Chapter 6.5 - The Devi-bhagavata-purana (study)

This work [devi-bhagavata]⁵⁵⁰, as its title shows, deals with the praise of Devi as the highest deity and the Energy (sakti) of all gods and others.

⁵⁵⁰ This work has been printed on more occasions than one, its chief editions being those published by the Samskrta-pustakalaya (Benares), Venkatesvara Press (Bombay), and Vangavasi Press (Calcutta). Of these three editions, which have practically the same text, the first is furnished with a 'Devi-bhagavata-mahatmya' consisting of five chapters and claiming to belong to the Manasa-khanda of the Skanda-purana and the second, with the commentary Tilaka of one Saiva Nilakantha. There is also an English translation of this work by Svami Vijnanananda, which was published in the Sacred Books of the Hindus Series (Allahabad). Besides the editions mentioned above, there was another prepared by Haricharan Basu under the patronage of Roy Baradaprasad Basu Bahadur and published in three volumes in Bengali characters in Saka 1809-1813 from the Sabda-kalpadruma-karyalaya at 71, Pathuriaghata, Calcutta, with Saiva Nilakantha's commentary and a Bengali translation. As the Benares edition, which we have mainly used here, contains numerous instances of careless editing, we have compared its readings with those of the Bombay and Calcutta editions before utilising them for our purpose. For Manuscripts of the Devi-bhagavata, see. (i) Julius Eggeling, VI, p. 1207, Nos. 3363-6. (Of these four Manuscripts, which are all incomplete, the first and the third are written in modern Bengali handwriting, and the rest in Devanagari. Skandha IV of the second Manuscript is dated Samvat 1861). (ii) Haraprasad Shastri, V, p. 770, No. 4108, Manuscript No. 4061, (This is a complete Manuscript written in Nagara and dated Samvat 1865 at the end of the seventh Skandha). (iii) Hrishikesa Shastri, IV, pp. 28-29, No. 35 (written in Nagara; dated Saka 1726 and Samvat 1861; incomplete, containing the first six Skandhas and a part of the seventh), and p. 100, No. 181 (written in Bengali script; fresh; complete 'as regards the first part only'). (iv) Theodor Aufrecht, pp. 79-81, No. 136 (written in Bengali script; incomplete). (v) A. Weber, pp. 126-132, No. 1528 (a complete Manuscript dated Samvat 1867 and 1868). Also his Berlin Cat. of 1853, pp. 139-140, No. 479. (vi) R. L. Mitra, pp. 193-8, Nos. 420-432 (written in Nagara). (vii) Manuscripts No. 114 of A 1881-82 and No. 115 of A 1881-82 belonging to Government Manuscripts Library at the Bhandarkar Oriental Research Institute, Poona. (Of these two Manuscripts the former consists of two parts written in different hands and bearing the dates Saka 1715 and Saka 1734 respectively. Both these Manuscripts are incomplete). (viii) A. B. Keith, Catalogue, II. i, p. 913, No. 6608 (containing Skandhas I-V; written in Grantha characters,; and dated about 1852 A.D.). (ix) Sanskrit Manuscripts in the Adyar Library, I, p. 151. (All the three Manuscripts mentioned are incomplete. One of them is written in Grantha characters, another in Bengali script, and the third in Andhra). (x) M. A. Stein, Catalogue, p. 201. (This is a complete Manuscript furnished with Nilakantha's commentary). (xi) Catalogue of the Sanskrit Manuscripts, p. 338, No. 2203 (incomplete; written in Devanagari; and dated Samvat 1848), and p. 339, No.2204 (incomplete; containing Nilakantha's commentary; and dated Samvat 1904). (xii) Hiralal, Catalogue, p. 211. (xiii) Lewis Rice, Cat. of Sanskrit Manuscripts, p. 72. (xiv) A. C. Burnell, A Classified Index, Tanjore, p. 188.

The Devibhagavata consists of 12 Skandhas or Books divided into two halves of six Skandhas each 651 and opens with a Devi-gayatri which runs as follows: sarva-caitanya-rupam tam adyam vidyam ca dhimahi / buddhim ya nah pracodayat //652 In its first three chapters we are told that once Suta went to the Naimisa forest in Vinasana 65³ and met a group of sages, of whom Saunaka praised Suta for his study of the 'eighteen Puranas' with Vyasa, referred to the classification of all Puranas and other Sastras into three classes, viz., sattvika, rajasa and tamasa, and requested him to narrate the 'fifth' 654 Purana called 'Bhagavata'. Consequently, Suta saluted Bhagavati (whom he described as the Sakti of all including Brahma, Visnu and Siva and as the primary cause of creation, preservation and destruction of the universe) and said that the 'Srimad-bhagavata Purana' (i.e. the Devi-bhagavata) contained 18000 slokas divided into 318 chapters and 12 Skandhas, the first Skandha consisting of 20 chapters, the second Skandha of 12 chapters, the third of 30 chapters, the fourth of 25 chapters, the fifth of 35 chapters, the sixth of 31 chapters, the seventh of 40 chapters, the eighth of 24 chapters, the ninth of 50 chapters, the tenth of 13 chapters, the eleventh of 24 chapters, and the twelfth of 14 chapters. He then explained the five topics (viz., sarga, pratisarga, vamsa, manvantara and vamsanucarita) of this Purana thus:-- In sarga Bhagavati, who, in her supreme (turiya) state, is (x) P. P. S. Sastri, XV, Nos. 9768-74 (incomplete; written in Devanagar). (xvi) H. I. Poleman, p. 50, No. 1063 (with Nilakantha's commentary). "Dbh. VI. 31. 57 a-purvardho'yam puranasya kathitas tava suvrata. See also the post-colophon statement (sastha-skandhatmakah purvardhah sampurnah) of chap. 31 of Skandha VI of the Vangavasi Press (Calcutta) ed. 653 In some of the Manuscripts of the Devi-bhagavata, this line is given as 'jivat-hrt-kanjanilayam buddhim ya nah pracodayat'.-See Julius Eggeling, VI, No. 3363; Hrishikesa Shastri, IV, No. 35; and Theodor Aufrecht, No. 136, p. 79. 653 The printed texts read 'visvasanam'. Aufrecht's Manuscript reads 'vinasanam'. 654 In the list of Puranas given in Dbh I. 3. 3-12 the 'Bhagavata' occupies the fourth place.

286 STUDIES IN THE UPAPURANAS 'nirguna', 'nitya' and 'yoga-gamya', takes to the gunas and manifests herself, for the sake of creation, as Sattviki, Rajasi and Tamasi Saktis in the forms of Mahalaksmi, Sarasvati and Mahakali respectively; by pratisarga is meant the origin of Brahma, Visnu and Rudra for creation, preservation and destruction respectively; vamsa means the genealogies of the kings of the Solar and Lunar dynasties, as well as those of Hiranyakasipu and others; manvantara involves the description of the periods of reign of the different Manus; and vamsanucarita consists of the accounts of the descendants of these Manus. Saunaka next narrated how all these sages came to Naimisaranya by following a wheel given to them by Brahma at the advent of Kali, and asked Suta to name the different Puranas before narrating the 'Purana furnished with the name of Bhagavati' (bhagavatya nama-yuktam puranam). Consequently, Suta named the eighteen Puranas with their extents, 655 as well as the eighteen Upapuranas, and said that after writing the eighteen Puranas Vyasa wrote the unparalleled Mahabharata, magnifying it by means of the Puranic contents, that Visnu took the form of Vyasa in every Dvapara age and compiled the Puranas, and that in the Dvapara of the Vaivasvata Manvantara it was Vyasa, son of Satyavati, who wrote the Puranas, because in the Kali age Brahmins became short-lived and had little intelligence, and women, Sudras and the unworthy members of the higher three castes were not entitled to hear the Vedas. Suta then named the twenty-seven Vyasas 657 preceding 656 €58 Dbh I. 3. 2-12. In these verses the names and extents of the Puranas are given as follows: Matsya of 44000 verses; Markandeya of 9000 verses; Bhavisya of 14500 verses; Bhagavata of 18000 verses; Brahma-purana of 10,000 verses; Brahmanda of 12100 verses; Brahma-vaivarta of 18000 verses; Vamana of 10,000 verses; Vayavya of 24600 verses; Vaisnava of 23000 verses; Varaha of 24000 verses; Agni-purana of 16000 verses; Narada of 25000 verses; the voluminous (vipula) Padma of 55000 verses; the Linga of 11000 verses; the Garuda, spoken out by Hari (hari-bhasitam), consisted of 19000 verses; the Purana declared by Kurma consisted of 17000 verses; and the extremely wonderful (paramadbhuta) Skanda consisted of 81000 verses. *56 Dbh I. 3. 13-16. For the names of the Upapuranas in this list, see Volume I, Chapter I (p. 10). 657 Svayambhu, Prajapati, Usanas, Mrtyu, Maghavan, Vasistha, Sarasvata,/ Tridhaman, Trivrsa, Bharadvaja, Antariksa, Dharma, Trayyaruni, Dhanamjaya, Medhatithi, Vratin, Atri, Gautama, Uttama, Haryatman, Vena Vajasravas, Soma Amusyayana, Trnabindu, Bhargava, and Sakti Jatukarnya (Dbh I. 3. 26-33).

THE SAKTA UPAPURANAS 287 Krsnadvaipayana, son of Satyavati, and said that the twentyeighth Vyasa (son of Satyavati) wrote the' Srimad-bhagavatapurana' (i.e. the Devi-bhagavata) and taught it to his son Suka who was born from an 'arani' and was indifferent to the world from his very birth. This reference to Suka roused curiosity in the sages to hear about Suka's birth and conduct; and in chapters 4-19 we find Suta narrating the story of Suka, with relevant digressions, in the following way: While living in his hermitage on the bank of the river Sarasvati, Vyasa, son of Parasara, once chanced to notice with interest the affectionate care of a pair of sparrows for their newborn offspring. This sight had such a great appeal to Vyasa's mind that he began to muse on the benefits of having a son. He felt in his mind a strong desire for one, and determined to practise austerities for the purpose. At Narada's advice he went to the mountain Meru and worshipped Devi and Mahadeva by muttering the monosyllabic Vag-bija. Mahadeva granted to Vyasa a boon, which resulted in the birth of Suka from Vyasa's energy discharged on an 'arani' at the sight of the nymph Ghrtaci who had assumed the form of a female parrot (suki). From his very birth Suka was indifferent to worldly pleasures and wanted to lead the life of a celibate. Being unable to persuade Suka to marry, Vyasa asked him to study the 'BhagavataPurana' (i.e. the Devi-bhagavata) which Vyasa himself wrote and of which the essence had been revealed in times of yore by Bhagavati in a single line (viz., sarvam khalv idam evaham nanyad asti sanatanam-Dbh I. 15. 52 b) to Visnu when the latter was lying as a child on a Vata-leaf. Suka studied this 'Bhagavata Purana' but did not change his mind. So, Vyasa sent Suka to Janaka, king of Videha. Janaka pointed out to Suka the dangers of spontaneous renunciation and convinced him that it was highly necessary for one to pass successively through all the stages of life, and that even in the second stage of life one can be free from all kinds of attachment by training up his mind. He praised the sacrificial religion of the Vedas, although it often required the killing of animals, drinking of Soma, playing with dice,

288 STUDIES IN THE UPAPURANAS and similar other practices. Being fully convinced, Suka returned to Vyasa, married Pivari, daughter of the Pitrs, and begot on her three sons and a daughter. He muttered the Maya-bija and passed into the sky by means of yogapractices. The above story of Suka has been interspersed with various digressions which are as follows: Chapter 5.-Visnu's attainment, through Devi's favour, of the form of Hayagriva as a result of a curse of Visnu's wife Mahalaksmi (who was under the influence of Tamasi Sakti) as well as of the boon granted by the Tamasi Sakti to the demon Hayagriva who worshipped her by muttering the monosyllabic Maya-bija and desired to be killed by none but Hayagriva. Chaps. 6-9.-Brahma's rousing of Visnu by eulogising Yogamaya, and Visnu's killing of the demons Madhu and Kaitabha, who had pleased Devi by muttering the Vag-bija and received from her a boon that their death would depend upon their own wish. Chaps. 11-13.-Birth of Budha from Tara by Soma; Sudyumna's change into a female named Ila, and the birth of Pururavas from Ila by Budha; Sudyumna's worship of Devi mounted on a lion; story of Pururavas and Urvasi. Chapter 18.-Story of king Sasabindu whose cow-sacrifice gave rise to the river Carmanvati. Chapter 19.-Story of the mutual curse of Nimi and Vasistha.658 Chapter 20. Santanu's marriage with Satyavati, mother of Vyasa, and the birth of Citrangada and Vicitravirya. Citrangada's death in a fight with a Gandharva of the same name. Vicitravirya's marriage with Ambika and Ambalika, daughters of the king of Kasi, and his untimely death by consumption. Satyavati's appointing of Vyasa to raise children on the childless wives of Vicitravirya, and the consequent birth of Dhrtarastra, Pandu and Vidura. The contents of the remaining Skandhas are as follows. 658 In the Devi-bhagavata Satyavati is called 'daughter of Dasa' and 'daughter of Nisada".-Dbh II. 5, verses 3, 18 etc.; I. 20. 5; II. 3. 4; and so on.

THE SAKTA UPAPURANAS Skandha II 289 Chapter 1.-Birth of Matsyagandha (also called Kali and Matsyodari) from an Apsaras named Adrika when the latter assumed the form of a fish due to the curse of a sage and ate up the energy of Vasu Uparicara, king of Cedi. Chapter 2.-Story of Parasara's union with Matsyagandha, and the birth of a part of Visnu as Vyasa. Chapter 3.-Brahma's curse on king Mahabhisa and Ganga who became enamoured of each other, and the former's birth as Santanu (son of king Pratipa). Vasistha's curse on the Vasus, especially on Dyauh, to be born as human beings, because Dyauh stole Vasistha's cow Nandini with the help of the other Vasus. Chapter 4. Ganga's union with Santanu, and the birth of the eight Vasus as her sons. Ganga's drowning of all her sons except the last, viz., Gangeya, who was Dyauh reborn and whom Ganga handed over to Santanu after he had attained youth. Chapter 5.-Gangeya's promise to renounce his right to the throne and to remain unmarried throughout his life. Santanu's marriage with Satyavati. Chapter 6.-Birth of Dhrtarastra, Pandu and Vidura. Dhrtarastra's marriage with Gandhari and Saubali, and Pandu's marriage with Kunti and Madri. Story of the birth of Karna and the five Pandavas. Pandu's death at the time of embracing Madri. [The names of the different kinds of sons are given in this chapter as follows:- amsaja, putrika-putra, ksetraja, golaka, kunda, sahodha, kanina, krita, vana-prapta (praptas tatha vane), and datta. Verses 47-48. Dbh VII. 16.15 also speaks of 'ten kinds of sons'-putra dasa-vidhah proktah, but in Dbh VI. 13. 7-8 there is mention of 'thirteen kinds of sons', of which krita is one.-trayodasa-vidhah putrah kathita dharmasamgrahe / tasmat kritam sutam krtva ...... //] ... Chapter 7.-Names of the wives and descendants of the Pandavas. Bhima's ill treatment to Dhrtarastra after his sons' death. Dhrtarastra's performance of sraddha cere- 19

• 290 STUDIES IN THE UPAPURANAS monies for his deceased sons, and his retirement to the forest with Vidura, Gandhari and Kunti. Vidura's death. Kunti, Gandhari and Subhadra's request to Vyasa to show them Karna, Duryodhana and Abhimanyu respectively; and Vyasa's compliance with this request through the favour of Devi Sribhuvanesvari who lives in Manidvipa. Chaps. 8-9.-Extinction of the whole family of the Yadavas including Krsna and Balarama, and the sequence thereof. Pandavas' death on the Himalaya. King Pariksit's hunting excursion, and his insult to a sage by putting a dead snake round his neck. The sage's son's curse on Pariksit to die of snake-bite. Story of sage Ruru (a descendant of Bhrgu) who revived his snake-bitten wife Pramadvara by giving her half of his own longevity. Pariksit's precautions for avoiding the curse. Chapter 10. Story of the meeting of Kasyapa and Taksaka on their way to Pariksit's residence, and the testing of their power on a Banian tree. Taksaka's entrance into a fruit and causing the death of king Pariksit. Chapter 11. Janamejaya's accession to the throne, his marriage with the daughter of Suvarnavarman, king of Kasi, and his commencement of a snake-sacrifice at the advice of sage Uttanka who was troubled by Taksaka. Uttanka's narration of the story of Ruru, who set out for killing snakes and met a Dundubha which, being relieved of its snakehood, turned a Brahmin and advised Ruru to practise ahimsa except in sacrifices. Janamejaya's snake-sacrifice stopped by Astika, son of sage Jaratkaru. Vaisampayana's recitation of the 'Bharata' to Janamejaya, but the latter's mental unrest and approach to Vyasa for advice about the way of attaining peace. Chapter 12.-Vyasa's proposal to narrate the 'Bhagavata Purana' (also called 'Srimad-bhagavata') which he taught to his own son Suka and which contained the essence of all the Vedas (sarvagama-samuddhrta). Vyasa's narration of the story of Jaratkaru's marriage with Vasuki's sister (named Jaratkaru), and the birth of Astika. Story of Garuda's

THE SAKTA UPAPURANAS 291 redemption of his mother Vinata from slavery. Vyasa's praise of Devi and her worship. Skandha III Chapter 1.Janamejaya's wish to know about Devi and her worship. Vyasa's consequent description of his meeting with Narada and of questioning the latter about the nature of that deity which occupies the highest position and is the primal source of the universe. Chapter 2. Narada's description of what he had heard from Brahma on the same topic.-Brahma's confusion at the sight of the world immersed in water; his meeting with Mahavisnu, who, being left by Devi Yoganidra, awoke and killed Madhu and Kaitabha; and his start with Rudra and Mahavisnu in an aerial car (vimana) brought by Devi. Chapter 3. Passing of the car through a number of beautiful regions, in which they found Brahma, Visnu and Siva 659 different from themselves. Arrival of the car in a region which was occupied by Devi Sribhuvanesvari,660 who is called 'kumari', 'mahavidya', 'mahamaya' and 'purna prakrti' and is said to have preserved in her own body the seed of creation.661 Chapter 4.-Devi's transforming of Brahma, Visnu and Siva into charming young girls; and the latter's viewing of the whole universe (including themselves and the other gods ***This Siva is described as follows: bhagavan chambhur vrsarudhas trilocanah / pancanano dasa-bhujah krta-somardha-sekharah // vyaghra-carma-paridhano gaja-carmottariyakah / parsni-raksau mahavirau gajanana-sadananau // Verses 21-22. *** She is described in verses 38 ff. as 'rakta-malyambara-dhara', 'surakta-nayana', 'vidyut-koti-sama-prabha', 'aruna', 'vara-pasankusabhiti-dhara', 'sarva-srngara-vesadhya', etc. According to Visnu, she is the mother (janani) of himself as well as of Brahma and Siva (verse 67). For description of Devi Sribhubanesvari, the resident of Manidvipa, see also Dbh VI. 5.50-56; VI. 8. 57-62; VII. 30. 3; VIII. 31. 31-41; and so on. 461 Dbh III. 3. 54-55 lingani sarva-jivanam svasarire nivesya ca/ sarva-bijamayi hy esa rajate sampratam surau //

292 STUDIES IN THE UPAPURANAS and goddesses) in the nail of her toe. Eulogy of Devi Sribhuvanesvari by Visnu who was 'yuvati-bhava-samsthita'. Chapter 5.-Siva's eulogy of Devi, and his receipt of the nine-syllabled mantra from the latter. Brahma's eulogy of Devi and prayer to her to explain her own self. [In all the eulogies Devi is called the primal source of the universe.] Chapter 6.-Devi's description of her own self. (-Devi is 'eka advitiya brahma', but she assumes 'dvaita-bhava' in creation. She is neither male nor female, nor is she neuter. She appears as the Saktis 662 of the different gods and enables them to do their own duties). Devi's creation of the three Saktis, viz., Mahasarasvati, Mahalaksmi and Mahakali from herself, and her giving of these Saktis to Brahma, Visnu and Siva respectively. Her instruction to Brahma and others to mutter her nine-syllabled mantra and do their respective duties. Unity of Brahma, Visnu and Siva advocated. Brahma and others' attainment of malehood and return to their former place. Chapter 7.-Description of Nirguna Sakti and Nirguna Purusa who are but one. The three gunas (sattva, rajas and tamas) and their effects. Chaps. 8-9.-A discussion on the nature of the three gunas and the mode of their operation. Praise of Mahasarasvati, Mahalaksmi and Mahakali, as well as of uttering even the syllable '' (which is bereft of the nasal) out of fear or otherwise. Chaps. 10-11.-Story of Utathya (alias Satyatapas or Satyavrata), son of Devadatta of Kosala, who, being born as a fool in consequence of Gobhila's curse on his father, retired to the forest, became a renowned poet by unconsciously uttering the Sarasvata bija out of compassion for a boar wounded by a fowler, and spontaneously pronounced, like Valmiki, a slokaya pasyati na sa brute ya brute sa na pasyati / ** Namely, Gauri, Brahmi, Raudri, Varahi, Vaisnavi, Siva, Varuni, Kauveri, Narasimhi, Vasavi and others.

THE SAKTA UPAPURANAS 293 aho vyadha sva-karyarthin kim prcchasi punah punah // (chap. 11, verse 41). [In chap. 11, verse 36 truth is defined as follows: satyam na satyam khalu yatra himsa dayanvitam canrtam eva satyam / hitam naranam bhavatiha yena tad eva satyam na tathanyathaiva //] Chapter 12.-Vyasa's description of the method and result of performing Devi-yajna, which may be sattvika, rajasa and tamasa according as the performers are sages, kings and Raksasas respectively. The necessity of dravya-suddhi, kriya-suddhi and mantra-suddhi in Devi-yajna. Chapter 13.-Brahma's creation of the world as well as of gods, sages and others. Visnu's performance of Deviyajna according to the instructions of Devi (the resident of Manidvipa), and his attainment of the highest position among all the gods. Results of worshipping Devi in images according to the Vedic method. [Chaps. 14-25.-Story of Sudarsana, eldest son of Dhruvasandhi, king of Kosala.] Chaps. 14-23. Sudarsana, being deprived of the throne after his father's death by Yudhajit (the maternal grandfather of his step-brother Satrujit), took shelter in Bharadvaja's hermitage, won Devi's favour by muttering the syllable f(named Kamaraja, which Sudarsana chanced to gather, in his childhood, from the word 'kliva' applied by the young hermits to his old chamberlain), became fortunate enough to see Vaisnavi Sakti 663 even in his childhood, and was able to recover his kingdom by marrying Sasikala, daughter of Subahu, king of Kasi, in a 'svayamvara".*** Subahu's eulogy *** In Dbh III. 17. 42-43 Vaisnavi Sakti, as seen by Sudariana in his childhood, is described as follows: 644 ... devi-rupam dadarsa ha / raktambaram rakta-varnam rakta-sarvanga-bhusanam // garude vahane samstham vaisnavim saktim adbhutam / drstva prasanna-vadanah sa babhuva nrpatmajah // According to Dbh III. 18. 42-43 there are three kinds of 'svayamvara'-icchosvayamvara, pana-svayamvara (such as Rama's winning of Sita by breaking Siva's bow), and kauryasulka-svayamvara.

294 STUDIES IN THE UPAPURANAS of Durga, who protected Sudarsana during his fight with the rival kings. [In chapters 16 and 17 the following stories occur as digressions:- (1) Jayadratha's abduction of Draupadi during the absence of the Pandavas from the hermitage. (2) Vamana's chastisement of Bali. (3) Visvamitra's sad experience in his attempt to take Vasistha's cow Nandini by force.] Chapter 24. Durga's consent to Subahu to remain constantly at Benares and protect the city. Sudarsana's eulogy of Durga, and the latter's instruction to him to go to Ayodhya, establish her image there, worship her thrice daily, especially on the Astami, Navami and Caturdasi Tithis as well as in the autumn season according to the Navaratra method, and observe great festivals in honour of her during the months of Caitra, Asvina, Asadha and Magha. Sudar- sana's description of Devi as both Saguna and Nirguna, and his praise of the Kama-bija. Chapter 25.-Sudarsana's return to Ayodhya and consecration of an image of Devi (Ambika) which became famous in Kosala. Subahu's consecration of an image of Durga at Benares. Chapter 26.-Vyasa's description of the Navaratra-vrata, which is to be observed in the months of Asvina and Caitra - in autumn and spring respectively, because these two seasons cause diseases and death to people and are thus known as 'Yama's teeth'. 665 (In the Navaratra-vrata, which is to continue for 'nine nights' from Sukla-pratipad to Sukla-navami and in which the worshippers are to observe complete fast or to take only one meal at daytime, the priests should be 'veda-vedangaDbh II. 26. 4 b-7 advav rtu yama-damstrakhyau nunam sarva-janesu vai / sarad-vasanta-namanau durgamau praninam iha / tasmad yatnad idam karyam sarvatra subham icchata // dvav eva sumahaghorav rtu roga-karau nrnam / vasanta-saradav eva jana-nasa-karav ubhau // tasmat tatra prakartavyam candika-pujanam budhaih /

THE SAKTA UPAPURANAS 295 paraga', 'acara-nirata' and 'devi-tattva-visarada', and Devi may be worshipped either in an image or in a yantra furnished with the nine-syllabled mantra. An image of Devi should be mounted on a lion and furnished with four hands having a conch-shell (sankha), a discus (cakra), a mace (gada) and a lotus (padma) in them. It may also have eighteen hands.666 In Devi-worship, buffaloes, he-goats and boars may be sacrificed by those who take meat, and virgin girls, aged not less than two years or more than ten years,' to be worshipped and honoured with food, clothes, ornaments etc.). 667 are Chapter 27.-Qualifications of virgin girls eligible for worship; ;668 restrictions as regards their castes in case of Brahmin, Ksatriya, Vaisya and Sudra worshippers. People, who are unable to observe the Navaratra-vrata duly, may worship Devi for three days from Saptami to Navami. Praise of the performance of Navaratra-vrata. Story of a poor merchant of Kosala, who attained prosperity by performing the Navaratra-vrata and muttering the Maya-bija in accordance with the instructions of a Brahmin. The Brahmin's reference to Rama's performance of this Vrata at Kiskindhya for rescuing Sita. Chaps. 28-30. A short summary of the story of the Ramayana, 669 with the mention of Rama's performance of the Navaratra-vrata at Kiskindhya in the month of ***Dbh III. 26. 18-21- ... ... devi caturhastayudhanvita // sankha-cakra-gada-padma-dhara simhe sthita siva | astadasa-bhuja vapi pratisthapya sanatani // arcabhave tatha yantram navarna-mantra-samyutam / sthapayet pitha-pujartham kalasam tatra parsvatah // **7 Virgin girls aged 2, 3, 4, 5, 6, 7, 8, 9 and 10 years are called Kumarika (or Kumari), Trimurti, Kalyani, Rohini, Kalika, Candika, Sambhavi, Durga and Subhadra respectively.-Dbh. III. 26. 40-43. In verses 44-62, the results of, and mantras for, worshipping these virgin girls have been described. **Birth in a high family is one of the disqualifications of these girls.-Verse 1 (visala-kula-sambhavam). *** According to Dbh III. 28. 22 it was Rama who cut the nose of Surapanakha.

296 STUDIES IN THE UPAPURANAS Asvina in accordance with Narada's advice. Devi's appearance before Rama by mounting a lion (simharudha), and her mention that it is Narayana who took the forms of the Fish, Tortoise, Boar, Man-lion, Dwarf, and the son of Jamadagni, and then appeared as the son of Dasaratha. Rama's worship of 'Vijaya' and start on the Dasami Tithi for victory over Ravana. Skandha IV Chapter 1. Janamejaya's questions regarding the cause of the incidents in the lives of Vasudeva, Devaki, NaraNarayana, Vasudeva, Pandavas and Draupadi. Chapter 2. Vyasa's discourse on the inevitability of the fruits of actions (which are classified into 'samcita', 'bhavisya' and 'prarabdha'). Chapter 3.-Cause of Kasyapa's birth as Vasudeva and Aditi's birth as Devaki.-Kasyapa's stealing of Varuna's cows, and the consequent curse of Varuna and Brahma on Kasyapa to be born, with his wife, in the family of Yadu. Birth of the Maruts; and Diti's curse on Aditi to suffer the troubles of prison-life and to have her sons killed one after another. Chapter 4. Vyasa's speech on the power of maya which urges creatures to do various kinds of impious acts. Chaps. 5-6.-Story of the austerity practised by Nara and Narayana at Vadarikasrama in the Himalayas by meditating on the Mahavidya as well as on the Tantric syllables called Vag-bija, Kama-bija and Maya-bija. Indra's fear, and his unsuccessful attempt to dissuade the sages from their austere practices first by offering to them the best boon, then by creating wolves, lions and tigers, and rain, wind and fire by means of his magic power (maya), and finally by sending Kama (Cupid) with Rati, Vasanta (Spring) and 8050 Apsarases headed by Rambha and Tilottama. The reception given by Narayana to the nymphs. His creation of Uravasi by striking his thigh with his palm. His subsequent creation of other divine nymphs, who wanted

THE SAKTA UPAPURANAS 297 to have their creator as their husband. Narayana's rage against these nymphs. Chapter 7.-Effects of 'ahamkara', the birth place of kama, krodha etc. Chapter 8.-Story of Cyavana, who entered the Narmada for bath and was taken to the nether world by a Naga. Cyavana's meeting with Prahlada, his praise of manah-suddhi, and his mention of Naimisa as the best holy place. Prahlada's visit to Naimisa and bath in the Sarasvati. [In this chapter there is mention of the Nisadas, Kaivartas, Hunas, Vangas, Khasas and Mlecchas as living along the banks of the Ganges.-Verses 31-32.] Chapter 9. Prahlada's fight with Nara and Narayana, because, unlike the sages, they had bows and quivers. Chaps. 10-14. 'Ahamkara' as the cause of the fight as well as of all kinds of actions. Bhrgu's curse on Visnu to be born again and again as a human being, because Visnu severed the head of Kavya's mother who tried to save the Daityas by overpowering the gods by means of her Yogic power. Kavya's penance in Kailasa for getting a mantra from Mahadeva; his amorous sports with Jayanti for ten years; Brhaspati's disguise as Kavya and preaching of Jaina dharma among the Daityas; Kavya's return and curse on the infatuated Daityas to be defeated by the gods; Brhaspati's departure for heaven; Daityas' entreaty to Kavya. and the Chapter 15.-Gods' defeat in a war with the Daityas protected by Kavya; Indra's eulogy of Devi (Vaisnavi Sakti) as "sula-dharini", 'sankha-cakra-gada-padma-khadga-hasta', 'dasa-tattvatmika', 'mahavidya-svarupini' etc., latter's appearance before Indra by mounting a lion, wearing red clothes and having four hands holding 'sankha', 'cakra', 'gada', and 'padma' in them.670 Prahlada's eulogy of Devi by calling her 'hrim-murti', 7 Verses 22-23. ... simharudha caturbhuja // samkha-cakra-gada-padman bibhrati caru-locana / raktambara-dhara devi divya-malya-vibhusana //

298 STUDIES IN THE UPAPURANAS and his return to the nether world in accordance with Devi's wish. Chapter 16.-Visnu's incarnations (viz., Nara-andNarayana, Dattatreya, Nrsimha, Vamana, Parasurama, Rama, Krsna-and-Arjuna, and others) in the different Yugas and Manvantaras under the influence of Para Prakrti. Chapter 17. Narayana's promise to the love-smitten nymphs to become their husband when he himself and Nara would be born as Krsna and Arjuna respectively in the twenty-eighth Dvapara. Chapter 18. Indra and Brahma's prayer to Visnu to be born on earth and relieve her by killing Jarasandha, Sisupala, Kamsa and others. Visnu's mention of the sufferings undergone by him in his different incarnations, especially as Rama, and his confession that he is not the master of himself but is a mere tool in the hand of Devi Yoga-maya. [In verses 41-58, the main incidents of the Ramayana have been mentioned. These incidents include Rama's banishment of Sita and the latter's entrance into the nether world.] Chapter 19. Brahma and others' invocation of Devi Bhuvanesvari Yogamaya of Manidvipa with the citation of the mantra "mahalaksmyai ca vidmahe sarva-saktyai ca dhimahi | tan no devi pracodayat //", and the latter's assurance that Kasyapa, Aditi, Visnu and others would be born on earth and accomplish their objects. Chaps. 20-22.-Description of the power of Devi, who is both Vidya and Avidya. Birth of Kasyapa and Aditi as Vasudeva and Devaki respectively. Vasudeva and Devaki's agreement with Kamsa at the time of their marriage, Kamsa's killing of their first six sons at the advice of Narada (who is described as 'kalahapriya'-chap. 22, verse 5). Accounts of the previous births of these sons. Names of gods and demons reborn on earth. Chapter 23. Transfer of Devaki's seventh son to Rohini's womb. Birth of Krsna, and his transfer to Nanda's house. Yogamaya's threat to Kamsa.

THE SAKTA UPAPURANAS 299 Chaps. 24-25.-Exploits of Krsna and Balarama in Gokula, Mathura and Dvaravati. Story of Krsna's bringing about the death of Kalayavana, king of Mlecchas. Story of Pradyumna, who was stolen by Sambara immediately after his birth, but whom Krsna recovered through the favour of Devi Yogamaya. Krsna's penance for winning the favour of Mahesvara. Vyasa's praise of Devi, who was realised by Svetasvatara and other sages. [In chap. 25, verses 10-20 the main incidents of the Ramayana have been mentioned in exemplifying the power of maya. These incidents include Sita's entrance into fire, Rama's banishment of Sita, and Sita's entrance into the nether world.] Skandha V Chapter 1.-Cause of Krsna's penance for Siva's favour.Superiority of Siva (or Mula-rudra) over Visnu (of whom Krsna is called only a partial incarnation-amsavatara); maya and ahankara, which steep all in nescience. Chaps. 2-19.-Devi-mahatmya.-Story of the birth of the demon Mahisa from a mahisi (female buffalo) by the demon Rambha; Mahisa's occupation of heaven; gods' meeting for bringing about the death of Mahisa; origin of an eighteen-handed Devi (called 'Mahalaksmi') from the energy of the gods, who furnished her with ornaments, weapons, and a lion as her vahana; Mahisa's repeated proposal of marriage to Devi (who gave herself out as the mother of gods named Mahalaksmi); Devi's war with Mahisa and his generals; the latter's death; gods' eulogy of Devi; Devi's disappearance after promising help to the gods in all crises. Chapter 20. Passing of Devi (Mahalaksmi) to her own place Manidvipa, which is situated in the ocean of nectar and where Devi, as Maya-sakti, always sports in different forms. *71 In describing the battlefield, Dbh V. 13. 33 refers to the use of gourd-shells by learners of swimming.

300 STUDIES IN THE UPAPURANAS Chaps. 21-31.-Story of the demons Sumbha and Nisumbha. Their penance at Puskara for Brahma's favour; their occupation of heaven; their muttering of the Mayabija and penance on the Himalaya for Devi's favour; Devi's appearance as Parvati, from whose body came out Ambika (called Kausiki) of incomparable beauty; Parvati's consequent dark complexion and name Kalika; Kausiki 672 and Kalika's war with and killing of Dhumralocana, Canda, Munda and other demons; origin of Kali (also called Camunda) from Devi's forehead; Devi's appellation 'Sivaduti' for sending Siva as a messenger to Sumbha; death of Raktabija, Sumbha and Nisumbha. Chaps. 32-35.-Story of king Suratha and a Vaisya, who heard Devi-mahatmya from a sage, received the ninesyllabled mantra from him, and worshipped Devi by practising severe austerities. The method of Devi-worship, as given in chap. 34, includes the following operations: - performance of bhuta- suddhi and nyasa; worship of Devi either in a metal image or in a yantra (diagram) which is to have six or eight corners and the syllables of the nine-syllabled mantra written in it, and is to be consecrated after the Vedic method; use of the nine-syllabled mantra in Devi-worship, which could be done either in the Tantric or in the Vedic method; 'fast for nine nights' during the Navaratra-vrata (which was open to Sudras and in which virgin girls were to be worshipped and fed). Skandha VI Chapter 1.-Tvastr's creation of a son named Visvarupa (also called Trisiras for having three heads) out of enmity against Indra; Visvarupa's severe austerities, which could not be disturbed by Aprasases. Chapter 2.-Indra's killing of Visvarupa; Taksan's severing of Visvarupa's heads in temptation for having a €72 She is said to have eighteen hands and a lion as her vahana.-See Dbh V. 26.6; 25. 38; 26.4; 31.18; and so on.

THE SAKTA UPAPURANAS 301 share of the sacrificial offerings; origin of various kinds of birds from the severed heads; Tvastr's rage and creation of Vrtra 673 from the sacrificial fire. Chapter 3.-Vrtra's war against Indra, and the latter's defeat. Chapter 4.-Vrtra's receipt of a boon from Brahma, and his occupation of heaven. Chapter 5.-Gods' eulogy of Devi (described as 'pasankusa-varabhiti-lasad-bahu-catustaya', 'netra-traya-vibhusita', 'raktambara-paridhana' etc. in verses 50-56) for infatuating Vrtra. Chapter 6.-Indra's treaty with Vrtra, and his killing of the latter in the evening by means of a mass of foam containing the thunder as well as Visnu's energy. Chapter 7.-Tvastr's curse on Indra. The latter's residence in a lotus-stalk in the Manasa lake for escaping 'Brahma-hatya'. Appointment of Nahusa in place of Indra. Nahusa's passion for Saci. Chapter 8.-Indra's escape from 'Brahma-hatya' by performing a horse-sacrifice at the advice of Visnu. Saci's worship of Devi Sribhuvanesvari,674 and the latter's consent to infatuate Nahusa and degrade him from the position of Indra. Saci's meeting with Indra in the Manasa lake. Chapter 9.-Sages' curse on Nahusa to become a snake. Chapter 10.-Vyasa's discourse on different kinds of 'karma' (viz., sattvika, rajasa and tamasa; and samcita, vartamana and prarabdha). Chapter 11. Vyasa's description of yuga-dharma. [In the Satya-yuga Brahmins remain engaged in Devi-worship and mutter the Maya-bija; and the Raksasas of the previous Yugas are reborn as Brahmins in the Kali age, mostly follow the Pasanda-dharma, and serve Sudras.675] *7* Dbh VI.2.44- vrjinat tratum adhuna yasmac chakto 'si putraka / tasmad vrtra iti khyatam tava nama bhavisyati // 074 She is described as 'hamsa-vahini,' 'vidyut-koti-samanabha,' 'pasamkusabhayavaran dadhati,' and 'locanatraya-bhusita'.-Verses 57-62. #7 See verses 36 ff.

302 STUDIES IN THE UPAPURANAS Praise of the power of Devi-worship in destroying sin. Chapter 12. Names of holy rivers, 676 mountains, lakes, 677 and places 678 which are sacred to Devi. Praise of dravya-suddhi, kriya-suddhi and manah- suddhi. Story of king Hariscandra, who was attacked with dropsy (jalodarabhidha vyadhih) due to his breach of promise of sacrificing his own son Rohita to Varuna. Chapter 13.-Vasistha's advice to king Hariscandra to perform the sacrifice with a 'purchased son', and Hariscandra's purchase of Sunahsepha from his father Ajigarta; Sunahsepha's prayer to Varuna in accordance with Visvamitra's advice; and Varuna's favour to both Sunahsepha and Hariscandra. Story of the fight between the adi (a kind of bird) and the vaka (crane) into which Vasistha and Visvamitra had respectively been transformed by their mutual curse. Chapter 14.-Story of Vasistha's birth as the son of Mitra and Varuna as a result of Nimi's curse on Vasistha who, in spite of Nimi's request to help him in performing a sacrifice for the pleasure of Devi, went to heaven to attend a sacrifice instituted by Indra, and after return cursed Nimi to be 'videha' (bodiless). Chapter 15. Nimi's residing, as nimisa, in the eyes of creatures through Devi's favour. Birth of Janaka from a fire-producing stick (arani). Vyasa's speech on the bad effects of passions as well as on the results of sabdika and anubhavakhya jnana. Chaps. 16-19.-Slaughter of Bhrgus by Haihayas for the former's refusal to render pecuniary help to the latter. Worship of Devi by the females of the Bhrgu family, and the consequent birth of a son named Aurva who blinded the Haihayas by the brilliance of his body and thus saved the remaining Bhrgus. *7* Viz., Ganga, Yamuna, Sarasvati, Narmada, Gandaki, Gomati, Tamasa, Candrabhaga, Vetravati, Tapi, Sabhramati, etc. 677 Viz., Manasa and Bindusaras. €78 Viz., Puskara, Kuruksetra, Dharmaranya, Prayaga, Arvudaranya etc.

THE SAKTA UPAPURANAS 303 Story of the origin of the family of the Haihayas. Laksmi's abstraction at the sight of Revanta (son of Surya), her birth as a mare in consequence of Visnu's curse, her union with Visnu who approached her as a horse at the request of Siva, and the birth of Ekavira (alias Haihaya), from whom the Haihaya family started. Chaps. 20-23.-Story of Ekavira, who was given to Yayati's son Turvasu (alias Harivarman) by Visnu. Ekavira's accession to the throne of his foster-father; his meeting with Yasovati, who narrated how her friend Ekavali, daughter of king Raibhya, was abducted by a demon named Kalaketu, how she received a Devi-mantra from a Brahmin and worshipped Devi for three months with great devotion, and how, being instructed by Devi, she came to the bank of the Ganges in search of Ekavira; Ekavira's receipt of a Yogesvari-mahamantra named Triloki-tilaka from Dattatreya and rescue of Ekavali after killing Kalaketu; and his marriage with Ekavali. Chaps. 24-25.-Vyasa's description of his own appointment by his mother Satyavati to raise children on the widowed wives of Vicitravirya; birth of Dhrtarastra, Pandu and Vidura; descendants of Dhrtarastra and Pandu; incidents in the life of the Pandavas. Power of 'moha' (delusion of the mind) in confounding even the wisest men. Chaps. 26-31.-Nature and power of maya explained and illustrated by means of stories. Narada and Parvata's travel on earth; mutual love between Narada and Damayanti, daughter of king Sanjaya; Parvata's curse on Narada to become monkey-faced; Narada's marriage with Damayanti in spite of the latter's father's protest; and Narada's attainment of his previous facial beauty. Story of Narada's experience after turning a female named Saubhagya-sundari by bathing, at Visnu's advice, in a lake near Kanyakubja. Praise of Devi, who only is capable of releasing creatures from maya.

304 STUDIES IN THE UPAPURANAS Skandha VII Chapter 1.-Origin of Brahma, his worship of Mahadevi, and his creation of his mind-born (manasa) sons as well as of Virini who was married to Daksa. Creation by Daksa; Narada's sending away of Daksa's sons to measure the earth before creation; Daksa's curse on Narada for doing so; and Narada's consequent birth as a son of Virini. Marriage of Daksa's daughters with Kasyapa, Dharma, Soma, Bhrgu and others. Chaps. 2-5.-Kasyapa's descendants including Vivasvan, whose son was Vaivasvata Manu. Descendants of Vaivasvata Manu. Story of Cyavana's blindness caused by Sukanya (daughter of king Saryati of the Solar race), his marriage with the latter, and his regaining of his eye-sight and youthful beauty through the favour of Asvins pleased by Sukanya. Cyavana's promise to make Asvins have a share of the Somadrink in sacrifices. Chaps. 6-8. Saryati's performance of a sacrifice at the advice of Cyavana (who is said to be a devotee of Devi), and the latter's compelling Indra to recognise the Asvins as sharers of the Soma-drink in this as well as in other sacrifices by benumbing him as well as his thunder-weapon and by creating a 'krtya' named Mada for his destruction. Saryati's descendants. Story of king Revata, who saw Brahma in the Brahma-loka and gave his daughter Revati in marriage to Baladeva at Brahma's advice. Position of the different lokas (such as Indra-loka, Vahni-loka etc.) on the peak of Meru. King Mahabhisa and Ganga's looking amorously at each other, and Brahma's consequent curse on them to be born on earth. Chapter 9.-Story of Vikuksi (son of Iksvaku), who, while hunting animals for astaka-sraddha to be performed by his father, ate the meat of a hare, and was consequently named Sasada and forsaken by his enraged father. Story of Kakutstha (son of Vikuksi), who was a devotee

THE SAKTA UPAPURANAS 305 of Devi and fought the demons by mounting Indra transformed into a bull. Names of Kakutstha's descendants including Kuvalayasva (who was named Dhundhumara for killing the demon Dhundhu) and Mandhatr (who is said to have constructed one thousand and eight Devi-temples at different holy places). Story of Mandhatr's birth. Chaps. 10-11.-Names of Mandhatr's descendants including Satyavrata (son of Aruna), who, being discarded by his father for marrying a Brahmin's wife by force, lived with the Svapakas (who used to abduct the wives of the twice-born people), 679 supported Visvamitra's wife and children during his absence, became known as Trisanku by killing Vasistha's cow, worshipped Devi by muttering the nine-syllabled mantra, and succeeded his father through Devi's favour. Aruna's instructions to his son Trisanku. Chaps. 12-14. Story of Trisanku's attempt to ascend heaven with the human body through Visvamitra's help, and the result thereof. Story of Visvamitra's eating the meat of a dog during a famine (chap. 13, verses 8-27). Chaps. 14-17.-Story of king Hariscandra (son of Trisanku). His dejection due to his sonlessness; his worship of Varuna for a son; Varuna's granting a boon on condition that this son would be sacrificed to him; birth of Rohita; Hariscandra's deferring the performance of the sacrifice under various pretexts; Rohita's escape from the capital; Varuna's curse on Hariscandra to have dropsy; Hariscandra's purchase of Sunahsepha from his father Ajigarta; Sunahsepha's eulogy of Varuna; and so on. [For this story see also Dbh VI, chapters 12-13.] Chaps. 18-27.-Story of king Hariscandra's sufferings 20 *** Dbh VII. 10. 16 a- svapacasya krtam karma dvija-darapaharanam /

306 STUDIES IN THE UPAPURANAS brought on by Visvamitra, to whom the king had given his whole kingdom.680 ... 1 [The story runs as follows.-Vasistha praised Hariscandra for his munificence and other qualities. This excited Visvamitra, who promised to lower the king in public opinion. Once Hariscandra met a beautiful young woman in a forest and learnt from her that she was troubled by Visvamitra's severe penance. Hariscandra approached Visvamitra and requested him not to create trouble to others. This enraged Visvamitra. He lured Hariscandra into an unknown forest by sending to the latter's pleasuregarden a demon in the form of a boar (... danavam presayamasa vidhaya sukarakrtim // -chap. 18, verse 16 b-17 a). Finding that Hariscandra had lost his way, Visvamitra appeared before him in the form of an old Brahmin. Hariscandra requested this Brahmin to lead him out of the forest and promised to give him enormous wealth for his service. This gave Visvamitra a grand chance. On the pretext of marrying his son, whom he created by his magic power, Visvamitra asked the king to give him his entire kingdom. The king readily agreed and returned to Ayodhya. Visvamitra also followed him there, accepted the whole kingdom, asked Hariscandra for proper 'daksina', and ordered him out of his kingdom. Hariscandra went to Benares and paid up the 'daksina' at the last moment by selling his wife Saivya and son Rohita to an old Brahmin (who was none but Visvamitra himself in disguise), and himself to Visvamitra. Visvamitra, in his turn, sold Hariscandra to a Candala (who was Dharma in disguise). Now, in course of time, Rohita was bitten to death by a cobra sent by Visvamitra. But Saivya was not allowed by her master to see her son till midnight. When, at dead of night, she went to her son's dead body, people took her to be a fiend that used to kill children (bala-ghatini) and handed her over to the Candala. The Candala ordered his servant 68* This story has been influenced by that in the Markandeya-purana, as is shown by the verses of the latter retained in Dbh VII. 18-27.

THE SAKTA UPAPURANAS 307 Hariscandra to kill Saivya. When, with great reluctance, Hariscandra got ready to carry out his master's order, Saivya narrated the sad story of her son's death and sought his permission to bring the dead body there for cremation. Then, with Hariscandra's permission, the dead body was brought to the cremation ground; Hariscandra and Saivya recognised each other and decided to burn themselves with their son. They prepared a funeral pyre and meditated on Devi Sataksi (i.e. Sakambhari) 681 before entering it. At this moment, the gods appeared there, revived Rohita, and allowed Hariscandra to ascend heaven with his wife and subjects.] Chapter 28. Story of Devi Bhuvanesvari's appearance as Sataksi (alias Sakambhari) 682 during a famine for sustaining the creation by killing the demon Durgama on the Himalaya. [During her war with Durgama, Sataksi was helped by her Saktis, viz., Kalika, Tarini, Tripura, Bhairavi, Bagala, Matangi, Kamaksi, Chinnamasta and others, who issued from her own body.-See verses 54 ff.] Chaps. 29-30.- Praise of worship of Devi (Bhuvane- svari), who is called the highest deity. Story of the powerlessness of Visnu and Siva who felt proud of their own capacity in killing the demons called Halahala and were consequently forsaken by Mahalaksmi and Gauri respectively. Daksa and others' muttering of the Maya-bija on the Himalaya, and their prayer to Devi Bhuvanesvari, the resident of Manidvipa (manidvip-adhivasini); Devi's assurance that one of her Saktis would be born to Daksa as Sati and another would come out of the ocean and be known as Mahalaksmi. Story of Sati.-In course of time Devi's energy was born to Daksa as Sati and was married to Siva. Once Narada gave to Daksa a garland which he had received from Devi by muttering the Maya-bija, but Daksa did not show due **1 She is described as 'raktambara-paridhana' and 'nanayudha-dhara".- Chapter 27, verses 2-3. *** For description of Sataksi see verses 33-37.

308 STUDIES IN THE UPAPURANAS regard to this garland and thus dishonoured both Siva and Devi. So, Sati did not think it proper to retain her body which she had received from Daksa, but burnt it to ashes by means of Yogic fire. Though Siva was very much excited at Sati's death, he stopped Virabhadra from destroying the three worlds, made Daksa goat-faced, lamented for Sati, and roamed about on earth with Sati's body on his shoulder. Visnu severed Sati's limbs with his arrows. These limbs fell in different places and created one hundred and eight 'siddha-pithas',683 which were resorted to by both Devi and and Siva and in which Devi should be worshipped with the Maya-bija. It is to be noted that though these pithas include Ekamraksetra, Purusottama, Vaidyanatha and Pundra-vardhana, most of them belong to the western part of Northern India. Chapter 31. Gods' prayer to Devi (the resident of Manidvipa)684 to furnish Siva with a wife, so that Siva's son born of this wife might kill the demon Taraka. Devi's assurance that her Sakti would be born to Himalaya as Gauri and become Siva's wife. Chaps. 32-34.-At the request of Himalaya, Devi described her own self and her relation to the world, and revealed her 'virad-rupa', which was composed of the whole universe and which filled the gods with awe. Devi's speech on karman and jnana, and her explanation of the syllable 'hrim'. [These and the following few chapters deal with Sakta theology and philosophy as conceived by the author of the Devi-bhagavata.] Chaps. 35-36.-Devi's description of the method of practising yoga.-The different kinds of impediments to yoga; description of yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi; number of veins (nadi) in the body; names and functions of the principal veins; names 683 For the names of these pithas see chap. 30, verses 53-84. These verses are practically the same as Matsya-purana 13. 25-53 and Padma-purana (Srsti-khanda) 17.188 ff., but neither in the Matsya-purana nor in the Padma does the name 'siddha-pitha' for these holy places occur. *** She is described as 'pasankusa-varabhiti-caturbahu', 'trilocana' etc.-See verses 31 ff.

THE SAKTA UPAPURANAS 309 and description of padmas 685 in the body; method of practising yoga, which should be learnt from the spiritual preceptor and not from books (gurupadesato jneyo nanyatha sastrakotibhih); realisation of Brahma. Praise of a guru, who should give instructions on Brahmajnana to his eldest son or to a devoted disciple. Chapter 37.-Devi's description of the different kinds of bhakti, viz., tamasi, rajasi, sattviki and para; and her praise of sattviki and para bhakti. [Devi explains the relation between jnana and bhakti thus: bhaktes tu ya para kastha saiva jnanam prakirtitam.-Verse 28.] Chapter 38.-Devi's mention of the names of those holy places which should be visited by her worshippers. [These places are the following:-Kolapura, where Laksmi dwells permanently; Matrpura; Tuljapura; Kancipura; places of Himgula, Jvalamukhi, Sakambhari, Bhramari, Sriraktadantika, Durga, Vindhyacala-nivasini, Bhimadevi, Vimala, Sricandrala, Kausiki, Nilamba situated 'on the peak of the Nilaparvata', Jambunadesvari 'in Srinagara', Guhyakali 'in Nepala', Minaksi 'in Cidambara', Mahalasa, Yogesvari, and Nilasarasvati 'in Cina';686 Vedaranya, the place of Sundari; Ekambara; Vaidyanatha, the place of Bagala; Manidvipa, the place of Srimac-chribhuvanesvari; Kamakhya-yoni-mandala, the place of Srimat-tripurabhairavi;687 Puskara, the best place of Gayatri; Amaresa; Prabhasa; Naimisa; Mahasthana; Nakula; Japyesvara; Amratakesvara; Mahakala; Kedara; Gaya; Kuruksetra; Kanakhala; Makota; and so on. Names of Devi-vratas which should be observed by males and females, viz., Ananta-trtiya-vrata, Rasa-kalyaninivrata, Ardranandakari-vrata, Sukravara-vrata, Krsnacaturdasi-vrata, Bhaumavara-vrata, Pradosa-vrata, Somavaravrata, the two Navaratra-vratas, and 'many others'. Names of festivals (utsava) to be performed in honour of *** One of these padmas is called 'manipadma'.- Chapter 35, verse 38. ***tatha nilasarasvatyah sthanam cinesu visrutam.-Verse 13. *** srimat-tripurabhairavyah kamakhya-yoni-mandalam.-Verse 15.

310 STUDIES IN THE UPAPURANAS Devi, especially Dolotsava, Sayanotsava, Jagaranotsava, Rathotsava, Damanotsava, and Pavitrotsava. Chapter 39.-Devi's description of the different ways of her worship. There are two kinds of worship, viz., outer (bahya) and inner (abhyantara). Outer (bahya) worship is, again, of two kinds, viz., Vedic and Tantric. Outer Vedic worship may be performed in two different ways according to the difference in the forms of the deity. Persons, having Vedic initiation, are entitled to perform Vedic worship, but those, who are initiated according to the directions of the Tantras, must follow the Tantric method. Description of the first type of outer Vedic worship (bahya vaidiki puja), in which Devi's 'virad-rupa' should be conceived and worshipped with the performance of sacrifices etc., and the directions of the Vedas should be followed. [In this connection it is said that Siva composed the antiVedic (sruti-smrti-viruddhani) Agamic literatures of the Vamas, Kapalakas, Kaulakas and Bhairavas for deluding people, and that he wrote the Agamas of the Saivas, Vaisnavas, Sauras, Saktas and Ganapatyas for correcting those twice-born who had been cursed by Daksa, Bhrgu and Dadhica.] 688 In the second type of outer Vedic worship, Devi is to be worshipped in any of the following mediums,-image, altar, solar orb, lunar orb, water, Banalinga, yantra and mahapata, and the worshipper is to meditate on her as 'arunaruna', 'srngara-rasa-sampurna', 'candra-khanda-sikhandini', and 'pasankusa-varabhiti-dhara".689 Description of inner worship (abhyantara-puja). ***Verses 26 b-30- anyani yani sastrani loke'smin vividhani ca sruti-smrti-viruddhani tamasany eva sarvasah // vamam kapalakam caiva kaulakam bhairavagamah / sivena mohanarthaya pranito nanya-hetukah // daksa-sapad bhrgoh sapad dadhicasya ca sapatah | dagdha ye brahmana-vara veda-marga-bhiskrtah // tesam uddharanarthaya sopana-kramatah sada / saivas ca vaisnavas caiva saurah saktas tathaiva ca / ganapatya agamas ca pranitah samkarena tu || 689 Verses 38-43.

THE SAKTA UPAPURANAS 311 Chapter 40.-Method of outer Tantric worship (bahya tantriki puja).-Meditation on the guru in the morning; performance of bhuta-suddhi, nyasa, dig-bandhana, homa etc.; worship of the main deity as well as her attendants in a yantra; and so on. Devi's birth to Himalaya as Gauri and marriage with Siva; birth of Skanda, and his killing of Taraka. Origin of Laksmi from the churned ocean. Skandha VIII to [In Skandhas VIII-XII Vyasa reproduces Janamejaya what Narayana said to Narada on various topics.] Chapter 1.-Brahma's request to Manu to begin creation; and Manu's eulogy of Devi before doing so. Chapter 2. Visnu's assumption of the form of a boar and his killing of Hiranyaksa and uplifting of the earth. Chapter 3.-Manu's sons (Priyavrata and Uttanapada) and daughters (Akuti, Devahuti and Prasuti), and their descendants. Praise of Kapila (son of Devahuti), who was the author of the Samkhya system of philosophy and wrote the 'Kapila-sastra which destroys all nescience'. [Chaps. 4-20.-Geography of the earth. Solar system.] Chapter 4. Priyavrata's descendants. Names and position of the seven dvipas, and the names of Priyavrata's sons ruling over these dvipas. Chaps. 5-7.-Names and position of the nine varsas of Jambudvipa. Names of mountains and rivers in these DarSas. Chaps. 8-11.-Worship of Devi as well as the different forms of Visnu in the different varsas.690 Names of mountains and rivers in Bharata-varsa. Praise of Bharata-varsa as ***Samkarsana is said to have been worshipped in Ilavrta-varna, Hayagriva in Bhadrasva-varsa, Narasimha in Hari-varsa, Smara in Ketumala-varsa, Matsya in Ramyaka-varsa, Kurma in Hiranmaya-varsa, Varaha in Kuru-varsa, Rama in Kimpurusa-varsa, and Narayana in Bharata-varsa.

312 STUDIES IN THE UPAPURANAS 'karma-bhumi'. Names of the eight upadvipas 001 comprised in Jambudvipa. Chaps. 12-13.-Description of Plaksa and other dvipas. -Their extent and position; names of their varsas, mountains and rivers; conduct of the inhabitants; and so on. Chaps. 13-15.-Position and description of the Lokaloka mountain. Movements of the sun in the different parts of the year, and the results thereof. Chapter 16.-Movements of the moon and other planets and their distance from one another. Origin of the different kinds of vatsara, ayana, rtu etc. Chaps. 17-20.-Position and description of Dhruvamandala, Rahu-mandala, and the worlds named Atala, Vitala, Sutala etc. The kings and inhabitants of these worlds. Chapter 21. Difference in sraddha causing difference in the results of actions. Names of the twenty-eight hells. Chaps. 22-23.-Actions which lead to the different hells. Sufferings of sinners in these hells. Chapter 24.-Method of Devi-worship for attaining the highest state of existence.-Worship of Devi from Suklapratipad to Purnima with the offer of different articles; Devi-worship in a Madhuka tree on the Sukla-trtiya of every month from Caitra, with the offer of different kinds of food in different months. Skandha IX [Almost all the chapters of this Skandha have been taken from the Prakrti-khanda of the present Brahmavaivarta-purana]" jambudvipasya castau hi upadvipah smrtah pare / hayamargan visodhadbhih sagaraih parikalpitah // svarnaprasthas candraiukra Ivartanaramanakau / mandaropakhyaharinau panicajanyas tathaiva cal simhalas caiva lanketi upadvipastakami sirtam }} Chapter 11, verses 30-31. ***For the list of chapters common to the Devi-bhagavata and the Bra varvarta-purana, see footnote 775 below.

THE SAKTA UPAPURANAS 313 Chapter 1.-Description of Prakrti's five forms, viz., Durga (mother of Ganesa), Laksmi, Sarasvati, Savitri and Radha, as well as of her chief parts, viz., Ganga, Tulasi, Manasa," Sasthi," and Mangala-candi.*** Innumerable other parts (kala) of Prakrti.--Svaha, Daksina, Svadha, Svasti, Pusti, Tusti, Sampatti, Dhrti etc.; Aditi, Diti, Rohini, Samjna (wife of the Sun), Tara (wife of Brhaspati), Arundhati, Gandhari, Draupadi, Saivya, mother of Radha, Mandodari, Sita and others; all the rural goddesses; 07 and all females (among whom some have sattva-guna and are 'uttama', some have rajo-guna and are classed as 'madhyama', and some have tamo-guna and are called 'adhama'). [In this chapter there is reference to (1) the worship of Durga first by Suratha and then by Ramacandra for killing Ravana,*** (2) Devi's birth first as the daughter of Daksa and then as that of Himalaya, (3) birth of Krsna as Ganesa and of a part of Visnu as Skanda," (4) first worship of Laksmi by king Mangala, of Savitri by king Asvapati, of Sarasvati by Brahma, and of Radha by Krsna on Karttiki Paurnamasi in the Rasa-mandala in Goloka and by Suyajna on earth.] *** For description of Radha see verses 44-57, in which Radha is called 'sanatani", 'paramananda-rupa', 'nirguna', 'nirakara', and 'atma-svarupini". * Verses 71-77. Manasa is called "tamkara-priya-aisya', 'visnu-puja-parayana,' and 'brahmawartipa." ***See verses 78-83 a. Sasthi Devi is called 'putra-pautradi-datri" and is said to be worshipped in the lying-in chamber on the sixth day after child-birth. Or she may be worshipped on the twenty-first day. ***See verses 83 b-96 a. Mangala-candi is called 'prakrter mukha-sambhuta' and 'krsna-bhakta' and is mid to be worshipped every Tuesday, ** Verse 136 b-137 abahvyah satyah kalai caiva prakrter eva bharate / ya yai ca grama-devyah syus tah sarvah prakrteh kalab // See also versc 157 b-158 akala ya yah samudbhutah pujitas tas ca bharate / pujita grama-devyas ca grame ca nagare mune || Verse 145 b-146- pujita surathenadau durga durgarti-nasini / tatah sriramacandrena ravanasya vadharthina }} *Verse 1486 gapciac svayaip krnah skando vinnu-kulodbhavab /

314 STUDIES IN THE UPAPURANAS Chapter 2.-Origin of the universe from Krsna 700 and Radha. Conception of Krsna as Para Brahma and Paramatman, and of Radha as his Sakti. Desire of supreme Krsna (the Supreme Brahma) for creation, and the consequent origin of a male (i.e. primary Krsna) from his right side and a young female (i.e. primary Radha) from his left. Primary Krsna's sports (rasa-krida) with this female who is called his 'cit-sakti', and the origin of a golden egg (dimba) from their union. Origin of water, the vital airs, Varuna and Varunani from this female. Primary Krsna's curse on this female as well as on other goddesses to be childless, because this female had thrown away the egg into water. Origin of Sarasvati from the tongue of this female. Division of this female into two halves, and the origin of Kamala (Laksmi) from the left half and Radhika (i.e. secondary Radha) from the right. Division of primary Krsna into two halves, and the origin of a two-handed being (i.e. secondary Krsna) from the right half and a four-handed one (Narayana) from the left. (Secondary) Radha was given to two-handed Krrsna, and Laksmi to four-handed Narayana. Origin of four-handed attendants (parsada) and crores of maid-servants (dasi) from the bodies of Narayana and Kamala respectively. Origin of innumerable cowherds and cowherdesses from the pores of secondary Krsna and secondary Radha respectively. Sudden appearance of Visnumaya (Durga™¹) before Krsna, and Krsna's assumption of the forms of Krsna (the lord of cowherdesses) and Mahadeva (who came out of the left half of his body). Chapter 3.-Origin of Mahavirat from the egg; his meditation on Krsna (the Supreme Being) and muttering of the mantra 'om krsnaya svaha'; and Krsna's blessings on him. Origin of Ksudra-virat from Mahavirat, and of Brahma from 700 The etymological meaning of the word 'krsna' is given as follows: krsis tad-bhakti-vacano nas ca tad-dasya-vacakah / bhakti-dasya-pradata yah sa ca krsnah prakirtitah // krsis ca sarva-vacano nakaro bijam eva ca/ sa krsnah sarva-srasta Verses 24 b-26 a. 701 For description of Visnumaya and her relation to Krsna see verses 64 ff.

THE SAKTA UPAPURANAS 315 Ksudra-virat. Origin of Rudra from Brahma's forehead. Brahma's creation of manasa sons and others. Position of different lokas, viz., Vaikuntha, Goloka, Brahma-loka, Bhurloka, Bhuvarloka etc. Chapter 4. Mention of fivefold Prakrti, viz., Durga, Radha, Laksmi, Sarasvati and Savitri, and of Prakrti's parts, viz., Kali, Vasundhara, Ganga, Sasthi, Mangala-candika, Tulasi, Manasa, Nidra, Svaha, Svadha and Daksina. Sarasvati's birth from the tongue of Radha, and her desire for union with Krsna. Krsna's worship of Sarasvati and instruction to her to go to Narayana for the purpose. Description of the method of Sarasvati-puja as followed in the Kanva school (of the White Yajurveda).-Worship of Sarasvati either on the Magha-suklapancami or at vidyarambha; offer of different articles such as tila-ladduka, havisyanna, sriphala, vadariphala etc. with the use of the eightsyllabled mantra 'srim hrim sarasvatyai svaha'; meditation (dhyana) on Sarasvati as 'sukla-varna', 'vina-pustaka-dharini' etc.; and so on. The worship of Sarasvati must be preceded by that of Ganesa performed according to the Vedic or the Tantric method. Description of Sarasvati-kavaca, by wearing which Panini, Sakatayana and others are said to have written books. Chapter 5.-Eulogy of Sarasvati by Yajnavalkya who lost his learning due to the curse of his guru. Chaps. 6-8.-Story of the quarrel among Laksmi, Sarasvati and Ganga, the three wives of Visnu. -Sarasvati's curse on Laksmi and Ganga, and Ganga's curse on Sarasvati; the consequent transformation of a part of Laksmi into the Tulasi plant as well as the river Padmavati, and of Ganga and Sarasvati into rivers of the same names; Ganga and Sarasvati's attainment of wifehood of Siva and Brahma respectively at Visnu's order. Visnu's mention of the means of getting rid of these curses. Praise of devotees of Visnu (who are said to sanctify

316 STUDIES IN THE UPAPURANAS asi-jivins, masi-jivins, dhavakas and others, and even the rivers Ganga, Padma and Sarasvati). 702 Description of the evils of the Kali age. [In this connection it is said that during the Kali age the twice-born would give up samdhya and the sacred thread (yajna-sutra), read Mleccha-sastras, and serve Sudras, and people of all castes would sell their daughters, become Vamacaras, and enjoy all women except their own mothers-matr-yonim parityajya viharisyanti sarvatah, 703] Chapter 9.-Origin of the Earth from Mahavirat, and her union with the Boar. Method of worshipping the Earth according to the Kanva school of the Sukla Yajurveda. Chapter 10. Results of bhumi-dana. Works (such as bhumi-harana, digging the earth during Ambuvaci, placing a lamp, a conch-shell, a Siva-linga, a Salagrama, books etc. on the bare earth, and so on) which lead one to hell. [Chaps. 11-14.-Story of Ganga.] Chapter 11.-Story of Bhagiratha's worship of Ganga according to the method of the Kauthumas, and his bringing Ganga down to the earth. Chapter 12.-Ganga-dhyana according to the Kanva school; and Ganga-worship. Visnupadi-stotra of Ganga. Story of Ganga's origin from the bodies of Krsna and Radha liquefied by Siva's song on Krsna during the Rasotsava on the Karttiki Paurnamasi. Chapter 13.-Story of Ganga continued.-Radha's rage against Ganga, and her intention to drink the latter up; Ganga's entrance into Krsna's feet; Brahma's imparting of the Radhika-mantra to Ganga; Ganga's worship of Radha according to the directions of the Samaveda, and her passing to Vaikuntha; Brahma's taking into his kamandalu the water from which Ganga came out. Chapter 14.-Brahma's request to Visnu to accept Ganga as his wife, and Visnu's consequent marriage with Ganga according to the Gandharva form. 702 Chapter 7, verse 29. 7** See chap. 8. For mention of the Vamacaras see verses 16 and 43-45.

THE SAKTA UPAPURANAS [Chaps. 15-25.-Story of Tulasi.] 317 Chapter 15. Vrsadhvaja, a descendant of Daksa-savarni Manu, was a devotee of Siva. He had no regard for Narayana, Laksmi and Sarasvati and stopped their worship. Surya was enraged at this, and cursed Vrsadhvaja to be bereft of fortune. Siva got excited and rushed forward to kill Surya with his trident. Surya, with Brahma, sought Visnu's protection. As Siva was a great devotee of Visnu, the latter could easily pacify Siva with the assurance that Dharmadhvaja and Kusadhvaja, the grandsons of Vrsadhvaja, would become prosperous and that Laksmi would be born in part to their wives. Chapter 16.-Dharmadhvaja and Kusadhvaja attained prosperity through Mahalaksmi's favour. Kusadhvaja had a daughter named Vedavati, who was a part of Laksmi reborn and was versed in the Vedic lore from her very birth. With a view to pleasing Narayana she practised austerities first at Puskara and then on the Gandhamadana mountain, where she was touched perforce by Ravana. Vedavati cursed Ravana to be destroyed for her sake, and left her body by means of Yogic power. She was reborn as Sita and married to Rama (described as 'paripurnatama Hari'). When, during exile, Rama was living with Sita and Laksmana on the sea-shore, Agni approached him privately in the form of a Brahmin and gave him a shadow (chaya) of Sita saying: The time for the abduction of Sita has come. " • • Place the mother of the world in my charge .. "Rama and keep this chaya with you. I shall return Sita to you at the time of the ordeal. accepted Chaya-Sita, but did not divulge her character even to Laksmana. In course of time Ravana abducted ChayaSita and was killed by Rama. During Sita's fire-ordeal (vahni-pariksa) in Lanka, Agni returned real Sita to Rama. At the advice of Rama and Agni, Chaya-Siita practised austerities at Puskara for three lacs of divine years and became Svarga-Laksmi. Rama installed Vibhisana on the throne of Lanka, ruled at Ayodhya for eleven thousand years and then passed to Vaikuntha with all his subjects.

318 STUDIES IN THE UPAPURANAS Story of Chaya-Sita's rebirth as Draupadi as a result of her prayer to Samkara five times for a husband, and the latter's boon to her to be born as Draupadi and have the five Pandavas as her husbands. Chaps. 17-25.-Story of the birth of a part of Laksmi as Tulasi. Tulasi's birth from Madhavi, wife of Dharmadhvaja; her receipt of a boon from Brahma to be married to Sudaman reborn as Sankhacuda through Radhika's curse; her worship of Radhika with the sixteen-syllabled Radhika-mantra; her love for and marriage with Sankhacuda, who received Krsna-mantra from Jaigisavya, wore a Visnu-kavaca, and practised austerities at Puskara; her enjoyment of the pleasures of married life; gods' approach to Visnu for saving them from the tyranny of Sankhacuda; Visnu's advice to the gods, with a description of the incident of Radhika's curse to Sudaman to be born as Sankhacuda; Siva's war with Sankhacuda on the bank of the Puspabhadra (also called Candrabhaga) in Southern India; 7038 Visnu's approach to Sankhacuda in the form of an old Brahmin, and his begging of the kavaca from the latter; Visnu's enjoyment of Tulasi by assuming first the form of Sankhacuda and then that of his own, and his transformation of Tulasi's body into the river Gandaki and of her hairs into the Tulasi plant; Tulasi's curse on Visnu to turn into Salagrama-sila; Siva's killing of Sankhacuda with a lance (sula) received from Visnu; Sankhacuda's assumption of the form of two-handed Krsna and passing to Goloka. Glorification of the Tulasi plant, and the classification 704 and praise of Salagrama- silas. Story of the first worship of Tulasi by Visnu; hymn of Tulasi. [Chaps. 26-38.-Story of Savitri.] 7 For description of this river and for mention of the 'Aksaya-vata' tree and the hermitage of Kapila as standing on its bank see Dbh IX. 21. 16-21. For an interesting account of this great Banyan Tree, as given by James Forbes and John Copland, see M.S. Commissariat's History of Gujarat, pp. 488-491. 704 For the classification of Salagrama stones into Laksmi-narayana, Laksmijanardana, Raghunatha, Vamana, Sridhara etc. see chap. 24, verses 58-74.

THE SAKTA UPAPURANAS 319 Chapter 26. King Asvapati's worship of Savitri at Puskara with the muttering of gayatri and the offer of sixteen articles (sodasopacara) as well as with Savitri-dhyana and Savitri-stava according to the Madhyandina recension of the Sukla Yajurveda. Chapter 27. Savitri was born as the daughter of king Asvapati and married to Satyavat, son of Dyumatsena. While collecting fuel, Satyavat died by a sudden fall from a tree. Yama took Satyavat's soul and proceeded towards his region. As Savitri also followed him, he spoke on karma (work) as determining the fate of creatures. Chapter 28.-Yama's praise of the Vedic dharma; his speech on karma; and his classification of bhakti 705 and jnana. Chapter 29.-Yama's boon to Savitri, and his description of the results of niskama and sakama karma, especially of donation. [It is said that the dutiful worshippers of Surya, Siva, Ganapati and other deities attain the respective regions but are forced to return to India, and that it is the devotees of Mula-prakrti who pass to Manidvipa never to return.Verses 32 ff.] Chapter 30. Yama's description of the results of (i) giving food, clothes, cows, Salagramas, palanquin, young girls, land, saktu (in the month of Vaisakha) etc. to worthy recipients, and (ii) performing various kinds of vows and worships, such as Krsna-janmastami-vrata, Sivaratri-vrata, Samkara-puja (in the month of Magha or Caitra) 706 Rama-navami-vrata, Saradiya-mahapuja," 707 Mahalaksmipuja (to be observed for a fortnight from Suklastami), 785 Verses 8 b-9- bhaktis ca dvividha II nirvana-pada-datri ca hari-rupa-prada nrnam / hari-rupa-svarupam ca bhaktim vanchanti vaisnavah || 70* In this worship, which is to be continued for a month, a fortnight, ten days, or seven days, the worshipper is to dance with a cane in his hand. This Samkara-puja, as observed in the month of Caitra, may be the same as the modern Caitra-puja (also called Cadak-puja or Gajan) prevalent in rural Bengal.-Verses 74-75. 77 In this worship buffaloes, he-goats, sheep, rhinoceroses, frogs etc. are to be scarificed.-Verses 78-82 a.

320 STUDIES IN THE UPAPURANAS Rasotsava (on the Karttiki Purnima), Sakra-puja (on the Bhadra-sukla-dvadasi), Surya-puja (on Sundays, Samkrantis, and Sukla-saptami Tithis), Savitri-puja (on Jyaisthakrsna-caturdasi), and Sarasvati-puja (on Magha-suklapancami). Yama's praise of Devi-yajna (which is called the best of all sacrifices, Devi being described as nirguna Para Brahma). Chapter 31. Savitri's eulogy of Yama, and the latter's imparting of Sakti-mantra (Maya-bija) to the former. Chapter 32.-Yama's description of hells, which are not visited by Vaisnavas, Saktas, Sauras, Ganapas and other pious people. Chaps. 33-35.-Actions 708 which lead to the different hells and cause various kinds of undesirable rebirths (as Yavanas, Rajakas, Mlecchas, Svarnavaniks, Devalas, Ganakas, Vaidyas, Gopas, Karmakaras, Rangakaras etc.). Chapter 36.-Yama's praise of the worship of 'five deities' (panca-deva), and his accounts of the suksma and the krtrima deha. 708 Such as decrying Mulaprakrti, the Vedas, Puranas and other Sastras, Brahma, Visnu, Siva and other gods, Gauri, Vani and other goddesses, and so on; non-maintenance of one's own parents, superiors, wife, children and other dependants; killing of animals; acceptance of food offered by Sudras; carrying of the dead body of a Sudra; serving as priests or cooks to Sudras; stealing of gold etc.; serving a Mleccha; following the profession of a scribe (masi-jivin); distinguishing between Krsna, Siva, Surya, Ganesa, Durga and other deities; showing disregard to devotees of Sakti and to Sakta scriptures; non-observance of the five parvans, viz., Krsna-janmastami, Rama-navami, Sivaratri, Ekadasi and Ravivara; digging the earth during Ambuvaci; marking the body with 'tapta-mudra' and 'tapta-sula'; cohabitation with the brother's wife; noninitiation to Vaisnava, Saiva, Sakta, Saura or Ganapa mantras; acceptance of gifts at Varanasi, Badari, Ganga-sagara-sangama, Puskara, Hariharaksetra, Prabhasa, Kamarusthala, Haridvara, Kedara, Matrpura, Vrndavana, Triveni and Himacala, and on the banks of the Sarasvati, Godavari and Kausiki; following the profession of a Devala or a Daivajna Brahmin or of a Vaidya; cohabitation with unchaste women (who are classified into kulata, dharsini, pumscali, vesya, pungi and mahavesya); and so on. The different types of unchaste women have been defined as follows: pativrata caika-patau dvitiye kulata smrta / trtiye dharsini jneya caturthe purpscality api // vesya ca pancame sasthe pungi ca saptame'stame // tata urdhvam mahavesya sasprsya sarva-jatisu // Chapter 35, verses 4-5.

THE SAKTA UPAPURANAS 321 Chapter 37.-Description and measurement of the different hells. Chapter 38. Yama's praise of Devi-bhakti (devotion to Devi) which was originally described by Krsna to Siva at Goloka, his explanation of Devi's self as consisting of Purusa (pumas) and Prakrti and thus constituting Supreme Brahma; and his advice to Savitri to perform the Savitri-vrata (on the Jyaistha-sukla-caturdasi), Mahalaksmi-vrata (on the Bhadra-suklastami), Mangalavara-vrata (on every Tuesday), Sasthi-puja (on the Sukla-sasthi Tithi of every month), Manasa-puja (on Asadha-samkranti), Rasotsava, and Durgapuja (on the Suklastami of every month), and to worship the respective deities in diagrams (yantra) or images. [Chaps. 39-42.-Story of Laksmi.] Chapter 39.-Origin of a Devi in Rasa-mandala from the left half of Krsna, the Paramatman; origin of Mahalaksmi from the left side of the body of this Devi, and of Radhika from her right side; division of primary Krsna into twohanded Krsna and four-handed Narayana for the sake of Radhika and Mahalaksmi respectively; presence of Laksmi in different places in different capacities, viz., as Svargalaksmi, Naga-laksmi, Raja-laksmi, Grha-laksmi etc. Chapter 40.-Story of Durvasas's curse on Indra to be forsaken by Laksmi.-Durvasas's meeting with Indra on the Kailasa mountain, and his presentation to the latter of a garland of Parijata flowers which he had received from Visnu; Indra's disregard for this garland, and the sage's consequent curse on Indra. Praise of devotion to Visnu and of good actions, especially of donations made to Brahmins on particular occasions. [In connection with the praise of Visnu-naivedya, acceptance of food from a twice-born physician, a Devala, and a seller of his daughter has been regarded as an offence. -Verse 33.] Chapter 41. Brahma and Visnu's censure on Indra for his conduct, and Visnu's mention of those persons of undesirable conduct and habits who are forsaken by Mahalaksmi. 21

322 STUDIES IN THE UPAPURANAS Visnu's request to Laksmi to come out, in part, of the ocean of milk. Gods' churning of the ocean, and Laksmi's consequent appearance out of it. Chapter 42. Description of the method of Indra's worship of Laksmi, which was preceded by the worship of the six deities, viz., Ganesa, Surya, Agni, Visnu, Siva and Siva, and in which sixteen articles including paramanna 709 and mistanna 710 were offered. [This chapter contains a Laksmi-stotra and Laksmidhyana 'as given in the Samaveda'-dhyanam samavedoktam.] Chapter 43.-Story of Svaha, a part of Prakrti.-Her penance for winning Krsna's favour; Krsna's instruction to her to become the Sakti of Agni; her consequent marriage with Agni; and the birth of her three sons named Daksinagni, Garhapatyagni and Ahavaniyagni. Praise of pronouncing the word 'svaha' in sacrifices. Method of worshipping Svaha in a Salagrama or a pitcher at the beginning of all sacrifices, with the practice of 'samavedokta dhyana', the recitation of a stotra, and the use of Svaha-mantra (om hrim srim vahni-jayayai devyai svaha). Chapter 44.-Story of Svadha, the mind-born daughter of Brahma and a part of Prakrti, and her marriage with the Pitrs. Method of worshipping Svadha. Praise of the utterance of the word svadha in sraddha ceremonies. Chapter 45.-Story of Daksina (a part of Prakrti), who fled from Goloka for fear of Radha and entered the person of Mahalaksmi and who was taken out by Narayana during the Rasa-festival on the Karttiki Purnima and married to Yajna. Method of worshipping Daksina in a Salagrama or a pitcher, with the 'kanva-sakhokta' dhyana and stotra. This chapter contains a few verses on the praise of devotion to the husband. 700-710 For the constitutional difference between paramanna and mistanna see verses 24 and 28 b-29 a.

THE SAKTA UPAPURANAS 323 Chapter 46.-Story of Sasthi, who is the sixth part of Prakrti (sasthamsa prakrteh) and is the same as Devasena, wife of Skanda, and whose worship was first introduced on earth by Priyavrata, son of Svayambhuva Manu. Goddess Sasthi is a guardian deity of children. She is said to have revived the dead son of Priyavrata and asked the latter to worship her. Consequently, Priyavrata worshipped Sasthi in the lying-in chamber on the sixth day after the birth of his son, and in doing so he followed the method of the Kauthumas. Sasthi may be worshipped in the Salagrama or a pitcher or at the root of a Bata tree or in a human figure drawn on a wall. Chapter 47.-Story of Mangala-candi, who is the same as Durga and who was first worshipped by Siva after the manner of the Madhyamdinas every Tuesday for the destruction of Tripura. Story of Manasa (also called Visahari), who was the mind-born daughter of Kasyapa and the wife of sage Jaratkaru. Chapter 48.-Method of worshipping Manasa and meditating on her according to the directions of the Samaveda. Story of Manasa.-Her origin from the mind of Kasyapa; her penance first at Kailasa for pleasing Siva and then at Puskara for winning the favour of Krsna; her marriage with sage Jaratkaru; birth of Astika; penance of Jaratkaru and Astika at Puskara; Astika's saving the lives of snakes by stopping the snake-sacrifice begun by king Janamejaya. Description of the method of Manasa-puja, which is to be performed especially on the Manasa-pancami and is to be preceded by the worship of the six deities, viz., Ganesa, Surya, Agni, Visnu, Siva and Siva. Chapter 49.-Story of the origin and worship of Surabhi. -While sporting with Radha at Vrndavana, Krsna felt a strong desire for drinking milk and created Surabhi, who was worshipped according to the directions of the Yajurveda on the day following the Dipanvita. Chapter 50.-Glorification of Radha as one of the two

324 STUDIES IN THE UPAPURANAS creative Saktis of Mula-prakrti and as 'Krsna-pran-adhidevi'. Method of worshipping Radha, who is to be meditated upon as twelve years old in accordance with the directions of the Samaveda. Glorification of Durga; and description of the method of her worship. Skandha X Chaps. 1-7.-Origin of Svayambhuva Manu from Brahma's mind, and his worship of Devi in an earthen image with the use of the Vag-bija. Devi's blessings on Manu and her residence on the Vindhya mountain as Vindhyavasini. Story of the Vindhya mountain.-Being informed by Narada of the pride of other mountains, Vindhya became jealous of Meru and obstructed the path of the sun by raising his peaks. Finding that the world was in danger, the gods, with Brahma and Siva at their head, went to Visnu and eulogised him with the mention of his ten incarnations (including Krsna, Buddha and Kalki). At Visnu's advice the gods went to Benares and saw Agastya, a devotee of Devi. Agastya stopped the rise of the mountain. Chapter 8.-Other Manus (viz., Svarocisa, Uttama, Tamasa and Vaivasvata), and their worship of Devi with the Vag-bija and Kama-bija on the banks of the Yamuna, Ganga and Narmada. Chapter 9. Caksusa Manu's penance on the bank of the Viraja by muttering the Vag-bija. Chaps. 10-12.-Story of Savarni Manu's worship of Devi. Devi-worship by king Suratha, to whom the account of Devi's manifestation as Mahakali, Mahalaksmi and Sarasvati was related by a sage. As Mahakali, Devi roused Visnu who was to kill Madhu and Kaitabha; as Maha- 711 Chapter 4, verses 13 b-14 a- dusta-yajna-vighataya pasu-himsa-nivrttaye / bauddha-rupam dadhau yo'sau tasmai devaya te namah //

THE SAKTA UPAPURANAS 325 laksmi, she killed the demon Mahisa; and as Sarasvati, she killed Sumbha and Nisumbha. Chapter 13. Names of the six sons of Vaivasvata Manu, and their worship of Devi on the bank of the Yamuna. Devi. Names of the remaining Manus, and their worship of Story of Devi's manifestation as Bhramari for killing the demon Aruna. [In eulogising Bhramari the gods call her Kalika, Nilasarasvati, Ugratara, Tripurasundari, Bhairavi, Matangi, Dhumavati, Chinnamasta, Sakambhari, Raktadantika etc.] Skandha XI Chapter 1.-Description of sadacara which pleases Devi. -Mention of Srauta and Smarta dharma; praise of acara; classification of acara into 'sastriya' and 'laukika', and of dharma into grama-dharma, jati-dharma and desa-dharma; three sources of dharma, viz., Sruti, Smrti and Purana, of which the first is the most authoritative and the basis of all other Sastras; acceptability of those directions of Tantras which do not go against the Vedas; denouncement of certain sectaries (viz., Kamacaras, Pasupatas, Linga-dharins, those who mark their bodies with 'tapta-mudra', and the followers of the doctrine of the Vaikhanasas) 712 who are 'veda-margabahiskrta' and influence the people with bad sastras; method of performing pranayama for the destruction of sins; mental worship of guru. Chaps. 2-3.-Description of sadacara continued.-Rules of performing various daily duties such as study of the Vedas, answering the call of nature, cleansing the mouth, bathing in the morning, muttering of gayatri, performance of pranayama, and wearing of Rudraksas on different parts of the body. Chaps. 4-7.--Story of the origin of Rudraksa trees from 71ª See verses 30-31,

326 STUDIES IN THE UPAPURANAS Siva's tears; classification of Rudraksas; rules of making garlands with these; praise of wearing Rudraksas. Story of an ass and a sinful Brahmin named Gunanidhi, who were liberated by virtue of Rudraksas. Chapter 8.-Method of performing bhuta-suddhi. Chaps. 9-10.-Description and praise of Sirovrata and Pasupata-vrata (in which the body is to be painted with ashes in different ways). ashes. Chapter 11.-Methods of preparation of three kinds of Chaps. 12-15.-Method and praise of painting Tripundra marks with these ashes as well as of besmearing the body with these. Method of painting Urdhva-pundra according to 'Vaisnavagamas'; difference in its painting in the case of Ekantins, Paramaikantins and 'other Vaisnavas'; 713 prohibitions to Vaidikas with regard to certain kinds of Urdhva-pundra; praise of Urdhva-pundra. [Bath in ashes-bhasma-snana-is said to cure various kinds of diseases including 'eighty kinds of rheumatism, sixty-four kinds of bile-complaints and fifteen kinds of phlegm-complaints'.- Chapter 14, verses 20-22.] Chaps. 16-19.-Methods of performing Vedic and Puranic pratah-samdhya with gayatri-japa and pranayama. (In Puranic samdhya, various kinds of nyasas and mudras are to be performed). Method of Pancayatana-puja, in which Siva, Siva, Ganapati, Surya and Visnu are to be worshipped. 714 Method of the special worship of Devi. (In such worship Devi is to be bathed with various things including juice of sugarcanes growing in Pundravardhana). Method of performance of Madhyahna-samdhya. Chapter 20.-Performance of brahma-yajna, tarpana, vaisvadeva, entertainment of guests, giving of food to cows, and so on. Performance of sayam-samdhya. 718 Chapter 15, verses 64-66. 714 Chapter 17, verses 35 ff.

THE SAKTA UPAPURANAS 327 Chapter 21.-Method of gayatri-purascarana, preceded by purification of one's own self and food (atma-suddhi and anna-suddhi) according to Tantric and Vedic processes. [In this chapter as well as in chap. 16 it is said that 'all twice-born people are neither Saivas nor Vaisnavas but are Saktas inasmuch as they worship Gayatri, the primordial energy (adi sakti) and the mother of the Vedas'. In verse 32, Kasipuri, Kedara, Mahakala, Nasika and Tryambaka are called the 'five lamps' (panca-dipah) on earth.] Chapter 22. Mention of the 'five great sacrifices' (panca mahayajna); and description of vaisvadeva-vidhi. Chapter 23. Penances (viz., Candrayana, Krcchra, Tapta-krcchra etc.) and other ways of removing sins caused by violation of sastric directions as regards food, cohabitation with the wife, etc. Chapter 24. Different methods of performance of santika and paustika homas for curing various kinds of diseases, attaining prosperity, and so on. Effects of repeating gayatri with the practice of various kinds of austerities. Skandha XII Chaps. 1-5.-Dissertation on gayatri.-Praise of gayatri; names of sages, metres, deities, Saktis and colours of the different syllables of the gayatri; names of mudras (viz., sammukha, samputa etc.) for the different syllables; gayatrikavaca; gayatri-dhyana; gayatri-hrdaya; gayatri-stava. (Gayatri has been regarded as Devi herself). Chapter 6.-One thousand and eight names of Gayatri. (All these names have been arranged alphabetically from to ksa ). Chapter 7.-Method of initiation to Devi-worship. (Though this method is full of Tantric elements, the mantra to be imparted to the disciple may be Vedic or Tantric according to circumstances). Chapter 8.-Glorification of Devi by repeating, with

328 STUDIES IN THE UPAPURANAS modifications, the story of 'Uma Haimavati' (as found in the Kena-upanisad). Identification of Devi with Gayatri; and the necessity and effect of Gayatri-upasana.715 Chapter 9.-Story of Gautama's curse on some sages to be irreverent to Devi and Siva, to be averse to Advaita philosophy, to go against Srauta and Smarta dharma, to worship deities other than Devi, to mark their bodies with 'tapta-mudra', and to turn Kapalikas, Bauddhas, Jainas, Vamacaras, Kaulikas, Pancaratras and other anti-Vedic sectaries. [This story runs as follows. Once there was a great famine, which caused a number of sages to seek Gautama's shelter. Gautama received these sages very cordially and accommodated them in his hermitage. He pleased Gayatri with worship and eulogy and received from her a 'purnapatra' which supplied him with all things necessary for their maintenance. At the end of the famine these sages left Gautama by creating a pretext through a magic cow. Being offended at their conduct Gautama cursed them in the abovementioned manner. He then worshipped Gayatri and returned to his hermitage. In the meantime the cursed sages forgot the Vedas and the gayatri. They appeased Gautama, and the latter told them that they would have to live in the Kumbhipaka hell up to the end of Krsna incarnation and then be born on earth. Consequently, the cursed sages lived in that hell and were then born on earth as Brahmins after Krsna had left it. These Brahmins had no regard for the Vedas or gayatri, and followed the views of the Pasandas. Some of them marked their limbs with 'tapta-mudra', some followed the practice of the Kamacaras, and some became Kapalikas, Kaulikas, Bauddhas or Jainas. Chaps. 10-12.-Detailed description of Manidvipa, the place of residence of Devi Bhuvanesvari, which is situated above all other regions. Chapter 13.-Initiation of king Janamejaya to DeviSee especially verses 88-89 and 91-92.

THE SAKTA UPAPURANAS 329 worship, and his performance of Devi-yajna, during which he caused Brahmins to read the Devi-bhagavata. Pariksit's passing to Manidvipa in consequence of Janamejaya's actions. Praise of the Devi-bhagavata as the best Purana and as the essence of all the Vedas and Puranas. Chapter 14.-Praise of the Devi-bhagavata, which is said to be the epitome of a much bigger work (of one lac of verses) based on a half-verse 716 uttered by Devi. According to the Devi-bhagavata, the Vaisnavas, Saivas, Sauras and Ganapatyas should study it for pleasing the Saktis of their respective gods, and the Vaidikas should do so for pleasing Gayatri. The above contents show clearly that the Devi-bhagavata is avowedly a Sakta work, and not Sivaite as Winternitz takes it to be. 717 It conceives of a central goddess called Devi Sribhuvanesvari, and describes her as follows: She is a maiden (kumari) having four hands and three eyes; she has a complexion as bright as crores of lightning-flashes (vidyut-koti-sama-prabha) and wears red clothes and a red garland (rakta-malyambara-dhara); she holds a noose (pasa) and a goad (ankusa) in two of her hands and assures boon and safety with the other two; and she lives in a region called Manidvipa, which is situated above all other regions such as Goloka, Brahma-loka, Siva-loka etc. 718 Following the doctrine of monism of the Vedanta 719 the Devi-bhagavata says that in her supreme state this Devi is 'nirguna', 'saccidananda-rupini' and 'niradhara' and is identical with Para Brahma and Paramatman, but in creation she takes to the gunas and divides herself into Purusa and Prakrti. It is 716 sarvam khalv idam evaham nanyad asti sanatanam-Dbh I. 15. 52 b. 717 Winternitz, History of Indian Literature, I, p. 555. 71ª Dbh III. 3. 37 ff.; VI. 8. 55 ff.; VII. 30. 2 ff.; VII. 31. 31 ff.; and so on. *1º Dbh III. 6.4- ekam evadvitiyam vai brahma nityam sanatanam / dvaita-bhavam punar yati kala utpatti-samjnake // See also Gautama's curse on the sages in Dbh XII. 9. 66- advaita-jnana-nisthayam santi-dantyadi-sadhane/ bhavatanunmukha yuyam sarvada brahmanadhamah //

330 STUDIES IN THE UPAPURANAS this Mula-prakrti who is Mahamaya and creates Visnu, Brahma and Rudra out of herself and enables them to perform their respective duties by furnishing them with her own Sattviki, Rajasi and Tamasi Saktis in the forms of Mahalaksmi, Sarasvati and Mahakali respectively. Nay, she is the mother of the whole universe and the Sakti of all. Nothing exists beyond her, and it is she who appears as Durga, Radha, Savitri, Gayatri, Ganga, Tulasi and others for accomplishing different objects. The Devi-bhagavata praises Devi as the highest deity, regards Devi-yajna as the best of all kinds of worship, and says that the Sauras, Saivas, Saktas, Ganapatyas and the devotees of other deities, who faithfully perform their own duties, attain the regions of their respective deities but are forced to be reborn in India, whereas the dispassionate and dutiful devotees of Devi go to Manidvipa never to return.720 It lays special stress on bhakti 721 as a means of realising Devi and takes jnana to be the same as bhakti in its highest state. 729 It holds that as soon as a devotee realises Devi, he attains jnana bereft of all sense of dualism.728 A study of the Devi-bhagavata shows that at the time of composition of this work the most prominent deities were Visnu, Siva, Surya, Ganesa and Devi, and their worshippers were divided into different classes following different ideas and practices, viz., Vaisnavas, Pancaratras, Sauras, Ganapatyas, Saivas, Pasupatas, Kapalikas, Lingadharins, Trisuladharins, Bhairavas, Vamacaras, Kaulakas, those who marked their bodies with 'tapta-mudra', and the followers of the system of the Vaikhanasas. 724 Though almost all these sectaries imbibed Sakta ideas more or less, 725 some of ** Dbh IX. 29. 33-36. 71 In Skandha IX, the Devi-bhagavata speaks of 'dasya-bhakti'. 7ªª Dbh VII. 37. 28-bhaktes tu ya para kastha saiva jnanam prakirtitam. 72ª Cf. Dbh VII. 37. 35-mama loke bhavej jnanam dvaita-bhava-vivarjitam. *** Dbh VII. 39. 26 b-30; XI. 1. 29-31; XII. 8. 3-4; XII. 9, verses 71-72, 75 and 95-96. (For the texts of these verses see footnote 727 below), 7 Dbh XII. 14. 21-24 avaisnavais caiva saivais ca ramoma-pritaye sada / saurais ca ganapatyais ca svesta-saktes ca tustaye ||

THE SAKTA UPAPURANAS 331 them followed the directions of the Vedas and the Smrtis, but the majority was guided by the Agamas (i.e. Tantras). Among the followers of the Agamas, again, there were some who did not recognise the superiority of Sakti, 726 while there were many others, especially the Kapalikas, Kaulakas, Bhairavas, Taptamudrankitas, and the widely spread Vamacaras, who had no regard for the Vedas and followed non-Vedic and anti-Vedic ideas and practices.727 Besides pathitavyam prayatnena navaratra-catustaye / vaidikair nija-gayatri-pritaye nityaso mune // pathitavyam prayatnena virodho natra kasyacit / upasana tu sarvesam sakti-yuktasti sarvada // tac-chakter eva tosartham pathitavyam sada dvijaih // Cf. also Dbh XI. 16. 17 tasmat sarve dvijah sakta na saiva na ca vaisnavah / adi-saktim upasante gayatrim veda-mataram // and Dbh XI. 21. 6 sarve sakta dvijah prokta na saiva na ca vaisnavah/ etc. 726 Dbh V. 19. 24-25- manye gunas tava bhuvi prathita-prabhavah kurvanti ye hi vimukhan nanu bhakti-bhavat | lokan sva-buddhi-racitair vividhagamais ca visnv-isa-bhaskara-ganesa-paran vidhaya // kurvanti ye tava padad vimukhan naragryan svoktagamair hari-hararcana-bhakti-yogaih / tesam na kupyasi dayarn kuruse'mbike tvam tan moha-mantra-nipunan prathayasy alam ca || 727 Dbh VII. 39. 26-30 anyani yani sastrani loke 'smin vividhani ca / sruti-smrti-viruddhani tamasany eva sarvasah || vamam kapalakam caiva kaulakam bhairavagamah / sivena mohanarthaya pranito nanya-hetukah // daksa-sapad bhrgoh sapad dadhicasya ca sapatah / dagdha ye brahmana-vara veda-marga-bahiskrtah // tesam uddharanarthaya sopana-kramatah sada / saivas ca vaisnavas caiva saurah saktas tathaiva ca / ganapatya agamas ca pranitah samkarena tu // Dbh XI. 1. 29-31- ye kusastrabhiyogena vartayantiha manavan / adhomukh-ordhvapadas te yasyanti narakarnavam // kamacarah pasupatas tatha vai linga-dharinah / tapta-mudrankita ye ca vaikhanasa-matanugah // te sarve nirayam yanti veda-marga-bahiskrtah / Dbh XII. 8. 3-4 drsyante vaisnavah kecid ganapatyas tathapare / kapalikas cina-marga-rata valkala-dharinah // digambaras tatha bauddhas carvaka evamadayah / drsyante bahavo loke veda-sraddha-vivarjitah //

332 STUDIES IN THE UPAPURANAS these, there were the Bauddhas (including the Cina-margaratas), Jainas (including the Digambaras) and Carvakas, who also did not recognise the authority of the Vedas. 728 Among all these sectaries, again, there was constant quarrel.729 They respected their own deities but decried those of others, and the result was that the Hindu society was divided into a large number of mutually quarrelling religious groups. So, the author of the Devi-bhagavata advocates the unity of all gods saying that Visnu, Krsna, Siva, Surya, Ganesa, Durga and others are not different and that those, who decry these gods and goddesses or differentiate between them, go to hell. 730 He does not try to dissuade people from respecting deities other than Devi but prescribes the worship of the six deities Ganesa, Dinesa (Surya), Vahni, Visnu, Siva and Siva at the beginning of all kinds of worship. 731 He even advises them to be initiated to the worship of any of the gods and goddesses they like.73% But being himself a staunch Sakta, he claims Dbh XII. 9. 93-96- bhuvi jata brahmanas ca sapa-dagdhah pura tu ye / samdhya-traya-vihinas ca gayatri-bhakti-varjitah // veda-bhakti-vihinas ca pasanda-mata-gaminah / agnihotr-adi-sat-karma-svadha-svaha-vivarjitah // mula-prakrtim avyaktam naiva jananti karhicit / tapta-mudr-amkitah kecit kamacara-ratah pare // kapalikah kaulikas ca bauddha jainas tatha pare / pandita api te sarve duracara-pravartakah || *** Dbh XII. 8. 3-4; XII. 9. 71-72 and 75; and XII. 9. 95-96. The Bauddhas and the Jainas have been denounced on several occasions (see Dbh I. 18. 46; V. 15. 12; VI. 7. 28; and so on); and in Dbh VII. 11. 42-45 it has been said that the Raksasas of the previous Yugas have been born as Brahmins in the Kali age, and that these Brahmins follow the faiths of the Pasandas, decry the Vedas, and serve Sudras. 7 Dbh VI. 18. 35-36 amad-bhakta vasudevasya nindaka bahavas tatha / visnu-bhaktas tu bahavo mama ninda-parayanah// bhavanti kala-bhedena kalau devi visesatah // (said by Siva). See also Dbh XI. 15. 37-39 which speak of persons denouncing Siva, Devi, Visnu, Surya and Ganesa. 73º Dbh III. 6. 53-56; VI. 18. 30-31 and 44-47; IX. 33.8-11; IX. 34. 32-33, 37 and 40; and so on. 781 Dbh IX. 11. 72 ff; 26. 47; 42. 3; 48. 120-121; and so on. 73 Cf. Dbh IX. 34. 83 vaisnavam ca tatha saivam saktam sauram ca ganapam / yo 'hamkaran na grhnati mantram so'diksitah smrtah // (An uninitiated person is said to visit hells).

THE SAKTA UPAPURANAS 333 that it is only Sakti-worship which is advocated by the Vedas 783 and that all twice-born people are Saktas and not Saivas or Vaisnavas, inasmuch as they worship Gayatri, the primordial energy and the mother of the Vedas.734 He tries to infuse his own ideas of Sakti into the members of different sects by adapting his work as far as practicable to the views of these sectaries. Hence we see that in some parts of the Devi-bhagavata Visnu is glorified as the highest deity, 735 and Siva is said to meditate on Visnu and sing his praise; 736 in some places Siva is described as greater than Visnu and Krsna; 737 in some portions, especially in Skandha IX, Krsna;7 Krsna has been regarded as Para Brahma, and Visnu as one of his parts; and in many places Savitri, Gayatri, Manasa, Mangala-candi, Ganga, Tulasi and other female deities have been pictured and praised as parts of Devi. As a matter of fact, the author of the Devi-bhagavata claims that this Purana should be constantly studied by the Vaisnavas and the Saivas for the pleasure of Rama and Uma respectively, by the Sauras and the Ganapatyas for the satisfaction of their own favourite Saktis, and by the Vaidikas for the pleasure of Gayatri, and that all these sectaries would not find in this Purana any statement that would go against their own views. 788 But in spite of his assigning each of the chief gods alternately to a position higher than that of the rest, he makes Devi the life and energy of all. Although a Sakta work, the Devi-bhagavata holds the Vedas in high esteem and tries its best to establish their authority among the people, especially among Brahmins. It calls itself 'veda-sammita' and claims to contain the essence of the Vedas (veda-sara). 739 It regards 'Sruti', 'Smrti' and 'Purana' as sources of dharma and looks upon the first 73ª Dbh XII. 8. 1- dvijatinam tu sarvesam sakty-upastih srutirita. See also Dbh XII. 8. 88-89, 91, and XII. 9. 98-99. 7* Dbh XI. 16. 17, and XI. 21. 6 (quoted in footnote 725 above). 735 Dbh III. 13. 36 b-37 and 39 b. 7 Dbh IX. 15. 28. 787 Dbh V. 1, verses 3, 20-21, 25 and 27. *** Dbh XII. 14. 21-24 a (quoted in footnote 725 above). *** Dbh I. I. 16; I. 2. 2; I. 16. 15; II. 12. 4; and so on.

334 STUDIES IN THE UPAPURANAS ... ... as the highest authority; but it does not totally ignore the Tantras. At one place Devi has been made to say: "That which is said by Sruti and Smrti, is called dharma; what is declared by other sastras, is called pseudo-dharma. The Veda has originated from my omniscient and omnipotent self; and due to complete absence of nescience in me the Veda is not unauthoritative. The Smrtis have come out by taking the meanings of Sruti, and it is for this reason that the Smrti-works of Manu and others are to be regarded as authorities. In some places [these authorities] hint, on certain occasions, at the meanings of Tantras and declare as dharma the statements of others, but those portions are not to be accepted by the Vaidikas. As the authors of other sastras have sprung from ignorance, their statement, being made defective by it, is not regarded as authoritative. Hence one, striving for final emancipation, should, for the sake of dharma, take to the Veda by all means. Those various other sastras, which [exist] on earth and go against Sruti and Smrti, are tamasa, pure and simple. The Agamic literatures of the Vamas, Kapalikas, Kaulakas and Bhairavas were written by Siva for deluding [people] and not for any other reason. For the deliverance of those best Brahmins who were burnt by the curses of Daksa, Bhrgu and Dadhica, and were caused to stray from the path of the Vedas, the Agamas of the Saivas, Vaisnavas, Sauras, Saktas and Ganapatyas were written as steps (sopana) by Samkara. In some places of these works there are some portions which do not go against the Vedas. By accepting these [portions] the Vaidikas do not incur sin. A twiceborn man is by no means entitled to do what is not supported by the Vedas; but one, who is not privileged to study the Vedas (vedadhikara-hinah), is qualified for performing such actions. Hence a Vaidika should zealously take to the Veda. Knolwedge, [accompanied] with dharma, reveals Para Brahma" 740 At another place of the Devi-bhagavata Narayana is found to declare: "Sruti and Smrti are regarded 74 Dbh VII. 39. 15-33.

THE SAKTA UPAPURANAS ... 335 as the two eyes, and Puranas as the heart. The prescriptions of these three only should be taken as dharma, and not what is found in other works. In case of disagreement among these three, Sruti should be deemed as authoritative. In the Puranas there are certain matters which, though derived from the Tantras, have been regarded as dharma, but one must not follow them [blindly]. If the Tantra does not go against the Veda, it is undoubtedly to be regarded as authoritative, but if it goes clearly against Sruti, it must not be taken as an authority. By all means, it is the Veda which is the authority with regard to the path of dharma. That, which does not contradict it, becomes authoritative, and not otherwise. In the realm of Yama there are hells for chastising one who, after forsaking the Veda-dharma, fares on the authority of other sastras. So, one should strenuously follow the dharma declared by the Veda. Every sastra, be it Smrti, Purana, Tantra or anything else, should be regarded as authoritative, in case it is based on the Veda, and never otherwise. Those, who direct people by means of bad scriptures, will plunge into the hell with their legs up and faces faces down. The Kamacaras, Pasupatas, Lingadharins, those who mark their limbs with hot seals (taptamudrankita), and the followers of the systems of the Vaikhanasas (vaikhanasa-matanuga)-all these people fare outside the pale of the Vedic dharma and go to hell. Hence one should always practise the faultless dharma declared by the Vedas."741 The Devi-bhagavata recognises both the Vedic and the Tantric initiation but says that a dutiful Vedic Brahmin should mutter only the Vedic mantra and not a 'laukika' one. 742 As regards the ashes meant for use by the Siva-worshippers, it says that the Vedic Saivas should prepare their own ashes and should not use those prepared according to the Tantric process. 743 It describes 741 Dbh XI. 1. 21-32 a. 74ª Dbh XI. 3. 12 b-13 a- brahmanah sruti-sampannah svadharma-niratah sada | sa vaidikam japen mantram laukikam na kadacana || *4* Dbh XI. 12. 10-12.

336 STUDIES IN THE UPAPURANAS both the Vedic and the Tantric method of worship 744 but says that the Vedic method should be followed by those having Vedic initiation, whereas the Tantric method is meant for persons initiated in the Tantric process. 745 These and similar other statements made in the Devi-bhagavata show that its author tried his level best to popularise the Vedas as authorities in all matters and to make the members of the Vedic fold immune from Tantric influence as far as possible. But he could not fully ingore the influence of the age in which he lived. The spread of Tantricism was so wide in his days and its hold on himself and the people so great that he did not hesitate to prescribe the 'yantra' (diagram) as a medium even in the Vedic method of worship,746 to furnish the mantras of different deities with Tantric bijas, and to glorify these bijas (especially the Vag-bija, Maya-bija and Kama-biija) with various stories. The Devi-bhagavata calls itself a 'Purana' in the body of the text and a 'Mahapurana' in the chapter-colophons, and claims to have 'five characteristics'. 747 In its own opinion, it is the best 'Purana' (puranottama), with which other Puranas do not in any way stand comparison. 748 It styles itself mostly as 'Bhagavata'749 or 'Srimad-bhagavata', 750 and once as 'Sati-purana'. 751 It is only in the chapter-colophons of especially the printed editions as well as in several places of its last two chapters that the name 'Devi-bhagavata' But except in only one Manuscript 752 nowhere does this occurs. 744 Dbh V. 34, and VII. 39-40. *** Dbh VII. 39. 4 b-5 avaidiki vaidikaih karya veda-diksa-samanvitaih / tantrokta-diksavadbhis tu tantriki samsrita bhavet // 740 Sec Dbh III. 26. 21; V. 34. 7-8; and VII. 39. 39. 747 Dbh I. 1. 16; I. 16. 32; II. 4. 68. 768 Dbh I. 2. 3 and 11; I. 3. 40; and so on. Dbh XII. 13. 25 b-26 a- so on. santy anyani puranani hari-rudra-mukhani ca / devibhagavatasyasya kalam narhanti sodasim // 7* Dbh I. 1, verses 16, 18, 21, 25; I. 2. 37; I. 15, verses 47, 49, 54; I. 16. 15; and 750 Dbh I. 2. 11; I. 3. 34 and 39; II. 4. 68; and so on. 751 Dbh I. 3. 41. 75 No. 115 of A 1881-82, preserved in the Government Manuscripts Library at the Bhandarkar Oriental Research Institute, Poona.

THE SAKTA UPAPURANAS work call itself 'Bhagavati-purana'. 337 As the Devi-bhagavata calls itself 'Bhagavata' or 'Srimadbhagavata', conforms to the definitions of the 'Bhagavata' contained in the Matsya and other Puranas, 753 includes its own name (Bhagavata) in its list of the eighteen principal By examining the chapter-colophons of this incomplete Manuscript S. N. Tadpatrikar comes to the following conclusion: "The Purana was originally called, fittingly, Sribhagavati-purana, and each of its parts was called 'amsa'. Then with the growing popularity of Srimad-bhagavata comes in the period of controversy, when the devotees of Devi at once went to the other extreme, and named this Purana Srimad-bhagavata Mahapurana with the name 'skandha' for its parts. The name was boldly asserted to be grammatically derived from 'bhagavati' as 'bhagavatya idam bhagavatam'. Then the two extremes mixed indiscriminately, and we come across all different sorts of adhyaya-colophons, as in the present fragment before us. And last comes the present order of things, where, to distinguish this Purana from its rival, the word 'devi' was added to the name Bhagavata and we have the adhyayacolophons, as we find them, in this last stage, in printed editions". (ABORI, XXIII, 1942, p. 562). This conclusion, though apparently attractive, is based more on 'imagination' than on facts. It should be rejected for the following reasons: (1) Not a single of the other Manuscripts of the Devibhagavata gives its name as 'Bhagavatipurana' either in the body of the text or in the chapter-colophons. (2) In his Bikaner Cat., p. 187, R. L. Mitra describes a Manuscript of the 'Bhagavati-purana' which is quite different from the Devi-bhagavata. (3) A large number of verses has been ascribed to the 'Bhagavati-purana' in Jimutavahana's Kalaviveka (pp. 320, 322, 381, 382, 511), Hemadri's Caturvarga-cintamani (I, pp. 667, 982; III. i, pp. 606, 678-9, 692, 704, 717, 728-9, 871; III. ii, pp. 313-4, 314, 316), Madhavacarya's Kala-nirnaya (pp. 311, 313), Gadadhara's Kalasara (pp. 103, 109-110, 465, 610), and Mitra-misra's Viramitrodaya (Ahnika-prakasa, p. 186); but not a single of these verses is found in the Devi-bhagavata, which is, therefore, quite different from the 'Bhagavati-purana'. (4) Even in the Manuscript (No. 115 of A 1881-82) utilised by Tadpatrikar for his conclusion, the name 'Bhagavati-purana' occurs only in a few chapter-colophons and not in the body of the text. (5) That the chapter-colophons of this Manuscript are not at all dependable for any conclusion, is shown by the fact that in the colophon of chap. 29 of its third Skandha, the name of the work is given as 'Devi-purana'. (6) The names 'Bhagavata' and 'Srimad-bhagavata' occur in a large number of verses of the Devi-bhagavata, and these names cannot be replaced conveniently with the name 'Bhagavati-purana' without effecting considerable changes in the verses containing these names. *** The 'Bhagavata' is defined in the different Puranas as follows :- Matsya-purana 53. 20-22 yatradhikrtya gayatrim varnyate dharma-vistarah / vrtrasura-vadhopetam tad bhagavatam ucyate // astadasa-sahasrani puranam tat pracaksate // (These lines are the same as Skanda-purana VII. i. 2.39-42). 22

338 STUDIES IN THE UPAPURANAS Puranas, and regards the Vaisnava 'Bhagavata' as one of the eighteen Upapuranas, the question naturally arises as to which of these two works is the real Bhagavata. There is a band of scholars, both European and Indian, who hold that the Devi-bhagavata is the real Bhagavata and that the Vaisnava Bhagavata is a spurious work written by Vopadeva, a contemporary of Hemadri.754 But this view is untenable for the following reasons:- (1) The Nibandha-writers are all in favour of the authenticity of the Bhagavata (i.e. Vaisnava Bhagavata). Many of them (such as Vallalasena, Madhvacarya, Hemadri, Agni-purana 272. 6-7- yatradhikrtya gayatrim kirtyate dharma-vistarah / vrtrasura-vadhopetam tad bhagavatam ucyate // astadasa-sahasrani Skanda-purana V. iii. 1. 37- .. navamam bhagavan-nama bhaga-dvaya-vibhusitam / tad astadasa-sahasram procyate grantha-samkhyaya || In his commentary on the Bhagavata-purana (I. 1.1) Sridhara Svamin gives, from a 'Pura- nantara', the following definition: grantho stadasa-sahasro dvadasa-skandha-sammitah / hayagriva-brahma-vidya yatra vrtra-vadhas tatha / gayatrya ca samarambhas tad vai bhagavatam viduh // According to these definitions, that Purana which begins with the gayatri, deals elaborately with dharma as well as with brahma-vidya, contains the stories of Hayagriva and the killing of the demon Vrtra, and consists of twelve Skandhas divided into two parts and of 18000 slokas, is to be known as the 'Bhagavata'. All these characteristics are found in the Devi-bhagavata, which begins with a Devigayatri, deals elaborately with dharma in most of the Skandhas and with brahma-vidya especially in Skandha XII, contains the story of Hayagriva in Skandha I (chap. 5) and that of the killing of Vrtra in Skandha VI (chapters 1-6), consists of twelve Skandhas divided into two parts of six Skandhas each, and professes to have 18000 verses. 754 Wilson, Vishnu Purana, I, Preface, pp. XLIV-LI; Colebrooke, Miscellaneous Essays, Volume I, p. 104; Burnouf, Bhagavata Purana, Preface, pp. LXIIff.; Ganganath Jha in Mm. Kuppuswami Sastri Commemoration Volume, pp. 1-2; and so on. At the beginning of his commentary on the Devi-bhagavata Saiva Nilakantha tries to prove that this Devi-bhagavata is the real Bhagavata-purana There is a polemic treatise, viz., Durjana-mukha-capetika of Kasinatha Bhatta, a Daksinacara Tantrik of Benares, which strongly supports the claim of the Devi-bhagavata to be the real Bhagavata. (For this treatise see Julius Eggeling, VI, pp. 1207-8, No. 3367; Haraprasad Shastri, V, pp. 771-2, No. 4111; H. I. Poleman, p. 63, Nos. 1385-86). See also the articles on the Devi-bhagavata in ABORI, XIV, 1932-33, pp. 241-9, and XXIII, 1942, pp. 559-62.

THE SAKTA UPAPURANAS 339 Govindananda, Raghunandana, Gopalabhatta, and others) quote verses from a 'Bhagavata' in their respective works; and most of these verses are found in the present Bhagavatap., but not a single occurs in the Devi-bhagavata. (2) None of the comparatively early Nibandha-writers is found to mention even the name of the Devi-bhagavata. Among the late Nibandhas even, we have found only one work which draws upon the Devi-bhagavata. (3) Although Devi-bhagavata IX. 29 deals with gifts, Vallalasena does not refer to or draw upon it, nor does he include its name among those of the spurious or rejected Puranas and Upapuranas. That Vallalasena knew the Vaisnava Bhagavata as the real Bhagavata, is shown by his statement, made in his Danasagara, that he did not draw upon the 'Bhagavata Purana' because it did not deal with the method of making gifts. 755 As a matter of fact, the present Vaisnava Bhagavata, unlike the Devi-bhagavata, contains no chapter on this topic. Vallalasena's recognition of the Vaisnava Bhagavata is further shown by the fact that he does not include the 'Bhagavata Purana' among those works which he rejected for imbibing Tantric elements. (We have already seen how greatly the Devi-bhagavata has been influenced by Tantricism). (4) The contents of the Bhagavata are more befitting a principal Purana than those of the Devi-bhagavata. (5) Alberuni mentions the 'Vaisnava' Bhagavata as one of the principal Puranas but does not betray his knowledge of the Devi-bhagavata. (6) The chapters on Bhagavata-mahatmya found in the Puranas such as the Padma (Uttara-khanda), Skanda (Visnu-khanda), etc. relate to the Vaisnava Bhagavata and not to any other work claiming to be the Bhagavata-purana (7) By way of describing the contents of the eighteen principal Puranas the Naradiya-purana gives, in chap. 96 of its 75* See Danasagara, p. 6 (verse 57)- bhagavatam ca puranam brahmandam caiva naradiyam ca dana-vidhi-sunyam etat trayam iha na nibaddham avadharya /|

340 STUDIES IN THE UPAPURANAS Purva-bhaga, the contents of a 'Srimad-bhagavata' which agree with those of our present Bhagavata-purana (8) In the Bhagavata-purana there is no mention of the Devibhagavata, nor is there any attempt to prove its superior position, but the Devi-bhagavata gives out its knowledge of the Vaisnava Bhagavata and thus acknowledges its own comparatively late origin by including this work among the Upapuranas obviously with a view to establishing its own claim to the position of a Mahapurana. Further, in the Bhagavata Suka is presented as given to complete renunciation of the world from his childhood. But the author of the Devi-bhagavata saw that an ideal character like Suka might encourage others, having much less indifference, to renounce the world and thus disturb the discipline in society. Hence he painted Suka in a quite different colour in the Devi-bhagavata. Here Suka, who is about to give up the world, goes to Janaka at the request of his father Vyasa. Janaka proves the benefits of himsa as practised in Vedic sacrifices and convinces him of the necessity of passing successively through all the stages of life before entering into the life of a samnyasin. Consequently, Suka returns to his father and becomes a householder. (9) The Bhagavata regards Krsna as Bhagavat himself and makes no mention of Radha. But the Devi-bhagavata, though recognising the greatness of Krsna, subordinates him to his Sakti Radha and thus tries to infuse Saktism into the followers of the Bhagavata religion. (10) By its inclusion of the Vaisnava Bhagavata among the Upapuranas and by its statement that the Puranas on Hari and Rudra do not, in any way, stand comparison with it, 75 the Devi-bhagavata clearly betrays its knowledge of the Bhagavata-purana (11) The Saktas are not unanimous about the identity of the 'Bhagavata' named in the lists of eighteen principal Puranas. Some of them say that it is the Kalika-purana which, on account of its treatment of the birth and exploits of 756 Dbh XII. 13. 25 b-26 a (cited in footnote 748 above).

THE SAKTA UPAPURANAS 341 Bhagavati, is called 'Bhagavata'; 757 some are inclined to regard the Devi-purana as the real Bhagavata; and some, again, are in favour of the Devi-bhagavata. Besides these, there is another work, named Bhagavati-purana, which also tries to be known as 'Srimad-bhagavata'.758 Hence there is little doubt about the fact that the Saktas, being jealous of the position and influence of the Bhagavata-purana, tried to substitute it by works of theirs. The above arguments are perhaps sufficient to show that the Devi-bhagavata cannot be regarded as the real Bhagavata. In point of age also it is much younger than its rival. We have seen elsewhere 759 that the Bhagavata-purana is a fairly early work. But the Devi-bhagavata cannot reasonably be assigned to an early date. It repeatedly names the Mahabharata 760 (mostly as 'Bharata'), bases some of its stories on those of this great epic, 761 and has a good number of verses from it.762 It also mentions the Dharmasastras of Manu and Yajnavalkya,763 and knows the names of rasis and week-days. It utilises the contents of the Markandeya-candi, 764 mentions that work under the title 757 See footnotes 515 and 523 above (under 'Kalika-purana'). 758 For a Manuscript of this work see R. L. Mitra, p. 187. In this Manuscript the Bhagavatipurana ends with the following verse: santy anyani puranani vistarani purani ca / srimad-bhagavatasyasya na tulyaniti me matih // (This verse is the same as Dbh III. 30.63. The Devi-bhagavata reads 'bahuni' for 'purani'.) 759 R. C. Hazra, Studies, pp. 52-57. *** Dbh I. 3.17; II. 11.61; II. 12.53; XI. 20.20 (bhasya-bharata-purvam ca mahabharata ity api). 761 For instance, the story of Suka's birth and meeting with Janaka in Dbh I. 14 ff. is based on Mahabharata, Santi-parvan, chapters 324-7, from which the Devi-bhagavata has taken a few lines. 763 For instance, Dbh I. 14.5, 6 b (first half), 7 a (second half), 7 b, 9 b, etc.=Mahabharata XII. 324.6, 7 a (first half), 7 b (second half), 8 a, 10 b, etc.; Dbh VII. 2. 43 b-44, 45 b, 48 b, 52 b (first half), 54 b, 56 a, 58 b (first half)=Mahabharata III. 122. 3-4 a, 5 b, 7 b, 12 b (first half), 13 b, 14 a, 15 a (first half); Dbh VII. 3.1 b (first half), 9 a (first half), 10 b, etc.=Mahabharata III. 122. 19 a (first half), 22 a (first half), 23 a, etc.; and so on. *** Dbh I. 4.16; IV. 21.10 and 12. 74 Dbh V, chapters 21-35 are undoubtedly based on the Markandeya-candi. At the end of chap. 35 Suta says: 'iti vah kathitah sarah purananam munisvarah', thus referring to the Markandeya-purana

342 STUDIES IN THE UPAPURANAS 'Saptasati-stotra', 765 and has, in its story of king Hariscandra as given in Skandha VII, chapters 18-27, a good number of verses from the relevant chapters of the Markandeya-purana It gives the names of Visnu's ten incarnations including the Buddha,766 and speaks of the Hunas as living on the banks of the Ganges. 767 It praises the worship of the 'five deities' (panca-deva), 768 includes 'pancayatana-puja' (i.e. the worship of the five deities-Visnu, Surya, Ganapati, Siva and Siva) among the daily duties of the twice-born people," speaks of 'nine' Rasas including 'Santi-rasa', 770 and knows the ten Mahavidyas.71 By its mention of 'people following the Cina-marga³ and of 'the place of Nilasarasvati in Cina' as 'widely known', 772 it indicates that Tantric Buddhism had spread into China much earlier than the date of its compoDbh IX. 50.86-tatah saptasati-stotram devya agre tu sampathet. 768 Dbh X. 5. 4-15. 767 Dbh IV. 8. 31-32. 768 Dbh IX. 36. 10 and 14. 789 Dbh XI. 17. 35- pancayatana-pujam ca tatah kuryat samahitah / sivam sivam ganapatim suryam visnum tatharcayet // The custom of Pancayatana-puja is not of very early origin. For information about this worship see J. N. Farquhar of the Religious Literature of India, pp. 179-180. 770 Dbh V. 24.7- srngarah sarvatha sarvaih pranibhih paraya muda / sevaniyo buddhimadbhir navanam uttamo yatah // Dbh V. 27. 56-57 a- rasanam ca navanam vai dvav eva mukhyatam gatau / srngarakah santi-raso vidvaj-jana-sabhasu ca || tayoh srngara evadau nrpa-bhave pratisthitah / Dbh V. 27. 60 b-61 aasamsara-rasajnas te vancita vancana-paraih / madhuralapa-nipunai ratah santi-rase hi te // For the recognition of the Quietistic (santa) as the ninth Rasa, see S. K. De, History of Sanskrit Poetics, II, pp. 346 ff. The stage-direction 'sa-nirvedam', used with respect to Jimutavahana in Nagananda, Act I (verse 1) tends to show that Harsavardhana wanted to make Santa (which has 'nirveda' as its 'sthayi-bhava') the predominant sentiment in his drama. 771 Dbh IV. 15. 12. The Benares edition wrongly reads 'mahabindu'- for 'mahavidya-'. 77ª Dbh XII. 8. 3 (cited in footnote 727 above). Dbh VII. 38. 13-tatha nila-sarasvatyah sthanam cinesu visrutam,

THE SAKTA UPAPURANAS 343 sition. The way in which the Mlecchas 778 and the Yavanas 774 have been mentioned repeatedly in the Devi-bhagavata, tends to show that the author of this Purana was quite familiar with the spread of the Muhammadans in India. Devi-bhagavata VII. 39 is clearly based on Kurma-purana I. 12, from which it has borrowed a few lines 775 and which cannot be dated earlier than 800 A.D. Almost all the chapters of Skandha IX of the Devi-bhagavata have been taken from the Prakrti-khannda of the present Brahma-vaivarta-purana," which is a work of Bengal and which, in its present form, cannot be dated earlier than the tenth century A.D."77 Hence the upper limit of the date of the Devi-bhagavata can by no means be placed earlier than 950 A.D. 77* Dbh IV. 8. 31 (Mlecchas as living on the banks of the Ganges); IX. 8. 24 (people as following Mlecchacara and studying Mleccha-sastra during the Kali age); IX. 8. 52-53 (all becoming Mlecchas-sarvam mlecchamayam); IX. 33. 104 (a Brahmin, who serves Mlecchas, is condemned to hell-mleccha-sevi masi-jivi yo vipro bharate bhuvi/ vaset masikunde ... II). For mention of Mlecchas see also Dbh IX. 33. 64; 34. 20; and 35. 42. 774 Dbh IX. 33. 45 (yavanim yonim) and 72 (jatis ca yavani). 775 Dbh VII. 39, verses 7 a, 8 a, 9 b, 10 a, 11 a, 13, 14 a, 15 a, and 26 b-27 a=Kurma-purana I. 12, verses 244 a, 244 b, 245, 246 a, 248 b, 249, 251 b and 257. 776 The chapters common to the Devi-bhagavata and the Brahma-vaivarta-purana II (Prakrti-khanda) are as follows:- Devi-bhagavata Brahma-vaivarta-purana IX. 1-5 Devi-bhagavata IX. 33-34 Brahma-vaivarta-purana II. 30. II. 1-5 respectively. 6-7 = " 6. 35-39 = " " " " 8-10 - " ,, 7-9 respectively. 40 = " " 11-12 " " 10 (except verses 40 b- 57). " 13-17 - " 11-15 respectively. 18-19 - 16. " " " 20-32 - " 17-29 respectively. 31-35 respectively. 36 (except verses 60 b- 179) and 37 (except verse 1). 38-43 respectively. 41-46 " 47 44-45. " " 48-49 - " " 46-47 respectively. The Devi-bhagavata omits or changes those verses of the Brahma-vaivarta-purana in which the Vaisnavas have been praised. For instance, Brahmavaivarta-purana II. 10. 40 b-57 (on the praise of Vaisnavas) do not occur in the Devi-bhagavata; for 'krsnasya paramatmanah' of Brahmavaivarta-purana II. 7. 77, Dbh IX. 8. 75 a reads 'sridevyah procyate mune'; for 'harer nimesa-matrena' of Brahmavaivarta-purana II. 8. 1, Dbh IX. 9. 1 reads 'devya nimesa-matrena'; for 'vaisnavaya' of Brahmavaivarta-purana II. 16.97, Dbh IX. 18.85 reads 'sadhave'; for the line 'nivasanti hi goloke vaikunthe va harch pade' occurring in Brahmavaivarta-purana II. 27.53 b, Dbh IX. 30.53 b reads 'nivasanti mani-dvipe sridevyah parame pade'; and so on. On the other hand, the Devi-bhagavata adds here and there a few verses (mainly on the praise of Devi) which have not been taken from the Brahma-vaivarta-purana For instance, Dbh IX. 29.34 and IX. 33.8-11 do not occur in the Brahma-vaivarta. *** R. C. Hazra, Studies, pp. 166-7.

344 STUDIES IN THE UPAPURANAS Again, a Manuscript of the Devi-bhagavata is dated Samvat 1848.778 Saiva Nilakantha,79 a disciple of one Sridhara who was different from Sridhara-svamin, the famous commentator of the Bhagavata-purana, wrote his well-known commentary Tilaka on the Devi-bhagavata not earlier than the middle of the eighteenth century A.D., and this commentary has been printed in the Bombay and Bengal editions of this work. The Sivarcana-dipika, which was written later than the first half of the seventeenth century A.D., draws upon the Devi-bhagavata. 780 Going to prove the authenticity of the Bhagavata-purana in the introductory portion of his commentary on the same, Sridhara-svamin makes a remark which tends to indicate that in his days attempts had already begun to be made to estabilsh the reputation of the Devibhagavata as the real Bhagavata-purana 781 In his commentary on the Dharma-samhita of the Siva-purana, Gangadhara quotes 778 See footnote 650 (xi) above. 779 In his introduction to his commentary Tilaka Nilakantha informs us that he had the surname 'Saiva' (saivopanamaka), that he was born in a family of Saivas (saivakulotpanna), and that both his father Ranganatha and mother Laksmi were staunch followers of Agamic Saivism (desikottama). He names Kasinatha and Sridhara among his teachers (guru) and says that he was induced by one Ratnaji to write the Tilaka on the Devi-bhagavata which was going without a commentary (vyakhyana-rahita). Saiva Nilakantha's mention of Sridhara as one of his teachers has led Farquhar to take this Sridhara to be the same as Sridhara-svamin, the famous commentator of the Bhagavata-purana (see J. N. Farquhar, p. 359.) But the identification is perfectly wrong. Sridhara-svamin flourished between 1350 and 1450 A.D. (see ABORI, XXX, 1949, pp. 277-283; J. N. Farquhar, pp. 231, 269, 297, etc.; S. K. De, Vaisnava Faith and Movement, p. 13; ABORI, XIV, 1932-33, p. 168; and so on), whereas Saiva Nilakantha, who names Madhusudana Sarasvati (circa 1565-1672 A.D.-see ABORI, XXX, 1949, pp. 326-331) as the author of the Sarva-sastrartha-samgraha and Nagoji-bhatta (1700- 1750 A.D.) as a Dharmasastra-writer (see Tilaka, p. 1 b), cannot be placed earlier than 1750 A.D. Our Saiva Nilakantha must be distinguished from Nilakantha, the famous commentator of the Mahabharata. The latter was born of Govinda Suri and Phullambika and was a Brahmin scholar of Maharastra. He wrote his commentary on the Mahabharata at Benares in the last quarter of the seventeenth century A.D.-See Mahabharata (ed. Vikrama Samvat Sukthankar, Poona), Adi-parvan, Prolegomena, p. LXV, and P. K. Gode's Studies in Indian Literary History, Volume II, pp. 476-498; also Printz, "Bhasa-worter, in Nilakantha's Bharata-bhava-dipa",Einleitung, KZ. 44. 77 ff. 780 Asiatic Society of Bengal (Calcutta) Manuscript No. 2187, fol. 14 a.-See Haraprasad Shastri, III, No. 2853, p. 866. 781 See Sridhara-svamin's commentary on Bhagavata-purana I. 1. 1. It is to be noted that the Devi-bhagavata begins with a Gayatri, contains the stories of the killing of Hayagriva, Vrtra and others, deals elaborately with Dharma, and consists of 12 Skandhas and 18000 verses,

THE SAKTA UPAPURANAS 345 from 'Padma-purana, chap. 19' a line (also quoted in Saiva Nilakantha's commentary Tilaka on the Devi-bhagavata) which includes the Devi-bhagavata among the Upapuranas. 782 The name of the Devi-bhagavata occurs in the verse 'devi-bhagavatam nityam pathed bhaktya samahitah / navaratre visesena sridevi-pritaye muda // which was derived by Saiva Nilakantha from Mahesa Thakkura's Durga-pradipa in which this verse was ascribed to the Devi-yamala. 783 These show that the Devi-bhagavata must have preceded Sridhara-svamin and others by a few centuries. Hence it cannot be dated later than 1200 A.D. Although the Devi-yamala has been mentioned by Abhinavagupta in his Tantraloka 783 a and is thus a fairly early work, we cannot push the lower limit of the date of the Devibhagavata much farther up, because, in the absence of any Manuscript of the Devi-yamala, we are not sure that the said verse really belonged to this work. On the other hand, it is much more probable that, like the line 'saivam adipuranam ca devi-bhagavatam tatha' (which has been ascribed to the Padma-purana by Gangadhara and Saiva Nilakantha but is not found in the present text of that work) and many others (including those mentioned in connection with Durga-puja towards the beginning of this Chapter), the above verse was The facts that the Bhagavata-purana begins with a verse which can hardly be called a Gayatri and that it contains no mention of the Sarasvata Kalpa, must be due to the changes made in the original text of this work in course of time. 78 Haraprasad Shastri, V, No. 3550, p. 289- ..........kim tv asyopapuranatvam eva padme ekonavimse 'dhyaye upapuranesu 'saivam adipuranam ca devi-bhagavatam tatha' iti parigananad iti cen na /.... / (See also Saiva Nilakantha's commentary Tilaka, p. 1 b- tatha padme bhagavata-mahatmye ekonavimse 'dhyaye upapuranesu 'saivam adipuranam ca devi-bhagavatam tatha' iti / The line 'saivam adipuranam ca etc.' does not occur in the chapters on Bhagavatamahatmya in the Uttara-khanda of the Padma-purana). 783 See Tilaka, p. 3 b- tatha-'devi-bhagavatam nityam pathed bhaktya samahitah / navaratre visesena sridevi-pritaye muda //' iti mahesa-thakkura-krta-durgapradipa-dhrta-deviyamala-vacanena / 78 Ahnika III, p. 82 (verse 70), and Ahnika VIII, pp. 12 (verse 16) and 149 (verse 212).

346 STUDIES IN THE UPAPURANAS only a later creation made with a definite purpose. The lines 'puranam bhagavatam daurgam nandi-proktam tathaiva ca' and 'saivam bhagavatam daurgam bhavisyottaram eva ca', ascribed by Saiva Nilakantha to the 'Garuda Tattva-rahasya' and the 'Padma' Purana respectively, 784 may be taken to mean the earlier Kalika-purana or the Bhagavati-purana, which, as we have already seen, was looked upon by some as the real Bhagavata. The value of these lines as well as the verses quoted by Saiva Nilakantha from the Aditya-purana, Siva-purana (Uma-samhita), etc. 785 dwindles to nothing when we find that the Devi-bhagavata itself mentions the Vaisnava Bhagavata and includes it among the Upapuranas, thus presupposing this work and giving itself out as its younger rival. From what has been said above it is highly probable that the Devi-bhagavata was compiled in the eleventh or twelfth iti/ 784 See Tilaka, p. lb- ,uktam tatha garude tattva-rahasye dvitiyamse dharma-kande prathamadhyaye 'puranam bhagavatam daurgam nandi-proktam tathaiva ca / pasupatyam rainukam ca bhairavam ca tathaiva ca //' | tatha padme sakuna-pariksayam .... varaham brahmavaivartam sakunesu prasasyate / saivam bhagavatam daurgam bhavisyottaram eva ca // iti / The last verse (varaham brahmavaivartam etc.) is the same as Padma-purana (Patalakhanda )100.53. 78# These verses are the following : (1) aditya-purane raktasura-vadha-prastave iti vacanam / iti pathitam/ 'ya jaghne mahisam daityam kruram vrtrasuram tatha / sadya raktasuram hatva svarajyam te pradasyati //' | anantaram ca tatraiva purana-dana-prastave 'dadati surya-bhaktaya yas tu bhagavatam dvijah / sarva-papa-vinirmuktah sarva-vyadhi-vivarjitah / jived varna-satam sagram ante vaivasvatam padam //" (2) kim ca siva-purane uma-samhitayam 'brahmana samstuta seyam madhu-kaitabha-nasane / mahavidya jagad-dhatri sarva-vidy-adhidevata / dvadasyam phalgunasyaiva suklayam samabhun nrpa //' iti vacanat phalguna-sukla-dvadasyam devya udbhavas tad-dine eva sarasvata-kalpodbhavah, tad uktam hemadrau kalpa-sraddha-prakarane nagara-khande 'sarasvatas tu dvadasyam suklayam phalgunasya ca' iti / And so on.

THE SAKTA UPAPURANAS 347 century A.D. Farquhar takes this Purana to belong to the period ranging from 900 to 1350 A.D.786 This date of compilation of this work is fully supported by its Tantric elements as well as by the non-utilisation of its contents by the commentators and Nibandha-writers. T. N. Ramachandran places the date of the Devibhagavata 'not later than the 6 th century A.D. '787 by taking the story of Nara-Narayana's penance, as given in 'Devibhagavata, Skandha IV, adhyayas 5-10',788 to be the basis of the scenes of penance of these two sages in the eastern niche of the Gupta temple of Deogarh in the Jhansi district. As the relief is of considerable antiquity, being dated 'about 600 A.D.' by Coomaraswamy 789 and in 'the second half of the 5 th century A.D.' by Smith 700 and Codrington,791 and as an unduly early date for the Devi-bhagavata means not only the same for the state of religion and society reflected in it but also a better claim of this work to the status of a genuine Mahapurana than that of the Vaisnava Bhagavata, which some scholars are inclined to date not earlier than the 8 th century A.D.,792 it is necessary to compare the story of the Devi-bhagavata with the said relief a little more carefully to see whether this story can be taken as the basis of the relief and whether the date of compilation of the Devi-bhagavata can thus be pushed up to such an early period. 78* J. N. Farquhar, p. 269. 787 See Indian Historical Quarterly (Calcutta), XXVII, 1951, pp. 191-6. 788 As a matter of fact, the story of Nara-Narayana's creation of Urvasi is narrated in Dbh IV. 5-6, 7 (verses 1-16), and 17, the intervening verses and chapters being given to other matters (such as the story of Nara-Narayana's fight with Prahlada) which were introduced by way of exemplifying the bad effects of ahamkara (pride). 7** A. K. Coomaraswamy, History of Indian and Indonesian Art, p. 80. 750 Vincent Smith, History of Fine Art in India and Ceylon, 1930, p. 12. 791 K. de B. Codrington, Ancient India from the Earliest Times to the Guptas with Notes on the Architecture and Sculpture of the Mediaeval Period, 1926, p. 61. 79ª See C. V. Vaidya in JBBRAS, 1925, pp. 144 ff.; Bhandarkar, Vaisnavism etc., p. 49; F. E. Pargiter, Ancient Indian Historical Tradition, p. 80; J. N. Farquhar, pp. 229 ff.; M. Winternitz, History of Indian Literature, I, p. 556; Durgashankar Shastri in Bharatiya Vidya, II, pp. 129-139; J. N. Banerjea in Indian Historical Quarterly (Calcutta), XXVI, 1950, pp. 138-143. Wilson, Macdonell, Colebrooke and Burnouf date the Bhagavata-purana in the 13 th century A.D,

348 STUDIES IN THE UPAPURANAS In order to explain some of the figures in the said relief Ramachandran gives a short summary of the Nara-Narayana story of the Devi-bhagavata, but as his summary suffers from omission of facts and unwarranted stretch of imagination, we briefly narrate the story below with all its notable points. This story, as given in Devi-bhagavata IV. 5-7 and 17, is as follows: Brahma's son Dharma was born from his father's heart. Dharma married Daksa's daughters and had four sons named Hari, Krsna, Nara and Narayana. Of these, the first two took to Yoga practices and the last two, who are said to be parts of Visnu, went to Vadarikasrama in the Praleyadri (Himalayas) and practised severe austerities there on the bank of the Ganga for full one thousand years. The thousand-eyed Sakra got frightened at their activities. He came down to the Gandhamadana mountain by riding his elephant and tried to allure the two sages by offering to grant the best boon to them. As the latter could not be moved from their meditation, Sakra took to his magic power (mohini maya) and created wolves, lions and tigers and then rain, wind and fire for terrifying them. Finding that none of his attempts proved effective to the sages who were meditating on Adi-sakti Mahavidya as well as on the Vag-bija, Kamabija and Maya-bija, Sakra (also called Indra) returned to heaven and sent Kama (Cupid) with Rati, Vasanta (Spring), and the Apsarases such as Rambha and Tilottama to divert the sages (-chap. 5). Vasanta first made his appearance in the mountain, with the result that Amra, Vakula, Tilaka, Kimsuka, Madhuka and other trees and creepers were in full bloom, cuckoos gave out their sweet notes from treetops, the gentle southern breeze began to blow, and all creatures were smitten with passionate love for their beloved. Next, Kama, with Rati and his five arrows fully prepared, took his abode in Vadarikasrama, and Rambha, Tilottama and other Apsarases began to sing sweet songs. The sudden appearance of the spring season in all its splendour did not fail to attract the notice of the sages, but the latter, though astonished, could easily discover the machination of Indra

THE SAKTA UPAPURANAS 349 behind all these unexpected happenings. As soon as the sages looked at the well-dressed nymphs, who were 8050 in number, 793 the latter bowed down to them, stood in their front, and sang love-exciting songs. The sages, however, were not moved. Narayana calmly received the nymphs as guests. In order to show the power of his penance he struck his thigh with his palm and created a perfectly beautiful female who was called Urvasi due to her birth from Narayana's thigh (uru) and was looked upon with wonder by the nymphs sent by Sakra. Next, for service of these nymphs Narayana brought into being the same number of extremely beautiful females, who put the celestial nymphs to confusion. Being struck with wonder to see the power of penance the celestial nymphs eulogised the sages, admitting their own folly and giving out that they had come there not to serve them but to accomplish the work of Satakratu. The sages were pleased at their eulogy. They asked the nymphs to return to heaven, taking Urvasi as a present from them to Maghavat (Indra). But the nymphs refused to go to heaven and wanted to have Narayana as their husband. They earnestly requested Narayana to send Urvasi and the other females created by him to heaven and to allow 1650 of them to remain there to serve him and his brother. But Narayana did not like to spoil his fame and austerities by giving indulgence to sexual passion (-chap. 6). He refused to have them as wives and intended to ward them off by taking to anger. Being, however, prevented by Nara from doing so (-chap. 7), Narayana attained tranquillity of mind, explained the impossibility of what they wanted from him, and assured them that he would become their husband in the 28 th Dvapara when he would be born again for the accomplishment of the work of gods and the nymphs would be born as daughters of different kings. Feeling relieved at the words of Narayana the nymphs returned to heaven and informed Indra of the whole situation. Indra was highly pleased with the sage and praised him at the sight of Urvasi (-chap. 17). ™ª Dbh IV. 6.28.

350 STUDIES IN THE UPAPURANAS In the summary of the story of Nara-Narayana given above, the following points are to be specially noted: (i) In his second attempt to divert the sages by terrorising them Sakra is said to have created wolves, lions and tigers by means of his magic power, 794 there being no mention of deer anywhere in the whole story. (ii) There is nothing in the Devi-bhagavata which may indicate that the wild beasts created by Sakra were 'subdued' by the sages. (iii) Cuckoos are said to have given out sweet notes from tree-tops with the appearance of Vasanta in the Gandhamadana mountain. (iv) Kama is said to have taken his position in Vadarikasrama with Rati and his five arrows, there being no mention of Kama's bow. (v) Nymphs, and no Gandharvas, are said to have been sent with Kama to divert the sages. (vi) Narayana is said to have created not only Urvasi but also a large number of beautiful females for attending upon the celestial nymphs sent by Sakra. (vii) The nymphs from heaven, and not Urvasi, are said to have eulogised the sages, and there is nothing in the whole story to indicate that Urvasi bowed down or in any way paid respect to the sages before leaving for heaven. (viii) There is no mention of the presence either of any sages (other than Nara and Narayana) or of Brahma and other gods and goddesses in the hermitage. The said Deogarh relief, on the other hand, has the following peculiarities: (i-ii) It contains the figure of a single lion crouching indifferently with its front legs crossed in a pose of non- 7** The relevant verses of the Devi-bhagavata are the following: tato vai mohinim mayam cakara bhayadam vrsah // vrkan sirhams ca vyaghrams ca samutpady-abibhisayat / varsam vatam tatha vahnim samutpadya punah punah // bhisayamasa tau sakro mayam krtva vimohinim / Devi-bhagavata IV. 5.25 b-27 a. 785 It is to be noted that the face of the lion is turned away from the deer and his eyes are closed.

THE SAKTA UPAPURANAS 351 violence and also those of three deer lying at ease with an air of complete safety and tameness very near to the lion, to which they form a very favourite food. The presence of these two kinds of animals very near to each other without the least expression of violence in the one or fear in the others, clearly gives out the spirit of Ahimsa (non-violence) prevailing all around the two sages. It cannot be taken to indicate the submission of ferocious beasts sent by Sakra, because in that case the presence of a single ferocious beast (viz., lion) and three timid and innocent animals (viz., deer) lying unconcerned near it, cannot be explained satisfactorily. (iii) There is no figure of any bird in the relief. (iv) The male and female figures hovering to the right of Narayana (the four-handed sage) must be those of Kama and Rati. But Kama has in his hand the stringless rod of the flowery bow (which indicates his absolute powerlessness), whereas according to the Devi-bhagavata Kama appeared in Vadarikasrama with Rati and his five arrows. (v) Of the two human figures hovering to the left of Nara (the two-handed sage) the male one is rather obscure and may be that of Vasanta. It is more probable that this male figure is that of a Gandharva carrying some musical instrument (Vasanta being represented in the relief by vernal beauty noticeable in the trees); and the female one, reclining beside him and showing signs of utter helplessness and disappointment, must be that of a celestial nymph who not only failed to tempt the sages but was discomfited by Urvasi's matchless beauty. These two seem to have been meant for representing the multitude of Gandharvas and Apsarases who came from heaven to divert the sages. (vi) The female figure hovering between the two sages must be that of Urvasi, but beside her there are no figures of any other females who might represent those created by Narayana for attending upon the celestial nymphs sent by Indra. (vii) It is Urvasi (and not the celestial nymphs, as said in the Devi-bhagavata story) who pays respect to Narayana with folded palms.

352 STUDIES IN THE UPAPURANAS (viii) The two human figures standing behind Nara and Narayana are undoubtedly those of two sages meant for representing the large number of sages who used to come to Vadarikasrama to visit Nara and Narayana. From the above-mentioned peculiarities of the NaraNarayana story of the Devi-bhagavata on the one hand and the Deogarh relief on the other, it will be evident that the story has more points of difference from the relief than those of agreement with it. So, it can never be taken to be the source of the relief. As a matter of fact, this story comes from a very late period and is a definitely later version, with certain striking innovations and mention of Adi-sakti and Tantric Bijas, than that found in Vamana-purana, chapters 6-7, with which the Devi-bhagavata has a good number of verses in common. As the present Vamana-purana cannot be dated earlier than 700 A.D., the Devi-bhagavata must have been written later than at least 750 A.D. It is difficult to say at present what exactly formed the basis of the Deogarh relief of Nara-Narayana. The story of the Vamana-purana to which we have already referred, does not mention any wild animals or sages (other than Nara and Narayana) being present in the hermitage, nor does it say that Kandarpa (Cupid) was accompanied by Rati or that Rambha, whom Satakratu sent with Kandarpa and Madhava (Spring) to disturb Nara and Narayana, had with her any other Apsaras or Gandharva. There is also no mention of Urvasi's paying respect to her creator before leaving for heaven. A story of Nara-Narayana is also found in the Skanda-purana, Reva-khanda, chapters 192-193. Although this story mentions 'lions, tigers and other wild beasts as leaving off their ferocity and moving about in the mountain with deer'796 it contains a number of other peculiarities which go definitely against its being the source of the relief. Accounts of the penance of Nara and Narayana as occurring in the Mahabharata, Visnudharmottara, and some 796 simha-vyaghradayah saumyas ceruh saha mrgair girau/. 192. 15 a. .

THE SAKTA UPAPURANAS 353 other works, do not meet all the points in the relief. So, it is probable that the sculptor of the relief used some early Puranic or epic story of Nara-Narayana, which is now lost to us; or he derived his ideas from various sources then available to him, one of these sources being the Mahabharata. As regards the provenance of the Devi-bhagavata, there are several indications which appear to connect this work with Bengal. These are as follows: 23 (1) The Devi-bhagavata contains a number of words and expressions which are clearly based on their parallels in Bengali, viz., (a) some un-Sanskritic idioms such as -- '...dusanam kasya diyate'-Dbh I.17.24 (-cf. the colloquial Bengali expression- 'a ata faa' - 'whom shall I blame?'-note the use of the sixth case-ending in 'kara '), '...te sphotayisyami murdhanam'-Dbh IV.9.18 (-cf. Bengali- 'are men Greta' - 'I shall break your head'), mar "... tam vasam kuru'-Dbh IV.12.21 (-cf. Bengali - 'taka vasa kara ' - ' win over him'), 'naham grham karisyami'-Dbh I.15.1 (-cf. Bengali -'unfa are sea m'-'I shall not marry,' or 'I shall not become a house-holder'), 'mana-curnam karisyami tava...'-Dbh IX.29.30 (-cf. Bengali 'giure una goi afza' -'I shall crush your pride'); me (b) the word 'nikata' used generally with the seventh case-ending in the sense of 'to' or 'near' jatau pramuditau kamam nikate gamanaya ca -Dbh III.4.4. (cf. Bengali 'fane nua sfeare ........'), yaksasya nikate gatva prastavyam kas tvam ity api -Dbh XII.8.23 (cf. Bengali- 'qaz fane arguT.. .'); (c) the word 'na' (meaning 'not') used with the root 'kr' in the sense of refusing- ... katham karomi na-karam...-Dbh VII.20.3 (cf. the colloquial Bengali expression" afe dua afem"-"how can I refuse?");

354 STUDIES IN THE UPAPURANAS (d) the word 'ai' (meaning 'yonder' or 'there') used in shouting out of fearai ai iti bhayartena drstva vyaghradikam vane -Dbh III. 9. 43; (e) the word 'he' used in place of 'bhoh'he nirlajje he sakame svami-garvam karosi kim -Dbh IX. 6. 29, dattah samucitah sapo mahyam mattaya he prabho -Dbh IX. 40. 45; (f) the word 'svikara' used in the sense of 'consent' or 'promise'brahmano vacanam srutva jnaneso jnaninam varah / gamga-toyam kare krtva svikaram ca cakara sah // ... veda-saram karisyami pratijna-palanaya ca // _Dbh IX. 12. 72-74, brahmano vacanam srutva svicakara ca sasmita -Dbh IX. 13.119, tulasim svakare krtva svikaram yo na raksati -Dbh IX. 24.26, salagrama-silam dhrtva svikaram yo na palayet -Dbh IX. 24. 90, raja cakara svikaram pujartham ca priyavratah -Dbh IX. 46. 42; (g) the words 'prathame' and 'pare* (with the seventh case-ending) in the sense of 'at first' and 'afterwards' respectivelykena va pujita loke prathame kais ca va pare -Dbh IX. 26.2, brahmana veda-janani prathame pujita mune -Dbh IX. 26.3, prathame pujita sa ca samkarena paratpara -Dbh IX. 47. 7, prathame pujita devi sivena -Dbh IX. 47.33, prathame pujita sa ca krsnena -Dbh IX. 48. 22; (h) peculiar ungrammatical compounds still used in Bengal-

THE SAKTA UPAPURANAS 355 sa ca bhumistha-kalena jnanayukta babhuva ha- Dbh IX. 16. 4 (the Benares ed. wrongly reads 'bhuyistha-'), veda-dhvanim cakara sa jata-matrena kanyaka- Dbh IX. 16.5, jata-matrena susnata jagama tapase vanamDbh IX. 16. 6, vipro daivajnajivi ca vaidyajivi cikitsakah / yati narakam ghoram / -Dbh IX. 35. 55, ... svami-garvam karosi kim / adhikam svamisaubhagyam vijnapayitum icchasi // -Dbh IX. 6. 29; (i) the word 'dvara (used at the end of a compound) in the sense of 'with' or 'by'- • • • tam vartam presayamasa duta-dvaramaravatim -Dbh XI. 15.51. [It is to be noted that although many of the instances given above occur in Skandha IX, which, as we have already seen, consists mostly of chapters derived from the Prakrtikhanda of the present Brahma-vaivarta, there are a few which have been taken from other Skandhas.] (2) The Devi-bhagavata regards 'ks' as a separate 'varna' like 'a', 'a' etc.- In Dbh III. 30. 37 the letters of the alphabet have been said to begin with 'a' and end in 'ks' (a-karadi-ksa-karantaih svarair varnais ca yojitaih / asamkhyeyani namani ... II); and in Dbh XII. 6. 10-154 Devi's one thousand and eight names have been arranged alphabetically from 'a' to 'ks'. (3) The Devi-bhagavata mentions the Padmavati (modern Padma) as a holy river in many of its verses, and gives a long story to show that this river (Padmavati) is a part of Laksmi come down to the earth and is therefore as sacred as the Ganga.797 (4) It praises 'Kamakhya-yoni-mandala' (in Kamarupa) as the best holy place. 798 797 See Dbh IX, chapters 6-8; 13. 3; 50. 48. 796 Dbh VII. 38. 15-18- srimat-tripurabhairavyah kamakhya-yoni-mandalam / bhumandale ksetra-ratnam mahamayadhivasitam // natah parataram sthanam kvacid asti dharatale / pratimasam bhaved devi yatra saksad rajasvala // tatratya devatah sarvah parvatatmakatam gatah / parvatesu vasanty eva mahatyo devata api ||

356 STUDIES IN THE UPAPURANAS (5) It mentions the word 'pungi' several times and takes it to mean those unchaste women who are guilty of adultery for the seventh or eighth time.799 [It is to be noted that the word 'pungi' is very popularly used in Eastern Bengal in the expressions '' (brother of a 'pungi') and '' (son of a 'pungi'), which are applied there as terms of rustic abuse.] (6) Just like the Mahabhagavata and the Brhaddharmap. (which are undoubtedly works of Bengal) the Devibhagavata refers to and describes the story of Rama's worship of Durga for killing Ravana. 800 (7) The story of Chaya-Sita, as given in Dbh IX. 16. 30 ff., resembles, in idea, the story of Chaya-Sati occurring in Mahabhagavata, chapters 11-12. (8) Like the Mahabhagavata and the Brhaddharma-purana, the Devi-bhagavata contains a story of Ganga's origin from the bodies of Krsna and Radha liquefied by Siva's song about Krsna (sri-krsna-samgita).801 (9) In describing, in Devi-bhagavata XI. 18, the results of bathing Devi with various articles during her special worship, the author of the Devi-bhagavata mentions 'paundreksu-rasa' saying: "One, who bathes Mahesani with a hundred pitchers full of juice of sugarcanes growing in • Paundra, is not born again."802 It is to be noted that in the Devi-bhagavata there is no mention of sugarcanes growing in any other place. (10) Like the Mahabhagavata, Brhaddharma-purana and other works of Bengal, the Devi-bhagavata speaks of the tatratya prthivi sarva devi-rupa smrta budhaih / natah parataram sthanam kamakya-yoni-mandalat // 7 Dbh IX. 35.5-10 (.... .... vesya ca pancame sasthe pungi ca saptame 'stame / ) and 26. The word 'pungi' (as used in such abusive expressions of Eastern Bengal as 'pungira bhai ' and 'pungira puta ' ) may have originally been derived from the word 'phungi' used in Chittagong and the neighbouring districts of East Bengal to mean Buddhist monks, who came to be looked down upon by the Hindus in later days. 800 Dbh III, chapters 27-30. See also Dbh IX. 1. 146. 801 Dbh IX. 12, verses 18 and 45 f: 802 Dbh XI. 18. 7.

THE SAKTA UPAPURANAS 357 creation of siddha-pithas by the fall of Sati's limbs severed by Visnu and of Siva's making Daksa goat-faced.803 (11) Goddess Mangala-candi has been praised as one of the forms of Devi and her worship advocated in Devibhagavata IX. 1. 83 ff. and IX. 47.1-37. [Mangala-candi figured as a prominent deity in Mediaeval Bengal, so much so that a good number of poetical works called Candi-mangala-kavya was written there on her origin and exploits.] (12) The observance of the 'five parvans,' viz., Krsnajanmastami, Rama-navami, Siva-ratri, Ekadasi and Ravivara, has been highly praised in Dbh IX. 34. 46-47, and these 'five parvans', are particularly observed in Bengal even at the present day. (13) A study of the Mahabhagavata, Brhaddharma-purana and other works of Bengal shows that the people of this province had a very low opinion about Kikata (Magadha). In the Devi-bhagavata also Kikata is referred to as an unholy country.804 Against the above evidences may be adduced a few others which tend to show that the Devi-bhagavata was written outside Bengal. These evidences are as follows: (1) Manuscripts of the Devi-bhagavata are very rare in Bengal. The great majority of the Manuscripts of this work, hitherto discovered, was found in provinces other than Bengal. (2) Unlike the Mahabhagavata and the Brhaddharmap., the Devi-bhagavata says that Rama performed the 'Navaratra-vrata'. The procedure of this Vrata, as given in this work, 805 agrees with that followed in Western and Southern *** Dbh VII. 30. In Bhagavata-purana IV. 2. 22-23 and 7.3 Daksa has been mentioned as 'goat-faced' (vasta-mukha, aja-mukha). But in this work the reason for such change of Daksa's face has been given as Nandikesvara's curse, and there is no mention of the creation of "Siddha-pithas.' **Dbh IV. 8. 28-tatha malina-cittanam gamgapi kikatadhika; XI. 13.20- kikatesv api desesu ***Dbh III. 26 ff.; V. 34,

358 STUDIES IN THE UPAPURANAS India but is quite different from the method of Durga-puja described in the Mahabhagavata and the Brhaddharma-purana and followed in present-day Bengal. (3) Though, like the works of Bengal, the Devi-bhagavata (VII. 30) speaks of the creation of 'siddha-pithas' by the " fall of Sati's limbs, it gives the number of these pithas as 108 and not 51, as traditional in Bengal and Assam. Moreover, of these 108 siddha-pithas it is only 'Pundravardhana' which is situated in Bengal, the rest belonging mostly to the western part of Northern India. The list of these 108 holy places, which the Devi-bhagavata calls 'siddha pithas', has been taken from the Matsya (or the Padma-purana) and not from any work of Bengal. (4) None of those scholars who supported the claim of the Devi-bhagavata to be the real Bhagavata-purana, belonged to Bengal. Kasinatha Bhatta, the author of the Durjanamukha-capetika, was an inhabitant of Benares. Saiva Nilakantha, who wrote the commentary Tilaka on the Devi-bhagavata, was a non-Bengali. So also was Gangadhara, who, in his commentary on the Dharma-samhita of the Siva-purana, quotes, from the 'Padma-purana', a line which includes the Devi-bhagavata among the Upapuranas. The Sivarcana-dipika, which draws upon the Devi-bhagavata, is a non-Bengal work. (5) Most of the holy places and rivers, mentioned in the Devi-bhagavata, belong to Northern India. Except Pundravardhana, Ganga-sagara-sangama, Kamakhya-yonimandala and the river Padmavati, none of the holy places and rivers of Bengal have been mentioned in this work. (6) According to Devi-bhagavata VIII. 24. 36 ff., Devi is to be worshipped in a Madhuka tree on the Sukla-trtiya Tithi of every month from Caitra; and Devi-bhagavata III. 20. 56 refers to the decoration of the bride with a 'madhuka-mala' at the time of marriage. The 'Bubula' tree, mentioned in Devi-bhagavata VI. 27. 10, is unknown in Bengal. Further, the Devi-bhagavata praises Benares as the best A

THE SAKTA UPAPURANAS 359 place of residence for a Devi-worshipper 806 and says that king Subahu first worshipped Durga at Benares and that it was from this place that the worship of this deity spread out among the members of different castes in different parts of India. 807 From all the evidences adduced above we may conclude that the author of the Devi-bhagavata was a Smarta Sakta Brahmin of Bengal and that he migrated to Benares (probably because it was the best place of residence for a Deviworshipper), lived there for a long time, and then wrote the Devi-bhagavata. The repeated mention and praise of Puskara in the Devi-bhagavata need not be taken to go against the above conclusion. The reason for such mention and praise is as follows. The author of the Devi-bhagavata tried to popularise the Vedas as authorities in all matters as well as to infuse Sakta ideas into the followers of the Srauta and Smarta religions. So, he deified gayatri, the soul of the Vedas, and made her a partial incarnation of Devi and the Sakti of Brahma. Consequently, he had also to praise Puskara, which was sacred to Brahma. The author of the Devi-bhagavata seems to have been a well-read scholar. He mentions the Sama-veda (Dbh XI. 20. 49), Yajurveda (Dbh XI. 19.13), Atharva-veda (Dbh VI. 2. 33), 'Javala-sruti' (Dbh XI. 5. 18), Mahabharata,808 Kama-sastra, 809 'Barhaspatya-pranita Sastra' (Dbh I. 11. 57), 'Saiva-sastra', 810 'Sakti-tantras' (Dbh VII. 40. 12), and the Dharma-sastras of Manu, Yajnavalkya and others (Dbh I. 4. 16; IV. 21. 12). He utilises the contents of the Kena-upanisad 811 and the Candi 812 and plagiarises verses *** Dbh VII. 38. 32 b-33 aathava sarva-ksetrani kasyam santi nagottama / tatra nityam vasen nityam devi-bhakta-parayanah // 807 Dbh III. 25. 41-44. 808 Dbh XI. 20. 20; II. 11. 61; II. 12. 53. *** Dbh I. 11. 32; V. 11. 21 and 47: so on. 810 Dbh VII. 32. 10- vimarsa iti tam prahuh saiva-sastra-visaradah / avidyam itare prahur veda-tattvartha-cintakah || Dbh XII. 8 (containing the story of Uma Haimavati), *1* See footnote 764 above,

360 STUDIES IN THE UPAPURANAS from the Svetasavatara, Mundaka, Mahanarayaniya and other Upanisads 813 as well as from the Bhagavad-gita,814 the Matsya (or the Padma-purana),815 the Kurma-purana,816 the Saiva- sastras and the Sakti-tantras. He must have studied the Mimamsa-sutras, 817 the Vedangas (such as Siksa, Kalpa etc.) 818 and Panini's Astadhyayi, from which he quotes the rule 'vrddhir ad aic' (Panini 1. 1. 1).819 In poetics also our author was widely read. He speaks of 'Rasa' (especially Srngara) in many places of his work and refers to 'the experts in the works on poetics' (rasa-grantha-vicaksana).820 Following the rhetoricians he defines 'Rasa' thus: kavibhih kathitam sastre sthayi bhavo rasah smrtah (Dbh. IV. 17. 12), and says that Rati is the sthayi bhava of Srngara-rasa (Dbh IV. 17. 11). He enumerates the Rasas as nine, actually mentions the Srngara, Vira, Hasa (i.e. Hasya), Raudra, Adbhuta and Santi Rasas, reckons the Srngara and the 'Santi' as chief of all, 921 and speaks of 'Rasabhasa',822 'Hava,' 'Vakrokti',823 etc. Skandha I of the Devi-bhagavata contains some proverbial lines, viz., 'jatasya hi dhruvo mrtyur dhruvam janma *1ª Dbh VII. 29. 10 b-11= Svetasvatara-upanisad 1. 3 a. VII. 34. 34 ==== 33 VII. 36. 2-14 " VII. 31. 45 " etc. == " 3. 20. Mundaka-upanisad II. 2. 1-11. Mahanarayaniya-upanisad 6. 3. etc. 814 See Dbh III. 13. 42 b; VII. 34, verses 2, 32-33 and 35; VII. 39. 10 and 22 b-23 a; and so on. 815 See footnote 683 above. * See footnote 775 above. *17 Cf. Dbh XI. 20. 10-athato dharma-jijnasa athato brahma ity api. 818 Dbh XI. 20, 9. *1* Dbh XI. 20. 8. *** Dbh V. 11. 28. 81 Dbh V. 9. 54-srngara-vira-hasadhya raudr-adbhuta-rasanvita. Dbh V. 24. 7; 27. 56-57 a; 27. 60 b-61 a.-For the texts of these verses see footnote 770 above. See also Dbh V. 30. 18 (for mention of Raudra Rasa) and V. 10. 22 (srngare tad viruddham hi rasa-bhangad bibhemy aham). 8** Dbh V. 23. 33-34- upayau dvau prayoktavyau kantasu suvicaksanaih / sama-danav iti prahuh srngara-rasa-kovidah // bhede prayujyamane 'pi rasabhasas ca jayate / nigrahe rasa-bhangah syat tasmat tau dusitau budhaih // 823 Dbh V. 11. 20- havo 'yam manininam vai tar vetti rasa-vittamah / vakroktir esa kaminyah priyam prati parayanam ||

THE SAKTA UPAPURANAS 361 mrtasya ca' (Dbh I. 5. 98), 'aputrasya gatir nasti svargo naiva ca naiva ca' (Dbh I. 4. 15 and I. 14. 29), 'jalukeva sada nari rudhiram pibatiti vai' (Dbh I. 15.18), etc.; and Skandha IX (which must have been written in Bengal) informs us that Daivajnas, Ganakas, Vaidyas, Devalas and Rajakas were looked down upon, Asi-jivins (professional fighters), Masi-jivins (scribes) and Dhavakas (washermen) were regarded as sinners, selling of daughters (kanyavikraya) was considered as a grave social crime, eating of fish was decried, and Brahmins were strictly prohibited from rendering service to Sudras by officiating as priests, carrying their dead bodies, cooking their food, and so on. Females wore an upper and an under garment, used bracelets made of conch-shells and decorated their cheeks with lines of sandalpaste and drops of safron and their nails with red lac (alaktaka).