Chapter 6.3 - The Kalika-purana (study)

The present Kalika-purana, ⁴²¹ which is also sometimes called 'Kali-purana' 422

⁴²¹ The Venkatesvara Press (Bombay) ed., though consisting of 93 chapters, is practically the same as the Vangavasi Press (Calcutta) ed. (of 90 chapters) published with a Bengali translation in Calcutta, 1316 Bengali Samvat The corresponding chapters in the two editions are the following:Venkatesvara Press (Bombay) ed. Chaps. 1-23 Vangavasi Press (Calcutta) ed. Chaps. 1-23 respectively. Venkatesvara Press (Bombay) ed. Chaps. 64-65 Vangavasi Press (Calcutta) ed. = Chapter 62. 24-25 ======== dw Chapter 24. 66-67 " 63. " 26-42 - " 43-44 " Chaps. 25-41 respectively. Chapter 42. 68-79 "" " 64-75 respectively. Chapter 80 = Chaps. 76-77. 45-63 "" Chaps. 43-61 respectively. Chaps. 81-93 " 78-90 respectively. ," -1

and is regarded as one of the most authoritative works by the comparatively late Nibandha-writers especially as regards Sakti-worship, is begun, like the Devi-purana, Besides the two editions mentioned above, there is another by Hrishikesh Shastri (Calcutta, 1910). The Bombay ed. of 1891 mentioned by Eggeling in his Julius Eggeling, A Descriptive Catalogue, VI, p. 1191, is the same as the first ed. of this Purana published by the Venkatesvara Press (Bombay) Press in Saka 1813. For Manuscripts of the present Kalika-purana see: (1) Julius Eggeling, VI, pp. 1189-92 [No. 3339.-This is a complete Manuscript (No. 2943) of 91 chapters, written in Bengali characters and 'presenting on the whole the most correct text'. Eggeling's description of this Manuscript shows that it is practically the same as the printed editions mentioned above.] and p. 1192 [Nos. 3340-3343.-All these four Manuscripts Nos. 952, 919, 1515 and 2563 respectively are written in Devanagari. No. 3343 is incomplete and reaches as far as chap. 45 of No. 3339 mentioned above.] (2) Theodor Aufrecht, p. 78, No. 132 (written in Devanagari). (3) Haraprasad Shastri, V, p. 748 [No. 4088.-This is an old Nagara Manuscript (No. 980), dated 1668 Saka and complete in 90 chapters.], and VIII (revised and edited by Chintaharan Chakravarti), p. 70 [No. 5874.-This is an incomplete Nagara Manuscript (No. 8753) dated Samvat 1929 and calling itself 'Kali-purana' and claiming to belong to the Mahakala samhita of the Rudra-yamala-tantra in the colophon, which runs as follows: iti rudra-yamale tantre uma-mahesvara-samvade mahakala-samhitayam sri-kali-purano 'yam samaptam.] (4) Hrishikesa Shastri, IV, pp. 10-11, Nos. 13-14. [No. 13 is a very old, worn-out, worm-eaten, complete Newari Manuscript dated 202 Nepali era and calling itself 'Kali-purana' in the final colophon. No. 14 is an old, undated, complete Manuscript written in Bengali characters.] (5) R. L. Mitra, I, p. 80, No. 149.-A complete Nagara Manuscript deposited in the library of the Asiatic Society Calcutta. All the above-mentioned Manuscripts are generally the same as our printed editions. For other Manuscripts of the present Kalika-purana see (1) A. B. Keith, Catalogue, II. i. pp. 907-8 (its contents being generally the same as those of Eggeling, No. 3339); (2) Chintaharan Chakravarti, pp. 69-70 (two complete Bengali Manuscripts of 90 chapters each) and p. 70 (No. 1241- -a very old Bengali Manuscript); (3) Catalogue of the Sanskrit Manuscripts, p. 337 (two complete Nagara Manuscripts); (4) A. C. Burnell, A Classified Index, p. 187; (5) Hiralal, Catalogue, p. 81; (6) Roth, Tubingen Cat., p. 13; (7) P. P. S. Sastri, XV, pp. 7163-64, No. 10565 (incomplete); (8) Dacca University Manuscripts Nos. 56 (dated 1684 Saka and complete in 90 chapters), 583 B (dated 1672 Saka and complete in 96 chapters), 633 (dated 1767 Saka and complete in 95 chapters), 877 (incomplete), 943 (consisting of 90 chapters but missing folios 1-5), 2671 (incomplete), 2890 (complete in 90 chapters), 3268 (dated 1716 Saka and complete in 90 chapters), and 4235 (incomplete); (9) M. Rangacharya, IV. ii, pp. 1608-1610, Nos. 2342-43 (Telugu Manuscripts, the first of which is complete in 90 chapters); (10) A. Weber, p. 127, No. 447 (complete and written in Bengali script); and so on. In the Preface, p. Ixxxix to his translation of the Visnu-purana Wilson mentions a Manuscript of the Kalika-purana of 98 chapters. 422 See Durga-puja-tattva, pp. 14, 18 and 20, wherein there are some verses from the 'Kali-purana' which are found in the present Kalika-purana See also Durgotsava-viveka (of Sulapani), p. 17 and Viramitrodaya, Rajaniti-prakasa, p. 39. In the final colophons of two Manuscripts of the Kalika-purana preserved in the Calcutta Sanskrit College and the Asiatic

196 STUDIES IN THE UPAPURANAS by an unknown reporter with a salutation to Purusottama Hari and his illusive Maya. This reporter informs us that once some sages, Kamatha and others, approached Markandeya who lived near the Himalayas, and requested him to speak on the following topics: How Kali, as Sati, fascinated Siva, the foremost of those who subdued their organs of senses; how Sati was born to Daksa; how Siva was inclined to accept her as his wife; how Sati immolated herself through rage against Daksa and was reborn as the daughter of Himalaya; and how she occupied half of the body of Siva, 'the enemy of Smara'. 423 Consequently, Markandeya mentioned how he inherited these Purana topics from Brahma successively through the sages Narada, Balakhilyas, Yavakrita and Asita, 424 and began with a salutation to Cakra-pani (Visnu), by worshipping whom, he said, Brahma became the creator. 125 Markandeya then went on narrating the above-mentioned topics with relevant digressions which are no less important and interesting than the main topics. Thus, the contents of the present Kalika-purana426 are as follows: Chapter 1.-Brahma's creation of Daksa and other Prajapatis as well as of the ten sages named Marici, Atri etc.; and the birth of a beautiful damsel (named Samdhya) and of a flower-missiled male of unparalleled beauty from Brahma's mind. Brahma assigned to this person the duty of helping the eternal process of creation by influencing all, male and female, by means of his flowery shafts of love. Chapter 2.-The sages gave this person the names Manmatha, Kama, Manobhava, Madana, Darpaka and Kandarpa, and to the first-born woman the name of Samdhya. Society (Calcutta) the work is called 'Kali-purana' (see the immediately preceding footnote). In his Julius Eggeling, A Descriptive Catalogue, VI, p. 1192 (No. 3340) Eggeling describes a Manuscript (of the extant Kalika-purana) which calls itself 'Brhat-kalipurana' on fol. la; a 'Kali-purana' is drawn upon in the Kasi-tattva-prakasika of Raghunathendra-sivayogi (Haraprasad Shastri, I, pp. 59-61, No. 65). 423 Kalika-purana 1. 9-13. 424 Ibid., 1. 16-18. 426 Ibid., 1. 19-24. 426 A summary of the contents of this work was published by V. Raghavan in Journal of Oriental Research, Madras, Volume XII, pp. 338-360.

THE SAKTA UPAPURANAS 197 Brahma's boon to Madana to be all-overpowering. Madana's standing in the alidha pose and testing of the power of his arrows on Brahma, Samdhya, Daksa and the ten sages; and the consequent origin of 49 Bhavas, the Havas such as 'vivvoka etc.,' and the 64 Arts from the bodies of those who were influenced by Madana. Siva's appearance at the spot, and his censure on Brahma and others, with the result that the Agnisvatta and Barhisad Pitrs were born of the perspiration of the abashed Brahma, a beautiful young girl was born from Daksa's sweat, and the Somapa, Sukalin, Ajyapa and Havismanta (or Havirbhuj) Pitrs were born from the sweat of Kratu, Vasistha, Pulastya and Angiras respectively. Chapter 3. Brahma's curse on Madana to be burnt to ashes by Siva, but his assurance, on Madana's entreaty, that he would regain his body through Siva's favour. Daksa's offer to Madana of the girl born from his own sweat and named by him Rati; and Madana's acceptance of that girl as his wife. Chapter 4. Brahma's request to Madana to bring Siva under the influence of love. Birth of Vasanta from the sigh of Brahma, when the latter was thinking of a female who could captivate Siva's mind. Brahma's assurance that Madana would be helped in his attempt by Vasanta, Srngara, Bhavas, Havas, and the sixty-four Arts. Chapter 5. Daksa's penance, and Brahma's eulogy 427 of Visnu-maya (also called Visnu's Yoga-nidra), in order to induce her to fascinate Siva and become his wife; Visnumaya's appearance in a beautiful and elevated form having a collyrium-dark complexion, four hands, and dishevelled hair, carrying a sword and a blue lotus in two of her hands, and mounted on a lion. Chapter 6. Visnu-maya's consent to be born as a daughter of Daksa and fascinate Siva. Brahma informed Madana of Visnu-maya's consent and encouraged him to 427 In this eulogy Visnu-maya is called 'vidyavidyatmika', 'jagad-dhatri", "paramatmasvarupini', 'trayimayi', 'paraparatmika", 'kali", 'maya', 'mahamaya', 'prakrti" etc., and the Sakti of Brahma, Visnu, Siva and others.

198 STUDIES IN THE UPAPURANAS influence Siva, but Madana hesitated and wanted to hear the glory of Visnu-maya. Brahma felt discouraged at the words of Madana and began to sigh. Birth of Ganas of different forms and miens from Brahma's sighs; and the naming of these Ganas as Maras, because they shouted "Kill, kill" (maraya, maraya) as soon as they were born. Brahma's appointment of these Maras as Madana's assistants; and his description of the glory of Yoga-nidra who is called Visnu-maya and Mahamaya and is described as the cause of creation, preservation and destruction. Chapter 7.-Being requested by Brahma to induce Siva to accept Visnu-maya (reborn as the daughter of Daksa) as his wife, Madana narrated how he followed Siva to the Himavat, Meru, Natakesvara and Kailasa with Madhu (i.e. Vasanta), Rati and others in his train, and excited amorous sentiment even in the birds, animals and plants of these places but failed to influence Siva and his bull. Madana, however, added that he would make a fresh attempt with the help of the Maras, after Visnu-maya was reborn to become the wife of Siva. Chapter 8. Madana went with his retinue to Siva's place. In the meantime Visnu-maya (also called Yoganidra), being pleased with Daksa's penance, appeared before him as Kalika who was mounted on a lion, had a dark complexion, heaving breasts, four hands, a beautiful face, dishevelled hair, and red eyes, and held a sword and a blue lotus in two of her hands and assured boon and safety with the other two. 428 Daksa's eulogy of Kalika; and the latter's consent to be born as Daksa's daughter and become the wife of Siva. Kalika's warning to Daksa that she would forsake her body the moment the latter would neglect her. Daksa then repaired to his own house and created many mindborn sons. Next, with a view to creating children by sexual intercourse Daksa married Virana's daughter named 428 Kalika-purana 8. 9-10 simhastham kalikam krsnam pinottunga-payodharam / caturbhujam caru-vaktram nilotpaladharam subham // varadabhayadam khadga-hastam sarva-gunanvitam / arakta-nayanam caru-mukta-kesim manoharam //

THE SAKTA UPAPURANAS 199 Virani and Asakni. Visnu-maya was born to Virani as a daughter and was named Sati. Sati's devotion to Siva from her infancy. Narada's blessing on Sati that she would be married to Siva. Chapter 9.-Sati attained youth and, with her mother's consent, worshipped Siva with the offer of particular articles on particular days of different months (viz., on the Nandaka Tithi of Asvina, and on the Karttika-caturdasi, Margasirsakrsnastami, Pausa-krsna-saptami, Magha-paurnamasi, Phalguna-krsna-caturdasi, Caitra-sukla-caturdasi, Vaisakha- sukla-trtiya, Jyaistha-purnima, Jyaistha-purnima, Asadha-sukla-caturdasi, Sravana-suklastami, Sravana-sukla-caturdasi, and Bhadrakrsna-trayodasi). As soon as Sati began this Vrata, Brahma and Visnu went to Siva with their wives, spoke on their unity and mutual relationship, and requested him to marry for the good of the world. Siva agreed, and wanted to know whether there was any woman who might suit his nature. Brahma named Sati. Madana was glad to hear this conversation and waited with Vasanta for the opportune moment. Chapter 10. Sati again performed the Nanda-vrata on the Asvina-suklastami. Siva appeared before Sati and, under the influence first of Madana's arrows named Harsana and Mohana and then of Maya, granted her a boon that she would become his wife. Sati was glad, and with her collyrium-dark complexion shone before Siva like the stain in the moon. She advised Siva to make to her father Daksa a proposal of marriage, and went to her mother. Siva also repaired to his own place in the Himalaya. Being anxious to have Sati, Siva asked Brahma to arrange the marriage. Brahma met Daksa, had his consent, and returned to Siva. Narada, Marici and other sages also arrived there. Chapter 11.-With Brahma, Narada and others as well as with the Ganas in his train Siva arrived at Daksa's house. Daksa gave Sati in marriage to Siva at an auspicious moment. Visnu then arrived there, praised Siva's union with the darkcomplexioned Sati, and asked Siva to kill the 'dasyus' as well as that person who would look passionately at Sati.

200 STUDIES IN THE UPAPURANAS Brahma became enamoured of Sati, so much so that his energy (tejas) fell on the ground and gave birth to the thundering clouds named Samvarta, Avarta, Puskara and Drona. Siva got enraged and was about to kill Brahma with his trident. Daksa, Narada and others tried to appease him, but Siva persisted. Visnu, however, pacified Siva by pointing out that Brahma, himself and Siva were identical and not different from one another. Chaps. 12-13. Markandeya's elaborate reproduction of Visnu's speech on the unity of Brahma, Visnu and Siva, which is based on an explanation of the principles of the origin of the universe from Supreme Brahma (param brahma) which appears as Prakrti (also called Maya), Purusa and Kala for the sake of creation. Siva became absorbed in meditation; and Visnu entered his body and made him realise Supreme Brahma, the whole process of creation, and the unity of Brahma, Visnu and Siva. Chapter 14.-Siva sent away Visnu and others, and went to the Himalaya and thence to Kailasa with Sati and the Ganas. Being asked to live in a different place and to present themselves before Siva whenever required, the Ganas went to Mahakosi-prapata in the Himalaya. Description of Siva's love-sports with Sati in the caves and bowers of Kailasa. Siva and Sati then went to the Mahakosi-prapata. Madana also followed them there with Vasanta and Rati. Description of the beauty of the spring created by Vasanta. In this beautiful place Siva lived with Sati for twentyfour divine years. Chaps. 15-16.-At the advent of the rainy season (which is beautifully described in a few verses) Siva went with Sati to Kailasa and lived there for ten thousand (divine) years. In the meantime Daksa made arrangements for the performance of a great sacrifice, in which all, except Siva and Sati, were invited. Sati was enraged at this insult and

THE SAKTA UPAPURANAS 201 gave up her life with the intention of being reborn as the daughter of Himalaya. Chapter 17.-Siva determined to destroy Daksa's sacrifice, and arrived at the latter's house. The sacrifice assumed the form of a deer and tried to escape. As Siva pursued the Sacrifice even to Brahma's region, it entered Sati's corpse, at the sight of which Siva forgot the Sacrifice and began to weep for Sati. Chapter 18.-When Siva was thus weeping, Makaradhvaja struck him with his shafts. Siva became mad with grief and lamented severely by mentioning Sati's name. Tears rolled down and threatened to burn the earth. So the gods eulogised Sanaiscara and engaged him to hold up Siva's tears. The gods protected Sanaiscara by infatuating Siva through Yogamaya, but Sanaiscara was unable to hold Siva's tears for a long time. He deposited these in the 'great mountain' Jaladharaka which was situated in Puskaradvipa on the west of the ocean of water. These tears rent the mountain also and finally reached Yama's region, where these tears assumed the form of the river Vaitarani and flowed into the eastern sea. With Sati's body on his shoulder Siva went to the eastern provinces and roamed about like a mad man. In order to relieve Siva of the corpse, Brahma, Visnu and Sanaiscara entered it, cut it into pieces, and made these pieces fall at certain places on earth. At Devikuta fell Sati's feet first of all; at Uddiyana fell Sati's thighs; on the Kama-giri in Kamarupa (kamarupe kama-girau) fell Sati's female organ; towards the east on the plane in Kamarupa fell Sati's navel (tatraiva nyapatad bhumau purvato nabhi-mandalam); at Jalandhara fell Sati's breasts adorned with a golden necklace; and on the Purnagiri beyond Kamarupa fell Sati's shoulders and neck (and head ?). That part of the earth, which Siva traversed with Sati's

202 STUDIES IN THE UPAPURANAS body on his shoulder, became known as the sacrificial country in the east (pracyesu yajniko desah). The other limbs of Sati were cut by the gods into small pieces and blown by the wind into the heavenly Ganges. Siva resorted, in the forms of lingas, to those places where Sati's feet and other limbs fell; and Brahma, Visnu, Sani and other gods worshipped these limbs at these places. The great goddess Yoga-nidra was called Mahabhaga at Devikuta, Katyayani at Uddiyana, Kamakhya at Kamarupa, Purnesvari on the Purnagiri, Candi on the Jalandhara mountain, and Dikkaravasini and Lalitakanta at the eastern border of Kamarupa. Siva sat down at the place where Sati's head fell, and began to lament. Brahma and others came to console Siva, but the latter turned himself into a linga out of shame and grief. The gods eulogised the linga; and Siva came out of it. Brahma requested Siva to overcome grief and assured him that Sati would be born again to become his wife. Siva and Brahma went to Kailasa and thence to Osadhiprastha, where Himavat received them with due honour. Siva met Vijaya, and the latter began to weep for Sati. Chaps. 19-23. Brahma's consolation to Siva, and his taking of the latter to the solitude of the lake Sipra, which was situated on the west of Himavat's capital and from which the river Sipra came out. [Digressions:- (1) Story of the origin of the river Sipra from the waters with which Brahma, Visnu and Mahadeva sprinkled Vasistha and Arundhati on the Manasacala at the time of their marriage and which flowed into the lake Sipra on the Himalaya. This extremely sacred river rushed out of that lake and fell into the southern ocean after going round the Mahendra mountain (parivrtya mahendram). Praise of bath in the river Sipra in the month of Karttika, **

THE SAKTA UPAPURANAS 203 (2) Story of Vasistha's marriage with Arundhati.- Brahma's mind-born daughter Samdhya deemed herself polluted by the influence of Kama as well as by the amorous glances of Brahma and his mind-born sons and determined to expiate her sin. She went to the Candrabhaga mountain, took her residence at the side of a beautiful lake named Brhallohita, and practised penance there for four yugas according to the instructions of Vasistha (who advised her to worship Visnu and mutter the mantra 'om namo vasudevaya om'). She threw her body (which was converted into a cake) into the fire of the sacrifice instituted by Medhatithi and was reborn as the daughter of the latter. After she had received instructions from Savitri, Gayatri, Sarasvati, Drupada and Bahula on chastity, she fell in love with Vasistha and was duly married to him. From the nuptial waters of Vasistha and Arundhati arose seven rivers-Sipra, Kausiki, Kaveri, Gomati, Devika, Sarayu and Iravati, which flowed into the southern ocean. (3) Markandeya accounted for the name of the mountain Candrabhaga and explained the origin of the river Candrabhaga by narrating the story of Daksa's curse on the Moon. According to this story, the Moon neglected all his wives except Rohini and cursed them to be known as 'ugra', 'tiksna' and 'ayatrika' (inauspicious for start). Being unable to correct him by repeated warnings, Daksa cursed him to be attacked with the worst type of Phthisis. As a result of this curse the Moon began to wane. But Brahma cured him of the disease by bathing him in the holy waters of the lake Brhallohita. Brahma then divided the Moon into sixteen parts for the benefit of the gods and the Pitrs. A stream named Sita originated at the place where the gods met for saving the Moon. This stream first fell into the lake Brhallohita. It then came out of this lake under the name of Chandrabhaga and flowed into the southern ocean by piercing the western side of the Himalayas.] Chapter 24. Finding that Siva was trying to get composed, Brahma and other gods eulogised Yoga-maya and

204 STUDIES IN THE UPAPURANAS prayed to her to withdraw herself from Siva's heart. Yogamaya abided by the prayer. Visnu then entered Siva's heart and gave him insight into the intricacies of creation, preservation and destruction as well as into all the incidents concerning Sati. Siva got composed and remained absorbed in meditation for one thousand divine years. [Chaps. 25-41.-Digressions:Description of adi-sarga (primary creation).-Division of time into nimesa, kastha, kala, ksana, muhurta etc. according to divine and human standards; duration of the different yugas; description of pralaya (called prakrta laya) preceding creation; account of primary creation (including Visnu's assumption of the forms of Yajna-varaha and Ananta for raising and supporting the earth respectively, origin of Rudra and Virat, Brahma's creation of Svayambhuva Manu, Daksa and the ten mind-born sons, and Varaha's furnishing the earth with seven oceans and seven continents).-Chaps. 25-26. Description of secondary creation (pratisarga) by Rudra, Virat, Manu, Daksa, and Marici and other mind-born sons of Brahma. Chapter 27. Definition of 'Manvantara'; and description of pralaya occurring at the end of a Manvantara. Visnu's sleep on the serpent-bed. Brahma's desire for creation, and his consequent eulogy of Yoga-nidra to rouse Visnu. Beginning of creation by Brahma.- Chapter 28. Worthlessness of everything except Brahma. Praise of nivartaka dharma, by practising which one can attain the Permanent (nitya).-- Chapter 29. Visnu's continued amorous sports with the Earth by assuming the form of a Boar; and the birth of three powerful sons named Suvrtta, Kanaka and Ghora. Trouble created by these sons as well as by the Boar himself to the whole creation. Siva and others' prayer to Visnu to give up his Boar-form. Visnu's instruction to Siva to kill the Boar by assuming the form of a Sarabha. The Sarabha's unsuccessful fight with the Boar and his sons, and its killing

THE SAKTA UPAPURANAS 205 of the Narasimha, after Visnu had infused his own energy into it. Origin of the sages Nara and Narayana from the two parts of the body of the Narasimha. The Boar's request to the Sarabha to construct im lements of sacrifice with his limbs, and to protect the son conceived by the Earth during the period of her menstruation and to kill him when he would become a burden to the Earth. The Sarabha's killing of the Boar and his sons, after the latter had transferred their own energy to Visnu's body. Origin of innumerable pramathas of varied forms from the Sarabha's breaths. Classification of these pramathas; and description of their conduct.-Chaps. 30-31. Origin of 1008 kinds of sacrifices (including Mahamedha, Naramedha, Gomedha etc.) 429 as well as of the sacrificial implements from the different parts of the body of Yajna-varaha severed by Visnu. Origin of Daksi- nagni, Garhapatyagni and Ahavaniyagni from the bodies. of Suvrtta, Kanaka and Ghora respectively.- Chapter 32. Description of akalika pralaya (untimely deluge) which followed the Varaha Kalpa and which was invited by sage Kapila by way of cursing Manu who had refused to grant to the sage a piece of land fit for the practice of penance. Story of the Fish incarnation, which saved Manu and the seeds of creation during the deluge.-Chaps. 33-34. Story of the Tortoise incarnation, which supported the earth and levelled its surface at the end of the akalika pralaya. Svayambhuva Manu's saving of the seeds of creation. Creation by Nara and Narayana. Descendants of Daksa, Marici and others.- Chapter 35. Siva's discarding his Sarabha-form. Origin of Kapalibhairava from the middle part of the body of the Sarabha. Mention of the rites and practices of the Kapalikas (kapalavrata-dharinah):-They offer, into the fire, meat besmeared with brain and fat and placed in the skull of a Brahmin; they worship their deity with wine and offer to him human flesh; they always drink blood; after performing sacrifices 4* For the names of these sacrifices see chap. 32, verses 13-27.

206 STUDIES IN THE UPAPURANAS they break their fast with wine; and they hold skulls in their hands, wear unclean tiger-skins, and have Kapali-bhairava as their deity. 430 Kapali-bhairava, who is also called Smasana-bhairava and Mahabhairava, is as red as the morning sun, has eighteen hands and red eyes, sports always with Kali, Pracanda and other nayikas, takes fresh-burnt human flesh, drinks blood, wears garlands of severed hands, and has a massive face (sthula-vaktrah), dangling lips (lambosthah) and short but swelled legs. He is cheerful, laughs out boisterously, and makes queer sounds with his mouth. He is seated on a human corpse and is worshipped by men on the Caitra-sukla-caturdasi with the offer of wine, meat, fish, blood, honey, fruits etc.- Chapter 36. Story of the demon (asura) Naraka.-The Boar begot an extremely powerful son on the Earth during the period of her impurity, but the birth of the son was very much delayed by Brahma and others for the good of the world. The Earth, therefore, went to Visnu and sought his protection. Visnu requested the Earth to bear the son in her womb until the entire Satya-yuga and the first half of the Treta-yuga expired. He assured her that she would deliver the son after Rama killed Ravana in the middle of the Tretayuga. The Earth, therefore, had to wait for the time of delivery. In the meantime Janaka, the highly qualified but sonless king of Videha, felt a strong desire for a male child. Hearing from Narada that Dasaratha got sons through a sacrifice, he instituted one with Gautama and his son Satananda as priests. As a result of this sacrifice, two sons and a daughter were born to him at the sacrificial ground (yajna-bhumau). 430 Kalika-purana 36. 11-15 a- madhyam tu sarabham kayam samkarasya mahatmanah/ kapali bhairavo bhutas canda-rupi durasadah// mastiska-medasa yuktam mamsam juhvati ye sucau/ brahma-kapala-patrastham surabhir deva-pujanam// balir manusya-mamsena panam tu rudhiram sada/ suraya paranam yajne kapalodbhata-dharanam// vyaghra-carma-paridhanam samalam trivali-vrtam/ evam kurvanti satatam kapalavrata-dharinah// kapali bhairavas tesam devah pujyas tu nityasah/

THE SAKTA UPAPURANAS 207 As the daughter remained inside the earth, Janaka had to plough the sacrificial ground according to Narada's advice. As soon as the daughter came out of a furrow (sita), the Earth appeared before Janaka and told him that she would give birth to a son at the sacrificial ground, after she was relieved of her burden through the destruction of Ravana and other Raksasas for the sake of Sita. She requested Janaka to bring up this son until he attained youth. She then handed over Sita to Janaka and vanished. In course of time Visnu assumed a human form and killed Ravana. The Earth then went to the sacrificial ground (yajna-bhumi) of Janaka and gave birth to a heroic son at the place where Sita was born. Being thought of by the Earth Visnu appeared before her and said that her son would prosper so long as he would possess human feelings and sentiments (manusa-bhava), but as soon as he would cease to behave like a human being, he would cease to exist, and that he would become a king at the age of sixteen and rule over a concealed (nibhrta) kingdom comprising the city named Pragjyotisa.431 Visnu disappeared; and the Earth informed Janaka of the son born at dead of night (madhya-ratre). Janaka went at once to the place of sacrifice (yajna-vata) and found there an extremely brilliant child 'that possessed the splendour of the petals of a blue lotus' (nilotpala-dala-cchavi) and was crying and throwing its hands and feet to and fro. It rolled beyond the boundary of the sacrificial ground, lay on its back by placing its head on the skull of a human being, and continued to cry. 432 Janaka picked up the child and informed Gautama of the skull found under its head. Gautama consequently named it Naraka and performed its sacraments according to the 431 Kalika-purana 38. 44 b-45 a- etasya nibhrtam rajyam yat pragjyotisa-samjnakam/ puram tatra ciram sasta rajyam esa sutas tava// 432 Kalika-purana 38. 51 b-53 audgacchan sa rudan balo yajna-bhumim vyatitya ca/ kiyad-duram jagamasuttanasayi mahadyutih// manusyasya siras tatra mrtasya prapya balakah/ svasiras tatra vinyasya rudams tasthau ksanam tada//

208 STUDIES IN THE UPAPURANAS method followed in the case of a Ksatriya. Janaka brought up Naraka for sixteen years and trained him up as a human being. The Earth also looked after Naraka in the guise of a nurse named Katyayani. When Naraka was about to complete his sixteenth year, the Earth took him to the Ganges and narrated to him the story of his birth. Being eulogised by the Earth Visnu appeared before her and took Naraka as well as the Earth to the city of Pragjyotisa through the waters of the Ganges. This city was 'situated in the middle of Kamarupa', which had Kamakhya as the principal deity and 'was protected by Sambhu (Siva) so that it might form his own kingdom.'433 The inhabitants of Kamarupa were the Kiratas, 'who looked like golden pillars, were devoid of knowledge, had shaved heads, and were solely bent on taking wine and meat'. 434 Being ordered by Visnu Naraka waged war against Ghataka, 435 king of the Kiratas, and killed him. Naraka then rode Ghataka's white elephant, killed some of those unruly Kiratas who did not sumbit to him, and chased the rest beyond the place of goddess Dikkaravasini in the east. Those Kiratas who were thus driven out, resorted to the eastern sea-coast. Visnu then performed Naraka's coronation and assigned to him the city which was named Pragjyotisa because Brahma created the eastern star by residing in it. 436 This city extended from the eastern side of the river Karatoya to the place of Lalitakanta; in it Mahamaya Yoga-nidra remained always present in the form of Kamakhya, and there was the Lauhitya, 'the chief of all 433 Kalika-purana 39. 103-105 nimajya ksana-matrena pragjyotisa-puram gatah/ madhyagam kamarupasya kamakhya yatra nayika// sa ca desah svarajyarthe purvam guptas ca sambhuna/ kiratair balibhih krurair ajnair api ca vasitah// rukma-stambha-nibhams tatra kiratan jnana-varjitan/ anartha-munditan madya-mamsasanaika-tatparan// 434 For the relevant verse of the Kalika-purana see the immediately preceding footnote. 435 The Vangavasi Press (Calcutta) ed. and many of the Manuscripts of the Kalika-purana give the name of the Kirata chief as 'Ghataka.' 436 Kalika-purana 39. 126 b-127 a- asya madhye sthito brahma pran-naksatram sasarja ha/ tatah pragjyotisakhyeyam puri sakra-puri-sama//

THE SAKTA UPAPURANAS 209 rivers' (nada-rajah) and the son of Brahma; and it was resorted to permanently, for sport, by Brahma, Mahadeva, Visnu, the ten quarter-guardians, Sri (under the name of Bhadra), the Sun and the Moon. With Siva's consent, Visnu settled all the Kiratas in the east on the sea-coast lying between the eastern side of the place of Lalitakanta and the sea. Having thus purged the Kiratas out of the tract of land which extended from the west of the place of Lalitakanta to the river Karatoya and which was the dwelling place of Kamakhya, Visnu settled many Veda-knowing Brahmins as well as the sages and the members of the four castes and made this tract of land fit for constant Vedic study and donations, and the result was that this part of the land (desa) soon came to be known as Kamarupa. Visnu then married Naraka to Maya, daughter of the king of Vidarbha, appointed him ruler of Kamarupa, made all arrangements for the proper fortification of his capital, and gave him a weapon named Sakti. He enjoined on Naraka the following prohibitions: The latter was not to use this weapon on anybody, especially on men, until and unless his life was in danger; he was not to quarrel with gods, Brahmins and sages; and he was not to worship any deity other than Kamakhya. Visnu warned Naraka saying that he would breathe his last when he would violate any of these prohibitions. With proper attention to Visnu's instructions Naraka ruled his kingdom for long with justice and worshipped Kamakhya on the 'great mountain' Nilakuta. Hearing of Naraka's prosperity Janaka payed a visit to 'the city of Pragjyotisa, which was situated in the heart of Kamarupa'. 437 Now, towards the end of the Dvapara age Naraka (alias Vajradhvaja or Vajraketu) 438 acquired friendship with Banasura, son of Bali and lord of Sonitapura. Bana used to worship Mahadeva and had a demoniacal nature (asura bhava). His influence on Naraka was so great that the latter began to disrespect not only 137 pragjyotisapuram gatva kamarupantara-sthitam.-Kalika-purana 39. 164 b. 488 For his banner marked with the symbol of the thunderbolt Naraka has been named on several occasions as 'Vajradhvaja' and once as 'Vajraketu' in chap. 40. See verses 24, 45, 68, 82 and 86, and verse 33. 14

210 STUDIES IN THE UPAPURANNAS the Brahmins but also Visnu and Kamakhya and had no attraction for sacrifices and donations. Once Vasistha came to Pragjyotisa to visit Kamakhya residing in the fort on the Nilakuta mountain, but Naraka refused to admit him. Vasistha became angry and cursed Naraka saying that his progenitor (Visnu) would soon bring about his death by assuming a human form and that Kamakhya would disappear with her retinue and would not be found there so long as Naraka lived. When the sage left the place, Naraka went to the temple of Kamakhya and found it completely vacant. He thought of Visnu and the Earth, but neither of them appeared before him. On the other hand, his city lost its splendour, knew no Vedic study and sacrificial rites and ceremonies, and had a very small number of pious householders left in it; and there were many calamities, numerous deaths, and extreme scarcity of water even in the great river Lauhitya. 439 So, finding no other way of escape from death, Naraka informed Bana of the situation through a messenger. Bana at once came to Pragjyotisa, denounced Indra and his best helper Visnu, and advised Naraka to worship Siva and Brahma for remedy. As Siva was staying secretly in Pragjyotisa, Naraka decided to worship Brahma.440 He went to the Brahmacala on the bank of the Lauhitya and practised severe austerities for one hundred human years. Brahma was pleased to appear before Naraka and grant him all the boons he asked for, but he advised Naraka not to have any physical connection with Tilottama and other heavenly damsels, reborn on earth, before Narada went to Vajradhvajapura (i.e. Pragjyotisa). Although the boons received from Brahma did not make any real improvement in Naraka's position, the latter felt secure through infatuation and returned to his capital with complete satisfaction. 439 Kalika-purana 40.28- itayo bahavo jata mrtas ca bahavo janah/ lauhitya-nada-rajo'pi hina-toyas tadabhavat// 440 Kalika-purana 40.66- naivaradhyas tatha sambhur antarguptah sa me pure/ tasmad brahma samaradhyo vacanat tava mitraka//

THE SAKTA UPAPURANAS 211 Bana heard from Naraka all about his austerities but did not feel encouraged in the least. He advised Naraka to attack Indra with the help of heroic Asuras and to procreate sons. Consequently, Naraka begot on his wife four sons named Bhagadatta, Mahasirsa, Madavat and Sumalin. He secured the service of Hayagriva, Muru and other powerful demons and began to oppress the gods, sages and others by assuming a demoniacal nature (asura bhava). He robbed Aditi of her ear-rings and perpetrated various atrocities in earth and heaven, so much so that the Earth was compelled to pray to the gods for relief. As a result of this prayer, Visnu incarnated himself as Krsna, and Tilottama and others were born as mortals. Naraka abducted these damsels and waited for Narada's arrival. In the meantime Krsna went to Pragjyotisa and attacked Naraka. Though alarmed at the sight of Kalika (or Kamakhya) at the side of Krsna,41 Naraka gave a tough fight, which resulted in his death. Krsna installed Bhagadatta on the throne and gave him the weapon named Sakti. With Aditi's ear-rings as well as with the mani-parvata and Varuna's umbrella Krsna repaired to Dvaraka. -Chaps. 37-41.] Chaps. 42-46.-Menaka, wife of Himavat, wanted to have offspring. She worshipped Mahamaya Yoga-nidra for twenty-seven days from the Astami Tithi of the month of Caitra. This worship was repeated for twenty-seven years, and at the end of this period Kalika appeared before Menaka and granted her a boon which resulted in the birth of one hundred sons including Mainaka. Kalika, who, in her birth as Sati, had already contemplated to become Menaka's daughter, was born to the latter in the spring. As this new-born daughter had a dark-blue complexion and 'resemKalika-purana 41.104 b-105- sa yudhyat-krsna-nikate kalikam kalikopamam// raktasya-nayanam dirgham khadga-saktidharam tada/ apasyaj jagatam dhatrim kamakhyam api mohinim// * Kalika-purana 42. 41 b-42 avasanta-samaye devi navamyam rksa-yogatah/ ardha-ratre samutpanna gangeva sasi-mandalat// 442

212 STUDIES IN THE UPAPURANAS bled the petals of a blue lotus', she was named 'Kali' by Himavat and 'Parvati' by the other relatives. Kali (i.e. Parvati) began to grow up in Himavat's house to the delight of all. Once Narada came to Himavat, explained to him how Sati was reborn as Kali, and advised him to give Kali in marriage to Hara. He further assured Himavat that by dint of her penance Kali would be able to occupy half of Hara's body and that she would have a golden complexion and be known as Gauri. At this time Siva went with his retinue to the place of Ganga's descent (gangavatara) and intimated to Himavat his intention of practising penance there. Himavat received him with due honour and appointed Kali to serve him during the period of his penance. In the meantime the demon Taraka became the lord of the three worlds and began to tyrannise all. As none but the son born of Siva's energy could kill this demon, Indra requested Madana to manage to unite Siva with Kali. Madana remembered Brahma's curse and agreed, though with fear, to comply with Indra's request. [The remaining part of this story closely follows that of Kalidasa's Kumara-sambhava. According to the Kalika-purana Siva besmeared his body with Kama's ashes, Brahma created Vadavagni out of Siva's wrath and threw it into the sea, and Kali practised penance for three thousand years and muttered the sixsyllabled mantra 'om namah sivaya' according to Narada's instruction.] [In chapters 47-91 Markandeya reproduces the interlocution between Aurva and Sagara.] Chapter 47. Further stories about Kali.- Being addressed as 'bhinnanjana-syama' (black like powdered collyrium) before Urvasi and other Apsarases, Kali became highly offended with Siva and set herself to the practice of severe austerities. Siva, therefore, furnished her with a golden complexion by bathing her in the waters of the celestial Ganges (akasa-ganga).

THE SAKTA UPAPURANAS 213 Once Kali saw her own image reflected on Siva's chest and took it to be that of another woman. She became angry; and Siva had to please her by allowing her to occupy half of his body. (For description of Ardhanarisvara see verses 159-181). Chaps. 48-53. Story of the birth of Bhrngi and Mahakala, their appointment as Siva's Ganas, their rebirth as monkey-faced human beings named Vetala and Bhairava, and their worship of Siva and Parvati.- From Siva's energy, which was meant for procreating Skanda, two small particles fell on the Himalaya. From these particles originated two sons of Samkara named Bhrngi and Mahakala. They were appointed by Siva as heads of Ganas and were posted at the gate when Siva was enjoying the company of Parvati after Skanda's birth. (- Chapter 48). Once Bhrngi and Mahakala chanced to see Parvati in slipt garment. They were consequently cursed by her to be born as monkey-faced human beings. As they insisted upon having Siva and Parvati as their parents even in their birth as mortals, Siva was born on earth as Candrasekhara, son of king Pausya, and Parvati as Taravati, daughter of king Kakutstha. Candrasekhara, being born of three mothers, was also named Tryambaka. In course of time Candrasekhara attained youth, married Taravati, and became king of Karavirapura in Brahmavarta. (-Chaps. 49-50). Once a sage named Kapota saw Taravati bathing in the waters of the Drsadvati and wanted to enjoy her person. As Kapota could not be dissuaded, Taravati saved herself by sending her unmarried sister Citrangada, who was born of Urvasi and accompanied Taravati as a maid-servant due to Astavakra's curse. After two sons named Tumburu and Suvarcas had been born to Citrangada, Kapota saw through the deceit and cursed Taravati that two monkey-faced sons would be begotten on her by an old and ugly skull-bearing (kapali) person. As a result of this curse Bhrngi and Mahakala were born to Taravati as Vetala and Bhairava. Taravati had three more sons

214 STUDIES IN THE UPAPURANAS named Uparicara, Damana and Alarka by Candrasekhara. (-Chaps. 51-52). As neither Candrasekhara himself nor his three legitimate (aurasa) sons had much affection for Vetala and Bhairava, the latter left their paternal home and wandered about in melancholy. Once they met Kapota and learnt from him the story of their birth. As they were bent on worshipping Siva, Kapota first spoke of Varanasi as a sacred Siva-ksetra where Siva alone resides. He then distinguished between a 'ksetra' and a 'pitha', 443 and praised the extremely secret mahapitha named Kamarupa, where both Samkara and Parvati are always present. He described Kamarupa as a triangular and hilly tract of land extending from the Karatoya to the place of Dikkaravasini and measuring 100 yojanas in length and 30 yojanas in breadth, 444 and spoke of a number of sacred places, hills and rivers including the following:- (a) Six sacred places (in and around Kamarupa) where Siva lives with Parvati. (b) Nilaparvata, where Parvati resides with Samkara. (c) Nataka-saila, where Samkara lives permanently with Parvati. As Vetala and Bhairava preferred to go to the Natakacala to worship Siva, Kapota advised them to see Vasistha on the Samdhyacala (in Kamarupa) and learn from him the mantras and procedure of Siva-worship. Vetala and Bhairava went to Kamarupa, bathed in the rivers Karatoya and JaTodbhava as well as in the Nandikunda, payed homage to the deity named Jalpisa, bowed down to Siva (Vrsabha-dhvaja) on the Natakacala, and thence went to the south to the Samdhyacala, which was situated on the 443 Kalika-purana 53. 72 b-74 atapasa catitivrena cirad bhavati moksadam // nacirat kamadam punyam ksetram pitham nigadyate / cirat tu kamado devo nacirad yatra jnanadah // tat ksetram iti lokesu gadyate purva-bandibhih / 444 Kalika-purana 53. 77 b-79 akaratoya nadi purvam yavad dikkaravasinim // trimsad-yojana-vistirnam yojanaika-satayatam / trikonam krsna-varnam ca prabhutacala-puritam // nadi-sata-samayuktam kamarupam prakirtitam /

THE SAKTA UPAPURANAS 215 bank of the river Kanta brought down by Vasistha and which was so called because Vasistha used to perform his evening prayers on this mountain. Being requested by Vetala and Bhairava to tell them the mantras and procedure of Siva-worship Vasistha declared meditation and worship as equally necessary for the pleasure of Siva and spoke on the following topics:- Description of the 'five mantras' (panca-mantrah), viz., Sammada, Samdoha, Nada, Gaurava and Prasada; dhyana of Siva having five faces, ten hands, fifteen eyes, and a snake as a necklace; description of Siva's five faces, viz., Sadyojata, Vamadeva, Aghora, Tatpurusa and Isana; performance of bhuta-suddhi and mudras; worship of Bala, Jyestha, Raudri, Kali, Kalavikarini, Balapramathini, Damani and Manonmathani; and so on. In accordance with Vasistha's advice Vetala and Bhairava went to the Nataka-saila, which had the form of an umbrella and which was so called because Siva constantly danced on it in joy. They praised and worshipped Siva there with devotion, and the latter was pleased to confer on them immortality and divinity. Siva further advised them to worship Parvati and told them that without Parvati he alone was not able to fulfil their desire for the attainment of the status of Ganas. ( Chapter 53). Chaps. 54-58. At the request of Vetala and Bhairava, Siva described to them the mantras and procedures of the worship of Mahamaya Parvati; and-these, Aurva said, were later condified by Bhairava into a work called Sivamrta consisting of 18 Patalas and dealing with nirnaya-vidhi and kalpa.445 As Sagara wanted to know what Siva had said to Vetala and Bhairava, Aurva agreed to describe 'in brief the contents of the 18 Patalas' and spoke on the eight-syllabled mantra of Mahamaya Vaisnavi and the method of her worship in a mandala with this as well as other Tantric mantras. [The method of Mahamaya-worship, as described by 445 Kalika-purana 54.5- yad astadasabhih pascat patalais ca sa bhairavah / sanirnaya-vidhim kalpam nibabandha sivanrte //

216 STUDIES IN THE UPAPURANAS Aurva in chapters 54-58, is called Vaisnavi-tantra. It consists of the following operations:- Drawing of a mandala with the figure of a padma in it; performance of bhutapasarana, dig-bandhana and sarira-suddhi; worship of Mahamaya's porters (dvarapala), viz., Nandi, Bhrngi, Mahakala and Ganesa, as well as of other attendant deities; offer of different articles (upacara) including various kinds of incense, viz., yaksa-dhupa, prativaha, pinda-dhupa, goloka, aguru and sindhuvara; worship of Kamesvari, Gupta-durga, Vindhya-kandaravasini, Kotesvari, Dirghika, Bhuvanesvari, Kamakhya, Dikkaravasini, Matangi, Lalita and other deities as well as of eight Yoginis named Saila-putri, Canda-ghanta, Skandamatr etc.; sacrifice of animals (such as birds, tortoises, crocodiles, he-goats, boars, buffaloes, godhikas, deer, horses, elephants, Sarabhas etc.) as well as of men to the goddess; muttering of the mantra with the use of a japa-mala; and performance of yoni-mudra. Description of the angi-mantra and of the method of effecting self-protection with it (vaisnavi-tantra-kavaca). Chapter 54 has the following colophon:- iti sri-kalikapurane mahamaya-kalpe astadasa-patale catuhpancasattamo 'dhyayah. Verses 24 b-36 of chap. 55 deal with Mahamaya-dhyana and describe Mahamaya as 'sona-padma-pratikasa', 'caturbhuja', 'vivasana', 'baddha-paryanka-samkalpa-nividasanarajita' etc. and as having her body supported by a pillar of jewels (gatrena ratna-stambham ca samyag alambya samsthitam). Chapter 59.-On uttara-tantra.-Dissertation on the angamantras, mudras, mediums of worship (viz., sthandila, agni, toya, surya-marici, pratima, salagrama-sila and siva-linga), and so on. Chaps. 60-63. On devi-tantra.-Procedure of the special worship of Devi. Worship of Devi on the Astami and Navami Tithis in any of the mediums linga, pustaka, sthandila, paduka, pratima etc. with the offer of one's own blood (nija- sonitaih). Praise of Devi-worship at Varanasi, Purusottama,

THE SAKTA UPAPURANAS 217 Dvaravati, Vindhya etc., especially in the different rivers, places etc. in Kamarupa.446 Praise of Kamakhya-yoni-mandala. ( Chapter 60). Origin and description of the popular form of Mahisasura-mardini of ten hands; and the method of worshipping this form in different parts of the year. Making of different kinds of pavitras (viz., Ratnamala, Nagahara, Vanamala etc.); and the method of pavitraropana (with the offer of fish, meat etc. and the performance of music and dance at night by bands of actors and dancers as well as by prostitutes). ( Chapter 61). Description of the methods of the autumnal worship of eighteen-handed, sixteen-handed and ten-handed Mahisasura-mardini known respectively as Ugracanda, Bhadrakali and Durga. (In this connection mention has been made of Durga-worship during the war between Rama and Ravana and of the following operations:-Feeding of virgin girls; bodhana of Devi in a Bilva tree; performance of patrika-puja; offer of wine and meat and of one's own blood; and performance of Savarotsava and bala-nirajana). Description of sixteen-handed Durga (called Bhadrakali); and the story of her appearance in a ten-handed form at the hermitage of sage Katyayana in order to bring about the destruction of Mahisasura who was cursed by Katyayana to be killed by a female. Story of Devi's assumption of a terrible form for destroying Daksa's sacrifice. Stories about Matangi, Ugratara, Kalika and others. Description of Siva-duti; and the names of the Yoginis. (Chaps. 62-63). Chaps. 64-65.-Praise of Kamakhya residing on the Nilakuta mountain. Story of Madhu and Kaitabha. Names and glorification of the different mountains 44 Viz., in the waters of the Karatoya and the Lauhitya; in the Nandi-kunda; in the neighbourhood of Jalpisesvara; at the Siddhesvari-yoni; on the peak of the Nilakuta; and at the different places at Kamarupa (i.e. Prajyotisapura), especially at the Kamakhya-yoni-manddala.-Kalika-purana 60. 37 ff.

218 STUDIES IN THE UPAPURANAS (viz., Sveta, Nila, Citra, Manikarna, Maniparvata, Gandhamadana, Pandunatha and Bhasmacala) in Kamarupa. In all these mountains Siva lives constantly with Devi. Chaps. 66-67. On tripura-tantra.-Description of the method of worshipping Tripura, with whom the sixty-four Yoginis, Ksetrapala, Heruka, Lauhitya 447 and others also are to be worshipped. Description of the different forms of Tripura. 448 Chapter 68.-On kamesvari-tantra.-Procedure of the worship of Kamesvari. Method of drawing a mandala, in the north-western, southern and eastern parts of which Jalandhara-pitha, Odra-pitha and Kamarupa are respectively to be painted. Description of the form of Kamesvari. 449 Directions regarding Devi-worship in different pithas (viz., Odra-pitha, Jalasailaka, Purna-pitha and Kamarupa) by the inhabitants of these places as well as by strangers; 45 the position of these pithas; and the names of the deities (including Jagannatha of Odra-jagannatham odresam) to be worshipped at these places. 451 · 450 on the Chapter 69.-On sarada-tantra.-Dissertation mantras and the method of the autumnal worship of Sarada who has ten hands and mounts a lion. Chapter 70. Description of different kinds of namaskara 447 Kalika-purana 67. 41-42- lauhityam rakta-gauramgam nila-vastra-vibhusitam / ratna-mala-samayuktam caturbahu-samanvitam // pustakam sveta-padmam ca bibhratam daksine kare / vame sakti-dhvajam caiva sisumara-sthitam subham // 448 See especially chap. 67, verses 55-68. 449 Kalika-purana 68. 16-27. 450 Kalika-purana 68. 33-37 daisikah pujayed devim pithe nadaisikah kvacit / tasyaiva hi kara-sparsad devi nodvijate siva // yadi desantarad yatah pitham desantaram prati / tad-daisikopadesena tada pujam samarabhet // yady anyatah samayata kamarupad rte narah / tad-desajopadesena sampujya phalam apnuyat || yasmin dese tu yah pitha odra-pancalakadisu / tad-desajopadesena pujyah pithe suro naraih // ito 'nyatha pujane na samyak phalam avapnuyat / mahavibhava-sampurnair vihitenaiva bhairava || 451 Kalika-purana 68. 42 ff.

THE SAKTA UPAPURANAS 219 (bowing down to the deity), viz., trikona, satkona, ardha-candra, pradaksina, danda, astanga and ugra, of which the last (i.e. ugra) is said to please Visnu (visnu-tustida) and to be the best of all. Names and description of fifty-five kinds of mudras which are to be performed in worship. Mention of the remaining fifty-three kinds of mudras which are to be employed in dravyanayana, samketa, natana etc. Praise of performance of mudras. Chapter 71 (styled 'rudhiradhyaya').-On bali-dana (sacrifice of animals to the deity).-Animals to be sacrificed to the goddess include the following:- Tortoise, crocodile, fish, buffalo, godhika, cow, boar, rhinoceros, sarabha, ruru deer, lion, and tiger. Praise of human sacrifice (nara-bali) and of offering one's own blood to the deity. Offer of a Kusmanda, a sugarcane and different kinds of wine. Method and praise of bali-dana. A Brahmin is not to sacrifice lions, tigers and men to the goddess, nor is he to offer wine or his own blood; and a Ksatriya must not sacrifice an antelope. 452 A Brahmin, who is to sacrifice a lion, a tiger or a man, should adopt the following process:- A figure of the animal to be sacrificed should be made with ghee, cake or barley-powder. It should then be consecrated with relevant mantras and severed with a sabre called candrahasa.453 Directions regarding human sacrifice to be made by kings. 454 Rules about the offer of wine 455 and one's own blood. The worshipper's good or evil as indicated by the animals sacriKalika-purana 71. 48 b-52 a. 453 Ibid., 71. 52 b-54 ayatra simhasya vyaghrasya narasya vihito vadhah / brahmanokta tu balyadau tatrayam vihitah kramah // krtva ghrtamayam vyaghram naram simham ca bhairava / athava pupa-vikrtam yava-ksodamayam ca va || ghatayec candrahasena tena mantrena samskrtam // 454 Kalika-purana 71. 73 ff. 455 Ibid., 71. 112-114 amadiram prsthato dadyad anyat panam tu vamatah | avasyam vihitam yatra madyam tatra dvijah punah // narikela-jalam kamsye tamre va visrjen madhu / napady api dvijo madyam kadacid visrjed api // rte puspasavad uktad grnjanad va visesatah //

220 STUDIES IN THE UPAPURANAS ficed. Method of satru-bali on the Mahanavami Tithi during the autumn season, 456 Chaps. 72-75.--Offer of 16 upacaras (viz., asana, padya, arghya etc.) to the deity.Preparation of seats (asana) with flowers, wood, cloth, skin and silk (kosa). Selection of wood for making seats. Different kinds of cloth (viz., valkala, kosaja, sana and romaja) with which seats may be made. Animals (including nine kinds of deer) whose skins may be used as seats. Seats made of metals (except iron, lead and bell-metal). Description of seats meant for different deities and their worshippers. Method of offering padya, arghya, acamaniya, madhuparka and snaniya. (- Chapter 72). Offer of clothes (made of cotton, wool, bark and silk), stitched and unstitched dress of five kinds each, forty kinds of ornaments, 457 and various kinds of perfumes (gandha) and incense (dhupa). Selection of flowers for the worship of the different forms of Devi. Preparation of various kinds of lamps. Different kinds of incense which please Devi in her different forms. Preparation of various kinds of collyrium for the deity. (- Chapter 73). Fruits and other materials for naivedya. (- Chapter 74). Methods of pradaksina and namaskara. (- Chapter 75). Chapter 76. Glorification of Kamakhya (residing on the Nilakuta mountain). Story of Kamakhya's causing Visnu and Garuda to worship herself. Description of Kamakhya-kavaca. Chapter 77. Method of performance of matrka-nyasa. Chapter 78.-Performance of mudras, mantra-suddhi and nyasa. Various kinds of yantras, and their efficacy. Worship of the particular forms of Devi, Brahma, Visnu, Bala-gopala, Laksmi, Sarasvati and others according to the right-hand (daksina) and left-hand (vama) methods. 456 Kalika-purana 71.177 ff.-mahanavamyam saradi ratrau skanda-visakhayoh / yava-curnamayam krtva ripum mrnmayam eva va || siras chittva balim dadyat krtva tasya tu mantratah / etc. 457 For the names of these ornaments see Kalika-purana 73. 16-22.

THE SAKTA UPAPURANAS 221 Chapter 79. Method of mantra-purascarana. Description of Tripura-kavaca. Chapter 80. Dissertation on the four kinds of mantras, viz., siddha, susiddha, sadhya and satrava. Being duly instructed by Siva on the method of the worship of Mahamaya, Vetala and Bhairava left Natakacala and saw Vasistha on the Samdhyacala. In accordance with Vasistha's instructions they went to the 'great mountain Nila' and worshipped Kamakhya, Tripura and other forms of Mahamaya in the linga called Bhairava. Mahamaya appeared before Vetala and Bhairava and conferred on them immortality and leadership of Ganas by making them drink the milk of her breasts. Siva also appeared and showed Vetala and Bhairava all the holy places and rivers in Kamarupa, viz., Kamakhya-guha, Kama-guha (of Siva), Chayacchatra (?), Siva's own residence, the place where Siva's five forms are situated (svakiyam panca-murtinam samsthanam), the river Karatoya (which is called 'satya-ganga' -the real Ganges), Jalpisa-linga (situated in the north-west of Kamarupa), Nandi-kunda, Siddhesvari Yoni (which is adjacent to the Jalpisa-linga), and the rivers Suvarnamanasa, Jatodbhava, Trisrota, Sitaprabha, Navatoya, Agada and Yogada (all of which flow from the Himalaya and lie in the north-western part of Kamarupa). Regarding the Jalpisa-linga it is said that in ancient times the Ksatriyas, being afraid of Jamadagnya, disguised themselves as Mlecchas and sought the shelter of Jalpisa. They gave up the Aryan tongue, always spoke in the language of the Mlecchas, and kept Jalpisa concealed. As they worshipped Jalpisa with devotion, they were made Siva's Ganas. 458 Chapter 81. The names, position and praise of the holy 458 Kalika-purana 80. 155-157 jamadagnya-bhayad bhitah ksatriyah purvam eva ye / mleccha-cchadmany upadaya jalpisam saranam gatah || te mleccha-vacah satatam arya-vacas ca sarvada / jalpisam sevamanas te gopayanti ca tam haram // ta eva tu gunas (? ganas) tasya maharaja manoharah/ tosayitva tatha sarvan jalpisam pujayen narah //

222 STUDIES IN THE UPAPURANAS rivers, mountains etc. of Kamarupa which Siva showed to Vetala and Bhairava. - (1) Those lying in its south-western part.-(a) Rivers flowing towards the north:-Bahuroka (rising from the mountain Surasa), Candrika (rising from the mountain Krttivasa), Phenila, Sita, and Sumadana (rising from the mountain Sutiksna). (b) Rivers rising from the Himalaya and flowing towards the south:-Bhadra, Subhadra, Manasa, Bhairavi and Varnasa. (c) Rivers rising from other mountains and flowing towards the south:- Kusumamalini, Ksiroda, Lila and Candika. (d) The mountains named Surasa (in the proximity of which there is a Siva-linga called Mahavrsa), Krttivasa (on which Siva lived with Sati in ancient times), Sutiksna, Vibhrata (where Siva always remains present in the form of Bhairava), and Dhavala (on which there are two Siva-lingas called Goloka and Sriga). (e) The Vasisthakunda (where Vasistha cursed Naraka for not allowing him to go to the Nilakuta mountain). (f) Ravi-ksetra (the region of the Sun), which lies on the east of the river Sumadana and the west of Brahma-ksetra and has the river Trisrota flowing on the east and where there are a mountain called Tattva, two sacred pools called Kapota-kunda and Karanakunda, and a Sun-temple. (2) Mountains etc. lying in the north-east of Kamarupa: (a) Mountains named Gandhamadana (on which there are a Siva-linga called Bhrnga and a kunda called Antaralaka), Manikuta (on which Visnu killed the demon of fever -Jvarasura-by assuming the form of Hayagriva), Bhadrakama (on which there are a Siva-linga named Kalahaya, a kunda called Apunarbhava, a lake known as Apunarbhu, and a piece of stone called Haravithi), and Madana. (b) The sea (sagara) called Lauhitya (lying on the south of the river Varnasa). (c) The city called Bhogavati. Verses 75 ff. deal with the praise of the worship of Hayagriva on the Manikuta mountain. Chapter 82.-Names, position and praise of a few more mountains, rivers, pools (kunda) etc. of Kamarupa, viz., (1) mountains named Darpana, Agnimala, Kamsakara,

THE SAKTA UPAPURANAS 223 Vayukuta, Candrakuta, Nandana, Bhasmakuta, Sukanta, Raksahkuta, Pandunatha, Brahmagiri (on the east of which Ugratara 159 is to be worshipped), Karpata, Kajjalacala, Durjaya, Ksobhaka and Bhagavat; (2) rivers named Darpana (flowing from the Himalaya), Sumangala, Sasvati, Kapilaganga, Damanika, Vrddha, Bhairava-ganga, Kanta, Samdhya and Lalita; (3) Varuna-kunda, Soma-kunda, Vasava-kunda and Urvasi-kunda; (4) lakes Kama-sarah, Brahmakuta-sarah, and Bhairava-sarah; and (5) 'the city named Varasana on the east of (the mountain) named Durjaya' (durjayakhyasya purvasyam puram nama varasanam-verse 159 b). This chapter contains description of Ganesa, Agnivetala, and the nine Planets. Chapter 83.--Names, position and praise of a few other sacred rivers, mountains etc. of Kamarupa, viz., (1) rivers Sasvati, Dipavati, Vrddhavedika, Bhattarika, Dikkarika, Suvarnasravini, Kama, Somasana, Vrsodaka, and Sitaganga (flowing by the side of the place of Dikkaravasini), and (2) the mountain Srngata (on which there is a Siva-linga). Description of the deities Lalitakanta (also called Mangalacandika), Tiksnakanta (also called Ugratara), Brahma, and Visnu; and the methods of their worship. Offer of wine and sacrifice of human beings are said to please Tiksnakanta. After showing the entire Kamarupa-pitha to Vetala and Bhairava, Siva went to Kailasa, and all became free from the curses. Chapter 84. Praise of Kamarupa which is said to be protected by the Ganas of Siva and to confer immortality and divinity on its inhabitants. Story of the spread of Vamacara Tantricism in Kamarupa as a result of Vasistha's curse.-Once Vasistha requested Siva to bring Kamarupa under the influence of Yama who had lost his control over the inhabitants of that place. Consequently Siva asked Ugratara and his own Ganas to 459 For description of Ugratara see verses 78-81.

224 STUDIES IN THE UPAPURANAS remove immediately from Kamarupa all beings including the members of the four castes. When, in course of their operations, Ugratara and the Ganas laid hands on Vasistha on the Samdhyacala mountain with the intention of driving him out of Kamarupa, the latter cursed the former saying that being perverse (vama) in nature Ugratara and other female deities as well as Siva himself would be worshipped. in Kamarupa according to the left-hand method (vamabhavena), that by faring like Mlecchas the foolish Ganas of Siva would turn Mlecchas in Kamarupa, that as Siva behaved like a Mleccha in expelling from there an austere sage and a self-controlled master of the Vedas like himself, he would be fond of Mlecchas and hold bones and ashes on his person, that after Vasistha's departure Kamarupa would be guarded (guptam) by Mlecchas until Visnu himself came again (punah) to this place, that the (Vaisnava) Agamas (of Kamarupa) would become rare (viralah), and that the person who would study these rare (virala) Agamas of Kamarupa would get in due time the complete result (of studying the entire Agama literature of Kamarupa praising Visnu). After pronouncing this curse Vasistha disappeared; and the Ganas became Mlecchas in 'Kamarupa, the abode of gods', Ugratara became 'vama' (a deity worshipped according to the left-hand method), Sambhu gave himself up to the Mlecchas (mleccha-ratah), the Agamas praising Visnu became rare and being bereft of (the pronunciation of) Vedic Mantras and the existence of the four castes, Kamarupa became in a moment such as could be ruled by Yama. In order that gods and men might not feel encouraged to live in that effective holy place (pitha) even after it had become free from Vasistha's curse with Hari's re-appearance there, Brahma thought out a plan by which he could hide out (guptaye) all the pools (including Apunarbhava-kunda, Soma-kunda, Brahma-kunda and Urvasi-kunda) 460 and all 40 See Kalika-purana 84. 28 b-31- agate'pi harau mukte sapat pithe phala-prade // yatha na samyak sthasyanti tat-pithe deva-manusah / guptaye sarva-kundanam brahmopayan tathakarot //

THE SAKTA UPAPURANAS 225 the rivers of Kamarupa (including those which have not been mentioned in the Kalika-purana) and create a situation in which these pools and rivers could not be distinguished from one another but would be considered to yield the same effect. In Santanu's wife Amogha he procreated a son having the form of water (jala-rupam tanayam) and made Jamadagnya (Parasurama) bring him down through Kamarupa which was quite at ease. That steady (dhira) son of Brahma flooded Kamarupa, covering all its pools and holy places and hiding them out. After this, those people who could distinguish the Lauhitya and take their bath in it, certainly attained the results of such bath, but it was impossible for them to find out the pools and the holy places, 'which had begun to be hidden out as a result of Vasistha's curse. '461 After thus completely flooding all the rivers and holy places throughout Kamarupa the Lauhitya, son of Brahma, flowed into the southern sea. Chaps. 85-86.-Story of the birth of Lauhitya (i.e. the river Brahmaputra) from Amogha, wife of the sage Santanu, who lived by the side of a lake named Lohita on the mountain Gandhamadana lying at the outskirt of Kailasa and who transferred Brahma's energy into his wife after drinking it himself. Amogha conceived, and at due time delivered through her nose a mass of water containing a son, who has been described as follows: 66 • nila-vasah kirita-dhrk / ratna-mala-samayukto rakta-gauras ca brahmavat // catur-bhujah padma-vidya-dhvaja-sakti-dharas tatha / sisumara-sirasthas ca tulya-kayo jalotkaraih //"'468 .... wearing blue clothes, a crown, and a garland of gems, being red-and-white like Brahma, having four hands carrying a lotus, a book, a banner and [the missile] < apunarbhava-kundasya soma-kundasya cobhayoh / brahm-orvasi-kundayos tu nadinam api bhurisah // nadinam purvam uktanam anuktanam ca guptaye / sarvasy-aika-phala-jnane brahmopayam tathakarot // 461 Kalika-purana 84. 36 avasistha-sapad etat tu pravrttam tirtha-gopanam. *** Kalika-purana 85. 33-34. 15

226 STUDIES IN THE UPAPURANAS " Sakti, taking his stand on the head of a porpoise, and having a body resembling a mass of water rushing up.' After birth, Santanu placed the son in that very condition in the middle of four mountains, viz., Kailasa on the north, Gandhamadana on the south, Jarudhi on the west, and Samvartaka etc. on the east. Here, the son of Brahma created a kunda for himself and began to grow in volume until, after a long period, he covered five yojanas with his waters. and looked like 'a second sea'. In course of time Rama Jamadagnya, who had killed his mother at his father's order, came to that Kunda, named after Brahma, for a holy bath and brought the son of Brahma down to the earth by digging a channel with his axe. Being requested by Sagara as to why Rama Jamadagnya killed his mother, who his mother was, and how, being the son of a sage, he could become so cruel and warlike, Aurva narrated the story of his birth as follows. Bhrgu's son Rcika married Satyavati, daughter of the sonless king Gadhi of Kanyakubja, by presenting to him, as nuptial fee, one thousand moon-white horses of a particular description, 4628 which he had procured by pleasing Varuna for the purpose. Sometime after the marriage, Bhrgu came to see his daughter-in-law and expressed his desire to grant a boon to the latter. Satyavati wanted for herself a highly austere master of the Vedas as a son and for her mother a male issue of unparalleled heroism. Hearing Satyavati's prayer Bhrgu gave out a sigh, from which came out two kinds of Caru, one of which was white and the other red. Bhrgu handed these over to Satyavati with the instruction that after taking bath at the expiry of a period of menstruation her mother was to embrace an Asvattha tree and then take the red Caru, while she herself was to take the white Caru 4625 ekatra krsna-varnanam asvanam candra-varcasam / sahasram ekam yo dadyat tasmai putri pradiyate // Kalika-purana 85.54 (-Vangavasi Press (Calcutta) ed. 82.53). This verse is based on Mahabharata III. 115.23-- ekatah syama-karnanam pandaranam tarasvinam / sahasram vajinam sulkam iti viddhi dvijottama || =Poona critical ed. III. 115.12, which reads 'panduranam' in the first half). **

THE SAKTA UPAPURANAS 227 after embracing an Udumbara tree. But unfortunately Satyavati and her mother did the opposite through mistake. Coming to know of this reversal, Bhrgu saw Satyavati again and told her about the unfortunate mistake, as a result of which, he said, she would deliver a son who would be a Brahmin by birth but a Ksatriya by activities, and her mother would have one who would be a Ksatriya by birth but a Brahmin by activities. As Satyavati wanted her grandson to be of that nature, Bhrgu assured her of the fulfilment of her wish and went away. Now, in course of time, Satyavati and her mother gave birth to Jamadagni and Visvamitra respectively, both of whom became the masters of the Vedas and the science of archery from their very birth. (- Chapter 85). Jamadagni grew up and married Renuka, a Vidarbha princess, by whom he had four sons Rusanvat, 462 b Susena, Vasu and Visvavasu, and also a fifth named Rama, who was the same as almighty Madhusudana (Visnu) born with an axe for killing Kartavirya. As a result of his grandmother's mistake in taking the Caru Rama, though a Brahmin by birth, had the nature of a Ksatriya and became the performer of cruel acts. Once his mother Renuka went to the river Ganges for a bath and chanced to see king Citraratha, who had come there with his wives for water-sports. Renuka felt a strong desire for the king and came back with an agitated mind. Jamadagni understood her mental condition and ordered his sons, one by one, to cut off her head. Rusanvat and the three others felt extremely confused and stood motionless like stone without carrying out the cruel order of their father, who, consequently, cursed them to turn dullards. When the turn of Rama came, he took up his axe and cut off his mother's head. Jamadagni was pleased, and wanted to grant boons to Rama for his obedience. The latter prayed for his mother's return to life, her forgetfulness of the incident of death, his brothers' release from the curse, the removal of his sin arising from matricide, 463 b This name (Rusanvat) occurs in the Vangavasi Press (Calcutta) ed. (83.3 and 13) of the Kalika-purana, whereas the Venkatesvara Press (Bombay) ed. (86.3 and 13) gives it as 'Marutvat'. In the Mahabharata (Vangavasi Press (Calcutta) ed. and Poona critical ed., III. 116.10) it has been given as 'Rumanvat.

228 STUDIES IN THE UPAPURANAS and his victory in every war. Jamadagni granted all the boons and advised Rama to go to the Brahma-kunda and take his bath in it after washing his axe with its waters. Rama did so and got rid of his sin. Being convinced of the efficacy of the Tirtha Rama dug out a channel with his axe and brought down the Brahmaputra. Thus issuing from the Brahma-kunda the Brahma-putra first fell into the lake Lohita on the Kailasa mountain. It then rushed towards the east, broke through a peak of the Himalaya, and flowed through the heart of Kamarupa. It flooded the entire pitha of Kamarupa and fell into the southern ocean. Brahma named it Lohita-ganga, and as it came out of the lake Lohita, it was named Lauhitya also. This river became separated from the 'divine Yamuna' and then met it at a distance of twelve yojanas 163 (?). [The above story (beginning from Rcika's marriage with Satyavati and extending up to Jamadagni's granting of boons to Rama Jamadagnya) has been taken, with some changes here and there, from chapters 115-116 of the Vanaparvan of the Mahabharata, which makes no mention of the colour of the Caru and ascribes the reversal in taking it to Satyavati's mother's cunning.] Chapter 87. Siva's naming of the demons Andhaka and Bana as Bhrngi and Mahakala respectively. Aurva's discourse on raja-niti.-Indriya-jaya most essential for kings; qualities which a king should possess; application of the four expedients sama, dana, bheda and danda; winning of the six enemies kama, krodha, etc.; avoiding of the seven vices mrgaya, dyuta etc.; proper time and occasion for the sadgunas; engagement of spies; qualifications of spies; protection of the harem; application of upadhas; method of deliberation in a well-formed council; construction of various kinds of forts-jala-durga, bhumi-durga, vrksa-durga, aranyadurga, maru-durga, saila-durga, and parikha-durga; the king's duty towards his harem. 463 Kalika-purana 86. 34 b-35 a- prag eva divya-yamunam sa tyaktva brahmanah sutah / punah patati lauhitye gatva dvadasa-yojanam //

THE SAKTA UPAPURANAS 229 Chapter 88. Aurva's discourse on sadacara to be observed by the king:-Definition of sadacara. The duties which a king should perform as a householder. Establishment of varnasrama-dharma. Observance of the following religious rites: Worship of Durga on Saradiya Mahastami, and bala-nirajana on the Dasami Tithi; Pusyabhiseka on Pausatrtiya; worship of Sri on Sri-pancami; Visnu-worship during Dasahara in Jyaistha; and Sakra-puja on Bhadra-sukladvadasi. For detailed description of the ceremony of bala-nirajana see verses 15-77. Towards the end of this ceremony satru-bali was performed.464 Chapter 89.-Detailed description of the method of Pusya-snana which is meant for warding off various kinds of evil. Chapter 90. Method of performance, on Bhadra-sukladvadasi, of Sakra-dhvaj-otsava, said to have been introduced first of all by king Vasu Uparicara. Chapter 91. Procedures of Visnu-worship during Dasahara in the month of Jyaistha, and of Laksmi-puja on Sripancami with Kunda flowers and with presents made to Vasava (Indra) mounted on his elephant. Twelve kinds of sons (aurasa, ksetraja etc.), and their legal position. Of these, the last one, viz., dasa, born of a 'dasi' purchased with money, does not deserve the throne. Position of Sudras, who are not entitled to study or teach Purana, Dharma-sastras and Samhitas, nor are they to be appointed for looking into legal disputes. Acts which a king should do, and those he should not. Among the prohibitions there is one against his riding a camel, and the directions include one for his drinking water kept in a vessel made of copper, iron, gold or lead. Chaps. 92-93.-Necessity of sons. Bhairava and Vetala's desire for having sons, and their consequent union with Urvasi and Kamadhenu respectively. Descendants of ting 464 Kalika-purana 88. 61- mrnmayam satravam krtva cabhicarika-mantrakaih / hrdi sulena viddhva tam sirah khadgena chedayet ||

230 STUDIES IN THE UPAPURANAS Bhairava and Vetala. Story of burning the Khandava forest which was created by king Vijaya, a descendant of Bhairava. Praise of the Kalika-purana An examination of the contents of the present Kalika-purana shows that this Purana deals with the exploits and worship of Kali or Kalika who is primarily the yoga-nidra and maya of Visnu 465 but who later became the wife of Siva as the darkcomplexioned Daksayani (Sati) and Kali (or Kalika, daughter of Menaka) 466 for the good of the world. This Yoganidra or Maya (or rather primordial Kalika) is described as follows:-She is graceful and has four hands, a dark complexion, and dishevelled hair; and she mounts a lion, carries a sword and a blue lotus in two of her hands, and assures boon and safety with the other two.467 She is the Sakti (Energy) and Prakrti (Original Source) of the universe and has many forms, viz., Mahamaya or Kamakhya, 468 Durga,46 Bhadrakali,470 Ugracanda, 171 Uma 472 etc. The glory and worship of all these forms, especially of Kamakhya, have been described elaborately in the Kalika-purana; and in connection with these topics there have been introduced in this work many myths and legends which are of great importance especially from the point of view of the history of Saktism. This work also contains valuable materials for the study of many other sects such as those of Visnu, Siva, Surya, Ganesa, Brahma and others, 473 topics relating to the glory and worship 466 4*5 Kalika-purana 5. 3-4, 14, 47-48, 51-52, 59-61; 6. 8-9, 61-63; and so on. According to the Kalika-purana (42. 45-48) Sati, reborn as Menaka's daughter, had a dark complexion. So, she was named Kali or Kalika by her father, but her other relatives called her Parvati. She was also named Uma (because she could not be dissuaded from the practice of penance which was meant for the attainment of Siva's favour -Kalika-purana 45. 22-23) and Aparna (as she did not take even leaves during her austerities -Kalika-purana 45. 37). After her marriage she got rid of her dark complexion by worshipping Siva and was called Gauri (Kalika-purana 47. 30 ff.). 487 Kalika-purana 5. 51-53; 8. 8-11, 468 Mahamaya, who is said to be identical with Kamakhya, is called the mula-murti (original form) of Yoga-nidra, and from her the other forms are derived.-Kalika-purana 60. 48-52; 39. 123. For description of the form of Mahamaya see Kalika-purana 55. 24-36. 46 Kalika-purana 61. 10-22; 62. 9 ff. 470-472 Ibid., 62.55 ff.; 62.118 ff.; and 63. 41 ff. respectively. 47* Ibid., chapters 81-83; 78. 204 ff., and so on.

THE SAKTA UPAPURANAS 231 of these deities being introduced in connection with those of one or other of the various forms of Kalika. In spite of the fact that the Kalika-purana speaks of many Sakta deities as well as holy places, mountains and rivers of different parts of India, especially of the region of the Candrabhaga in the Punjab, its partiality for the east 474 and more definitely for 'Kamarupa', 475 is specially remarkable. It speaks of Devi's bodhana by Brahma and worship by the gods during the war between Rama and Ravana, and mentions the following rites in connection with Devi-worship in the month of Asvina: (i) The untying of Devi's hair on the Sukla-caturthi Tithi, (ii) bodhana of Devi in a Bilva tree on the Sukla-sasthi Tithi, (iii) patrika-pravesa and navapatrika-paja, (iv) Savarotsava, and (v) lustration of the army - 474 According to Kalika-purana 18. 28-34 the river Vaitarani originated from Siva's tears, came ultimately to the east, and flowed into the 'purva-sagara'; in Kalika-purana 18.37 Siva is said to have gone to the eastern countries with Sati's dead body on his shoulder; in Kalika-purana 18. 40 f. different holy places are said to have originated in the east from parts of Sati's body which was cut to pieces by Brahma, Visnu and Sanaiscara; Kalika-purana 18. 44-45 say that those regions in the east which were traversed by Siva with Sati's body on his shoulder, were known as 'yajnika desa'; and so on. 475 The name 'Kamarupa' for Pragjyotisa is of comparatively late origin. Going to account for the origin of this name (Kamarupa) the Kalika-purana (53. 79 b-80 a) says: "As, after being thoroughly burnt by the fire (issuing) from Sambhu's eye, Kama regained a form there through Sambhu's favour, it became (known as) Kamarupa". The Kalika-purana (18.42; 60.54 f.; and 39.4 f.) further states that after Sati's body had been cut to pieces by Brahma, Visnu and Sanaistara, her female organ fell at Kamakhya (in Kamarupa), that Devi resided in Kamarupa for satisfying her 'kama' (desire for sexual enjoyment), and that Kamarupa was inhabited by Kiratas before Naraka's arrival there. The Mahabharata also testifies to the fact that Kamarupa was originally inhabited by Kiratas and other 'Mleccha' tribes (see Mahabharata I. 67. 9; II. 26.7; II. 30.26-27; II. 34. 9 b-10 a; II. 51. 14-15; V. 130. 45; and so on). From the Dasa-kumara-carita and the present Kalika-purana we understand that Kamarupa became famous as a seat of Tantricism from early times; and Devi-purana 39. 142 (........ pulinda-savaradisu / lok- antarena margena vamacarena siddhida //) tells us that Vamacara Tantricism was prevalent among the aboriginal tribes. (See also the verse 'sura-mansady-upaharair japa-yajnair vina tu sa / vina mantrais tamasi sa kiratanam tu sammata //' ascribed to the 'Bhavisya' and the 'Skanda-purana' in Sulapani's Durgotsava-viveka, p. 3, Raghunandana's Smrti-tattva, I, p. 68 and Durga-puja-tattva, p. 30, Gadadhara's Kalasara, p. 111, and so on). So, it seems that Pragjyotisa was, from very early times, a seat of Vamacara Tantricism and was consequently given the Sanskrit name 'Kamarupa' on the basis of the popular one, viz., 'Kamru-t' (or 'Kamru-d' mentioned by Alberuni and others) derived from the Austric word 'Kamru' or 'Kambru' which is the name of a lesser divinity worshipped by the Santals. (For further information on this point see B.K. Kakati, Assamese, Its Formation and Development, pp. 53-54).

232 STUDIES IN THE UPAPURANAS by the king (bala-nirajana).476 It deals elaborately with the different deities as well as the holy places, rivers and mountains of Kamarupa exhaustively and with special fervour, so much so that Kamakhya, the most prominent Sakta deity in Kamarupa, has been given the highest place as the chief form (mula-murti) of Mahamaya, and the holy places there have been glorified even over Varanasi, Purusottama-ksetra, Dvaravati, Brahmavarta, Prayaga etc., Kamakhya being called the most sacred place of all. 477 Moreover, in Kalika-purana 93.30-32 it is said that Vasistha, who had read and heard the 'Kalika-purana' from Markandeya, concealed it in Kamarupa, 'the abode of gods', until it was revealed to the sages by Markandeya. In his Durga-bhakti-tarangini, pp. 30-31 Vidyapati ascribes to the 'Kalika-purana' a few verses containing the names of fruits to be offered to Devi. These verses, which are all found in the present Kalika-purana, chap. 74, include the name of a fruit called 'Karuna', which, Vidyapati says, 'was famous in Gauda' (karunam gaude prasiddham). On the other hand, this work was utilised first of all by Sulapani of Bengal and then by Vidyapati of Mithila in his Durga-bhakti-tarangini. Other non-Bengal Smrtiwriters referred to or drew upon this Purana from about the beginning of the seventeenth century A.D. Hence there can be little doubt regarding the fact that the present Kalika-purana was composed either in Kamarupa (in Assam) or in that part of Bengal which was very near to it. An examination of the story of Naraka (of Pragjyotisa) as occurring in the Mahabharata (V. 48 and 130), Harivamsa (II. 63-64), Visnu-purana (V. 29), Bhagavata-purana (X. 59) etc., as well as a study of the present Kalika-purana, shows that it was the Puranic Vaisnavas who first tried, towards the very close of the epic period, 478 to bring the non-Aryan inhabitants 476 See Kalika-purana 62. 1-53, and 63. 18-23. 477 Ibid., 60. 34-48. 478 In the Mahabharata Naraka is called 'Bhauma' but not Varaha's son. It is in the Harivamsa, Visnu-purana, Bhagavata-purana and other comparatively late works that Naraka is said to have been born of Bhumi (Earth) by Visnu. In the Mahabharata, the word 'Bhauma' might have been used in the sense of 'native', 'aboriginal', or 'local'.

THE SAKTA UPAPURANAS 233 of Pragjyotisa into their fold by giving it out to be originally a place of Visnu-worship and Vaisnava Agamas and also by fabricating a story that Naraka was born of the Earth by Visnu in his Boar incarnation. But in spite of this attempt of the Puranic Vaisnavas the Saiva (Kapalika ?) cult (which was most probably already popular in Kamarupa) had a firm footing there, so much so that it influenced very greatly the more popular cult of Sakti (i.e. Devi). 479 Hence those Sakta-vaisnavas of Kamarupa who looked upon Visnu as Brahma or Purusa and Devi as his Sakti (or Maya or Prakrti) wrote the present Kalika-purana with a view to convincing the people that Kamakhya is none but Visnu's Yoga-maya embodied, that Visnu is superior to Siva, and that every one must be a Vaisnava before he sets himself to Devi-worship. Such Vaisnava influence on Saktism is also found in the Brhaddharma-purana which says that one should not follow the course of a Sakta unless one has devotion to Visnu and performs the duties of the Vaisnavas. (See Brhaddharma-purana II. 6. 144-6). The inclusion of the title 'Kalika' or 'Kali-purana' in all the lists of eighteen Upapuranas which we have been able to collect from different sources, 480 and the numerous quotations made from a 'Kalika-purana' by many of the early Nibandhawriters, would certainly appear to show that the present Kalika-purana is a work of considerable antiquity; 481 but an 479 We shall see hereafter that there was an earlier Kalika-purana which, unlike the present one, allowed a prominent place to Siva. Even the present Kalika-purana states that the importance of Kamarupa as a place of Saktism was due to Sati's female organ which fell at Kamakhya, that 'Samkara, with Parvati, remains always present at Kamakhya, the great and most secret holy place', and that there was already a number of Saiva temples and shrines at different places in Kamarupa (see Kalika-purana 18. 42; 53. 74 b-75 a and 82 f.). 480 For these lists see Volume I, Chapter I. 481 As a matter of fact, P. K. Gode finds fault with the date (14 th century) assigned to the present Kalika-purana by Mr. Payne in his work (The Saktas), and places it before 1000 A.D. without trying to ascertain whether the 'Kalika-purana' drawn upon by Nanyadeva, Apararka, Laksmidhara and other early commentators and Nibandha-writers is the same as the present one. See Gode in Journal of Oriental Research, Madras, Volume X, 1936, pp. 289-294. Also Gode, Studies in Indian Literary History, Volume I, pp. 203-8. For a similar view held by Dines Chandra Sircar see Journal of the Asiatic Society of Bengal, XIV, 1948, Letters No. 1, p. 12 footnote 5.

234 STUDIES IN THE UPAPURANAS attempt to trace the quoted verses in the present Kalika-purana creates grave doubts regarding the early origin of this Purana by bringing to our notice the facts that not a single of the numerous quotations made in Nanyadeva's Bharata-bhasya,482 Laksmidhara's Krtya-kalpataru, Apararka's commentary on the Yajnavalkya-smrti, Vallalasena's Danasagara, Hemadri's Caturvarga-cintamani, Sridatta Upadhyaya's Samayapradipa and Acaradarsa (alias Krtyacara), Candesvara's Krtya-ratnakara and Grhastha-ratnakara, Madanapala's Madana-parijata, Madhavacarya's Madhavacarya's and commentary on the Parasara-smrti, Vidyapati's Gangavakyavali, Vacaspati-misra's Dvaita-nirnaya, Krtya-cintamani and Suddhi-cintamani, Madanasimha-deva's Madanaratna-pradipa, Rudradhara's Suddhi-viveka, Alladanatha's Nirnayamrta, and Narasimha Vajapeyin's Vajapeyin's Nityacarapradipa 483 is found in the present Kalika-purana, none of the interlocutors, viz. (i) Trnabindu and Kala-nirnaya that 482 Nanyadeva's quotation from a 'Kalikakhya-purana' in his Bharata-bhasya was pointed out by V. Raghavan in his article on 'The Kalika (Upa) purana' in Journal of Oriental Research, Madras, Volume XII, 1938, pp. 331-360. 48* Narasimha Vajapeyin, who is one of the most noted Smrti-writers of Orissa, mentions 'Vidyakara Vajapeyin' as well as 'Vidyakara-paddhati' in his Nityacarapradipa. So, the Nityacara-pradipa must be later than the Nityacara-paddhati of Vidyakara Vajapeyin. Now, as Raghunandana mentions Vidyakara Vajapeyin as an authority several times in his Smrti-tattva (I, pp. 355, 744, etc.; II. pp. 68, 75, 312, 505, etc.), the latter cannot be later than 1500 A.D.; and as Vidyakara himself mentions the Krtya-cintamani, which is apparently the older work of that name by Candesvara and not the later one by Vacaspati-misra whose literary activity lay between 1450 and 1480 A.D., he cannot be earlier than 1350 A.D. The Krama-dipika informs us that Vidyakara's father declined a grant of land from Nrsimha, king of Orissa, left the country with family and settled at Benares. (For the extract of the Krama-dipika see Nityacara-paddhati, Preface, p. 2, footnote 2). Now, the only Nrsimha, whose reign falls within this period, is the fourth king of that name, one of whose land-grants was made in 1395 A.D. in the 22 nd anka or 18 th year of his reign (see Journal of the Asiatic Society of Bengal, 1895, pp. 132 f. and R.D. Banerji, History of Orissa, I, pp. 283-4). So, this Nrsimha must have ascended the throne in 1377 A.D. Hence it is sure that Vidyakara's father migrated to Benares after 1377 A.D. Again, Vidyakara says in one of the introductory verses of his Nityacara-paddhati that he lived at Benares for 30 years and then wrote the Nityacara-paddhati (cf. trimsadvarsam sa kasyam krta-vasatir abhud dharma-sastrasya karta paddhatyakhyasya....). So, the Nityacara-paddhati must have been composed in the first half of the fifteenth century A.D. Hence the Nityacara-pradipa of Narasimha Vajapeyin cannot be earlier than 1425 A.D. (According to Kane, Narasimha Vajapeyin was 'later than 1400 A.D.' See P. V. Kane, History of Dharmasastra I, pp. 572 and 706).

THE SAKTA UPAPURANAS 235 Anilada, 484 (ii) Sanaka, Sanatkumara and Kavyakuta 485 (?), and (iii) Surya and his devotee, 486 mentioned in connection with some of the verses quoted from a 'Kalika-purana' in the above-mentioned works, is found in the extant Kalika-purana, and that the present Kalika-purana, which is drawn upon by Sulapani, Vidyapati Upadhyaya (in his Durga-bhaktitarangini), Srinatha Acarya-cudamani, Govindananda, Raghunandana, Krsnananda Agamavagisa, Gadadhara, 487 Mitra-misra, Anantabhatta, Kamalakara-bhatta,488 Nandapandita and others, first began to be used by the Bengal Smrti-writers and by Vidyapati of Mithila from the fourteenth century A.D.489 but by other non-Bengal authors, from about 484 See Caturvarga-cintamani, II. i, pp. 439-444, 829-831, 831-832; II. ii, pp. 179-180, 376, 377-381, 992-4. Krtya-ratnakara, pp. 452-5. Madana-ratna-pradipa, folios 66 b-68 a. (Trnabindu and Anilada appear to have been the principal interlocutors in the Kalika-purana drawn upon by Nanyadeva and others). 485 Mentioned in Krtya-kalpataru, Santi-kanda.-See Raghavan, op. cit., p. 333. 488 See Nityacara-pradipa, pp. 684-5. Though the interlocution between Surya and his devotee is mentioned in the Smrti-tattva (I, p. 36) also, it need not be taken to have occurred in the present Kalika-purana, because those Nibandhakaras who have drawn upon the extant Kalika-purana are sometimes found to cite verses which belonged to the earlier Kalika-purana and which they derived, as in the cases of many other Puranas, either direct from the earlier Kalika or from the authoritative commentaries and Nibandhas which drew upon this earlier Purana. See footnotes 494, 496 and 497 below. 487 In his Kalasara Gadadhara mentions not only the following works and authors, viz., Madhavacarya, Kala-madhaviya, Kaladarsa, Krtya-kaumudi, Krtya-maharnava, Gauda-samvatsara-pradipa, Madana-parijata, Sulapani, Sraddha-viveka etc., but also "Tithitattvakara" (sometimes distinguished with the adjective 'Gauda',- , -see Kalasara, pp. 421, 463, etc.-gaudais tithitattvakaraih ....) and Hari-bhakti-vilasa in several places. That by the word 'Tithitattvakara' Gadadhara means none but Raghunandana is shown by the fact that the references made by Gadadhara to the opinions of the "Tithitattvakara" are all found in the Smrti-tattva of Raghunandana. (For instance, Kalasara, pp. 105, 106-7 and 117-8 refer to Smrti-tattva, I, pp. 67-68, 67 and 60 respectively). The references to the Hari-bhakti-vilasa also are all found in the present Hari-bhakti-vilasa ascribed to Gopalabhatta. (For instance, Kalasara, p. 118 refers to Hari-bh., p. 905; Kalasara, p. 140 to Hari-bh., p. 794; Kalasara, p. 165 to Hari-bh., pp. 895 and 897-8; and so on.) Hence the Kalasara must be dated not earlier than 1600 A.D. Haraprasad Shastri also includes Gadadhara among those Smrti-writers who flourished in the 17 th and 18 th centuries A.D. (See Haraprasad Shastri, III, Preface, p. xxxvii.) The date (1450-1500 A.D.), assigned to Gadadhara by P. V. Kane in his History of Dharmasastra, Volume I, pp. 530 and 692, requires modification. 489 Kamalakara-bhatta seems to have derived the verses of the present Kalika-purana not direct from their source but from the Nibandhas of Bengal. Cf. Nirnaya-sindhu, pp. 20, 63, 129 and so on. 48 The Samvatsara-pradipa (Dacca University Manuscript No. 4632) does not draw upon any Kalika-purana even in its section on Durga-puja.

236 STUDIES IN THE UPAPURANAS the beginning of the seventeenth century. These facts create the impression that the present Kalika-purana, which certainly came to Bengal from Kamarupa either in the thirteenth or in the fourteenth century A.D., is a work quite different from the earlier Kalika-purana mentioned in the lists of eighteen Upapuranas and drawn upon by Nanyadeva, Laksmidhara and others. This impression is finally established as true by an extract of ten verses which is quoted in Raghunandana's Durga-puja-tattva (pp. 8-9) with the words "dusprapakalika-puran-antare'pi" but is not found in the present Kalika-purana and in which Devi (or Kalika) speaks to one, addressed as 'putra', on her own annual worship in the month of Asvina. The expression "dusprapa-kalika-puranantare'pi" shows definitely that Raghunandana knew another Kalika-purana which was different from the present one profusely drawn upon by him in his Tattvas, and that Manuscripts of this older Kalika-purana already became extremely rare in his time. Before we try to determine the date of composition of the present Kalika-purana we should like to say a few words on the contents, character and date of the earlier Kalika-purana (which also was often called 'Kali-purana' and sometimes 'Kala-kantha') 190 on the basis of the quotations made from it in the commentaries and Nibandhas. These quotations and references show that the earlier Kalika-purana contained, among others, the following interlocutors, viz., (i) Trnabindu and Anilada, (ii) Sanaka, Sanatkumara and Kavyakuta (?), and (iii) Surya and his devotee, and was a rich store of Smrti materials. The multifarious Smrti topics, dealt with in this Purana, included the following: (a) donations (of gold, well furnished houses, a thousand cows, canopy, krsnajina, ghrta-kambala, Narasimha, etc.), 491 * See the lists of Upapuranas in Volume I, Chapter I. 491 Krtya-kalpataru, III, pp. 366-7, and V, pp. 113-6, 185-6, 195-6, 311-2; Apararka's com. on the Yajnavalkya-smrti, pp. 337-8; Danasagara, pp. 313, 417-8, 441-2, 527-8; Krtya-ratnakara, pp. 493-4; Caturvarga-cintamani, I, pp. 34, 156, 258-261, 568, 575-6, 589, etc; Vidhana-parijata, III, 359-360, 389, 394; and so on. According to Vallalasena, this Kalika-purana dealt prominently with donations (uktany upapuranani vyakta-dana-vidhini ca/ adyam puranam sambam ca kalikahvayam eva ca // etc.-Danasagara, p. 3, verses 13 ff.

THE SAKTA UPAPURANAS 237 (b) duties of castes and asramas, 492 (c) worship of Kalika 493 and Siva, 494 (d) Vratas (viz., Aviyoga-vrata, Bhaskaravrata, Soma-vrata, Samkararka-vrata, Isana-vrata, Kalaratri-vrata, Mahavrata, etc.), 495 (e) Saura-dharmas, 496 (f) istapurta, 497 (g) vyavahara, 498 (h) sraddha, 499 (i) tirtha (such as bhrgu-prapatana),500 (j) settling of Brahmins, 501 (k) praise of bath and other pious acts done in the Ganges, 502 (1) demerits of not worshipping the five deities Siva, Surya, Agni, Kesava and Kausiki,503 and (m) purification. 504 Besides these, the earlier Kalika-purana also might have contained, among other topics, a song (gita) called Rovindaka.505 A careful examination of these quotations further shows 492 Krtya-kalpataru, II, pp. 257-8, 270, 296; Madana-parijata, p. 288; Madhavacarya's com. on the Parasara-smrti, I. ii, p. 178; Grhastha-ratnakara, pp. 479, 501. 493 494 · Apararka's com. on the Yajnavalkya-smrti, p. 15; Durga-puja-tattva, pp. 8-9. (One of the ten verses quoted in Durga-puja-tattva, pp. 8-9 is found in Durgotsava-viveka, p. 17). Caturvarga-cintamani, II. i, pp. 237-9; Krtya-ratnakara, pp. 175-8, 434-7; Nityacara-pradipa, p. 694; Viramitrodaya, Puja-prakasa, pp. 226-232. (These verses, dealing with mahasnana, ghrtabhiseka, ghrta-dhara and Siva-jagara in Siva-worship, are the same as those given in the Puja-kanda of Laksmidhara's Krtya-kalpataru. See also Krtyakalpataru, Santi-kanda for 'rudra-japa-vidhi'). 495 Caturvarga-cintamani, II. i, pp. 439-444, 788, 829-831, 831-2, and II. ii, pp. 149-151,179-180, 326-332, 376, 377-381; Krtya-ratnakara, pp. 452-5; Madanaratna-pradipa, folios 66 b-68 a. 496 Nityacara-pradipa, pp. 684-5. (This extract is also found in Viramitrodaya, Puja-prakasa, pp. 308-9. See also Smrti-tattva, I, p. 36 for two of its lines). 497 Krtya-kalpataru, I, p. 8; Krtya-ratnakara, p. 10; Viramitrodaya, Paribhasaprakasa, p. 44. 498 Krtya-kalpataru, XII, pp. 79, 205, 210-211, 221, 231, 238 (on different kinds of ordeals); Dipa-kalika, p. 5 (on ordeal). 499 Caturvarga-cintamani, Vol III, Parts i-ii (containing numerous verses on sraddha and allied topics). 500 Krtya-kalpataru, VIII, pp. 263-4. 501 Ibid., V, pp. 254-6; Vidhana-parijata, III, pp. 221-2. 502 Gamga-vakyavali, pp. 202, 202-3, 204-5, 310; Suddhi-cintamani, p. 81; Gangabhakti-tarangini, folios 4 b-5 a. 503 Acaradarsa, p. 32 a; Ganga-vakyavali, fol. 47 b. 504 Krtya-kalpataru, X, p. 130; Acaradarsa, p. 11 a; Ganga-vakyavali, p. 219; Suddhi-viveka (of Rudradhara), p. 28 a. 505 By ascribing the song 'sandam sandam jagapati etc.' to both the 'Bhagavati-purana" and the 'Kalikakhya-purana' Nanyadeva makes a confusion between these two Puranic works, which, as we shall see afterwards, are quite different, and not identical, as Nanyadeva took them to be. This confusion may be due to the fact that, like the Bhagavati-purana, the Kalika-purana also dealt with the exploits of 'Bhagavati' (cf....bhagavatya idam bhagavatam iti kalikapuranam bhagavata-padenoktam iti ye vadanti te nirastah-Nityacarapradipa, p. 18), or that due to its treatment of the exploits of Bhagavati the Kalika-purana was wrongly designated as 'Bhagavati-purana' by Nanyadeva.

238 STUDIES IN THE UPAPURANAS that the earlier Kalika-purana, unlike the present one, had scarcely any Tantric element in its rituals. The long quotations. given in the Krtya-kalpataru, Caturvarga-cintamani, Krtyaratnakara, Madana-ratna-pradipa and other works 506 on the details of the different devotional vows and worships are totally free from Tantric influence. The procedure is purely Puranic and the mantras to be used are very often Puranic and sometimes Vedic. A quotation made by Apararka (com., p. 15) on the method of painting magic collyrium on the eyes for vasikarana, however, shows that though the earlier Kalika-purana rendered its rituals free from Tantric elements, it could not overcome the temptation for describing the method of attaining magic power, of which the Saktas are so fond. That the earlier Kalika-purana had little or no Tantric element can be further proved by another piece of evidence adduced by Vallalasena who was not at all favourably disposed towards the Tantriks and their scriptures and practices. By way of explaining why he rejected some of the Puranas and Upapuranas partly or wholly in his Danasagara Vallalasena says that the Devi-purana which was excluded from the lists of Puranas and Upapuranas due to its treatment of sinful acts, was rejected by him because of its Tantric character, 507 and that the Bhavisya-purana was utilised by him up to the chapters dealing with the Saptami (-kalpa), while those on the Astami and Navami (-kalpa) were rejected on account of their imbibing Tantric influence; 508 but he expresses no such opinion regarding the 'Kalika-purana' known to him. On the other hand, he quotes 40 verses on gifts 50€ See Krtya-kalpataru, III, pp. 336-7, and V, pp. 113-6; Caturvaga-cintamani, I, pp. 738-9, 928-930, II. i, pp. 237-9, 439-444, etc., II. ii, pp. 149-151, 179-180, 326- 332, etc.; Krtya-ratnakara, pp. 175-8, 434-7, 452-5 and 493-4; Madana-ratna-pradipa, folios 66 b-68 a; and so on. 507 Danasagara, p.7 (verse 67)- tattat-puran-opapurana-samkhya-bahiskrtam kasmala-karma-yogat / pasanda-sastr-anumatam nirupya devi-puranam na nibaddham atra || see Danasagara, p.7 (verse 59)- saptamy-avadhi puranam bhavisyam api samgrhitam atiyatnat / tyaktv-astami-navamyoh kalpau pasandibhir grastau // For the reasons for our accepting the readings in italics in the above verse see footnote 314 above.

THE SAKTA UPAPURANAS 239 from the 'Kalika-purana' So, it is sure that the 'Kalika-purana' known to Vallalasena must have been free from Tantric elements. Although Vallalasena names a a set of spurious Puranas, viz., Tarksya (i.e. Garuda), Brahma, Agneya, Vaisnava of 23000 slokas, and Lainga of 6000 slokas, which were influenced by Tantricism,509 his silence regarding the existence of any second Kalika-purana 510 in his time, is remarkable and shows that the present Kalika-purana, which is full of Tantric elements, was unknown in his days. The quoted verses further show that, unlike the present Kalika-purana wherein Visnu has been given a superior position by an identification of the primordial Kalika with his Yoga-nidra and Maya, the earlier Kalika-purana allowed Siva a prominent place. It is for this reason that in one of the quoted verses Siva is called the highest deity, 511 and the worship of Siva or his linga is ordained in many of the vows and worships.512 The earlier Kalika-purana was written most probably in Bengal. Among the ten verses (on Durga-puja) ascribed to 'dusprapa-kalikapuran-antara' in in Raghunandana's Durga-puja-tattva, pp. 8-9 there are three lines which run as follows: the astami-navami-samdhau trtiya khalu kathyate/ tatra pujya tv aham putra yogini-gana-samyuta/ manoharais ca balibhir upaharaih prthag-vidhaih//; 500 Danasagara, p.7 (verses 63-66)- tarksyam puranam aparam brahmam agneyam eva ca / trayovimsati-sahasram puranam api vaisnavam // sat-sahasra-mitam laimgam puranam aparam tatha / diksa-pratistha-pasanda-yukti-ratna-pariksanaih // mrsa-varsanucaritaih kosa-vyakaranadibhih / asamgata-katha-bandhaih paraspara-virodhibhih || tan-mina-ketanadinam bhanda-pasanda-linginam / loka-vancanam alokya sarvam evavadhiritam // For the reasons for our emendations in the sixth line see footnote 316 above. 510 It is to be noted that nowhere in his Danasagara does Vallalasena give the slightest indication of his knowledge of a Kalika-purana different from that drawn upon by him. 611 samkarat paramam nanyat...-Krtya-kalpataru, V, p. 311 and Caturvargacintamani, I, p. 665. *** See Caturvarga-cintamani, I, pp. 568, 575-6, etc.; Krtya-kalpataru, III, pp. 366-7, V, pp. 113-6, 195-6, 254-6, 311-2, VIII, pp. 263-4; Krtya-ratnakara, pp. 175-8, 434-7, 452-5, 493-4; Nityacara-pradipa, p. 694, and so on.

240 STUDIES IN THE UPAPURANAS and on the basis of these lines Raghunandana prescribes that at the astami-navami-samdhi Devi (i.e. Durga) should be worshipped, along with the Yoginis, with the offer of different articles and the sacrifice of animals. 513 Now, Govindananda informs us that it was a local custom (desacara) with the Gaudiyas to worship Devi as well as the Yoginis at the astami-navami-samdhi and to offer different articles and animals to Devi on this occasion. 514 So, by recording this local custom in the above-mentioned lines the earlier Kalika-purana seems to point to Bengal as the place of its origin. Let us now discuss the date of the earlier Kalika-purana In his Caturvarga-cintamani Hemadri quotes from the 'Kalika-purana' five lines which give a list of eighteen Puranas including the 'Kalika' which is called the 'original Bhagavata³. 515 So, the earlier Kalika-purana, which thus laid claim to the position of the Bhagavata-purana, must have been written at a time when the position of the latter had already become enviable. As the Bhagavata-purana is to be assigned to the sixth century A.D. and most probably to the former half of that century,516 the earlier Kalika-purana could not have been written earlier than 600 A.D. Again, the numerous quotations made from the 'Kalika-purana' by Nanyadeva, Laksmidhara, Apararka, Vallalasena, Hemadri and others, who flourished in different parts of India, show that the earlier Kalika-purana must have been written not later than 900 A.D. In his 513 See Smrti-tattva, I, p. 86 (wherein the first two lines only have been quoted) and Durga-puja-tattva, p. 36 (which quotes all the three lines). 514 Varsa-kaumudi, p. 373-gaudiyas tu astami-navami-samdhau camundarupam dhyatva upacarair abhyarcya bali-danam kurvantiti desacarah. Also Varsa-kaumudi, p. 447-gaudiyas tu astami-navami-samdhi-kale bhuta- suddhy-adikam krtva camunda-rupam cintayitva sodasopacaraih sampujya sasti-yoginis ca pujayitva balin dadati. 515 saivam yad vayuna proktam vairincim vaisnavam tatha / yad idam kalikakhyam ca mulam bhagavatam smrtam || sauram ca naradiyam ca markandiyam ca vahnijam / vamanam kaurmam matsyam ca saptadasam ca garudam / brahmandam astadasam joeyam puranam ca na samsayah // Caturvarga-cintamani, I, p. 531. The first two lines are also found quoted in Caturvarga-cintamani, II. i, p. 22 (with v. 1. 'sauram eva ca' for 'vaisnavam tatha' and 'yat' for 'ca'). 516 See R. C. Hazra, Studies, p. 55.

THE SAKTA UPAPURANAS 241 Durgotsava-viveka Sulapani quotes two verses, viz., 'upavasam mahastamyam' and 'upavasam tu tasyam vai', and points out that the second verse was known to Srikara. 517 Of these two verses the first is the same as verse 16 b-17 a of chap. 63 of the present Kalika-purana, but the second, which is not found in the present Kalika, is one of the ten verses quoted by Raghunandana in his Durga-puja-tattva (pp. 8-9) from a 'dusprapa-kalikapuran-antara'. Hence Srikara, 518 who knew the second verse, must have been acquainted with the earlier Kalika-purana, which, therefore, must be dated not later than 800 A.D. We have already said that the group of eighteen Upapuranas was formed approximately between 650 and 800 A.D., 519 and as all the lists of eighteen Upapuranas contain the name of a 'Kalika', or 'Kali-purana,' the earlier Kalika-purana should be dated not later than 700 A.D., because the Puranic works generally take a fairly long time to attain a state of authority. It is highly probable that this work was composed sometime during the seventh century A.D. This fairly early origin and the non-Tantric character of the earlier Kalika-purana show that it was certainly composed by the Smarta Brahmin sectaries, and most probably by the Smarta Saktas, with its rituals rendered free from Tantric elements.520 But in course of time serious changes came 517 Durgotsava-viveka, p. 17 yasmin dine mahastami-puja tasmin dina evopavaso na tu samdhi-puja-dine, astamitven-opavasa-vidhanat | jyestha-putravato grhasthasya tannisedham aha kalikapuranam- upavasam mahastamyam putravan na samacaret / yatha tathaiva putatma vrati devim prapujayet // putravan jyestha-putravan / tatraiva-upavasam tu tasyam vai mahapataka-nasanam/ grhina na tu kartavyam jyestha-putravata sada // .atra kali-puraniya-vacanottarardhe putravata upavasetara-havisyannadina puja-vidhanat tasya pujanga-mahastami-nimittak-opavasasya nisedho na tu pratimasakartavy-astami-nimittak-opavasa-nisedha iti srikarah (v. 1. 'sridattah' for 'srikarah'; Dacca University Manuscripts have 'srikarah'). 518 According to P. V. Kane, 'Srikara must be placed somewhere between 800 and 1050 A.D. and probably flourished in the ninth century'. Kane, History of Dharmasastra, I, p. 268. $19 See Volume I, Chapter I (p. 15). 520 For a discussion on the Puranas in the second stage of their development, see R. C. Hazra, Studies, pp. 215-222. 16

242 STUDIES IN THE UPAPURANAS over the Hindu society with the spread of Tantricism. Consequently, in spite of its great authority in the eyes of the comparatively early authors who had no regard for Tantricism, it could not hold ground very long among the people as it failed to satisfy their fresh needs, especially ritualistic, created by the spread of Tantricism. Consequently, it was replaced by the present Kalika-purana which abounds in Tantric elements; and Bengal, which is adjacent to Assam, being a hot bed of Tantricism from fairly early days, the present Kalika-purana had been accepted here first of all 521 before it came to be regarded as authoritative by the Smrti-writers of other provinces where the hold of the Brahmanical religion, at least upon the Smrti-writers, did not become loose as early as in Bengal. Though, as we have seen above, the earlier Kalika-purana laid claim to the position of a 'Purana', and more, to the status of the 'original Bhagavata', 522 and this claim was also supported by a section of people, 523 it has not only been included in all the lists of eighteen Upapuranas but has been classed among the secondary Puranas or expressly called an 'Upapurana' by such noted Smrti-writers as Laksmidhara (author of the Krtya-kalpataru), 524 VallalaIt is to be noted that of the Maithila Smrti-writers down to the end of the fifteenth century A.D., if not later, it is only Vidyapati who is found to have known the present Kalika-purana and to have used it only in his Durga-bhakti-tarangini and not in any other work. We have already stated that in writing this Nibandha Vidyapati was influenced by the Smrti-writers of Bengal. 583 See footnote 515 above. 528 Cf. the verse 'bhagavatyas ca durgayas caritam yatra vartate / tat tu bhagavatam proktam na tu devi-puranakam //" occurring in the Uttara-khanda (chap. 23) which claims to belong to the Bengal 'Siva-p'. (For further information on this verse see footnotes 194 and 420 above.) That the above verse points to the Kalika-purana is shown by the line '....... bhagavatya idam bhagavatam iti kalika-puranam bhagavata-padenoktam iti ye vadanti......" occurring in Nityacara-pradiipa, p. 18. 524 See Krtya-kalpataru, I, p. 30- astadasabhyas tu prthak puranam yat tu drsyate / vijanidhvam muni-sresthas tad etebhyo vinirgatam // vinirgatam udbhutam / yatha kalikapuranadi / This passage has been quoted, under the name of 'Laksmidhara', in Narasimha Vajapeyin's Nityacara-pradipa, p. 18.

THE SAKTA UPAPURANAS 243 sena, 525 Candesvara 526 and Narasimha Vajapeyin. 527 Saiva Nilakantha also calls it an 'Upapurana'.528 From what has been said above it is clear that the present Kalika-purana is a work quite different from the earlier Kalika-purana,529 that it was unknown in Bengal in Vallalasena's time, and that in the western and southern parts of India it became known only from the end of the sixteenth century A.D. We shall now try to determine the date of the present Kalika-purana The extant Kalika not only knows the rasis 530 and weekdays 531 and the 'ten forms' 532 of Visnu, of which the 'Matsya', 'Kurma' and 'Varaha' have been dealt with elaborately in chapters 25-35, but is remarkably indebted, for many of its ideas and expressions, to Kalidasa's Kumara-sambhava and Magha's Sisupala-vadha 533 and most probably to the Devi-purana also. 534 Hence the date of the present Kalika-purana 525 Danasagara, p. 3 (verses 13 ff.)- uktany upapuranani vyakta-dana-vidhini ca ! adyam puranam sabam ca kalikahvayam eva ca || etc. 526 Krtya-ratnakara, pp. 31-2- matsya-puraneetc. astadsabhyas tu prthak puranam yat tu drsyate / vijanidhvam dvija-sresthas tad etebhyo vinirgatam // vinirgatam udbhutam yatha kalika-puranadi / 627 Nityacara-pradipa, p. 18. ... 528 See Saiva Nilakantha's com. on the Devi-bhagavata, p. 3 a- devipuranakalikapuranayor upapuranatvasya niscitatvat ... ../ 529 As none of the verses quoted by Nanyadeva, Laksmidhara, Apararka, Vallalasena and others from the earlier Kalika-purana is found in our present Kalika, it is extremely hazardous to say that the present Kalika has retained chapters or verses from the earlier one, or that the present Kalika is the result of a revision to which the earlier one was subjected. 550 Kalika-purana 20. 130; 61. 25; 62. 6; 63.2 and 7; and so on. 531 Ibid., 90. 47 and 49. 532 Ibid., 34. 30 (yasya te dasadha murtih .). 583 See V. Raghavan's article entitled 'The Kalika-purana, Kalidasa and Magha' in Woolner Commemoration Volume (edited by Mohammad Shafi and published by Mehar Chand Lachhman Das, Lahore, 1940), pp. 191-5. See also Raghavan in Journal of Oriental Research, Madras, Volume XII, 1938, pp. 332 and 337. *** For instance, Devi-purana 22. 7-8 a Kalika-purana = 62. 5 b-6.

244 STUDIES IN THE UPAPURANAS which, as we have already seen, was composed either in Kamarupa or in that part of Bengal which was very near to it, cannot be placed before 750 A.D. Again, by his mention that the 'Kalika-purana' contained the story of Kalika's manifestation in Katyayana's hermitage as a result of the latter's curse on Mahisa who fascinated a disciple of Katyayana by taking the form of a female, 535 Saiva Nilakantha, the commentator of the Devi-bhagavata, points definitely to Kalika-purana 62. 95 f.; Anantabhatta quotes verses from chap. 91 in his Vidhana-parijata (Volume I), Kamalakara-bhatta from chapters 57, 60, 62, 63, 69, 71, 73, 86 and 91 in his Nirnaya-sindhu, Mitra-misra from chapters 57, 59, 80, 91 and 92 in his Viramitrodaya, Gadadhara from chap. 69 in his Kalasara, Raghunandana from chapters 54, 57, 59-63, 66, 67, 69, 71-74, 83, 86, 90 and 91 in his Smrtitattva and from chapters 54, 57, 60-63, 69, 71-74 and 91 in his Durga-puja-tattva, Krsnananda Agamavagisa from chapters 57 and 71 in his Tantra-sara, Govindananda from chapters 57 and 73 in his Dana-kaumudi, from chapters 57, 60, 62 and 73 in his Suddhi-kaumudi, from chapters 57, 71 and 73 in his Sraddha-kaumudi, and from chapters 55-57, 59-63, 66, 67, 69-75, 77, 83, 84, 86 and 89 in his Varsa-kaumudi, Srinatha Acarya-cudamani from chapters 57, 60, 63 and 71 in his Krtya-tattvarnava and from chapters 60 and 63 in his Durgotsava-viveka, Vidyapati from chapters 57, 59-63, 69, 71, 73 and 74 in his Durga-bhakti-tarangini, and Sulapani from chapters 61-63, 69, 71 and 73 in his Durgotsava-viveka and from chap. 91 in his Rasa-yatra-viveka; and the Brhaddharma-purana, by Devi-purana 65. 65 f. 66. 13 f. Chapter 67 Kalika-purana 89. 48 f. 89. 60 f. 89.73 f. 93. 104 b-105 = 60. 31-32 a. And so on. 535 See Saiva Nilakantha's com. on Devi-bhagavata V. 8. 34-37-ayam cavatarah puranantara-prasiddhe katyayanasrame katyayana-sisyam stri-rupena mohayantam drstva katyayanah stri tvam hanisyatiti saptavan iti tad-asrame eva rupa-dharanam iti kalika-purane spastam. For information about this Saiva Nilakantha, who was quite different from Nilakantha, the Brahmin scholar of Maharastra, who wrote his com, on the Mahabharata at Benares in the last quarter of the 17 th century, see footnote 779 below.

THE SAKTA UPAPURANAS 245 its mention of the 'Kali-purana' as dealing elaborately with the greatest holy place created on the bank of the Brahma-nada by the fall of the female organ of Sati, 536 refers definitely to the present Kalika-purana Hence the present Kalika-purana must be dated earlier than 1200 A.D.537 If a period of at least one hundred years be allowed for its attaining the position of a genuine and authoritative Purana so that it could be recognised as such by Vidyapati, Sulapani and the author of the Brhaddharma-purana even without a shade of doubt, then the present Kalika-purana must be dated not later than 1100 A.D. The large proportion of Tantric elements in its rituals, as compared with those contained in the other Puranas, tends to show that the present Kalika-purana is a work of the tenth or the first half of the eleventh century A.D.538 K. L. Barua felt inclined to 'tentatively assign this work to the eleventh century' 'when the capital was in the neighbourhood of the old city of Pragjyotisapura and the shrine of Kamakshya and when Tantrikism was the prevailing tenet.'539 In the name 'Dharmapala' given to the sword in the mantra "asir visasanah khadgas tiksna-dharo durasadah/ srigarvo (? srigarbho) vijayas caiva dharmapala namo'stu te/" in Kalika-purana 57.17, he discovered a possible 'reference to king Dharmapala of the Brahmapala dynasty' and found reason 538 Brhaddharma-purana II.10.37-38 37-38)- =Bibliotheca Indica (Calcutta) ed., Madhya-khanda, chap. 40, verses tirtha-cudamanis tatra yatra yonih papata ha / tire brahma-nadakhyasya mahayoga-sthalam hi tat // kali-purane vijneyam mune vivaranam tatah / mahatmyam tasya desasya visnur janati naparah // According to Jogesh Chandra Roy the Brhaddharma-purana was composed sometime after the 13 th century A.D. [See J. C. Roy in Bharatavarsa (a Bengali monthly journal), Volume XVII, Part ii, p. 677]. But it is highly probable that this Puranic work was composed in the latter half of the thirteenth century A.D. (See Hazra in Journal of the University of Gauhati, VI, 1955, pp. 245-263; also the section on 'Brhaddharma-purana" in Chapter If below). 537 Farquhar's view that the present Kalika-purana 'probably comes from a date near the beginning of the period' 1350-1800 A.D., is obviously wrong. See J. N. J. N. Farquhar of the Religious Literature of India, p. 354. 538 Jogesh Chandra Roy also assigns this Kalika-purana to the tenth century A.D. Bharatavarsa (a Bengali monthly journal), Volume XVII, Part ii, p. 677. *** K. L. Barua, Early History of Kamarupa, p. 163. See

246 STUDIES IN THE UPAPURANAS 'to suppose that the Kalika-purana was compiled during his reign and perhaps under his auspices'. 544 This view of Barua was followed by Tirthanath Sarma who tried to strengthen it with 'certain internal evidences of the Purana itself' and was definitely of opinion that this work was compiled during the reign of Dharmapala.541 As it has not been possible for us to agree with Barua and Sarma as regards the period of composition of this work, we examine critically in the following pages the evidences adduced by these two scholars in support of their views. According to Barua, the position of the capital of Kamarupa in the neighbourhood of the old city of Pragjyotisapura and the shrine of Kamakhya and the prevalence of Tantricism there, as known from the Kalika-purana, point to the 'eleventh century' as the period of composition of this work. But these arguments are indecisive, because Barua himself says, on the authority of inscriptional evidence, that 'about the end of the tenth century' 'the capital was transferred to Sridurjaya by Brahmapala' who reigned approximately between 985 and 1000 A.D. and because the mention of king Indrapala's erudition in the various branches of learning including 'Tantra'542 does not prove that Tantricism was unknown in Kamarupa before Indrapala's time, which falls between circa 1030 and 1055 A.D. On the other hand, the mention of "Tantra' in both the inscriptions of Indrapala shows that Tantricism attained popularity in Kamarupa to such an extent that even the king himself came to be influenced by it. So, the spread of Tantricism in Kamarupa must have begun much earlier than Indrapala's time. The verse 'asir visasanah khadgah etc.', in which both Barua and Sarma found a covert allusion to king Dharmapala of Kamarupa, has an earlier history which goes very 540 Ibid., p. 164. 541 Indian Historical Quarterly (Calcutta), XXIII, 1947, pp. 322-6. 543 See verse 16 of the Gauhati and Guakuchi copper-plate inscriptions of Indrapalavarma-deva. This verse runs as follows: suvistrtanam pada-vakya-tarkka-tantra-pravah-atitarasvininam / yah sarvva-vidya-saritam agadham antar-nnimagnas ca gatas ca param || Padmanatha Bhattacarya, Kamarupa-sasanavali, pp. 121 and 136.

THE SAKTA UPAPURANAS 247 seriously against the views of these two scholars. Going to speak on danda which forms the basis of royal power, Bhisma mentions, in Mahabharata XII. 121, its different forms and names (including 'asi' and 'dharmapala') in a number of verses including the following: "asir visasano dharmas tiksna-varma duradharah / srigarbho vijayah sasta vyavaharah sanatanah // sastram brahmana-mantras ca sasta pragvadatam varah/ dharmapalo 'ksaro devah satyago nityago 'grajah // asango rudra-tanayo manur jyesthah sivamkarah / namany etani dandasya kirtitani yudhisthira ||'543 In his Krtya-ratnakara Candesvara quotes from an 'Agamantara' a large number of verses including the following four on the worship of a sword (khadga-puja) in human sacrifice: "asir visasanah khadgas tiksna-dharo durasadah / srigarbho vijayas caiva dharmadharas (v.l. 'dharmapalas' in one Manuscript 544) tathaiva ca // ity astau tava namani svayam uktani vedhasa / naksatram krttika tubhyam gurur devo mahesvarah // hiranyam ca sariram te daivatam tu janardanah / pita pitamaho devas tvam mam palaya sarvada // iyam yena dhrta ksauni hatas ca mahisasurah / tiksna-dharaya suddhaya tasmai khadgaya te namah//"545 Of these four verses, the first three are also found to occur in Visnudharmottara II. 160. 26-28 and Bhavisyottara 546 138. 65-67 with the readings 'dharmacara-' and 'dharmadhara-' for 'dharmadhara-' (or 'dharmapala-') in the second line. The present Agni-purana, which is a spurious work compiled sometime during the ninth century A.D., 547 has 54 Mahabharata XII. 121. 20-22 (=Poona critical ed., verses 19-21 with v.l. 'tiksna-vartma' for 'tiksna-varma', ''prajagarah' for 'sanatanah", '-mantras ca sasta prag-vacanam gatah' for '-mantras ca etc.', 'nityago grahah' for 'nityago 'grajah', and 'manu-jyesthah' for 'manur jyesthah"). 544 See Krtya-ratnakara, p. 353, footnote 2. 545 Ibid., p. 353. *** This work has been printed as the Uttara-parvan of the Venkatesvara Press (Bombay) ed. of the Bhavisya-purana 547 R. C. Hazra, Studies, pp. 134-140, and S. K. De, History of Sanskrit Poetics, I, pp. 102-4. See also De in Journal of the Royal Asiatic Society, 1923, pp. 537-549; and P. V. Kane, History of Dharmasastra, I, p. 172, and History of Sanskirt Poetics, pp. II-V.

248 STUDIES IN THE UPAPURANAS derived from the Visnudharmottara a large number of chapters including the three verses mentioned above but reads 'dharmapala-'548 for 'dharmacara-'. In his Krtyatattva 549 Raghunandana anonymously quotes five verses including the above-mentioned four quoted by Candesvara from an 'Agamantara' but reads 'dharmapala namo 'stu te' for 'dharmadharas tathaiva ca' (or 'dharmapalas tathaiva ca'). That neither Candesvara nor Raghunandana derived the said verses from the Kalika-purana is shown by the facts that neither Candesvara nor Raghunandana names the Kalika-purana as the source of these verses and that only the first of these verses is found to occur in this Purana. So, it is sure that Candesvara and Raghunandana derived these verses from some famous 'Agama', which must have been utilised in the Kalika-purana also. Now, the occurrence of the reading 'dharmapala-' in the Mahabharata, Agni-purana and other works shows that the verse 'asir visasanah khadgah etc.', now found in the Kalika-purana, came to have this reading much earlier than the eleventh century A.D. It is highly probable that the Visnudharmottara also had this reading in some of its manuscripts and that both the Agni-purana and the Kalika-purana derived it from the Visnudharmottara, which, as we have already said, was sufficiently known to these two works. So, this reading can by no means be said to contain a reference to king Dharmapala of Kamarupa. It should be mentioned here that the part of the Santi-parvan of the Mahabharata in which the said verses containing the reading 'dharmapalah' occur, can by no means be dated later than the fourth century A.D., and that the Visnudharmottara, which preceded the Agni-purana by a fairly long time, was composed in Kashmir between 400 and 500 A.D. 550 So, the mention of the name of this work in the Kalika-purana cannot be utilised to place the date of the latter work after the ninth century A.D. It is true that in the inscriptions of Kamarupa there is no mention of the goddess Kamakhya or her shrine on 548 See Agni-purana 269. 30 b-31. Also Anandasrama Press ed. 269. 30 b-31 and Bibliotheca Indica (Calcutta) ed. 268. 30 b-31. 549 See Smrti-tattva (ed. Jivananda Vidyasagara, Calcutta), II, pp. 467-8.

THE SAKTA UPAPURANAS 249 the Nilakuta hill; but this silence cannot be taken to indicate that the Kalika-purana, which deals mainly with this goddess and her shrine on the said hill, was compiled at a date posterior to those of the inscriptions. The Devi-purana, which, as we have already seen, cannot be dated later than the seventh century A.D., once says that 'the son of Bhauma worshipped Devi in the cave of the Kamakhya [hill]; '551 at another place this Purana speaks of the prevalence of the eight Vidyas at different places including Varendra, Radha, Bhotta-desa, and the Kamakhya hill 552; and on a third occasion it names the different places, including 'Kamarupa', in which Devi always remains in different forms. 553 These statements about the worship of Devi on the 'Kamakhya' hill in 'Kamarupa' are perhaps sufficient to show that the worship of Kamakhya became prevalent in Kamarupa much earlier than the seventh century A.D. So, the absence of mention of this deity in the two copper-plate grants which Dharmpala had inscribed in circa 1092 and 1110 A.D., cannot be made the basis of the statement that the Kalika-purana was compiled, after these inscriptions, during the reign of Dharmapala, who ruled approximately between 1090 and 1115 A.D. According to both the inscriptions of Indrapala (who ruled approximately between 1030 and 1055 A.D.), the river Lauhitya was so named because its waters were coloured red by the thick blood washed off from (Jamadagnya) Rama's battle-axe which severed the heads of kings 554; and 550 See Volume I, pp. 205-216. 551 See Devi-purana 39. 6 b-yajed bhaumatmajo devim kamakhye giri-kandare. 552 Ibid., 39. 144- mahodare varendre ca radhayam kosale pure / bhotta-dese sa-kamakhye kiskindhye ca nagottame / 55 Ibid., 42. 8 b-9 a- 554 kamarupe tatha kancyam campayam atha vaidise | varendre coddiyane ca manakse sikhare tatha // yad vari rama-parasor nrpa-kantha-kandalavasya dhauta-ghana-lohita-pankam asit / lauhitya ity adhipatih saritam sa esa brahmanga-bhur nnudatu vah kali-kalmasani // Padmanatha Bhattacarya, Kamarupa-sasanavali, pp. 117 and 133. For the story of Rama Jamadagnya's washing of his blood-stained battle-axe in a

250 STUDIES IN THE UPAPURANAS this explanation differs remarkably from that given in the Kalika-purana which derives the name of the river from the lake 'Lohita' through which it is said to have passed on its way from the Brahma-kunda. 555 But this difference between the inscriptions and the Kalika-purana cannot be used to place the date of the latter after the time of Indrapala, because the entire portion of the Kalika-purana from 84.28 b to 86.39 a, which begins with the description of a devastating flood in Kamarupa caused by the river Lauhitya, is undoubtedly spurious. 556 Moreover, the Kalika-purana itself says that it was kept concealed in Kamarupa until it was known to the sages. As a matter of fact, not a single Purana has been found to attain a state of authority immediately after its compilation. So, if the Kalika-purana preceded the inscriptions by fifty years or so, it was very natural for the composers of these inscriptions to be ignorant of the Purana or to overlook its story. 557 In Kalika-purana, chap. 82 there is a passing notice of a city near a hill called Durjaya with a shrine of Bhairava' on it. In the same chapter there is also the mention that this shrine had an image of 'Bhairava sprung from the middle holy pool (kunda) lying 'inside a cave in the east' and the rushing out of the water of this pool after 'gathering momentum' in course of time and its flowing into the salt-ocean as the river Lauhitya through a channel created by itself, see Padma-purana, Srsti-khanda, 52. 17 b-56. In the earlier part of this story it is stated that Lauhitya was born of Santanu's wife Amogha as a result of Santanu's drinking of Brahma's energy discharged on a seat in Santanu's cottage at the sight of Amogha and that Lauhitya was delivered by his mother in Yugamdhara (mountain) as a shining mass of pure water having inside it an effulgent male wearing blue clothes, a crown, and a string of gems. There can be little doubt about the fact that this story is made up of that given in the Kalika-purana and another referred to in Indrapala's inscription mentioned above. It should be mentioned here that the part of the Padma-purana, Srsti-khanda, from chap. 43, verse 100 to chap. 82, verse 45 (with which the Srsti-khanda ends) is constituted of the Dharma-purana, an independent Puranic work composed in Kamarupa sometime between 1250 and 1325 A.D. (This Purana will be examined in details in another Volume of the present work). 555 Kalika-purana 86. 29 b-33 a. 556 For the reasons for our taking this part of the Kalika-purana as spurious see below. 557 Kalika-purana 93. 30 b-32 aadhitam ca srutam matto vasisthena mahatmana / idam puranam amrtam kalikahvayam uttamam // tena guptam idam sarvam kamarupe suralaye / tad idanim samakhyatam vyaktikrtya maharsayah ||

% THE SAKTA UPAPURANAS 251 part of the body of Sarabha, a form assumed by Siva', and that the image was to be worshipped with the rites enjoined for the worship of Kamesvara 558. Another image of Mahabhairava has been mentioned in chap. 64 as situated in the temple of Bhuvanesvari (also called Mahagauri) on the top of the Kamakhya hill and sprung from the middle part of the body of Mahadeva in his Sarabha form 559. Tirthanath Sarma takes the former image of Bhairava to be the same as, or at least a prototype of, the latter and says: "It may be that when Durjaya was abandoned for some reason or other by Dharmapala, Mahagauri and Kamesvara were brought to the top of the Kamakhya hill and installed there, or the pitha and the Bhairava installed there had their prototype at Durjaya. In any case Durjaya and her presiding deity lost their former glory during the time when the Kalikapurana was compiled."'560 Against this conclusion of Sarma it may be said that the city to the east of the Durjaya hill has been expressly named in the Kalika-purana as 'Varasana" (and not as Durjaya).561 If the Kalika-purana was written after the capital of Kamarupa had been transferred from the city of Durjaya, there is no reason why this city should not be called by its popular name 'Durjaya' which is found to occur as late as in the Gauhati inscription of Indrapala, the greatgrandson of Brahmapala. These is also no evidence to show that with the shifting of the capital from the city of Durjaya its name also was changed. It is, therefore, more probable that the Kalika-purana had been written before the city of Durjaya was established by Brahmapala or at least before Brahmapala's new capital was named as such by his son Ratnapala. It may be that when Brahmapala transferred his capital to the new city near the Durjaya hill, he named it as 'Varasana', which literally means 'the best seat (of the government).' It is also not impossible that near the Durjaya hill 858 Ibid., 82. 155-158 a. *** Ibid., 64. 115-120. 500 Indian Historical Quarterly (Calcutta), XXIII, 1947, p. 324. 541 See Kalika-purana 82. 159 b-durjayakhyasya purvasyam puram nama varasanam.

252 STUDIES IN THE UPAPURANAS there was already a city named Varasana, to which Brahmapala transferred his capital for its advantageous position. Sarma refers to a tradition, current among the Basattariya Brahmin families of lower Assam, 'that their ancestors were settled by Dharmapala with land grants' for conducting the worship of Kamakhya. 562 But this tradition, which merely testifies to the establishment of a few Brahmin families for a definite purpose, does not prove that it was Dharmapala who first introduced the worship of the goddess Kamakhya in Kamarupa and established her temple and image on the Kamakhya hill. The statements of the Devi-purana that 'the son of Bhauma worshipped Devi in the cave of the Kamakhya [hill]', that the eight Vidyas prevailed at different places including this hill, and that Devi always remains at Kamarupa and several other places in particular forms, show that the worship of Devi on the Kamakhya hill had begun much earlier than the time of Dharmapala. Chapter 29 of the Kalika-purana is devoted to the praise of 'Dharma' (sacred law), and in this chapter Tirthanath Sarma not only detects 'frequent slesa on the word Dharma' but finds out a number of passages which, in his opinion, 'bear a close comparison with a few in the inscriptions of Dharmapala'.563 As to the praise of 'Dharma' in chap. 29 it may be said that it is nothing new with the Kalika-purana The inscriptions and the comparatively early works of Kamarupa show that preservation of 'Dharma' (i.e., varna- srama-dharma) there became a matter of great concern with the kings at least from the time of Bhaskara-varman. In the Nidhanpur inscription of this king there are mention and praise of 'Dharma' on several occasions, and there is no doubt that the word 'dharma' has been used in this inscription to mean 'varnasrama-dharma', which also has been mentioned expressly on one occasion; in the Tejpur inscription of Vanamala-varma-deva, Harjara-varman has been said to be 'Yudhisthira' (and not the 'Buddha') in disDharma (dharmma-pravadesu yudhisthiro courses 562 on Indian Historical Quarterly (Calcutta), XXIII, 1947, p. 324. *** Ibid., XXIII, 1947, p. 325.

THE SAKTA UPAPURANAS 253 yah) 564; according to his Gauhati inscription Indrapalavarma-deva rendered the Earth 'samyag-vibhakta-caturasrama-varnna-dharmma' (such as had the duties of the four castes and stages of life properly divided); 565 in the Guakuchi inscription of Indrapala-varma-deva a village of Brahmins in Savathi has been compared to a fort in which Dharma, being afraid of Adharma, took shelter in the Kali age 566; in the same inscription Indrapala has been given thirty-two names including the two, namely, 'Kalikala-jaladhi-nimajjadvasundhar-adivaraha' 'Dharmma-virodhi-vartmaand bhiru'567; in his Subhankara-pataka inscription Dharmapala has been called 'dharmma-para 2568; and in his Puspabhadra inscription this king has been said to be 'dharmmaika-dattahrdaya' (one who has given his heart solely to dharma) and an appeal has been made by him to future kings not to be led astray by the freak of royal fortune and forsake 'Dharma' which yields permanent pleasure (tyajyah kadacid api nitya-sukho na dharmmah).569 In the latter half of the thirteenth or the first quarter of the fourteenth century A.D. a minor Purana, called Dharma-purana, was composed in Kamarupa to popularise the varnasrama-dharma which suffered a serious set back under the rule of the Mleccha dynasty, and this work inspired the composition of the Brhad-dharma-purana in Bengal for the same purpose. So, by praising 'Dharma' in chap. 29 the Kalika-purana did nothing new nor did it eulogise king Dharmapala in a covert way, but it simply followed the old tradition which began perhaps much earlier than Bhaskara-varman. As a matter of fact, the local population of Kamarupa and its surroundings consisted much of non-Aryan tribesmen following Kapalika Saivism and other faiths which discouraged the practice of varnasrama-dharma. So, the preservation of Dharma could not but be a hard task for the kings of Kamarupa. 564 Padmanatha Bhattacarya, Kamarupa-sasanavali, p. 60, verse 12. 565 Ibid., p. 121, verse 18. seª Ibid., p. 137, verse 20. 567 Ibid., pp. 139-140 (lines 64-65 and 69). *** Ibid., p. 153, verse 12. *** Ibid., p. 173, verses 6-7.

254 STUDIES IN THE UPAPURANAS As regards the passages which Sarma found parallel between the Kalika-purana and the inscriptions of Dharmapala it may be said that the parallelism is very often negligible and points almost unmistakably to the independent character of the Kalika-purana From our examination of the evidences adduced by Barua and Sarma in support of their views we see that there is practically no reason for taking the Kalika-purana to be a work compiled during the reign of Dharmapala. On the other hand, as we have already seen, there are evidences which indicate that it was composed earlier, during the tenth, or at least not later than the first half of the eleventh century A.D. According to Jogesh Chandra Roy it is a work of the tenth century.570 • On the basis of the claim made in the colophon of a Manuscript of a 'Kali-purana'571 that it belongs to the Mahakalasamhita of the Rudra-yamala-tantra, D. C. Sircar says: "The Kalika Purana, quoted by Nanyadea (c. 1097-1133 A. D.) in his Bharatabhasya and by Apararka (c. 1115-40 A. D.) and Ballalasena (c. 1159-85 A. D.), seems to have been originally incorporated in the Rudrayamala Tantra;. Some sections may, however, have been later added to the original Purana."572 Thus, Sircar feels inclined to believe that the Kalika-purana known to and utilised by Nanyadeva, Apararka and Vallalasena originally belonged to the Rudrayamala-tantra, and that the present Kalika-purana (to which he refers for the names of the Sakta Pithas) is the same as the earlier one with some additional sections of later dates. As 'the Rudrayamala is mentioned in the Brahmayamala, a manuscript of which was copied in 1052 A.D.', 573 Sircar agrees with P. K. Gode in placing the date of the present Kalika-purana earlier than 1000 A. D. 574 It is hardly necessary to say that these views of Sircar do not stand scrutiny. There are a 670 See Bharatavarsa (a Bengali monthly journal), Volume XVII, Part ii, p. 677. 571 For this Manuscript see Haraprasad Shastri, VIII (revised edition), p. 70, No. 5874 (Manuscript No. 8753). See also footnote 421 above. 572 See Journal of the Asiatic Society of Bengal, XIV, 1948, Letters No. 1, p. 12, footnote 5. 873 Ibid., XIV, 1948, Letters No. 1, p. 17, footnote 4. 574 Ibid., XIV, 1948, Letters No. 1, p. 12, footnote 5.

THE SAKTA UPAPURANAS 255 number of facts which go very seriously against them. These facts are as follows: (i) Many Manuscripts of the present Kalika-purana have been discovered in different parts of India up to the present time, but we know of no second Manuscript which contains a colophon in which this Purana has been attached to the Rudra-yamala or any other Tantric or non-tantric work; nor is there any Manuscript of the Rudra-yamala which comprises the text of the present Kalika-purana partly or wholly. There is also no indication anywhere in the text of the present Kalika-purana (as found in the printed editions and the Manuscripts hitherto discovered) that this Purana belonged to the Rudra-yamala-tantra or any other work. So, the above-mentioned claim, made only in the final colophon (and not in the chapter-colophons or the body of the text) of the said single Manuscript is perfectly unreliable and had clearly its origin at a later date from some individual's personal view. (ii) All the available Manuscripts of the Rudra-yamala show that this work is divided into Patalas and not into Samhitas. It does not say anywhere that it consisted of Samhitas at any time. So, the Mahakala-samhita, to which the 'Kali-purana' is attached, must have been an independent work of comparatively late origin deriving authority from the Rudra-yamala. (iii) By claiming to belong to the Rudra-yamala-tantra the said 'Kali-purana' gives itself out to be a Tantric work, and this character of this Purana is quite evident from the fact that its incomplete text is practically the same as that of the present Kalika-purana extending from a part of verse 10 of chap. 4 to verse 79 of chap. 62, which is full of Tantricism. On the other hand, as we have already seen, the earlier Kalika-purana, known to and drawn upon by Nanyadeva, Apararka, Vallalasena and many others, had little or no Tantric element. (iv) The earlier Kalika-purana, as we have already seen, had several groups of interlocutors including Trnabindu and Anilada, Sanaka, Sanatkumara and Kavyakuta (?), and Surya and his devotee, of whom the first two appear to have been the most important. But the present Kalika-purana makes no mention of any of these persons. Moreover, none of

256 STUDIES IN THE UPAPURANAS the numerous references to or quotations from the 'Kalika-purana' in the works of Nanyadeva, Apararka, Vallalasena, Hemadri, and several others (mentioned above) is traceable in the present Kalika-purana (v) From an examination of the verses ascribed to the 'Kalika-purana' by Nanyadeva and others we have seen that in the earlier Kalika-purana Kalika was associated with Siva who was given a prominent place and called the highest deity; but in the present Kalika-purana this goodess has been connected with Visnu by identifying her with the latter's yoga-nidra or maya. From what has been said above it is evident that the Kalika-purana known to and utilised by Nanyadeva, Apararka and others was perfectly different from the present Kalika and had nothing common with the latter, that neither the earlier Kalika-purana (which had little or nothing to do with Tantricism) nor the present one ever formed a part of the Rudra-yamala-tantra, and that Nanyadeva and others' quotations from the 'Kalika-purana' and the association of the present Kalika with the Rudra-yamala-tantra in only the final colophon of a single Manuscript, cannot be used to push up date of the present Kalika-purana the In spite of the numerous digressions which often create serious interruptions in the main topics, the present Kalika-purana is generally a unified work. The general integrity of its contents is established not only by their close interrelation but also by the absence of any irrelevance or incongruity in the stories, by the frequent cross-references to different topics 575 dealt with in this Purana, and by the use of the word 'nacira' (for 'acira') throughout the whole work.576 Hence the above date of the Purana can be taken to be that of the entire work, especially except the verses from 84.28 b to 86.39 a, which must be taken as spurious for the following reasons: 575 For instance, Kalika-purana 19.58 refers to chap. 2; 25. 2-3 refer to chapters 25 (verses 4 ff.)-28; 30.1 refers to 27.28 ff.; 32.1-4 refer to chapters 32 (verses 5 ff.)-36; 35.44 refers to 26.54-55; and so on. 57* See Kalika-purana 33. 30; 39. 134; 53, 61, 73, 75, etc.; 57. 104. The word 'nacira', which is used in the form 'nacirena' or 'nacirat', seems to have been a very favourite one to the author of the present Kalika-purana

THE SAKTA UPAPURANAS 257 (i) Nowhere in the Kalika-purana, except in the part referred to above, there is any mention of any flood in Kamarupa of any difficulty in finding out the sacred pools and rivers of that place. or (ii) Kalika-purana 86.39 b-41 a, which mention the stories already narrated, totally ignore the highly interesting stories of the river Lauhitya and Rama Jamadagnya, although these two verses come immediately after these stories. Besides the verses mentioned above, there may be some others here and there which were interpolated later, but these are not many and important. Though the present Kalika-purana is a late work, attempts have been made in it for giving it a garb of antiquity. It is said that the topics dealt with in this Purana were handed down from Brahma through Narada, Balakhilyas, Yavakrita and Asita successively until these reached Markandeya, the narrator of this Purana, 577 and that Vasistha, who had read and heard this 'Kalika-purana' from Markandeya, concealed it in Kamarupa, 'the land of gods', until it was revealed by Markandeya to the sages. 578 In spite of the fact that the present Kalika-purana very often calls itself 'Purana'579 but never 'Upapurana', it contains very little of 'vamsanucarita'580 and nothing of 'vamsa' and 'manvantara'. On the other hand, it not only contains various interesting myths and legends, 581 important materials for the study of Sakta iconography, the names and position of mountains, rivers and holy places chiefly of Kamarupa, and the like, but gives us valuable information regarding the literature known to it. It has already been said that the Kalika-purana has utilised Kalidasa's Kumara-sambhava, Magha's Sisupala-vadha, and most probably the Devi-purana It has derived verses from other earlier works also. For 877 Kalika-purana 1. 16-18. 57* Kalika-purana 93. 30-32. 579 See Kalika-purana 1. 3; 91. 72; 93. 28, 31, 34 and 35; and so on. See also the chaptercolophons. 580 It gives only the account of Naraka and his descendants. 381 Such as those of the birth and exploits of Kama and the Maras, of the birth of Arundhati and her marriage with Vasistha, of the birth and exploits of Naraka, and so on. 17

258 STUDIES IN THE UPAPURANAS instance, in chap. 61 this work has a large number of verses which occur in Matsya-purana, chap. 260; the verses 'antya-pado diva-bhage', 'bhaga-ling-abhidhanais ca', 'parair naksipyate yas tu', and 'antya-pado nisa-bhage', which are ascribed to Satya in Kalaviveka, pp. 514-5, are the same as Kalika-purana 63. 18 b-19 a, 21 b-23 a, and 24 b-25 a; the verses 'saptamyam patrika-puja' and 'sampresanam dasamyam ca', which have been ascribed to the 'Linga-purana' in Kalaviveka, p. 512 and Srinatha's Durgotsava-viveka, p. 43 and Krtya-tattvarnava, fol. 60 a, are the same as Kalika-purana 62.19-20; the verse 'kanyayam krsna-pakse tu', which is ascribed to the Bhagavati-purana in Kalaviveka, p. 511, to the Devi-purana in Srinatha's Durgotsava-viveka, pp. 43-44, and to the 'Linga-purana' in Sulapani's Durgotsava-viveka, p. 5 and Raghunandana's Smrti-tattva, I, p. 74 and Durga-puja-tattva, p. 4, is the same as Kalika-purana 62.17; the verse 'sukla-pakse caturthyam tu', which is ascribed to the Bhagavati-purana in Kalaviveka, p. 511 and to the 'Linga-purana' in Srinatha's Durgotsava-viveka, p. 43 and Krtya-tattvarnava, fol. 60 a, is the same as Kalika-purana 62. 18; and so on. The present Kalika-purana recognises the Agamas, Puranas and Samhitas as sources of sadacara 582 and mentions a Niti-sastra ascribed to Brahma,583 Dharma- sastras ascribed to Daksa 584 and Svayambhu, 585 Rajaniti- sastras of Usanas and Brhaspati, 586 the Narada-pancaratra 587 (?), the Visnudharmottara spoken out by Markandeya,588 and a work called Sivamrta, of 18 Patalas, which Bhairava compiled on the basis of the instructions he had received from Siva and which dealt with the procedure of the worship 532 Kalika-purana 88. 3. 883 Ibid., 20. 42-43. 584 Ibid., 20. 51. 585 Ibid., 1. 8. 586 Ibid., 87. 99 and 130. 587 Ibid., 83. 141- pancaratrodite bhage naradena yathoditah / mantras cakra-gadadinam grahyah sarvatra pujane // 588 Ibid., 91.70, and 92.1-2. Cf. also Kalika-purana 1.4-9. The 'Visnudharmottara', mentioned in the Kalika-purana, is undoubtedly the same as the extant Visnudharmottara which also deals with raja-niti, sadacara etc. and is declared by Markandeya.

THE SAKTA UPAPURANAS 259 of Mahamaya.589 In the chapters on Devi-worship there is mention of kamesvari-tantra, tripura-tantra, uma-tantra, kamakhya-tantra, vaisnavi-tantra, devi-tantra, durga-tantra, ugracanda-tantra, bhairavi-tantra, and uttara-tantra; 590 but all these, including 'uttara-tantra', 591 mean the procedures of the worship of the respective deities named in these expressions, the deities Kamesvari, Tripura, Uma and others being the different forms of Mahamaya. 592 According to Govindananda the word 'durga-tantra', occurring in Kalika-purana 62. 9 b, means the ten-syllabled mantra of Jayadurga which begins with the Pranava and ends with the word 'svaha'; 593 and in order to support this meaning Govindananda cites a verse 594 from the 'Kalika-purana' But this verse is not found in the printed text of the present Kalika-purana It has already been said that besides the extinct and extant Kalika-puranas mentioned above, a Manuscript has been found of another Kalika-purana which is also called Kali-purana and Sati-purana, 595 and that this work and the Candi-purana 596 and Bhagavati-purana 597 which are quite different from the extinct and and extant Kalika-puranas, will be examined thoroughly in another Volume of the present work.

589 Kalika-purana 54.5 and 7-9. 5º See Kalika-purana, chapters 58-68 and 78. 591 'Uttara-tantra' is also the name of a work. An Uttara-tantra is drawn upon in Tryambaka Mate's Acarendu, p. 129. *** Kalika-purana 60.48-54. 503 Varsa-kaumudi, p. 366-kalika-purane-".... bhujam devim durga-tantrena pujayet / . dhyayed dasa- //* durgatantra-samjnakena pranavadi-svahantena dasaksara-jayadurga-mantren-etyarthah // See also Varsa-kaumudi, p. 376 (durga-tantram dasaksara-jayadurga-mantrah) and p. 390 (mula-mantras tu durgatantra-samjnako dasaksara-durga-mantrah). 54 taro durge dvayam rephah pranto dhantah salocanah / svahanta jayadurgeyam durga-tantram iti smrtam || Varsa-kaumudi, p. 390. 598-597 For information about the Manuscripts of these works see footnote 2 above.