and worship
of Kali who is primarily the Yaganidra and Maya of Vignu,® but
later on became the wife of Siva as the dark-complexioned
Sati or Kali, for the good of the world.®
Daksa as a Devotee of Ambika :
First time in this Purana we find Daksa Prajapati to cele-
brate the worship of Devi (Visnumaya) and performing Havana
for her so that she may be born in his house as his daughter.’
She accepted the request on the condition that he would not
neglect Her in any circumstances. First time we see
that hatred towards the Rudra and Parvati (Non-daryan-deities)
was removed and they were accepted in the Hindu pantheon.
1. Devi P. 50 iii-18. 28, 30: 118.6;
Mahamansa in Homa 9.68-69.
Hazra (R.C.), Studies in the Upa-ouranas, Vol. IL. p. 195.
3. Kalika P. I.1-20.
4. Ibid. chs. 1-45.
od Ibid. ch 8.
6. Ibid. chs, 9.24.
7. Ibid. ch. 5.5; 9.1-26.
 123
The Mahabhagvata Purana also says that Daksa worshipped her
so that she may be born as his daughter. The Purana also says
that even Himavdna and Mena performed Tapa, and were
re-
warded by her birth as their daugher.?
Yoganidra :
Yoganidra is also called Visnu-maya, Mahamaya
and Yoga-maya and is described as the cause of creation, pre-
servation and destruction.2 1n the Kalika-Puraua she is said to
have taken the form of Kalika,3 mounting on a lion, having
dark complexion, four hands, a beautiful face and red eyes,
having a sword and a blue lotus in the two of her hands and
assuring boon and safety with the other two. In the Markandeya
Purana she is identified with Mahamiya, who deludes the whole
world. She is able to lead towards the delusion even the minds of
the learned persons.‘ She is supreme eternal knowledge being
the cause of Moksa,® and is algo-the supreme power over allthe
gods. She is the power of Visnu-in-Devi Bhagavata® P. and is
called Puraza Prakrti, having preserved in her own body, the
seed of creation.’
Para Sakti or Para Brahman ‘
The Kalika Purana presents Devi as Pari Sakti,8 manifest-
ing herself for the betterment of the world and the protection of
the gods, from the terror of the demons. She is identified with
Brahman and is called the power of each and every being.
She illuminates tho world with her own lustre and is residing
in the heart of everybody.® She is Vidya and Avidya both, thus
the cause of release and bondage both. She is the creation and
1. Mahabhagavata P. & Kalika P. 41.1-50.
2. Hazra (R.C.), Studies in the Upa-puranas, Vol. II, p. 198.
Kalika P. 5.3.
3. Kalika Purana 8.9-10.
4. Markandeya P. $1.41-42.
5. Ibid. 81-44.
6. Devi Bhagavata, [11.2.25-40,
7. Ibid. 111.3.54-56.
Kalika P. 12.5-33.
8. Kalika P. 5.8, 6.74, 24.9-27.
9. Ibid. 5.15-50.
 124 Sakti cult in Ancient India
the creator both. Here the author is talking in the terms of
Upnisads saying that she is without body or form and also
with form. She is the biggest as well as the subtlest, the
purest and the darkest. She alone preserves, creates and disso-
lves the world. She is the knowlege and the knower herself.!
She is of the nature of bliss, knowledge and Mantra. She is
Mahamaya as she deludes all the beings in the world. She
is Ananta and Sakti or Para Sakti. Sakti is ever-existing and
gives her own swaroop to every devotee.? She is the Mila Pra-
krti and still beyond the reach of our perception.® Here it is
said that whatever important or powerfulis there in the world,
it only belongs to Para Sakti.

Visnu Sakti:
In the Purana, Devi is associated with Visnu though she
is the wife of Swa.5 She was requested by Brahma to incarnate
in the world as well as to marry Siva® She is also ealled Kalt,
Sankart and Rudran?, when*borm™ of Dak;a,? and is Visnu priya
also. The Pura@ga distinguishes. between the Yoga-mayad, Maha-
maya, Visnu-maya, Yoga-nidri, ‘and last of all identifies them
with Vaisnavi.8 Duksa seeing the goddess Ka/t, praised her
as Laksmt. Even the creation is ascribed to her.1® As Maya
she eludes everyone and in the end she takes away that
delusion."! For her worship also there are two methods; one is
prescribed by Vaisnavi Tantra and another by Durga Tantra.™

Kalika P. 5.52-60.
Ibid. 6.61-74,
Ibid. 8.12-26; 50-57.
Ibid. 24.11-23; 47.83-85.
Ibid. 5.8; 48.34.
Ibid. 5.65-71.
Ibid. 6.7-10.
Ibid. 6.61-74,
weIbid. 8.12, 50-..3.
OCMPARNR
Ibid. 12.5-33,
Ibia. 52.36.
ee
S
wr Ibid. 62.5.
 125

Thus the Purina exhibits an enormous’ Vaisnava influence

upon the cult of Sakti. It further shows that in its early-
hood the cult of Sakti either had no association or little asso-
ciation with Siva. She was associated more with 'Visnu and
the worship was consisted of puritan type.
Marriage account ofSiva and Devi:
First of all Siva was married to Sati—the daughter of
Daksa}. Here unlike the other Puranas it is said that when
Daksa insulted Siva and Sati, not inviting them in the sacrifice,
Sati burnt herself on the Kailasa itself. She'did not'go to the
sacrificial ground, i.e. her fathers house.? Siva taking her dead
body on his shoulders moved, hither and thither, in a frantic
way and the gods with the help of Sani made the pieces of that
dead body.* This is the story of the creation of Sakti-Pithas.
Later on she was born as Parvati in the house of Himazan.* She
even was of black colour and..was called Kali by her father.®
She performed Tapa to obtain Siva as her husband.® ~She was
named as Umi by her Mother. The later portion of the- story
of the marriage of Siva ‘and ’Pérvatiis'similar to the story descri-
bed in Kumara Sambhava of Kalidasa. The marriage was arranged
by Narada and seven sages—(Here we find the condemnation
of Siva which shows that there was a section of the people not
worshipping him and his consort). Ultimately Kalz was mar-
ried to Siva.? They enjoyed for long living on the Mount Kai-
lasa and gave birth to Skanda and Ganesa. The author says
that Kali is very dear to Siva, and she is half of Siva’s bodys
He gives a new name to both these as Ardhandrtsvara. 8
Mahamaya :—
She is the presiding goddess of the Kalika Purana.°
1, Kalika P. 11.17-20.
2. Ibid. 16.49-50.
3. Ibid. 18.37-54.
4. Ibid. 42.1-42.
5. Ibid. 42.47-48.
6. Ibid. 43.50-53; 44-10-11; 45.13-15.
7. Ibid. 46.44-61.
8. Ibid. 47.21-22; 47.50-57.
9. Ibid. 8.50; 55.1-30; 60.52.
 126 Sakti cut in Ancient India

She is the universal Mother called Ambika. She is the Mala

Miirtt and all other goddesses are only her different manifesta
tions. She is also known by the names of MahisGsura-mardini;
Durga; Kameswari, and Bhadra Kali. She is a benevolent goddess,
but is also called Candikd.! The Purana describes her as the
most beautiful lady in the world, wearing the golden orna-
ments and having fair complexion, decked with three eyes
and four hands, having the weapon and Siddha Sitra in her
right hands and varada and Abhaya poses inher left hands.?
She is also said to be having 18 hands. She is lustress like the
ten million suns, and is very young. Her Gayatri is :-—

al mgrarara fagee cai afeesrert dafgs fat at a:

wateatq 13
She is worshipped with flowers, fragrants, lamp, and all
luxurious things along with -other goddesses like
Koteswart,
Bhuvaneswari, Kamakhya, Matangt and Lalita etc.4
Balidana,
meaning the offering of meat -of the animals to the
goddess
is prescribed here in detail.5 Mahamaya is also Kamakhya,
residing in Kamariipa.®
There are so many manifestations of Devi. The Kalika
Purana also gives various names in the follow
ing order :
1. Dasabhuja—having ten arms, is called
Durga.?
2. Astadasabhuja—eighteen handed form is
called Ambika
who was worshipped by Rama to kill Ravana. She
is also
called Vaisnavi, Mahamaya’ and Ugra Chanda.®
3. Sodasa Bhuja, Sixteen handed goddess is called Bhadra-
Kal
Kalika P. 12.65; 50.30-34; 61.6-13.
Ibid. 55.25-35; 62.16.
Ibid. 56.16.
Ibid. 56.35-45.
Ibid. 57.1-2; 1-22,
Ibid. 60.41-44; 52-59.
Ibid. 62.9.
Ibid. 62.16.
ally
baste
ly
dak
gk
streets
Ibid. 62.18-22.
[=ad Ibid. 62.54-63; 88,
 127

4, Dasgabhuja, having ten arms. She is called Katyayant, for-

med out of the lustre of the gods and killed Mahisasura
Tara or Chamunda :
Another form of Mahamaya is Tara or Chamunda. Her
worship was once very popular in Assam and several images.
of Chdmunda also have been discovered in the province. The
following description of Tara or Chamunda in our text shows a
slight difference from the description given in the Agni
Purana, Matsya Purana and Visnu Dharmottara Purana.
‘‘Her complexion is like the colour ofa blue lotus. She
has four arms and in her right hands, she holds Khatvanga and
Chandrahadsa and in her left hands Charmaand Pasa. She
wearsa tiger-skin and puts a garland of skulls on her neck.
She is of a slender, long and terrible body, with long teeth,
having a protruding tongue, extended ears, vide face and red
eyes, sunk in sockets. She is shown-seated on Kabandha.®
Kausiki :
According to the Kalika Purana, the goddess Kausikt sprang
from the body of Kalika.*” She'is an important deity next
to Mahamaya. The Devt Mahdtmya of the Mirkandeya Purana,
however states that the goddess Kausiki was born from the body
of the supreme goddess ina dazzling beautiful form.® the
Kalika Purana also represents her in a very pleasing manner.®
Her locks are well-controlled in braids and she wears a
down turned half moon on her forehead just above the san-
dal mark (Tilaka). Her checks are touched by bejewelled
ear-rings; she is adorned with a crown and ornaments.
She wears gold necklaces, set with jewells and garland of
Nagas. She is wearing a garland of fragrant lotuses,

1. Kalika P. 62.70-79.
2. Ibid. 63.93-95.
3. This is to some extent resembles to the description given in the Visau-
dharmatara Purana.
4. Kalika P. 63.71-74.
x Ibid. 63.78-86.
6. Sapta Sati. 5.87-91.
 128 Sakti cult in Ancient India

and a pair of gem-made armlets. Her tender arms are just

like lotus stalks and she wears beautiful yallow garments. She
has high breasts, covered with breast-caps, a slender waist
and three folds in her belly. In her right hands are a Sala, a
vajra, a Bana, a swordanda Sakti; and in her left hands are
a Gada, a Ghanta, a Capa, a charma and a conch. She sits ona
tiger skin placed on the back of a lion.

Dikkarvasini :
The Kalika Purana imported a new goddess named Dik-
karvasint who was worshipped in the eastern regin of Assam.
The goddess has two forms Tikshna Kanti (dreadfully attractive)
and Lalita Kanta (gracefully attractive).1 Former is of black
colour, pot-bellied and with one lock of matted hair so she
is called Ekjatd also. Her six atteddants are Chamunda, Karala,
Subhaga, Bhisana, Bhogi, Vikata. Wer mode of worship in
general, conforms to that of the goddess. Kamakhyd, although
her most delectable offerings areyconsisted ‘of strong spirituous
liquor, human sacrifice, Modaka, flesh, curry, cocoa-nuts and
sugar-cane.?
She is also called Ugra Tara? In this form her worship
was once very popular and even today there is a temple at
Gauhati known as Ugratara temple where Devi is worship-
ped particularly in autumn with sacrifice of buffallows, goats
etc. It is stated that Ugratara was originally a benevolent
goddess, but subsequently at the curse of the sage Vasistha
she turned to be amalevolent oneand came to be worshipped
in the left hand way.
The description of Ugratara in Kalika Purana is different
from that given in Tara Tantra.5

Kalika P. 83.13-65.
Ibid.
Tbid. 81.20.
Ibid. 81.21.
gra
Ibid.
Tara Tantra
Sakta Pramoda, p. 131.
 129

Lalita Kanta
She is known more by her popular title Mangala
Chandi. By this name she is worshipped even today in Assam
and Bengal. She isto be meditated upon as follows®:—She
has two arms in Varada and Abhaya poses, her body is yellow,
she sits on a red lotus, and is adorned with a bright crown
and is attired in red silk. Her auspicious face is in a constant
smile, and her charming body is endowed with fresh youth.
Mangla Chandi is to be meditated either on a picture, orimage
or a pot.’ Further, she is to be invoked according to the Vaisa-
navavaite Tantras and Mantras and with those offerings which
are generally offered to the goddess Mahamaya.

Uma and Rudrani :—

Uma is described having golden complexion and two
arms. In her left hand she holds a blue lotus and in the right
a white Camara. She stands on’ the right side of Siva, resting
her hand on him.* She is-having eight attendant deities viz.
Jaya, Vijaya, Matangt, Lalita, Nérayani, Savitri, Svadha and
Svahd. The goddess Rudrant is depicted as having two arms
and carrying lotus and Chamara in each of them. She sits on a
tiger skin placed on a lotus.®

Tripura Bhairavi :—
There are a large number of deities that were once wor-
shipped under various forms of goddess Tripura. According
to our text these are all different manifestations of the Great
Goddess Mahamiyd.* The goddess Tripura first manifested her-
self as a virgin Kumari, later on she divided herself into three
forms of Tripura aspect and further into Gaurt, Rama, Bharati,
Kali, Chandika, Durga, Bhagavalt, Katyayani, Para, Lalita, and

Kalika P. 83.52.
Ibid. 40.52; 83.53-54; 66.
Ibid. 80.61-64.
Ibid. 63.43-45.
alae
gh
Che
te
S Ibid. 63 45-46.
6, Ibid. 75.74.
 130 Sakti cult in Ancient India

Maharajni. The three different forms of Tripura as detailed in

Kalika Purana are Tripura Bhairavi, Tripura Bala, and Tripura
Sundari.2, The Purana devotes several sections to the exposition
of rites and ceremonies connected with the worship of the
goddess Tripura in her different manifestations. These discrip-
tions differ largely from those in the Tripura Rahasya$
The Bhairavi form is one of the dominant manifestations
of the goddess. She is to be worshipped in this form in the left
hand ways. Whatever is red is dearer to Tripura Bhairavi.
Spirituous liquors, red flower, red clothing and vermillion
please her the most.®

Kamakhya
She is the presiding deity of the Kamariipa as well as of
the Kalika Purana. Though we-find her name throughout the
work, but in the latter halfof the Purana it is more common.
When Mahamdaya went to enjoy~ with Siva at Kamaripa she was
named as Kamdakhya.® She. resides,on,the Nila Kata mountain,’
where the Siva resides. She is éalled by the names of Kamakhya,
Tripura, KameSwari, Kamarupa, and Yoni-mandala.® She is having
five forms, and similarly five forms of Siva are also mentioned.®
She is having fair colour, decked with ornaments, young age
and isa lady of beauty.2° Her Mantra is named as Kama-
Gayatri.

1, Kalika P. chs. 66-67.

2, Ibid.
td Ibid.
Tripura Rahasya, p. 2.26-32,
Kalika P. 74.124.
Ibid. 75.66.
Ibid. 60.40-59.
Ibid. 64.1-6; 49-63; 76.36-40; 82.75-63.
Tbid. 64.78-79,
BR
he Ibid. 65.3.
30. Ibid. 65.9-15,
31,
—_ Ibid. 66.22.
 131

It is said thet one should goto Yoni-pitha of Kamakhya

and he will be relieved of the world. The goddess is said
as the Mother of the world and the creator of the universe.

The Virgin Goddess, Tripura:—

A considerable section of the Kalika-Purana has been de-
voted to the worship of the goddess Tripura, a virgin goddess
of beauty and sex, identified with Parvat? and Kamdkhya. The
cult of the virgin worship (Aanyd-Pijan) and of the sensual
aspects of the Devi-worship seems to be derived from the cult
of Tripura recorded in the Tripurd Rahasya.* It is said in the
Yogini Tantra,* that a Sakta devotee isto be enjoined to contem
plate the mental image of a girl of sixteen, shinning like the
newly rising sun. He has to become ideutical with Tripura
Sundari and to think himselfas a Devi or a woman.!
The Tripura Rahasya furnishes certain details about the
emergence of this goddess. She isithe primordial Energy em-
bodied as Mahddevt (the great goddess). The whole world,
static and moving is her sport.5=This Energy is to be contem-
plated as woman,® because the female form is considered both
beautiful and pleasure giving, the very nature of consciousness
and intelligence. So she is contemplated as a pleasing instru-
ment of spiriritual success.’ The female figure manifested her-
self first as a virgin goddess and then she divided herself in
several forms.
The goddess was called a virgin (Kumart), because she
was her own mistress and by virtue of her own independent
status created the universe according to her desire.§ Here by

1, Ka&likd P. 76 87-90; [Link] 76 is simply the glorification of the god-

dess Kamakhya.
2, Ibid. chs.—66.67.
Tripura Rahasya (Mahatmya Khanda), The Kashi Sanskrit Series.
ed. by Pandit Mukunda Lal Shastri.
3. Yogini Tantra. 1.6.17.
4, Bhandarkar, Vaishnavism, Saivism and other relizions, p- 146+
6. Tripura Rahasya. 57.66.
9, lbid. 59.3.
7. Ibid.
8. Kalika Purana 19.41.
 132 Sakti cult in Ancient India

virgin we do not mean the present meaning of chaste, uns-

potted girl, but it means unwed, unmarried, and thus free
from any body’s control. The virgin Ishtar is frequently
addressed as the prostitute. The sacred prostitutes in her
temples were also called ‘the holy virgins.’ (Deva Dasis).
This beautiful goddess presiding over the circle of femi
nine triangles has been super-imposed upon, in her own comp-
lete self. In the Kalikd Purana the Tripura goddess is adored
in three aspects as Tripura Bala, Tripura Sundari, and Tripura
Bhairavt.2 Tripura Sundari has three poses and of these three,
the middle pose is the focus of concentration. The form is that
ofa fair lady with all good bodily signs, and adorned with
varied ornaments. She is of the splendour of the rising sun, full
of freshness of the youth; seated on a counch of lotus flowers,
with fully developed breasts, bejewelled with threefold
wrinkles ol flesh round the belly, slightly intoxicated with drink,
pleasing to the eye and causing heavy undulations of passions
in the world.’ In the first and» third poses she is depicted as
naked.* Tripura-Bala carries a flowery arrows and a noose.®
Tripura Bhairavtis red in [Link] dressed in red garments.
She is dazzling like a thousand suns’ with eyes rolling with
intoxication of drink.® Tripurabala may be worshipped accord-
ing to the right hand or left hand rites, but Tripurd-Bhairavi
must be worshipped according to the left-hand method.’ Bhai-
ravi is the most dominating manifestation.8
This goddess has created nine Saktis called KameSwari,
Bhagamalini (bearing a garland of sex-organs), Nitya Klinna
(always moist), Bhrupata (pregnant) etc. and also nine yogi-
nis.* The goddess herself dwells in the centre of nine triangles

1. Briffault : Mothers, Vol. III, p. 159-70.

2. Kalika Purana 78.86.
3. Ibid. 67.55.
4, Ibid. 68.89; 62.66.
5. Ibid. 78.100.
6. Ibid. 78.93.
7. Ibid. 78.125.
8. Ibid. 78.37.
9. Ibid. 56.7.
 133

placed within one another, the whole being encompassed by

one circle. This is called $77 Cakra, situated within this
‘circle she is called Maha-Tripura Sundart.1 She divides
herself into nine parts and presides over all the triangles, her
“several names being Tripura, Tripurest, Tripura-Sundari, Tripu-
‘ravasint, Tripura Sri, Tripura Malini, Tripura Siddha, Tripuram-
bika and Maha-Tripura Sundart.2 Whosoever erects a Sricakra
is entitled to get endless bliss.?
She dwells in her own real self in three places;! Kama
Giri (Kamdakhya hills); Fullundhar and Ourangiri near the sea
There are twelve manifestations of Levi dweling in twelve
places.5
1. Kaméaksi in Kanchipura;
2. Kumari (the virgin) in Kerala;
3. Sundari (the beautiful) in Banga;
4. Guhyakegwari (the lady ofthe Guhyakas) in Nepal;
5. Bhramari in Malaya;
6. Amba in Anarta countary;
7. Mahalakshmi in Karavila;
8. Kalika in Malaya;
9. Lalita in Prayaga;
10. Vindhyavasini in the Vindhya hills;
Il. Visalakshi in Benaras;
12. Mangalvati in Gaya.

the Naraka episode.

By the study of the Waraka episode,* D.R. Mankad sug-
gests that the whole story points out towards the ancient
chronological history of Assam,’ which is still to be traced.
Main features are as follows :—
_1. _Naraka was the adopted son of Janaka, king of Mithila

Kalika P. 56.7.
Ibid. 57.56.
Ibid. 80.15.
Ibid. 18.42-43,
Ibid
pes
OLN
FANSIbid. chs. 37-41.
SS Mankad (D.R.), Puranic Corcaslogy. p. 225,
184 Sakti cult in Ancient India

and Bhimi, a foster mother, possibly the follower of the

Sakta religion.
Narakawasa title of a dynasty just like Janaka, both mean
ing the same (4¢+%; 47+) and according to the book
called Hara Gauri Samvdda, twenty four or twenty five
kings in Naraka dynasty have ruled over Assam (Kama-
riupa).® :
The first king in the Kalika Purana is called Naraka while
it is the last king of the dynasty who is called Narakasura,
a man like asura but not belonging to asura dynasty.®
Naraka defeated the Kirat king of Kamariipa and founded
the rule of his dynasty there. It seems that as the Assam
was habitated by the Airatas etc. the cult of Sakti was
prevalent there, which he followed to strenthen his
position in the state, but at the same time he modified
it by bringing the Brahmins, well-versed in the Vedas,
from other states, and he; was suceessful in his mission.*
The king Naraka established Saktismin Kamariipa country
and constructed a temple of Admakhya on the top of
Nilachal. He was a°dévout' follower of Sakti Cult.
The last king of the dynasty called as Narakisura began
to disrespect Devi and introduced all sinful acts in the
state with the advice of the king Bana@sura, a worshipper
of Siva. He had also collected and imprisoned 16,000
beautiful girls.®
Krsna on the request of the gods killed this Marakasura
and freed all those girls, and he installed Bhagadutta, the
son or grandson of Narakdsura on throne.’

Mankad (D.R.), Puranic Chronoiogy, p. 226; Kalika P. 37.35-52.

Ibid. p, 228.
Ibid ,p. 229.
Kalika P, 39.16. 60, 167; 40.1. (for Naraka) 41.11; 49 (for Anara-
kasura).
Ibid. p. 229.
Kalika P. 38.101-125. 152-53.
Ibid. p. 230.
Kalika P. 31.153; 167.
Ibid. p. 227; 231.
Kalika. P. 40,2-18; 78; 41.32-35.
Mankad (D.R.), Puranic Chronology, p- aa7; =
Kalika P, 61 80-110. f
 135

The study of the WNaraka episode in the Kalika-purana

goes to point out that prevalent Sakti cult was of two types viz;
1. Sakti-cult was supported by Vaisnavism, as we see in
the beginning of the Purana that Naraka was offered a boon by
Visnu himself, rather he is called the son of Visnu.2
This cult of Sakti sponsered by Visnu, was of puritan style
constituting the simple worship of the goddess wiih vegetarian
offerings. It was free from all Tantric miscrepancies like offer-
ing of meat, wine, Bhairavi Cakra and Mudra etc.?
2. Cult of Sakti influenced by Saivism, as we see that as
soon as Narakasura the last king came in contact of Saivism
through Banasura, is stated to commit all sinful acts. This in-
dicates that the cult sponsored by Siva was non-vegatarian
cult with the constituents of offering of Bali, commencements
of Bhairavi-Cakra, Mudra, Yantras and permiting to lead non-
ethical life.3 In the end the. king Narakasur was killed by Krsna
to lighten the burden of the earth.
Thus we see a direct tissel between Vaisnavism and
Saivism to influence the cult of Sakti. Originally, in this Purana
Vaisnavism was overpowering, the. cult while in the later period
it was Saivism which influenced it so much so that in the end
Saktism was considered as part of Saivism.*
Kamaripa:—
What followed immediately the Naraka’s death and
disappearance of the symbol of the goddess Kamakhya is not
mentioned in the Kalika Purdna, but the Yogint Tantra, which
takes a very lenient view of Naraka’s conduct towards Vafsistha,
states that goddess Kamakhya was to suffer an eclipse for three
hundered years of the Kali era. There will be great sufferings
of the people and none but a succession of tribal kings, the
Yavanas, the Kuvacas, the Saumaras and the Plavas will rule
over the country.®
Kaiika P. 37.35-52.
Ne
e. Ibid. 39.153; 167.
Ibid. 60.2-18; 7S; 41.32-35.
Kakati (B.K.) The Mother goddess Kamakhya, p. 18.
PFYogini Tantra.
Kakati (B.K.) The Mother godddss Kamakhya, p. 18.
 136 Sakti cult in Ancient India

Once Kamariipa became such a sacred place that all the

people living there became entitled, by virtve of their residence
in Kamdripa, to go to heaven after death. Yama felt greatly
at this loss of control and lodged a cemplaint with Brama
and subsequently the matter was reported to Visnu as well as
to Siva who in return promised to help Yama. Siva ordered
the hosts and goddess Ugra Tard to drive out all the twice-
born people from Assam. Goddess Ugra Tara and Aparajita
expelled all the Dvijas and the people of the four-orders.
Vasistha who was practising penances to Siva on the Sandhya-
chala hill and who was forced to go out by the goddess Ugra
tara, pronounced a terrible curse on Ugra tara, the hosts and
Siva himself. He said, ‘‘you being a woman (Vama) are ex-
pelling me, so you will henceforth be worshipped only accord-
ing to Vama rites. Your hosts roving aboutlike Mlechhas will
henceforth be degraded to the rank of Mlechhas, and Siva
will receive only the worship. by. the [Link], being always
covered over with ashes and=Caftying bones. This land of
Kamariipa will be ruled over by’ “Mlechhas and at the advent of
Vignu all the scriptures, will be= rarities’! The curse of the
saint had immediate effect''andKamariipa became shorn of
Vedic rites, as the four orders ofthe people were driven out.?
Saivism in some gross form associated with wine and
flesh was the prevailing religion of the aboriginal Kirdtas. The
Aryanisad conquerors held this religion in disdain and placed
it under a ban. At the same time to secure easy recognition
by aboriginal people they brought to prominance another
local-cult, the cult of the Mother goddess worshipped in the
Yoni symbol as opposed to the cult of Siva worshipped in the
phallic symbol. This mother cult of Kamakhya must have
belonged to certain matriarchal tribes like the Khasis
and the
Garos. To win over their allegiance and support and to facili-
tate the propagation of Aryan ideas and customs, royal patro-
nage was extended to this local cult of Kamakhya. The Mother
Goddess in Kamariipa could very easily be brought into align-
ment with other forms of the Mother goddess like Durga,
1. Kalika P. ch. 85.
2. Kakati (B.K.), The Mother goddess Kamakhya, p, 18-19.
 137
Kali etc. which had already been recognised and adored in
the Mahabharata and in the early Puranas. The Saivas scen-
ted a danger in this suppression of their own cult and the
escaltations of a rival cult. They secretly hatched a conspiracy
not simply against the rival cult but against the prime instiga-
tors, i.e. the Vaisnavite teachers and the Aryan twice-born.
The king Naraka was won over from the Aryan ways and the
symbol of the goddess Kamakhya was stolen, then Naraka was
destroyed by his former supporters.?
Durga with her varied names had already established
herself as a mighty goddess in the Pauranic Pantheon. In the
Harivamsa she is also called Nardyana—Priya (beloved of Naré-
Jana) and Vasudevabhagini (sister of Vasudeva, Krsna). These
epithets show her early association with Visu and the Vaish-
navite-cult. Commenting on this passage of the Harivamsa,
Muir says—‘‘*The object of this passage seems to be to take
Dwga and her worship under the-protection and patronage
of Visnu.? This will _explain why the worship of Kamakhya
was encouraged and patronised by Visnu, Kamakhya being by
his side against Naraka. Inthe earlystages of her evolution,
Durga with her other manifestations had nothing to do with
Siva. Muir says ‘‘It appears as if some contest had at one time
existed between the votaries of Mahadeva and those of other
deities and Daksa Yajna may be treated as the best example.* 3
Perhaps the temple of Kamakhya, on the west of Gauhati,
was associated with Tantrik Hinduism. The shrine represents
the Yoni, and is associated with the pre-Aryan king Naraka,
Who used to be the guardian of the shrine. According to the
Kalika Purdna the genital organ of Satz fell here on the Nilachala’
hillock. She is called Kamakhyaé because she came einiots
sécretly to satisfy her amour (Kama) with Siva. Later religious
history of Assam centres round this goddess; and other godesses
are recognised as her varied manifestations.* Thecult of virgin |

1, Kakati (B.K.),; The Mother goddess. Kamakhya, p. 16. :

2. J. Muir, Original Sanskrit Text, Vol. IV. 1864, p. 370, 160. 311-312.
8. Kakati (B.K.) The Mother goddess Kamakhya, p. 17.
4. Barua (B.K.)..A Cultural history of Assam. Vol. I, p. 147-149.
Barua (K.L.) Early History of Kamaripa p. 14.
 138 Sakti cult in Ancient India

worship, and of the sexual aspect of the Sakti-worship seems

to be derived from the cult of Tripura, a virgin goddess of
beauty and sex.?
The Kalika Purana is very important from the point of
view of the history of Sektism. It records so many stories to
show the prevalence of the Sakti-cult. First time we find here
the story about the origin or creation of the Sakti Pithas. It
is the only work in whole of the Puranic range which gives in
detail the description as well as the prescription of Pasu Bali
to the goddess. It also suggests the performance of Mudras,
especially the Yoni-mudra, very dear to the goddess. There are
long dissertations on the topic of 16 Upacharas offered to Devi.
In short the Purana represents the ritualistic side of the Sakti-
cult which was very popular in those days.

Sakti in the M. aha-bhagavata Purina:—

It is an interesting Upa-purana dealing with the praise of
Devi and her worship. The Pura opens with the Slokas say-
ing Devt as Adya Prakrti and: Pardand: Swarga-Apavarga-Prada;
she created the universe of her own accord, subjected herself
to births, and had Siva as her husband.? In this Purdna the
goddess is also called as ‘Taraka Brahman,’ which in its form
of Durga stays at mountain Mandara.*
The Purana advocates Saktism. According to this Purdna,
it is Kali who is Param Brahman as well as Para Prakrti (or
Mila Prakrti). Unlike the Kalika Purana and the Brhad-dharma-
Purana, it conceives Kali as the wife and Sokti of Siva.5 It
identifies Siva with Purusa and says that Brahman consists of
Siva and Sakti.§ Though Sachidananda-Vigraha, Suddha-jhana-
mayt and Arupa, Kalias Prakti, assumed for the sake of creation,
the from of a young and beautiful lady seated on a lion and

1. Kakati (B K.). The Mother Goddess KamakhyA, p. 35-36.

2. Maha-bhagavara, I.1-4.
3. Ibid.
4. Ibid.
6. Ibid. 15.16.
6. Ibid. 18.14.
 139

having a dark comp!exion, four hands, red eyes, dishevelled |

hair, and the quarters as her clothes (Digambard)'. She crea-
ted a Purusa as an embodiment of the three Gunas and con-
taminated into him a wish for creation. From the three
Gunas, (viz. Sattva, Rajas and Tamas), of this Purusa were born
Brahma, Visnu, and Siva respectively. Prakrti on her part,
divided herself into Maya, Vidya and Parama and became Satz,
Ganga, Durga, Savitri, Laksmt, Sarasvati and others.*
Devi is said having a Divine from.* She is (Siakshma)
subtle nature and first born in the world.‘ Devi herself while
revealing her nature to Himdlaya says that ‘I am ultimate
power, mother of Brahma, Visnu and Mahesa, creator of the
be Brahman
world, protector and destroyer also. She is told to
of the Vedanta, comprised of bliss eternal, ( Nityanandmay?)
eternity incarnate, knowledge and bliss in bodily form.® She
is always considered to be the mother of the world, individual
and of the deities or devotees; last of all is full of campassion.?
In Devigité she is all in the world® ranking with Brah-
man. Here in the Mahabhagavata she is said to be having
all the Vibhiit is® as it is said in the Gita about [Link].?° Accord-
Both are
ing to this Purana Siva and Sakti are not different.
but one, named as Brahman.% She is comprised of all the
sacrifices (Yajfia).12 We can note here that Bhakti, just like
Vaisnavism, is the main tenate of Saktism in this Purana.
ally is a discourse
Bhaguvati Gita of Mahabhagavata Purana especi
on Bhaktiyoga, but the deity is said to be Parasakti."*
Mahabhiagavata. 15.17.
Ibid. 18.14. also Brahma Vaivarta P. I1.1.1-20.
Tbid. 15.9.
Ibid. 15.16.
Ibid.
. Ibid. 15.17-20.
Ibid. 15.50-51.
ibid. 15.37-39.
ae
Pens
ee Ibid. 18.3-8.
10. Gita _10.1-32.
11. Mahabhagavata 18.14.
12. Ibid. 18.36.
13. Ibid. 18.1-43.
 140 Sakti cult in Ancient India
Sakti and the power is said to be the great deluge of the
world as well as she is the conciousness or knowledge incar-
nate.’ ‘You are the last resort for the poor devotees suffering
from worldly bondage and miseries?. Deviin her all the
forms is considered to be the remover of poverty, she protects
from all types of fears and punishes the wicked persons*, so
that the gentle fellows may enjoy the world and attain the
salvation.

Besides these pillovaphtid speculations on Devi, the

Purdna is very important for the cult of Sakti as it tries to show
the relation of Saktism with all the important personalities of
Indian History, events and the great books named as epics.
Though in the other Puranas also we find that Rama worshipped
Durga and then killed Ravana with her help, but the readers
will be astonished to study in the Mahabhagavata, that Krsna
also was an incarnarion of Devt.-Siva once requested Devi
to be the husband and_himselfto"be the wife, and this desire,
as Puradna-karasays, was fulfllled by the goddess in Aryn ava-
tara. She was herself born as Krsna ftom Devaki and Vasudeva,
while Siva was born as Radha, being the beloved of Srikrsna.
In this Puraza the Rama episode,’ the Krsna episode,®
and the Pandavas battle against Kauravas® and Indra-Vrtra?
episode, all the main and important events of Purdnik
Mythology are related with the cult of Sakti. Thus the author
tried to show the harmony between the Sakti or Durga, with
other sects of Hinduism viz. Vaisnavism pertaining to both
i. e. the Rama and Srikrs.: 1a as well as Saivism.®

Mahabharata P. 56.72-73.
Ibid. 56.75.
Ibid. 56.71.
Ibid. chs. 37-48 only.
a
ge
ae Ibid. chs. 50-54 only.
6. Ibid. chs. 55-58 only.
~~. Ibid: chs. 60-63 only.
8. Ibid. 88.120-121. oe es
 141
Pandavas as devotees of Kali:—
They are said to be the devout devotees of Devi! while
Draupadi is said to be the partial incarnation of Devi?, on
whose insult the goddess was enraged and managed to kill the
demons in the guise of the Kauravas. While going to Matsya
Desha® they praised Her and in battlefield? they invoked Her.
At every time of difficulty they tried to remember Her either
in the form of Krsna or in her Kalt form. While going to the
forest they went to Yonipeetha®, worshipped the goddess and
‘asked her for kingdom, the Goddess was all the time by their
side and protected them from every danger and made them
to be successful in the great world war called Mahabharata.
Incarnation of Devi as Srikrsna :—
Once upon a time Siva sitting on Kailasa requested Devi
to fulfil his only desire. The desire was that Siva wanted
himself to see in a woman form.’ She agreed to it and p o-
mised to descend on earth in the! form of Srikrsna® to serve
the following purpose :
1. To enjoy with Siva who incarnated in the form of
Radha.®
2. To destroy the bad kings,’ i.e. the incarnations of
Raksasas killed by Visnu, as she was requested by the Earth
as well as by Brahma to remove the burden from earth.
She counselled with Visnu divided Herself in two™ :
1. A girl (later on Vindhya-vasini) born of Yasoda.
2. Srikrsna was born of Devaki and was exchanged for
some time to Nanda’s child.
Mahabhagavata P. 49.58-59.
Ibid. 49.50; 55.58; 52.28.
Ibid. 56.36; 40-45-79-7S.
Ibid. 57. 12-24,
Ibid. 56.1-30.
Ibid. 57.24.
Ibid. 49.15-30.
Tp
PMT
Ibid. 49,18-30.
9. Ibid. 49.41.
10. Ibid. 49.29-50.
11. Ibid. 50.1; 61.
12. Ibid. chs. 49-58.
142 Sakti cult in Ancient India

She was born as Srikrsna and made Devaki to know Her

real form i.e. Kali She as Srikrsna managed to kill Putana,
Bakasura, Aghasura,? Kansa and released his parents from
Kansa’s prison. She enjoyed with Radha in Rasalild (that means
whole of the life of S:zkrs,a is being depicted, identifying him
Kali).? Finally He helped the Pandavas to win the Mahabharata
was and destroyed and Kaurvas. A new thing is there that
Pandavas went to Svarga alongwith Srikrsna,* as they did not
want to live in the world without Krsna (without Her grace).
In this way Krsna is shown to be the Kali and Kali to be the
Krsna; i.e. both the deities and sects are shown as one.®

The Rama Episode :—

The Purana says that Ravana was a devout devotee of the
goddess and there was a temple of Devt in Lanka where he used
to worship her daily. Being valorous due to her grace, he was
invincible even by the gods.6 Thén Rama came on the earth,
to destroy the Ravana, a8 he Was turned to bea wicked
person. Rama also in ‘his*early:childhood was initiated to
Devt Manira.? When Sita, a manifestation of Devi, was taken
away by Ravana in Lanki, it was an incident which infuriated
the goddess against him and she promised her full co-opera-
tion to Rama against Ravana. Rama reaching Lanka, her,
and afterwards also with the advice of Brauma, celeprated her
worship. This ceremony was called Akala Bodhana, meaning
untimely worship, and thus was originated the worship of
Deviin the Sarad Navardtra. The Goddess appeared and
offered a boon to Rama that he will be able to kill Ravana.?
Then in the four chapters, Devi and her abode as well her

1. Mahabhagavata P, 51.18; 32; 53.14; 55.1.40; 49.28.

2. Ibid. 51.16; 24.
3. Ibid. chs. 49-54; 52.10-12,
4. Ibid, 58.1-53: 57.23.
5. Ibid. 51.18; 32; 53.14; 55.1; 58.49-52.
6. Ibid. 38.1-55.
7. Ibid. 38.1-55.
8. Ibid. chs. 39-40-41,
9. Ibid. ch. 44.1-31.
 143

worship is described. Ultimately the Rama was victorious

over Ravana and was very much greatful to Sakti or goddess
by whose grace he succeeded in this extra-ordinary object,
which earned him fame, kingdom and Sita. In this way it
depicts the over-powering influence of Saktism over Rama, a
Vaisnava deity.
Indra and Brahmaha'ya:—
Indra when defeated by Vrira, went to Daahichi, a seer,
and asked him to ‘help in the destruction of Vytra. Dadhichi
after a long consideration left his body by Yagagni so that the
weapon may be made of his bones to kill Vrtra.? Indra having
done so ultimately a killed his enemy and regained his king-
dom. But as Dadhichi was destroyed, the Brahma Hatya came to
Indra. As and he wanted to remove it off he first of all went to
Goutama to seek the means. Gautama told him have a look
of Mahakali,2 and he willbe cleansed of Brahma Hatya. But
she was only to be seen by Tapasof many years, not possible for
Indra, so he said that Indra should'go to Her Aboda, about which
he knew notting. Gautama directed him to Brahma, Brahma to
Visnu and Vignu to Siva to know Her Loka. Siva, who has seen it
by virtue of penance, went to Kdli’s Loka along with Brahma,
Visnu and Inara. While going there they save so many Brahmas,
Visnus and universes and the luxury displayed there, they have
forgot their aim and were absorved in seeing that. Once some
maid servant of Dev? came to ask them and she reminded them
of their main object.t Then they went to Devt’s residence and
through Ganapati sent a message to Devi, who sent him back
to ask from which universe they are coming, as there were so
‘many Brahmandas and Devas. But they were unable to answer.
Anyhow Devi called them inside all except Indra. After few
minutes Kali became Antarhita® and it was after the Stati
(eulogy) by Brahma, and Siva that she appeared again to bless
1. Mahabhagavata P. 41.1-24.
2. Ibid. 60.1-32.
3. Ibid. 61.1-65,
4. Ibid. 62.1-27.
5- Ibid. 63.1-20,
 144 Sakti cult in Ancient India

them. Siva then asked for the entry of Indra into her palace.
She said that his sins are removed by coming to my Joka and
the rest-will be removed by touching the dust of my residence
and permitted his entry. At last Indra came there and was very
much pleased seeing the goddess Kali.

Kalisthana Varnanam:—
The Mahadeva has described Kalz’s residence? to Narada.
The city is onall sides surrounded by the ocean of sweet water
and is protected by the Bhairavas. The city is consisted of so
many valuable jewels and gems. There is a wall around the
city having four gates in the four directions. In the middle of
the city there is a palace made of jewels and of gold. There
isa throne placed on the shoulders of so many lions and
goddess is stting on.? She has-got 64 maid servants called
Yogints, who perform all the duties pertaining to this city.
Devi is enjoying with Sadasiog. The palace is well-protected
by the Bhairavas. and so many Brahmas, Visnus and other gods
are waiting for her looks.
In the north there is a Parijata Vana, beautiful with
blosomed flowers, and singing sounds of birds. Inthe east
there is a tank, beautiful with golden lotuses, birds and
bees
as well as with the flowers of Champaka, and Ashoka. Its banks
and steps are made of costly jewels. In the south Sad@ Siva
lives in various forms and manifestations and Devi enjoys
with
him.®
Kamariipa Mahatmyam :—
After the death of Satz, his wife, Siva was suffering from
the pangs of separation. At that time all the gods headed
by
Vistiu and Brahma appeared there at Kamaripa where
Siva was
Staying those days. Having come to know about his
pitiable
condition due to the separation from his wife Sait and Siva’

1. Mahabhagavata 59. 63.28-33.

2. Ibid. 1-32.
3. Ibid. 59.11-13.
4. Ibid. 59.26-30.
5. Ibid 549,32,
 145

earnest desire to see or to procure her (Sati or Prakrti) again as

his wife, Brahma and Visnu both advised him to perform
penances at Kamariipa.! Siva acted according to their advice
and was successful to have a look of the goddess. He asked
Her to be born again as his wife, and she also promised to be
born in the Himdlayas,? as daughter of Himalaya and Menaka,
and tobe married to Siva. After some time Ganga was born
first and was devoted to Sive, and later on Durga was born
and married to Siva.
Ultimately Siva was successful to have Salt again as his
wife, by performing penance in the Kamaripa.* Similarly if
anyone elseperforms Tapa at Kamaripa, will always be success-
fulin his mission. It isa Mahapeeth and Mukti is given to
everybody who leaves his body here.§ At Kamarzpa there is
Yoni-symbol representing the goddess* and is considered the
best place for pilgrimage in the world as the ten Mahdvidyas
also stay here. One should _jgo ‘there and worship the goddess
with devotion to attain both-wordly enjoyments and final
salvation.
Bhagavalt Gita:
It is a part of Mahabhagavata Purana? and deals with
the philosophy of Sakti cult. Devi herself taught it to Himalaya,
her father. She revealed herself before her father by disclos-
ing that she is none except Brahman i.e. Final authority and
enjoying everbliss. Sakti is associated with Siva and is all
knowing. Seeing her Virdtswaroopa, a fearful form, Himavan
was frightened and requested for a charming appearance of
the goddess® and then saw her beautiful form. She preaches
the cult of Bhakti, the only and the best solution for the
attainment of salvation.!° Here it can be compared with
Mahabhagavata Chs. 12; 76-78.
Ibid. 12.11; 29 31.
Ibid. 12,42-43.
Ibid. 12.29-31; 76.35-36.
Ibid. 12 35-49;56.2.
Ibid. 76.19-20; 71.22-29,
BLS
ake
SU Ibid. Chs. 1°-19.
Ibid. 15.16-19.
Ibid. 15.22-35,
S90
. Ibid, 15.60-72.
 146 Sakti cult in Ancient India

Bhagavadgita, where Atman is said to be of the nature of Cit

(conciousness) and pure and free from birth and death. Atman
is one only,? and resides in all the bodies. Devi Gita praises
the Jnana, and also describes in detail the science of embryo-
logy. Devi says here that all this world and the so-called
enjoyments are not true like a dream. One should be whole-
heartedly devoted to the goddess, to be freed from worldly
bondage. She as Sakti is pervaded in everyone and from time
to time she helps them in wining the war between good and
bad.‘ Here we can see that the author has borrowed the
ideas and the words, even the verses from the Bhagavadgita.5
The Mahabhagavata Purana also identifies Durga or Para
Saktz with Brahmans She is present in whole of the world in the
form of all gods. She is having the Sacchidannda form? and is
known only by the Vedas. She is the progenitor of the worlds
and the beings and She makes the world to be illuminated by
her own lustre.® She is cit Sakti, Spanda Sakti and Maya.®
She is the only authority to “give'salvation to all the beings
and is the presiding deity of the Mantras. Though called
Mila Prakyti she is identified with Brahman and is the instiga-
tion of all the agencies of creation, preservation and destruc-
tion of the world. She may be called in this form as
Jagdamba, the world Mother." The author throughout the
text calls her as Purna Prakrti, who divided herself in five
modifications, viz. Ganga, Savitri, Durga, Lakshmi, and
Saraswatt.!2 Even Siva himself surrenders before her by saying

I. Mahabhagavata P. 16.3-6, 14.

2. Ibid. 17. 1-31.
3. Ibid. 17.32-51; 18.12; 31.
4. Ibid. 18,17-20.
5. For example see the verses 18.38-40; 43 with Gita verses 9. 29, 30, 27.
and I8.65.
6. Ibid. 1.29; 35; 46; 2.17; 5.18; 11.3; 21-26.
7. Ibid. 1,31. 40-41; 3.13-14.
8. Ibid. 1.25-27.
9. Ibid. 1.34; 5.27; 43.39-40.
10. Ibid. 2.17-19,
11. Ibid. 3.1-4: 26-31,
12. Ibid, 3.26; 5.1,
 147

that she is an independent sovereign power,! with nobody to

check her. She in the form of Mohini, attracts everyone,
including Siva and Visnu. Her name is Mahdakal? and Her abode
is called Paramapada, given to her devotees only.®
In the Mahabhagavata Purana, Sakti first of all, as Sati, is
the wife of Siva.t 1’o destroy the sacrifice of Daksa, she became
Kals® and burnt herself in the sacrificial fire, and in the next
birth she was called Uma, Girija, Parvati®, as the daughter of
Himvan and Menaka. She is the wife of Sivaand his permanant
associate in the form of Ardha-nariswara.® At the time of creation
she is Prakrti, while in the Pralaya period and as a controllor
of the world, she is Brakman.® As an independent goddess, she
is called Durga. the manifestation of her Brahman aspect.®
When she killed the demons, Canda, Munda, Sumbha, Nisumbha,
and Raktabija etc., she is called Kétyayant’® and Ambika. In
Dodpara age to destroy the demons and to help the Pandavas,
Devi incarnated herself as Krsna.t' As the fulfiller of the desires
of her devotees she is called Kameswari, the presiding deity of
Kamaripa, also known as Kamikhya.? The Purana deals mainly
the three manifestationsofDevt, first as daughter of Daksha,
Sati; second as wife of Siva—Girija, Uma, and Parvatt; and third
as Krsna and last of all identifies all these, with Para Sakti or
Para Brahman, whose grace is enjoyed by the beings all over the
universe.

1, Mahabhagata P. 8 89-90.
2. Ibid. 20,34-36.
3. Ibid. 48.21-22.
4, Ibid. 3.7-8; 4.24-27.
5. bid. 8.46-53; 101-106; &.22-13; 33-37; 77-80; 56.23.
6. Ibid. 22.57-58.
7. Ibid. 29.14; 81;10.
8. Ibid. 43.30-39.
9, Ibid, 1-40-55; 2.5-5; 43.41-45.
10. Ibid. 44.9-16; 52.10.
ll. Ibid. 55.1.
12. Ibid. 56.17-26; 76.15-I9.
 CHAPTER IV

A REVIEW OF THE TANTRIC SAKTI-CULT

The Tantras :
The word Tantra is derived from the root Tan meaning
to draw out, or to spread.? The significance is clearly brought
out by the words like Tantu; what is spun out like a thread, a
strand, and (Tana) the body, in which the spirit has spread
out or revealed itself. Tantra stands for ritual in general,
the artof religion, to which every religion of the world,
ancient and modern is associated with one form or. other.
We can say that ritualism has been the body (Tanu) in which
the spirit of religion has most commonly manifested. As
there is no smoke without fire, it would be in order to say
that there is no ritual without religion, and wherever there
is ritual, there is Tantra.
The Balanced Indian-opinion through the ages has always
given a high place to Tantra. The word Agama, which stands
indifferently for the Veda and the Tantra? has ‘been adopted
by common consent for indicating authoritative tradition.
Kulttka Bhatta, the celebrated commentator on Manusmrti does
not step outside the pale of orthodoxy when he asserts that
Sruti is two-fold, Vaidika and Tantrika.? Lord Srikrsna in the
Bhagavata Purana speaks that religious practice or Avara is of
three kinds, Vaidika, Tantrika and Misra (composite).4 The
1, Woodroffe- John, Shakti and Shata, p. 50.
Kasika Vrtti (7.2.9).
Shukla (DN) Pratima Vijmana p. 113.
Dasgupta, S.N. Philosophical Essays, p. 151.
2. Sastri H.P.—A Catalogue of Palm leaf and Selected
Paper Mss,
Durbar Library, Nepal, Vol. II, p. 69.
3. Kulluka Bhatta’s cemmentary on Manusmrti. 2.1.
Harita’s words quoted by Kulluka Bhatta.
Kularnava Tantra—2.140.
4. Bhagavata Purana XI.27.7. Mahabhagavata P. 8.77,
 149

generality of Hindu observance to-day could only be classi-

fied as Misra, so inextricably are the Vaidika and Tantrika
elements mixed up init. The Veda and Tantra do indeed
constitute the warp and woof of Hindu thought and usage.
Antiguity of the Tantras :
The tantras have been in prominence at a later date
than that of the Vedas is accepted by all.!Though the Tantras
claim their origin from the Vedas,* But the Tantric form of
Sadhani probably came into special prominence when on
the one hand, the elaborate details enjoined by the Vedic
sacrifices, taking a long-time to be performed, could not be
accomplished by the people of feeble attainments, and when
on the other, the Upanisadic method of acquisition of tran-
scendent knowledge surpassed the intellects and equipments
of the common people.? The Puranas were at this time preach-
ing the Bhakti cult in order to’ place before the masses an easy
method capable of being graspédand followed by all. Then
the tantras offered themselves torthe people, containing within
them the essentials of ,.Vedic,,sacrifices and oblations, the
essence of the monotheisti¢ philosophy of the Upanisads, the
Bhakti cult preached by the Puranas, the Yoga method pro-
pounded by Patafjati, and the Mantra element of the Atharva
Veda.4
According to Carl Clemen§ ‘‘Tantra means literary
production dealing with religion, philosophy and natural
sciences and is of a later date than the Vedic literature.” In its
narrower acceptation it means the writings, which treat in a
certain way, of religion, ritual, conduct of life, medicine, magic
etc.® The history of the Tantras goes back to the 7th century
1. D.N. Bose and Haldar, Tantras ;: their philosophy and Occult Sec-
rets,p. 2.
Brahma (N.K.), Philosophy of Hindu Sadhana, p. 274.
Mahanirvana Tantra, IX.13.
ponBrahma (N,K.), The Philosophy of Hindu Sadhana, p. 247-75.
Carl Cleman. Religions of the world, p. 125.
an Varahi Tantra : quoted by Sabda Kalpadruma.
Chakravarti (C.), Tantras—Studies on their religion and literature,
p- 2.
 150 Sakti cult in Ancient India

and come down up to 19th. According to Farquhar the period

ranging from 500 A.D. to 900 A.D. is called a Sakta period.
It is a period when Saktism was prevalent in India and the
works like the Puranas, Upa-purdnas, sectarian Upanisads as
well as the old and important Tantras, were written.2, Ortho-
dox people attribute a divine origin to the Yantras and thus
claim for these a hoary antiquity. While some of these Tantric
works may be fairly old, but all the tantric works cannot
be supposed to be so. We may agree with Cintaharan
Cakravarti about the date of the Tantras,? when he says, that
as a matter of fact no particular age is possible to be assigned
to the Tantra literature, which took a long range of time to
develop. In reality the age of each individual work has to be
determined on the basis of the available evidences, both
internal and external’.

Though the worship of the goddess, is amplified in the

Itihdsas like the [Link] in the Puranas, still the most
extensive exposition is found only in the Tantras. It is called
Tantra because it gives us extensive: knowledge relating to the
Tattvas and the Mantras, and leads us to salvation.4 The special
feature of the Tantras is that these are open to the persons of
all castes and sexes and are not subject to restrictions of the
Vaidika religion.
Let us not accept for a moment the facile theory that
the Vedas and the Tantras conflit with one another. They do
conflict, if at all,in the same manner in which Sruti and Smyli
conflict, and in which the Vedas and the Puranas conflict. The
Veda is definitely supreme and eternal and if anything
conflicts with it, either it must be explained or given up. The
Veda is the world as idea in the cosmic mind of the creation,
and the Tantra is an amplification of the Veda.

1. Farquhar—An outline of the religious literature of

India, p 260.
2. Chakravarti, Cnintaharan The Tantras—Studies on
their religion and
literature, p. 19.
3. Woodroffe John, Shakti and Shakta,
Dikshitar, V R. ‘Lhe Lalita Cult, p. 83.
 15k

Sakti :
The supreme deity of the Yantras is known as Sakti,
inseperable from Siva. Sakti and Siva are not two or double
stars, but are ultimately one and the same. These are the
two! modes of the manifestation of the eternal and infinite
Brahman, as Purusa and Prakgti (but not that of Sankhya)
i.e. Mother and spirit, whom the Tantras describe as Siva and
Sakti?
Tantras hold that Siva and Sakti are inseparable like heat
from fire, whiteness from milk, sweatness from sugar, lumino-
sity from light, and weight from natural bodies.® It is the Sakti
in the Tantras which is said to have brought the universe into
existence,! She governs the universe and overwhelms us with
wonder and awe. In other words it can be said that Sakti
denotes Brakman and His divine energy, glorifying the mother
aspect of the God.
1. Sakti is the reverse/of tht Concept of Siva who is Sthanu,
and immovable. In one fespect, it is the concept of Divine
Energy in its static aspect,. motionless, inhert, and without
agitati on; whereas , Sakti is the coticept of Divine Energy in
its dynamic aspect.® Sakti is the personification of the Divine
that
Energy that has brought the universe into existence; and
preserves it from disruptive forces. In other words, Sakti is
the creative and preservative energy of Brahman.®
that lie
2. Siva is the emblem of the destructive forces
is the fullest concep -
dorment in the universe.’ Goddess Sakti
i.e. as Creator, Preserver,
tion of Brakman in all its aspects,
mode of Divine
and Destroyer of the universe.® Creation is a
sustain s the univer se that binds
existence, and Divine energy
Again destru ction is also an aspect of
the atoms with atoms.
1, Mah&nirvana Tantra. 1.16.
Philosophy, p- 74.
2. D.N. Bose and Haldar, Tantras ; Their
3, Sakti Sangam Tantra—Kali Khanda, 1.22; 93.92.
4. Mah&nirvana Tantra, 4.10-11,
5. Ibid. 4.35-34.
6. D.N. Bose & Haldar, Tantras, p. 86.
7. Mahanirvana Tantra, 4 33-31.
8. Ibid. 4.35;5.1.
 152 Sakti cult in Ancient India

Divine enery that goes hand in hand with the creative energy.
Thus the creative, preservative and destructive forces are but
the three aspects of Divine Energy that exists in Brahman.
Maha Sakti is the complete perception of Brahman with the three
Gunas—Sativa, Rajas and Tamas, and it is the personification
of the creative, preservative, and destructive forces of the
universe.?
Sakti is also the power of every God like Indra, Visnu etc.,
in other words, she manifests herself as Sakti, power, force, or
energy in everything and in every being. This universe is the
manifestation of Sakti.2 Now this is the concept of the Sakti
conceived in the Tantras. A Sakta worships Brahman as Sakti or
as He appears through the manifestation of His Divine energy,
conceived in the Tantras as Mahasakti.2 God alongwith his
Divine energy or attributes (which alone reveal us His exist-
ence), conceived as Mahasaktéor the fountain head of all
energy, is perhaps the most profound philosophical concept of
Brahman, preached in the Tantras.

Kalt, the goddess of the Tantras:

The svartipa of this Mahagakti has been revealed in Tant-
ric texts, in the Dhyana mantras of Kalikd. The Mahdanirvana
Tantra says that She is the great progenitor of the minutest—
and biggest things in the universe, and both the animate
and the inanimate beings. This universe is begotten of Her
free will, who is the beginning of all. The Vidyas and the
Trinity, all owe their existence to Her. She is cognisant
of the entire universe but none in the universe knows Her.4
She is Kali, Tara, Shoda§i, Bhuvanejwari, Dhiimavati, Bagala,
Bhairavi, Chinnamasta, Mataiigi and Kamala. She is surroun-
ded on all sides by the gods and goddesses. She is at the same
time the grossest and subtlest matter. She is devoid of all

1, Devi Bhagavata I.2.5-8.

2. Pranatosini—p. 1079.
3. Sakti Saigama Tantra—Kali Khanda 2.41; 11.
4. Mahanirvana Tanira 4.10-13,
 153

dimensions and yet takes various forms. For the fulfilment of

the desires of the Sadhakas,! She assumes various forms. She
appears at times to destroy the asuras* and assumes four hands
and occasionally two, six, eight, ten or thousand hands. She
wears various weapons for the maintenance of Her world. She
is the great Mother, she being propitiated, all the gods and
goddesses are propitiated. She is Ananda itself, or a state of
eternal bliss which cannot be conceived by mind or words.
When Para Brahman or Maha Kala is desirous of creating the
universe, the objective world emerges from Him through the
centres of realisation or cakras. He is ever-existence, pervades
all and resides in all. Mahasakti is a Mahayogint connecting
the links of creation, preservation and destruction and at the
will of the Mahakala, She creates the universe, preserves it and
destroys it with all its animate and inanimate objects.? The
destructive force also is one of Her aspects, as She destroys
Mahakala at the time of pralaya, and She is called Kali.4 She is
worshipped as Adya, being the beginning of all. After Mahapra-
laya She alone remains as Tamasor Avyakta Prakrti in a state,
inconceivable by words ‘or mind: Though formless, She
assumes various forms; though without beginning, She is the
origin of all,5 and She is said to be the Great Creator, and the
Commander of all.
The Tantras are unanimous in describing Her, as in a
state of eternal bliss and playing in the bosom of Siva. Her
feet do not rest on anything except the breast of Siva. She
resides in the cremation ground, where all the worldly objects
are being reduced to ashes i.e. their seed stage. By Her inde-
pendent will she begets the universe with all its diversifica-
tions, and again sucks them to Her breast in the twinkling of
an eye. Unobstructed is Her motion and multifarioas is Her
disport. She is black in colour which means that all contra-
1. Mahanirvana Tantra. 4.16-18.
2. Jianarnava Tantra —16.3-30.
3. Yogini Hrdaya 199, p. 301.
Mahfanirvana Tantra 4.30-32.
4. Sakti Sangama Tantra—Tara Khanda, 36.19-I2.
5. Mahanirvana tantra, 4.34.
6. Yogini Hrdaya 114, p. 223.
154 Sakti cult in Ancient India

dictions like black and white, cold and heat, possible and
impossiblc, birth and death, merge at Her feet, and all distin-
ctions disappear. She is sitting on a corpse which means that
she exists in all inanimate objects. She has got terrible teeth
yet She is conferring boons to all. She is open mouthed aah
yet is most affectionate of Her children,? bearing as in Her
bosom all their belongings, physical, mental, and spiritual.
She has a laughing attitude, yet engrossed in wielding the
nae
rible Spirit of Time. She possesses three eyes with which She
can peep through the immeasurable Present, Past and Future.®
She carries in one of Her hands a skull, the receptacle as
the Unseen and the seed of the universe. She bears in
another hind acutting instrament which breaks the seeds
and puts them in full bloom in the form of the universe. Her
hair is dishevelled, i.e. She is beyond all bondage and Her
outspreading tongue lusciouslyysucks the blood coming out of
the either corner of her fearful mouth. She wears a necklace
of letters which are not other fhan the Matrka Saktis, which
constitute the universe and give. ita,shape. She is also descri-
bed as being in a destructive mood standing on the bosom S
the Siva with a garland of several heads around Her girdle, in
the cremation ground resounding with the howling of jackals.
She is neither the knower nor the non-knower. She is Ananda-
mayee where both positivity and negativity meet. Kaliki sad
Anandamayee as She has been called, resides in the heart of Maha-
kala (the Eternal Time) at Her independent will and appears
as Mahakali, Mahalaksmt and Mahasaraswati® to fulfil Her sport
of Creation, Preservation and Destruction. She herself mani-
fets as these Goddesses and absorbs them in Her at
the seedee
universal dissolution. She is Herself the Maker of the universe
and its constituent.6 She is therefore worshipped in both
1. Bose and Haldar—The Tantras, p. 202.
Alain Danielou—Hindu Polytheim, p. 273.
2. Kali Tantra, p. 71.
Mahbanirvana Tantra 2.4.
3. Alain Danielou, Hindu Polytheism, p. 271.
also Kali Tantra qnoted in the aforesaid book, p. 462.
4. Sakta Pramoda, p 27.
5. Mahanirvana Tantra 4.29.
6. Ibid. 5.137-140.
 155

the aspects, viz. as the bestower of all the possessions of life

and also as the mighty Sakti that gives us Kaivalya! i.e. oneness
with Brahman. Thisis all about Kali, the goddess of the
Tantras.
Dasa—Mahdioidyas.
The more usual classification of the goddesses, however,
is, as the Mahd-Vidyds. These are held to be ten in number, and
the number being probably selected to match the ten chief
incarnations of Visnu. These are called Mahavidyas as sources
of all that isto be known.2, These are the most important
deities of the Tantras. They have all different attributes, and
are thus designated? :—
1. Kali (sometimes called Syama), is black in colour, and
fierce in character.
2. Tara, is a benign manifestation.
3. Sodasz, the goddess as a. Beautiful girl of 16 (also called
Tripura).
4. Bhuvanesvari.
Bhairavi. sa Gat
oo Chinna-mastaka, a naked goddess holding in one hand a
bloodstained scimitar and in the other she owns her
headless trunk.
Dhiimavati,
Bagala or Bagala-mukht
ak
eeMatangi.
10. Kamalatmika or Kamala.
Of these the first two are especially the Mahavidyas, the
next five on the Vidyas, and the last the three Siddha-vidyas.
As we have already discussed the chief of the Mahdvidyas viz.
Kali, now we give a brief description of the other Mahavidyds
in the above-said order.
1. Kalika Upanisad, 1.
Alain Danielou—Hindu Polytheism, p. 268.
3. For names see ‘Sabda Kalpa Druma—and Tantrasara, two lists are
these—one from Malinivijaya and another from Mundamala
Tantra. : ;
See also Sakti Sangamatantra—Sundari Khanda 1.101-102. {n this
list there are some changes. = ie
 156 Sakti cult in Ancient India

Tara:
In the Tantras she is a goddess, who leads to the other
shore.’ She, has a dual aspect, the one fierceful and the other
pacified aud luminous. She is also worshipped in Buddhism.
She is of dark blue complexion whereas Kali, already
mentioned is of dark colour.* Tara places her left leg on the
breast of Siva, who is lying like a corpse. She is of short stature
with a protruding and She has a terrible appearance as
dressed in tiger skin; and wearing on her neck a garland
of severed human heads. She is in the prime of her youth and
is adorned with pafcmudras. She is possessed of four hands and
her tongue is held out a bit and wears single braid of mat
ted hair on her head.3 The Rsi Akshobhya resides in her fore-
head. Her complexion is as effulgent as that of the newly
rising sun. She is three-eyed and stands in the midst of a
Sicmea pyret and the range of--her-teeth seems to be terrible.
She is laughing, engrossed in-her-emotion, and is decked with
Ornaments worn by the women..She takes her stand ona white
lotus in the midst of a wide expanse°of water.§

Sodasi:
She is the third Mahavidya.* and is as resplendant as the
newly rising sun. She is also three-eyed and holds in her
four hands noose, goad, arrow and bow. She is seated ona
pedestal comprising of Brahma, Visnu, Rudra, Iswara (Idra) and
Sadasiva and the alter on which she takes her seat is Siva him-
self. On the alter is Mahdkala with whom the Mahdvidya sports
in joy. She, the goddess of sixteen, is the power of Siva and is
ruling over the three worlds. She is identified with Tripurae
sundarz" also,
1. Alain Danielou—Hindu Polytheism—p, 273-277,
2. Pranatosini, p. 723.
Sakti Sangama Tantra—Kali Khanda 2.37.39.
PS_Tara Tantra —quoted in Kalyana-Sakti Anka, p. 224,
Kalyana ‘Saktyanka’ » pp. 224-226.
Alain Danielou—‘Hindu Polytheism’ > Pp. 464,
w
uAea Sakta Pramoda—p. 176-178, 18yu-181.
Pai
 15T

Bhuvanejvart :
She is the fourth Mahdvidyd, and is considered the con-
sort of Siva. She takes care ofthe three worlds and feeds them,
that is why she is called Bhuvanesvari.1 Her marvellous
radiance illumines the universe. The fruit in her hand shows
her as the giver of the fruit of actions. She possesses a crescent
on her forehead and a crown over head. Her breasts are full
and surcharged with milk. She is three-eyed and her face is
ever lit up with smile. In her two hands she holds the noose
and the goad and in the other two the pose of granting boons
and assurances to her devotees.?
Bhairavi or Tripura Bhairavi :
The fifth Mahavidya> Bhairavi is reddish like the morning
sun. She is dressed in a silken cloth and wearsa garland of
heads on her neck. Her breast is anointed with Sindira. In
her four hands she holds a rosary of beads, a book, and the
poses of granting boons and assurances. She has a cresent on
her forehead, Her three eyes are as beautiful as red lotuses,
and there is a bejewelled crown over her head. A mild smile
plays on her lips.4 As a goddess she is Tripura Bhairavt while
as a Mahavidya she is designated as Bhairavi only. This isa
benign manifestation of Sakti and is considered as the giver of
knowledge.®
Chinnamasia :
The Sadhaka should concentrate his mind on a pure and
fully blown lotus in the region of the navel. Within it is the
solar region as red as hibiscus and surrounded by three lines,
viz., Sattva, Rajas and Tamas.® Within that region is the god-
dess Chinnamasta, who is as effulgent as tens of millions of the
suns together. Her mouth is expansive, terrible to look at,
with tongue emitting out. The Goddess is drinking the blood
1. Alain Danielou—Hindu Polytheism. p. 279.
2. Ibid. p. 464.
Sakta Pramoda, . 203, 207.
3. Bose and Haldar, The Tantras, p. 206
4. Sakta Pramoda, 260.
5. Ibid. p. 262.
6. Idid. p. 228.
 158 Sakti cult in Ancient India

that gushes forth from her throats. Her hair is dishevelled

and beautified with many varities of flowers. In her right
hand she holds a cutting instrument and wearsa garland of
human heads, She is naked and fearful in appearance. Her
right leg isin front while her left leg isa little behind.
The Goddess Chinnamasta wears a garland of bones anda
serpent in the shape of a sacred thread. She is on a standing
posture on Rat: and Kama who are in the attitude of sexual
embrace.? Her appearance is that of a woman of sixteen
years with heavy and rising breasts. On the left and right
hand side of the Goddess are two nayikas called Dakini and
Barnint.2 They also drink the blood streaming out of the
Goddess. Barninit is red in complexion, naked and with
dishevelled hair. In her left hand is the severed head of a
man, in her right hand a cutter and she wears a sacrificial
thread made of a serpent. She is of a glowing splendour.
She is also of sixteen years of -age and bedecked with various
ornaments, and a garland of bones. The effulgence of Dakini
on the left side of the goddess is like that of the sunat the time
of the termination of the Kalpa; resplendent like fire, and her
matted hair sparkle like lightning. This Dakint is of three eyes,*
her rows of teeth are white, face looks terrible, in view of her
frightful teeth and her breasts are heavy and prominent. This
Dakini is of very fearful countence, of dishevelled hair and
nacked. Her protruding tongue is big. She puts on a garland
of human heads on her neck, and holds a human skull in
her left hand and a cutter in her right hand. She also quaffs
the blood gushing out in another stream from the neck of the
Goddess. Both Barnini and Dakini are serving the Goddess.
Dhiimavati :
Dhiimavati is pale in complexion, ever moving stern
and of tall stature. Her cloth is also dirty, her hair disorderly
and colourless, she is without teeth and her breasts are hang-
1. Sakta Pramoda, p. 225.
2. Ibid. p. 227.
3. Ibid. p. 229.
4. Ibid.
5. Sakti Sangama Tantra—Tara Khanda, 30,23-24,
 159

ing. She is in the garb of a widow! and rides a chariot over

which sits a crow. Her two eyes are stein without sight of
tenderness. In one of her hands she has a winnowing fan and
her other hand is in the attitude of granting boons Her nose
is big, and the body and eye crooked? She is afflicted with
hunger and thirst, of terrible mien and ofquarrel some nature.
She is the goddess of poverty, frustration. despair, and is
gernally identified with misfortune.?
Bagala :
The Goddess Bagala‘ is seated on a throne, placed on an
altar beset with gems, in a mandapa bespanzed with gems and
in the midst of an oceanof nectar. She is of yellow countenance
and puts on a yellow cloth and is adorned all over with
garlands. The Goddess holding the tip of the tongue ofthe
enemy in her left hind, belabours him with a mace taken up
in her right hand. She has twov-hands and is covered all over
in yellow.®

Mataigt:
The Goddess is of dark complexion® with a crescent on
her forehead, and having three eyes. In her four hands she
holds the sword, Khefaka, noose and goad. The Goddess is
seated on a throne made of precious stones.

Kamala :
The complexion of the Goddess is as bright as gold.?
Four elephants resembling four hillocks of gold are coronating
the Goddess by holding four pitchers containing nectar with

Todala Tantra, Patala 1.

Alain Danilou, Hindu Poiytheism, p. 465.
$akta Pramoda, p. 281, 287-288, 200.
Sakti Saigam Tantra Tara Khanda 30.25-26.
Satka Prameda, p. 307, 309. 310-311.
tO
Oe
SS)Ibid. p. 335, 337.
Sakti Sangam Tantra Tara Khanda. 30.22b-23.
7. Ibid. p. 355; 357; 361.
Sakti Saigam Tantra—Tara Khanda 30.21-22a.
160 Sakti cult in Ancient India

their trunks. In her four hands she holds two lotuses and’
shows postures of granting boons and assurances. Her head is
decked with begemmed crown, She is wearing a silk cloth
and is seated on a lotus. ~
Each of the goddesses worshipped by the “akias has a
Yantra, assigned to her, which is sometimes placed in the cen-
tre of a lotus-diagram. The Sri-cakra is a principal Yantra,
delineated in a diagram ofthis kind and then worshipped. It
is supposed to represent the orb of the earth, nine triangles
being drawn within the circle to denote the nine continents,
In the centre is the drawing of amouth, which is believed to
typify the female energy (Sakti) presiding over the circle.
According to some authorities, even the Sankaracarya was a
Sakti worshipper as he is known to have placed a representa-
tion of the $11 Cakra in each of the four monastries founded.
by him and Sri Cakra has also been described in his Saundarya
Lahari.?

The Yantras or mystic diagrams, are thought tobe quite

effective? in their operation: like the Mantras, and of course
a combination of both is held to be absolutely irresistible.
Salvation and supreme felicity in a future state is obtaincd by
drawing a six-sided or eight sided diagram and writing a par-
ticular Mantra underneath. Triangular, pentangular, and
nine-triangled Yantras are equally efficacious.

Kundalint Sakti Yoga :

According to Sivasamhita there are four kinds of Yoga:
Mantrayoga, Hathayoga, Layayoga, and Rijyoga. the Yoga through
the rousing of Kundalint Sakti is Laya Yoga, it means the pier-
cing by the Kundalint, Sakti of the six bodily centres or Cakras
(also called Padmas-lotuses).‘

1. Alain. Danielou Hindu Polytheism, p. 359.

2. Saundarya Lahari, V. 11. p, 52.
ed. Norman Brown, Harvard University Press, 1258.
3. Woodroffe, Shakti and Shakta, p. 513.
4. Siva Samhita V.14.
 161

Yoga means that process by which the human spirit (Fiva-

tmd) is brought into near and constant communication with,
or is merged, in the Divine Spirit (Paramatma) as the nature
of the human spirit is held to be separate from, (Dvaita, or
Visistadvaita) or one with (Advaita) the Divine spirit. The Saktas
are Advaitavadins,’ and according to them, identity of the two
(Jivatma and Paramatmd) is to be realised by the Yogi.

Kundalint, as Sabda Brahman :—

All the Mantras are supposed to be the manifestations of
Kula Kundalini, whichis a name forthe Sabda Brahman or
Saguna-Brahman in individual bodies. Kundalini believed to be
in the Muladhara Cakra® (or basic bodily centre) is ‘the cause of
sweet, indistinct, and murmuring Dhvani, which is compared to
the humming sound of a black bee. Thence Sabda originates
and being first i.e. Para gradually manifests upwards as Pasyanti,
Madhyama, and Vaikhart, (the spoken speech).* The substance
of all Mantras, being manifestation of Kundalini, is conscious-
ness (cit), manifesting as letters and words. The letters of the
alphabet, are called Aksara because they are the diagrammatic
representation, or Yantra of the Aksara,i.e. Imperishable Brahman.
This is realized, however, when the Sadhaka’s Sakti generated
by Sadhana is united with Mantra Sakti. The different aspects
of Devatas as presiding deities of Mantras are the manifestation
of the gross (sthiila) form of Kundalini, who is however extre-
mely subtle. ‘Mantra and Devata are thus one and are parti-
cular forms of Brahman as Siva Sakti.5

1. Campbell (J), Philosophies of India, p. 570.

Sarada Tilaka I, p- 12.
Matrka Bheda Tantra 3.4,
3 Yogini Hrdaya I.36-38; 40.
Vakya Padiya—Brahma Khanda 14t.
Siva Drshti—2.1-2.
Pratyabhijiia Hrdaya, 8. p. 18.
4. Prana Tosini, p. 76, 299. ee
5. Jfianarnava Tantra 13.46.
John, Woodroffe, Shakti and Shakta, p. 471.
162 Sakti cult in Ancient India

Nada-Bindu-Kala :
From the Sakala Paramesvara, who has been produced from
Saccidananda, issued Sakti; from Sakti came Ndda;} and from
Nada issued Bindu, the latter being perfected out of Ardhachan-
dra, issuing out of Nada and becoming slightly operative to-
wards ‘speakable’ (Vacya). The Bindu becomes threefold as the
Kamakala, or creative will. This triangle of Divine Desire i.e.
Kamakald is personified as the Great Devt Tripura Sundari.?

Six Cakras :
Out of the six bodily sakras; five lower ones are situated
within the spinal cord, a compound of grey and white
brain nerves. Muladhara is the lowest in the terminal, and in
a midway position in the perineum between the root of the
genitals and the anus. Proceeding upwards and controlling
gentitals is the Svadhishthana, Controlling the navel region i.e.
abdomen is Manipura, controlling the heart is Anahata and
controlling the throat-larynx isVisuddha. Between the eyebrows
is Ajna, the sixth Cakra, and. [Link] all in the cerebrum
is Sahasrara, a thousand-petalled lotus, and the highest centre
of manifestation of Consciousness in the body.’
These six Cakras or lotuses have respectively four, six,
ten, twelve, sixteen and two petals which are configurations
made by the position of Yoga-Nadis at any particular centre.
These Nadis are not those, which are known to the Vaidyas or
the medical sastras, but these are subtle channels (Vivara)
alongwhich the Pranic current flaws.* The six cakras have their
correspondences in physical body in the following nerve ple-
xuses commencing from the lowest, the Muladhéra®: The Sacro-
coccygeal plexus,the Sacral plexus, the Solar plexus (which

I. Jfianarnava Tantra 10.1-7.

Sarada Tilaka 1.7.
2. Ibid. 10 8.
3. Prana Tosini p. 851-857.
Bose and Haldar, The Tantras, p. 184.
4. Woodroffe, J. ; Sakti and Sakta, p. 410.
5. Ibid.
 163

forms the great junction of the right and left chains Ida and
Pinga'd with the cerebro-spinal axis) and Cennected with this
is the Lumbar plexus. Then follows the Cardiac plexus (Ana-
hata), Laryngeal plexus and lastly the Ajfa or cerebellum iden-
tified by some with the pineal Gland, the centre of the third
or spiritual eye. It has two lobes and above this the Manas
Cakra or sensorium consists six, the Soma Cakra, the middle
Cerebrum and lastly is the Sahasrara the upper Cerebrum. To
a great extent these localizations are yet tentative. The six
Cakras themselves are vital centres of consciousness, within
the spinal column.

Samadhi :
The Practitioners of this Yoga hold that it is higher than
any other system and that Samadhi (ecstasy) attained there-
by is more perfect. The Samddhi-of Laya-Yoga however is said
to be Savikalpa Samadhi, and that of Raja-Yoga is Nirvikalpa
Samadht.*In Mantra Yoga, worship and devotion predominate
and in the Samadhi of Mantrayoga the state of ‘Mahabhava’ is
attained, marked by immobilily [Link].? While in
Hathayoga, contemplation is made on the Light. |
In Hathayoga,when Samadhi, called ‘Mahabodha’ is attained;
respiration ceases and the Yogi is without any sign of animation.®
In Layayoga the Samadhi called ‘Mahalaya’ is attained; there
is no outer consciousness but the Yogi is immersed in the Ocean
of Bliss. In Rajayoga ‘Nirvikalpa Samadhi’ is attained; there is
Nirvikalpa or detachment (Vairagya) from the world correspon-
ding the four yogas. The Mantra, Hatha, Laya and Raja yogas;
all these are Mrdu (of high degree) and Para (Highest).
Mukti :
Not only the Mantra Yogi but also the Hathayogi avails
himself of the kundaltyoga for Liberation. The remaining two
Rajayoga or Jainayoga are termed as Dhyanayoga.*

Gheranda Samhita VI.17.

Sakti Sangama Tantra, Kali khanda, 1.129-130.
Ibid. 1.121-122.
yt
pial
oats Matrka bheda tantra 8 25-26.
164 Sakti cult in Ancient India
Thus there are two main lines of Yoga, namely Dhyana
or Bhavanayoga and Kundaltyoga. In Dhyana yoga, Smadhi is
attained through detachment from the world and meditation
leading to cessation of all the mental activities or the uprising
of pure consciousness unhindred by the limitations of the mind?,
This meditation is sometimes aided by auxiliary process of
Mantra or Hatha yoga (other than the rousing of Kundalini Sakti).
The degree to which the unveiling of conciousness is effected,
depends upon the meditative powers (Jnana Sakti) of the
Sadhaka, and the extent of his detachment from the world
Here isno rousing and union of Kundalini Sakti with the acc-
ompanying bliss and acquisition of special powers (Siddhz). In
both the Yogas bodily consciousness is lost, but there being no
union of the central bodily powers with the supreme conscious-
ness, the Dhyanayogi does not possess the particular kind of en-
joyment (Bhukti). There is certainly a difference between the
Bhukti of the Divyayogi and the*Virasadhaka, the latter has only
a reflection of the bliss on the physical plane—a welling up of
the true Bliss through the deadening coverings and trammels
of matter. The so-called Mukti of the Virasadhaka is only
figurattve. It is the Divya-yogi only who has both, Bhukti and
Mukti3 in his hand.

Patca Tattvas or Makaras:

Generally it is thought that in Vaméchara, woman plays
an important roll. But this is only partially true in the case of
those Sadhakas, who worship with Sakti according to Vamdachara
rites. But amongst the Vamacharis there are even Brahmacharis,
Sadhaka, and followers of the Wathas who never indulge in
this type of Sakti- worship. The Kalamukhas and the Kalavisas,
worship the Kumaris only upto the age of nine and the Brahma
Kaulas refrain even from wine and meat. Now this means that
this kind of worship is restricted to one section of the Vamac-

1. Mahanirvana Tantra 15.109-110.

2. Ibid. 14.112-114.
3. Ibid. 1.55; 4.39-43.
Woodroffe—Shakti and Shakta. p. 499,
 165

haris, namely the Vira class! while the Pasu and Divya classes
are prohibited performing it. There are still further restrictions
that a Sddhaka should perform this worship with his own wife,
(Svakiya Sakti) and it is only in the case when there is no wife
that he may take some other Sakti for the purpose of ritual
worship only.”
About the use of five Makdras in the worship, we can
very well say that it isa continuation of ancient Vedic usage and
nota modern invention. The Tanirikas have advanced an
argument about this Pafica Tattva Sadhand, that Siddhi can be
attained by means of those very things which are the causes of
men’s downfall. The Tantra says that the Paficha Tattvas are
of various types, viz. of real (Pratyaksha) type, substitutional
type (Anukalpa) and esoteric (Divya Tattva) type. As regards
the second, even a vegetarian would not object to ‘meat?
which isin fact ginger andpeoconut water for wine.* As
for the Esoteric Tattvas [Link] not material articles or
practices, but the symbols for Yogic processes.® In case of the
first i.e. the real Taétvas, the Tantras contain injunctions again t
unrestrained indulgence of flesh, wine and woman.®
A Sadhaka is to practise these rites, for gaining the high-
est object, namely the unification with Siva or God, leading to
emancipation. These are considered the initial steps leading
towards the finalgoal. The expression Pafca Makaras derives
its name from the initial letters of the ingredients used in
Tantric form of worship. This particular sect of the Tantrikas
holds that these Paftca Makiras constitute the very life of the
Tantras, without which they cannot achieve the spiritual end.”
1. Mahanirvana tantra 1.57; 51-56.
2. Ibid. 6.14.
M.B. Jhaveri—Critical and Comparative Study of Mantrasastra, p,
57-58.
3. Kularnava Tantra V.68.
4. Sakti Sangama Tantra—Kali Khanda 9.16-33.
5. Ibid. 9.16-17.
Pranatosini, p. 1049.
6. Kularnava Tantra : 2.117-18.
Mahanirvana Tantra 6.13-16.
Prana Tosin1, p. 1050.
7. Sakti Sangama Tantra, Kali Khanda 9.18:
 166 Sakti cult in Ancient India

Though outwordly these rites appear much abhorent, but

there is a great esoteric meaning behind these. All these,
wine, meat, fish and woman are objects of temptation and it
is very difficult to overcome them. Worship of a young damsel
as a goddess, and taking of wine for the purpose of concentrat-
ing his mind on the object of devotion only, is something
very difficult, and requires the training ofthe mind. The devotee
here has to relinquish his own desire and self and convert the
various pursuits of enjoyment into instruments of spiritual
discipline.
In case you have to take these in reality, the Tantras have
prescribed the Sodhana ceremony which means the purification
of all these five ingredients, before a devotee offers these to the
deity or he partakes himself. The Tantras deal in detail about
the purification of the Makaras! as well as of the heart of the
Sadhaka. As we cannot offer anything with an impure heart to
the deity, who is the object of. [Link], so we must purify
everything and offer it without any selfish desire.
Esoteric meaning of the five’ Makaras is like this:—
1. Madya—the nectrine stream that issues from the
cavity of brain, is called Madya or wine.?
2. Mansa: By this term we mean the control of speech
_-which is only possible in case of the Yogis.8
3. Matsya: By fish we mean the system of respiration,
drawn in and sent out. So the worshipper of fish means
one who has controlled his vital breaths, this is called Prana-
yama.* :
4, Mudra: It means the Residing place of soul in the
body, and one who acquires the knowledge of this charming
soul is the worshipper of Mudra.®

1. Prana Tosini Tantra p. 1042.

Mahanirvan Tantra 6.1-16.
2. Prana Tosini Tantra, p. 1041.
3. Ibid. p. 1042. Agama Sara.
Chakaravarti, C.. The Tantras, p. 41.
4° Agama Sara.
5. Ibid.
 167

5. Maithuna : she most important of all these is the practice

of Maithuna. It is observed like thus: ‘‘Co-habitation is at the
root of creation, preservation and destruction: It is regarded
as a great principle in scriptures and it achieves all ends and
confers the most difficult knowledge of Brahman.t The meaning
of Maitnuna here is the recitation of the various attributes of
God, or unification with the God.
Thus we can say that this Pafich-makara worship is
not at all corrupt in spirit as it is supposed to be. The
object is very high and these are various instruments of spiri-
tual discipline.?
Philosophy of the Sakta Tantras :—
The Sakta Tantras hold that the Supreme Reality is Para
Sakti. That Sakti, before the manifestation of the universe
and the souls, remains ina state of Quiesence or Repose,
devoid asit were of the light of self-reflection implied in
the nature of Chaitanya. The~unmanifest universe remains
then absorbed in Chaitanya. This-pre-creative state of Supreme
Sakti is beyond the so-called Para Vak of the Yogins, which is
the universal Matrix arid’from’‘which the Vedas and the
worlds emanate.4
This transcendent Sakti is co-eternal and_consubstantial
with Para Brahman which is ineffable, indescribable, unlimited
and immeasurable.5 Only with the grace of the causal Sakti
or Mother of the worlds, this abovesaid transcendent state
can be reached. Hence the Tantras say that every form of
spiritual discipline is a sort of propitiation of the universal
power.®
The Para Sakti on this eternal plane hasan eternal vision
of this eternal universe, not as an object outside of itself but
1, Prana Tosini Tantra, p. 1343.
Dikshitar. Lalita Cult p 79.
2. Ibid. p. 982.
Chakravarti (C ), The Tantras—Studies of their religion and _litera-
ture. p. 42.
3. Saraswati Bhawan Studies, Vol. X, p. 22.
4. Vakyapadiya of Bhartrhari, p. 1-6, Part I, Brahmakanda.
5. Mah&nirvana Tantra, 3.6-9.
6. Saraswati Bhawan Studies, Vol. X, p. 23.
 168 Sakti cult in Ancient India
as its very self. This eternal vision is therefore a. self-
vision of Sakti beyond the limitations of time, space and
causality and isa state of Perfect Quiet and Peace. The
Para Vak or Para is synonymous with the equilibrium of Siva
and §akti.1 The Supreme Sakti, as one with Siva, transcends
all Tattvas and as differentiated from, is the source of all
Tattvas and is identical with them. In its later aspect it
is the eternal matrix of the worlds and is of the Essence of
Joy.?
Hence the Sakti has a double aspect; and in one it
is
identical with Siva? At this stage Siva atone shines. There is
another aspect, in which the Tattvas, the universe made of the
Tattvas and the Devatas appear from it, both simultaneously
and successively.* Saktism advocates a position interme
diate
between absolute monism and qualified monism. Siva is the
static Absolute, Sakti is theyconscious energy of Siva who
creates the world through Sakti.
Siva and Sakti as Brahman;) are inseperable and non- .
different from each other.§,-Saktieois the supreme energy
( Para Prakriti) of Siva, the ‘supreme self.? It is cons-
cious, omniscient and the fountain head of all powers.8
It is the source of all knowledge It is both, subtle and
gross, manifest and unmanifest, formless and multiform.® The
Sakti creates, preserves, and destroys the world at the mere

1, Prapaficasara Tantra 2.43.

Brahma (N.K.), Ibid. p. 286.
2. Sakti Sangama Tantra; Kalikhanda 1.98-99.
3. Ibid. 1.102-103.
4. Saraswati Bhavan Studies, Vol. X, P. 29.
Sakti Sangama Tantra, Kalikhanda, 1.112-116.
5. Maha Nirvana Tantra 4 25-29.
2 Sakti Samgam Tantra, Kali Khanda, 2.11,
7. Maha Nirvana Tantra 4 10.
8. Ibid. 4.14,
9. Ibid. 5.10-15, Kali Tantra 9.22.
 169
r

will of Brahman. In other words Siva creates, preserves and

destroys the universe through his Sakti.2
The Brahman pervades the whole world and it depends
upon him. All the things are real with the reality of Brahman.
He is menifested in the world® and creates it through his
energy (Maya),* i.e. his Prakrti. It isimbedded in Sakti
his supreme concious energy. Though Sakti is Suiedaiai
it assumes diverse forms through Maya. Thus Saktism Piss
bines absolute monism with the Sankhya theory of evolution.§
The Brahman, however, can be approached not merely
as the Lord Parameswara, but also as Parameswari, the Supreme
Sakti. For she is none else but Himself in another pose.
“Thou art the Pard Prakgti or Brihman, and from thee .
has sprung the whole universe, O Siva, it is mother.’® She is ;
the matrix of all that exists : Whatever there isin this
world of things, with and~-without motion, from Mahat
to an atom, owes its origin and is dependent on thee.”
It is said in the Tantras that for the help of the wor-
shippers, the good of the world, and the destruction of the
Danavas, she assumes various forms.® And it goes on to pres.
cribe the best mode of worship, a swift course of Sadhana for a
man to effect his liberation from ignorance and achieve union
with the Supreme consciousness, that is she. She manifests
herselt multitudiously and sports in the richness of her creation
from a million centres of enjoyment. By a progressive identi-
fication of his own consciousness with larger conciousness of
the world Mother, the Sidhaka participates in the Lila, has a
joy of things and in that very process of self-identification
and merger grows into the nature of the Divine Mother. All

1. Maha Nirvana Tantra 4.30-34.

2. Ibid. 4.23-27-
3. Ibid. 5.195.
4. Ibid. 14.127; 4.34; 5.19.
5. Sinha (J.N.), A History of Indian Philosophy, Vol. II, p. 746.
6. Maha Nirvana Tantra 4.10.
7. Ibid. 4,11.
8. Ibid. 4.15-16.
 170 Sakti cult in Ancient India

the elements that make for the sustenance, growth and luxu-
riance of life are drawn upon in their acme and used towards
this fulfilment.?
The Philosophy of the Tantras is a well-adopted reinter-
pretation of the doctrines, expounded by the Upanisads. The
philosophy is highly monistic in tone? and the dual aspects of
Siva and Sakti merge ultimately in an Inscrutable unity. An
identity in difference or unity in diversity has been the
last word of the Tantras. No difference has been shown here
between Jiva and Siva. Atman conditioned by Upadhis or
Maya is called Fiva, but becomes Siva, the moment it thinks
‘$ivoham’ 8i.e. I am Siva.
Atman is freed from those accidental attributes. In the
words of Siva himself, a Jiva is entitled to eternal emancipa-
tion when he is liberated from the bondage of Samsara, by the
force of self realisation. The» Tantras have touched the
keynote of the Avaita philosophy. by accepting identity bet-
ween fiva and Brahman, and have repeatedly stated in clear
terms that the highest form of Yoga is the attainment of unity
of Jiva with the supreme soul.§
The Tantras have always insisted upon the supreme
importance of Jana. Knowledge in its purest form is said to
be the only way that leads to final emancipation. It has em-
phatically been asserted that mukti is attainable only by Jnana
and not by any other means.* The Tantra have only voiced
the eternal truth of the Upanigads (4 4 grad), when it says
that Jiva once liberated is not born again.? Most of the Tan-
tras have exalted the supremacy of Brahmajfana in unequiv
ocal
terms. The Tantras have recognised two kinds of knowledge,

1. Pandit (M.P.), Studies in the Tantras and the Veda, p. 21-29.

2. Brahma (N.K.), Philosophy of Hindu Sadhana. p- 292.
3. Kularnava Tantra, 9.42.
4. Ibid. 14.7.
5. Ibid. 9.30.
Sakti Sangam Tantra, Kali Khanda 1.117.
Kularnava Tantra 1.105.
ae Tantra Raja Tantras 36.
 171

one derived from the dgamas and the other obtained from
spiritual experience.1 The Rudraydamala maintains that a
Tantric worshipper ultimately becomes the same as Brahman
through the help of Brahma-yjnana, and that there is no self-
elevating religion like Brahman-jiana2
The Tantras affiliated to the Sakta school have explained
the association of Sakti with purusa as the basic principle of
creation. The same truth has been revealed by Samkara just
in the beginning of his Anandalahart® :—
The mysticism of yoga, has also been dealt with elabo-
rately in the Tantras. The object of practising Yoga,as con-
ceived by Tantrikas, is to acquire the power of visualising the
Supreme Sou! within the limitations of the individual soul*. One
who longs for mukti is directed to think himself completely
lost in the all-pervading soul, and to a yogin, the world of per-
ception vanishes into the absolute.®
Quite in agreement with the Vedanta stand of point, the
Tantras have maintained @ial “aspect of Siva, namely saguna
and nirguna. It is said further that from saguna Siva, charac-
terised by sat, cit and Gnanda,..[Link] and from it evolves
nada and from ndda comes out bindu. The Tantras have shown
a sublime ideal of spiritual experience which isin a sense
different from all other forms of Sadhana.
Last of all we can sum up that the philosophy of the
Tantrasis a reconciliation of the Absolute Monism of the Upa-
nisad§ and the dualism or qualified monism preached by some
of the Puranas.®
Nature of the Tantric Sadhana :—
The Tantric Sidhand combines in it the elemens of Yoga,
worship, prayer and meditation on the identity of the individual
& the Absolute.” The Tantras accepted the monistic philosophy
Kularnava Tantra 1.109.
Rudra Yamala Tantra.
= Anandalahari—l.
Oho
Kularnava Tantra 9.30.
Sakti Sangama Tantra, Kali Khanda 1.130.
Brahma (N.K ), Philosophy of Hindu Sadhani, p. 275.
IO Sakti Sangama Tantra 1.56.
OP
172 Sakti cult in Ancient India

of the Upanisads, appreciated the value of worship and prayer

along with the Bhakti schools, and like the Yoga system, laid
great emphasis on the intimate relations between the body and
the mind.! They preached an easy and short method of spi-
ritual achievement, and sought to provide persons of all grade
of equipment with suitable courses of discipline.2 The Sadhana
contains in it, the elements of all the important forms of
Sadhanas viz. Yoga and Bhakti, mantra and Homa, and Jnana and
Karma. All these when combined, go to show that the Tantric
Sadhana is the synthesis of all that was good inthe various forms
of Sadhanas, and that is why its promise to its followers, of the
easy and speedy attainment of the end, is justified. The Tan-
tras promice to give to the Sddhaka not merely liberation
(mukti) but also enjoyment (bAukti), i.e. not merely final beati-
tude (Nisreyas) but also progress (Abhyudaya)* in the world.
It is through the efforts_of Sadhaka and the grace of
the spiritual guide (Guru) thatthe ‘Serpent-power (Kundalint-
Sakti) which generally lies dormeént at the foot of the spinal
column, becomes awakenedcandijoins the Absolute, who
resides in the Sahasrara cakra, i.e. the highest centre of the
cerebrum ® The word Kundalint Sakti is used to indicate the
spiritual power or Energy of the individual human being.
The most important feature of the Tantric Sadhana is that
the Tantras recommend the combination of Kriya and Bhavana
[Link] with imagination. Here it differs with Vedanta, which
prescribes that realisation can be had through meditation
(Bhavana) alone. The Tantras, though declaring the unity
of Jiva and Siva, differ from the Vedanta school, where the
Sivatva of Jivd is an established fact, while according to

l. Brahma (N.K.), Philosophy of Hindu Sadhana, p. 83.

2, Maha Nirvana Tantra, 2.20-22.
3. Kularnava Tantra 2.21; 36.
4. Ibid. 3.96.
6. Brahma (N.K.), Philosophy of Hindu Sadhana, p. 277.
See also footnote No. 8.
 173

the Tantras, the Sivatva(absoluteness) is to be attained through

Sadhana.
In the Tantras, special importance is assigned to
the Mantras.2 The deity is identical with the Mantra,
which is the infallible means of liberation. The Tantras beli-
eve inthe eternity of Mentra and designate it as Sabda
Brahman. The Bija mdnteas are not mere words, but are
a concentrated thought of great power,revealed to the Sadhaka
in the hour of his profound illumination. The Mantra Japa is
prescribed? for the attainment of the desired object.s
The Tantras lay great emphasis on Upasana, and this
seems to be derived from the Puranas. The worship of the.
deity, and the recitation of hymnsin honour of the deity, forms
avery important featurein the Tantras as wellasinthe Puranas.
The worshipper identifies himself in meditation, with the deity
he worships® and places beforé himself the fully blossomed
condition represented by the deity as the ideal to be reali-
sed. Here we see that according to the Tantras, the realisa-
tion of the identity between the Jivg and Siva, is the supreme
ideal.®
The Tantras recognise three distinct states of Sadhana
viz. Purification (Suddhi), illumination (Sthiti) and unification
(arpana), corresponding roughly to Karma, Bhakti and fana.’
The individual has to undergo various process in order to
purify himself. This purification isto be attained through
both, Bhivand (meditation) and Kriya, and through the har-
monious working of both, mind and body. The real worship
of Siva, is only possible by oneself, whose heart has also freed
from all impurities. The last stage is of complete surrender,

Kularnava tantra 9.43-

Brahma (N K.), Philosophy of Hindu Sadhana, p. 278.
Pe
oteMahanirvana Tantra 5.83.
4. Brahma (N K.), Philosophy of Hindu Sadhana, p. 278.
me Gandharva Tantra 8 1.
Sakti Sangam Tantra, Kali Khanda, 8.22.
6. Kalikopanisad.
Sakti Sangam Tantra—Kali Khanda, 1.130-131.
7. Brahma (N.K.), Philosophy of Hindu Sadhana, p. 280.
 174 Sakti cult in Ancient India

merging and unification. The iva Sakti is identified with Siva-

Sakti. In this stage, no worship, and no distinction is possible
but there is only Bliss, eternal and Infinite.?
The Tantras are really an epitome of all the Scriptures
of the Hindus, and contain within their compass almost all
the special characteristics of the various forms of Sadhana. If
Tantrism prescribes actions of the most rudimentary type and
seems to be very much particular about their infinite details,
it again, prescribes meditation on the identity of the indivi-
dual and the Absolute and thus reminds us of the high trans-
cendent philosophy of the Upanisads.* It prescribes different
methods and rules for the conduct oflife for the persons of diff-
erent equipments and capacities. It distinguishes three classes
of Sadhakas in order of merit, viz. the Pasu, the Vira and the
Divya.* The Pasu isa person who has not yet attained self-
control butis attempting to [Link] mastery over his passions
and impulses while the Vira is a Sadkaka who hasattained com-
plete self-control and does not forget himself, even in the most
trying and tempting circumstancés. He is not only allowed,
but is deflnitely instructed to, include, such things as wine,
meat, etc. as articles of offering to God,‘ while the Pagu is not
allowed even, to touch or to have sight of those things. The
method prescribed for the Vira or the Kaula is beset with dan-
gerSand is more risky than the holding of a snake or clasping
round the neck of a tiger. The Divya Sadhaka need not under-
go the trials that the Vira has to pass through and is allowed
to take substitutes of all material things in his process of wor-
ship. He does not require the help of external objects for
rousing his spiritual sentiments, and the meditative mood
emerges spontaneously in him. Apart from this class division
of the Sadhakas, the Tantras also mention the kaulacara, which
forms the highest stage, and which does away with all rules

Matrka Bheda Tantra 12.44; 3.39.

1. Sakti Sangam Tantra—Sundari Khanda, 2.186-137.
2. Brahma (T.K.), Philosopky of Hindu Sadhani, p, 290.
3. Mahanirvana Tantra 1-51-53.
4. Ibid. 1.57.
5. Kularnava, 2.122.
 175

and injunctions of the Sastras. For akzwula, there is neither

any vidhi nor any nisedha, neither merit nor demerit, and
neither virtue nor sin.!_ Each Saahaka have to follow his own
line of development, according to his capacities and suited
best to his attainments.”
The Tantric Sadhana came into prominence perhaps later
than the Purduas,although some of the Tantras might be dated
earlier than the Puranas. The philosophy of theTantras served
as the basis of the Bhakti form of Sadhana, inculcated by the
Puranas.2 There is so much similarity between the Pauranika
and Tantric teachings that it seems unjustifiable to regard them
as two distinct forms of Sadhana. The union of Siva and Sakti
(God and Goddess) of the Tantras are also mentioned in the
Purdnas.4 The eternal connection between Sabda and Artha,
and the regarding of S$abda-Brahman and Para Brahman as two
aspects of the Supreme Lord;-emphasised by the Tantras, finds
expression in the Puranas. ~The-doctrine of the identity of the
devotee is also mentioned withthe deity herself.5 In fact the
Puranas and the Tantras preach almost the same philosophy as
well as the same method of realisation and both emphasize the
importance of worship and rituals. Both these preach the cult
of Bhakti and last of all their god is also the same.
Thus we see that the Tantras give us a _synthesis
between the Upanisads and the Purdnas, by accepting the
philosophy of the former and the practical Sadhana of the
latter.

Mahfnirvana Tantra 4. 36-45.

Matrka Bheda Tantra, 14. 3-10.
torBrahma (N.K.), Philosophy of Hindh Sadhana, p. 81.
tg Sakti Sangama Tantra, Sundari Khanda 4.53.
Devi Bh. 7.15-16.
5. Kularnava Tantra 9.42.
 CHAPTER V

RITUALISTIC ASPECT OF THE PURANIC

SAKTI-CULT

The Vedas as an Authority of Dharma :

The Sakta Puranas hold the Vedas in high esteem in
the matters of Sadacdra and the ceremonies; and try its best to
establish their authority among the people.’ Devi Bhagavata
calls it ‘Veda Samhita? and claims to contain the essence
of the Vedas. It regards Sruti, Smrti and Purana as sources -
of Dharma and looks upon the; first as the highest authority.?
It says that ‘Sruti? and ‘Smrti?. are regarded as the two
eyes, and the Puranas as the heart. The presentations of
these three only should be taken’ as Dharma and in case of dis-
agreement among these three, Sruéi is the determining autho-
rity.* In the Purdnas there are certain matters, though derived
from the Yantras, regarded as Dharma, but one must not follow
them blindly. If the Tantra does not go against the Veda, it is
to be regarded as anauthority, if otherwise, then it should not
be considered authority on Dharma. Every Sastra, be it Smrti,
Purana, Tantra or any thing else, should be regarded as autho-
ritative, in case it is based on the Veda, and never otherwise.4
All those people viz. the followers of Kamacara, Pasupata, Linga
Dharin and the Vaikhanasa schools, fare outside the pale of the
Vedic Dharma and it is said that they all go to hell.5
1. Devi P. 1.55; 7.22.
Dbh. 1.1.16; 1.2.2; 1.16.15; [1.12.4 and so on.
XII.13.26; XII.14.26.
2. Dbh. XI.1.21.
See R.C. Hazra ‘Upa-purana Studies’, Vol. II, p. 92, 335.
. Ibid. XI.1.21-22,
. Ibid. XI.1.24-29,
ow
o
> Ibid. XI.1.29-31.
 177
While discussing the ritualistic aspect of the Puranic Sakti
cult, we have to bear in mind that it is of puritan style. The
worship consists of Puja, donations, sacrifices. Vratas, medita-
tion and pilgrimages to Sakti Pithas! The Puja is of two types,
one performed by the individuals? and second by the commu-
nity. The large functions were arranged to perform community
Pujd,like Durga puja in Navaratara, Amba Yajha and Ratha yatra
fair. For an individual Sadhaka, the Puraaas specifically pres-
cribe the codes of Sadacara. It is said that aman devoid of
good character is always a failure in this world and after-
wards. Saddcara is very much praised in the Purdnas.
To honour the authority of the Vedas, the Sakta Puranas
even prescribe the Japa of Gayatri Mantra, a Vedic Mantra.5 In
the performance of the rites and Homa, so many Vedic Mantras
are utilised, and a great respect is shown towards the Brah-
mines,> who are called Saktas; due to their observances of
Vedic rites.
Saktism—As a sect :
Devi Bhagavata Purana mentions many times the
different cults of Hinduism prevalent in that period.” While
it mentions Yogis, Vanaprasthis, ritualists, Dixits, performing
Tapas, devotees of Siva, Ganc§a, Sun, Visnu and many others.
Mention has also been made of the Saktas—as an important
cult of India, (asit has been indicated by its inclusion in the
list just after (Saivas). Sakti at that time was considered as
one of the five (Panchayatana) deities viz. Siva, Sakti, Ganesa,
Sun and Visnu.®
Sakti-worship was prevalent among the Kiratas.® Like other
cults—Saktism also included the Sudras,Mlechas, Yavanas Vratyas,
ladies, married-unmarried or widowed—as their sectaries.?°
Dbh. P. X1.8-13; XI.16.15-16.
Ibid. XI.16.17; 6.
Ibid. XI.13.26; XI.23.
Ibid. X1.23 24-28.
Ibid. XII.13.3-4.
Ibid. X1.24.96-98.
Ibid, 1.17.13-14. VII.39.26-30. XII.9.72-75; 93-97;
Ibid.
Dasakumara Charitam—I.57-58, p. $2-35.
SU
es
Fe
ChDevi P. 22,5; 24.19; 13.51b-52a.
rs
178 Sakti cult in Ancient India
Sometimes the opposition was also there of the cult
of Sakti, by the votaries of other sects.1 It is said that
Siddha-Yogisvara, not worshipping Sakti had fallen from his
elevated position. The Puranas give a long list of devotees of
Sakti which are generally the kings, or the celebrated perso-
nalities of Hindu mythology or history. Besides these the people
in general were also devoted to the goddess.”
Adhikaris of Devi-worship :—
The Sakta Puranas hold a liberal view about the position
of women and the Sudras, and allowed to perform the wor-
ship of Devi. It allows them as well as the Pukvdsas, Candalas
and others to perform the vows and worships connected with
Devi,® and even prefers a qualified Sudra to a worthless mem-
ber of any of the higher castes.4 Women and Sudras are dire-
cted to perform homa daily in a sanctuary (Math) or a kitchen
(Mahanasa) but never in a Kundai’
A man who is well-versed in Devt Sastras and has know-
ledge of the Mitr Mandala,though he may not be a Naisthika
Brahmachiri, is eligible for performing Devt-worship, no matter
whether he is a Brahman, or a Kshatriya, or a Vaisya or a Sudra.
A Devi-worshipper is to worship Sakti according to the pres-
cribed formula and not otherwise.* The person knowing Devi-
Sastras is honoured and respected by everybody.’
About the ugra from of Devi, it is said in the Purinas and
also generally believed that the devotee of the goddess
should have a strong heart, and while looking towards
the fearful appearance of Devi, he should not be frightened.
If he is successful in such a test put by the goddess herself,
he is rewarded by her grace, gets all the things desired and

1 Dbh. [Link]-8.
2. Devi P. 93.262-265,
Dbh. XII.9.59-63; VI.11.36-38.
3. Devi P. 12.51; 22.5-6; 23-24; 24.19; 88.4; 89.19; 91.1, 117.1-2,
Ibid. 6.40.
Ibid. 7.95; 41.4-5.
Thid. 121.5.
Ibid. 51.4-7.
es
i
bei Ibid. 34.3.
 179

help from the goddess. If otherwise, he may be punished,?

even upto the extent of mental derangement.

Devi Puja :
By the study of the Purayas, it is known that the goddess
was generally worshipped on the banks of the rivers, ocean,
or tanks, and people ordinarily constructed Devi Pratimds of
the clay.” In the Puranas only Daksina Marga was followed,
which means that vegetarian way of worship was preferred,
though cases of the offering of one’s own blood have been
enumerated. Human sacrifice was condemned and even the
offering of the animals is not welcomed at least by Brahmins.
It is said that if a devotee worships Devt with a particu-
lar object in his mind, he gets the fulfillment of that object
as well as the final salvation in the end, asa result of that
worship.2 The Media of worship of the different goddesses
are usually Pratima (image in a temple), Mandal, Yantra, Linga,
Ghata(pot), Pustaka, Paduka, Sword, and Chitra etc.* A newly
constructed image was [Link] .be,.infused with life (Prana
Pratistha) to confer divinity on it.5

Places for worship :

The different places are mentioned for Devi worship.
Devi Purana says that the goddess was worshipped in the
cities, villages, towns, localities, in the temples, on the bank
of the river, under the tree, on the top of the mountains,
in the forest, in the houses, at the cross roads, on the gates of
cities, forts or houses, on the bank of the river Ganges, Vindhya.
mountains, Veda Parvata, Srisaila, Kiskindha Parvata etc., varying

Narada P. I1.69.4-5.
Dbh. VI.17.6.
Devi P. 88.2-3.
eo
to Kalika P. 59.185-186; 60.21-32.
Devi P, 99. P. 143 of the Manuscript in Nagar? script.
5. Ibid. 83.2-3.
 180 Sakti-cult in ancient India

according to the circumstances, means and different purposes.!

Though these places, certainly render immediate results if
Sakti is properly worshipped, but she may be worshipped any-
where else and the place will be callled Sakti Peetha.2

Time and days for worship :

Devi or mother goddesses are to be worshippod especia
-
ally at a time when the sun remains in the Kanga
Rasi,s or in
the evening. After worship lamps, full of Ghee
may be offered.
At the time of difficulties in the country, Devis are to be wor-
shipped in the Giri Durga.‘ She is generaly worshipped on
Maha-
navami, or Mahastamt, Purnamast, the Astamis of every
month,
and Night of the Divali day. The days preferred for worship
are tuesday and saturday.° Navaratra worship is to be celebr
ated
compulsarily both by the individuals in their houses and col-
lectively in the public places—like temples, banks of the rivers
and celebrated Sakti-Peethas.®
The word worship is«:designated
Puja, Archana, Saparyd, and by various names—
Bhajana.? The Puja falls
under
the Kamya sacrifices. In a Pija ceremony the most impo
rtant
thing is that there should be something representing the obje
of worship, called Pratika or Prat ct
ima, for external (Bahya)
Puja and for Mental worship the ment
al image is required.
The worship is accompanied with elaborat
e rituals and cere-
monies® and these rituals in the Pura
nas are different from the
1. Devi Purana 90.5-8,
Kalika P. 57.86-87.
2. Ibid. 90.9.
Dbh. VII,30.85-101; VI1.38.3.
8. Ibid. 117.7-9; 124.1-2.
4. DeviP. 117.5.
5: Ibid. 45.5-18.
Dbh. VII 33.39-42.
Ibid. 28.4-5.

Karmarkar
Dbh. (A,P.),34-47.
VII.39.3-8; The religions of India, Vol,I, p. 197,
PP
as Ibid. VII.40.1-32;
Kalika P. 7.35- for yoga).
 181

Tantric ones, as far as their aims and objects are concerned.

In their nature also, these are not so complicated, mystical
and mysterious ones as the rituals of the Tantras are Here
Bali and Homa are prescribed in every Puja and Y oga is also
given due place in Saktiworship. Music and dancing form
an integral part of the worship. Idol-worship in the temples
forms an important part of Saktism. The i
image of Devi may
also be worshipped in the houses and for the worship of an
idol sixteen Upacaras are considered essencial. The Purdnas
give in detail the steps of worship and these are given below
in brief.

Upacaras :
The Upacadras are consisting of the materials
used or things done. These are generally sixteen: (1) Asana
(seating of the image); (9) Svagata (welcoming of the Devata);
(3) Padya (water for washing\the: feet); (4) Arghya (offerings
which may be general or samanyajand sepcial or Visesa2) made
in the vessel; (5) Acamana(water. for sipping and cleansing
the lips is offered twice); (6) Madhuparka (honey, ghee, milk
and curd); (7) Snana (water for bathing); (8) Vasana
(cloth or garment); (2) investing it with a sacrificial string;
(Yajnopavita) (10) Abharana (jewels); (11) Gandha (perfume);
(12) Puspa (flowers); (13) Dhipa (incense); (14) Dipa (light);
(15) Natvedya (food); and (16) Vandana or WNamaskriya
(prayer)? and Jast of all Dakshina.
The Puranas and other works give various details in con-
nection with the particular articles to be offered to a particular
deity, e.g. the Bel or Bilva leaves and Kalhara flowers to Siva;
the Tulasi leaf to Visnu, the scarlet hibiscus (Favd) to the
Goddess, etc. The Mantras may also vary according to the
deity to be worshipped.

1, Clemen (Carl)—Religions of the world, p, 127,

Devi P. 69.19.
2. Devi P. 124.1-13.
Kalika P. 66,17-19; 73.100-104.
Dbh. VI. 40,16-21; XI.18.3-48.
3. Dbh. XI.17.35-47.
182 Sakti cult in Ancient India

In the begining of a worship, the welcoming (dvahana)

and life-giving (prana-pratistha) ceremonies of a deity, and at
the conclusion, the act of the bidding of the deity (to depart)
(visarjana) are essential.
Mantras :
Devi Bhigavata mentions three Mantras of Devi. viz. Vag
Bijz, Kama Bija and Maya Bija, the seed Mantras of Vak, Kama
and Maya.) The Kama Bija is called the King of the Mantras
and the persons meditating on that, cannot be overpowered
even by gods.*_ Kalika Purana mentions the Mantras or Gaya-
tris of every goddess. Gayatri Mantra is considered a sacred.
Mantra. Besides these three Mantras, there are other Mantras?
which are used in the worship of Dev? and in the sacrifices like
Amba Yajita or Navardtra ceremony.
Namajapa :
It is also an important feature in the worship and the
Various names of Devi are to be-recited. For that purpose the
authors of the Puranas have given various Sahasra-namas to be
read on sacred occasions*°and'besides these one thousand
names of the goddess, we get the long lists of her names in the
various Purdnas. It is always maintained that Namajapa is a
very meritorious act.®
Sacramental meals or feasts :
The sacrificial offerings are closely associated with sacra-
mental meals. The primary notion of the offering, is a gift to
the gods; it is mostly a food. It was the custom that some por-
tion of the offering was consumed by the priests or the wor-
shippers. The sacramental meal is obviously a joyous cele-
bration. When partaking in such a community meal celebra-

1. Dbh, IV 5.33; VI1.30.93,

2. Ibid. [V.5.48-49.
3, Ibid. XI,17 36; Kalika P. 24.13, 1-30.
4, Mahabhagavata P. 23.1-94; Kiirma P, 12.60-199.
Lalita Sahasra Nama of Brahmanda Purana
5. Ibid. VI.13.52, VI.11.61; VII.30.96-97. XII, 9.61,
Devi P. 93.261-264. ’
6. Widegrey (A.G.), The Comparative Study of Religions, p. 284.
 183
tion, the worshipper felt himself released from the displea
sure
of the god and goddess andhe also felt renewed
friendly
relations with the worshipped. But these meals have another
deeper significance i.e. the communion with the deity here
assumes more intimate and mystical form,! the idea
in
the minds of the people, though varying due to time and
place, is that by participation in these sacramental meals,
the qualities and powers of the deity are assimilated in the
human body. The Purdnas dealing with Sakti-worship associate
with every occasion of worship, the sacramental meals. First
of all, Brahmins and Kumaris should be fed and then the rela-
tives and others present there, as wellas the devoteet them-
- selves take part in these ceremonial feasts.?

Yearly-worship :
Devi is worshipped in all the 12 months and _ different
articles are offered to her. Thenames of the goddess are also
different from month to month,*
1. Marga Siras Rasa
2. Pausa Ghee, & a cow made of Ghee.
3, Magha Tila.
4. Phalguna Food-grains.
5. Chaitra Clothes.
6. Vaisakha Barley, Wheat.
7. Frestha Clay pitcher full of water.
8. Ashddha Chandan, Karpira.
9. Shravana’ Butter.
10. Bhadrapada Umbrella. .
ll. Afsvina Gur, Sugar.
12. Kartika Dipa dana.
and the cow made of gold may be given in all the months.

1. Widegrey (A. G.) The comparative study of religions. p, 284-85.

2. Devi P. 28.5; 33.48-109,
Narada P, I.123.73-75.
3. Dcvi P. 99.1-51; 79.1. Ch. 103-106.
Note: In this Purana it is said that Devi is pleased by the offer-
ings of cows to the Brahmnis, and full procedure for
Dhenu dana is prescribed.
 184 Sakti cult in Ancient India
Articles used in worship :
The Purdnas generally prefer to have all the vegetarian
articles to be used in the worship of Sakti. Though instances
are there when we see that meat and wine are offered to
Devi,? but [Link] Bhagavata Purana justifies it by saying that,
if a devotee is habituated to take these, then only he should
offer these to the goddess. The Puranas enlist the following
things to be used in her worship and offered in Naivaidya’ such
as water, milk, Bilva Patra, Payas, Dhipa, Gandha, Kumkuma,
flowers, fruits, ghee, Mangoes, Sugar, Tila, Camphor, rows
of lamps, Candan, Sweatmeats, rice, Guda, Sugarcane, oil of
Tila, preparation of barley, Indu flowers, red lotuses, gar-
land of flowers, Ghanta, Camara, Yantra, Silken clothes,
ornaments, book, Kambala, red clothes, red flowers, and all
other things, offered toher with devotion and Sraddha.4
Having performed Puj@ In this way and having offer-
ed the WNaivaidya to the goddess, one may perform other
sacrifices. The worship gives to a devotee the desired objects
and salvation. Now we [Link] other rites of Sakti-cult.

Devt Pratima Swarupa :

An image of Devt may be made in accordance of all the
Lakshnas,® Pratima should be decorated with all the orna-
ments, Mukut on her head made of jewels, large ears
and eyes, Her face shining with lustre, like lightening,
having Mala or bracelet; around the neck, blossoming
breasts, three lines on the belly, big WNitambas; having big
and fleshy thighs, feet along with Nupuras, hands having
Keyra, also having three eyes, and clad in yellow
1, Dbh. III.26.28-31.
Kalika P. 89.137-140.
2. bid. I1I.26.32.
3. Devi P. 28.3-9; 33.48-109; 59.1-32.
Dbh. XI. 17.35-57; XI.18.1-70.
Kalika P, 59.1.94. 62.43-48; 66.15-16-19; 72.27-28; 73.19-36;
56-800; 100-104; 74.1-55 ;79.76-80;
4. Kalika P. 59 161.
6. Devi P. 32.21-38.
 185

garments. She should be depicted either mounting on lion, or

sitting on throne. She should be in a pose of destroying the
demons and enemies, and she may be depicted either with
ten arms or twenty arms.!
1. Two hands—holding in one, Aksh and in the second
Danda.
2. 28 hands—holding sword,? Khetaka, Gada, Rod,
Arrow, Bow, Hala, Miisala, Pasa, Tomara, Dhakka, Panava,
Tanjanam, Svastika, Abhaya, Aksha, Mudgara, Parasu, Cakra,
Damaru, Mirror, Sakti, Kuntas, Nagapasa, Naramunda, Danda,
making noice, and killing the enemies.
Materials for Devi images :—
The images of Divine is made of different materials.? viz.
Gold,* precious stones, marvel, clay, Metal picture, and wood
etc.® varying according to the different objects to be achieved
Devt Purana mentions thatthe images of the goddess are
made of stone,” of Indra-Nila-Mapi, of gold, of silver, of brass,
of Muktaphala, of food grain (flour), of copper, of Sphatika Mani,
of blue suffire, of steel, and Mantramayi as well as of mind i.e.
mental images made of Deyvyi.* By worshipping the goddess
in different images of different metals the person may obtain
different results. By worshipping the images of stone—Jndra-
nilamani, gold, silver, brass, Kamikd, clay, sphatika, of flour,
copper, Muktaphala, Pravalaka or iron—the results to be attain-
ed are, destructive power, lord of wealth, fame, movement,
beautiful body. wealth, charming personality, overwhelming
lustre, luxuries, motherhood etc. respectively.* Devt Bhagavata
mentions only Mrnmayt Pratima for all sorts of objects to be
achieved.
Devi P. 32.32-34.
Ibid. 32.32.39.
Ibid. 50.20.
Ibid. 50.18.
Ibid, 32.20.
PP
Sy Ibid. 50.32.
Ibid. 30.3-15.
Ibid. 30.2, 17.
wie
Ibid. 40.2.16.
 186 Sakti cult in Ancient India

Devt Sthapana Phala :

Installation of Devi Pratima or construction of a Devt
temple on the bank of river Ganga and Narmada, or on the top
and in the vicinity of Vinahya, Arbuda, Himalaya mountains,
or on the banks of rivers, in the forts, in lanes, at the cross-
roads, and jn the forests, gives all suceess to the devotees.2
2. By the installation of Devi image in cemetry grounds,
our enemies are destroyed.?
3. Installation in Ekalinga, tree, mountain, house, place
for cattle, gives happiness and health.®
4. Installation in all the places, gives Moksa.4
5. Installation on Wavami of Aivina, of the image made
of clay even gives all success.5
Goddess being pleased by devotion and worship gives
all happiness in the life and salvation in the end.&
Temples :
In the Purdnas’ there are references of Devt temples.
A temple is mentioned’ amidst’'the Vindhya range.8 A
temple constructed by a devotee, must be furnished with
all the upakarnas, and the outlook should be very good. It
should be possessed of Gantd, banner, umbrella, towers, tent
and mirrors. It may be having all the musical instruments and
the archestra playing daily there. The learned persons should
be welcomed there.® Whosoever, dedicates this type of temple
to Devi, enjoys the world and goes to Devt Loka, and his pre
dessors as well as the successors are also upraised.1

1. Devi P. 32.4-5.
2. Ibid. 32.6,
3. Ibid.
4. Ibid. 32.7.
5. Ibid. 32.9.
Dbh. X.8.6-24.13.30-32.
6. Ibid. 32.12-15.
7. Devi Bhagavata P. VI. 11.38.
Devi P. 34.1-13.
8. DeviP. 34.9.13.
9. Ibid. 34.1-3.
10. Ibid. 34.4-8,
 187

Very Good results can be obtained by constructing the

new temples, as well as by overhauling the old ones. Even the
images of the goddess are to be changed along with full details
of the Prana Pratistha ceremony.t

Donations :
Each and everything, obtained in right way may be
donated in honour of Devi. Even the vegetables and non-
vegetables may be offered in donation to the virgin girls, or
ladies, Brahmines or devotees of Devi?, and the Goddess is
highly pleased by such donations it is said.
1, The list of articles to be donated is like thus: Land,
gold, cows, paddy, Tila, clothes and Ghee etc. all the things,
which are necessary for life.®
2. The places where the donations may be made‘ are
enumerated viz. Varanasi, Gaya, Vindhyas, bank of the river
ganges, temples of Devt and Pithas of Sakti and all other places.
Agnisthapna :
Maintenance of the sacred fire, was a duty of those,
who are well-versed in the literatures’ of the Vamas and the
Dakshinas as well as in Vedanta, etc.> Homa was permitted to
be performed by the members of the higher castes as well as
by the Sudras, women and children.§ Agni in Devt Purana is
having three names—Agni, HutdSan, and Anala and it is said
that the gods reside in these fires.’
Vidyadana :
It is considered very meritable act to donate Vidya. Devi
is to be worshipped at this occasion with great devotion by
the donator.
not in
1. Devi P. 118.1-22. 1-8. movement of images to new temples, but
North direction.
15-22. Good results of this action.
2. Ibid. 102.3-4.
3. Ibid. 109.7-8.
4, Ibid. 102.5-7.
6. Ibid. 121.1-32.
6. Ibid.
7. Ibid.
 188 Sakti cult in Ancient India

First of all the book is worshipped with flowers and

other things; and honour is bestowed to the author, who is
Sastra Paraga. The Matrs and other gods and goddesses are
also worshipped on this occasion. Then the manuscript is
taken in a car to a temple of Siva or Deo?, and is given toa
learned teacher or a Bréhman.4
Vasudhara :
lt is a name given to the performance of Homa with the
pouring of Ghee in the fire.? Devt Purana mentions the different
results by pouring Ghee into the fire by the people belonging
to different castes and on different days specially on Sankranti
days.* It is said that goddess, satisfied with
this Homa fulfils
all the desires of aperson.‘ Specially the Kii gS are
requir-
ted to perform this Homa called Vasudhara according to
their
own means for their own welfaré as well as for the betterm
ent
of the country. The Havana maybe performed
in the K;undas,
made of gold or silver or brass: metals,é although
Ghee and
other things like milk, juice, .grains, seasams, rice
and Kujq
may be poured inthe fire.’ Different types of Mantras are
given
to perform different steps in the ceremony and Vaidika Mantras
are generally preferred. But instructions are also
there to
chose Mantra from Atharvaveda only.8 In
the end a Stutz is to be
made either of Devi or of Agni.
This home is to be performed by every
one, without any
distinction of caste. But the Purdna prescrihes
that the follow-
ing qualit ies must be possessed by a person.
He must be self-
controlling; taking balanced food, well-versed in all the
~ lores
habituated to perform Japa and Homa. >

He should abstinate
from speaking with crooked and deformed Persons and others.10
1. Devi Purana 91.9-82.
See also Devi Bhagavata Mahatmya 5.67-68,
Ibid. 27.21.
Ibid. 11; 26321.
Ibid. 5.3-5; 27.25.
Ibid, 25.6, 11.
Ibid. 26.9.
Ibid. 26. 38.
hes
PASE Ibid. 26;21.
9. Ibid. 27.17.
10. Ibid. 27.18.
 189
Generally the Homa may he performed daily, unless
there is some extra-ordinary trouble caused either by the lack
of
money, or shortage of Ghee, or revolt in the state and some da-
coity takes place. Devi Purana gives a list of important and
significant days when this Vasudhara should be performed for the
betterment by the individuals, and forthe Prosperity and uplift
of the masses—by the king.? These days are :—the 8th and
the 9th day of bright half of Asvina, called Mah-stami and
Mahdnavami,* the full-moon day of Kartika, Vaisakha and
Jraistha, 12th day of Asddha, and 8th and full moon day, and
days of eclipses and so on.
Amba Makha :
In the second book of Devt Bhagavata there is a mention
of Devt Makha. It is advised there by the sage Uttanka, well-
versed in the Tantric cult, to the-king Fanmejaya, that you per-
form Sarpa Yajia under the pretext of Amba Makha.5
There is also mention of the word Devi Yajna Vidhana,$
which shows that till the time of the composition
of this Purana,
the texts dealing with ritualistic details have been composed
and the cult was in its full swing during this period.
It is said that Indra performed this Yajfa and also King
Nimi made preparations for that.” Viszu also performed Dey?
Yajna for the sake of creation and last of all King JFanme ‘Jaya,
the great grandson of the Pandavas, performed it with great
devotion® and with great pump and show.
Rathayatra Mahots ava :
Though there are references of Rathaydtra of Devt in the
other Puranas, but itis the Devt Purana only which gives full
detail of the celebrations.? It is celebrated with great enthu-
+ Devi P. 27.25-57.
. Ibid. 27.36; 25.
. Ibid. 27.29a.
Ibid. 27.29-33.
Devi Bhagavata V.11.45.
Ibid. VI-14.29.
Ibid. VI.14.26.
Ibid. XII.13.2-10,
SPN
sap Devi P. ch. 31,
Dbh. VII.38.45.
190 Sakti cult in Ancient India

siasm and with pump and show. People gather to gether and
take part in the function, and having worshipped the car,
made of gold and jewel etc., covered with silk—bedecked with
Ghanta, Chamar, Pataka and flag,} and Devi is placed on the car
and worshipped, reciting the names of Durga, Katydyani, Varada,
Vindhya-Vasini; Uina, beloved of Siva; Mata; Nisumbha-Sumbha-
Mathini; Mahishasura-Kshayankari; and Sarva-mangala-Mahgala.?
Devi Purana says that on the prescribed dates viz. fifth, seventh
ninth, and eleventh, puja is performed first and having offered
the Bali to the goddess, Devi is placed in a car. A Mandapa of
stone or clay may be constructed* at the mountains at the
banks of rivers, and Sangam of rivers. After placing the image
of the goddess in a Ratha, procession should proceed towards
the Mandapa. The procession is consisted of the people, ladies
and children, and possessed ‘of food, water, and the large
number of Naivaidyas etc.; and while moving, Bali, may be
offered to Bhitas and Pretas* along with the recitation of
Mantras.
Then reaching to the fixed place, take down the image
of Devi from car and place it on a platform, made inside the
Mandapa; Devi is to be bathed with water poured from the new
Kalagas, made of gold, silver or copper, full of auspecious
leaves and fruits along with the recitation of the Vedic Mantras
and with music, vocal and instrumental. Then follow the
usual steps viz. Puja of Devt, feeding of Kanyas, Brahmins,
other poor fellows and relatives.
After this, Devi is to be placed on car again to bring her
back, and followed by, a huge crowd.® The whole route of the
procession should be well-decorated. Women are to utter

1. Devi P. 31.2-5,
Bhagavata P. 8.52.42.
Devi P. 31.6-8.
Tbid. 31.10-12.
Tbid, 31.14-15.
Thid. 31.18-27.
oe
ee
ByeTbid. 31.28.
 191

auspicious words and scatter flowers, Durvd, and rice ete.*

On this occasion each and every house in the city should be
decorated and cleansed properly.? On this event of happi-
nessand festivity, no tree should be cut down, no killing of
the animals or of human beings, the prisenors may be
released from the prison and one should try to control anger’.
The Gods, Yakshas, Kinnaras enjoy the heavenly life by per-
forming this festival, performed with great festivity.‘

Dhvajadanam :
Devt Purana says that the Dhvajas (banners) may be
made of cloth, and their stick map be of gold, wood, stone etc.
and having the emblem of lion or any other Vahana on it, may
be prepared and the temples be furnished with these flags
and donated in the end.® This ceremony was called Dhvaja-
dana ceremony,® having the-following constituents.
1. Performance of Homa.
2. Devi, worship, according to one’s own means on
Navami' day.
3. Feeding of the girls and the Brahmins.
4. Offering of food to the beings.®
5. Devotee has to observe certain disciplines such as
Upavasa® and should be pure, alert, and no contact with
the bad people.
e Welcoming the Bhaktas of Devi.
7. With the recitatien of Mantras, banners were insta!led on
the top of the temples.”

Devi Purana31,29.
Ibid. 31.30.
Ibid. 31.31.
Ibid. 31.32-41.
YR
ee Ibid. 35.6.
Ibid. 35.3.
i se Tbid. $5.9-I0.
ms)

. Ibid: 35.11, 19.

© . Ibid. 35.15,
10. Ibid, 35.16.
ll. Ibid. 35,.22-23.
 £192 Sakti cult in’ Ancient India

8. Aims—It beautfiies the temple, fulfils all the desires.

If king takes the banner in his hand he will be victorious
in the battle and all the troubles are removed.!

Kumari Pija:
It is only those girls whoare healthy, graceful, beautiful,
without any ulcers, and who are not bastards; these virgins,
are to be selected for Kumari Puja.2 And the girls, who are
defective in limbs, lepers, with ulcers, of offensive smell or
whose bodies are polluted, born in a bad family, blind, squint-
eyed, of disgraceful appearance, whose bodies are over-
grown with hairs, who are diseased, are in their menstruation
period, of passionate nature, very lean and thin, or born of
widows, or of woman unmarried, are not to be accepted for
Kumari. pija?
In all the cases, the Kumdris, born of the Brahmin families
can be worshipped; when victory is desired, the Ksatriya
Kumaris are preferred; when money is desired, the Vaisya Kume
aris; when general welfare is, wanted, the Sudra Kumaris are to
be worshipped.’ In the Navaratra Pujd, the Brahmins should
select for worship only the Brahman Kumaris; the Ksatriyas
should se!ect Brahmana or Ksatriya, and the Vaisya worshippers
can select Brahmana, Ksatriya or Vaisya Kumaris. And in case of
Sudra worshippers there is no restrictions and he can select a
Kumari, from any of the four classes.* But artists and artisans
should select the Aumaris from their own families and tribes
respectively.®
In Navardtra Pujana the worship of Kumaris is an impor-
tant item.’ Every day, during the Navardtara the devotee is
’ asked to worship Kumaris ranging from the age of two years to

Devi P. 35.29-33,
Dbh. III.27.4.
Devi P, 35.17-18; 89.23;
Ibid. III.27.1-3.
Ibid. 1.27.5.
Ibid. 111.27.6.
Ibid. III.27.7.
e
Naar
pr
° Thid, 11.26.40.
 193

the age of ten. Not more than nine kumaris, according to the
number of Tithis, are to be worshipped.? These nine virgin
girls are named thus respectively, Kumanika; Trimurti, Kalyani,
Rohini, Kalika, Candika, Scimbhavt, Durga aad Subhadra.2 The
girls aged below one year and more than ten years are not to
be included in Kanyapijan.* Different results are said to be
obtained by the worship ofthe girls belonging to the different
aze groups.
1. Kumart: The worship of Kumari (of the age of two
years) leads to the extinction of miseries and poverty, to
the exserpation of one’s enemies and the increment of riches,
longevity and power.
ara HaeA | aeatia at gaeals sitaar
aratafe a gaieary Sant Graeq~ay 1
2. Trimurti : Puja of Trimurtt yields longevity, and the
acquisition of the first three aims of life, viz. Dharma, wealth
(Artha), and desires (Kama),-/as well as the rewards with the
riches, sons and grandsons.®

ara —eratfafafiagiafaal afg areas fant |

famtacaftat alzafeagiaqaareagy in
3: Kalyant: Those who want learning, victory, king-
dom, and happiness, they should worship the kumari named
KalyGni, the fructifier of all desires.®
wea—weatarareant fed weatat gfaarfaag |
quai a af aaa neatalt waeTaeTy UN
4. Rohint : Sheshould be worshipped by the people duly
with devotions for the cure of diseases.”
qaA—erad a atenft qavrafaars a |
at tat aaqarat Ufget qaaragq
Devi Bhagavata. III. 20.
Thid. III. 26.40-43.
Ibid. III. 26.40.
Ibid. 1117.26.45; 53.
Ibid. I11.26.46; 54.
Ibid. III. 26.47; 55.
Beek
eneIbid. III. 26.51; 56.
194 Sakti cult in Ancient India

5. Kalika : For the destruction of the enemies, the wor-

ship of Kalika with due devotion, is considered the best.*
WaA—aseat Haat ad sais aawrary_
Beqrdaay at a at ailsat gaara i
6. Candika : Candika is to be worshipped with devotion
by the devotees? for prosperity and riches.
aea—at as aaaitat afssit gaara |
7. Sambhavi: For the enchanting and over-powering
of one’s enemies, for the removal of miseries and poverty, and
for the victory in the battles, worship of Sambhavi is said to be
the only means.®
awa—mareaeagefaang: afeatiaat
qeateat qaat tat aiaat gaareagy
8. Durga: For the destruction of awfully terrible ene-
mies and for the happines in!the next world, the worship of
Durga is called the safest and*the best.*
aea—agatq arafa vat at eat safearfitat
gaat adda: at gah qaaragg uu
9. Subhadra: People worship Subhadra and all their
desires are fulfilled and ill luck is removed.®
wa—agaaiia a azar Fea gfsat sar
aaattaeat tat qast garage
People should worship the Kumdris with the Mantras,
beginning with Sri or with the seed Mantras and giving them .
clothings, ornaments, garlands, scents and various other
articles. 6 Thus by prescribing the worship of the girls and the
ladies Saktism tried to raise the social status of the womanhood
in the society. The Puranas maintain that a girl ora lady
is either her mimature incarnation or the goddess herself.?
Devi Bhagavata II1.26,48; 57.
“Ibid. 111.26.48; 58.
Ibid. [Link]; 59.
Ibid. III. 26.50; 60.
Ibid. IIT. 26 51. 62.
wb
oorIbid. I11.26.52. 62.
.
-~1 Devi P. 35.17-18.
Devi Mahatmya X1.6.
 195

Durga-Puja in the Navaratras :—

From the first day of Asvina shukla to the 9th, is cele-
brated the Durga Puja festival, called Navaratra, and it is
observed all over India in some form or other. Though there
are two Navarairas, falling, one in Caitraand another in Asvina,?
but it is specially the Navardtra of autumn season, that Durga-
fiija is celebrated in a grand style. The Puranas and the Upa-
puranas deal in detail with Durga-puja in the Navaratras in the
month of Asvina.4
Objects : This Puja is Nitya as we!l as Kamya. the Kalika
Purana says that whoever, thorugh laziness, hatred or stupidity,
does not celebrate the great festival of Durgd, has all his derires
frustrated by the anger of Devi.5 It is Kamya because rewards
are promised when one celebrates it. Everybody should always
perform the worship of Devi in order to secure incomparable
eminence which confers the aims of life viz. Dharma, Artha,
Kama, and Moksa, and one!sHould worship her for the happi-
ness in life,* for the destrucsion’of evil spirits and for delight.
The original purpose and.,objects,of,.this festival were high
and noble as stated in Devi Purana. <*This is a great Vrata con-
ferring benefits on all the people, and vanquishing all their
1. Kane (P.V.). History of Dharma Sastra, Vol. V, pt. I, p. 154.
Mahabhagavata P, 48. 13-17.
Bhavisya P.—Uttara Parva. 138,1-115.
Garuda P, 38.1-12.133.3-17;
Agni P, 185.1-15.
Narada P. I.110.30-35.
= Nirnayamrta p. 56.
3. Markandeya P. 89.11.
Devi P. 21.13.
Kalika P. 88.9,
4, Markandeya P. 89.1-15.
Kalika P. chs. 61-62.
Devi Bhagavata 3.26-27.
Devi P. chs. 21-23.
Mahabhagavata. chs. 46 and 48.
Varaha P, 28.41-48.
5. Kalika P. 62.12-13,
Mahabhagavata P. 69.19,
6. Devi P. 22.5; 23.3-5,
196 Sakti cult in Ancient India

enemies. It should be performed by the Brahmins for solemn sa-

crifices, and by the Kshatriyas for the protection of the people,
by the Vaisyas for cattle wealth, by the Sudras with a desire of
sons and happiness, by women for blessed wifehood and by the
rich people for more wealth.! Devt Mahatmya attachesa great
importanceto it saying that by performing this Vrata a man
becomes free from all troubles and is endowed with wealth
and crops.2 The Bhavisya Purdna* goes to the extent that all
the sacrifices described in the Vedas and the Sastras are not
equal even to one hundredth part of this worship. But in the
later periods, the objects were brought down to the ordinary
level or below level and this Vrata was performed for the
black actionsin the medieval ages.

Adhikaris :

This worshipisvery much*cosmopolitan in character and

it could be performed not only-by Dvijas but evenb y those who
were outside the pale of [Link].4 At this occasion the
worship hasa social element also in it (such as inviting friends
and feeding them), the goddess Durga is worshipped by the
various groups of Mlechhas, by the Dasyus, by the people from
Anga, Banga and Kalinga countries and by the Kinnaras, Bar-
baras and Sakas.5 Only one condition was there, that the de-
votees should be full of devotion, should have taken bath and
should be cheerful and jolly.®
The worship of Durga is of threefold character. viz.
Satviki worship, consisting of Japa and offering of vegetarian
Naivaidya, Rdjast worship, is effected by Bali, and offering of

1. Devi P. 22.5-12.
2. Devi Mahatmya 12-12-15.
3. Bhavisya P. quoted by Puja Prakash, p. 309.
Mahabhagavata P. 61,12.13.
4. Devi P. 89.19,
5. Ibid. 88.1-3.
6. Ibid. 22.6-7.
See also—Mother goddess Kamakhya, Kakati, p. 16-17,
 197

Naivedya containing meat, and Tamasi worship is effected by

the offerings of wine, meat etc. The tamasi worship is
performed even without Mantras (prevalent among the
Kiratas).

Puja :
It is known to every Hindu that the deities are deemed
to goto sleep for four months from Asadha to Kartika. As Durga
is also asleep in Asvina, therefore the first step in the worship
is rousing of Devz (Bodhana) from sleep.2 The devotee, begins
on the first Tithi of Asvina bright half and the bodhana takes
place on the 6th of the bright half. On the first tithi he
places a Ghata, full of water and mango-leaves and then
worships Durga with 16 Upacaras.2 On the Second day he
offers a silken ribbon for keeping the hair in position. On the
third day Alaktaka dye for reddening the feet, and a mirror
is offered. On the fourth) tithi Madhiparka is offered to the
goddess, while on the fifth day) he offers sandal wood paste,
unguents and ornaments,.according,to his means. The Kalika
Purana summarises the acts" to’ be’ performed from the fourth
titht to the ninth respectively.*
The principal items in the Navratra worship or Durgapija,
though it may be spread over three dayes (from 7th), or nine
days, (from Ist to 9th) are four as laid down by the Linga
Purana viz. Snapana (bathing the image), Puja, the offering of
Bali and performace of Homa.’ Though the bathing is said to
be one of the most important item but in the Puranas it is
substituted by the Bodhna ceremony, all and these are describ-
ed in detail as follows :—

1. Mahabhagavata P. 46.15-20:
Skanda P. and Bhavisya P. quoted in Tithi Tattva, p. 68.
2. Bhavisya P. quoted in Durga-Bhakti Tarangini p. 20.
Mahabhagavata P. 45.1.
3. Devi Bh. 3.26.13-24.
4. Kalika P. 62.18-20.
Devi P. 89. 1-25.
‘5. Devi Bh. 3 25.46.
198 Sakti cult in Ancient India

Bodhana :
On the 6th day, he should go in the morning near a
bilva tree and utter a Sankalpa, establish a Ghata and worship
the Bilva tree as Durgd, and in the evening he should rouse
Devi with the recitation of the Mantras?. After the awakening
cf Devi, she should be placed on a bilva tree, making a
dwelling place for her, along with the materials viz. clay,
sandalwood paste, durva, grass, flowers, rochana, gold, silver,
mirror, lamp etc., and then he should come to the pandal
erected for Durga-puja.?
orship :
The devotee should offer worship to the nine plants® and to
the image of Durga and make the D:-vi abide in the bilva tree.
Then in the 7th morning he should offer the bali of boiled
rice, for protection against the-evil spirits. He should worship
the goddess with salutations-and- with Upacaras, perform the
Prana-Pratistha ceremony andcontemplate upon the form of
Devi. He should put a flower on his head and make an
invocation ( Avahana) with mantras'to Durga to be present in
the dilva branch and establish her with the prayer to bestow
long life, health and prosperity. The worship of Devi in the
Ghata along with flowers takes place with separate Mantras.
Then he should worship Durga with Padya and other Upa-
caras,* with due regards Arati takes place and last of all Dak-
shindis offered. The sixteen Upacaras, used in the worship of
Durga are slightly different, from the usual Upacharas in the
worship of other gods.5 The Kalika Purana contains a long dis-
sertation onthe 16 Upacaras and Special discussions are about
the fragrent substances, flowers, Naivaidya, wine, fruits etc.
1, Kalika P. 62.28.
Mahabhagavata. P. 35 41-44.
Devi P. 22.10-12; 17-19.
w Devi Bh. 3.26.7-35,
te Kalika P. 61.11-20.
Markandeya P. 8v.38-40.
Matsya P. 260.56-66.
4. Devi Bh. 3.30.18-%5,
Devi P. 22.11.
6. Brahma Vaivarta P. 1.26.90-92 for Upaca@ras.
 199

to be used in the goddess worship.? The worship is performed

on 8th and 9th of bright Asvin, but on the 9th day it is sim-
ply repetition of the process of the worship performed on 8th.?
Having worshipped the goddess, he should offer a kid on
the night of eighth, and onthe 9th tithi also. The kid or he buff-
allow should be dark in complexion andat least five years old.®
The Kalika Purana gives a !ong list of the names of the animals
to be offered to the goddess.4 It includes in the list even the
name of human being as well as the blood of one’s ownself. But
it bans the females, and young ones ofany one of the mention-
ed.5 Still only the goats and he-buffaloes were sacrificed.6 The
Kalika Purdna is bold enough to attach great importance to the
offering of human being, by giving the name of Bali, Mohabali
and Atibali for goats, he-buffaloesand human beings respec-
tively.” It has to be remembered that though an animal is
killed still what is offered to. Devt is generally blood and
the head of the victim.§ This-purified blood and head of the
victim offered to Devi was called Piyusha, meaning nector.
The Kaliké Puranaand the Tantras prescribe an elaborate
ritual about the killing of the ali Pasu and offering its blood
and head to the goddess.® The rites and the Mantras differ
slightly according to the bali of a goat, he-buffaloe, or the devo-
tee’s own blood. The dali animal is made to face east, while the
sa@dhaka faces the north and repeats the Mantras.° He should
place the flowers on the head of the victim, sprinkle water and
1, Kalika P, Chs. 72-73; and 61.26.28; 62.8-10.
Devi P. 22.17-20.
3. Devi P. quoted by Krtya Ratnakara p. 39.
Devi P. 22.12-15.
Kalika P. 63.14-15.
4. Kalika P. ch. 71.3-5; 95-96.
5. Ibid. 71.96-97.
6. Ibid. 71.46-51; 112-113.
Devi Bh. IX.30.78-81.
7. Kalika P. 57.2-6.
8. Ibid. 71.20-23.
Devi P. 22.15. ;
9. Ka@lika P. 51.1.22; 71.105-112; 80.47-68.
Devi P. 22.13-16.
10. Ibid. 71.32.
200 Sakti cult in Ancient India
worships the sword with the Mantra. ‘You are the tongue
of Caandika and you accomplish heaven for the worshi-
pper.” Then he worships the victim and with one stroke
cuts off the head of the victim. He collects the blood
in a vessel, places it before Devi, and offers it to the goddess
with Mantras. He offers the head of the victim and makes
a Tilaka on his forehead with the blood of the victim. Then
he performs Japa of the certain Mantra and also some verses
of laudation and asks for certain benefits.1 Though vegetarian
substitutes for Bali to Dzvi? are also prescribed, and
some
families of higher castes as well as sectaries of vaishnavism
practise it.* but the goats & buffaloes are offered to Devi
by
saying that a victim offered in a sacrifice to Devi goes to
heaven and those who kill him incur no sin.4
On Mahastami day a devotee has to observe a fast,
keep
himself pure and observe the rules-for Vrata,5 and worshi
p Devt.
On this very day he has to-honour maidens, feed
them and
Brahmins. Though daily worship of the maidens
is prescribed
but he must do so at least’on mahastarhi day.
Dev3 Purana
attaches the highest merit to the honouring of maidensi.e.® the
Girls, varying in age from two to ten years,
are honoured with
bodice, clothes, flowers, edibles and so on. Devi
Purana also
prescribes the worship of the married ladies.”
Recitation of Devi Mahatmya or listening
to it is said to
be of great importance for all the nine days.
8 The Offerings of
1. Kalika P. 71.-6-18.57-58;
2. Ibid. 71.23-24,
3. Mahahhagavata P 46 15-18.
Gauri Kalpa—quoted in the History of Dharma
I. p. 168 footnote.
$astra, Vol. V, Pt.
2lso Durgarchana Paddhati p- 671,
Mananhagavata P. £8.18-19,
4. Heméadri on Vrata, Vol. I, p. 909.
Devi Bh. 3.26 32-33.
5. Kalika P. 63.16-19.
6 Ibid.22.17; 35.17; 89.14.
Skanda P. quoted by Hemadri Vol.
I, p. 903-998.
7. Bhagavata. 3.26.37-62.
Devi P. 22.19; 91.15.
8. Devi Bh. 9.50 86.
 ‘ 201

of seasum, curds, milk, ghee, meat etc. are casted into the
fire by reciting the Mantras.1 The Mantras are called Jayanti
Mantras, and the offerings may be poured by reciting the
verses of Devt Mahatmya of Markandeva Purdna.* Last of all
the Nira@gana is performed.3
After every Puja prescribed for the day, the family mem-
bers, their friends and guests sit together and partake of
Prasada. They also participale in music, dance or Kirtana while
awakening in the night.* In this way this festival is celebrated
in honour of Durga with great enthusiasm, and with full
paraphernalia.
On the \Uth titht after bathing and sipping water, the
devotee should offer worship with 16 upacaras, should praise
Devi with the words ‘‘Om Durgam Sivam, * should prostrate before
her and make a request to Devi with the Mantra}‘ MahisighniMa-
hamaye and with other versés}® take a flower and cast it on the
image with the words forgive.’ Then he should raise the image
of Devi, the bilva twig and nine plants and place them at an-
other place, also lamps before, them. The devotees should go to
a river while performing dance}*song, music, auspicious reci-
tations and sports and immerse the image in the water after
making a pra: er.® Then performance of Sabarotsavam, the Kalika
Purana dwells on this at great length saying ‘that immersion of
Devi’s image should be made in the festivals in the manners of
Sabaras i.e. people may make merry to their hearts content by
indulging in sports and festivities.? This provision that every
one, high or low, has to join the Sabarotsava—probably

1. Devi P 55.1-10 76.43.

Kaika P. 63.38-39.
Footnote p. 171, History of Dharmasastra, Vol. V, pt. 1.
Kalika P. 88 9; Mahabhagavata P. 43,54-55. Devi Bh.3.30.78-81.
Kalika P 61.88.
Oh
oP Markandeya P. 88.9.
Devi Bh. VIII.30.60.
Mahabhagavata P. 48.7.
Devi P. quoted by Durgabhakti tarangini, p. 126.
a9 Kilika P. 6031; 62.20; 4,3; and quoted by Durga Bhatriti Tarangini
p. 21-22.
202 Sakti cult in Ancient India

emphasized that before Devi everyone is of equal status and

should perform this function on the 10th day to show the
equality of humanity at large.+

Pasubali or Bali:
Animal sacrifice is an established rite celebrated for aie
goddess. Even the Puranic literature abounds in instances
and prescribes Pasubali;? though it follows the Dakshinachart
system of worship. Generally this Pasubali was offered to the
goddess Candikad on Navami tithi, especially in Navaratra days.
The Devt Bhagadvata Purana says that this is not Himsa and it
justifies the killing of the animals if they are offered to the
goddess by saying that they will goto heaven and no sin will
be incurred on the killer.® But the Purdna says that it is mearit
only for those, who are habitudted_to take meat etc. The
Kalika Purana also makes a prohibition of Pasubali by the Brah-
manas.® It is only the Kalika*Purana which deals in detail with
the process of Pajubali. .[Link] dealt within Nava-
ratra ceremony. :
Devi Purana says that only those animals who are five
years old, and perfectly in good health should be offered to
the goddess, in the midnight of Mahdstami or Mahanavani ®
Still we find that this Bali was offered generally to the Ugra
forms of Devt and not to the Saumya forms or Satviki
goddesses. We find a list of animals to be offered.
This list of sacrificial animals enumerated in the Kalika
Purana’ is very wide: viz. birds, tortoises, alligators, fish, nine
species of wild animals, buffaloes, bulls, he-goats, wild
boars,
1. History of Dharma Sastra, Vol.V, Pt. I, p. 177.
2. Devi P. 22,13-15,
Devi Mahatmya 12.10,
Kalika P. 71.191-193,
Devi Bh, 3.29.20.
3. Devi Bh. 3.26.32b-34.
4. Ibid. 3.26.32a.
5. Kalika P. 71.49-51.
6. Devi P. 22.13-15,
7. Kalika P. 57.2-6; 71.1-5; 72.15-17,
 203

rhinoceros, antelopes, iguanas, rein-deer, lions, and tigers.!

Blood drawn from one’s own body may also be offered.? Ordi-
narily females of all the animals are exempted from sacrifice,’
but when mass sacrifices are offered, the distinction bees
the male and female is not observed. The horses and the ele-
phants are not accepted by the goddess, they are meant only
for special sacrifices by the Kings. The Yogini Tantra enlarges
the list and includes also monkey amongst sacrificial animals.
While worshipping the goddess on the cremation ground only
the buffaloes sacrificed,’ and spirituous liquor is a constant
accompaniment to the blood offering.®
This list seems to be made up of the various animals sac-
rificed by different tribal groups. Amongst the singphos,
Lushais and the Garos, dogs are sacrificed on various occa-
sions, amongst the Garos dogs are sacrificed only at the time of
cremation, the idea being thatthe spirit of the deceased would
lose its way.? Now dogs came-also into reference in the menu
of Hindu offerings to the means of the dead. Ina place
called Ajva Tirtha offerings ‘to the'spirit of the dead could
be made. The offerings might consist of pure vegetables
or flesh. The flesh of all the animals could be offered except-
ing that of bulls and dogs, which was prohibited in the
Kali era.§
Though this rite is very ancient prevailing in pre-Aryan
stages—still it enjoys very important place in the Tantras, and
the Purdnas also mention it but with a hesitation. From time to
time the Puranas go on saying that this is Tamas? worship and
this worship is meant for the kings only and this should not be

Kalika P. 71.18°19; 45; 139; 32.13; 71.73-89a.

Ibid. 57.4.71,153-166; 172-176;
Ibid. 71.96-97.
Ibid. 71.46-48; 51; 5-6.
Yogini Tantra, 2.9.158.
oy
POPTbid. 2.7.170; 2.8.17.
Kalika P. 71.121,193.
Hunter: Statistical Account of Assam, 1879, Vol. IL, p. 154.
et Yogini Tantra, 2.5.156.
204 Sakti cult in Ancient India

by everyone. All this goesto show that the Purdnas were

assimilating the practices of the Tantras but with some precau-
tions and modifications.

Human sacrifice :
The Human sacrifice or offering of human flesh, finds
mention in the Rgveda? and other Vedic literature, at the time
of performing the Afvamedha sacrifice.2 The man who is to be
slaughtered must be neither a priest nor a slave, but a warrior
or a man of the third caste (Kshatriya or Vaisya). This pratice
finds place also in Saktism, and the Sakta Puranas abound in
the various instances or exhortations regarding this practice of
human sacrifice.*
The Kalika Purana gives very interesting details regarding
the performance of the human jsacrifice.5 ‘Having placed the
victim before the goddess, the: worshipper should adore her
by offering flowers, sandal paste and bark, frequently repeat-
ing the Mantra, appropriate for sacrifice. Then, facing the
North and placing the victim to'face the East, he should look
backward and repeat this Mantra: “O man, through my
good fortune thou hast appeared as a victim; therefore, I have
thee; thou uniform and of the form ofa victim. Thou by
gratifying Candika, destroyest all evil incidents to the giver.
Thou, a victim who appearest asa sacrifice meat, for the
Vaisnavi, hast my saluations. the Victims were created by the

1. Devi Bh. 11.3.3; 11.7.40; 21.23.23-28.

2. Rgeveda—I.24;
Thid. Purusa Sukta, X.90.
Wilson R.V. I, p. 60.
Max Muller Ancient Skt. | iteratnre, p- 408.
3. The Taittiriya Samhita, iii.4.
Sankhyayana XVI.10-16.
Satapatha Brh. [Link].6.5.
4. Devi Bh. 8.23.10.
Kalika P. 71.18-19; 45; 139.
Bhagavata P. V.9.13-15.
8. Asiatic researehes IV (1897), p. 371.
®. Kalika P. 71.80-33,
 205
self-born himself for sacrificial rites; I shall slaughter thee
to-day, and slaughter as a sacrifice is no murder.’? Thus
meditating on that human-formed victim, a flower should
be thrown on the top of his head with the Mantra!: «O
sword, thou art the tongue of Candikd and bestower of the
region of the gods. Black and holding the trident, thou art
like the last dreadful night of creation; born fierce, of
bloody eyes and mouth, wearing a blood-red garland, saluta-
tions be to thee.” The sword, having thus been consecrated,
should be taken up while repeating the Mantra: “Om hum
phat” and the excellent victim be slautered with it. Thereafter,
carefully sprinkling the blood of the victim, water, rock-salt,
honey, aromatics, and flowers, it should be placed before
the goddess, and the skull also, with alamp burning over it,
should be placed before her with the Mantra: ‘Om, Aim,
Hrim, Srim, Kausiki, thou art may be gratified with the blood.”
It is again stated in connection with the sacrifice of ani-
mals and human’beings: meén,* and blood drawn from the
offerer’s own body, are looked’upon as proper oblations to the
goddess Candika.4 By [Link]. sacrifice, Devt is pleased
for 1000 years, and by the sacrifice of three people for 100,000
years.®
Bana, the famous Sanskrit poet refers to the sale of
human flesh.6 The Malati-Madhava of Bhavabhiti relates how
Madhava, the hero, tries to win the favour of the ghouls of the
cemetery by the offering of human flesh, and comes toa
temple of Camunda just in time to save his beloved Malati,
from being sacrificed to the Goddess by Aghoraghanta, the
priest, and his associate Kapalakundala.’ This is a singular
instance wherein a female is meant to be sacrificed. The
Kathasaritasagara of Somadeva gives many instances of human

- Kalika P. 71.67-102.
Ibid. 71.20-46.
- Ibid. 71.3-7.
Ibid. 71.7, 48.
Ibid. 71.18-19.
Harshacharita, p. 92.
“Maar
ane
Malati Madhavam—V.21-22. p. 229-232.
206 Sakti cult in Ancient India

sacrifice in honour of Candika or Camunda. ‘One Muravara, a

Turushka or Indo-Scythina, proposed to make a human sac-
rifice in the memory of his dead father. An expiatory sacrifice
to the Candika to save the life of a king is mentioned.
Offering of one’s own head or blood to the Goddess :
Offering of his own blood to a deity for the acquisition
of religious merit in the next world had been an established
institution in our country from early times.? It is, specially
in the ritual works of the Sakta sect that we have clear direc-
tions for the devotee’s offer of his own flesh and blood to the
great goddess.? Inthe Markandeya Purana we are told how
King Suratha and a merchant Samadhi—erected her image and
propitiated her with various offerings including those soaked
with blood from their own bodies. The goddess being thus
propitiated appeared before them and granted them all their
desires.®
How the goddess becomes® satisfied for one thousand
years, by the offerring of one’s own blood and how she
fulfils all desires in six months’ time when one offers her
a small piece of flesh close to his heart, is told in the Kalika
Purdna.* The Kumari Tantra quoted in the Tantraséra promises
boon of jroyalty to one, who offers blood from his own
body.?
The Maisya Sukta of the Maha Tantra quoted in the Prana
Tosint compares the merits of different kinds of blood-of
fer-
ings including that of his own body, by the devotee
to the
goddess.®
It is a matter of common knowledge that the rite
of offe-
ring the blood, nearest the heart before the Goddess is much
1. Kathasaritsagara, Crooke, Vol, II, p. 168,
2, Ghoshal (U.N.), Studies in Indian History and Culture
, p. 479,
Payne—The Saktas, p. 13;
3. Markandeya P. 93.7-11.
Devi Bhagavata V.35.28-29.
Kalika P. 71.153-166-
Devi Mahatamya 13.9-12.
Kalika P. 67.172, 184, 185,
anfIbid. 13.14-18,
7. Tantrasara, Bangabasi ed., p. $83-34
8. Pranatoshani, p. 285. g
 207

observed by pious Hindu ladies of our country, down in our

own times. It is interesting to note here that the ritual
works of Sakta sect seek to impose a ban upon the observance
of this rite by the Brahmins. The texts viz. Kalikd Pardna—
Tantrasara; Gayatri Tantra quoted in Hara Tattva Didhiti, forbid
a Brahmine to offer blood from his own body to the goddess.”
In the secular Sanskrit literature we find the mention of
the rite. Wemay refer to a numberof stories belonging to
Vikramaditya, the king, who in favour of some suffering mortal,
prepares to strike at his own neck with his sword, and thus
propitiates the goddess, for granting him the necessary favour.®
There is also a story of Rajputra Viravara who is said to have
actually cut off his own head as an offering to the goddess
Gandika for the purpose of saving his royal master from his
impending doom.‘
We may draw out some conclusion from this that the
rite of head-offering was performed mostly for the propitiation
of the Goddess Durga to win some favour for the devotee him-
self or for others, [Link]-some cases purely in a spirit of
supreme sacrifice.
Devotion—the means of realisation :
The aim ofall higher forms of religion seems to be the
realisation of the ultimate reality. The followers of the Bhakti
school regard devotion—(bhakti) as the essential and the most
effective means to. the realisation of the Absolute, unless
Jnana, yoga and karma are not attended with devotion, they are
incapable of producing their respective results and work enti-
rely in vain.5 The Bhaktimarga lays special stress on the per-
1. Ghoshal (U.N.), Studies in Indian History and Culture, p. 482.
2, Kalika P. 67.50;71.51. er
Tantrasara, p. 934.
Haratattva Didhiti, p. 9.329.
re, p, 433,
3. Ghoshal (U.N.). Studies in Indian distory [Link]
414 f.n. aa -
4. Brhatkatha Manjari by Kshemen Ira, Hitopdesa IIL8.
5. Bhagavata P. X.14.7.
Brhaddharma P. III.42.17.
Devi P. 4.74.
208 Sakti cult in Ancient India
sonality of God and rega:ds the Personal Gcd as the Absolute
or the Highest Reality. Like all theistic religions, it em phasi-
ses the duality involved in the relationship.2. The distinction
between the finite personality and the Absolute, seems to be
essential to the concept of Bhakti. In this respect it differs
considerably from other paths. Sadhana in Bhakti marga seems
to be comparatively easier to most of the persons. It is easy
because it follows the objective path and deals with concrete
things. It places before the devotee an object that attracts
and interests his mind—and by this attraction the individual
and the Absolute are linked together. Here it is said that one
sould enjoy in order to realise the truth underlying the object
of enjoyment aad should net be so much engrossed with the
object as to be deprived of the capacity of looking beyond it
to its source.?
All the Purdénas dealing with Sakti worship preach the path
of devotion, as the only means to realise the Absolut
e Para
Sakti. Devi Bhagavata Purana which is considered a com
pendium
of devotion to the goddess; gives ‘extra importance
to Bhakti
Yoga. Generally the devotion towards goddess is
Matr-Bhakti,®
unlike the Vaisnavism where the Bhakti is either
in the form
of Dasya Bhava or Sakhya Bhava—which means
that either the
devotee establishes his relation with the god as Master and
Servant or as a friend.

She is Mother of all and complete surrender to the

goddess is prescribed.* Sakti, like God Ky;na
in the Gita, in Devi
Bhagavata, speaks to her devotees, saying
that whoever surren-
ders to me is always dear to me.5 the Markandeya Pusana
says
1. Brahma (N.K.), Philosophy of Hindu Sadhana,
p. 233.
2. Bhagavad Gitd, 2.44.
3. Devi P. 4.74.
Dbh. 1.12.51. VII. 39,120.47.
4. Dbh, 11.18.58.
5. Ibid. V1,22.56-57.V1.14.14-15,
 209

that when worshipped with devotion, the goddess gives Bhuktt

and Mukti both.! There are Devi Gitds in Devt Bhagavata Purana,
Devi Purdna and Mahabhagavata Purana dealing with the topic
of devotion to the goddess. In Devt Bhagavata Bhakti is
called of three types viz. Satvikt, Rajasi, and Tamast and last
of all Turiya Bhakti or Para Bhakti is also mentioned which is
identified with knowledge or Vairagya.2 Devi says that
whoever is devoted to me becomes invincible,® even the gods
headed by Indra, Yisnu, Siva and others will not be able to
do any harm to the devotees of Sakti. The devotion of Devi
consists mainly of three things viz. recitation or Japa of
the names, (Vamajapa), worship with Sraddha and praising
of the goddess (Stavana).* The Sakta Puranas generally say
that oneshould be devoted to Her lotus feet. In Devt Bnagavata
we find mention of Mavadha Bhati.*
The Kalika Purana goes to’the’extant that oneshould rem-
while
ember Her while taking food, going for a journey, and
attending some social or cultural function.* A Sakta has to
worships and
identify himself in meditation with the Sakti7, he
places before himself the fully blossomed condition represented
by the deity as the ideal to be realised. Here the Puranas follow
the Tantric motto that “®t qar 2% wa". The Sakta Puranas
dua-
on this point differ from the usual Bhakti Marga, where
identification
lism is an established step. We find the complete
with the deity, a stage higher than the complete
of the devotee
the Bhagavatas.®
merger or surrender to the deity, preached by
1. Devi Mahatmya 13.5.
2. Dbh. VI,5.25-27.V1.37.28;
3. Devi P. 5.74;
Dbh. VI.5.25-27,
4. Devi P. 7.6; 38.
Dbh. VII. 37.11-12; [X.30,136-139,
5. Brhaddhama P. III.10.41-42.
6. Kalika P. 60.3-28.
7. Ibid. 53.10; 59.104-105; 165.
Dbh. VII. 37.15; 27.
8. Bhagavadgita 18.65-66.
 916 Sakti cuit in Ancient India

" Devotees of Sakti in the Puranas :

The Purayas have given some details with regard to the
worshippers of Sakti. The Markandeya Purana contains a des-
cription of Sakti worship as celebrated by Suratha and Samadhi.
They worshipped an earthen image of Durga with all solemni-
ty on the bank of the river. Their adoration, intense and
selfless, was rewarded with success and the great Mother
appeared before them to grant their passionate prayer.2
According to the current tradition and the Sakta Puranas
Rama was the first to celebrate the worship of the Great Moth-
er (Durga) on the eve of the great war that ensued between
himself and Ravana. It is stated in the Puranas that Rama
untimely awakened the Goddess, since he was in a hurrry to
bring about the ruin of his formidable rival. The worship of
Sakti is calculated to have given him so much strength that
he could easily come out victorious:from the terrible warfare.
This celebraticn took place in-the month of Asvina, and since
then the autumn is regarded [Link] sacred occassion for
the invocation and adoration 6f ‘the’ Goddess.5 The Bhagavata
Purana narrates the worship of the goddess Katyayani by the
damsels of Vraja, by the Yadavas,? and by Rukmini.
Visnu is said to have performeda sacrifice (Ambika-yajna)
according to the a4ganika rites for the sake of recuring the
good grace of the Divine Mother.‘ He was a devout follower
of Sakti. The king Sudargana, son of Dhruvasandhi, was a
descendant of the solar dynasty. In his early life he had to fight
against many odds and wasin a state of utter destitution. While
amere boy, he was, however, initiated into kamabija ina
mysterious way and Constant repetition of the sacred syllable
conferred all the blessings upon him.’ Having regained the lost

1, Devi Mahatmya. XIII.7-18.

Devi Bh. V.32, 35 chs.
Brahma V.P. IJ.1,151.
Siva P. Uma samhita 5.451,
2. Dbh. III.30 18-60.
Mahabhagava P. chs. chs. 36-48,
BrhaddharmaP chs. 18 22.
3. Bhagvata P. X Purvardha [Link] 53.44-46,
4. Dbh. [11 12.66 III.13-2-3;
5. Ibid. IlI-Ch. 15-23.
 211

kingdom of his father, Sudarsana went to Ayodhya and built a

beautiful temple there and placed the image of the Great
Mother in a right royal fashion and Since that time the wor-
ship of the Goddess has been prevalent in Kosala.’ Subahu, the
king of Kasi, similarly made a temple at Benaras and establ-
ished the image of Durga which is still visited by the innumer-
able pilgrims.?
The wife of Fayatsena, was king of Kashi a the worshipper
of Gauri. The king Sadraka was a devotee of Devt! and simi-
larly the King Devapanna is said to have been a worshipper of
Camunda.* The King Nahusa isalso described to have worshipped
the goddess on the seventh day of the bright half of the month
of Bhadrapada. The kings Aja and Raghu also worshipped Bhai-
ravi.? The king Mahanandi worshipped Mahalaksmi at Magadha.®
The King Naraka was a keen devotee of Kamakhya.’ The King
Rupasena of Vardhananagara and his wife offered their son as a
Bali in a sacrifice : but he was revived again.?° Patafijalt is said
to have defeated Kali with the help of the blessings of the
Goddess.” Further the: followings are described as being
the worshippers of the Mother-Goddess; King Satyavrata of
the Iksvaku dynasty, Yajnavalkya,* Dharmadhvaja,** Sumada
(worshipper of Kémdks2),° Ki Gittavirya, who possessed the
Kavaca of Bhadrakalt, and others.’*

D evi Bh. ITI.24.23-52; I1).25.27-40.

Ybie. [J1.25.41-42.
bo
oo Skanda P., Nagara Khanda 177/6.
= regen

4, \bid.—Kumarika Khanda (2) ch. 40.

5. Ibid. [Link]. 169. v.5.
6. Bhavisya. P. 4.46.7.
58.29-
7. Skanda, Prabhasaksetra Ma,
8. Bhavisva P. 3.2.3 , 34.
9 Kalika P. 39.163.
0. Bhavisya, P. 3.1.3.
11. Ibid. 3.2.35, 1.
12. Devi Bh. VI.I1-12.
13. Bhavisya, P. 9.5.1.
14, Ibid. 9. Adb. 15ff
15. Padma P. V.13.11-13; 18-3+.
36.42.
16. Brahmavaivarta, P. Ganesakhanda,
 212 Sakti cult in Ancient India

l
Devt Purana mentions so many devoteess of Devts, Specia
ly they are either kings or the rulers of states. A king of Kan hi
fond of wineand ae i
is said to bethe Bhakta of Dev?, he was

and was.? enemic al towards the Brahmins, worshi es

godsDurand the
thepped
teacher The Purana says that Parasurama
Ayodhya. According to the Kae
constructed a temple of Durga at es of Sakti alika
Purana Vasistha and Naraka were devout devote
Himvan are said to be the Bh ee
the Prajapati Daksh and the Rata tas of
Purana says that
Devi.2 The Mahabhagavata —
ing to this Purana eve
devout follwers of Sakti.* Accord fame kevana
ata says that all the
was her devotee. Devt Bhagav
were her devotees.* The Purana also mentions the —ae of
Yuvanatoa,8 Ame
Prahlada,> Indrant,® Hariscandra,”
Brah ma,* Vyasa, Agetee
Sukadeva,° Madhu-Kaitabha,¥ Siva, of Devi.1? Thus w rsna,
Agastya'® and others as the devote es
the time of se taithat
Saktism had become a popular eult-byed Scan urdnas,
highly- ele vat
and Sakti was given a n the Hinits
pantheon.
Devi Vratas :
There is a large number of Vratas mentioned
in the Pura
nas and the "
Upa-puranas, pertaining to Devi. The Puranas ave
he
Devi P. 44.2-11. 82.47-48.
Kalika P. chs. 8; 65-41.
Mahabh4gavata P. 56.32.
Dbh. Xchs.1-13.
Ibid 1V.15.22-71.
Ibid. VI.8.50-70.
Ibid. VII.27.1-40.
we
PAA
mp
or Tbid, VII.9.40-41.
9. Ibid. IV.5.33-50.
10. Ibid. 1.15.1-60.
ll. Ibid. 1.5.86-112.
12, Ibid. III 5.1-45.
13. Ibid. 1.7.15-50.
14. Ibid. I 4.65.
15. Ibid. 1V.24.40-60.
Varaha P- 160.33-75,
16. Ibid. X.6.1-6
17. Ibid. TX.39.24-33.
 213

also givcn a code of conduct to be observed by the devotees

of Devi.
Fast :
Observing a fast is the essential step of these rules, and
on the preceding day of the Vrata one has to practise abs-
tinence and restraint both in one’s food and _ personal habits.
On the proper day he has to observe fast and then, on the
ollowing day hehas to take a very simple diet, avoiding wine,
meat etc.
Donations :
Besides the observance of a fast, the most important item
is the honouring and feeding of the Brahmanas and girls and
liberally making gifts to them.t Among the items of the gifts,
gold, land, and cow rank the highest. Among other things are
included, metals, pots, [Link] of life, like sugar,
paddy, cloths, blankets, fan; footwear as well as all other
articles of worship.
Results :
The majority of the Vratas. are supposed to produce tan-
gible results. Their performer is endowed with a beautiful
form, and he gets immenese fortune, subdues the enemy, and |
is rendered free from all earthly calamities including various
diseases. The issueless person gets a son, the poor becomes a
rich, wife can ensure the welfare and love of the husband, one
can regain his lost kingdom or property, and one separated
from one’s near and dear relations can be re-united with
them. In short, all conceivable temporal bliss can be attained.
The attainment of both the Bhuktt and Mukti associated with
the performance of these Vratas.
Ladies :
Though both, men and women are entitled to perform
these Vratas, yet these seem to be primarily intended for ladies
—-married or un-married or widowed. By performing these
Vratas and worshipping the benign form of the goddess, the
ladies gain the freedom of their husbands and sons from all
1. Viéva Bandhu—Siddha Bharati P. 218.
214 Sakti cult in Ancient India

maladies, happiness and long life and ensure the love of their
husbands. Thus in a way these Vratas seem to have been a
means of keeping the woman folk within the fold of family life
by giving the various assurances of a happy existence hereand
hereafier.t
In these Vratas generally the Devi’s clay-idol was obtai-
ned and was worshipped with vegetarian WNaivaidya by the
ladies, to procure either health of their children, a good hus-
band, Saubhdgya, prosperity, happiness, and removal of the fear
from all sorts of danger. These Vratas are full of festivities, follo-
wed with, dancing, music and marry-making by the children
and ladies.2 Thus the cult of Sakti was consisting of Vratas
which is the characteristic of Pauranika religion.
Days:—For Durga or Mothers, Navami is said the proper
Tithi for worship, gaf# vast war’? and Candika or Candi is also
worshipped on Navani* while Gaii7i and Umd are to be wor-
shipped on Trtta.5 The night of Afvina-Sukla-Astami is con-
sidered the very auspicious day for Devt Puja by the authors of
the Purinas.® In this way the Devt Vratas are generally observed
either on Trtiya or Navamt days and especially of
the bright
fortnight.

Vratas performed on Trtiya:

1. Madhiika Trtiyd Vratam or Gauri Vratam: (third date of
Phalguna) : This rata is observed by the ladies
specially unmarried girls to obtain a good husband.’
Gauri sitting in a chariot yoked by Godha-bull, is to be
Visva Bandha Siddha Bharati. p. 221.
noe
-¢° Bhavisya P., Uttara Parva, 16.1-16.
Devi P. 23.12-17.
oo- Tbid. 1.122.13;27.
Garuda P. 116/6.
Bhavisya P. IV.134.67.
SP Thid, IV.134.67.
Garuda P. 116.4.
6. Bhavisya P. I1.2.8/26.
7. Ibid. 16.1-16.
History of Dharm a Sastra, Vol. V,pt I, p. 369.
 215

worshipped with Gandha, Dhipa, sandal, sweat meats, and

golden ornaments. Then the Brahmanas and the girls be fed &
singing as well as dancing programmes should be arranged.
This is also performed on the third day of the month of
Vaisakha, Bhadrapuda and Magha and is called Saubhdgya-
Karana Vrata Salt is forbidden during the Vrata and the
donation of a bed with bedsheets etc. is praised verymuch.®
This worship of the goddess in a Madhuka tree is also prescrib-
ed by Devt Bhagavata Purana* on Chaitra Sukla Trtiya.

2. Gaurt Trttya Vratam :

According to the Padma Purana and the Bhavisya Purana*
it is observed on the third day of Sravana, Vaisakha and Marga-
firas, in respect of Gaurt,Sand is called Gaurivratam or Saubhagya
vratam. While according to the Narada Purana it should be
celebrated continuosly for 12-months, starting from Chaitra,
and the Purana gives 12) different names of Gaurt.® The
Brahma Vaivarta Purana sa¥s that it is performed on Margasirsa
Sankranti day.” Bathing of Devi..with milk, honey, scented
water and offering of the fruits and flower—is prescribed. Puja
is performed and the Kamala flower having 16 leaves is to be
.’ feeding of the ladies and offering to them the
inscribedThen
silken clothes, gives the devotee health, prosperity, and sinless
life etc. In the end of Vrata the beddings to the coup!es number-
ing 24 or 12 or eight or four—are offered. Guru is to be res-
pected first of all and then others.® Flowers to be offered in the

Bhavisya I.21.1-30°
Ibid., Uttara Parva, 121.36-37.
Dbh. VIIT.24.45-57; 36.
Padma P. 1.22.65!
Matsya P. 62.4-5.
7Fe
he Ibid. 1.20.51-52; 60-61.
Matsya P. p. 100.7-8; 15-16.
Narada P. I.112.1-63; I1.50.13-28.
Brh. V.P. IV.27.122-1 23.
Pre Padma P. I.22.70-72; 78.
9. Ibid. I.22.90-100.98, 84.
Matsya P. 62.4-39.
216 Sakti cult in Ancient India

different months are: red flowers, blue lotuses, Bandhujiva,

Jati flower, yellow flowers, Kunda, Sindhuvara, Asoka, Gandha-
Pitala, lotus, Jalambuja, Mandar or Malati etc. starting from
Bhadrapada to Sravana respectively.t This Vrata is observed for
12 years by the ladies or girls. The accounts given in the
Padma and Matsya Puranas are very much similar.®

3. Uma Vratam—also called Guda Vrata (Tytiya of Caitra and

Magha). It is to be performed by every body with all the
paraphernalia of the worship, to gain happiness in the
life. The Padma Purana says that in this Vrata, Gudaina large
quantity should be offered.* The Vratais also called Maha-
vratam and The Brahma Vaivarta Purana calls it as Jai Durga
Vratam—because the Gopfis worshipped in the month of Magha,
the goddess, called—Jaya Durga.®

4, Uma Mahesvara Vratam.:

1. Itis observed by the ladies to obtain progeny,health
love of their husband, and«prosperity in the life.® It is Cele-
berated on Marga- Sirsajukla-Tritya, the goddess Lalita and Siva
both? are worshipped and Dhipa, Dipaka sandal and Naivaidya
should be offered to both. Having observed it for 12 months,
one should give the images of Siva and Uma to the Brahmins.

1. Padma P. 1.22.85-89.
Matsya P. 62.22-25.
2. Narada P. I.112.1-9.
History of Dharma Sastra, Vol. V. pt. I, p. 296.
3- Bhavisya P. Uttar Parva, 121.154-156.
Padma P. 1.20,103-104.
4. Padma P. I.21.141-143.
Matsya P. 100.53.
5. Brahma Vaivarta Purana IV.27.2-50,
6. Bhavisya P., Uttara Parva 23.1-28.
History of Dharma Sastra, Vol. V. pt. I, p. 277,
7. \bid. Uttara Parva 23.12.
 217

2- This Vrata is mentioned inthe Skanda Purana also.} It

is performed on Astamit or Caturtht of Caitra and Marga Sirsa. It
is said here that Siva and Paroatt are to be offered Puja accor-
ding to Agama Vidhan.
5. Rambha Vratam or Rambha Trttya Vratam:
It is celebrated continuously for full one year, on vari-
ous Tyliyas of Sukla Paksa starting from Marga-firsa. The
names of the goddesses of different months are: Parvatt, Sudevt,
Gaurt, Visalak;si Srimukhi, Madhavi, Sn; Hara Talt, Giriputn, Pad-
modbhavd, etc. only ten names are there. The worship is perfor-
medin the night with full paraphernalia of the Pija-vidhana,? on
Afvina Sukla-Tyttyd it is celebrated with much festivity by the
ladiesfor their Saubhagya and beauty as well as to overpower
their co-wives. Dev? is offered all the Upacaras, then Havan
takes place and people become happy in life* Donations may
be given toa married Brahmaga and they should be fed on
Caturtht.
6. Ardranandakari Trtiya Vratam:
It is observed on'any Sukla Trtiya. when Asadha conste-
Iation takes place. The goddess Bhavant is worshipped by the
ladies and different kinds of flowers, specially of white
colour are offered to Siva and Bhavdnt. The Devotees get
Saubhagya, pleasure, and prosperity.®
There is mention of the names of Devts in the Maniras to
be recited during worship. These are® : Vasudevi, Soka-vinasint,
Rambha, Aditi, Madhavt, Anandakart, Utkandhini, Indrani,
and Vijvamukht. It is also described in the Matsya Purana
and the similarity between the two accounts goes to
show that one has been borrowed from another.’ It is
mentioned also as one of the important Vrata of Devt in
the Padma Pardna.® Here it is said that by the performance
1. Skanda p. Brahmottara Khanda, 18.25-70.
2. Agni Purana 199.9.
Bhavisya P., Uttar Parva 24.1-36.
. Ibid. 18-1-36.
Ibid. 27.1-27.
Ibid. 27.5.13.
Matsya P. 64.1-26.
Pp
PASM
Padma P. I.22.136-164.
 218 Sakti cult in Ancient India

of this Vrata aman may get even Atmananda Beddings and

cots are also offered to the Brahmins for the pleasure of Devi.?
[Link]-Kalyanint Vratam :
It is Observed either on Bhadrapada Sukla or Vaisakha
Sukla Trtiya or Marga Sirsa Sukla Trttya. The Goddess Lalita
is to be worshipped with milk and honey, Tila and rice, and
white flowers and fruits. Gita-mangala Dhvani is to be made.
In the end feeding of the Brahmins and girls, donations of gold,
and bedding and worship of Guru—all these are prescribed,
Devotee gets his all his desires fulfilled.?
According to the Matsya Purana it is celebrated for full.
one year starting from Migha Sukla Trityé* and Devi is to be
bathed with water, mixed with Tila, and honey. In this Vrata
devotee has to abondon the use of salt in his food. After the
completion of one year inthe Magha month—an image of
Devt made of gold and two cows should be denoted for the:
pleasure of the goddess.® i
One has to abandon the: following articles in different
months, salt, sugar, oil, honey,,..water, Jirakam, milk, curd,
Ghee, honey, food grains, and sugar—starting from Magha to:
Margastras.* So many names of the goddess are mentioned to
be recited,’ viz. Lalita, Santa, Sr, Kamala, Rudrani, Sankara,
Visvavasint, Kanti, Mohana, Amgtd, Gaurt, Bhavant, and
Kamadevt::
8. Harakali Trttya Vratam:
The goddess Harakali, beloved of Sivais to be praise
d on
Bhadra Pada Sukla Trtiya, called as: Harakali Tytiya
. With full’
details of the worship and the constituents, mainly vegetarian
and with full festivity including dance and music
—she is to be’
worshipped. In the night, the Jagarana and the
recitation of
1, Padma P. I.22.161.
. Ibid, 122.160.
3. Bhavisya Purana. Uttar Parva 26, 1-41;
Padma P. I.22.105.
History of Dharma Sastra Vol. V, pt. L., p. 390.
Matsya Purana 63.2.
. Ibid. 63.23-25.
. Ibid, 63.15-17.
. Ibid. 68.4-11
op
A
es
:
 219

the Katha should be arranged. Next morning Devt is to be

immersed in the water with the recitation of Mantras and
Then feeding of the Brahmins and the girls takes place.1
9. Saubhagyastaka Trttya Vratam:
The Vrata is observed for full one year starting from the
Trtiya of Vasant Masa (Caitra). This is celebrated on the Trtiya
of every month and the goddess Gauri or Lalita is to be wor-
shipped with her husband Siva—and the idols of both be given
to the Brahmins after completing the Vrata for one year. The
beddings and other luxuries of the life may be donated. In this
way it can be observed for 12 years or 8 or seven years and
the devotee gets wealth, health, happiness, good partner in
life and the final salvation.2, Names of the 12 goddesses
presiding over different months,’ are mentioned here. This
very Vrata in Agni Purana, is called Mila-Gaurt Vrata, having
all the Vidhana as prescribed imtheBhavisya Purana‘ and Padma
Purana also calls it Saubhigya Sayana Vratam and the eight
articles are to be donated.®
Lalita Trttya Vratam :
It is Observed in every month for one year starting from
Magha Sukla. Ladies clad in silk, worship the goddess with
Bilvas, Amalaka, scented flowers and Dhupa, Dipaka, and Naiva-
idya Donation is prescribed and night sleep is banned on that
day. Next day also Devt is worshipped with all the upa-
charas.®
11. Aviyoga Trtiya Vratam:
To obtain Sukha and good luck, ladies both married or
widows observed it on Marga-Siras-Sukla-Trtiya. It is also per-
formed for one year and Gaurt, and Siva both are worshipped.
Performance ef Havana, feeding of the Brahmanas and the
1. Bhavisya P.. Uttara Parva, 20.1-28.
Narada Purana I.1123-36.
bo. Bhavisya P. Uttara Parva 25.1-44.
Matsya P. 60.14-49.
. Ibid. 25.31-32.
. Agni P. 178.1-28.
Padma P. I2.9.10-58.
oo
PpBhavisya P- Uttar Parva, 21.1-44,
 220 Sakti cult in Ancient India

masses, and Puja are the main items of this Vrata. Starting
from Kartika it comes to an end inthe month of Margha-
Siras.»
Names of the goddesses and gods to be worshipped.?
1. Gaui—Siva—Margasiras
2. Parvati—Girifa—Pausha
3. Bhavant—Bhava—Migha
4, Uma—Mahadeva—Phdlguna
5. Lalita—Sankara—Caitra
6. Lolanetra—Sthanu—Vaisakha
7. Ekvira—Viresvara—Fyestha
8. Sakt:—Pasupatinatha— Asadha
9. Suta—Sr Kantha—Sravana
10. Durga—Bhima—Bhadrapada
11. Durga—Siva—Asvina
12. Siva—1sana—Kartika
12, Anantara Trtiya Vratam :
It is observed on all,the..Trtiyas of Krsna Paksa and
) Sukla Paksa of every month. Though it is said that it banifits
everybody still for, the ladies it is more helpful,? and for
different months different things are prescribed for Naivaidya.
1. Margasiras—coconut
2. Pausa—Sweatmeats
3: Magha—Bilva
4, Phalguna—Puris
5. Chaitra—Pista
8. Vaisakha—Sri khanda
7. Fvestha—Mangoes
8. Asadha—Sattu
9. Sravana—Godhima
10. Bhadrapada—Kulmasa
11. Asvina—Khandapupa
12. Kartika—Khira

1. Bhavisya P. Uttar Parva 22,1-36.

2. Ibid. 22.12-18.
3. Ibid, 29.1-77.
 221

Performance of Havana, fast, worship, recitation of

Nama, giving of alms, offering of clothes, ornaments, and
even cosmetics, Fagarana in the night and feeding of married
Bramin couples and girls—are important constituents of this
vrata. Thus it is very costly affair.
13. Caitra-Bhadrapada-Magha Tritya Vratam :
It is Observed by the ladies or the girls on the days ot
Sukla Tyttya of these three months. A Mandapa should be con-
structed, and having taken bath, wearing good cloths one must
go to Devi temple.? This worship of Gaurt is prescribed with
various kinds of flowers, fruits, sweat-meats, edibles, and cos-
metiesso on. In the night time, after every three hours—
taking of bath and worship of Devi with Homa etc. is pres-
cribed.? A function should be arranged in the night, dancing
and singing must go on—asit pleases very much the goddess
and the god Siva.’ Night is-spent in gay mood in the company
of the relatives, and the neighbours. Next day, the goddess is
worshipped and donations are given to the Brahmins, ladies
and food is served to all of them present there. This worship
is performed in a temple and then the Bhaktas come to their
own houses.*
14. Gaurt Vratam :
On Bhadrapada Krsna Trtiya, Gaurt is worshipped in
Pattcapindika form. Offering of Dhipa, Dipa, camphor, flowers,
sweat-meats to the goddess, feeding of the Brahmins and the
devotees of Devi is praised, and it gives good luck and wealth.5
15. Manorath Tyttya Vratam :
The Caitra Sukla Tyttyd is an auspicious day for the wor-
ship of Visvabhuja Devt to obtain one’s desires. Goddess is
having 20 hands, and performance of Homa, worship and
. Bhayisya P. Uttar Parva, 28. 15-16.
Ibid. 28.1-20.
Ibid. 28.29.
. Ibid. 28-1-58,
Skanda P. 6.168;25-77.
2M
toIbid. IV-2,80.1-86.
 222 Sakti cult in Ancient India

offering of flowers and WNaivaidya is made. In the end having

observed it for one year on all the Tytiyas, Paryanka with all
the house-hold luxurious things is given to Acarya and Twelve
girls are to be fed. It is said that whatever the desire may be,
it is fulfilled. This Vrata generally is performed in the night.
16. Mangala Gauri Vratam :
On Caitra Sukla Trtiyaé, Mangala Gauri is worshipped,
and Homa, worship, feeding of girls, are performed.?
17. Mahakali Vratam 3
Generally on the night of Krsna Asthamt, Mahakali is wor-
shipped with the offering of Bali. Inthe month of Asvina on
the 9th day also she is worshipped. Night awakening is said
to be meritorious one.
18. Gaurt Vratam:
This Vratais observed on thé day of Magha Sukla Caturtht
when Gauri is worshipped. The ladies and gents worship her
by offering Kunda flowers, red flowers, Bali and sweat-meats,
milk, milk preparations and salty,tood,,preparations. Specially
the ladies and the Brahmins ‘are to'bé' respected and food may
be serveu to all the relatives and friends present there. This
is to be celebrated every year by those who want prosperity
and happiness in the life.
This Vrata may be called as Dhundhi Vratam or Kunda
Vratam or Santi Vrata and Lalita Vrata also. The usual steps of
worship like bathing of the deity, donations, recitation of
the names of the deity, Havan etc. are to be performed.®
19. Lalitika Sastht Vratam :
On the 6th day of bright fortnight of Bhddrapada, a lady
should worship the goddess Lalitiki—a benign form of Durga—
with flowers, rice, Naivaidya, etc. In the night she should remain
awakened and arrangements should be made for musical
concert, dancing by the courtesans, or by the house hold ladies .
Kirtan may be performed. Next day Brahmins and the Virgin

1. Skanda P IV.1;49,55-91.
2. Ibid. 7.130.1-12.
3. Narada Purana I,113.80-86.
 ot 223
girls are-to be fed and Dakgind should be given. He or she
receives all Saubhagya and happiness in the life by performing
this Vrata.1 In the Narada Purana this Sasthi is called Chandan
Sasthi and: Lalita is to be worshipped.? According to the Warada
Purana this is also observed on Brey Sasthi and Vrata is
called Lalita Vratam.®
20. Katyayani Sasti Vratam :
It is observed on Sukla Sasthi of Ajvin month* and Devi
Katydyani isto be worshipped with auspitious things and,
Gandha etc. Some say that Durga is to be worshipped,’ and
Her image may be made of sand and in the end of Vrata the
image may be thrown into the river. The ladies of the Brahmin
family and girls are to be fed and respected with clothings
and ornaments. By performing this a girl can obtain a good
husband.
21. Mahastmi Vratam :
1. According to the Narada Purana, Maha;tamt is Vaisa-
kha Sukla Astami. The goddess, .Aparajita is to be bathed and
Gandha, Kum Kum etc. are offered, feeding of the girls and
Parana is on Navami: the devotee gets all his desires fulfiled.®
2. On Fyestha-Sukla-Astamt—Devi is worshipped.”
3. On Asadha Sukla Astami—worship of Devi with
Pijan-samagri.2
4, On Sravana Sukla Astami—offering of sugar and
milk.®
5. On Magha Krsna Astamt—Bhadra Kali is worshipped

1. Bhavisya P., Uttar Parva 41.1-81.

2. Narada P, I.115.29-30.
Gupta (B.A.), Hindu Holidays and Ceremonials, p. 78-82.
3. Narada P. 1.115.8-15.
4. Ibid. 1.115.34-37.
5. Gupta (B.A.), Hindu Holidays and Ceremonials, p. 75.
0. Narada P- 1.117,4-7.
7. Ibid. 1.117.8-9.
8. Ibid. 1.117.9-12.
9. Ibid, 1.117.13-I4.
10. Ibid- 1.118,90.
224 Sakti cult in Ancient India

6. On Masha Sukla Astaumi—worship of Devt for the

sake of progeny.?
7. On Phdlguna Krsna Astami—worship of Bhima-Devt.?
8. On Phdlguna Sukla Astami—worship of Siva and Siva
both,® as well as the worship of Shitala with fried foods.
10. On all the Asfamis of the year—Siva and Siva are
worshipped.®
22. Dhvaja Navami Vratam :
On the day of Sukla Navami of Pausa, the goddess Kysra,
the sister of Krsna is worshipped. In this Vrata special feat
is to install banners (Dhvaja) before the goddess, and in the
Devi temple Devt is to be offered the flowers, Gandha, Dhipa
etc. and offer of the Bali, full of meat, blood, wine and so
on. Then feeding of the girls and Ksamapana in the end, is
performed. Who ever worships,Devi with banners, he becomes
free from all sorts of troubles and fears and is protected by
the goddess.
23. Ulkd Navamt Vrata :
It is supposed to be performed on the day on which
Devt had killed demon Mahisa. The day falls in the month of
Aivina in Sukla Paksa, and Devt is to be worshipped with
flowers and incense. Girls are fed on this day and gifts of
clothes and ornaments are given to them.”
24. Vir Navami Vratam or Damanaka Navami Vratam:
The Garuda Purana says that Devt should be worshipped
on Caitra Sukla Navami called Vir Navamt or Damnaka Navami.
On this day she is offered the flowers or garlands of Damnaka
flowers. Then a devotee gets long age, health and prosperity
as well as the power of destruction or subdueing his enemies.®
Narada P. 1.118.91.
Ibid. 1.118.92.
. Ibid. I.11g.93.
» Ibid. 1.118.94-98.
ibid. 1.118.99.
Bhavisya P., Uttara Parva, 61.46-57.
Agrawal (V. S.), Matsya Purana, a Study, p. 156.
Lm
wPAGaruda Purana, 135/2, 5.
25. Saurya Vratam :
This Vrata is mentioned in the Vardha Purana and is cele-
brated by the kings for the victory in the battles. In the month
of Asvina a devotee must make a mind to observe a Vrata on
Sukla Saptam3 and observe fast on Astamiand on Navamt, worship
the goddess Durga, & food should be offered to the Brahmins.
Having performed in this way for a year—at the end he must
respect the girls with clothings, gold and food. In this way a
devotee will be able, by the grace of the goddess, to regain’
even his lost kingdom and the cause of fear will be removed.

26. Navami Vratam :

The Visnu Dharmottara Purana says that it is observed on
all the Sukla Navamis of the year in respect of Bhadra Kalt, start-
ing from Kartika. Every month the goddess is worshipped with
Gandha, garland, Dhipa, Dipa .and Prasada. Afier one year,
Brahmins are to be fed, and clothings are given to them. The
devotees become free of all sorts of troubles and fears caused
by disease, theives, imprisonment, fire, decoits and the courts
ard obtain progeny, wealth, good wife and so on.?

27. Kokila Vratam :

This Vrata is to be observed by the ladies on the last day
(Purnima) of Sravana. Here the Kokila is identified with the
Goddess Gauri or Parvati, who is to be worshipped with full
devotion. Then the donations were given to the Brahmins, —
the ladies were to be fed and Daksind given to them. The
Ladies get good fate, and prosperity for the whole life.?

28. Bhutamata Utsava :

The Bhavisya Purana gives a story about the origin of -
Bhitamata. Here Krsna says that she is originated from the °
body of Parvati while she was busy in conversation with Siva.!;
This goddess looks after the welfare of the children and is”

Varaha Purana. °4.2-6.

Visnu Dharmottar Purana. 111.178.1-5.
Narada P. 1.124.19-25.
da
bl
ee i havisya Purana 134.4-18.
226 Sakti cult in Ancient India

worshipped all over India under different names, varying due

to different actions, time, and place. At the time of composi-
tion of this Purana, the worship of Bhitamata was very popular
and the people in the city as well asin the villages—celebrated
a festival to respect her, with great enthusiasm.? This goddess,
lives under an old tree and is worshipped by the people with
water, flowers, lamps, food preparations (Pida, Lapsi) etc. She
gives to her devotees, progeny, cattles, good health and pro-
tectis the babies in the house from the Sakins, the demons and
the Grahas etc.®
29. Vijaya Vratam :
It is performed on the Purnima of Sravana,4 for be-
getting the children, good fame, prosperity and health in
the life, but it is specially meant for acquiring the kingdom,
lost or new one. The Goddess may be worshipped in an
image made of either gold, and silver, or sword. After per-
forming Havana, and worship, WNaivaidya, and clothings are
offered. Donations to the priest,.teacher, Brahmins, and girls,
according to one’s own capacity and liking are said to be
meritorious.5

30. Pada Vratam :

By the performance of Pada Vrata the goddess Nanda, is
pleased. She is worshipped on an altar, an image, and
Devi’s foot-wear. The footwear made of gold etc. may be
worshipped with mango-leaves, Durvd-grass, and Bilva leaves.
Then donations and food should be offered to the girls and the
devotees of Devi and in the end a Person goes to Devt Loka.
It was performed by Prajapati, Vasistha, and Kasyapa etc.§
A study of these Vratas brings in light the following
points about the cult of Sakti prevalent in the age of the
Puranas:
1, Bhavisya Purana. 136.25.
Ibid. 136 1.
Tbid. 136.29-23.
Devi P. 100,4-15; 26.
Ibid. 102.10-13,
er Ibid. 102.14-
Pee
 227

1. That the Cult of Sakti was prevalent among the

masses as a means to procure worldly luxuries and necessities
—like progeny, good health, happiness, charming personality
and last of all protection of the children.*
2. Generally these were the ladies who followed it,
to procure good husband, to have good relations with their
husbands, to subdue the co-wives, and to procure progeny
and prosperity.”
3. It was the only cult which assured its devotees to
protect from all the calamities, like fire, flood, draught, epics
(Mahamaris), revolt in the states, enemy, and court-punish-
ments, dense forest, dacoits and thieves etc.®
4, Except the Durga Puja performed on Asvina Sukla
Navami and by the kings, the worship mostly was performed
by the Right hand path. The steps Bali, and Bhairavi Cakra
etc. were not performed, rather those were condemned in
the Puranas and the aims to be achieved were also pertaining
generally to the welfare side in the life. The Saumya forms of
the goddess were [Link] the masses and some
of these were worshipped as Grama deities.
5. The Saktism of the Puranas wasconcerned more
with the personel life of its sectries and cared most with their
protection in the life, homo-genity in the family and social
and
relations, high-standards of living, observance of good
ethical behaviour and last of all freedom from all the dangers;
and thus making them bold in the life.
rather
Thus Saktism was more or less, a social religion
than an individual cult. It believes in the reality of the uni-
verse, and teaches to have a faith and devotion towards the
all loving mother-goddess.*

1. Devi P. 93.261 -264;

Davi Bhagvata III.25.43-46 X1I.9.59-63.
2. Ibid.
i) Vay P. 9.95-96. Devi Bh. Mahatmya 3.41-47, 5.90-91.
4. Devi Mahatmya 13.36, 37; MurtiRahasya V. 24.
 CHAPTER VI

THE MANIFESTATIONS OF SAKTI AND THE SAKTI

PITHAS IN THE PURANAS

Theory of incarnation :
Like Vaisnavism, the Paurinika Saktism advocates the popu-
lar theory of incarnation. This theory presupposes the principles
of monothism or the existence of one god, and the other deities
are considered incarnations of the same.? According to the
Puranas, Para Sakti descends on earth, to help goods in the
maintenance of law and order in the world, for the develop-
ment and welfare of the masses and the Brahmins,? to destroy
the demons—(ill natured powerful politicians in the world)
who harrass others for their-own interest or even without
interest,toprotect the devotees from some danger or calamity,
and last of all to establish the importance of her devotees ‘eh
the society. She also prornotes’ thé healthy-relations and
atmosphere in the world’ and sometimes assists Visnu or Siva®
in their fights against the demons.
Incarnations as described in the Skanda Purana :
1. Parvati or Umi : born of Himavan and Menaka and was
married to Siva.”
2. Visva-bhuja : she grants boons to the devotees.8
1. Skanda P, 6.145.5-7.
Devi Mahatmya 1.66.
Siva P. 5.50.14.
Skanda P. 3.17.20; [Link].[Link];
Devi P. 42.4.
2. Skanda P. J.2.65.102-104; 6.145.7-12. and so on.
8. Ibid. 7. Arbuda Khanda 22.28; [Link].
Devi Mahatmya P. XII.36.
4, Skanda P. 7. Arbuda Khanda 22.28,
5. Ibid. 22.65-66; 60. :
6. Ibid. 1.2.65 58; [.2.65.85.
7. Ibid. 6.168.34-38.
8. Ibid. IV.2.80,6-8.
 229

Srimata : she killed demons Baskali and Kala Yavana and

protected the gods.}
Matangt : She destryed demon Karnata and emerged out
of the lustre of the goddess Srimata.?
bhitamatd : she restores health of the children.®
Subhadra : sister of Krsna, she is called Visnupriya.4
Ekdnamsa : She helped Pérvatt in the fight against demons.®
Durga : She killed demon Durga.®
Keleswart : She killed demon Lohana and Andhasura.”
Katydyani : She Destroyed demons Mahisa.®
Camunda : killed Sumbha and Nisumbha.®
There is mention of about 16 incarnations of the godd-
ess for the destruction of the demon Durga.
Another group of 16 different incarnations in different
Kalpas," has been refered.
Satt was born as daughter of Daksa prajapati at the
request of Brahma.?
The Puranas mention various important incarnations of
Sakti. viz.—Kali, Ambikay Vondhyavasini, Saraswat! or Sarada,
Lolita, Gauri, Sivaditi, Tripura Bhairavi, Bhuvanesvart, Matangt,
Mi akst, Yoganidra or Yogaméya, Sarvamangala and others. Here
ic a brief description of these goddesses in the following pages.
Division on the basis of mental planes :
Broadly speaking a Sadhaka may contemplate on the
object
Satvika (tranquil or peaceful) form of the deity, if the
derived by him is Satvika. Similarly the form is Rajasa (imbu-
by
ed with grandeur) or Tamasa (terrific) if the object desired
6.145.710.
1. Skanda P. Arbuda Khanda 22.1-9; Ibid,
2. Tbid, IT. 1.18.3 -4;57- 59
a; Ibid. 7,163.11-16; 75-79.
4. Ibid. [Link]-61.
5. Ibid. Avanti Khanda 19.1-33.
6. Tbid, 1.2 65.103-105; 1V.2.72.60-61.
Le Ibid. [Link]; 6.145.11.
8. Ibid 6.145.7-8.
9. Ibid. 6.145.9.
10. Ibid. 7.3.31-33.
ll. Ibid. [Link]-73.
12. Ibid. 7.6.25-30.
230 Sakti cult in Ancient India

the Sidhaka is Rajasa (imbued with passion or desire) or Tama-

sika (malignant).2 Generally the ‘Satvika’ form ofa deity is
described as having two arms and is a sitting posture, the
Rajasa deity as having four arms and being in standing posture,
and the Tamasa as having many armsand actually in such action
as should be in consonance with the object desired by the Sad-
haka. In Sitvika Dhyana the colour of the deity is white, in
Rajasa red and sometime yellow, and in Tamasa dark blue or
black?. Satvika objects are Peace, knowledge, selfless devotion,
and propitiation of the deity; Prosperity, happiness, and other
worldly objects imbued with passion or desire are Rijasa
objects; and adversely affecting an enemy etc. are Tamasa or
malignant objects.®

Further, some deities are by their nature Satvika, some

are Rdajas and some are Té@masa and some have all the
three qualities.4 The Mahalaksmi and, Sri Ambika are possessed
of all the three qualities. A Sddhaka has to make his selection
accordingly. This is the reason why special deties are reco-
mmended for worship. Thissaccounts for variation in the
Svarupa or forms of a deity. We think that the deciding factor
in ascertaining the nature of a particular deity or its image
is the actual impression created on the mind of a Sddhaka.

The Goddess who is unmanifested, takes the forms of

Mahalaksmi, Mahdsaraswati and Mahakalz respecting the Rajas,
the Satvika and the Tamasa attributes of Prakrti. She is known
otherwise also i.e at the time of creation, she is Mahakalz
exercising control over Brahmd@ and bringing the world into
existence, as giver of wealth she is Laksmi, and as destroyer of
wealth she is Alaksmi or Fyesthd Devi, and so on.

_. Brhajjyotisharnava—Sri Batuk Bhairava Upasana—Adhyaya I24< V.

24-26.
Saptasati Pradhanika Rahasya, Tamasa—V. 7-13, Satvika, V.14-16.
Ibid. V. 1-31.
Saptasati Vaikrtika Rahasa. 1.1.18.
eh
of
aii
DA Bhagavata II 3.2-9, 6-7,
 231

Grouping of Devis :
According to Devt Purana, Devi has got 60 manifesta-
tions, and these sixty forms have been divided into three groups
called Satvika, Rajasika and Tamasika respectively.!

Names are as follows:

1. Twenty Sdtvika forms constituting the first grade
are—Mangald, Vijaya, Bhadra, Siva, Santi, Dhrti, Ksama, Radhi,
Vrddhi, Unnati, Siddhi, Tusti, Pusti, Srt, Uma, Dipti, Kanti, Yasa,
Laksmi and Load
2. Twenty Rajasa forms constituting the second grade
are?; :—Brahmi, Fayavati, Sakti, Ajita, Aparajitd, Jayanti, Manasi,
Maya, Diti, Sueta, Vimohini, Siilagh. Kausiki, Gaurt, Vimala,
Rati, Ldélasa, Arundhati, Kriya and Durga.
3. Twenty Tamasa forms constituting the third grade
are‘ :—Kali, Raudri, Kapali, Ghantakarna, Mayurika, Bahurupa,
Sarupa, Trinetra, Ripuha, Ambika, Maheswart, Kumari, Vaisnavi,
Ghosa, Karali,, Vikata, Aditi and Charchika.
Out of these 60 goddesses mentioned in Devt Purana only
22 are the important goddesses namely Durga, Gauri etc. The
rest 38 goddesses viz. Santi, Dhrti, Ksama, Rddhi, Veddhi,
Unnati, Siddhi, Tusti, Pusti, Sri, Dipti, Kanti, and Yasa of the
first grade, Fayavati, Fayantt, Manasi, Diti, Sveta, Vimohini,
Saranya, Vimald, Rati, Lalasa, Arundhati, and Kriya of the
second grade, Kapalz, Ghantakarna, Majurika, Bahurupd, Suripa,
Ripuha, Trinetra, Surapujita, Vaivasvati, Ghord, Karali, Vikata,
and Aditi—of the third grade, are not independent goddesses
and these may be incorporated in the important 22 goddesses.

Nine Durgas ;
The most important incarnation of the Mother goddess
is that of the Nine Durgas. Various lists have been given with
regard to the names of the goddesses.

1. Devi P. 50.5.
2. Ibid. 50.10-11.
3. Ibid. 50.12-14.
4. Thid. 50.15-37.
 232 Sakti cult in Ancient India

According to Devt Purana, the number nine, of Durgas is

there to match the number of nine Grahas.1 The Bhavisya also
Purana mentions nine Durgas.2 Their names are :—1l. Maha-
laksmi, 2. Nanda or Ananda, 3. Kshemankari, 4. Sivaduti, 5.
Maharunda, 6. Bhrdmart, 7. Sarva mangala, (Chandra-mandala),
8. Revati, 9% and Hara Siddhi.
According to Devi Kavacha, the names of Durgas are :3
sO Sailaputri, 2. Brahmacharini, 3. Chandra Ghanta, 4.
Kusmanda, 5. Skandamata, 6. Katyayani, 7. Kalaratri, 8. Maha-
gaurt® 9. and Siddhi-datr%.
The Bhavisya Purana gives a detailed description of
Navadurgas.
1. Mahalaksmi : She is very beautiful goddess adorned
with costly and shining clothes and success incarnate.
2. Nanda ; She is Sitting in a posture called Padmasana,
having lotus® like face and hands;"and having Kamandlu inher
hand. She removes the troublessof the devotees. She is very
much similar to the description of the goddess Brahmi.
3. Ksemankart : having-a fearfulb»face, making noise,
possessing a body not at all charming—and naked is the god-
dess Ksemankart i.e. goddess of fearful aspect.®
4, Sivadatt. She is _ the power of Siva, and is assigned
with all the activities of Siva.?
5. Mahatunda : She always laughs freely, and is wearing
surpents in her ears as ear-rings.®
6. Bhramart: She is dancing in a musical performance
and is a Destructor of demons.®

1. Devi . 50 22.
Bhavisya P. Uttara Parva 61.1-21.
Devi P. 118 4.
Devi Kavaca 3-5.
' Bhavisya P. Uttara Parva, 61,13.
Ibid. 61.14,
Ibid. 61.15.
Op. cit., 61.16.
Op. cit., 61.17.
Rw
SLAM
Op. cit., 61.18 .
 233

7. Chandramandala : Itisher bgnign form, having a

smiling face, mounting on a lion, sitting in meditating pose
and having four hands,
8. Revatt: She is also of benign aspect—having Trisala
in her hand, various forms and destroying thc demons.?
9. Harsiddhi: She moves all over the world especially
in cemetry grounds, followed by the Yogin#’s and worshipped
by the Godsand she is called Harsiddhi.?
Eight forms of Deot :
As Siva _has been said having eight forms‘, similarly
Devt, wife of Siva is also having the eight forms, or manifesta-
tions of her terrible forms. In the Antarvedt Tirtha these eight
forms are called as :5
Mangala.
Vimala—in the west.
Sarvamangala—on the-back of Saukhya-tirtha.
Alamba—in the north.
Kalaratri—in [Link].
Marichika—in the east.
Chandarupa—after Kalaratri.
PASM
WE
. Rudrant.
These eight forms of Sakti are said to be pervaded in
all the directions in order to show the prevalence of the Sakti
cult.§
Vidyas :
Devi Purana especially mentions only eight Vidyzs while
the number of Vidyas said to be, is ten in the Yantras.”
Generally these Vidyds are the various goddesses for child wel-
fare and these may be multiplied in hundreds.* They are
having the bull, the lion, the elephant, the peacock, the swan,
the serpent, the Garuda, and Rksaraja as their vehicles.®
Bhavisya P. uttara Parva 61.19.
. Op. cit., 61.20.
. Op. cit., 61.21.
Sakuntalam I.1; Skanda P. L.2.4.47.,
Skanda P, II.2 4.42-47.
. Ibid. 11.2 4.42.
Devi. P.39.140.
. Ibid. 39.148; 142.
COARAP
wis
Ibid. 39.140-41,
 234 Sakti cult in Ancient India
The Siva Purana mentions the origin of the ten Mahavidyas
from the body of Devt. Their names are Kalz, Tara, Chhinna-
masta, Srividya, Bhuvanesvart, Bhatravt, Bagala, Dhimra, Tripura-
sundart and Matangi. All these are having weapons in their
hands,’ and should be worshipped and placed inside the city,
orthe palace.? These are worshipped by the kings and the
ladies according to the Right hand path. The Pulindas, the
Sabaras, Society girls, and ladies of the cow-herds, the tungas,
hiinas and the khasas worship her according to the rules of
Vama Marga.*

The Mothers:
The institution of the Mothers (Matrs, Matrkas or Maha-
mdtrs) is very interesting. These represent the embodied ener-
gy and prowess of the seven famous gods, their male counter-
parts as their very names indicate. Fhe number of the mothers
enumerated is seven, Kaumdri, Vaisnavi, Varaht, and Aindri are
almost common to all the lists. The Markandeya Purana desig-
nates the seventh as Narasinht, Ksarasvamin and the Suprabheda-
gama, include Vamant, Vainayaki, Mahdlaksm3, and Candika
respectively. The Varaha Purana describes the eight mothers
as : Yogtsvart, MaheSvari, Vaisnavi, Bramhi-Svayambhu, Kaumari,
Indraja, Yamadandahari, Anasiya, and Varahi.5 The Brahm: da
Purana adds Mahdlaksmi as the eighth mother.® Some lists give
nine names : Narasimhi, Camunda, Varah, Varuni, Laksmi, Kali,
Kapalt, Kurukulla, and Indrant.?

1. Siva P. 5.50.28-29.
See also Monier Williams, Brahmanism and Hinduism,
p- 117.
2. Devi P. 30. 167-68.
3. Ibid. 39.142-44.
4, Markandeya P. 88.11-20,
Devi P. 37.85-98.
Monier Williams, Op. cit., p. 187-188.
Sukla (D.N.) Vastu Shastra Vol. H, P. 322.
5. WVaraha P; ch. 26.
6. Brahmanda P. IT.44.11-12.
W.
A Crooke—The popular religion
igi and fo:Iklore of Northern India,

3. Skanda P. Kaumarika Khanda 66.53-54,

 235

The Garuda Purana mentions the names of Sapta Matrkas

viz. Maheswari, Keaumart, Varahi, Aindri, Nara Simhi, Chamunda
and Vaiszavt along with several other minor goddesses.) It
differs from the list given in Devi Mahatmya?, but in another
list 1t includes the name of Camurda as 8th Mother. The Matsya
Purana also in the closing verses mentions the seven Mairkas,
who along with Ardha-niriscara Siva are to be installed at
the same place. According to Devi Purana the mothers are
nine and the name ruru-ghatini is substituted for Chamnda,$
included in the Garuda Purana also. Dev Purdna says that these
are meant for the welfare of allthe beings; animate and inani-
mate and these are very kind like the human mothers, speci-
ally for the children.
The number of the Divine Mothers seems to have been
originally ‘eight representing the counterparts of the eight
forms of Siva. But later on, aS the number seven became
popular among the Brahmins,as a’pious number, the original
number was changed into seven.
The Puranas give various,stories,with regard to the birth
of the Matrkas. The Suprabhedagama relates that the seven
Mairkas were created by Brahma for the purpose of killing
Nirta.6 The Markandeya Purana narrates that these were born
from Brahma, Visnu, Siva, Skanda, and Indra, just at the time
of killing the demons Sumbha and Ntsumbha, and Canda and
Munda.’ The Puranas describe them in detail, saying that these
arethe counterparts of the gods namely Indra, Visnu, Varaha,
Brahma, Narasingh, MaheSvara, and Kumara. All these are hay-
ing the ferninine forms of these gods. The vahanas, the dress,
ornaments, weapons are similar to their counterpart deities.®
1. Garuda P, English trans. by M.M. Dutt., p. 92.
for other goddesses see p. 380-382.
Garuda P. 134.3, 4,6.
2. Devi Mahatmya VIII.15-21.
Garuda P. 134.3,4.
Matsya P. 178.89.
. Devi P. 118.4.
Ibid. 1.52.
Rao, Gopinatha T., Elements of Hindu Iconography, p. 382-383.
Devi Mahatmya VIII. 13-23.
Op
I Ibid.
 236 Sakti cult in Ancient India

Yogints :
The Yogints are the folk-goddesses. In Skanda Purana we
find two different lists of the names of the Yoginis,1 One
consisting 48 names while other is having 64 names. These
are all belonging to the fearful forms of Devi and these godd
esses are to be worshipped with Bali, in Autumn Navaratra and
Yatra is also to be arranged for Devt. One becomes free from
the fear of the Bhitas, Pisachas, and the demons.
These yoginis are sometimes represented as eight fairies
or sOrceresses created by Durgd and sometimes these are as
mere forms of that Goddess, sixty or sixty-five in number, and
capable of being multiplied to the number of ten millions.?
The Skanda Purdna describes that there are as many Yoginis as
there are Gotras (one for each Gotra). Some of these are also
designated as Kuladevatas, viz.: Sri-Matd, Tarani, Asapuri,
Gotrapd, Icehartinasini, Pippali, Vikaravasa, Faganmata, M ahamata,
Siddha, Bhattarika, Karamba,- Vikard, Mutha Suparna, Vasuja,
_ Matangi, Mahadevi, Vani, Mukutesvari, Bhadra, Mahasakt., Same
hari, Maha bala and Camunda*
Ii carnations related with Vignu :
There are some incarnations of Sakti, related to
Visnu,
Sometimes she incarnated herself to help him orasa consort
of his incarnation. All these are benign goddesses, working
for the welfare of the world.
Vaisnani :
She is the supreme goddess of red colour, wearing red
apparel and decorated with red ornaments, mounting on the
Garuda and possessed of Her wonderful Vaisnavi powers and
face, fully blossomed like the budding of a lotus flower.* She
is differently described in Devt Purana. She is ever full, the
world-mother Ambika, not expressed in words, the Vaisnavt
Sakti is capable to bestow all wealth and property, and
Skanda P. 7.116.54-[Link].33-52.
Monier Williams, op. cit., p. 189.
Skanda P., Brahma Khanda, DharmSranya Mahatmya
9.196.
ms
Dbh. III_17.42-43.
Devi P. 37.74,
 237

enchants the whole universe. Vaisnavt is called Durga

(Nérdyart)* but this is a different goddess from the Vaignavi,
one of the Matrkas.
Yogamaya-Mahamaya :
Devt Bhagavata describes her as a lady in a very beauti-
ful form, thin, and adorned with all ornaments. Her two hands
are holding a noose and goad, and the other two hands are
making signs to discard all fear and ready to grant boons. Her
thighs are very beautiful, girdled with a gold-band with small
bells pending and making sweet twinkling sounds. Her feet with
anklets (ornament) making sweet sonorous sounds with twink-
ling bells. Her voice is exceedinly sweet and lovely. Her fore
head adorned with the crescent of the moon and on Her
ador-
head was glittering a diadem of jewels. Her lotus-face
and with her three beauteou s lotus-
ned with sweet soft smiles
of red
eyes, looking like Indwara_\(blue lotuses). Her body
flowers and her linbs are marked
colour is like the Parijata
attire and
with red-sandal paste..[Link] dressed in a red
of infinite ‘mercy, wearing complete dress
is like an ocean
,
suited to happy interviews. She is incarnate of ever existence
intelligence and bliss* and is identified with Bhuvanesw ari.

Radha :
Radha
She is the most beloved lady of the God Krsna*
red lotuse s.5 She is lovely and
is having eyes similar to the
12 years of age. She
eternal, looking always young as she is of
is peaceful, calm and quiet. She is infinit e and having no
well-endowed
beginning and no end. She is called auspicious,
the good
with all auspicious signs, prosperous and having
ful as if all
fortune and good husband. She is the most beauti
1. Dbh. 111.18.14, 20.
2. Ibid. VIII.1.22-36.
Devi P. 30.209-10.
3. Dbh VI.5.50-55.
4. Ibid. 1X.13.38.
Narada P. 1.88.22.
6. Dbh. [X.13.79.
 238 Sakii-cult in ancient India
the beauties were concentrated in Her.! She is the better half
of Srikgsna.? She is having facial beauty like the lustre of the
moon of the autumn season.’ She is of pure Satva quality.‘
She is the heroine of the Rasa Krida, as well of the Gopikas.5
She is said to be the Parasakti® and is identified with all other
forms of the PardSakti.”
Ekanansa Devi:
In the Skanda Purana it is said that this Devi was
created by Brahma to help Siva and Parvati in the destruction
of the demons and is identified with Uma, Gauri, etc. In an
another chapter we find that Bhima, one of the Pandavas was
not willing to worship her but afterwards he agreed to it.® She
is the Mother of all the beings, power of all the gods. She is
Mahamaya and is adorned by Brahma, Visnu and Siva. She is
black in complexion like Krsna,_her brother.2®
She is having four hands, an@ is living on Meru moun-
tain.1 She is having both fearful and Saumya forms,!2 She
is always attached to Visnu, and is also called Bhima- Bhagini.¥°
It is very strange to note. that..she gives eyes (eyesight) to
the devotees.44 She is also called Catvarapriya, a deity!® wor-
Dbh. 1X.13.31-40.
Ibid IX.14-15.
Ibid. 1X.39.5-7.
Ibid. IX 39,14.
ibid. IX.50.18-37.
POP
wpe
Ibid. 1X.50.6-7.
Brahma V.P. [Link]. 1.
Dbh. 1X.50.48-49,
eon Skanda P. 5. Avanti Khanda 12.1-33,
The Indian Historical Quarterly, Vol.
XXXV, No. 3 (1959), p. 189.
Devi P. 37.36.
Varaha P. 170.39.
9. Skanda P. [Link]-90,
10. Ibid. [Link].
Also [Link]-4,
ll. Ibid. [Link].
12. Ibid. [Link].
13. Ibid. I.2.6,5,85-90.
14. Ibid. I.2.65.60-61,
15, Ibid. I.2-65.59; 7,60.1-6.
 239

shipped on the cross-roads, generally on Saptamis.!

Santa :
The all-auspicious Devt Bhagavati, with a beautiful face,
calm and quiet appearance, appeared before Bhagavan Visnu
in the form of Mahalaksmi, who is all of Sativa Guna. She was
surrounded by Her Vibhitis. Her smiling companions of the
same age, decked with ornaments, wearing divine cloth-
ings, and holding each in their four divine hands, conch shell,
disc, club, and lotus.?
Mahilaksmi :
She resides on the thousand-petalled lotus. The beauty
of her face excels the beauty of the autumnal full-moon. She is
shining with splendour, looks very beautiful and lovely. Colour
of her body is like the shining gold. She is having a charm-
ing form, chaste, ornamented all over with jeweled ornaments,
and wearing yellow cloths. Always a sweet smile reigns on her
lips and She bestows prosperity. to all.* She sits ina golden
chariot. The great Tejas, coming out of her body made mani-
fest the earth. She is having peaceful appearance like the
world mother.* She is°Vaisnavt Sakti, depicted sitting on
the lotuses and is also identified with Sarada having a nature
of happiness. Sheasthe wife of Vigsnu is called Sri—the
goddess of good luck and temporal blessings. A large number
of her icons are found all over India, showing her wide
spread worship.®
Ksemankari :
According to the Padma Purana Ksemankari is said tobe the
most powerful Sakti of Sattva Guna.? She is having a face like
1, Skanda P. 5. Avanti Khanda 19.1-5; I.2.65,60;
2. Dbh 1.15.56-58.
Skanda P. 3. Dharmaranya Mahatmya 17.14.
3. Dbh. IX.42.8-11.
Devi P. 37.39, 50 1.241.
Shukla (DN)—Vastu Shastra Vol. II. P. 311.
Ibid. 1X.42.46-49,
Ibid. 1X.42.51-64.
Devi P. 50. 124-126; 113.
Basham (A.L) The wonder that was India, P. 312.
det Padma P. 1.35.1.
sed
IS
Skanda P.6.115.1-31.
 240 Sakti cult in Ancient India

white lotus and large and good eyes, resembling blue lotuses.
She is surrounded with divine maid servants and friends.
Mounted on a throne the young maiden with blossoming
breasts, decorated, with various types of flowers is worshipped’
by the people.* She is residing in Devipura habitated by the
girls, created out of the anger of Devt. The city is said to be
full of beautiful mansions. The goddess is the main support
of the universe® and is declared as Vaisnav Sakti. She is having
20 hands and holding the following weapons ina said order,}’
viz. Bow, sword, Sakti, arrows, Sila, Gada, Cakra, Misala, a
gun, Paraju, Damarit, Ghanta, Sataghni, Mudgar, Bhusiindi, Pasa,
banner, lotus—and was riding on a lion to fight with the demon
Mahisa. As she gives protection and fulfils the desires of the
devot@s she is called Ksemyd or Ksemakart.
Sakti :
Sakti is called in the Skanda@ Purana as the Mother of the
world.® She is all-powerful, “cause of the world, both as.
Upaddna and Karta. She is all its cause, creation and creator, '
the trinity which visualises the world.” She bestows her form:
to each and every devotee.® She is Visnumaya and the veda, the |
mind of the people.® Whatever is there in the world is Possess-
ed of Sakti, and in reality there is no distinction between Sakti
and Saktiman,® i.e. Visnu-mayd and Visnu.
Sudhadra :
Though, She is the lord of the world, She is Visnumaya as
she is acting according to the directions of Visnu, but at the
same time, not separated from Visnu.™! She bestows everythi
ng
auspicious to the devotees, and resides in their hearts.
She is
Padma P. I.35.2-6,
Ibid. 1.35.4-13.
Thid. °.35.114-47.
Ibid. 1.35 52.
Ibid. 1 35.165, 190.
Ibid. IT.2 27.58.
Ibid. 11.227.53.
Ibid. II 2 27.54.
Ibid. IT.2.27.55. :
Ibid. [Link], 59, ©
mp
FSoma
corom
Narada P. 11.55.66-67.
Skanda P. II.2.27.52-63,
 241

identified with Laksmi, Gauri, Katydyant, Bhadra Kali and so

on.! She is the cause of Mukti as well as puts the people in
binding.? She is all-yielding for her devotees and protects those
who take refuge in her Jotus feet.
Llack and White aspects of the goddess :
The Concept of the duality of light and darkness has im-
pressed mankind, from times immemorial, and if joy and glad-
ness have been associated with the former so have gloom and
fear with the latter.? That is why the gods or goddesses be-
came both friendly and inimical towards the human beings
and were called either the gracious, or benign or Saumya
deities while her other aspects were called Raudra, fearful and
black.
This whole world is pervaded by the forms and incarna-
tions of the goddess. Sometimes she is present in her very
pleasing form.* The similar,idea-is-also seen in the Markandeya
Purana,’ The fair coloured and benign forms of Sakti are
known as Umd, Gauri, Sundari, Siva, Kamesvart and so on. These
goddesses are having very:charming: personality and graceful
character. They always help the people to have all thcir
desires achieved and treat their devotees with motherly
affection.6 These goddesses are worshipped with Daksind-
cart system of worship and are offered vegetarian meal and
Naivaidya.’
Parvatt :
The ancient Mother-goddess of India, has always been a
mountain goddess; and the most popular epithet applied to
her being Parvati, literally, meaning a maiden pertaining to the
mountain. Though she is mainly associated with the Hima-
1, Skanda P. II 2.27.52-55.
2. Ibid II 2.27.61:
8. Widgery, A.G., The Comparative study of religions, Baroda, 1922,
p. 137.
4. Visnu P. 1.9.121.
5. Devi Mahatmya, 4.26.
6. Devi P. 17.29.31.
7, Ibid. 50.129-131,
 242 Sakti cult in Ancient India

layas, she is also associated, in her different aspects with other

mountains like Kailasa, Vindhya, Mandara, and Nilachala.1 This
mountain goddess with the lion as her mount, seems to be the
Indian version of the ancient world mother goddess, i.e. a
mountain goddess with the lion as her mount, traces of whom
have been found in the coastal regions of the Mediterranean
sea.?

From the days of the epics Parvati has invariably been

associated with Lord Siva, popularly as his consort? and
philosophically as the dynamic or positive counter-part of the
static or negative aspect of the non-dual supreme Reality.
This inseperably related divine couple is popularly known as
Uma-Mahesvara; Hara-Parvat?’ Bhavant-Sankara; and icono-
graphically is depicted as Ardha-na@riswara.*

The goddess Parvati, in Indian literature, is rarely depic-

ted as blood-thirsty, terrible goddess bent on killing the
demons.’ Barring some descriptions in the Purdnas where the
epithets of Parvati & Candikz are combined, the goddess Parvatt,
si depicted as sweet,® lovely, and home-loving goddess, either
as the darling of her parents,’ or the maiden offering her love
to Siva,’ and as affectionate mother to the people of the
whole world.® We find her afflicted with poverty and distress
in her domestic life, as well as along with her full majesty of
wealth as Annapiir,a—(giver of food). She is the dancing

_ Varaha P. 17.68.
2. T. Moor: Hindu Pantheon, p. 151.
3: Devi P. 37.72.
Varaha P ch. 22.
4. Vamana P. 144.37.
Raghuvarbsa 1.1.
5. Siva P. V.45.68.
6. Ibid. 2.3,3, 26-28; 2 3.4.1-6.
7. Ibid. [Link]-7.
8. Ibid: 23.6.45.
9. Ibid. [Link]-29.; 2.3.6 19-21.
10. Ibid. 23.53 9-10.
 243

partner of Siva, as well as entering deep into the mysteries of

Yoga.+
Form :
She is the goddess shining with lustre i.e. a condensed
light of electricity, rising sun, and bloosming red flowers. She
is having a charming personality, attracting the minds and
eyes of the people, mounted on a Simhasana (throne) made of
gold and studded with jewels & covered by the serpent Vasuht.
On her forehead there is a shining piece of crescent moon, her
hair are black, her face is well-decked with ornaments like
Kundalas, paste of sandal wood is applied to her face and is
reddened by rose and lipstick. She is having a very beautiful
neck, smiling lips & face, bloosming breasts, three linings on
her belly, beautiful four hands full of weapons and in Varada
and Abhaya Poses. Her ring is made of Jewels and white girdle
is made of gold and is making, tinkling sound. She is clad in
red silken garments and isin full make up. She is adorned by
the damsels of the gods, Yakskas, sages, and the people, such is
our goddess Bhuvaneswaritalso'called Parvatt.?
S imata? :
She is a benign form of Santa Devt, popularly known as
Srimata. She is said to be the daughter of Brahma, and Her
names Kulamata and Sthanamata are also popular.‘ She is
having Kamandlu in her hand, decked with Ghantd and orna-
ments wearing an Aksmala around her neck, thus her form is
very auspicious. Observing vow of virginity, she is to be pro-
pitiated with Bhakti.5 She is identified with Saraswati in dispel-
ling the ignorance and serves the interests of the Brahmins.®

1. Skanda P. [Link]-15, 55.38.

2. Ibid. 3.3.7, 16-23.
Matsya P. chs. 155. 158.
Kalika P. ch. 45.
Siva P. 5.47.19-30.
3. Skanda P. 6.144-[Link].95-106.
4, Skanda P. [Link] Mahatmya 17.11-38. 3.1.1-50.
Ibid. [Link] Kh. 22.1-91.
5. Ibid. 3. 17.14-16.
6. Ibid. 3.17.13, 20.
 244 Sakti cult in Ancient India
Durga:
In Devi Bhagavata Purana, Durga is said as Visnumaya, but
at the same time she is also said asSaivi Sakti.2 Etymologically
She is called Durga as she destroys the difficulties of her devo-
tees. Durga is called Mila Prakrti, and the creation, destruction
and nourishment of the world; these three activities are ascrib-
ed to her, and she is called Mahasarasvati, Mahalaksmi and
Mahakali.®
1. Mahakalt : She is holding in her ten hands the
following weapons, viz. axe, disc. club, Bana, bow, Parigha,
spear, Bhusundi, Kapala and Khadga. She is having three eyes,
decked with ornaments, having dark complexion though shin-
ning, having ten faces and ten hands, and she is
praised by
Brahma for the destruction of the demons Madhu and Kaitabha.4
2. Mahalaksmi : Her complexion is like the rising
sun,
She is seated on the red lotus...She is described as the nature
of Mayabija (Hrimh). She destroyed Mahisasura. She is
having
in her hands Akga, Parasu, Club; Kundika, Arrows, Kuliga, Lotus,
Bow, Danda, Sakti, Sword; Gharma, Ghanta, and Surapatra,
She is depicted having 18 arms.®
3. Mahdasaraswaii: She is the destroyer of Sumbha and
Nisumbha and Nature of Vagbija ‘aim’, She is holding Bell,
Pickaxe, Hela, Conch, Club, Sudarsana, Bow and Arrow
s in
her eight hands. Her body is filled with everlasting existe
nce,
intelligence and bliss i. e. wat fad qrazy,®
The goddess Durga, the eternal world-moth
er, is depicted
either as four armed or eighteen armed, fully provided with
all the weapons. She is ornamented with garlands of pearls
and jewels, decorated with various ornaments of gems and
precious stones, and is wearing excellent heavenly clothings,
She is endowed with all the auspicious signs,
mouting ona
lion, and holding a conch shell, wheel, club
and lotus in her
Dbh. IX. 38.55.
Ibid. 1X.50.54,
Ibid. TX.56.60.
Ibid. IX.56.65-67,.
Ibid. [X.55.68-70.
PrP
weIbid. IX.50.71.72,
 245

hands.! The Varaha Purana describes her as a young virgin

girl, having eight hands? while all the other Puranas describe
her as a charming wife of Siva and a benign goddess.
Ambika :
When all the gods eulogised her, instantly the goddess
Ambika, full of youth and beauty appeared there out of sheer
mercy. That extraordinary beautiful Bhagavati endowed with
all auspicious signs and adorned with Divine clothings, orna-
ments, garlands and sandal paste, emerged from the mountain
cave, Sweet-voiced like a cuckoo, and she gladly spoke to the
Devas.8
When Kalika emerged out of the body of Ambika, the
remaining deity was called Kausiki.* This was the supremely
beautiful form, lookin; splendid, decked with various
ornaments and with a smiling face and along with Kalikd, she
went to a pleasure garden riding on a lion.’ She is depicted
as ever ready for warfare. having weapons in her hands.®
She is having very charmifig “eyes,” tender and slim body
and also possessed of eighteer hands,® equipped with various
weapons. Making a sound of conch-shell,® She stays on the
high peaks of the mountains.”°
In the battlefield the demon Sumbha saw the Divine mother
l she
Ambika standing before him, though looking very beautifu
of fiery wrath. At that time, the
was filled with the sentiment
beautifu l in the three worlds,
large eyes of Bhagavati, the most
was having
naturally, looked more red due to wrath. She
very smart.!! She is ever-young
lovely features and looking
1. Dbh. TIT 25.18-20.
Brhaddharma P. 1.31.63-64.
Varaha P. 28.25-27.
Dbh. V.22.43-47.
Ibid. V.23.1-2.
Ibid. V.23.5.
Devi Mahatmya 5.89-93.
Dbh. V.24.29.
BWewr
AD Ibid V.24.34-40.
Ibid. V.26.6.
Ibid. V.26.29.
Tbid. V.27.48.
Cal
sd Ibid. V.30,18-19.
attoadlt
at
246 Sakti cult in Ancient India

and is possessed of all the personal qualities. She is equipped

with all the weapons being the goddes; of the warfare. She
is decked with all the ornaments, the overall incharge of this
world and is, worshipped by the gods, demons, human beings
and she is of the habit of fulfiling their desires and makes them
free from all types of fears.*

Jagadambika :
Devi Bhaégavata Purana says that onthe ninth day of Caitra,
there appeared a Tejapunja—shining like the millions of suns,
in the presence of the gods and later on it was trasformed into
a |-eautiful feminine form.? Her youth was just blooming and
sh. was wearing all the various types of ornaments on the
different parts of her body. Her eyes were bright and red like
the red lotuses, her nose elevated, lips very sweet, Her teeth
were beautiful and hair very lovely. Her three eyes gave un-
parallell lustre to her face and She was wearing red garment.
In her four hands, there was anoose, the goad, and the signs
granting boons and dispelling.,fears, She is the Mother-God-
dess i.e. the incarnate of unpréetended mercy, the enchantress
of all, sweet, and smiling.4 She may be called Ambika or
Bhuvanesvart and she resides in Mani Dotpa.

Saraswati or Sarada :
The Saraswati, holding the Veena in her hand§ is
of white colour. She is of a smiling counteanance and is exce-
edingly beautiful, the lustre of her body overpowers that of the
ten millions of Moons. Her garment is purified by fire, in her
hands there are Veend and a book & She is decorated with new
and excellent ornaments made of jewels and pearls and whom
Brahma, Visnu and Mahesa and the other Gods, Munis, Manus
and the people constantly worship.® She is the goddess of

Dbh. V.31,19.23.80.
Ibid. VILT.3!.26-31.
Ibid. 1.12.38-39; VI1.39.43; VIII 31.31 31-37.
Ibid. VIII. 31.39-41.
Ibid. 1X.4.71.
=
Ww
hr
On Ibid. IX ¢ 45,48.
 247

speech and learning. She is also called Savitr? and the Mother
of the Vedas.2 She is identified with Brahma as well as with
Mila Prakrti. She is having the form of lustre (Teja) and is
most charming.’ She has an autonomous role as patron of art,
music and speech or learning. She has been the object of
worship by the students, the writers, the scholars and the
musicians from the very early times and her cult is still preva-
lent in India.*

Jambvadini Goddess :
From the high-peaks of the mountain Mandara, the sweet
scented juices flow down designated as Jambu river, flowing
by the South of Jidvarsa. The Devi Bhagavati is pleased with
this juice of that rose apple (Jambu) and is known by the
name of Jambvadin2.’ The Gods, the Nagas, and tee Rsis always
worship with great devotion,. the lotus feet of the merciful
goddess, wishing the welfare of all the Jivas. The mere remem-
berrance of the name of the goddess destroys all the diseases,
and all the sins.6 She is»installed'\\on both the banks of the
river Jambu. If people recite her names like Kokilaksi,
Karuna, Kama Pijita, Deva-Pijya, Dhanya and Gabhastini and
worship her, they achieve their welfare, both in this world and
in the next.?

DhdareSwart :
Form the mountain Sufdriva, the five streams flow to the
west of Ilavarsa.8 The DhareSwart Devi dwells there, fulfiller
of the desires of the Bhaktas, highly energetic, of the nature
of Kala and having large faces, (Mahanana) faces everywhere,
worshipped by the gods is called the prone deity of the
woods and the forests all round.

- Dbh. IX.4.75°
Ibid. IX.26.48-52.
Ibid. IX.26.79-84.
Basham (A.L.), The wonder that was India, p.3!2.
Se
eyeDbh, VIII.6.4-5.
Ibid. VIII.6.6.7.
Ibid. VIII.6.8-9.
easIbid. VIII.6,13°17.
 248 Sakti cult in Ancient India

Arunakhyd Devi :
Devt Bhagavata Purana says that on the top of the Mandara
Mountain, there flows a great river named Arunoda and the
gods, Daityas and the kings always worship the great goddess
named as Arund, the destroyer of all sins, the fulfiller of all
the desires, and the bestower of fearlessness. She is worshipped
with various offerings and with lovely water of the river Arund.1
In ancient days, the kings and the rulers of the daityas wor-
. shipped her and obtained immense wealth and prosperity. She
is generally prayed for health, freedom from diseases, and
happiness.® She is named as Adya, Maya, Atula, Ananta, Pusti,
I$waramalini, etc. and said to be the destroyer of the wickeds
and giver of lustre and beauty and is remembered with cimm-
ense devotion on the earth.?
Satakst(Sakambhart) :
Sataksi is the same as Durga aid is also named as Sikam-
bhari.4 She is the lady of the universe, is having one hundred
eyes. She is the ocean of mercy, and:is:ever ready with various
weapons in her hands for the preservation of the universe.® Her
colour is dark-blue like heaps of collyrium, eyes like the blue
lotuses and, expended, hard breasts, regularly elevated, round
and fleshy thighs. Having four hands, and arrows in her right
hand, lotus in the under hand; great bow in her left upper hand
and carrying vegetables, fruits, flower and roots with abdun-
dance of juice, destroying hunger, thirst and fever in her. left
lower hand. She is the essence of all beauty, and is lovely,
luminous like the thousand suns. Her countless eyes began to
shed tears tor nine nights constantly, and by that water, the
people and the plants were watered.* During a faminine she
gave food-grains and fruits to the people and thus was
1. Dbh. VIII 5 28-29.
2. Ibid. [Link].5.29a.
3. Ibid. VIII.5.30.
4. Ibid. VII.20.69,47.
5. Ibid. VII 27.33-39.
6. Ibid. VII.28.33-39.
Devi Mahatmya-XI 48-13.
Siva P. 5.50.35-35.
 249.

called Sakambhart.1 She also fought with the demon Durga and
was helped by the goddesses Kalika, MGtangi etc? viz., issued
from her own body.
Mangala Cardika or Sarvamangala :
She is the same deity as Durga® and is depicted as skilled
in all the auspicious works and she herself is the most auspi-
cious, as well as the bestower of all desires. It is said that She
is worshipped on Mavigalvara* & was worshipped first by Man-
gala, aking in the Jksva@ku family. Sheis generally the Ista
Devata of ladies and this is why she is called Mangala Candi.
Mangala Candi is described sixteen years old, aed ene
youthful. Her lips are like autumnal lotus, colour is white like
Campaka flowers, Her eyes resemble blue lilies and She best-
owes the prosperity to her devotees. She is the lightin this
dark ocean of the world.® She is the presiding deity of pros-
perity and happiness, and is worshipped by the ladies on
every Tuesday for the sake of prosperity and happiness.
Kameswari :
Another benevolent. manifestation of Devt is Kamesvari,
worshipped by the left hand way and described as
having the following form. Her complexion is like oily
collirium; her hair is blue and glossy, She has six faces
12 arms and 18 eyes, and on the crests of her six heads there
are six half-moons like banners. On her neck and chest are
garlands of gems, jewels and pearls etc, She is decked with
all ornaments and She carries a book, Siddha-Sitra, arrows,
sword, Sakti and Sala in her right hands and rosary, lotus,
bow, Abhaya pose, in her left hands. She is of the lieing
colours viz: yellow, green, black and multi-coloured. These
successively rest on the north-east, east, south, west, north and
the middle of her-neck, known respetively as Maheswart, Kama-
kKhya, Tripusa, Siradi, Kameswart, & Chandi, by her white, red,

._ Dbh. VI1,28.46-47.
. Ibid. VII 28.54-57.
Ibid. IX. [X.47.6.
to.
09
Pm Ibid. IX 47.3-6, 26-35.
Devi P. 50.27-30. 37.1-2.
e Ibid. IX.47.23-25.
250 Sakti cult in Ancient India

yellow, green, black and multicoloured faces. With braided

hair on each of her heads KGmeswart stands with her smlling
face on a red lotus, placed on a white corpse, which is again
placed on a lion.?
This goddess in her Siddha-Kameswart form? is described
as having a yellowish red complexion along with the sun and
the moon swinging under her ears. Her complexion is rendered
unsteady by her ornaments of gold and gems. She possesses
three eyes and two hands, one in the Abhaya-Varada pose and
the other extended with a rosary. The best of gods and men
bow to her. In her Sarva-Kameswari pose, she is depicted as a_
beautiful maiden with the colour of the morning sun, but
standing on a dead body.
This goddess resembles a red lotus and remains on a red
lotus too. She possesses a fresh and youthful body with the
locks of her hair let loose, and also a good necklace. She
stands on the chest of a corpse andyher breast is charmingly
heaved up. Her garment looks like the morning sun; grants
ample prosperity, and is having ‘a ‘smiling face; her hair; nails
and teeth beautiful; and stands in a bent pose like the
half-moon. She likes very much the Yonimudrd; and is capable
of moving with the wind, but she remains at a particular place
according to her promise.

Kamaksa :
On the top of mountain Hemakita there is a place where
the goddess is called Kamaksa® and is said to be the bestower
of all the aims of life viz. Dharma, Artha, Kama and Moksa.
She is depicted very compassionate to her devotees and
removes all their troubles and difficulties. She is described
as follows:—Sheis having five faces, four hands holding, Pasa,
Ankusa bow and arrows. She is shining like croses of suns, she
is affectionate like mother and touches the bodies of her de-
votees with her hand, and is surrounded by the Bhaktas. She is

1- Kalika P- 68.16-27.
2. Ibid. 86.51°53.
3. Padma Purana V.12.53-67.
 251

the creator, the destroyer and the preservor of the universe in

which she is pervaded. According to Narada Purana, Devi
appears before her devotees even in fearful forms.?
In the Kalika Purana descriptions of deities together with
their modes of worship are elaborately given. The writers
of Indian iconography have so far taken very little notice of
the materials available in the Kalikd Purana. The iconographi-
cal details in the Kalika Purana differ greatly from other texts.
It may be presumed that in Assam certain gods and goddesses
combined in their form regional characteristics and Kalika
Purana probably recorded these local traits in their forms.*
Mahamaya :
The dominant goddess referred in the Kalika Purana
is the Mahamaya or Ambika. She is the universal Mother
(Mila Marti) and all other goddesses are only her different
manifestations. Other [Link] mention her as an impor-
tant goddess.®
The complexion of hér body is like that of the red lotus
and her tresses hang freely down; she dazzles with swinging
gold earrings and wears three crowns set with gold and gems;
she is nicely decorated with 3 eyes, white, black and purple,
with cheeks like the moon at dusk and with restless eyes, her
teeth resemble a series of the seeds of a ripe pomegranate and
she looks bright with a pair of excellent eye-brows. Her (red)
tongue resembles the petal of a Bandhka flower and her nose
shines like a Sirisa blossom. Her voice is like the sound ofa
conch, her eyes are large and in brightness equals that of the
crore of suns. The four-armed deity is naked and her breass are
high and swelling; in her upper right hand she holds a sword,
and in the lower a Siddha Sutra, her left hands are in Abha-
va and Varada (boon-giving) poses. Her naval is low and she
seems to be graceful with a slim waist; her thighs resemble and
Padma P. V.13.11-13; 18-34.
Narada P. II.69.2-5.
Gode (P.K.), Commemoration Volume. part III. p.
Kalika P.62.55-71.
ge
eo Suta Samhita 10.29, 31, 34, 42.
Siva P. 5.45.47-50.
 252 Sakti cult in Ancient India

hanging thumb of an elephant, with the ankle-joints sunk

(under healthy muscles) and with nice (fine-toed) feet; she sits
nicely in typical posture, firm in meditation, leaving closely
upon a pillar of gems, looking at her vehicle, the lion, seated
before her and frequently asking him the question, ‘What do
you want’. She is smiling and shining with all sorts of orna-
ments necklace of pearls, gold bracelets, armlets and so on,
She is endowed with all good signs and never fading youth
and is graceful in all her limbs.}

The goddess Minaksi :

This appelation, Minakst, probably indicates that she has
got beautifully large and long eycs.2 The goddess Minaksi—
like Parvati, is the embodiment of the worlds kinetic energy
and its supreme force. She transcends all other gods, includ-
ing the trinity of the Purdnas: With her power she also combi-
nes a great maternal tenderness—and is mostly called the
Mother by the devotees.
The goddess Minaksi,..great,.mother, all merciful and
all mighty keeps her eyes even open like a fish, because
only then does the world exist and the creatures over whom
she watches with a blend of infinite power and pity continue
to live. The name under which she is honoured at Madura
recalls to the informed worshipper the basis of his deepest
devotion.
The Devi Bhagavata Purana says that on the top of. the
Kumuda mountain the river Kamadughd, originates and comes
gradually to the north of I/avarsha.5 The Bhagavatt Minakst is
worshipped here by the gods and the asuras both. The deity
clothed blue, of fearful countenance and ornamented with
hair of blue colour, fulfills all desires of the people.* The

1, Kalika P. 61-11-20.55.25-36,
2. Journal of the American Oriental Society, Vol. 67, P. 209.
3. Saundarya Lahari V.55.
4. Journal of the American Oriental Society, Vol. 67, p. 214.
5. Dbh. VII.6.18-20.
6. Ibid. VII.6.20-21,
 253

people worship, remember and praise Her by the names viz.

Matta-Matanga-Gamint; Mara Piujita, Mana Priya; and Mayira-
Vara-Sobhadhyad. The devotees are honoured by the deity
Minalochanad and the Parameswart and they get all sorts of
happiness.*

Bhramari Devi :
The goddess surrounded by black bees is called Bhramari.2
She is the world mother, the auspicious Devi, and resplendent
with the brilliance of ten million suns and looking beautiful
like crores of Kamadevas. Her body is anointed with varie-
gated colours etc. She wore a pair of clothings, 2 wonderful
garland suspended from her neck. Her body was decked with
various ornaments and in the first of her hands there are
groups of black bees. Her hands are granting boon and Abhaya
to the devotees. She is surrounded by the millions of black
bees singing the Hrim Mantra.* Bhramari is identified with the
goddesses viz. Kalika, Nila Sarasvatt, Ugra Tara, Mahogra,
Tripurasundart, Bhairavt, Matangi, Dhimavati, Chhinnamasta,
Sakambhart and Raktadantika, She. is also said to be residing
of the
in Manidvipa and is ascribed with the act of destruction
demons viz : Sumbha and Nisumbha, Raktabija, Dhumralocana,
Vrtra, Canda, munda® and other demons.
Katydyant:
unmarried
In Skanda Purana she is said to be leading the
of killing
life and residing in the Vindhya range. The action
identif ied with the Kysem-
Mahisdsura is accrued to her.* She is
ankart goddess in Saurastra? and is called Chamatkart Durga,
in his city.®
installed by and worshopped the king Chamatkara
Dbh. VIII.6.22-24.
Ibid, X.13.99.
Ibid. X.13.80-83.
Ibid. X.13.90-92.
Ibid. X.13.93'94.
PUR
worSkanda Purana 6.1 15.21-22.
Shukla (D.N.) Vastu Shastra Vot. II P, 317.
Ibid. 6.115.30.
es Ibid. 6.64. 1-4.
254 Sakti cult in Ancient India

She is saidto be bornof anger of the gods and was.

named Kalydyant.1 She was having 12 arms, and is holding the
weapons given by gods,? Mounting on a lion given by Gauri she
went to Vindhyas, habitated by the non-aryan tribes like
Kiratas etc. to kill demon Mahisa. She was worshipped by these
tribes and her army was constituted of these.? She is also named
as Vindyavasin? and is depicted sitting on the corporal body
of Mahisa.* She is said to be a war goddess, and is worshipped
mostly by the warriors at the time of actual fight.

In the Matsya Purana the goddess is depicted having ten

hands and taking the forms of the three gods—Brahma, Visnu,
and Siva. She is having matted hair, disc or moon on her fore-
head, three eyes, lotus-like beautiful face, in her blossoming
youth, decked with all the ornaments and in good dress. She
killed demon Mahisasura. In her right hands are Tris ala, sword,
disc, sharp arrow and Sakti,)while in her left hands are Khetaka
Ghiirnachapa, Paraju, Ghanta and Pasa. She is shown mounting
on the trunkless dead body of .Mahisasura. She is riding ona
lion placing her right foot," while “left is placed on Mahisa.
Thus our goddess Katyayani is praised and worshipped by the
gods and the sages.®

Vindhyavasini :
This goddess born of Yasoda destroyer of the demons
and Kansa, called the sister of Krsna and Baladeva
and is identified with Indrani, Parvati, and Vaisnavt etc.”
From Yasoda she was born and was brought to Mathura
by Vasudeva in exchange of Krsna born of Devaki. As Kansa

1, Skanda P. 6.116,12-13.
Devi Mahatmya II.9-10.
Ibid, 6.116.14-18.
.
bo
ooIbid. 6.118.2.
Ibid. 6.118.75-77.
Ibid. 6.18.78.
Matsya P. 259.55-69.
Ibid. [Link] Khanda 66.4-6.
Se
Devi P. 37,11.
 255

knew that a child has been born in the house of Vasudeva, he

came there snatched the child from Devaki and threw her on
a stone. She appeared then as Dzv7 having eight hands, and
holding weapons.? She is the presiding deity of Devt Purana.
She incarnated on the Vindhyas with a lion as her Vahana tokill
the demon Ghora. She is the young damsel of the beautiful form.”
She killed demon Ghora also called by the name of Mahisa.

In Devi Bhagavata Purana it is said that all the Manus

worshipped this goddess to attain the power of creation.®
Manu Swayambhuva, the first, was devoted to Vindhyavasini,
the form of Devi residing in the Vindhyas. It is also very inter-
esting-when the Purdna says that Agastya, the staunch follower
of Saktism, who was the resident of Kast, went to the Vindhyas
at the request of the gods and it was he who installed Devt
in that region. Agastya went southword and crossing the
Malaya Mountains, and Sritaila he constructed his cottage in
the vicinity of that Malaya’ Mount.®

Vindhyavdsini is one, of the benign forms of Devt. She

is called the bestower of the:desires-and of the Motherly affec-
tion to the devotees. She bestows the good fortune.’ She is
the protectress of the world, full of all auspiciousness, and
inner controller of the beings.§ Worldis Her form® and Her
power is always useful. Being worshipped by Manu she went _
to the Vindhyas and is called the younger ‘sister of Krsna as
well as is worshipped by all.?°

Skanda Purana 3.27.50-62.

. Devi P. chs. 5-8, and 13-21.
Dbh. X. 1-13.
Ibid. X.7.21.
Ibid. X.7.1-21. 6.4.
. Ibid. X.1.4.
. Ibid. X.1.10.
Ibid: x.1.15-16.
ee
Re
ie
SR Ibid. X.1.13.
10. Ibid. X.2,2-6.X%.6.4.
 256 Sakti cult in Ancient India

Gauri Panch-Pindika :
Gauri is described as made of five Mahdbhitas and there
are two accounts in this regard.! One is saying that Gauri her-
self took to penance worshipping an image of Gauri to obtain
complete love of Siva.2 Second account tells us that she was
worshipped and installed by Laksmi.* Worshipof the clay image
of Gauri identifying it with five Mahabhitas, the constituent of
the world, is said to be the worship of the world.4
1. According to first account she is to be worshipped on
bright 3rd day of all the months for one year.5
2. According to second account she is to be worshipped
in the month of Jyestha only.®
Kelesvari:
This isa new name of Devi, heard only in Skanda Purana.’
She killed demon Andhaka.,8 “and is said an incarnation of
Devi. God Siva propitiated her by*offering oblation of his own
blood in fire and She was pleased; It is said that she was also
worshipped by Andkaka in [Link].,to meet death. Demon
actually was not killed but was assimilated inthe Ganas of Siva.
She is worshipped on 8th and 14th day with meat and
blood.® She is always ready to help the gods. as the Supreme
Lady in the world, and full of compassion for the devotees.
She is the Embodiment of highest Sakti and is identified with
Srimata.2°
Gojapa goddess in Kajesa™:
She is described as mounting on a lion, drinking wine,

1, Skand P. 6.127.1-67; 6.12g.1.51,

6.167.1-60; 6.168.1-25.
Ibid. 6.127737.
Ibid. 6.167.1-60
Ibid, 6.167.12-13,
Ibid. 6.128,42.
nS Ibid. 6.167.2.
a . Ibid. 6.144.1-40; 6,145.1-98; 6.146.1-30. I.2.65-106,
Ibid. 6.145,11.
2». Ibid. 6.145.80, 6.146,25.
10- Ibid. 6.144-147.
11. Ibid. 3.16.11-13
 257

and holding the various weapons in her hands. She is clad in

red garments. She, is the young maiden with blossoming
youth, having a lustre on her face and intoxicated and eyes,
protects all the beings.
Goddess Ananda :
An incarnation of Sakti, Ananda Devi protects the interests
of the higher strata of the society.! She is of a divine origin,
and is decked with ornaments of gold. Being clad in white
silken garments, mounting on a lion, having four hands,
bearing the mark of half moon on her forehead, and orna-
mented with garlands, she appears in her full blossoming
youth. She is holding in her hands a rosary, sword, bow and
arrows. She looks divine in her dress, make upand personality,
such is description of our Anajida Devi, an embodiment of
Satvikt Sakti.2
Sitala Devt :
The Narada Purana recommends the worship of the god-
dess, Siiala°—a nude goddess,-mounting on ass. She is holding
Kalasha and Marjani in her hands, and is able to undo the
actions of Visphotakas.
According to the Skanda Purana—Sitala is the presiding
deity of diseases and is worshipped for the good health of
the children.* She is worshipped as a deity, who removes the
pangs of sorrows or pains. If the children go to see the goddess
they become free from diseases. Offering of camphor, sandal,
Kasturi, flowers, edibles in Naivaidya, and movement of pea-
cocks, is prescribed. The worship is prescribed to be pe formed
either on Astamt or Navami of Sukla Paksa.®

Sasthi :
Etymologically She is said to be the sixth part of Prakrti

1. Skanda P. 3.16.20-21.
N Ibid. 3.16.21-24.
3. Narada P, 1.118.95-99.
Bhavisva P. Pratisarga Parva 4.3.54.
Ibid. [Link] Khanda.13.1.5.
4. Skanda P. 7.134.2.
ov I bid, 7.135.1-7.
258 Sakti cult in Ancient India

and is the same as Devasena, wife of Skanda,} and was wor-

shipped first on the earth by Priyavrata. The Goddess Sasthi is a
guardian deity of the children? and is one of the sixteen Matr-
kas. She is the Maya of Visnu and bestows sons to all. She also
bestows longevity to the children and is always engaged in
their preservation & maintenance.$
Sitting in an aerial car, white as crystal, encircled with
woven silken cloth—she looks very lovely in appearance and
her colour is like that of white Champaka. She is always
youthful, smiling, adorned with jewels and ornaments, ever
gracious to show favour to her devotees.4 She is in her own
words, the mind-born daughter of Brahma® and Her concept is
full of compassion just like a mother for her children.®
The goddess Sasthz is regarded as a protectress of infants,
and has the just opposite character to goddess Hariti who is
considered in Tantric sects as _a stealer of the children. Sastht
is taken to be the presiding deity Over the function of 6th day
of the child’s birth and sowher*mame is very appropriate as
well as much significant... The,worship on the 6th day of the
child’s birth is an old ceremony and was in vogue in the past.
Probably the worship of Sasthi has been continued in Eastern
part of India and is still common in Bihar and Bengal.? The
images of Sasthi are found generally in the Eastern and the
Northern part of India.®
Goddess Manasa :
A female deity named Manas@—the snake goddess, is
popularly worshipped by the Hindus so that they may remain
safe. This goddess occupies a some what indefinite position in
the Brahmanical pantheon. Her name is not found in earlier
literature and attempt has been made to give an explaination
1, Dbh. [X.46.27,4
2. Ibid. 1X.46.6.
R.C. Hazra—Studies in the Upa- -puranas, Vol. II, p. 323.
Dbh. IX. 46. 4, 6.
Ibid. IX. 46.16-21.
Ibid. IX. 46.25.
. Ibid. 1X.46 58-67.
oe
PO Several images of hi have been found in Bihar and Bengal.
Epigraphica Indica, Pls. LXII-LXIV.
- Archaeological Survey of India, Vol. II. p. 124.
Archaeological Survey of Mayurbhanj, p. 38, PL. XV.
 259

of her name in the mediaeval literature. N.K. Bhattagali is in-

clined to identify her with the Buddhist snake-goddess Janguli}
(goddess of wildness). Manasa appears to have been imported
into Bengal from South India. The Manasé cult in Bengal
obtained a sound footing during 11th and 12th centuries A.D,?
and the large number of Manasa icons* found in Bengal sup-
port the above statement. Four-armed Bronze images of Manasa
having a child in her lap have also been unearthed at Paharpur.
Inthe Puranas she is depicted as deity of the Nagas.®
According to the Brahma Vaivarta Purana she is said to have
fought with Dhanvantari to safeguard the interests of the Nagas.
Dhanvantari, an Aryan physician was not in a mood to accept
her in Aryan pantheon, but guided by Siva and Brahma he hesi-
tatingly submitted before her.®
The goddess Manasd is called Jagadgaurt’ as well as Jna-
narupint. The goddess though related to Siva, is a Vaisnava god-
dess also.8 Here it is very strange phenomena that she is called
simultaneously the daughter as well asthe wife of Siva ® Geneo-
logically—she is the daughter of Kasyapa, sister of Vasuki, the
king of Mégas, the wife of sage, Jaratkaru and the mother of
Astika, who saved the Nagas from the sacrifice of Janamejaya."®
Her form is described as a benign one, ‘Having a charm-
ing personality, shining with lustre of youth, having a smiling
face, clad in silk, decorated with ornaments, and riding on a
Naga, She is called the supreme deity of the Nagas.’”2
1. Iconography in Daeca Museum. p. 221,
2. Ibid. p. 224.
3. Epigraphica Indica, School of Med. Sculpture, p. LXIV.
Iconography in Dacea Museum, pls LXX11b and LXXI11.
4. Archaeological Survey Memoir. no, 55, pl. 38.
5. Brahma V. P. 4.51.60.
Ibid 11.35.1-21: 11.46.1-147.
1X.47 39-58; 1X.48.145.
6. Brahma V, P. 4.51.1-72
7. Ibid. 4.51.15,
8. Dbh. IX.47.52.
Brahma V., P. 4.51.56.
9. Ibid. 4.51.64.
10. Ibid. 4.51.55, 56.
Dbh. 1X.47 50, 49.
11. Brahma V.P. 4 51.58-60.
Dbh. IX. 48;131-132.
 260 Sakti cult in Ancient India
She is always helpful to her devotees and dispels all their
sins, fears and calamities.1 She is considered as full of know-
ledge and disclosing the helms of knowledge to her devotees.?
She is ascribed with one special epithet, Visaharii.e. the re-
mover of the poison from the body, special.y the snake poison. 2
The Ugra Incarnations of Sakti :
These incarnations of the goddesses are by nature black
and dreadful, and encompassed by the symbols of destruction.
Two hands of all these divinities, seem to be emyloyed in the
work of death or destruction, and one of the other hands is
pointing downwards, alluding to the universal havoc which
surrounds them, while the other pointing upwards, seems to
promise these generations of nature by a new creation.‘
These goddesses are always performing fearful, and war-
like actions, killing the awful enemies of the humanity at la rge,
and safeguard their devotees interests.5 These are mostly wor-
shipped at the time when one’ requirs to harm his enemies.
These deities are very fond of meat, wine and Bali, an essential
feature of their worship. Their forms are very fearful and re-
present the Ugra aspect of Sakti.
Kali or Bhadra Kali :
The body of Parvatz, when Kausiki was created out ofit,
was transformed and turned black and became popularly
known as Kalikd or Kali. Her terrible black appearance incre-
ases the terror of the demons as she is known as Kala Raitri,
the night of destruction at the end of the world, but she is also
identified with Durga, the fulfiller of desires.® She is always
ready to fight with demons along with Durga’ and Kalika and
is having tawny-eyes® as well as fond of war (Kalahapriyd).
1. Brahma V.P. IV.51-59.
2. Dbh. IX.47.53.
Ibid. [X.47.47; 48.144; [X.1.72-74,
Moor (T.), Hindu Pantheon, p.150.
Devi P. 37.10, 71, 50.192.
PAR
Dbh. V. 23 3-4.
Devi Mahatmya V. 88.
Skanda P. 1.2.27-29; [Link]-51.
Devi P. 37,14; 50.191.
7. Dbh. V. 23.8-9.
8. Ibid. V.25.59.
 261

At another place it is said that the goddess Kali came out

of the forehead of Ambika, when the latter became angry dur-
ing the battle.? Kalz is wearing the tiger’s skin she is said to be
very cruel. Covering her body with elephants skin, wearing a
garland of skulls, terrible, with a belly like a dried up well,
mouth wide open, with a wide waist, lip hanging loosely, and
having an axe, a noose, and dreadful weapons in her hands,?
- she looked very terrible like the night of dissolution. She has
been depicted as rem oving the heads of the dinavas and drink-
ing their blood also. The goddess Durga named her as Caémunda,
because she killed the demons Canda and Munda.®
Devt Bhadrakalt is wearing the bloody red cloths and
smears red sandal paste over her body. She is having
eight hands and is surrounded by the goddesses named as
Ugradanstra, Ugra Canda, Kotraand Kaitabht. She Dances, laughs,
sings songs in tune, and is very jolly. She bids Her devotees
discard all fear and terrifies theirenemies.* Her tongue is ter-
rible, lolling and extended-to one Yojana. In Her eight right
arms she holds conch, disc, mace, lotus, axe, skin, bow and
arrows and in her left hands, ’sheis holding the bowl-shapped
human skull, trident (Trisfula), Sakti (special weapon),
Mudgara, Misala, Vajra, Kheta, and a shield. She is having the
weapons of all the important gods, viz. Visnv, Varuna, the fire,
Narayana, Gandharvas, Brahma, Garuda, Pasupati, Parjanya,
MahesSwara, Vayu and other divine missiles belonging to the
gods.5 She is surrounned by the Bhiltas, Pretas, Pisachas,
Yoginis, Sakins, Dakinis, Yaksas, Kinnaras and demons in
countless number. Here she is described mainly the war
goddess having an army of non-aryan martial races. The
Siva Purdna says that Bhadra Kali is having-one hundred hands.
She is clad in red, having a very jolly m ood, and gives pro-
1. Dbh. V. 26.39.
2. Ibid. V.26 40-43.
Brahma V.P. III. 36.26-36.
Varaha P. 26.48-54.
Dbh. V.26 65,
Ibid. IX.20.36-38.
Ibid. IX. 20,39-43.
Pe
a Skanda P. 7.268.1-4.
Dbh. IX.20.44-45.
 262 Sakti cult in Ancient India
tection to Her devotees. The Brhaddharma Purana describes her
as having eighteen hands? and according to the Kalika Purana,
however, she has sixteen hands only.®
The well known goddess Bhadra Kali, having sixteen
arms; and with a huge body, rests on the north shore of
the Kysirodadhi. The complexion of her body is like that of the
Atast flower and her golden ear-rings dazzle; she wears three
crowns provided with crescent moons on her matted hair; and
a gold necklace along with a snake in her neck; she always
carries in her right hands a lance, a disc, a sword, a conch, a
shaft, a spear, a thunder bolt and a rod; and in her left hands
she holds a Khetika, a leather-shield, a bow, a noose, a hook,
a hand bell, an axe and a mace. She shines with bright rows
of teeth and three red eyes and stands by her lion, piercing a
buffallo with her lance and placing her left foot on it. She
is the supreme deity, who pervades the whole world.
The goddess Kalz wears-a necklace of skulls and holds an
upraised sword for [Link] the upper hand of her two left
arms and in the lower one she holds the severed head of a de-
monand blood trickles down from the two corners of her mouth.
‘These signs are indicative of universal death and dissolution.
In this respect, we notice that the spectacle of Mahakala and
Kali is similar to that of Viratrapa of Krsna, which Arjuna is said
to have witnessed in the Gitd. Arjuna’s wavering mind found
tranquility only after beholding that form of the Lord Krsna.
Similarly the concept of Xalz produces the consciousness
that everything is subject to death and destruction. Hence
one entertains a feeling of Vairaégya and endeavours for obtain-
ing salvation by dislocating one’s mind from all the allure-
ments of the worlds.
Tripura Bhairavi :
Her form in the Puranas is described in the following
manner :
She is having four arms, red complexion and wearing a
red garment. Her right upper hands are shown in Abhaya
and Varada poses. She dazzles like thousand suns, with three
I. Siva P. [Link]-45.
2. Brhaddharma P. I.18.16.
3. Kalika P. 60.115-122; 62.55-67; 63.89-98;
4. Bhagavadgita—XI.9-59.
 263

bright eyes. She stands on a white corpse with a pleasing and

smiling countenance. She is wearing all sorts of ornaments.
She appears as becoming three-fold as she is wearing three
garlands of skulls on her head, breast and waist. All her
ornaments are three-fold, and her eyes are intoxicated with
liquor and her lips are red.?

Sivaditt:
According to the Kalika and the Markandeya Puranas,
Sivadatt is said to be born from the body of the goddess
Katyayant and she was sent as a messenger by Ambika to the
demon Sumbha.* She is worshipped both by the Saivas and
the Saktas. Sivadiitt is to be worshipped either in the right or
left hand ways but the right hand worship is considered to be
more meritorious.
Sivaditi is described inthe following manner? :—
She has four arms, [Link] body, and her complexion
is as resplendent as a massof vermillion. Her teethare red, and
she wears a garland of skulls; “has a matted lock where shines
a half-moon. She is [Link] Nagahiras and Naga-kundalas;
and wears a garment of panther skin. She holds in her right
hands, a Sula and a sword and in her left hands a Pasa and a
Charma. She with a broad face and thick lips appears to be
tall and terrible. She places her right foot on the chest of a
dead body and the left root on the back of a jackal and is
surrounded by hundreds of jackals.
Dikkarvasint :
She is having four arms, black complexion ; and she
is adorned with a garland of skulls. In her right hands are a
sword and a Camara and in her left hands she holds a knife and
a pot. She has long matted hair and on her chest are garlands
of Nagas; she had blood-shot eyes and puts on her waist black
garments along with tiger-skin. She places her left foot on

1. Kalika P. 74.90.94.
2. Ibid. 63.111-112.
Devi Mahatmya VII1.23-28.
3. Ibid. 63.104-108.
 264 Sakti cult in Ancient India

the chest ofacorpse and the right foot on the back ofa
lion.
Tripura Sundari :
She has been described in three different poses :
In her first pose she appears red like a mass of vermillion
and she possessess three eyes and four hands. In her upper left
hand she holds a flowery bow and in her lower left hand a
book. In the right hand she holds Aksamald. She standson a
corpse which is placed on four other corpses. She has matted
hair, adorned with acrescent moon. She is naked and has
trivali (three-folds) on her waist. She is adorned with all
ornaments and looks beautiful in all her limbs.”
Her second pose is described as follows :
Her complexion is like a Bandhuka flower. Her matted
look is adorned with a moon, She is possessed of all good
‘bodily signs and adorned with. various ornaments. Her brilli-
ance resembles that of the -rising sun. She sits ina Padma
Paryanka pose is decked withgarlands of pearls and jewels. She
has got developed breasts and charming three poses. She
being intoxicated with drinks, delights the eyes with her spot-
less appearance, but sets up an agitation in the world by her
presence. She has got three eyes and smiles when a Yonimudra
pose is shown to her. She is in the freshness of her youth and
Her four arms are like lotus stalks. In her left upper hand she
holds a book and in her right hand an Aksamala. Her lower
left hand is in Abhaya pose and the lower right hand is in the
Varada pose. She wears a garland which is suspended from her
head, and reaches her foot. She stands resting on a Kalpa tree
in the pleasure garden of Kamadeva giving him delight.?
The third pose of the Tripura is as follows :—
Her complexion is red like a Java flower. She has un-
locked hair and a beautiful face. She sits in an Ardha Padmasana
pose on Siva whois lying as a corpse. She wears around her neck
a garland of skulls along with red lotus flowers, reaching
1. Kalika p. 83.80.34; 64-65.
2. Ibid. 74.100.
3. Ibid. 63.84-87; 67.56-62.
 265

down to her feet. She has high elevated breasts and is naked.
She has four arms; and in her right upper hand she holds an
Aksamala and her lower left hand is in Varada pose; her upper
left hand is in Abhaya pose and in the other hand she holds a
book. She has got three eyes and a smiling face. She is almost
tired of enjoying a stream of blood.
The Kalikd Purana considers the sixty-four different forms
of Sarasvati to be the manifestations of Tripura and the white
form of Tripura Bhiravt is regarded as a pose of Sarasvatt who
is also all white.

Charma munda—an Ugra form of Devi :

The goddess is called Carmamunda and having a fearful
form.? She is having three eyes and is black in colour. She is
fond of wine, meat etc., and is surrounded by the Pretas. She is
seated on a corpse (Sava-yana-rata) and is holding in her large
hands, a Pasa, and a pot full: of blood. While other adjectives
describe her as lord of the-Gods, and she is worshipped on
Astami and Navami while observing a Vrata. She is an eternal-
supporter of the world. She relishes the music and dance. She
is
is identified with Kalaratri, Mahavidya, Lakgmi, Savitri etc. and
She removes all the troubles of the
called better half of Siva.
of every
devotees and therefore remembered in the beginning
auspicious ceremony.*

Santadevr :
In the southern part of the country there is a Devt named
a gar-
Santa. She is decked in multi-shaded cloths and wearing
and a charm-
land of wild flowers. She is having eight hands
persona lity. She is Mounti ng on ayaghra,
ing and handsome
divine ornamen ts, praised by the gods—t hus is
decorated with
an embodi ment of
the wife of Siva. She is considered as
demons Madhu
Ekanamsa Sakti i.e. Yoganidra, who made the
and Kaitabha to be killed by the god Visnu.*

Kalika P. 67.63-67, 70.68-69;75.73.

Skanda P. 6.54.20-28.
Ibid. 7. Arbuda Khanda 22.3t.
te Ibid 3. Dharmaranya Mahatmya. 17.1-1lu,
ree
 266 Sakti cult in Ancient India

Matangt Devi :
It is said that she is originated from the T+jas emerging
from the face: of Srimata.1. The mention has been made of a
demon Karzata, who used to tease the devas and they approach-
ed Srimata. Who on their request took the form of Matangi
Devi to kill the demon Karnata.?
She is black in complexion, having fearful face, eyes
reddened due to anger and intoxication. She is wearing the
clothes of red silk and is having 18 hands, holding the various
weapons as well asa pot, fullof wine. Sheis shining with
lustre and supported by Srimata. She is said to be Bhuvaneswart
and is riding on a lion, she holds Tvisala ia her hand. She is
depicted drinking wine in order to kill the demon Karfiata.3
She killed the demon on dark Tytiya of Magha. She is
also worshipped by the newly wedded pairs to have prosperity,
happiness and good relations»-in future life.4 It is prescribed
that at the time of marriage..[Link] be worshipped and
every year the worship shouldbe repeated.
Goddess Tara:
In the early mediaeval schools of Indian Art several
female deities were worshipped by Tantric believers. The
most important deity is named Tara who is described in the
Nalanda Inscription§ asa powerful goddess to dispel eight kinds
of fear of the people. From 9th to 12th cent. A.D. numerous
images of Tara were prepared in Bengal and stone or bronze
images have come to light,* from Bihar and Bengal. She is
described in the Katika Purana in the following manner.? The
goddess is wearing the skin of a tiger and is sitting on a Bull.
She is having ten hands possessing a Trijila, Khavanga, Sakti
and lotus etc. She is having fair complexion anda charming
face, and she is not a fearful deity like the Tantric Tard. It is
Skanda P. [Link]-58.
bid. [Link]-166.
Ibid. [Link]-62.; 137-143.
Ibid. [Link]; 144-166.
gene
yh Epigraphica Indica XXI, p. 97.
Devi P. 37.34.
Bhattasali—Iconography in Dacca Museum, Pl. XVII-XXI
Sircar. D. C. The cult of Sakti and Tara. P. 142.
SeKalika P. 52.133-135,
 267

only her Ugra Tara form which is described as fearful one.?

The Narada Purana describes only her wild form.
Thus we have discussed the various incarnations of Sakti
both benign and awful. Though there are numerous other
incarnations, but they are considered not very important and
so have not been included in our description of the incarna-
tions of Sakti.
Sakti -Pithas :
Sakti-Pithas are the places of the pilgrimages, and are
considered to be the favourite resorts of the goddesses, known
variously as Devi, Durgd and so on.
The legend which seeks to explain the origin of the
Pithas, is the well-known epico-puranic account of Daksa’s
sacrifice, interrupted by Siva’s or Devt’s wrath. It offers a my-
thological explanation of the origin of the Pithas. The earlier
versions of Daksa’s sacrifice havenothing to do with the crea-
tion of the Pithas.2. It wasvonly in the later Puranas viz. the
Kalika Purdna, Devt Bhagavata~ Purana, Mahabhagavata Purana,
Brhaddharma Purina aid’ the Tavitras, dated probably about
the earlier part of the medieval period, that a new legend was
engrafted to the old story simply for the sake of explaining
the origin of the Pithas. According to these Puranas, Siva
became inconsolable at the death of his beloved wife Sati
and after destroying the sacrifice of Daksa, he wandered
over the earth dancing in madness with Sati’s dead body on
his shoulder. The gods, anxious to free Siva from his madness,
made a conspiracy to deprive him of the dead body of
Sati. Then Visnu, at the request of the gods, followed Siva and
cut off the dead body of Sati by his discus and the places where
Pieces of Sati’s dead body fell are denoted as the Pithas
i.e. holy seats or resorts of the Mother-goddess in all of
1. Kalika P 63.61; 59-70; 82.76-81.
Narada P, 1.88,135-140.
2. Sirkar (DC.), The Sakta Pithas, p. 5.
3. Devi Bhagavata P. VII.-30.43.50.
Kalika P. Ch. 18.
Mahabhagavata P ch. Il.
Brhaddarma P. 1.14.15; I1,36.1-153.
Brahma V.P. 4.48.25.
268 Sakti cult in Ancient India

which she is represented and constantly lives there in some

form with Bhairava or Siva The idea of the association of
particular limbs of the Mother goddess with the Sakta Tirthas—
seems to be connected with that of the linga or Phallus Cult.?
Just like the concepts of Linga, thatof the Yoni and Stana of the
Mother-goddess appears to be very old and shows the non-
Aryan influence on the culture of the Indo-Aryans.
First of allin the Tirtha yaira section of the Vana-parva
of the Mahabharata, which is probably earlicr than the rise of
the Guptas—reference has been made to Sakta Tirthas associa-
ted with the Yoni and Stana of Sakti. There are the Yoni Kunda
at Bhima Sthana near the Punjab and on the hill called
Udyata Parvata, and a Stana kunda on the peak, known as
Gaurtsikhara, probably the peak of the Himalayas. Their exact
Iccation is not beyond doubt, still it is tempting to identify
the Gauri Sikhara with the peak_ of that name, placed by the
Pitha nirnaya in the Kam@rupa ‘country. The Bhimasthana was
situated on the Karamar not far from Shahbazgarhi in the
Peshawar District of the North= Western Frontier Province.®
In the 7th century this holy Tirtha was visited by the Chinese
pilgrim Hiuen Tsang, and he pointed out the importance
and the popularity of the ancient Bhima Tirtha.4 Besides
these the Mahabharata mentions the following Devt Tarthas.
Kamakhya Tirtha.’ Sri Parvata, Kalika Samgam, Sakambhart,
place of Dhimavati, Sri Tirtha, Devl Titha and last of all Matr
Tirtha.
Number of Pithas :
The Hevajra Tantra and the Kalikapurana enumerate the

1. Dbh P. VII. ch. 30.

Kalika P. dh. 18.
Brhaddharma P. II.40.10-38,
2. Sirkar (D.C.), The Sakta Pithas, p. 7.
Shukla (D.N.) Pratima Vijiiana, p. 161.
3, Sirkar (D.C.), The Sakta Pithas, p. 9.
4. Watters—On Yuan Chwang’s Travels in India, I, p. 221, and Devi
Mahatmya 12.50b-52a.
5. Mbh, ITI.82.105; I{1.85.119; 21-22. 111.83.46; 51; II1.8¢.56; 51; 13-18;
58.
 269

following four Pithas;1 Falandhura, Odiyana, Piirnagiri and Kama-

ripa. These are in all the four directions as seats of the god-
desses vize Katyayant. Candi, Purnesvari and Kamakhyi. The
Kalika Purana mentions, in addition to these, three more Pithas
in Kamariipa country viz.
1. Devt Kita; where Sati’s two feet fell and Devi is
called Mahabhaga (Devikotta in the Dinajpur Distt. of
Bengal).
2. A locality on the eastern border of Kamariipa where
the navel fell and the Devi is called Dikkaravasint.
3. A locality on the borders of Kamartpa where the
head fell and the Devi is called Lalita Kantda.*
The number of Sakti Pithas is said to be 51 only, while
works like Devt Bhaigavata—Puraéna*® say that these are 108 in
number. These Pithas are-scattered all over the country, from
cape Comorin to the Himalayas on one side and from Assam
to North West Frontier'(Pakistan)on the other side. Now we
will describe the Sakti Pithas mentioned in the Puranas. The
most important of these is Kdmarupa, presided by the goddess
Kamakhya—represented by Yoni. This Pitha is mentioned almost
in all the Puranas expect the list of 108 Pithas,4 which shows
aversion towards the Tantric Sakti-Pithas of the mediaeval
age.
A complete list of 108 Sakti places along with the 108
names of the goddess is formed for the first time in the Matsya

1, Hevajra Tantra, Seventh Patala, quoted by Bagchi, ‘Studies in the

Tantras’ I, p. 38.
Kalika P. 18.42-44; 49-51;64.43-45.
Prana Tosini, p. 548.
Kalika P. 18.42-51.
3. Dhbh. VII.30.
Shukla (D.N.) Pratima Vijfiana p.161.164.
4. Dbh. VII.38.15-18.
Brhaddharma P., II. 40,37.
Garuda P. 81.5.
Skanda P. 1.3, 2.17,13.
270 Sakti cult in Ancient India

Purana.! The same text has been quoted in the Revakhanda

sub-section of the Avanti Khanda inthe Skanda Purana; in the
Srsti Khanda Section of the Padma Purana and in the Devt Bha-
gavata Purana.” But all the other Puranas except Devt Bhagavata
do not mention the name Sakti Pitha or Siddha Pitha, and they
only use the word Tirtha.? In some cases there seems to be an
attempt to trace Sakta influence not only in the Saiva places
but in the Vaisnava holy places also.
Besides these lists of the Pithas—containing 51 or 108
names of the Tirthas—the Puranas mention a large number of
Sakti Pithas. These have been popularly known in those times
and some of them are still popular. In modern times many
new Pithas have arisen® to importance, while some of the older
ones have been dropped. But one thing is certain that now a
days the Tantric form of worship of the goddess is very rare in
the Pithas, and mostly we find-the-worship of puritans type i.e.
nothing objectionable in it. -Now we will give-below the names
of the Pithas, alongwith the names of the goddesses mentioned
in the various Puranas.

Names of the Pithas :

In this list the names of the places and the goddesses are
given except the celebrated list of the Pithas found in Devi
Bhagavata, Padma Purana, Skanda Purana and Matsya Purana
and later on we shall give the references only of those Pithas
which are found in some other Puranas.

Matsya P. 13.25-53.
2. Padma P. Srsti Khanda 17.188-223.
Skanda P. Avanti Khanda (Reva Khanda) 62.1-32.
Dbh. VII.30. 43-86.
3. Matsya P. 13.54.
4. Brhaddharma P. I,14,33,
Padma P. I.17.199-203.
&. See—Kalyan, Saktyanka and Tirthanka (these describe a large number
of Pithas in Modern, India).
 271

Pitha Goddess

Varanasi Visalakshi?
Naimisa Lingadharini
Prayaga Lalita
Gandhamadana Karnaksi
Manasa Kumuda
Ambara VigSvakama
Gomanta Gomati
Mandara Kamachirini
Caitraratha Madotkata
SE
sree
PN Hastinapura Jayanti
Kanyakubja Gauri
Malaya Rambha
Ekamra Kirtimati
VisveSvara Visva or Vilva
Puskara Puruhita
Kedara Margadayini
The Himalayas Nanda
Gokarna Bhadra Kalika or Bhadra
Karnika
19. Sthanegvara Bhavani
20. Vilvaka Vilvapatrika
21. Srigaila Madhavi
22. Bhadreévara or Bhadra
Madregvara or Bhadrefvari
23. Varaha Saila Jaya
24. Kamalalaya Kamala
25. Rudrakoti Rudrani
26. Kalanjara Kali
27. Mahalinga Kapila
28. Kota or Karkota Mukuteévari, Mangalesvari
29. Silagrama Mahadevi
30. Sivalinga Jalapriya
31. Mayapiri Kumart

1, Devi P. 75.1; Dbh. VIII.38°32-33; II1.25.41-44.

Skand P. 1 2.47.1-104 mentions more than 50, Pithas in Kashi
[Link]-17.
 Sakti cult in Ancient India

33. Santana Lalita

33. Sahasraksha Utpalaksi
34. Hiranyaksha Mahotpala
35. Gaya Mangala
36. Purusottama Vimala
37. Vipasa Amoghaksi
38. Pundra Vardhana Patala
39. Suparsva Narayani
40. Trikita Bhadra Sundari or Rudra
Sundari
41. Vipula Vipula
42. Manaschala Kalyani
43. Kotitirtha Kotavi
44, Madhavavana Sugandha
45. Godavari Trisandhya
46. Gangadwara ~Ratipriya or Haripriya
47. Siva Kunda Sivananda, Sunanda
48. The bank of
_ the Devika Nandini
49. Dvaravati Rukmini
50. Vrndavana Radha
51. Mathura Devaki
52. Patala Paramesvari
53. Citrakita Sita!
64. The Vindhyas Vindhyesvari?
55. The Sahyadri (Western
ghats) _ Ekavira
56. Harigcandra Candika
57. Rama Tirtha Ramana
58. The Yamuna Mrgavati
59. Karavira Mahalaksm1?
60. Vinayaka Uma or Ripa

1. Devi P. 75.2.
2. WVamana P. 18.215
Devi P. 75.1.
3. MatsyaP. 22.76.
Dbh. VIII.38.5.
 61. Vaidyanatha Aroga
62. Mahakala Mahe§vari
63. Usnatirtha Abhaya
64, The Vindhyan cave Amrta
65. Mandava Mandavi
66. Mahe§varipura Svaha
67. Chagalanda Vegala Pracanda
68. Amarakantaka Candika
69. Someévara Vararoha
70. Prabhasa Puskaravati
she Sarasvati Devamata
72. The shore ofthe sea Mata or Para
73. Mahalaya Mahabhaga
74. Payosni Pingalesvari
75. Krtasauca Simhika
76. Kartikeya Sankari
VG Utpalavartaka Lola
78. Sona sangama or Sindhu
Sangama Subhadra
79. Siddhapura Mata Laksmi or Uma Laksmi
80. Bharatashrama Angana
81. Jalandhara Visvamukhi
82. The Kiskindha hill Tara
83. Deva daru vana Pusti
84. Kashmira Medha
85. The Himalayas Bhima?!
86. Visvesvara Tusti
87. Kapala Mocana Suddhi or Suddha
88. Kayavarohana Mata
89. Sankhoddhara Dhara
90. Pindaraka Dhrti
91. candrabhaga Kala
92. Acchoda Saktidharini
93. The Bena Amrta
94, Badari Urvasi
Uttarakuru Osadhi

1. Devi P. 75,
 274 Sakti cult in Ancient India

96. KuSsadwipa KuSodaka.

97. Hemakita Manmatha?
98. Kumuda Satyavadini
99. Aévattha Vandaniya
100. Vigravana Nidhi
101. Siva Parvati
102. Among the gods Indrani
103. In the mouths of
Brahmins Sarasvati
104. In the solar orb Prabha
105. Among the mothers Vaisnavi
106. Among the beautiful girls Tilottama
107. In the hearts of men Brahmakala
108. In the living beings Sakti
In Devi Bhagavata we find another list of fifty one Pithas
whieh seems to be a list of»more; popular places. This list
gives some additional names.

Additional Pithas :
§ikambhari3
Matr Tirtha
Uma vana.
Uma kunda—in the Lohargala region.
Maha Laksmi—on Parijita Parvata.
Durga—on Gaja Mountain.
Sitala Tirtha.
Yogini Kunda—somewhere on the shore of the ocean.
Gauri Tirtha—on the southern bank of the river
Narmada.
Nila Sarasvati—in the country named China.
Jvalamukhi—in Himachala Pradesh.
Hingula Devi in Sind.
Nilamba—on the top of the Nila mount.
Jambunadeswari—in Jammu.
Devi—in Srinagara, Kashmir.

Matsya P. 22.76,
Devi P. 75.1.
 276

16. Guhya K4ali—in Nepal.

17. |b}avani—in Tulajapura, Maharastra.
18. Gayatri—in Puskara.
19. Annapurnd—in K4nchipura.
20. Minaksi.

Following are the sacred Places to Devi—which are also

included in the list of the Pithas :

1. Mountains—
The Himalayas, Hemakita, Vindhydchala, Mohindra,
Mahasena, Citrakita, Gopagiri, Veda Parvata—all are asso-
ciated with Sakti worship.}
2. Rivers—Banks of the ocean, Ganga-sagar Samyama,
banks of the river Ganges, Sarasvati, Godavari, Kausiki,
Triveni, Brahmanada, Yamuna, Narmada, Gandaki, Gomati,
Chandrabhaga, Vetravati, Tapti,etc.?
3. Lakes—Manasa, Bindusara*‘and Acchoda.*®
4. Regions—Puskara, Kuruksetra, Dharmaranya, Prayaga,
and Arbudaranya .*
5. Cities—Ayodhya, Kashi, Ujjayini, Hardwara, Dwarka,
Mathura, Srinagara, Kanchi Puram, Kamaripa, Ja landhara
and so on.5
1, Brahma P. 25.47; Devi Mahatmya XI 48-49, Dbh. VII.38.70.
2. Ibid 112.1; Matsya P. 22.76.
| 3. Ibid. 108 27-29; Vayu P. 41-36
j Vamana P. 35 29;34; 36.18-19; 57-58; 42.15
|4. Varaha P. 151 66-67.
\5. Kirma P. I,.48.42-43.
Ibid. 1.48.27 28.
Be Skanda P. Il Ayodhya Mahatmya 8 .21-23.
Ibid. 7.8.84,
SPADAP
Ihid [Link] Khanda. 26.30.
10 Dbh. VII 38.13.
11-20. Ibid VII 38.5-30.
Skanda P, [Link].

Ll. Devi P. 75.1-2, Dbh. VI.12.100.

Also See Hazra, Upa-Purdana Studies, [Link].p.67.
Dbh. VI.12.1-7; 1X.34.85-87.
Ibid. VI.8.67-68; VI.12.10b-lla.
Tbid. VI.12.8-9.
vm
wo Ibid. VII.38.3-30.
Devi P, 44.3-I1
 276 Sakti cult in Ancient India

Besides these lists there are some other lists of Sakti

Tirthas in? Devt Purana—though it does not mention the story
about their creation and the specific numbers. The Purana
praises very mnch the worship of Devi in those Pithas.
‘The Purazas and the ancient Indian literature record the
spread of Sakti worship in India. The people were so enthusi-
astic that in every village a temple of the goddess was cons-
tructed and it was anxiously visited by them.? Sakti was the
only deity, whom the people liked very much and wor-
shipped with great devotion. They were busy in performing
Devi worship with all details and constituents i.e.—Homa,
sacrifices, Vavar@tra worship, recitation of stotras and Mantras
Kanya-Pajana, Vratas and pilgrimages to the Sakti Pithas and
full devotion to the goddess, The cult was patronised even by
the kings and the higher authorities.* All this goes to show that
the Sakti-cult was a widely popular-cult in ancient periods and
espesially in the Puranic period,
Thus the Sakti cult had “a very long and popular career
in India and at present also there are numerous living shrines
where the goddess is [Link] various forms. It also in-
fluenced the literary creations as well as the cultural trends in
the country. Artistic activities throuhout the ages also prove
the popularity of the cult.

1. Devi P. 39 2-25; 42.4-14; 44.3-11, 338°6; 77,4,11,

also chs. 32, 38, 39.
2. Dbh III.25 40.
Kalika P. 60.23-45.
3. Ibid III.25.41-44
Kalika. P. 60.4-13.
4. Thid. [Link].
 RESUME
The cult of Sakti in India has been an offshoot of primi-
tive and universal worship of the cosmic Energy visualised as
the Divine Mother. This Divine Sakti has also been intimately
connected with the Vedic culture as the three female divinities
of the Rgveda namely Aditi, Usas and Sarasvati have most
probably developed into the Puranic concepts of the god-
dessess viz. Mahikali, Maha Laksmi and Mahisarasvati.
This concept of Sakti, as we find in the Puranas, and in other
literature is related more to the creative faculty, whereas, in
the Tantras and in primitive*beliefs, her destructive aspect, is
elalorately described. In its origin, the Sakti cult as described
in ancient Indian literature, is a combination of both the
Aryan and the non-dryan.
In the Puranas and other ancient literature the superior-
ity of the goddess is culminated in the form of Brahman, the
Ultimate Reality. She is conceived of as the power of Brah-
man and is also identified with Brahman.
There is one fundamental belief in Hinduism about
ihe all-pervading and all-transcending reality, which is the
source and support of everything. This very reality has
been visualised by the Saktas in the form of Sakti. The non-
dualistic character of the Male (Siva) and the Female (Sakti)
pervades the whole of the Puranic and ancient Indian litera-
ture and in order to create the phenominal world, Mahagakti
herself assumes the two forms of Siva and Sakti.
Though the cult of Sakti is highly influenced by the
Tantras, yet the Sakti of the Puranas is comparatively simple
in nature, and owing to its ceremonial and Daksinacari cha-
racter the cult was very popular among the masses in the
ancient period and still it is a very popular cult in India.
 278 Sakti cult in Ancient India

Saktism has made a very significant contribution towards

the religious integration in those times of religious bigotism
as she was conceived of both, as a Vaisnavi Sakti for the Vai-
snavas and a Saivi Sakti for the Saivas.
Like the Vaisnava faith, Saktism also laid much em-
phasis on devotion (Bhakti) as the only means to realise the
Absolute i.e. Para Sakti. This is the only cult which assures
the votaries, the protection from the natural calamities and
dangers, and as well as the procurement of worldly luxuries
and happiness; lastly it helps them in obtaining the identifica-
tion with the ultimate Reality. By prescribing the pilgrimage
to the Sakti-Pithas, Saktism has kept alive the conscious-
ness of the religious and cultural unity among the citizens of
“this vast country. The study of the evolution of the worship of
Sakti in India gives sufficient) proof of the assimilative and
unifying character of the ancient Indian religion.
The Sakta conception of the goddess broadly corres-
ponds to that of the Impersonal Absolute Brahman of the Upa-
nisads. But in the entire Sakta literature very little emphasis
has been laid on the static aspect of the Absolute. It is the
dynamic aspect of godhead—the active manifestation of a
deity in the form of Divine Energy, with which the Saktas
are directly concerned. The Saktas have transformed the
Impersonal Absolute into a personal divinity—the omnipotent,
omnipresent and omniscient Sakti, or a Divine mother—the
source, support and end of the entire empirical universe.
Thus, we can conclude that Saktism has been evidently
prevalent in all the ages of our history, but became remark-
ably popular in the epico-Puranic period, i.e. Ist to 12th cent.
A.D. and it is still enjoying a wide respect in all the sections
of the society throughout the length and breadth of the
countiy.
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 282 Sakti cult in Ancient India

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 283

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 284 Sakti cult in Ancient India

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 Sakti cult in Ancient India
290

RFEERFNCE BOOKS AND PERIODICALS

Encyclopaedia of Religion and Ethics, Vol. II.

Sakti Anka, Kalyana, 1934, also Tirthanka.
Archaeological Survey of India, 1927-28. Vol. Ill.
Calcutta Review, I913.
Indian Culture, Vol. VIII, July, September, Jan. March
1942.
Bharatiya Vidya, Benaras, May, 1941.
Journal of Royal Asiatic Society, 1907.
Purina, Jan. 1963, Jan. 1965.
New Indian Autiquary, Vol. V.
Indian Historical Quarterly, Vol. XVIII, XXXV.
Saraswati Bhavana Studies, Vol. X.
Asiatic Researches, 1897.
. Journal of American Oriental Society, Vol. 67.
Epigraphica Indica.
Archacological Survey; Memoir, No. 55,
P.K. Gode Commemoration, Vol. ed. H. L. Hariyappa,
Poona, 1960.
M.M. Kuppuswami Sastri Commemoration Vol. ed. by
C.K. Raja, Madras, 1935.
Siddha Bharati,.ed. Visva Bandhu, V.R. R. Institute,
Hoshiarpur, 1950.
Index to the names of the Mahabharata, Sorenson.
London, 1904.
Archaeological Survey. of Mayurbhanja.
 INDEX

A Aksobhya 156.
Abhaya 101, 126, 129, 185, Aksamala 25.
273. Aksara 161.
Abhyudaya, 172. Aksi 229.
Abharana 181. Alaktaka 197.
Acamana 148, 185. Alamba 233.
Adbhuta 28. Ambe 74, 133.
Advaita Vedania 44, 161. Amara Kantaka 273.
Advaitavadis 161. Amba Yajna 177.
Aditi 10-12, 14, 217, 231. Ambara 271.
Adya 60, 138, 153. Ambalika 74.
Adhyaima 28. Amoghaksi 272,
Adya-Sakti 110. Ambika 16, 18, 23, 35, 57, 63
Agamas 57, 148, 171, 217. 71, 72, 74, 88, 89, 114,
Agastya 212. 122, 147, 229, 231.
Aghasura 142. Ambikapati 17.
Aghora ghanta, 205. Ambha Makha 189.
Agneya 35. Ambhrii Sukta 46.
Agneyi 10. Ambhrni 46.
Agni, 19, 43, 55. Amrta 273.
Agni Purana 59, 71, 72, 127. An hata 162, 163.
Aham Devi 61. Ananda 81, 153, 154.
Ahi 29. Anandamaya Kosa 92.
Aindri 80, 234. Ananda 232.
Anandakari 217.
Aja 211.
Ananda Ramayana, 29.
Ajita 118, 231.
Ajnia 163. Ananda Sakti 97.
Ajna 162. Anandalahari, 171.
Akala bodhana 142. Ananga Kusuma 56.
Akasa 60, 185. Ananta 124.
Akasa Cakra 24. Anatholia 4,
292 Sakti cult in Ancient India

Andhasura 229. Asana 181.

Anga 196. Astadasabhuja 126.
Anima 100. Astami 180.

Ankura 56. Asuras 49, 50, 153, 177.

Annapurna 275. Agvatham 32.
Anrt4 218. Asva Tirtha 203.
Antarhiti 143. Agwarudha 20.
AnSaripini 89. Alharva Veda 29, 39.
Antarmukhi 95. Atharva SiraSopanisad apde
Antary..mi rupa 94. Atibala 28.
Anukalpa 165. Atman 66, 67, 85, 99, 145,
Anumati 10. 146.
Apabhramsa 107. Atminanda 218.
Apodevis 10. Avahana 182.
Aparna 7, 32, 71, 73, 74, 1185 Avidya 48, 66, 67, 71, 79, 86,
118. 423.
Aparajita 70, 136, 223, 231. Avyakta 67, 153.
Apastamba 40. ., Ayodhya 28.
Apastamba Dharma Sutra ‘40. B
Aranyaka 40. Babylonian 5.
Aranyani 10. Badari 223.
Arbuda 186. Bagala 20, 152, 159.
Archana 180. Bahurupa 231.
Ardranandakari 217. Bahvrchopanisad 20, 23.
Ardhanarisvara 74, 75, 85, Bakasura 142.
98, 99, 125, 147. Bahya 180.
Arghya 24, 181. Bala 28.
Arjuna 30, 35. Bali 5, 119, 120, 135, 181,
Arpana 173. 211, 227.
Arsi 2. Balamsika 20.
Arundhati 108, 231. Balidana 116.
Arya 13, 32, 70. Banga 196.
Arya (Durga) 35. Bana 205.
Aryan 4, 29, 35, 36, 69, 72, Banasura 134, 135.
136, 137. Barbaras 191.
As dha 119, 144, 184, 216. Barnini 158.
Index 293

Baskali 229. Bhavana 24, 172-73.

Brhaddharma Purana 109, Bhisana 128.
138. i Bhisma Parvan 30.
Brhadéranyaka Upanisad 39. Bhagavadgita 51, 145-46.
Bel or Bilva 181. Bhavana yoga 164.
Bena 223. Bhoga 128.
Betala Bhairava 108. Bhoga Sakti 96.
Bhagavati 60, 129, 139, 195, Bhukti 101, 164, 172, 213.
239. Bhiumi 133, 134.
Bhagadutta 109, 139. Brahmacharis 164.
Bhrinata 132. Brahmacharini 232.
Bhramari 6, 130, 135, 151, Brahminanda 438, 57, 93.
152, 229, 234. Brahma Hatya 143.
Bhairavas 144. Brahma svaripini 22.
Brahma Vidy « 22,52,54,59.
Bhakti 139, 145, 149, 172. »
Bharatas 3. Brahmani 72, 118, 119.
Bhadra 70, 231. .Brahmananda 275.
Bhadra Sundari 272. Brahmanas 30, 39, 65, 216.
Bharati 3, 10, 13, 86, 129. Brahmins 44, 177, 184.
Bodhayana Grhya Sitra 18. Brahma jiana 171.
Bcdhana 197. Brahma kala 274.
Bharatashrama 273. Brahma 2-3, 34, 36, 43, 53,
Bhaktas 190-91, 212. 58-59, 60-63, 75, 85, 93,
Bhadra Kali 18, 35, 57, 71-73, 96, 100, 107, 110, 113,
86, 88-89, 126, 225, 271. 115, 128, 136, 139, 141-
Bhadra or Bhadresvari 171. 145, 212, 275.
Bhidrapada 119, 183, 211, Brahman 2, 17, 19, 23-24, 56,
215. 44, 55, 66-68, 76-77, 80,
Bhaktimarga 207, 209. 82-83, 87, 91-92, 94-95,
Bhakti yoga 44, 139. 100, 139, 161, 167-69,
Bhitas 114, 236. 234-35.
Bhita mata 34, 225, 229. Brahma Purana 69, 72.
Bhru Cakra 24. Brahmasmi 61. .
Bhagadeva 34. Brahma Vaivarta Purana
Bhagalinga 34. 28-29, 43, 69, 89, 100, 105.
Bhava 9. Brahminda Purana 43..
294 Sakti cult in Ancient India

Brahmi 80, 86, 87. Bull 233.

Brahmi Sakti 87. c
Bhagavata 35, 43, 58, 82, 89, Chakra 2; 7,°22, 683.153:
109, 113, 116, 209-10, 162-173, 185.
2I2= 9S: Champaka 148.
Bhavant 218, 220, 271, 275, Chandalas 121.
90. Chandi 46, 50, 70, 80, 86,
Bhagavati Bhuvanesvari 55- 105, 129, 214.
56. Chandika 29, 46-48, 51, 87-
Bhavabhuti 205. 88, 126, 129, 193, 206,
Bhavisya Purana 40, 43, 69, 214, 272, 284.
87, 90, 107. Chandra 222.
Bhavisya 43, 215. Chandra-Man Jala 232.
Bhavanopanishad 24. Chanda-munda Vadha 88.
Bhagavati Durga 107. Chandan 523.
Bhagavan Krsna 88. ‘ Chandegvari 118.
Bhagavata Purana 42, 43, 69; Chanda 20, 30, 118.
88, 107, 148. Chandrabhaga 228, 275.
Bhaga linga 34. ‘Ghandra K4nta Mani 115.
Bhuvanegvari 20, 62, 126, Chanda rupa 283.
152, 155, 157, 227, 229, Cheta Swarupini 33.
234. Charitra 183.
Bhita Nayika 70. Charma 127.
Bhitatma 34. Charnas 31.
Bija Mantras 95. Charchika 114, 231.
Bija 173. Chatvara Priya 238.
Bindu 21, 59, 79-80, 164, Chatuspatha Niketana 35.
EL; Chamund. 17, 20, 114, 129,
Bindu Mayi 82. 205-6, 234.
Bhuvar 64. Chamara 129, 114.
Bhima Devi 95, 223. Chandogya Upanishad 39.
Bliss 213. Chaya 41.
Bow 240. Chetana 48...
Buddha 82. Chhinna 234.
Buddhist 5. Chhinnamasta 152, 154, 158.
Buddhi 59. Chitra Kita 272.
Index 295

Chitrini 75. Deva Kanya 211.

Chit 161. Deva patni 120.
Chit Sakti 7,76, 82-83, 97,100- Devata 15, 168, 210.
Chiti 47. Devi 14,15, 19, 22,31, 44-
Chitra 75, 179. 47, 49, 53, 58-59, 62-63,
Chaitra ratha 271. 69-72, 86-87, 100, 105-109,
Chaitra 116. 114-120, 122-126, 128,
Chaitanya 53, 59, 66. 138-39, 145-46, 162, 191,
Clay idol 214. 196, 273, 276, 278.
Conch 58. Devi Bhagavata 28, 34-36,42-
Cow 218. 44, 52:53, 63, 66, 68, 69,
Cybele 5. 86, 100, 104-5, 123, 127,
177, 212.
D
Dadhichi 143. Devi Bhagavati 56.
Devi Mahatmya 8, 45, 175,
Dakini 158.
88, 147.
Daksh 58, 108, 122-125, 147,
157, 212. Devi Shribhuvanesvari 56.
Devi tirtha 4, 33, 34, 73.
Dakshayani Sikta 46.
Devi loka 186.
Daksina 10, 118, 181.
Devi Gita 66, 139, 209.
Dakshina Marga 179
Deva Mata 273.
Damaru 185, 240.
Devi as tripura 22.
Dana 41.
Devi Mahisa Mardini 120.
Danda 117, 185.
Devi purana 106-7, 110, 113-
Dosa 66.
14, 117-18, 120-21, 166,
Dasa Mahavidyas 166.
210.
Dasya Bhava 208.
Dagabhuja 126. Devi pratimas 72.
Daya 59. Devi Upanisad 22, 27.
Devika, 272.
Dnavas 31. 92, 169.
Devaki 89.
Desha, 3, 121, 140, 141.
Devaki 89. Dhakka 185.
Dvarvati 272. Dharma 41, 49, 94, 176.
Devas 9, 15, 25, 64, 82, 92, Dharma Marga 65.
115: Dhatis 96.
Dharin 176.
Deva daru Vana 273.
296 Sakti cult in Ancient India

Dharma Siitras 40. Dyava prithvi 11.

Dhatri 59. Dyaus 11, 62.
Dhishna 10. E
Dhrtavrata 10. Ekanam’a Devi 238.
Dhrti 31, 59. Ekamra 271
Dhimavati 20, 34, 152, 158. Ekavira 220, 229, 272.
Dhimra 234 Ekalinga 186.
Dhumrak hi 30 F
Fast 213.
Dhundhi Vratam 222
festivities 214.
Dhvani 161.
Flower 216.
Dhyana 164, 230.
Friedrich 3.
Dhyana Mantra 152.
Dhyana yoga 163. G
Gada 58, 158, 185, 216.
Dhipa 53.
Gandha 147, 181.
Diksha 34.
Gandhi 275.
Dipa 181°
Gandharvas 11.
Dipti 31, 231.
Ganga 10, 25, 90, 145-46.
Disas 64.
.Ganga-dwara 272.
Divali 180,
GaneSa 40, 73, 99, 125, 130,
Divya tatva 165.
177.
Draupadi 141.
Ganga-sagara 275.
Drsya 66.
Gauri 10, 57, 70,-73, 84, 87,
Durga. 13-16, 18-22, 28, 30- 90, 114, 129, 214-15, 218,
31, 35-37, 40, 44, 48-49, 220, 229, 231, 271, 274,
55-57, 69-72, 86-89, 99, Gauri Peetha 98.
101, 105, 115, 118, 120- Gauri Sikara 33.
21, 124, 136-37, 145-46, Gauri vratam 215, 221, 222
173, 210, 212, 216, 228- Gautama 36, 143.
29, 236, 291. Gautam Dharma Sitra 39.
Durga sapta<ati 45, 50- Gaya 272
Durga puja 177. Gayatri 21, 121, 126, 130,
Durghat karini 82. 177, 276
Durmukha 117. Ghanta 179, 186-87, 232.
Durgi 19. Ghosa 106, 117.
Durva 191. Ghora 231.
Dwarka 89. Garuda 43, 233-34.
Index 297

Giri 120. Hara Gauri 134.

Girija 26, 58, 73, 86, 147. Harakali 218.
Giri Durga 120. Hara siddhi 232.
Giriputri 217. Hara tali 217.
Gita 9, 66, 99, 139, 145-46. Hari31.
Giritra 18. Harischandra 212, 272.
Girisanta 18.. Harivaméa Purana 30, 35-36,
Godavari 272, 275. 62, 137.
Gceds 212. Hara tattva Didhiti 207.
Goddess 2, 210, 225. Hastinapur 271.
Goddess Nanda 226. Hatha 163.
Gokarna 271. Hatha yoga 163-64.
Gold 213, Hatha yogi 163.
Gomanta 271. Havana 122.
Gomati 271, 275. Hemakita 274-75.
Gopis 216. be Hingula 274.
Gopath Brahmana 39. © Himadri 113.
Gopa giri 275. ‘Himavan 18, 123, 147, 228,
Grama 227. 272.
Grahas 226. Himalaya 5, 18, 36, 46-47,
Grhya Sitras 18. 49, 117, 119, 121, 139,
Grha Devi 34. 145, 235, 271, 273.
Gun 240. Hiranyaksha 272.
Gunas 47, 54-55, 59-60, 81, Hiranyaksi 30.
93, 95-96, 139, 152. Hiranya Garbha 55, 81.
Gunavati 84. Hrim 55.
Gurus 44, 172. Hri or Sri 31.
Guhya kali 6, 275. Hrllekha 55.
Guhyesvari 133. Homa 17, 24, 172, 177, 181.
Guhya K4lyupanisad 20. Hutasana 187.
- H I
Haima-varna 113. Ichha Sakti 25, 67.
Haimavati 18, 35. Ida 5, 163.
Hala 185. Tla 138.
Hanuman 27, 291. Indus-valley 5.
Harappa 6-8. Indra 36, 64, 99, 115, 143-144
~ 298 Sakti cult in Ancient India
152, 209. Jfana 79, 118,138, 146, 170,
Indrani 10, 57, 217, 212, 172-73. ~
274. Jiianendriyas 60.
Indraji 234. Jaana Sakti 67, 164.
Indra nila mani 185. Jvalamukhi 274.
Indra-Vitra 140. Jyestha /8, 183,230.
Ishtar 5 Ish 5. Jyotigcakra 64,
I$vara 19, 67, 156. Jyotsna 100.
Isvari 61, 231. K
Itihdsa or ItihZsas 39, 150. Kabandha, 127
Itihasa-Purana 39-40. Kailasa, 46,58, 125.
J Kaitabha 30, 49.
Jada Bharat 88. Kala 31, 90, 162.
Jagdamba 146. Kalhara, 181.
Jagan mata 35, 59, Kalinga 196.
Jalapriya 271. Kalisthana, 144.
Jalandhara 273. Kalpa, 55, 62, 92, 158.
Jambu-nadesvari 274. Kalyani 20, 70, 193, 272.
Jambhani 31 Kamala 58, 80, 90.
Kamala 152, 155, 271.
Jana 64.
Kanakeégvari, 115,
Janaka 28, 133-34
Janani 15, 31. Kansa, 35, 142.

Janmejaya 189. Kanya, 73.

Japa 15, 121, 173, 177, 209. Kanyakumari, 19.
Jara 34, Kanya Raii 180,
Jata 30. Kapala Kundala, 205.
Jayanti 231, 271. Kapalamocana, 273.
Jayavati 231. Kapali, 116.
Jayatsena 21. Kapha, 114.
Jaya 115, 118, 271. Kapila 271.
Jaya-Vijaya 129. Karavira, 272,
Jita 118. Karali 30, 35, 231.
Jiva or Jivas 62, 67, 82, 94, Karma, 61, 68, 71, 173, 215.
170, 172-73. Karmaésgakti, 71.
Jiva Lokas 55. Karmendriya, 60, $6.
Jivatma 161. Karnika 271,
Index 209

KAalesvari, 126 Kamefvari 147.

Kulu, 21, 26. Kanti 216, 231.
Kauravas, I41, 142, Kanyakubz, 271.
Kumari 30, 31, 35, 86, 113, Kapali, 231.
118, 129, 13], 135, 164, Kartarvirya, 211.
183, 231, 234, 271. Kartikeya, 73, 119, 183, 273.
Kauberi, 35 Kastha, 31.
Kaufsalya, 29. Katyayant 19, 32, 35, 63,
Kausikas 32 73, 88, 89, 113,190.
Kausiki, 13,30, 32, 51, 70, K..li 1, 5, 16, 19, 28, 30, 32,
15, 278; 35, 50, 51, 69,70,72,73,75,
Kala, 86, 96, 120, 229. 88-90, 105, 109, 116, 120,
KAlanjara, 271. 124-25, 129, 133, 137-38,
Kalagni rudra 141-43; 147, 152-53, 155,
Kamesvari, 132. 2 231, 234, 271.
Kalika 13, 35, 51,75, 80; 122- Kedara, 271.
23, 127, 133, 135, 152, 193< Kenopanisad, 26, 68, 78.
Kalaratri, 57, 70, 232,.236. Keyiira 184.
Kalaripini, 89. Khajuraho, 99.
Kalagni 110. Khetaka 85, 152.
Kalikasangama, 33. Khila Sakta, 16.
Kalidasa, 97, 125. Kinnaras, 191, 196.

Kamaksi 250. Kiratas, 134, 136, 177.

Kamakhya Tirtha 33, 135. Kirati, 35.

Kalikapurana, 135. Kirtana, 201.

Kama, 21, 137, 158. Kiskindha hill, 179, 273.
Kama charini, 271, Kokila 225.
Kamadeva, 218. Kokila vratam 225.
Kamagiri, 133. Kosala, 211.
Kamakala, 162. Kraunca, 118.
Kamaripa, 109, 126, 130, Kriyi 79, 118, 172, 231._
134, 136, 144, 145. . Kriy .kinda, 22.
Kamakhya, 14, 126, 128, Kriya sakti, 25, 67, 76, 97.
130-37. Krsna, 30-31, 36, 39, 44, 58,
K macara, 176. 70, 79, 88, 101, 134, 140,
Kamaripini, 27. 172, 191, 196, 212.
300 Sakti cult in Ancient India

Krtagauca, 273. ‘Lalita 24, 90, 129, 133, 216-

Ksemya, 72. 20, 222-23, 229, 271-272.
Kubera, 26, 55, 99. Lalita Kanta 128.
Kula, 55, 161. Lalitika vratam 222.
Kulamarga, 119. Lanka 27, 29.
Kulika Bhatta, 148. Lankav in sini 27.
Kundalini, 161, 172. Laya yoga 163.
Kunda, 188, 216. Lalasa 231.
Kundali, 6. Linga 43, 85, 98.
Kundaliyoga, 163, 166. Linga dehas 94.
Kunta, 185. Linga Dharini 271.
Kumiara sambhava, 125 Linga Purana 69, 85.
Kumari 70. Lohana 229.
Kumarika, 193. Lokas 25, 54, 63, 65, 90.
Kumaripija, 192. Eokapalas 81-82.
Kumkuma, 184. ~Loka matas 8,36°
Kumuda, 88, 271, 274. Lokesi 59.
Kurma, 43, 275. Lola 243, 273.
Karma purana, 69, 76-77, Lolanetra 220.
104, 105. M
Kuéa, 186. Madya 156.
Kismandi, 35. Modotkata 271,
Kusodaka, 274. Madhyama 161.
Kusadvipa 274. Madhuka 215.
Kurukulla 234. Madhuparka 181.
Kuvachas 133. Madhu Vana 272.
L Mahi 10, 13.
Laghu Sy> mala 20. Mahar 21, 64.
Lion 233. Mahat 13.
Lakes 275. Mahabhita-39, 97.
Laksnas 184. Mahisa 30, 31, 49, 87, 88,
Laksmana 28. 229,
Laksmi 24, 54, 59,70, 72, 84- Mahisdsura-Vadha 88,
86, 89, 124, 146, 231, Mah‘ bhasya 40.
z34. Mah_.bhaga 273.
Laksmi upanisad 20. Mah bhagavata Purana 109,
Index 301

110, 123, 138-140, 145, 70, 87, 100, 145, 155-57,

209, 212. 234.
Mahabharata 4, 14, 30-36, Maha Tripura 133.
38, 40, 44-45, 48, 150. Maha Tripurasundari 20,133

Mahideva 131, 137, 144. Maha vedya 87.

Mahadevi 20, 35, 48, 78, Maha yogini 153.
OUT: Maharanya 77.
Mahadanda 113. Maha Kundalini 92.
Mahagauri 232. Mahaprabha 87.
Mahamaya 27, 34, 54, 58, 59, Maha sattva 87.
61, 70, 87, 100, 109, 124, Maha Sakti 60, 93, 152,-153
130. Mahisasura mardini 49, 57,
88, 126.
Maha mari-bhayahara 59.
Mahiastami 223.
Maha moha 48.
Mahasena 275,
Maha medha 48.
Mahasveta 114.
Maha navami 180.
Mahia sarasvati 16, 53, 154,
Maha Nirvana tantra 152. 230.
Mahatmyam 47, 144. Maheivari 29, 34, 58, 73, 80,
Mahotsava 69, 87. 86-87, 113, 127, 231, 273.
Mahenjodaro 2, 4, 6-8. Mahe§varipura 203,
Mahakala 156. Mahasuri 48.
Mahakali 16, <0, 53, 73, Maha Smrti 48-
1428, 147, 154, 222. Makaras 164-166.
Mahalay4 273. Malaya 271.
Mahalabhya 211.
Mandala 179.
Mahalaksmi 20, 22, 51, 54,
Mandapa 159.
82, 90, 133, 154, 230, 232,
Mandara 45, 138, 271, 273.
235, 272-274.
Mangala—Gauri vratam 222.
Mahilinga 27,
Mangala rupini 115.
Maha Pitha 145.
Mangala Devi 116, 133.
Maha Puranas 42-43, 69, 102,
104, 105, Mangala 87, 90, 116, 129,
Maharaudri 109, 118. 231-32. 272.
Maharajni 130. Mangala chandi 129.
Maharunda 232. Mani 57, 114.
Maha Vidya 22, 48, 56, 57, Mani dvipa 54, 56-57.
302 Sakti cult in Ancient India

Manmatha 274. 100, 105, 127, 210, 234.

Manojava 19. Markandeya 13, 43,122.
Manu 40, 73, 85. Matangi 20, 126, 129, 159,
Manu Samhita 40, 148. 229, 234.
Mantras 14, 21-22, 24,75, 95.
Mata 120,273.
100, 113, 121, 124, 129-380,
M irkas 34, 84, 116, 234.
149-50, 160-64, 172, 174-
Matr 9, 234.
181.
Matr Mandala 178.
Mantra mata 82. Matr Gana 34.
Mantra mayi 185. Matr Tirtha 34, 73, 274.
Manvantara 3g, Miyin 18, 96.
Marichika 233. Maya 18, 20, 22, 25, 31, 47,
Mathana 106. 53, 56, 61-62, 65-67, 70, 76-
Matsya Purana 43, 69, 73, 79, 81, 84-86, 88, 91, 94-
104, 127, 217. 98, 122, 139, 146, 169-
Matsya 43, I41, 166, 218; 170, 182, 231, 240.
234.
Maya puri 271.
Mathura 272. Maya of visnu 47.
Mati 54. Mayatita 77.
Mayarika 231. Medha 69.
Madhavi 88, 271. Mena 72, 123,.
Magha 116, 216. Menak3 27, 49, 69, 145, 147,
Mahatmya 15, 48, 235. 228.
Mahendri 35, 70, 113.
Minakshi 275.
Mala 184.
Misra 148-149.
Malati Madhava 205.
Malini 133. Mithila 28, 108, 138.
Mandavi 273, Mitra 10.

Mansa 165. Mlechhas 108, 136, 177.

Manasi 231. Moha 23.

Manasachala 272. Mohini 31, 147.
Manasa 90, 271, Moksa 44, 49, 60, 68, 93-94,
Margadayini 271. 100, 123, 186.
Marga Siras 183. ' Mother goddess 211.
Markandeya Purana 45-47, Mrgavati 272.
Index 303

Mrnmaji Pratima 185. Nara Narayana 212.

Mudgara 185, 240. Nara munda 185,
Mudra 2, 22, 135, 166. Navami Vratam 225,
Mokti 60, 63, 101, 163, 170, Navadha Bhakti 209.
209, 213, Navaratra-80, 177, 182, 192,
Mukta 115. 224,
Mukutesvari 271. Nayana 35.
Muktaphala 185. Naika Bahu 72.
Mukut 184. Naisthika Brahmacharj 178.
Mala 5, 25, 124, 146. Naivedya 24, 214.
Mialadhara 82, 161-62,
Nada 77, 79, 80, 82, 162,
Mula marti 126. 171.
Mila mantra 26.
Nadis 162.
Miia Prakrti 77, 79, 84, 89.
Nada-Bindu rupini 113.
Munis 61. Nagas 27, 127.
Muada 147. Nagapasa 185.
Mundakopanisad 19. Namajapa 209.
Music 214. Nana 9.
Misala 185, 240. Narada 43, 117, 125, 215
Mylitta 5. Narada Purana 69, 71, 86,
Maithuna [67. 101.
Maithuni Srsti 74. Narayana 44, 137,
Maurya 7. : Narayani 51, 57,-58, 87-88,
N 114, 118, 129, 237, 272.
Namaskriya 188. Nathas 164.
Nanda Gopa 31. Nayika 57, 158,
Nanda 58, 114, $7, 2149, Nibandhakaras 103-104, 108.
141, 239, 271. Nidhi 274.
Nanda puri 119. Nidra rupini 35.
Nandini 272. Nigidha 2
Naramedha 34, Nimi (king) 139.
Narakasura 108, 133-35, 137 Nimitta 60.
211-12, 234. Nilachala-134, 137,
Narasingha 235. Nila Kita 130.
Narmada 186. Nilamba 274.
304 Sakti cult in Ancient India

Nila Kantha 44. Parasurima 29, 212.

Nila sarasvati 274, Parna Savari 32.

Nirguna 80, 83, 93, 96, 120, Parvat 131.
171. Para gakti 35, 71, 75-76, 82,
Nirguna Brahman 53. 91, 93, 101, 123, 139, 146,
Nirguna Sakti 53. 209 228.
Nirakara 53. Para Bhakti 68, 116.
Nirvana 24. Para vak 167-68.
Nirvikalpa 163. Paramatma 161.
Nisumbha 35, 47,49, 51, 106, Parma Siva 96.
224. Paramesgvara 109, 162.
Nitya 118. Parama Vidya 49.
Nitya Klinna 132. Paramesvari 212.
Nityanandamayi 139.
Niyati 81.
Parni 10.
Nipuras 184. Pagyanti 167.
Nyasas 121. Pasu 165.
Pasupati 44.
P Patni 12.
Padma 43. Patanjali 149, 211.
Padma Purana 29, 44, 87, Pausa 183.
147, 239. Pauskara Sathhita 107.
Pada Vratam. 226. Paduka 179.
Pandavas 32, 131, 140-42,
Palaga 17.
147, 212.
Pancha 164-65.
Pancha Laksana 39. Parvati 13, 18. 27, 35, 46-47,
Pahcha Mahabhitas 100. 51, 73-74, 84, 108, 147,
Pancha Mudras 156. 125. 220, 225, 228, 274.
Pancha Makaras 165-167. Pasa 127,185 240.
Para Brahman 66, 86, 109, Pasupata 176.
116, 123, 153, 167. Patala 29, 31, 65, 272.
Param 68, 138. Phalguna 183.
Para and Nirguna 54, 56. Pindaraka 273.
Para 111, 113, 123-24,129, Pingala 70, 163.
161, 163, 167-68, Pingalesvari 273.
Parsu 185, 210. Pingalakshi 57.
 Index
305

Pippali 236. Pratikas 180.

Pisachas 114, 236. Prayaga 271.
Pithas 22, 108, 271. Pravalaka 185.
Pitha—Saktis 56-57. Prthivi 9-11,
Pitr 9, 73. Priya 137.
Pitrpaksa 119. Pundra vardhan 272.
Pitta 114. Pukvasas 121, 178.
Prabha 274. Pulindas 32,121.
Prabhaga 273 Purandhi 10.
Prachanda 118, 213. Puranas 5, 28-29, 36, 38-50,
Pradhana 66, 84, 52-56, 63-64, 68-69, 72-
Pradumna 36. 73, 77, 80,84, 89, 91, 99-
Pragati 100. 101, 104-106, 119-
Pragalbhg 70. 126, 130, 135, 137-140,
Prahlada 212. 142, 145, 149-50, 171, 176,
Praja 34. 209-10, 214-15, 217, 223,
Prajapati 65, 212, 226. 225, 228, 231, 233, 235.
Prajna 67. Purana Prakrti 146.
Prakrti 20, 25, 44, 47, 50-54, ‘Puranic Sakti 177.
62, 66-69, 70, 73, 76, 80, Puruhuta 371.
84, 86-87, 89, 90,92, 95-96 Purushottama 27 2.
123, 138-39, 168-169, 230. Purusa 20, 25, 55, 68, aay
81, 139, 171.
Prakrtic 53, 62.
Puskara 271.
Prakaga-vimarSa-riipa 98.
Puskaravati 273.
Pralaya 45, 147.
Pramatha-Laksa-vrta 113 Puspa 181.
Pranava 26, 57, 80, 189. Pusti 31, 231.
Prana 59, 92. Pustaka 179.
Pranic 162. Puja 180, 214.
"Pranayama 166. Piutana 142.
Prana Pratisha 179. R
Prana Toshini Tantra 206. Rahasya upanisad 24
. Pratyaksha 165. Rajas 21, 67, 47, 139, 152.
. Pratisarga 38. Raktabija 147.
_ Pratimas 184. Rami puri 117.
306 Sakti Cult in Ancient India

Rambha 217, 229, 271. 129, 218

Rati 54, 158, 231. Rudra Koti 271
Rati tirtha 272. Ruru 116, 119

Rasa 218, 281. Ruru Ghatini 235

Ramana 272.
Rukmini 49, 272
Rathayatra 116, 117. Rudra Priya 35
Rupa Sena 209
Raudri 118, 231.
Raja Ghat 7. Ss
Raja yoga 166.
Sabaras 121, 234
Radha 121, 140, 142, 237.
Rajasi 209.
Sabarotsava 201
Rajasika 52 Raka 10. Sabda 173
§abda Brahman 49, 52, 151,
Rajasika power 53.
Rajaputra viravara 207. 161
Sabha Parva 34
Ramayana 27, 28, 36, 38.
Ratri Sikta 16. Saci 10, 72
Sacchidananda 95-96, 138,
Rama Tirtha 272, 273,
146, 162
Rima 28-29, 126, 129,140,
142, 143, 210. Sadachara 176-77 ©
Sada Siva 79-81, 91, 96
Rama chandra 28.
Saguna 54, 80, 96, 161, 171
Ravana 27-29, 126, 140-143
Sahya 113, 272
135, 136, 210.
Sahasraksa 35, 272
Ratri 9-10, 15,-16.
Sahasrara 162-63, 172
Rddhi 231.
Sahasra Nama 182
Revedic 11. Sakalapura 33
Regveda 12-13, 16-17. Sakhya Bhava 208
Rksaraja 233. Sakti 1-5, 8, 13-16, 18-21, 24,
Ripuha 231. 27, 28, 30, 32-34, 36, 44-
Revati 10, 232. 45, 47-48, 51, 53, 54, 56-
Rohini 193. -64, 66, 68-9, 71-72,
Redasi 10, 30. 76-80, 84, 87-88, 90, 92-
Rochana 198. 94, 96-98, 101-102, 105,
Rudra 14, 17-18, 36, 65, 113, 108, 118, 120, 122, 125,
115, 118, 156. 132, 134, 135, 138, 140,
Rudrani 10, 27, 35, 69, 124, 143, 145-148, 155, 157,
I ndex 307

160, 164-165, 167-170, 169, 171-173

174, 185, 209, 212, 218, Sakshat Sakti 126
220, 231, 236, 240 Siket 162
Saktism 1, 5, 19, 26, 68, 91, Sakta Upanisads 19-21, 26,
134, 139, 177, 181, 227 Sakta Pithas 33, 35, 125, 138,
Saktivada 21, 78 177, 180
Saktiman 78, 91, 100 Sakta Tantras 19, 167
Sakti-cult 2, 37, 86, 135 Saktas 5, 7, 16-17, 32, 43,
Sakti Tattva 22, 78 77, 90, 96, 105, 107, 109,
Salya Parvan 34 119, 122, 131, 150, 152,
Samhita 40, 82 160, 161, 171, 176, 207,
Samvit 62 210
Samadhi 163-64, 206, 210 Sakta Puranas 44, 177
Sandhya 62, 65 Sakambhari 8, 9, 30, 33, 72-
Sandhyachala 136 73, 274
Sankranti 188 Salagrama 271
Sankaracharya 160 Sambhavi 193
Sanskrit 8 Sankhya 44, 81, 85, 97, 115,
Sansara 48, 64, 93, 170 169
Sani 125 Sankari 58, 86, 124, 273
Santana 272 Sankyayana-Srauta Sutra 18,
Sapta Sati 19, 46-47, 51 39
Sarga 38, 53 Sankhya-yogcdbhava 113
Sarad Navaratra 142 Santi 59
Sariipa 231 Sastra 85, 162, 176
Saranya 10 Sasmi 61
Saranya 59, 231 Sastra Paraga 188
Sarva 26 Samyavastha 53
Sarva-loka-mahesvari 83 Samarasya 98
Sarva-mangala-mangalya 59, Sarada 229
115, 118, 229, 232 Sattvika 52
Sarva-chaitanya ripa 52 Satviki 53-54, 87, 202, 209
Sarvartha-Sadhika 59 Savitri 20, 31, 85, 89, 129,
Sadhaka 153, 157, 161, 165, 146 Pe
169, 177, 199 Sayanacharya 15, 19
Sadhana 149, 161, 164, 166, Siddhas 30-31
308 Sakti Cult in Ancient India

Siddhi 231° Skanda mata 232

Siddhi datri 232 Skanda Purana 69, 83-84, 98-
Siddha-Senani30 99, 104
Siddha-vidyas 155 Sloka 38, 45
Siddha Siitra 126 Smasana Priya 113
Simhika 27, 273 Smrti 45, 59, 108, 176
Sindhus 13 Snana 181
Sinivali 10 Snapana 119
Sipra 108 Sodasi 155-56, 159
Sita 2, 25, 27, 143, 272 Soma 163
Sitopanisad 25 Somadeva 205
Sitala 29, 223, 274 Soham 61
Siva diti 229, 232 Sosmi 61
Siva Vaktrodbhava 113 Someégvara 273
Siva 7, 9,18, 20, 26-27, 32, Spanda 146
37, 43-44, 47-49, 53, 56, Sphatika mani 114-15, 185
58, 61, 63, 69, 70-74, 77- $raddha 59
87, 85-89, 90, 96, 98-100; Sravana 215
108, 107, 110, 113, 117- Sri 16, 100, 194, 217-18, 231
120, 122-125, 129, 130, Sri Bhuvanesvari 54, 57, 62
136, 140-147, 153, Sri-Cakra 21, 24, 133, 160
156, 161, 165, 168, 169- Sri mata 229
91,178, 177, 179, 181, Sri mukhi 217
209, 213, 220, 228, 233 Sri-Vidya 20, 24, 234
Siva Purana 42-44, 69, 77-79, Sri giri 113
86, 105, 234 Sri Krsna 43, 138-142
Siva devi 110 Srimadbhagavatam 43
Siva Sakti 74, 97, 113 Sri Parvata 33
Siva or Visnu 44 Sri Sukta 16, 24
Siva Tattva 78 Sri Saila 179, 271
Siva-saguna 44, 63 Sri Sankara 26
Siva linga 277 Sri tirtha 34
Siva Kunda 272 Sri yantra 55
Sivatva 173 Sruti 78, 148, 176
Skanda 30, 43, 125, 235, 238, -Subhadra 193, 229, 240, 273
240, 275 Subhaga 128
Index

Subala 118 SvetZévataropnisad 18

Sudra 88, 121; 177 Svadha 30, 90, 129
Suddhi 173 Swayambara 20
Sudumna 63 Swarat $2

Suddha Tattra €3 Swarloka 64

Suka 20 Swarga apavargaprada 138
Sakta 14, 46 Swaroop 124, 152
Sugandha 272 Swastika 185
Sila 128 Sword 240
Salini 113 Swasti 10
Sulohita 19 Syamala 20
Sunrt4 Devi 13 Sarasvati 4, 9-10, 13-14, 20,
Sumbha 35, 38, 42, 49-51, 92, 24, 31, 36, 56, 72-75,
88, 106, 147, 229 82, 89, 139, 146,229
Sarva deva-nuta 59
Sumukhi Upanisad’ 20
Sumada 29°" >’ Sarvajfia 81
Sarva-mangala 233
Sunanda 115
Sasthi 35, 70, 90
Sundari 2, 23, 130-31, 133,
272
Satt 7, 58, 72,.74-75, 86, 88,
90, 105, 108, 132, 145,
Suparsva 272
147, 229
Suratha 206
Satyavadint 274
Surasa 27
Sura devi 36 Satarupa 85
Sitra 13, 18, 39-40 Sattva or Sattvas 47, 54, 64,
84, 17, 84, 87, 92, 96, 139
Sata Samhita 69, 81-82,
Sattva Guna 54
104
Sattva loka 64
Saryi 10
Sthila 161
Satkona yantra 58
Satrugh, a 29
Sthanesvara 241
Stotra 118 Satapatha Brahmana 17, 40
Sthanu 21 Savikalpa 163
Stipa 7 Saiva 40, 74, 78, 82-83, 86,
Svagata 181 $0

Svakiya 165
Saivas 110, 135
Saivism 135
Sveta 114, 30
Svaha 10, 14, 90, 129, 273 Saiva Puranas 44
 -

310 Sakti Cult in Ancient India

Saiva Upanisads 20 Tara 5, 34;; 114; 127, 136,
Saila putri 232 152, 155, 234, 273
Saubhagya 120, 215 Tara tantra 128
Saubhagastaka Tritiya 219 Tarini 63
Saubhagya Laksmi up 24 Tarini Varvarnizi 30
Saumaras 135 Tarakopanisad 20 (26)
Saumya 35,56, 86 Taraka 21, 26, 106
T Tejomayam 94
Taijas 67, 113, 119 Tila 187
Taittirtya Aranyaka 17, 19 Tilaka 127
Taittirrya Samhita 17 Tilottama 274
Taittiriya 39, 40 Tirthas 119
Tamas 47, 67, 71, 84, 87, 92, Tiksna Kanta 128
95-96, 139, 152-152, 157
Tomara 185
Tantric 148, 181
Trailokya Vijaya 106
Tantri 148 Trailokyibhudaya 106
Tantras 21, 48, 124, 129, 149-
Trayambaka 17, 22, 58
53, 155, 165-67, 169-71, Trayimaya 71
173, 176 Tribhuvanesvari 35
Tantric Sadhana 74, 171 Trikita 272
Tantric texts 152
Triloka-Vandya 59
Tapas 18, 64, 118, 123, 125, Trimiurti 82, 193
145, 177
Trinetra 231°
Tantrism 1
Tantrikas 137, 171, 165 Tripuram 22
Tripura 23, 130-32, 138, 155,
Tanmiatras 74, 96
157, 229, 234
Tattvas 78, 92, 96-97,
150, Tripura Bala 130
164-€5, 168
Tripura Bhairavi 129-130,
Tattvamasi 61
132 :
Taxila 7
Tripurambika 133
Tamluk 107
Tripura-Rahasya 130-31
Tamasi 62, 87, 209
Tripura-Sundary 21°51, ¥133,
Tamasika 52
156, 162
Tamasiki power 53 Tripura-Siddha 133
Tapi 275 Tripuresi 133
Taraka Brahman 138 Tripurdstaka 22
Index 311

Tripura Upanisad 21-29 Upadana 60

Tripura Tapini Upanisad 20- Upadhis 170
22 Upanisads 17-20, 22, 24, 26,
Tripura-Vasini 133 38, 40, 94, 149-50, 170-
Trisandhya 272 172
Triveni 275 Upa-pura~ a 5, 42, 103-6, 138,
Trtiya 214 150
Trtiyd-Vratam 217, 219, 220, Upasana 173
221 Usas 10-12, 13, 16
Tulasi 181 Usnatirtha 273
Turiya 53, 96 Utpalakshi 272
Turiya Bhakti 209 Utpala Vartaka 273
Tusti 231 Uttanks 189
U Uttara kuru 273
Ugra 137, 178
Ugra Sanchiri 118 Vv
Ugra Tara 128 Vaméa_38, 121
Ulka navani Vratam 224 Vaméanucharita 38
Uma 16-18, 26-27, 30, 32,.46- Vandana 181
47, 58, 70, 72-74, 77, 86, Vandaniya 274
100-101, 114, 129, 147, Vana Durga 120
190, 216, 226, 231 Vajra 117
Uma or rapa 272 Vajra danda 117
Uma or Parvati 46 Varada 126, 129
Uma Haimavati 26 Varada 70, 101
Uma Indra 61 Varadana 56
Uma Kali 106 Varaha 43
Uma Kunda 274 Varaha Purana 43, 69, 86,
Uma Pati 18 225
Uma Sankara 82 Varaha Saila 271
Uma Samhita 78 Varnasrama 110
Uma Vana 73, 274 Varuna 10
Uma Vratam 216 Varunant 10
Unnati 231_ Vararoha 273
Un-paninian 107 Varendra 121
Upacharas 138, 181 Vasanas 181
312 Sakti Cult in Ancient India

Vasistha 128, 135-136, 212, Vedic Mantra 19, 22, 121,

226 165, 177
Vasudhara 188 Veda-sruti 30
Vasudeva 114, 140 Vetra Vati 275
Vasudeva Bhagini 137 Vaidyas 162
Vahikas 4, 33 Vaidyanatha 273
Vahana 117, 191 Vaikharis 161
Vak 14-15 Vairagya 163, 209
Vak Siikta 16 Vairochani 19
Vak Sarasvati 16 Vaisampayana 35
Vakyas 61 Vaisakha 183
Vajasneyi Samhita 17 Vaisnavas 30, 43, 110, 125,
Jalmiki 28, 36 188
Vamas 72, 119, 187 Vaisnavism 135, 139, 140,
Vama 136 143, 221
Vama marga 26, 164, 234 Vaisnava Pura as 44, 69
Vaman Purana 69, 88, 105, Vaisnavi 22, 35, 38, 86, 88,
275 ‘113, 116, 234, 236, 274
Vamana 43, 69 Vaisnavi Sakti 54, €7, 124,
Vanaprasthis 177 126
Varahi 20, 35, 173, 234 Vrddhi 231
Varuni 35 Vrndavana 272
Varanasi 271 Vrsni-Sangha prapujita 36
Vata 114 Vrtra 143
Vayu Purana 42, 69-70 Vratas 72, 90, 177
Vay 40, 42, 43,55 Vratam 214, 217, 223
Vayu Samhita 78 Vratyas 177
Vayavi 35 Vyakti 22
Vedas 11,13, 17, 18, 25, 31, Vyakrti 59
36, 39, 43, 47, 49, 50, 59, VyaAsa 36, 38, 55, 109, 212
62, 71, 118, 129-31, 146, Vyapti (Devi) 48
148-176 Vibhutis 51, 54, 139
Vedanta 31, 61, 97, 110, 120, Vibhttivada 51, 99
139, 171-72 Vidya or Vidyas 28, 52, 79
Veda garbha 71-72 78, 93, 96, 118, 123, 139,
Veda Parvata 179, 275 152, 187, 233
Index 313

Vijaya 30 127
Vijaya 59, 118, 231 (Vratam Visva 67
226) Visvamitra 28
Vijfana Sakti 65 Viéva bhuja 221, 228
Vikata 231 Visva Kama 271
Vikramaditya 207 Visva Ripa 19
Vilvaka 271 Vigva rupini 22
Vilvapatrika 271 Visvesvari 48
Vimala 114, 233, 272 Visvatmika 48
Vimana 115 Visalaksi 20, 57, 133, 217
Vinata 231 Visvagraya 48
Vina 220 Visvesvara 271, 273
Vinayaka 272 Visva Vasini 218
Vindhya 45-46, 196, 113, 117, Visva mukhi 573
122, 141, 190, 229 Visarjana 182
Vipasa 272 Visistadvaita 161
Vipala 272
WwW
Virat 67, 69, 113
Wine 212
Virata 63-65, 67, 69, 81, 82
Worship 213
Viratsvaripa 145
Virata Parvan 30-31 Y
Vira Sakti 26 Yajna 128, 139, 127
Virupakshi 30 Yajiia Vaibhava Khanda 81
Visnu 35-36, 43-44, 48, Yajniopavita 181
53, 54, 58-61, 64, 70-71, Yakshas 191
81-2, 91, 94, 99, 86, 110, Yama 36, 55, 65, 166
113, 117 120, 122, 125, Yamuna 275
135-37, 141, 144-45, 147, . Yama dandakari 235
177, 181, 209, 228, 235, Yamaraja 100
240 Yantras 7, 138, 160-61, 179
Visnu and Krsna 44 Yasoda 31, 35
Visnu or Siva 58. Yavanas 177
Visnu maya 50, 59, 12, 124 Yadavas 36, 210
Visnu-priya 1, 124 Yadavi 70
Visnu Purana 69 Yajnavalkya 40
Visau Dharmottara Purana Yoga 2, 34, 53, 63-69, 74, 161
314 Sakti Cult in Ancient India

64, 170-72, 181, 115 Yoga nidrA 122-23 229, 237

Yogi 76, 161, 163, 166-67, Yoga Sakti 26
LTE LTT Yoni 6, 85, 145
Yogagni 143 - Yoni-mandala 130
Yogic 69 Yoni-mudra 138
Yoging 144, 136, 274 Yoni-pitha 130 141
Yogini Tantra 131, 135 Yudhisthira 31
Yoga maya 56, 59, 88, 124, Yuvanasva 212
237 iz
 ADDENDA et CORRIGENDA

Read Line Page Read Line Page

Satisfaction 28 din upanisads 14 26
Tusti 28 v city of Ravana 205: 21
Devyupnisad 16 ix an epithet 24 «27
Katyayani 2811 visvamitra y aS)
Sasthi OS og XI. delete, as 10 28

Bhairavi 12: Candika 11 29

Banskantha 12 xiv (.) after purposes 26 31
Upanisads 14 xvi (.) after Krsna 18 31
Sakti - title 10,
Sadhana 33. xvi
timely 28 xvii 32, 86, 88,
112, 130, 150,
divinity 3 1 216, 226, 250,
Sitopanisad fin. 1 | 254, 276, 278
Nigudha 19 2 Pitha last 33
His concept as father 15 3 and 16 3
Sakti 1 10 Parvan last 34
Apastarmba
n for n 8-9 10 Dharma Sitra 7 40
she for the BincAl like 1: 43
himsa gee 2 an cient title . 44
sun’s for men’s DS Yaga! B|
pearls 14 56
vedantic sGaal Ps: synthesised 27... 56
visnuite y Se os Sankari 158
India 16 destruction 20 . 58
destructive force Li 216 efficient 25 «61
Mahé sarasvati, highest 23. «6:2
Mahak7li and last divine Kiev 63
Maha Lakshmi line 16 Ancient title 64
upanisadic 18 delete, and
meditation 20 (travelling) 2-3 64
(.) after vaiavi 22... 422 and (surrounded)
discredited eb virat 22 «65
216
Sakti cult in Ancient India

Line Page Read Line Page

Read
called 16 124
lovely for soft 33. «65
9 69 delete, is for 127
state
region 10 128
delete, related to 14 69
yRese 3 spiritual 226 331
literature
1g 133
performed 16 «73 country
with 7 135
delete, is, before yckeane BY
vegetarian 13 135
(and manifested) 2 136
virtue
the 32 80 last line 136
Durga
Laksmi last 8&5
to be taking Durga 16 137
pervades 23 86
kill the demon Boe RE Sakti or the
power 1 140
comprised of, for LA: 87
promised 16 141
consisted by
23 «141
delete, while 20 _ 87 jand divided
a very pious mind war and destroy-
and attractive “ed the Kauravas 7 142
personality 24 87 delete, her 22 «142
Moksa 9 93 abode 18 143
liberation BY 94 nothing 19 143
absorbed 94 143
delete, five pranas,
sitting on it 14 144
seven Dhitus, tvak
multifarious 30 153
etc. 24 96
for 16 101 as Mah4sarasvati,
authoritative 1 110 Mahalaksmi,
Prakrti 8 112 and Mahakali 27 154
forms Maha Saras- five are the vidyas 28 155
vati, Mahalaksmi add, tongue 8 156
flows 25 162
and Mahakali 10 112
charchika 10 113 fish 25 166
worshipped 11 114 objects 10 173
who 21 119 ‘Navaratra TAA
prescribed 17 121 Panchayatana 26 177
yoga-maya 7 123 devotees 12 183

the 25 123 Brahmins {n> 3* 183

Addenda et Corrigenda 317

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may 11 191 the 14 247
recitation 25 191 immense 23 248
add, performed 1 204 delete, is 13 249
Bhakti 15 209 crores 31 250
agamika 23 210 delete, extended 10 250
wasthe worshipper 8 21] equal 27° «251
following 8: 213 breast 28 252
gets all his desires 10 218 deity is worshipped
Katha 1 218 by the king last 253
of last 219 add, Yasoda is called 12 254
Sakinis 10 226 delete, and 3 257
is for, was 27 227 add, such is the 14 257
Devi Bhagavata f.n.1 227 performed 27 257
minaksi 21 229
specially 5 260
add, and (she) 3 260
Bhavisya Purana
foot for root 24 263
also 2-3 232=
add and 17 264
Maharunda 24,282
Bhairavi 9 265
changed to seven 18 235
especially 17 276
Subhadra 24 240
the 20 277
an for ‘the’ 3 242 country last’ 278
add, and terrible 16 242
Guru 14 281
is 19 242
Srauta ll 283
Purana 1 243
Varanasi last 284
add, respectively 8 244
philosophy 14 285
creation, nourish-
ment and destru- Anghata 19 291
ction 5-6 244 Atharvaveda 8 292 |
mounting 31 244 Mrnmayi Pratima 1 303
she 12 246 Para Sakti 4 304
SS

Fé
7G posite
pe
NCA, me
SS
LSS
Le.
10