The Puranic Records on the Sun-worship

The Puranic Records on the Sun-worship [suryapujavisayakam pauranikavivaranam] / By Dr. V. C Srivastava; Deptt of Ancient Indian History & Culture, University of Allahabad / 229-272

[ atra lekhakamahodayena saurasampradayavisaye pauranikollekhanadhari- krtya bharate varse pracalitasya suryopasanopasakadeh sodhaparo vicara aitiha- sikapaddhatya krto vartate | vayu-visnu-brahmanda-matsya -markandeya-bhavisya- brahma-skanda-varaha-pragni-garuda- visnudharmottara bhavisyottara kalika sambapu- ranesupalabdhasamagraca isaviyasatabdyah prarambhakalatah pracalitayah suryopasanayah svarupavikasayoh paryaptam jnanam prapyate | pracinatamesu puranesu vaidikaparamparayah samyak nirvaho'sti | jagatpatrtvena suryasya khyatih savitr - sradityaprabhrtinamabhih prasiddhatamairasya mahattvam 'jivanah ', 'brahmasaskrtah ' ittham prakhyapitamasit | suryasambandhe bahuvidho vicarah suryavrata- surya katha - suryaratha suryavamsa- suryapratikadinam nirdesapurahsaram prastuyate | dharva- cinesu ca puranesu yatha samba bhavisyapuranayoh suryopasanapaddhatih pratikasca 'irana ' desiya suryopasanayah prabhavabalat sampradayikatam grhnati | saka- dvipiya maganam vaidesika-purohitanam saurasampradayena sambandhasya sambhavana'ti- ramjiteti nibandhakrta pratipaditam | naikavidhamuladharan pramanikrtya tena saurasampradayasya samketa itihasa granyesu vividhagrha kiya dharmavidhisu ca pracara ityadi vistarena vivecitam | ] The vast literature of the Puranas ranging from the 3rd century A.D. to the 12th century A.D. and even beyond 1 supplies us with invaluable data for the study of religious history of the classical and the mediaeval Hindu periods of ancient India.2 1. Kane, P.V., H.D.S., vol. II, pt. I., pp. XI-XII; Hazra, R.C., Studies in the Puranic Records on Hindu Rites and Customs, pp. 1-189. 2. Pargiter, F.E., E.R.E., vol. X, p. 451 regards the Puranas as 'a popular encyclopaedia of ancient and mediaeval Hinduism'; Winternitz, M., A History of Indian Literature, vol. I, p. 521 emphasises this point, 'At all events they are of inestimable value from the point of view of the history of religion... They afford us far greater insight into all aspects and phases of Hinduism—its mythology, its idol worship, its theism and pantheism, its love of god, its philosophy and its superstitions, its festivals and ceremonies and its ethics, than any other works'.

230 puranam - PURANA [Vol. XI, No. 2 There are many Puranas and Upa-puranas-early as well as late which throw flood of light on different aspects of the growth and nature of the sun-worship as was found prevalent from the 1st century A.D. to the 12th or 13th century A.D. in ancient India. The sun-worship in some form or the other is mentioned in Vayu, Visnu, Brahmanda, Matsya, Markandeya, Bhavisya, Brahma, Skanda, Varaha, Agni, Garuda, Visnudharmottara, Bhavisyottara, Kalika and Samba Puranas. No doubt, the question of the chronology of the Puranas and Puranic passages (because there have been changes, additions and interpolations many times in all Puranas) is a vexed problem, but efforts have been made by the scholars to settle the question with fair amount of probability and now the Puranic literature may be divided into early and late Puranic records. Of the various Puranas dealing with the sun and sun-worship, Visnu, (the last quarter of the 3rd or the first quarter of the 4th century A.D.), Vayu (3rd century A.D.) Markandeya (3rd or 4th century A.D.), Brahmanda (3rd-5th century A.D.) and Matsya 10 (last quarter of the 3rd or the first quarter of the 4th century A.D. and later) may be assigned in the first group. 6 4 3. Though no extant Purana can be dated earlier than the 3rd century A.D., yet it is probable that the picture of religion and society depicted in the earliest Puranic texts may be that of then contemporary India as well as of two three centuries before it. 4. Kane, P. V., op. cit. opines that the chronology of the Puranas like that of the epics, is a subject full of perplexing problems. 5. cf. Pusalker, A.D., Studies in the Epics and Puranas of India, pp. 205-230. 6. Hazra, R.C., op. cit., pp. 19-26. It has been dated differently such as by Pargiter, F.E., A.I.H.T., p. 80 (not earlier than the fifth century A.D.); Farquhar, J.N., An outline of the Religious literature of India, p. 143 (400 A.D.), Winternitz, M., op. cit., p. 545, f.n. 2., (5th century A.D.), Vaidya, C.V., History of Mediaeval Hindu India, vol. I, pp. 350 ff. and J.B.B.R.A.S., 1925, pp. 155 ff. (9th century A.D.), Dikshitar, V.R.R., P.I.H.C., XIII, pp. 46-50 and I.H.Q., VIII, pp. 370-71, (6th or 7th century B.C. and the major position of present Visnu Purana existed from the beginning of the Christian era). 7. Hazra, R.C., Puranic Records, pp. 13-17. 8. Ibid., pp. 8-17. 9. Ibid., pp. 17-19. 10. Ibid., pp. 26-52 cf. Karmarkar, A.P., Karmarkar Comm. vol. pp. 77-81 regards it as the earliest extant Purana.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 231 The second group of late Puranas and Upa-puranas consists of Bhavisya (500 A.D.-1200 A.D.), 11 Brahma 12 (900-1200 A.D.) , Skanda¹3 (700 A.D. and later), Varaha 14 (800 A.D.-1400 A.D.), Agni¹5 (9th century A.D. and later), Garuda¹ (10th century A.D. and later), Visnudharmottara (400-500 A.D.)17, Bhavisyottara, 18 Kalika (between the 10th and the 11th century A D.) 19 and Samba (500-1500 A.D.).2 20 23 The earlier Puranic texts continue the older Vedic, Epic and Smrti traditions of the sun-worship with minor changes and additions to suit the changed conditions. Aditya becomes a common name for Surya (the sun-god) with which he is identified.21 Thus in the Vayu 2 and the Brahmanda Puranas this term has been enumerated with various other names of Surya. The Matsya Purana 24 prescribes the worship of the sun under the name of Aditya in Avimukta- tirtha ceremony. In the prayer of Yajnavalkya addressed to the sun-god, Aditya figures as one of the names of the deity in the Visnu Purana. 25 Regarding the origin of Adityas 11, Ibid., pp. 167-173. 12. Ibid., pp. 145-156. 13. Ibid., pp. 151-165. 14. Ibid., pp. 96-106. 15. Ibid., pp. 134-140, Choudhury S.B., J.A.H.R.S. III, pp. 127-134 places it between the middle of the 8th and the middle of 9th century A.D. 16. Ibid., pp. 141-144; Sastri, H.P. places it in third-fourth century A.D. but his view is disproved by Choudhury, S.B., I.H.Q., VI, pp. 553-560 who places it in the 10th or the 11th century A.D. 17. Hazra, R.C., J.U.G., III, pp. 39-64. 18. Hazra, R.C., Studies in the Upa-puranas, vol. II, p. 345. 19. Hazra, R.C., A.B.O.R.I., XXII, pp. 1-23; Gode, P.K., J.O.R., pp. 289-294, puts the date of this Purana before 1000 A.D .; Raghavan, V., J.O.R., XII, pp. 331-360 gives 700 A.D. as the earlier limit; Sharma, T.N., I.H.Q. XXIII, pp. 323-326, places it to the end of the 11th and beginning of the 12th century A.D. 20. Hazra, R.C. studies in the Upa-puranas, vol. I, p. 93. 21. Roy. S. N., Early Puranic Account of Sun and Solar Cult, University of Allahabad Studies, 1964 p. 1-44. 22. Vayu P., XXXI-37. 23. Brahmanda P., II-13-125. 24. Matsya P., CLXXXIV-31 Adityopasanam krtva 25. Visnu P., III-5-24. Adityadibhutaya...namo namah.

232 puranam - PURANA [Vol. XI, No. 2 who are twelve in number it has been narrated 26 that the gods called Tusitas of the Caksusamanvantara came to be known as Adityas in the Vaivasvata manvantara. They were born out of the womb of Aditi which was the result of their pre-planned determination of enjoying the rank of gods in the next manvantara again. Adityas along with other celestial beings occupy the orb of the sun and support his chariot in each month 27 and lend their fiery lustre to the sun. 28 It is said that in the beginning of creation the solar phenomenon came to be named Aditya not because he was son of Aditi but because he was first born. 29 This semantic etymological derivation is a departure form old practice and is a Puranic device. 30 These twelve Adityas are Visnu, Sakra, Aryaman, Dhrti, Tvastr, Pusan, Vivasvat, Savity, Mitra, Varuna, Amsa and Bhaga 31 and have been assigned to different months. 32 It is interesting to find that the solar nature of Visnu, Pusan, Savitr, Aryaman, Vivasvat and Bhaga is not lost. Pusan has been compared with Aditya. 33 Savitr is one of the different names applied to the sun in the prayer offered by Yajnavalkya.34 Savity along with Aryaman has again been applied to the sun in the description of the northern part of the solar sphere." According to Puranas 16 a householder offers water to the sun saluting the deity by the names of Vivasvan and Savity, the former being radiant and glory of Visnu, the latter being granter of the fruits of acts. This is in conformity with Sutra tradition of "arghya" to the Sun-god. In some early Puranas Savity has been described as one of the epithets of Surya who is also called Aditya and Bhanu.37 It is stated that 26. Visnu. P., I-15-126-131; Vayu P., LXVI-66-67; Brahmanda P.. III-2-67-69; Matsya-PVI-3-5. 27. Visnu-P., II-10-19. 28. Matsya-P., CXXVI-25. 29. Markandeya, P., Ch. 102-14. 30. Agarwala, V. S., Matsya Purana-A Study, p. 21. 31. Visnu-P., I-XV-17. 32. Wilson, H. H., (Tr.) Visnu-Purana, p. 192. 33. Visnu-P., I-9-63. 34. Ibid., III-5-24. 35. Ibid., II-8-92. 36. Ibid., III-11-39, 40. 37. Vayu-P., XXXI-37, states Adityah Savita Bhanuh Jivanahbrahmasatkrtah. cf. Brahmanda-P., II-13-125.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 233 in Caksusa manvantara Surya began to be called Vivasvan, 38 Satrajita worshipped sun god as Vivasvan 39 and Brahma also adored him as Vivasvan in the Markandeya Purana.40 Further it is enjoined¹¹ in connection with Mandara-Saptami vrata that a devotee should salute the sun in the name of Aryama and Pusan in the south-west and north-directions respectively and on the occasion of the Sankranti-vrata it ordains that in south-west and north directions sun should be worshipped in the name of Savitr and Bhaga. No doubt, the Puranas were following the old Vedic tradition in this respect but there is one significant departure in the sense that Martanda-one of the Adityas in Brahmanas is conspicuous by his absence in this group though it always stands for the sun god in the Puranas. 42 In connection with the Sankrantivrata it is prescribed that the sun should be worshipped in the name of Martanda in northern direction. The sun is known as Martanda because of its flashing out of the Brahmanda.44 Similar explanation is given in other early Puranas. The primeaval egg was divided into two parts by Tvasta. The sun sprang from it which was apparently dead (Mrta) but was actually alive. Martanda is so known because it came out of the dead egg.45 It is significant to point out that in the early Puranas the sun-god has been worshipped mainly in his benevolent role. 46 He is a great benefactor of humanity. This feature is essentially Rgvedic in origin. It is stated in typical Puranic fashion that the gods, men and demons depend upon the sun-god mainly because this god extracts waters for eight months of the year from various sources and pours them on the earth during remaining four months. It is due to rain that corn grows and the world subsists. It is further said that sometimes the sun pours down water with his 38. Vayu-P., LXXXIV-29; Brahmanda-P., II-59-30. 39. Vayu-P., IVC-22; Brahmanda-P., III-71-23. 40. 103-5 to 12. 41. Roy. S. N., Pauranic Dharma evam Sam ja, p. 53. 42. Matsya-P., LXXIX-6, 7. 43. Matsya-P., XLVIII-6., 44. Ibid., II-36.; Markandeya-P., Ch. 105-19. 45. Vayu-P., LXXXIV-26-29; Brahmanda-P., III-59-27 to 30. 46. Roy. S. N., Early Puranic account of Sun and solar cult, p. 48.

234 puranam - PURANA [Vol. XI, No. 2 rays while he is still shining in the sky and there is no cloud. 47 It is due to his benevolent quality that the sun-god is also called as 'Jivana' and Brahma-satkrta (honoured by Brahma whose creation is nourished by him 18). In the present context the title 'Brahma-satkrta' has no sectarian affiliation but may have given opportunity to later sectarian works to derive inspiration from such terms. All these beneficial qualities are described in connection with 'Saura-Vratas' described in Puranas 19 and legend of Rajyavardhana.50 But from the above description inference should not be drawn that the malevolent aspect was not known at all. In Markandeya Purana there are reference to the destructive role of the Sungod.51 The main reason for emphasis upon the benevolent aspect of the Sunworship in the early Puranas lies in the fact that the Puranic theology centres round "theism".52 49 The early Puranas give elaborate description of the sun's chariot, its different parts, horses and celestial beings. The sun's chariot is nine thousand yojanas in length. It consists of a pole which is twice of that longitude. Its axle is fifteen millions and seven hundred thousand yojanas long. On this axle a wheel is fixed which has three naves, five spokes and six peripheries. On the whole the wheel constitutes the circle or wheel of time. The seven horses which carry the chariot has been identified with the seven Vedic metres. The chariot is presided over by Adityas, Rsis, Gandharvas, Apsaras, Yaksas, Sarpas and Raksasas. In every month these heavenly bodies occupy it in seven seats and perform their specific duties for enhancing the lustre and strength of the chariot. 53 Other early Puranas give similar descriptions with the difference that the total length and breadth of the chariot in them is ten thousand yojanas and it is said to have been constructed by Brahma. The association of the sun-god with a chariot drawn by horses 47. Visnu-P., II-9-7., Markandeya P., 27-23. 48. Vayu-P., XXXI-37; Brahmanda-P., II-13-125. Such titles are also given to sun in the epics and this legend of giving rain is also mentioned in the epics cf. MBH., III-3-146. 49. Matsya P. Chs. 74-78, 85-89. 50. B. Markandeya-P., Ch. 109-62-78; 110-1 to 5. 51. Ibid. Ch. 103-2 to 12; 105-39. 52. Macnicol, N., Indian theism, p. 7, 20. 53. Visnu.P., II-2-2 to 7; II-10-1 ff. 54. Vayu-P., I-89-90; Brahmanda-P., I.82-83; Matsya-P., CXXVI-9ff.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 235 is Vedic in origin 55 and thus the early Puranas continue the tradition with elaborate descriptions. The Sungod has been identified with "Time" in the early Puranas.56 This explains the number of 12 Adityas and seven horses in chariot of sun.57 The early Puranas are conscious of the existence of a family of the sun-god a tendency which is already prevalent in the epics 58. Samjna the daughter of Visva-karman is mentioned as a wife of the sun and three children of the sun-Yama, Yami and Manu are also referred to 59. Some early Puranas narrate the story of Chhayashadow of his queen and refer to attendants also.60 The story of the cutting of the rays of the sungod is referred to in the early Puranas. 61 In the early Puranas, Agni-the fire god is placed as inferior to Surya in marked contrast to the high position given to Agni in the Vedic literature.64 In some Puranas Agni in the form of Kala is regarded as nothing else than the essence of Surya.63 63 At other place 64 it is more explicitly referred to that Kalagni is Surya himself. The sun has been described as the cause of the regulation of day and night 65 a conception which is Rgvedic in origin.66 It appears that the sun was regarded as remover of evil effects as it is said that if heretics are seen the wise men should look at the sun. 67 His connection with eye is not forgotten and he is 55. Macdonell, A. A., V. M., pp. 30-31. 56. Vayu. P. XXXI-29; Visnu. P., II-VIII-12., Markandeya P. Ch. 104-36. 57. Agarwala, V. S., Matsya P., A study, p. 210-12. 58. M. B. H.-I-203-34, cf. Karmarkar, A. P., Religion and Philosophy of the Epics., Cul. Her. of India, vol. II, p. 81. 59. Visnu-P., III-2. 60. Matsya-P., XI-32-36; Visnu-P., III-2; Markande ya-P. Ch. 78-32-34. 61. Visnu-P., III-2. Markandeya P. II-6-108. 62. Keith, A. B., op. cit., p. 154: cf. R. V., X-88-11 etc. Macdonell A. A., op. cit., pp. 30-31. 63. Vayu-P., XXXI-29 Adityastvasau sarah Kalagnih'. 64. Brahmanda-P., II-13-117 Adityastu asau Suryah Kalagnih' 65. Visnu-P., II-VIII-12. 66. Macdonell, A. A., op. cit. pp. 30-31. 67. Visnu-P., III-XVIII-97, 5

236 puranam - PURANA [Vol XI, No. 2 regarded as presiding over eyes. 68 He becomes seven-fold at the end of the world. 69 70 There are many legends in the early Puranas which may be specially associated with the sun-worship-firstly, the legend of Yajnavalkya, secondly, that of Satrajita, thirdly, worship of the Sungod by Brahma, fourthly, worship of the Sungod by Aditi and fifthly, adoration of the Sungod by Rajyavardhana. According to Puranas Yajnavalkya invoked the sun to get the text of the Yajus He worshipped him as the gate of liberation, the fountain of bright radiance, the triple source of splendour as the Rk, the Yajur and the Samavedas. He as fire and the moon is one with the cause of the universe-one with the notion of time and all its divisions of hours, minutes and seconds, He is to be meditated upon as the visible form of Visnu, as the impersonation of the mystic 'OM', he nourishes troops of the gods, having filled the moon with his rays, who feeds Pitrs with his nectar and ambrosia and who nourishes mankind with rain. Brahma is nothing but the sun in the form of the three seasons, he alone is the dispeller of darkness of this earth of which he is the sovereign lord. He is clad in the raiment of purity. Man is incapable of devout acts until his rising. Touched by his rays the world is filled with religious rites. He is the centre and source of purification. He is the of the universe born in a golden car whose banners scatter ambrosia. The sun gave him Yajus in the form of a horse. In view of the fact that the story does not find mention in the Vedas, it has been suggested that it is a Puranic invention but this view is not acceptable as the legend is found in the epics 72 and therefore it may be regarded as continuing the epic tradition. In the above descriptions certain well marked features of the sun-worship comes into prominent relief such as the identity of the sun with Time, Visnu, Brahma and OM etc., the description of the sun as nourisher and raingiver, as the visible symbol of invisible reality, as symbol eye 68. Ibid., III-V-24. 69. Ibid., VI-3-3. 70. Visnu-P., V-III-5; Vayu-P., 69-209-210; Brahmanda-P., II-35-14-26. It occurs in some late Puranas also cf. Bhagavata-P., 12-6; SkandaP., Nagarakhanda, 61-5. 71. Wilson, H.H. (Tr.) Visnu-Purana, p. 280. 72. MBH.-Santi-Parvan-61-5,

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 237 of purity and source of all Vedas. All these features are Vedic in origin. In view of the fact that the sun god has been described as cause of the universe, the gate of liberation, the sovereign lord and identical with ultimate reality, Brahma, Visnu, Vedas and Time etc., his supremacy has been clearly stated and therefore may be regarded as containing germs of the sectarian sun-worship, if not an example of sectarianism itself. This description of the sunworship tallies with the epic description 73 of the sectarian solar worship and also with later Puranic passages 74 on the sun-sect, The second story of Satrajita is also significant from the point of view of the sun-worship. Satrajita worshipped the sun and received from him Syamantaka gem as boon. He repaired to Dvaraka where people welcomed him. Here Aditya appeared in the human form with reddish eye, dwarfish stature burnished as copper.75 The significance of the legend lies in the fact that it refers indirectly to the image of the sun when it is said that Aditya appeared in the human form. Secondly, the region of the story is Dvaraka which was associated with later sectarian sun-worship.76 Moreover, many sun temples and inscriptions referring to the sun worship in sectarian form have also come to light from this very region during the same period." All these definitely go to indicate that the early Puranas were conscious of the sectarian sun-worship as will be evident from their familiarity with the sun-worship in the human form-a fact indicative of image worship because the old Vedic tradition believed in the worship of the sun in the form of disc. or wheel or rayed orbs though no doubt anthropomorphic descriptions of the sun-god are found in the Vedic literature. The story appears to be a faint echo of the story of Samba, found in the later Puranas. 73. Ibid., III-3-5. 74. Samba Upa-purana, Ch. II. 75. Visnu-P., IV-13. In Vayu-P., IVC-22 Satrajita is described as sun's friend 'Satrajitah Suryasakha'. Brahmanda-P., III-71-23. .76. Samba Upa-purana., Ch. III. 77. Sankalia, H.D., op. cit., pp. 212-214. Bhattacharya, H.D., The Age of of Imperial Kanauj, ed. Majumdar, R.C., p. 332. 78. R.V., I-175-4; IV-28-2, 30-4; V-29-10. S.B., VII-4-1-10. 79. Macdonell, A.A., op. cit., pp. 30-31.

238 puranam - PURANA [Vol. XI, No. 2 The worship of the sungod by Brahma, Aditi 81 and Rajyavarddana 82 are found in the Markandeya Purana which show familiarity of this Purana with sectarian form of the sun-worship.83 There is one significant reference to the sun-worship in the Vayu-Purana In description of Vayupur there appears to be an allusion to the setting up of an image of Vadaditya by the god Vayu It has been suggested 84 that this Vadaditya is none else but the sun-god or Surya. The suggestion appears to be probable in view of the following description found in the Vayu Purana. It is stated that the peoples of the place were called Vadavas whose customs were many and varied. Yajnavalkya and his pupils were inflicted with the sin of 'Brahmahatya'. On the advice of Brahma they worshipped the god Valukesvara of twelve beams (dvadasarka i. e. the sun) in the city of Vayupur and had their baths in the tanks at that place. One of the four was known as Surya-kunda. Then they adored Vadava, the lord of the north, and merged themselves into the world of Surya (Surya-mandalam) 85. Of Yajnavalkya, it is stated, that he returned what he had learnt about the Vedas to his teacher and concentrated his mind on the sun-god. As a result of these efforts the god in the form of a horse gave a new samhita to Yajnavalkya. The Raksasas named Yatudhanas- ten in number-were the followers of Surya and wandered with the deity. 86 Bhauvana who appears to be a demon offered a prayer to the sun-god with the Rathantarasaman and was immediately turned into an elephant.87 In the Kimsuka forest the Siddhas pay homage to Aditya.88 Surya in the guise of a Brahmana begged of the king Arjuna the whole earth for alms. The above description from Vayu Purana may be regarded as containing many basic ideas of the sun-worship. Firstly, the familiarity of the Purana with sun 80. Ch. 101-103. 81. Ch-104-105. 82. Ch. 109-10. 83. See Agrawala, V. S., Markandeya Purana, Eka Sanskritika Adhyayana. 84. Patil, D.R., Cultural History from the Vayu Purana, p. 67. cf. his appendix No. 1422. 85. Ibid., cf. App. No. 1423. 86. Vayu-P., 69-128, 'Suryasyanucara hyete Saha tena Bhramanti'. 87. Ibid., 69-209-10. 88. Ibid., 38-31-2.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 239 images is clearly indicated when it is stated that Raksasas roam along with the deity, that they worshipped god Valukesvara of twelve beams in the city of Vayupur-most probably refers to the worship of a sun image in a temples and that they set up Vadavaditya. Further the tradition of having Surya-kunda which become appears quite 'common in classical and mediaeval Hindu India'90 to have been in vogue in early Puranic times as a Surya-kunda is mentioned here. Thirdly, both Aryan and non-Aryan or indigenous peoples of India believed in the sun-worship as is apparent from the fact that besides Yajnavalkya and his pupils Raksasas and Yatudhanas-representative of the non-Aryan element in Indian society 91 have also been associated with the sun-worship. Moreover, siddhas (Yogis) also paid homage to the sun-god in forests. It has been suggested that yogic practices such as meditation and concentration have prominent place in the ancient Indian sun-worship and this becomes more prominent after 7th or 8th century A. D after its association with Tantrika practice specially in Pancopasana." 93 It has been suggested that it is just possible that the Vadavas might have been foreigners like Magas of Samba and other Puranas. Though there is no positive evidence to this effect, yet there are internal evidences in the Purana which may lend support to the suggestion. Firstly, it is specifically mentioned in case of Vadavas that their customs were varied and many while no such description is given of Raksasas and Yatudhanas who may may have have been indigeneous tribes of India while Vadavas 89. Patil, D.R., op. cit., p. 192. 90. Sankalia, H.D., op. cit., pp. 212-214. 91. Keith, A.B. and Macdonell, A.A., Vedic Index, vol. II. Arseya Upanisad quoted by Belvalkar, S.K. and Ranade, R.R., History of Indian Philosophy, vol. II, p. 298 refers to a class of Pundras, Suhmas, Udumbhas, Dardas and Barabaras who were sunworshippers. In MBH., III-3-5 the sun god is adored by Siddhas and Gandharvas. Mandasor Stone Inscription of Kumargupta also refers to the worship of the sun-god by Siddhas, Kinnaras and Gandharvas etc. cf. Fleet, J.F., C.I.I., vol. III, pp. 79-88. 92. Hazra, R.C., Studies in the Upa-puranas, vol. I, p. 36. 93. Banerjea, J.N., Pancopasana, ch. XIII. 94. Patil, D. R., op. cit., p. 192.

240 puranam - PURANA [Vol. XI, No. 2 been foreigners and therefore the need was specially felt to emphasise the varied nature of their customs. Secondly, the god Valukesvara who was nothing else than the sun-god is specially mentioned as 'Dvadasarka', of twelve beams. It is interesting to note that the Magas-the foreign priests also worshipped the sun god in his twelfth form. Thirdly, it is significant to note that Yajnavalkya returned the teachings of the Vedas and then worshipped the sun-god as if the worship of the sun god was something outside the sacred tradition of the Vedic worship. All these only hint that there may have been some foreign elements in the worship of the sun represented by the Vadavas, though it needs confirmation by other reliable sources. 96 The Vayu Purana expressly states that in the Gayatirtha there are, installed four images of Surya which are expressions of four different yugas and if they are seen, touched and worshipped liberation of the ancestor is guaranteed. In sutras also the sun worship is prescribed in sraddha 97. The Matsya Purana gives detailed instructions regarding the construction of solar images thereby indicating that the practice of making image for the sun-god was already an established fact and therefore there was need for rules and regulations. According to this Purana 98 the image of the sun should be made with beautiful eyes, seated in a chariot and holding a lotus. There should be seven horses and one cakra in the chariot of the sun and a coronet beaming red should be placed on his head. He should be decorated with ornaments and the two hands as holding blue lotuses and the latter should also be placed on his shoulders as if in a sport. His body should be shown as covered with a bodice of two pieces of cloth. The feet should not be made, it should be brilliant, otherwise he would suffer leprosy. Danda and Pingala should be placed as guards with swords in their hands. Aruna and snake etc. should also be there. The sun-god should be either seated on the chariot or on the lotus and holding a lotus. 95. Samba Upa-Purana, 3.3 Dvadasa bhagena mitrena'. 96. Vayu. P., CVIII-36. 97. S. G. S., IV-1-8, A. G. S., IV-6-18, H. G. S., II-5-14. 3. 98. Matsya-P., CCLXI-1-7; XCIV-1.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 241 It has been suggested 99 that these passages referring to the sun image are late and interpolations. It is significant to point out that in some earlier Puranas 100 the legend of not depicting feet is found as the sun because of his dazzling heat became unbearable and Visvakarman diminished the dazzling parts of the sun in order that the latter might become bearable to Samjna. It is probable that the passages may be late interpolations but there is no mention of the northerner's dress (Udicyavesa) which was characteristic of the sun image from the Kusana period onwards and is also found repeatedly referred to in the technical literature 101 and later Puranas, 102 It may be the Indian method of depicting sun images as found in the earlier sun images. 103 Though the number of horses here is four generally while in this Purana it is given as seven. Danda and Pingala are not seen in early sun-icons though they are mentioned in the Matsya Purana. The testimony of the Matsya Purana is again revealing in the sense that it demonstrates the popularity of the sun god in various domestic vows. 101 The main ceremony of the Kalyanasaptami vrata also called Vijaya saptami to be celebrated on the sundays, 7th day of a bright fortnight, centres round the worship of the sun with flowers, sandals, white clothes, incense, eatables and raw sugar along with salt and fruits. Eight pictures of the sun-god should be drawn on eight petals of the lotus and following mantra should be recited: "Tapanaya namah, Martandaya namah, Bhaskaraya namah, Vikartanaya namh, Ravaye namah' beginning with the pictures on eastern, south-eastern, southern, south-western, western, north-western, northern and north-eastern 99. Hazra, R. C., Puranic Records, p. 48 places these passages at a date not earlier than 650 A. D. (550-650 A. D.). Dr. S. N. Roy, thinks that it is not unjustified to regard these passages earlier than 550 A. D., Pauranic Dharma evam Samaja. p. 165. 100. Visnu-P., III-2-2. The story is repeated with elaboration in later Puranas as Samba Upa-p., chs. 12-15. 101. Varahmihira, Brihat-Samhita, ch. 57. 102. Visnudharmottara, III-67-2. 103. Banerjea, J.N., op. cit., pp., 432-33. 104. Roy, S.N., Early Puranic account of sun and solar cult, p. 55-57.

242 puranam -- PURANA [Vol. XI, No. 2 sides. He is also called supreme self. The reward of this Kalyanasaptami vrata is liberation from all sins, long life and prosperity. 10: In the Visokasaptami vrata, 106 to be observed on the sixth and seventh days of the bright fortnight in Magha month 107 the lotus is worshipped as the sun (Arkaya namah) with red Kanera flowers and a piece of red cloth with invocation-'O Aditya as this world becomes free from all grief at thy rising, in the same way let me also be free from sorrow in all my lives and may I have always faith in thee'. This results in freedom from sorrow for a period of ten Padmas and also from diseases and attainment of bliss and unification with Brahma. One reference in it is worth mentioning. It is that the devotee prays for everlasting faith in the divinity a features of the Bhakti cult 108 which was responsible for the later sectarianism. 109 Phalasaptami-vrata 110 is also a solar vow to be performed on the seventh day of the bright fortnight of the month of margasirsa. Here the golden image is to be worshipped under various names such as Bhanu, Arka, Ravi, Surya and Vibhavasu etc. for attainment of endless fruits, prosperity and liberation from diseases and the image is to be given to the Brahmanas. The Sarkarasaptami-vrata¹¹¹ is to be observed on the 7th day of a bright fortnight in Vaisakha in honour of the sun by drawing lotus on an altar and reciting 'savitray namah. This is done for prosperity for sons and grandsons and ultimate emancipation One who reads or listens this obtains the region of the sun. The Kamalasaptamil 12 vrata is to be observed on the 7th day of a bright fortnight in spring in which golden lotus in a golden vessel as the sun should be worshipped under different names 'Kamalahastaya namah, Visvadharmaya namah, Divakaraya namah, 105. Matsya-P., 74-5 to 9, 15-16 & 18. 106. Ibid., 75-4, 10, 12. 107. Bhattasala, N.K., Inconography of Buddhist and Brahmanical Sculptures in the Dacca Museum, p. 148. The vrata of Magha mandala is essentially a solar vrata. 108. Gita, XVIII-62-66. also envisages for absolute faith in the divinity. 109. Macnicol, N., Indian Theism. 110. Matsya-P., ch. 76. 111. Matsya-P., ch. 77. 112. Ibid., Ch. 78, 85 to 89.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 243 Prabhakaraya namah'. One who observes this ordinance becomes possessed of inexhaustible wealth and goes to the kingdom of the sun. The Mandarasaptami 113 vrata to be performed on the seventh day in the month of Magha enjoins the worship of the golden image of the sun along with eight petalled lotus under the name of Bhaskara (god of East), Surya (god of South-East), Arka (god of South), Aryama (god of South-West). Vedadharmine (god of West), Canda-bhanu (god of North-West), Pusan (god of West) Anand (god of North-East). This is meant for freedom from all sins. In Subhasaptami vrata golden ox and golden cow is to be worshipped as born of sun under the mantra 'Aryama priyatam'.1 The Surya-sankranti vrata 115 to be performed on the day of ecquinoxes or solstices enjoins the worship of the sun by drawing eight petalled lotus under different names: Aditya (East), Savitr (South-West), Tapana (West), Bhaga (North-West), Martanda (North), Visnu (North-East), Surya in pericap of the lotus. The arghya consisting of water, sandals and flowers should be placed on the floor as an oblation to the sun. One who observes it is honoured by devas in the realm of Indra. Besides the worship of the sun on these occasions, the general worship of the sun on sunday is prescribed 116 by drawing 12 petalled lotus with red sandal. To the east of it he places after salutations Surya, to the south-east-Divakara, to the south Vivasvan, to the south-west Bhaga, to the west Varuna, to the north-east Mahendra, to the north Aditya and to the north-east Savity. In the forepart of the lotus the horses of the sun should be inscribed, in the south Aryaman, in the west Martanda; on the northern petal Ravi and Bhaskara on the pericap of the lotus. He has been described as the soul of the universe, the basis of Rk, Yajus and Samavedas. One who observes this ritual is freed from all sins and goes to the solar region It is stated that Surya-vrata is one of the sixty ordinances explained by Siva¹17 and thus it gives a 113. Ibid., ch. 79. 114. Ibid., ch. 80. 115. Ibid., ch. 98. 116. Ibid., 97-5-9. 117. Matsya-P., CI-63. 6

244 sun. puranam - PURANA [Vol. XI, No. 2 divine origin to this. A perusal of all these Surya-vratas will reveal to us that there was development of a cult of the sunworship in the sense that a procedure was already evolved for this worship. This included in the main arghya of water, flower and sandal etc. depiction of the sun pictures in lotus, salutation to the sun and recitation of mantras to the sun under different names. The seventh day in a bright fortnight was specially sacred for the sunworship and red colour was also sacred to the sun god. The sun is very specially prayed for deliverance from the sin-a feature which is old. Besides the worship of the sun by the depiction of eight petalled lotus, it was also to be done by means of a golden image of the But there is no provision for the public worship of the sun god as there is no mention of the worship in a temple. This worship was in the form of domestic 'puja'. In view of the fact that the sun has been called as the soul of the universe, and bases of all Vedas, the solar sectarianism is hinted at as three constituents-supremacy of the god, fixed procedure of worship and exclusiveness are found in these solar vows. It has been suggested 118 that passages referring to Saura-vratas are later which appears to be quite probable. But as the worship of the sun by means of arghya, salutation and recitation of mantras is mentioned in the sutras 119 it may be regarded as continuing the earlier tradition of the sun-worship, of course, with detailed additions procedure. The sun-worship has been prescribed as one of the daily obligations to be performed by every house-holder. It has been said that he should raise his mouth and offer water to the On this occasion he should touch his forehead with his hands. Then he should recite verses sun. "Namo vivasvate brahma bhasavate Visnutejase jagatsavitre sucaye karmasaksine'12 to the 118. Hazra, R. C., Puranic Records, p. 43. Chapters 74 to 80 of the Matsya-Purana may be dated between 550-650 A.D. as they mention week days and the earliest mention of week days is found in Eran Inscription of 484 A.D. cf. Fleet, J.F.C. II, vol. VII, p. 88-89 and there are other internal evidences to this effect. 119. Kane, P. V., op. cit., vol. II, pt. II, pp. 705-749. 120. Visnu-P.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 245 It is interesting to note that Surya and Siva have been identified in some early Puranas. 121 Further in Karmayoga the worship of Brahma, Visnu, Siva and Surya is prescribed where they are to be considered as 'abhinna' (not different from one another).122 This tendency of religious syncreticism is a characteristic of the ancient Indian religious development 123 and is further amplified in the later sectarian literature of India 124 and is vouchsafed by the iconography 125 and epigraphy. 126 A parallel development may be traced in the religious life of Hinduised south-east Asia where Surya and Siva are not differentiated particularly in Java 127 It has been suggested 128 that the sun occupies a subordinate position in relation to Visnu in early Puranas. But it is difficult to agree with the view mainly because the suggestion has been made purely on the basis of Visnu-Purana which is a sectarian Purana specially associated with Vaisnava sect. It would be no surprise if the sun is subordinated to Visnu in a Vaisnavite Purana as in a Saura Purana like Samba, Visnu and others are subordinated to Surya. 129 Moreover, in some early Puranas 10 Brahma, Siva, Visnu and Surya all four are regarded as indistinguishable 121. Matsya-P., LV-3-5. 122. Ibid., 52-23. 123. Bhattacharya, H.D., Age of Imperial Kanauj. (Ed.) Majumdar, R. C., pp. 327-28. Banerjea, J. N., Pancopasana, ch. XIII points out that Pancopasana is the best expression of the relgious syncreticism in ancient India. Monier Williams, W., Religious thought and life in India., pp. 411-12. 124. Brahma-P., 33-11-14. Surya Upa-Purana-2.; Kalika-P., 74-113., Agni-P., 73, Markandeya-P., 109-5-79. 125. Banerjea, J.N., op. cit. 126. Fleet, J. F., C. I. I., vol. III, pp. 288-89, Nirmand Copper Plate Inscription also testifies to the combined worship of Siva and Surya. 127. Biswas, D. K., Surya and Siva, I.H.Q., vol. 24, 1948, p. 142ff. Majumdar R.C., Suvarnadvipa, vol. I., points out that SuryaSevana of Java is nothing but the worship of Siva and Surya in a synthetic form. While worshipping Siva the devotee uses the hymnSuryaya namah Arkaya namah. The kutra mantra of Java also identifies them-Om, Hri Hri Sah Sivasuryaparantejassvarupayanamah. cf. Friederich, R., The Civilisation and Culture of Bali. 128. Roy, S.N., Early Puranic Account of Sun and Solar cult, p. 41. 129. Hazra, R.C., Studies in the Upapuranas, vol. I., p. 36. 130. Matsya-P., 52-23.

246 puranam - PURANA [Vol. XI, No. 2 The place of pride that thus indicating equality of all four gods is given to the sun god in connection with the legend of Yajnavalkya 131 and reference to "Sauradarsana 132" is a pointer in the direction that the sun was not occupying a subordinate position. Further in vows, Saiva, Vaisnava and Saura have been given equal opportunity 13% in early Puranas. In some early Puranas the sunworship has been associated with the worship of nine Grahas. 134 This association of the sun worship with nine Grahas finds expression in ancient Indian arts also. 135 The later Puranas and Upa-puranas of the second category mentioned in the beginning of this article may be taken to reveal the religious condition of India from the 6th-7th century A. D. to the 12th or 13th century A. D. The Bhavisya-Purana and Samba Upa-purana are the most comprehensive and complete documents of the sun-worship in its sectarian form influenced by the advent of the Magas in ancient India. It has rightly been argued that most of the verses of the first group 136 of the Samba Upa-purana are found to occur in the Bhavisya Purana which may have been the borrower. 137 The Bhavisya Purana, therefore, does not provide us with any additional information regarding the sun-worship as Moreover, the verses compared to the Samba Upa-purana, showing the sectarian form of the sun-worship found in Skanda, 131. Visnu-P., V-3-5; Vayu-P., 59-209-10, Brahmanda-P., II-35, III-26. 132. Vayu-P., 104-16. Jnanarnavatantra, 16-131-134 also refer to it Handiqui, K.K., Yasastilaka and Indian Culture, p. 218. 133. Matsya-P., 92-101. 134. Ibid., Ch. 93. 135. Banerjea, J.N., op. cit., pp. 441-45. 136. Hazra, R.C., Studies in the Upa-puranas, vol. I, p. 57 divides the Samba Upa-purana into two groups: Group I, Chapters 1-38, 44-46, 84, Group II, Chaps. 39-43, 43-83. Hazra, R.C. , op. cit., p. 93 after careful examination has settled the date of different chapters as follows; Group I, Chapters (except verses 17-25), 2-15, 16, 18-21, 24-32, 34-38, 46 & 84 composed between 500 A.D. and 800 A.D. (probably towards the beginning of this period). Chs. 17, 22-23 added later than 950 A.D., Ch. 33 added between 700 A.D., 950 A. D. Chs . 44-45 inserted into the Samba Upa-purana between 950 A.D.- 1050 A. D. Group II, Chs. 39-43, 47-83 added between 1250-1500 A.D. 137. Ibid., op. cit., p. 59.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 247 Brahma, Varaha, Agni and Garuda must have been borrowed Like other sects, the sun-sect also from the Samba Upa-purana. 138 must have developed a vast Saura-literature as is evident by notices of such works in the literature of India but unfortunately the Samba Upa-purana is the only extant Saura work. D. R. Bhandarkar 139 mentions a Surya Purana as known to sakadvipi Brahmanas known as Sevakas living round about Jodhpur but is quite ignorant of its contents and it is difficult to say whether it is the same as the Samba or not. 140 Bhavisya Purana 141 mentions an ancient work dealing with the saura-dharma as declared by Narada. It has been quoted in many literary works of later times. 121 It was an early work dealing with the duties of the Sauras. It has been included into the class of upa-puranas and dated earlier than 800 A. D. It is lost. Most of the verses of Saura-dharma quoted in later literature relates to fasting on the ekadasi tithi in the month of Magha, one to the eatables in the Kamya vrata and lastly a Surya-vrata to be performed every month from Margasirsa by placing a golden image of the sun in a silver chariot. 143 It also enjoins that three leaves of a Tulasi plant are to be eaten up by the observers of Kamya vrata and Surya vrata every month. There was another saura literature in Saura-dharmottara quoted by many works. 14 It may be regarded as an upa-purana and may be dated not later than 900 A. D. 145 Its verses are generally related to Ekadasi 146 Weber upavasa. There is a reference to a Surya-Purana. 14 138. Ibid., pp. 83-88. 139. E.I., vol. IX, p. 279. 140. Hazra, R.C., Studies in the Upa-puranas, vol. I, p. 100. 141. I-4-89. 'Saura dharmas Ca Rajendra naradok to mahipate'. 142. Anandabhatta, Vidhana Parijata, II, p. 696. Gadadhara, Kalasara, p. 129. Hemadri, Caturvarga Cintamani II-I, Gopala Bhatta , Haribhaktivilasa, p. 773 etc. 143. Candesvara-Tithi-niranaya, II-11, pp. 552-7 deals with Surya vrata of Sauradharma. 144. Jimutavahana, Kalaviveka, pp. 432-33, 443, 444, 447. Gopala, Bhatta Haribhaktivilasa, p. 776, 808. Raghunandana , Smrtitattva, II, p. 50. Candesvara, Tithinirnaya, fols. 12a, 13a, 13b. Hamadri, Caturvarga Cintamani, III-ii, p. 249. 145. Hazra, R.C., op. cit, p. 349. 146. Candesvara in his tithinirnaya, fol. 2a quotes the verse- 'Samkrantyam ravivare Ca tatha......which he assigns to Surya-Purana.

248 puranam - PURANA [Vol XI, No. 2 describes a manuscript of the Krsnapancami-sraddhavidhi which he claims to have belonged to the Surya Purana. 147 In the Berlin manuscript 148 of the Bhavisyottara there is a chapter on putrakama-krsna pancami-vrata which in its colophon names Surya Purana as its source. As these topics are not found in the Samba upa-purana, the Surya Purana appears to be a distinct work, an early work but as no manuscript has come to light it cannot be dated in our present state of knowledge. Thus the Samba Upapurana is the only source of information regarding the sectarian sun-worship as prevalent between the 6th century A. D. and 1500 A. D. The Bhaskara Purana mentioned in the Skanda Purana 149 may be the same as the present Samba Upa-purana. 150 The later Puranic records throw flood of light on the sun worship particularly on its sectarian side. All the features of a sectarian form of the sun-worship may be seen in the Samba Upapurana, Bhavisya Purana, Varaha Purana, Skanda Purana and other late Puranas. Firstly, the unquestionable supremacy of the sun-god is well-established in these Puranic records. At the very beginning of the Samba Upa-Purana the sungod is described as the cause of creation, protection and destruction of the universe and is the soul of pitamaha, Narayana and Samkara whose manifestations are the three Vedas and who pervades the universe in the form of Sakra, Vahni, Yama, Varuna. Samirana (i. e. Vayu), Dhanada and others who crowd the quarters. Here like other sects 151 the sun god has been regarded as identical with the universe and the supremacy of the sun by Vasistha. ultimate reality. The exclusiveness and sun god is further stressed in the praise of the Here the sun-god is regarded as the only visible and eternal deity who is highest among gods and is the only source 147. Weber, A., Verzeichnise der Sanskrit and Prakrit Handschriften der Konighichen Bibliothek zu Berlin, 1853, No. 1127, p. 325 Colophon reads 'iti surya-purana Krisna-pancami-sradha-vidhih Sam ptah'. 148. Ibid., No. 468, p. 135 (Colophon of Ch. 50). 149. Skanda-P., V-III. 150. Samba Upa-purana, Ch. I, verse 13 calls itself as 'Bhaskaraya Puranam and contains in Chs. 10-11 the story of the birth of Asvins mentioned by Bhaskara Purana. 151. Bhandarkar, R.G., Vaisnavism, Saivism and minor religious systems, pp. 2-4.

July, 19691 PURANIC RECORDS ON SUN-WORSHIP 249 of energy, who never moves from his fixed position, who manifests himself, at the time of destruction into whom the yogins and the samkhyavids enter after forsaking their bodies...who is the only god deserving devotion and worship. 152 The Again the sectarianism is stressed in the description of the Surya-loka by Narada. 153 The sun is attended by the gods, Yaksas, Gandharvas, Apsaras etc, by the three Vedas incarnate, by the sages reciting Vedic hymns of praise, by the three Samdhyas incarnate, Adityas, Vasus, Maruts and Asvins, by Brahma, Visnu, and Rudra and by many others This deity pervades the universe and is eulogised by Brahma and other gods. It is to be noted that the sun god is described as being attended by the three prominent gods-Siva, Visnu and Brahma of Puranic religion and is thus placed above all. The sectarian nature of the sun worship is again brought forth when the sun's creation and various other kinds of creatures in the form and capacity of Brahma is described 154 supremacy of the son-god is expressed in explicit words when the evolution af the universe according to the principles of the Sankhya system and the appearance of the supreme being (isvaram Param) as a luminary (called Savitr) at the prayer of Brahma, Visnu, 165 Mahesvara and others is mentioned. The making of Indra, Varuna, Rudra etc. as attendants of the sun ¹55 is a proof of the supremacy of the sun. Rudra is said to have taken recourse to the sun and eulogised him 157 which shows, the supremacy of the sun-god over Rudra. That the sun-worship was of a sectarian form is also confirmed by the mention of the Surya-bhaktas 158 and their characteristics, special sun-worshipping priests known as the Magas and the Yajakas 19, Surya-siddhanta (also called Aditya-siddhanta as distinguished from Traividya-Siddhanta 160), existence of a sectarian Saura literature as discussed before, the reference to the flags of 152. Samba Upa-purana, II. 153. Ibid., 6. 154. Ibid., 4. 155. Ibid., 14. 156. Ibid., 16. 25-35 & 17. 157. Ibid., 16-1-24. See reference 120. 158. Ibid., 38. 159. Ibid., 27. 160. Ibid., 28,

250 puranam - PURANA [Vol. XI, No. 2 Ravi, 161, the reference to fixed methods and procedures for worshipping this highest deity 162, sadacara for the sun-worshippers, 163 the elaborate descriptions for making sun-images and temples 161 and his identification with all gods such as Mahadeva, Isvara, Brahma, Bhava, Prajapati, Purusa, Svayambhu, Hiranyagarbha and Narayana 655 and the praise of Samba upa-purana by Suta over the Mahabharata and the Puranas. The sectarian mantra of the Sauras was "khakholkaya namah". Thus there cannot be any doubt to the fact that the later Puranas witnessed the growth of a full-fledged sun-sect with all the paraphernalia needed for the growth of a sect. No doubt in the epics there are references to the Sauras-the sectarian sun-worshippers and the early Puranic records might have contained solar sectarianism in a veiled form. It was mainly during the period of later Puranas that a full-fledged sect round the sun-god developed on a unprecedented scale most probably due to the influence of a new form of the sun-worship from Iran. One of the most interesting features of the sun-worship in ancient India as evidenced by late Puranas had been the association of the foreign priest-hood with the cult of the 'Sauras 166 These foreign priests were known as 'Magas' in ancient India. There are numerous references in many late Puranas which go to prove the advent of the 'Magas' in India from 'sakadvipa' to accept the priest-hood of the sun-temples which they constructed for the first time in the history of India. There is a legend concerning the advent of the Magas and their association with the sun-worship in the Bhavisya Purana. 167 Samba, the son of Krsna by Jambavati, constructed a temple of the sun on the banks of Candrabhaga (modern Chenab in the Punjab) and no Brahmana would accept the office of a regular priest of the temple. He, 161. Ibid., 33. 162. Ibid., 47-83. 163. Ibid., 44. 164. Ibid., 30-31. 165. Ibid., 7 verses 16-21. 166. Bhandarkar, R.G., Collected Works of R.G. Bhandarkar, vol, IV, p. 218. Barth, A., Religions of India, p. 257. Majumdar, R.C. (ed.) Age of Imperial Unity, p. 465. Jairazbhoy, R.A., Foreign Influence in India, p. 153. 167. Bhavisya-P., Ch. 139,

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 251 therefore, asked Gauramukha, the priest of Ugrasena to help him. Gauramukha suggested him to get Magas who were special sunworshippers from 'Saka-dvipa'. Regarding the origin of the Magas, he informed him that Niksubha was the daughter of a Brahmana named Sujihva with whom the sun fell in love. The son of these two was called Zarasasta (Zarthrusta). From him sprang the Magas. They wore girdle round their waist known as 'Avyanga' On this advice, Samba went on the back of Garudahis father's vehicle-to Sakadvipa and brought some Magas and installed them into the office of priesthood of the temple he had constructed. This legend is repeated in other Puranas such as Brahma 168 and Varaha 169 and Upa-puranas as Samba 170. Besides these references in late Puranic records, Magas find mention in MBH¹¹, where four castes of Saka-dvipa are mentioned as Maga (or Manga), Masaka, Manasa and Mandoga. The Visnu Purana 172 had them as Marga (but Maga in some manuscripts), Magadha, Manasa and Mandaga. Varahamihira 173 clearly instructs that the installation and consecration of the images and the temples of the sun should be caused to be made by the Magas. Alberuni 174 the Arab traveller of the 11th century A. D. refers to the Magas in India. Thus the Magas have long been known in the literary history of India. There is an inscription at Govindpur in Gaya district dated Saka year 1059 corresponding to 1137-38 A. D. 175 in the opening stanza of which the Magas who sprang from the sun, are represented to have been brought into the country by Samba. It appears that the Magas are mentioned for the first time in Indian epigraphy in 861 A. D. when the text of the inscription is said to have been drawn up by the Maga Mitraravi. 176 The legend 168. Brahma-P., 20. 71 also mentions the four castes of Sikadvipa. 169. Varaha-P., Ch. 177. 170. Samba Upa-Purana, Ch. 26 "Sambasya Ca Tadollasam pratima sthapanam tatha maganayanam atraiva maga-mahatmyameva ca" Omitted in Ven. Press edition, found in J. Eggeling's India's Office Cat. VI, p. 1317. 171. MBH., VI-11-36-38. 172. Visnu-P., II-4-69-70. 173. Brihat-Samhita (S. Dwivedi's Ed.) 60-19. 174. Sachau (Tr.), Alberuni, I., p. 21. 175. Bhandarkar, R.G., Collected Works, p. 219. 176. Jairazbhoy, R.A., op. cit., p. 153, 7

252 puranam - PURANA [Vol. XI, No. 2 finds confirmation in various coins of Scythians and Kusanas 177 and various seals. 178 Their presence on Indian soil is again indicated by many Iranian iconographical features mentioned in the Brihat-Samhita and other texts, 179 as well as the depiction of these features in Surya-icons of Kusana period 180 and onwards. These features were 'avyanga', udicyavesa and upanatpinaddha 181 Even today there are Brahmanas of that name in Rajputana and some other states of Northern India. 182 All these evidences conclusively prove that a certain class of priests devoted exclusively to the sun and fire-worship were brought into India from 'saka-dvipa'. There are many problems 183 connected with the advent of the Magas in ancient India. Firstly, the identity of 'Magas' and the location of 'Saka-dvipa' may be discussed. It has been held by most of the scholars that the Magas of the Puranas were no other than the sun-worshipping Magi priests of Persia or Iran 184 and the idea of locating them on a continent called Sakadvipa must have arisen from the fact that they were foreigners like the Sakas with whom the Indians had been familar since the second or third century B. C. There is no doubt that the Magi priests became closely and indistinguishably associated with Iran after Cyrus extended his empire to Medea and 177. Gardner, P., Coins of Greek and Scythian Kings of Bactria and India in the British Museum, pp. 131, 134, 141-43, 155; Smith, V.A., Catalogue of the coins in the Indian Museum, Calcutta, p. 70. 178. Banerjea, J.N., Development of Hindu Iconography. 179. Ibid., p. 437 ff. 180. Agarwala, V.S., Catalogue of Brahmanical Images in Mathura Museum., J.U.P.H.S., 1949, vol. XXII, p. 167. 181. Rao, Gopinath T.A., Elements of Hindu Iconography, pp. 299-305, I.H.Q., 1952, vol. XXVIII, p. 1ff. 182. Mitra, D., Foreign Elements in Indian Population, Cul. Her. of India, vol. II, pp. 613-15. cf. Magavyakti of Krisnadisa gives an account of them. 183. Bhandarkar, R.G., op. cit., p. 219. 184. Bhandarkar, R.G., Collected works, p. 219. Jairazbhoy, R.A., op. cit., p. 153, Barth, A., op. cit., p. 257, Hopkins, op. cit., p. 544, Majumdar, R.C. (ed.) Age of Imperial Unity, p. 465. Mitra, D., Foreign Elements in Indian Population, Cul. Her, of India, vol. II, pp. 613-15.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 253 a Lydia of which we find unimpeachable testimony in Persian texts 185 and Greek writers 186 but it may be pointed out that originally they were a priestly tribe-probably Non-Aryan in origin in Medea 187 section of which worked their way in Zoroastrianism after founder's death probably in the fifth century B. C. 189 Though originally there were fundamental differences between their way of life and that of Persians, 1 189 there was ultimately a compromise and Mithraism was born not later than fourth century B. C. 190. Before the Persian impact this cult was already influenced by the religions of Babylonia and Chaldea, 191 The chief features of the Magi-cult were their worship of the sun god and fire-god under the name of Mithra with eastward position, the use of 'baroma' and belief in a dualist view of the world e. g. division of the world between good. and evil powers represented by light and darkness-Ahurmazdah and Ahir-Man, 192 They were famous for magic and occult power. From the above review the natural inference appears to be that the Magas who later came to India were originally the magic-expert indigenous non-Aryan fire and sun-worshipping Medean priests whose faith was very much mixed up with the Chaldean and the Babylonian elements and by the time they came to India it must have been Iranianised. Regarding the location of the 'Saka-dvipa', no definite opinion can be expressed since there is no detailed reference to its situation in any of the Puranas or other sources. The possibility appears to be that it must have been situated in 185. Avesta refers to them once. In Yasht there are signs of the presence of Magi. cf. Frank Cumont-The Mysteries of Mithra', p. 9. 186. Herodotus, II-67-79, Strabo, XV-I-68. 187. Moulton, The Treasure of Magi, p. 9. Moulton regards them neither Aryan nor Non-Aryan but low graded indigenous tribes of Medea, 188. Ibid., p. 9, 13. Xenophon, Cyropaedia, VIII-I-23. 189. Herodotus was aware of these differences specially in matters connected with the disposal of the dead. They exposed the dead body while Persians burnt it. cf. Moulton, Early Zoroastrianism, p. 57. 190. Burns, E.M., Western Civilizations, p. 70. 191. Frank Cumont, op. cit., p. 30 & 31 calls it 'a composite religion', Moulton, Early Zoroastrianism, pp. 187, 191. 192. Moulton, Early Zoroastrianism, pp. 182-253.

254 puranam - PURANA [Vol. XI, No. 2 Iran 193 most probably in Eastern Iran since the Saka-occupation of the western portion of Northern India where the temple of the sun at Multan is supposed to have been built by the Magas, was principally the work of the Sakas of 'Eastern Iran'. 194 Another important aspect of the Maga-problem is the antiquity or date of the advent of the Magas in ancient India. Dr. R. G. Bhandarkar gives the date of the third century A. D. for the introduction of this element from Persia. Mr. H. D. Bhattacharya gives the reign of Kaniska as the probable period for the introduction of the Magas from Persia. He, believing in Ist century A. D. theory of Kaniskas' 195 date regards Ist century A. D. as the time of their advent in India. Weber 196 also came to the conclusion that this Mithraic element came from Persia at the time of the Indo-Scythian Kings. The basis for this theory lies in the fact that Kaniska struck his coins with the image of Mithra and the name of Miiro (Mihir) added. 197 It may be pointed out that the presence of coins of Ist century A. D. having Mithra figure and name reveals that the cult might have been introduced some time before it. Let us examine the available materials chronologically. (1) The inscription at Govindpur (Gaya District) dated 1137-1138 A. D. refers to the Magas. (2) Alberuni (11th century A. D.) refers to the presence of Magi-priests in India. (3) An inscription dated in 861 A,D. knows about the Magas of India. (4) Varaha-Purana (800-1000 A. D. 199) refers to them. (5) Varahmihira (6th A. D.) refers to the Magas. 193. Barth, A., op. cit., p. 257-f. 9. 194. Sircar, D.C., Age of Imperial Unity, Ed. R.C. Majumdar, p. 121. 195. Bhandarkar, R.G., Collected Works, p. 220. He believed in 3rd century A.D., theory of Kaniska's date. 196. It is a matter of controversy but the most probable date accepted by many scholars is 78 A.D.-cf. Political History of Ancient India-Roychoudhury, H.C. 197. Barth, A., op. cit., p. 258, f. 9. 198. Stein, M.A., Zoroastrian deites on Indo-Scythic Coins' in Babylonian and Oriental Records, Aug., 1887, pp. 155-166. 199. Hazra, R.C., Studies in the Puranic Records on Hindu Rites and Customs, p, 104.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 255 (6) Samba Upa-purana (dated between 500-800 A. D. 200) gives a full account of them. (7) Bhavisya Purana (500 A. D. and after 201) was familiar with them. also (8) Several Gupta and Kusana sun-icons are depicted in Iranian fashion thereby showing the influence of Magas of Iran. 202 (9) The seal No. 607 discovered by Spooner at Basarh 203 contains a fire altar with probably a solar disc. The legend is in Gupta character 'Bhagavat Adityasya'. It may be suggested that the association of fire and sun The seals from may be due to the Magi-influence. 204 Bhit, Sunet and Rajghat belonging to the Gupta period show Magi-influence. (10) The fire-altar occurs on much earlier coins-for instance on those of Wema Kadphises and others (1 century B.C.), on Panchala-Bhanumitra 205 coins (200 B. C) the same device of fire on altar and sun on altar is found. (11) On the Indo-Greek and the Kusana coins there is representation of Helios and Mithra. The Indo-Greek invasion began as early as 3rd century B. C. 206 (12) In the Mahabharata 207 (400 B. C.-400 A. D) there is reference to Magas of Sakadvipa and there are many mitra-ending names 208 indicative of Magian-influence. (13) On an Avanti coin 209 a human figure in association with a solar standard (3 B. C.-2 A. D.) is depicted which 200. Hazra, R.C., Studies in the Upa-puranas, vol. I., p. 91. 201. Ibid., Puranic Records, p. 171. 202. Agarwala, V.S., Catalogue of Brahmanical Images in Mathura Museum, J.U.P.H.S., 1949, vol. XXII, p. 167 ff. 203. A.S.I.A.R. 1913-14, pp. 118-120, 140 pl. XLIX. 204. Banerjea, J.N., op. cit., p. 199. 205. Smith, V.A., A Catalogue of the Coins of the Indian Museum, Calcutta, vol. I, p. 187, pl. XXII-4. 206. Tarn, W.W., The Greeks in Bactria and India. 207. MBA-VI-11:36-38. 208. Sorensan, Index, p. 1. 209. Smith, V.A., Catalogue of the Coins in the Indian Museum, vol. I, p. 153 Serial No. 12, pl. XX, No. 2.

256 puranam - PURANA [Vol. XI, No. 2 shows the sectarian form of the sun-worship in view of the fact that the Samba Upa-purana 210 describes about a flag staff of Ravi in connection with a Maginised sun worship and the region of Avanti may have been under the influence of a Magian form of the sun-worship as is hinted by Varahmihira, 211 the evidence of this coin may be taken for knowing the date for the advent of the Magas in India. (14) Ptolemy 212 (2 century A.D) vouches, for the existence of the 'Brahmanai Magoi' in the south. In view of these continuous and overwhelming evidences ranging from 3rd century B.C. to 12th century A.D. and beyond no one can deny the influence of Magi-priests of East Iran upon India. There are two possibilities regarding the period of the advent of Magas. First possibility is that of 6th-5th century B.C. when Darius and his successors came to India and made its western part as a satraphy of Iran 213. It is well known that the Magi-cult of Iran was very much popular among the masses and specially among the military class 214, and it is no surprise if it could have poured into western part of India in the wake of Persian invasion. Spooner half a century ago suggested that this particular form of the fire-altar at Basarh in Indian archaology without attendant figure is not due to any modification of Sassanian coinage through Kusana influence but rather due to the survival in India itself, of the older, more original Persian tradition in such matters which antedates the Sassanian themselves by many centuries 2 15. Further, it has been argued that in absence of 210. Samba Upa-purana, Ch. 33. any Srivastava, V.C., The religious study of a symbol on an Avanti coin. Proceedings of the seminar on local coin, Memoir No. 2., Deptt. of Indology, B.H.U. Varanasi, 1966. 211. Brhat-Jataka, Ch. XXVIII-3. Varahamihira himself was Maga. cf. Mitra, Debala, Foreign Elements in Indian Population, Cul. Her. of India, vol. II, pp. 613-15. 212. Merindle, J. W. (Tr.), Ancient India as described by Ptolemy. p. 170. 213. Herodotus-III-94, Mookerjee, R.K., Age of Imperial Unity, ed. R.C. Majumdar, p. 71. 214. Frank Cumont-The Mysteries of Mithra, pp. 26 ff. 215. A.S.I.A.R., 1913-14, pp. 118-20, 140.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 257 survival of old Persian tradition it is difficult to explain how Pusyamitra (185 B.C.) could have been influenced by the Persian example in adopting the name of Mitra 216. It has been suggested that Pusyamitra may have been an Iranian, a worshipper of the sun-Mithra 2 17. But as pointed out by a recent scholar 218 it is difficult to come to any absolute conclusion that Pusyamitra was an Iranian or that he was under the influence of Magians or Iranians. There are a few names in the Mahabharata even which end in Mitra but since the date of the Mahabharata itself is controversial and there are much interpolations and later additions no reliance can be placed on this name-basis in matter of Magi-advent in India but there are other grounds for holding that the Magas might have come to India in 6th century B. C. There are references found in Pali texts such as Bambhajala-sutta 219 that at a time of Buddha the magic priests (probably Magas) were held in disrepute. Against the theory of the survival of old Persian tradition it has been argued that there is little to support this claim in Pre-Buddhistic Brahmana literature 220 and Megasthenes is silent about Magi-priests in India. 221 In reply to these arguments it may be pointed out that this silence on the part of orthodox Brahmana literature 222 before the Puranas might have been due to their hostility and contempt to the peculiar ways and manners of the Magas. In Arseya Upanisad there is reference to a class of peoples-Pundras, Suhmas, Udumbhas, Dardas and Barbaras who believed in the worship of the sun and were outcaste in the orthodox society. They were held in contempt by the Brahmanic Rsis such as Gautama. Are we not to suppose that this group was composed of 223 216. Jairazbhoy, R.A., op. cit., p. 148. 217. Smith, V.A., The Oxford History of India (Ed. 1920) p. 118. Vasu, N.N., Castes and Sects of Bengal, IV, pp. 56-57. 218. Jairazbhoy, R.A. op. cit. 219. Vasu, N.N., Archaological Survey of Mayurbhanj, p. 1. 220. Hopkins, Religions of India, p. 544. 221. See Majumdar, R.C., The Classical Accounts of India. In Atharvaveda we find reference to Magadha. It is tempting to suggest that it was named after Magas but it is hypothetical with no positive data in its favour. 223. Arseya-Upanisad, Quoted by Belvalkar, S.K. and Ranade, R.D., History of Indian Philosophy, vol. II, p. 298.

258 puranam - PURANA [Vol. XI, No. 2 indigenous as well as foreign tribes as is clear from the word 'Barbaras'? If so, there is every reason to believe that the Magasthe foreign sun-worshippers might have been meant by the term 'Barbaras' who were against Vedas and Vedic culture. 224 They are mentioned in the Brahmanic literature only when they because of their immense popularity and also because of their adoption of Hindunised ways are accepted as Saka-dvipi Brahmanas in the Hindu fold. Now as the matter stands it may be suggested that there is possibility of the advent of Magi-priests and along with them Iranian form of the sun-worship in the wake of Iranian invasion of 6th century B. C.226 which was responsible for the occupation of the north-western part of India over two centuries upto 330 B. C. There might have been continuous pouring of Magi-priests from Iran into India under the presence of other foreign invasions in that region. This becomes very plausible in view of the close proximity of the two regions and of immense popularity of Mithra-cult of Magis among the military classes of But the positive evidence of Iran and neighbouring regions.226 the fire-sun worshipping Magi priests of Iran starts coming from the Indo-Greek period (3rd century B. C.) and it continued with renewed vitality in the Indo-Parthain-Sassanian Kusana period when all over the ancient world Mithraism was spreading with phenomenal success. 227 In its westward extension it became a formidable but unsuccessful rival to christianity in the Roman 224. Vasu, N.N., Archaological Survey of Mayurbhanj. 225. Sankalia, H.D. in Archaology of Gujarat, p. 212, supports this contention, 'An early form of the sun-cult of the type we find later in Kathiawar might have reached that region as early as the 5th century B.C. through the Magas when North-western India formed a part of the empire of Darius'. It may be pointed out that as early Asokan time there is evidence of a Yavana Tushapa as the governor of Saurashtra which reveals that even in 3rd century B.C. foreign influence had been predominant in this region and it is more than probable that there had been foreigners in the Indian population of this region. Srivastava, V.C., Antiquity of Magas in Ancient India, Paper read at 30th Indian History Congress, Bhagalpur, 1968, Chattopadhya, S., Achaemenids in India, p. 22-23, 48. 226. Frank, Cumont, The Mysteries of Mithra, p. 30 ff. 227, Frank, Cumont, op. cit., pp. 11-19, 33-34,

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 259 world under Constantine, 228 while in its eastward extension it crossed Asia Minor, Iran and come to India but only to be absorbed in the ever-expanding heart of liberal but vital India. Another aspect of the Maga-problem is concerned with the question as to how far these magi-priests could influence the indigenous tradition of the sun-worship in Ancient India. Certain Hindu names containing Mihira i. e. Mithra, the Magas e. g. Magi priests, and recommendations of the sun-worship in the Puranas are the grounds on which Weber propounds a theory of the great influence of Magi-priests and cults upon indigenous sun-worship. He 229 claims in fact, that the native sun-worship was quite replaced by this importation. It is difficult to agree with him in view of the fact that there are many Puranas 230 which do not mention the role of Magian priests at all and continue the indigenous and national tradition of the sun-worship as found in the Vedas, the Brahmanas, the Upanisads, the Sutras, and the Epics. Some of the Puranas such as the Kurma limit themselves to a description of the function of the sun as the heavenly body in regulating time and seasons, in maintaining the planets in their position and fostering the life of plants and animals and make only a passing reference to the solar family. This description is in conformity with the Vedic account of the sun-god. In the Visnu, Vayu, Brahmanda and Matsya Puranas there is the sun-worship of the Vedic tradition, 231 It has rightly been pointed out that the orthodox tradition developed on the lines of the Satapatha Brahmana's 233 prescription of a golden disc to represent the solar orb and the Upanisadic 2 34 doctrine of the golden Purusa in the Sun and the philosophically inclined concerned less of the 'all-red' deity and more of Brahmana as the ultimate being with which the sun was identified. There is testimony of this tradition in the Kurma Purana and many other places 235 in the Visnu, the Vayu, the Brahmanda and the Matsya 228. Burns, E.M., Western Civilizations, p. 87. 229. Weber, A., Indische Studien, p. 104. 230. Bhattacharya, H.D., Classical Age (Ed.) R.C. Majumdar, p. 438. 231. Roy, S.N., Early Puranic account of Sun and solar cult, pp. 41-45. 232. Bhattacharya, H.D., op. cit., p. 438. 233. S.B., VII-4.1.10. 234. B.A.U.-II-5-5. 235. See references 105, 111, 112 etc. 8

260 puranam - PURANA [Vol. XI, No. 2 Puranas. Moreover, the name of the sect of which Magis became priests is named as 'Saura'-a Sanskritised form 236 which is sufficient to indicate that the Magian cult was thoroughly Indianised and only then it could become palatable to the Indians Further the whole of the theology 237 of this system is so much Indian-a reflex of the teachings of Vedas, Upanisads and Epics that the question of displacement does not arise. The influence of the Magi-cult upon indigenous solar cult has been generally overestimated. The fundamentals of the Magicult could not make slightest headway in India most probably due to exemplary assimilative and absorbing capacity of the Indian culture. Further it might not have been possible for Magipriests to advance their cause because most of the features of the Magi-cult (especially its Iranianised form which reached India ) were already present here. For instance, the worship of the sun under the name of Mithra had already been prevalent in the 238, the native tradition of India is revealed by the Rgveda 238 , Atharvaveda 239, the Upanisads 240 and the epics 241. The fire was also worshipped and was closely connected with the sun in India right from the Rgvedic times. The dualist view of the world i.e. division of the world into good and evil powers and consequently the struggle between them and ultimate victory of the good was also found in ancient Indian history 242. The fight between Indra and Vrtra which forms an important theme of the Vedic lore may be regarded as a fight between powers of light and darkThe whole epic story is taken by some scholars 241 ness 243 symbolising this struggle. In view of these similarities there was as 236. Farquhar, J.N., An Outline of the religious Literature of India, P. 153. 237. Ibid., He compares it with Saiva theology and considers it as a reflex of the Gita. 238. R.V., III-59. cf. Macdonell, A.A., Vedic Mythology, p. 30. 239. A.V., XIII-3-13; IX-3-18; III-8-1; V-12-1. 240. Taittiriya-U., 1-1-1, 1-12-1. 241. Hopkins, E.W., Epic Mythology, pp. 202-204. 242. Ibid., Maitreya is one of the names of Surya in the Mahabharata, III-146 to 157. 243. Frazer, J.G., Worship of Nature, vol. I, p. 596. 244. Laksmi Dhara, Woolner Comm. vol. pp. 311-326., Ludwig, quoted by Pusalker, A.D., Cul. Her., India, vol. II , p. 65.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 261 hardly anything new for Magi priests to propogate in India. There is one significant difference between Indian Mitra and MagiMitra. Magi-Mitra is credited with the slaying of the bull but we do not find any reference to this legend in the Puranas or other literature. No representation of this episode is found in the Indian art 245 though it was frequently represented in the arts of Asia Minor and Rome. 246 There are many rites of initiation etc. in the Magi cult of Mithraism but they are not to be traced in the Puranas. 247 Thus it may be suggested that so far as the mythology, theology and philosophy of the sun-cult was concerned the Maga influence was negligible. There are two connected spheres where they appear to have exerted powerful influence-iconography and temples. Though there might have been native tradition of image-making and temple-building for different sectarian 248 gods yet it appears that the images and temples of the sun-god were either not known or popular in India before the advent of the Magas as evidenced by the Puranas. 249 It might have been due to the fact that the solar deity itself was visible daily to every body and there was no need for its representation. Its orb was worshipped by the general For the philosophically inclined its artificial represenmasses. 250 tation was meaningless since they found in its visible form a symbol Even if the tradition of image making in of ultimate reality. 251 case of Surya might have existed it must have been on a very 245. Banerjea, J.N., Development of Hindu Iconography, pp. 428-505. 246. Frank, Cumont, op. cit., Figs. 4-7, 25, 26, 35, 37. 247. Burns, E. M., Western Civilizations, p. 71. 248. Panini and Patanjali inform us about the images of Hindu sectarian gods. ef. Puri, B.N., India in the time of Patanjali, p. 182-83, Agarwala, V.S., India as known to Panini. p. 358 ff. 249. Samba Upa-purana, 29-2-6. It is interesting to note that here the Maga priests are not described as responsible for image-making but Visvakarman-the native architect was responsible. A few images of purely native tradition such as of Bodha-gaya, Bhaj, Lala-bhagat etc. have to come to light. cf. Banerjea, J.N., op. cit., pp. 432-434. 250. R. V., I-175-4; V-29-10; S.B., VIII-4-1-10.; Banerjea, J.N., op. cit., pp. 137-40, 198-199. 251. B.A.K., II-I, Chandogya U., 3-1-11.

262 puranam - PURANA On the [Vol. XI, No. 2 small scale because as it is mentioned in the Puranas 252 that the masses worshipped the solar deity not in its anthropomorphic but symbolic form by disc, wheel, lotus and svastika etc. other hand, there are many elements in the solar iconography of the Kusana, the Gupta and the post-Gupta periods which are unmistakably Persian 253. These must have been brought by the Agni-priests in India. These are Udicyavesa, avyanga and high boots. They are found referred to in the literary texts 254 of India as well as depicted in the solar images from the Kusana period onwards found at Mathura, 255 Bengal 256 and Western India. 257 That these features were imported from Persia becomes too evident when they are not found in the solar iconography of south India 258 which remained uninfluenced by the east Iranian tradition. The existence of a large number of the sun-temple in the western part of India 259 where Magas first established the sun-temple at Mulasthana (Modern Multan 260) is again a pointer in the direction that actually Maga priests were responsible for starting this new tradition in the solar religion. Is is natural to presume that these two traditions established by them were materially instrumental in propagating and diffusing the sectarian form of the sun-worship. They gave concrete and lithic representation to the imaginary 252. Samba Upa-purana, 29-2-6. Bhavisya Purana (Brahma Parvan) refers to Mandala form of the sun-worship. In commenting upon Apastamba Dh. Sutra, II-11-29-16 Haradatta says that the Dravidas used to worship Aditya by drawing Mandalas. 253. I. H. Q., vol. Myths explaining some alien traits of North India sun-icons, pp. Iff., Banerjea, J. N., op. cit., p. 437. 254. Brihat-Samhita, Ch. 57 (45-8); Visnudharmotara, III, 67-1 to 5 also refers to these elements. 255. Agarwala, V. S., A Catalogue of the Brahmanical Images in Mathura Art, J. U. P. H. S., vol. XXII, 1949. 256. Saraswati, S. K., Early Sculpture of Bengal, p. 123. Bhattasali, N. K., Iconography of Buddhist and Brahmanical Sclptures in the Decca Museum, pp. 172ff. 257. Sankalia, H. D., Archaeology of Gujarat, pp. 84, 157, 158, 159 163. 258. Rao, Gopinath, T. A., op. cit., vol. I, part II, pp. 301-12. Sastri, H.K., South Indian Images of Gods and Goddesses, Figs. 143, Dubreuill Iconography of Southern India, p. 109. 259. Sankalia, H.D., op. cit., pp. 59-60. 260. Samba Upa-purana, 29-2-6. Bhavisya Purana, Ch. 139 too narrates the incident.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 263 depiction of solar anthropomorphism 261 as found in the Vedas, the epic and the Puranas. There is another aspect of the Maga-problem e. g. absorption and acceptance of the Magas into the traditional Hindu fold. 262 The Indian culture has always been famous for its immense capacity of mutual adjustment and assimilation and ultimately absorption and annihilation into the ever-widening cultural patterns of India. 263 Many tribes, races and cultures were absorbed into the Indian culture. The same fate awaited the Magas. They were ultimately accepted as 'Sakadvipi-Brahmanas' on account of their priestly functions by Indians. Already in 520 A. D. a manuscript found in Nepal 264 gives an equal status an equal status to the Magas and Brahmanas in the Kaliyuga. The very fact that they were mentioned in the Puranas in association with native myths and legends 265 is indicative of their acceptance by the Brahmans Another aspect of the problem is concerned with the factors responsible for the wide popularity which they commanded for two or three centuries and which were ultimately responsible for increased vitality of the solar-cult in the early centuries of the Christian era. The proselytising spirit of the Magas, 266, the state support that they enjoyed atleast under foreign rulers i. e. of Indo-Greeks, Scythians and Kusanas, 267 the propogating of the benefits of the 261. Hazra, R.C., Studies in the Upa-puranas, p. 29. 262. Mitra, D., Foreign Elements in Indian Population, Cul. Her. of India, vol. II, p. 611. 263. Bhandarkar, D. R., Foreign Elements in the Hindu Population, Indian Antiquary, 1911 Jan., p. 18. 264. Hazra, R.C., Studies in the Upa-puranas, vol. I, pp. 30-56. 265. Frank, Cumont, op. cit., pp. 30 ff. 266. Vasu, N.N., Castes and Sects of Bengal, IV, 56-57 suggests probable connection of the sun worship with Sunga, Kanva and Huna dynasties. 267. Bloch, Z.D.M.G., 1910, p. 723 believes that the theory that sun god eures leprosy came from Persia. But as shown by the Rgveda and the Atharvaveda there was native tradition that the sun-god cures leprosy and other skin diseases. Samba Upa-purana, Ch. 24, see Mayura-sataka of Mayura.

264 puranam - PURANA [Vol. XI, No. 2 sun-worship, especially its creative properties. 268, their contribution towards image-making and temple-building of Surya whose absence must have keenly felt-all these factors must have contributed towards their temporary success but ultimately they lost their individuality since there was nothing distinctive about them. It has been suggested that the sun-worshipping Magas were divided in course of time into two groups of the Magas and the Bhojakas later on degraded as the Yajakas. Both are distinguished in the sense that the Magas used to meditate on the syllable 'A', while the Yajakas worshipped the sun by burning incense, offering garlands and various other articles and muttering mantras though the aim of both is the same-the attainment of final emanicipation through Karmayoga to the sun who resides in the phenomenal sun and is both Sakala and niskala. 269 It appears that the Bhojakas or the Yajakas or the Sevakas may have been indigenous priests of the sun-cult on the ground that they are described as chanting Vedic mantras etc. 270 Later on they indulged into objectionable activities and practices and entered into matrimonial alliances with foreigners like the Magas. Then they came to be regarded as low or apankta 271 or Devalaka-Brahmins 272 (temple priests). There is a reference to a tribe known as Bhojakas in the time of Asoka 273. It is difficult to suggest whether Bhojakas of Asokan inscriptions and Bhojakas of the Puranas were identical. If they were identical, it is just probable that due to the extreme popularity of the Magas in northern India they might have migrated to south India but there is no evidence of migration of such tribe. Whatever might be the truth they enjoyed respect upto the eighth century A. D. 274 any Though the sun-god had various names 275 such as Aditya, Savitr, Bhaskara, Arka, Ravi, Surya, Mihira, Prabhakara, Martanda, Bhanu, Citrabhanu and Divakara etc., he was specially 268. Hazra, R.C., Studies in the Upa-puranas, vol, I, p. 97. 269. Samba Upa-purana, Ch. 27 270. Ibid. 271. Bhavisya-P., I-140, 141, 146. 272. Hazra, R.C., Studies in the Upa-Puranas, vol. I, p. 40. 273. Mookerji, R.K., Asoka, p. 21. 274. Fleet, J.F., C.I.I. vol. III, p. 217. 275. Samba Upa-purana, Ch. 9.

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 265 worshipped in his twelfth form (Dvada sarka) 276 Mitra. The twelve Adityas 277 are Indra, Dhatr, Parjanya, Pusan, Tvastr, Aryama, Bhaga, Vivasvat, Visnu, Amsu, Varuna and Mitra. The development of a family and attendants of a deity is a common features of Hindu sects and cult. The later Puranas elaborately describe this feature of the sunworship. Rajani and Niksubha are his two wives. Pingala 278 the recorder of good and bad deeds of creatures, Dandanayaka, Rajna and Stosa 279, Kalmasa (i. e. Yama) and Paksin (i. e. Garuda) attend on him and also Vyoman and naked Dindi 280. Rajani's another name was Samjna or Surenu 281 and the sun had two sons with her-Vaivasvata Manu and Yama Sraddhadeva and a daughter named Yami or Kalindi. The shadow of Samjna was Chaya (called to be the same as Niksubha identified with Prthvi). From Chaya the sun got Srutasravas and Srutakarman and a daughter known as Tapati. The other sons of the sun-god were two Asvins named Nasatya and Dasra (from Samjna in Kuru country) and Revanta with the body of a horse having a bow and arrows. There is mention of eighteen attendants of the sun-Indra under the name 276. Samba Upa-p., I-8b-14. 3.3 'pritya sambasya, tatrarko Jagato'nugrahaya ca / Sthito dvadasa-bhagena mitro maitrena caksusa // In Samba Upa-purana 4. 6 Mitra is mentioned as the last of the 12 Adityas. 277. Samba Upa-purana, Ch. 6. 278. Bhavisya-P. I-76-13 read 'pingalo lekhati' in place of 'pingalo devakah of Samba Upa-purana but the text of the Bhavisya-P. appears to be the correct one. In Visnudh.III-67. 5-7 Pingala is described as antipingala, Uddiptavesa (Udicyavesa ?) Lekhani patrakara and carma Suladhara". 279. Samba Upa-purana, 6. 22a & 7. 3a., Bhavisya-P., I-76-13b & 18 (corresponding to above) to names are Raja and Srosa but in Bhavisya P. I-124-13 and 22-24a they are Rajna and Srausa Ch. I-143. 40a. Samba Upa-purana 36.39 gives the names as Rajan and Tosa. In Avesta Rashnu (justice) and Sraosha (obedience) are companions of Mithra. 280. Simba Upa purana, 6. 23. 7, 4 & 16. 25 but in Bhavisya P., I-76. 14 and 19 and I-124-1 the words tatha, agratah and magnah are found in place of nagnah and nagnakah. 281. Samba Upa-purana, 10-17b; Bhavisya-P., I-79b; Skanda-P., VII- 1-11-65b.

266 puranam - PURANA [Vol. XI, No. 2 of Dandanayaka on the left side of the sun and was engaged by latter to rule over the world with his danda and niti, Agni known as Pingala on the right side of the sun was engaged in checking the good and bad deeds of all creatures, two Asvins stood on two sides of the sun, Karttikeya and Hara stood at the eastern gate under the name of Rajna and Stosa respectively, Yama and Garuda assumed the names of Kalmasa and Paksin who stood with two asses at the gate and on the south stood Citragupta and Kala under the names of Jandakara and Mathara, on the west stood Varuna and Sagara under the names of Prapnuyana and Ksutapa respectively, on the north stood Kubera and Vinayaka and on the east stood Revanta and Rudra 282 under the name of Dindi 283 and also sri, mahasveta and Matrs. Besides these chief eighteen attendants, at one place 284 Soma is included as an attendant deity of the sun and there were fourteen other attendants. In the list of attendants there are names which may be regarded as Iranian, importation 285 such as Raina and Stosa,286 Mathara and Jandakara, 287 though there is effort to Indianise them by giving them Indigenous origin as mentioned above. The method of the sun worship is elaborately described in the late Puranas. Many influences may be seen in the evolution of the methodology of the sun worship in the late Puranas-such as the Vedic tradition of the sun-worship, the indigenous tradition of the sun-worship, the Iranian tradition of the sun-worship, the Tantrik tradition of the worship and Saiva tradition. The first important feature in the worship of the sun was the introduction of image and temple of the sungod in contrast to the worship of sun in symbolic forms. This is expressly brought out 282. Ibid., 29-13b. Visnudh-III-67-Dandin (i. e. Dandanayaka)Dharma in the form of lion and the banner (dhvaja) on the left of the sun, Pingala on the right, the sun's four sons (viz. Revanta, Yama and two Manus) as well as his four wives (viz. Rajani, Niksubha, Chaya and Suvarcasa) on both sides are mentioned. 283. Samba Upa-purana, 16. 1. 24. 284. Ibid., 36-41b. 285. Hazra, R.C., Studies in the Upa-puranas, vol. I, p. 45. 286. Samba Upa-Purana 16-8a; Bhavisya-P., I-124-21a. 287. Bhavisya-P., I-53-1 mentions Mathara but not Jandakara,

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 267 as in the later Puranas 2 88. The rules for the construction of the sun temple and images are also given 289. From the point of view of materials seven kinds of images and dresses etc. such avyanga, pada-bandha etc. are mentioned 200. It has rightly been suggested 291 that in the earlier chapters of the late Puranas the Vedic tradition has been given prominence though no doubt Iranian elements were already introduced in the sun-worship. There are references to six mediums of the sun-worship viz. fire, water, air, holy place, image and pedestal for the image of a deity 292. There is no reference to Tantric symbols like Yantra or Mandala in these earlier chapters. The hymns in praise of the sun are called Vedokta or Veda-Vedanga-sammita 293, the three Vedas are said to attend upon the sun 294 and the agnihotragrha (the house for the oblations to the fire) is an integral part of the suntemple 295. The Vedic home forms an important part of the worship, the mantras to be used are either Vedic or Puranic or both 296 But the Tantric cult was becoming quite popular particularly in eastern India from 7th-8th centuries onwards 297 and the sunworship could not remain aloof from this development. In the chapter of the second group of the Samba Upa-purana there are many elements in the sun-worship which are essentially Tantric. 288. Samba Upa-p., 29-2-6. na pura pratima hy asit pujyate mandale ravih/ yathaitan mandalam vyomni sthiya te savitus tad // evam eva pura bhaktaih pujyate mandalakrtih/ yatah prabhrti capy esa nirmito visvakarmana// sarva-loka-hitarthaya suryasya purusakrtih/ grhesu pratimayas tu na tasam niyamah kvacit// devayatana-vinyase karyam murtipariksanam// Ibid., 1-17a 'Sambasya ca tadollasam prtimisthapanam tatha'. 289. Ibid., Ch. 29. 290. Ibid., Ch. 30. 31. 291. Hazra, R.C., Studies in the Upa-puranas, vol. I, p. 63. 292. Samba Upa-purana, 38. 45. 293. Ibid., 12. 8; 12. 13; 24. 7 etc. 294. Ibid., 6. 15. 295. Ibid., 29. 15. 276. Ibid., 30. 18, 32. 12 ......puranok tena mantrena'...... 297. Chakravarti, C., The Tantras, Studies on their Religion and Literature, pp. 80-89. 9

268 puranam - PURANA [Vol. XI, No. 2 The method of initiation is full of Tantric influence. It involves the selection and preparation of the ground, selection of spiritual preceptors and disciples, offer of argha to the sun with the mahamantra, drawing of a mandala with the figure of a twelve-petalled lotus in it performance of home and of tattvanyasa and mantranyasa, worship of the quarter guardians to whom fish, meat etc. are offerred 298. It is interesting to learn that the mantras with Tantric symbolism are employed at every step. The drawing of mandalas, the performance of various kinds of mudras and nyasas are in accordance with the Tantric philosophy. The word 'Tantra' has been used to mean not only procedure but also Tantric works 299. The methods of performing abhicara rites and bijas in mantras and practice of yoga have also been given and six acts viz. vasikarana, akarsana, marana, uccatana, vidvesana and stambhana etc. 300. Thus the sun-worship in the later Puranas appears to have been influenced by Tantric symbolism. The sun-worship was done at sun-rise, at mid-day and at sunset 301. The later Puranas also give an account of the method of performing the annual worship (samvatsari puja) and the annual car-festival (rathayatra) of the sun with the use of Vedic and Puranic mantras 302, and methods about the use of incense and other materials, methods and results of observing the seven different saptami tithis as well as the twelve sukla-saptamis'303 The legends of Jamadgni and Visvakarman 304 are given where an effort has been made to give a national version for covering the feet of the god sun. Other topics such as evolution of the universe according to the principles of Samkhya system 305 are described. The later Puranas refer to three centres of the sun-worship 306 of Magian type. Firstly, it mentions Mulasthana also referred to 298. Samba Upa-purana, Ch. 39 & 41. 299. Samba Upa-purana, 41-1, 51-195, 55. 19, and 101, 57,15, 61-50, 68-9, 74-10 cf. Chakravarti, C., op. cit., pp. 19-20. 300. Samba Upa-purana, Ch. I, 47-83. cf. Chakravarti, C., op. cit, pp. 38-44, 80-82. 301. Ibid. Ch. 29. 302. Ibid., Ch. 34. 303. Ibid., Ch. 46. 304. Ibid., Ch. 45 and Ch. 12-15 respectively. 305. Ibid., Ch. 14. 306. Skanda-Purana, VI-76 refers to Mundira, Kalapriya and Mulasthana, VII-139, 11 & 12a mentions that the sun is seen at

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 269 as Mitravana on the 307 Candrabhaga river and identified with Multan in Punjab. 308 Besides Mitravana and Mulasthana there are other names of this place-Kasyapa-pura, Hamsapur, Bhagapura, Sambapura (referred to by Abu-Rihan), Prahladapur and Adyasthana all terms connected with the sun-worship. 309 HiuenTsang who visited the place in the seventh century A. D. testifies to the great popularity of this place as a centre of the sunworship. 310 The other Muslim historians also give an account of this temple.311 Cunningham takes Mula as an epithet of the sun Mundirasvamin at Gangasagara sangama, at midday at Kalapriya and in evening at Mulasthana near candrabhaga. Samba Upapurana, 26. 14 refers to Kalapriya, sutira and Mitravana cf. 42. 43. 'Sthapayitva ravim bhaktya tristhanesu surottamah' ef. SambaP., 43-36b., Bhavisya-Purana, I-72-4-6 refers to Mundira, Kalapriya and Mitravana, I-129. 16b-17a, Sutira, Kalapriya and Mitravana, I-189-23.26, Pundirsvamin, Kalapriya and Mulasthana, I-55-27, Sundirsvamin, Kalapriya and Mitravana, Varaha-Purana, 177-55- 77 narrates that Samba established three images at Udayacala, Kalapriya on the south of yamuna and Mulasthana on the Astamanacala. 307. Samba Upa-purana, 1-38. 308. Cunningham, A., The Ancient Geography of India, pp. 194-199. De, N.L., Geographical Dictionary of Ancient and Mediaeval India, pp. 133-34 etc. Sircar, D. C., Geography of Ancient & Mediaeval India. 309. Cunningham, A., op. cit., p. 196. 310. Beal, A., Buddhist records of Western Countries, vol. II, p. 274, 'There is a temple dedicated to the sun very magnificant and profusely decorated. The image of the Sun-deva is cast in yellow gold and ornamented with rare gems. Its devine insight is mysteriously manifested and its spiritual power made plain to all. Women play their music, light their torches, offer their flowers and perfumes to honour it. This custom has been continued from the very first. The kings and high families of the five Indies never fail to make their offerings of gems and precious stones (to this deval). They have founded a house of mercy (happiness) in which they provide food and drink and medicines for the poor and sick, affording succour and sustenance. Men from all countries come here to offer up their prayers. There are always some thousands doing so on the four sides of the temple. There are tanks with flowering groves which one can wander about without restraint'. 311. Alberuni, Al. Edrisi, Abu Ishak al Ishtakhri etc. Quoted by Elliot, H. M. and Dowson, J., History of India as told by its own historians, Vol.. & p. 18-73.

270 puranam - PURANA [Vol. XI, No. 2 as the God of rays and therefore Mulasthanapura as the 'City of the Temple of the Sun'.312 But the interpretation is far-fetched and more probable view appears to be that it means the 'original place of the sun worship'.313 The internal evidence is in favour of this interpretation. In the Bhavisya Purana as well as in the Samba Purana the place is also referred to as Adyasthana³14 which directly means 'original place' and there is no reason to take it as a corruption of Aditya. 315 Secondly, the legend of Samba expressly states that for the first time a sun temple was established here.316 That western India where Multan is situated was a strong hold of the sun-worship, is also attested by epigraphy.317 The second place of the sun-worship is referred to as Kalapriya identified with modern Kalpi on the southern bank of Yamuna, 318 There is a controversy regarding the identification of Kalapriya temple of the sun at Kalpi with Kalapriyanatha at whose fairs all the three plays of Bhavabhuti were staged 319 but others identify Kalapriya with Mahakala of Ujjayini.320 reasonable to suspend judgment on this issue. It is The third place is referred to as Sutira, or Mundira or Udayacala also known as Surya-kanana, Raviksetra, Suryaksetra and Mitravana 21 while the Brahma Purana expressly calls it Konaditya or Konaraka in Utkala (or odradesa).322 312. Cunningham, A., op. cit. p. 197. 313. Hazra, R. C., Studies in the Upa-puranas. vol. I, p. 39. 314. Ibid., p. 105. 315. Cunningham, A., op. cit., p. 198. 316. Samba Upa-purana, Ch. 24-26. It is 317. Sankalia, H.D., Archaology of Gujarat, pp. 60, 80, 137, 212. Fleet, J.F., C.I.I., vol. III, pp. 70, 80, 162, 218. 318. Mirashi, V.V., Three Ancient Famous Temples of the Sun. Purana, vol. VIII, No. 1, p. 42. 319. Mirashi, V.V., Identification of Kalapriya, Studies in Indology, vol. I, p. 33. Altekar, A.S., Rastrakutas and their times, p. 102, identifies Kalapriya with Kalpi. 320. Kane, P.V., (ed.) Uttararamacarita (4th ed.) (Intro), Tripurari, A commentator of Bhavabhuti's Malatimadhava identifies both. Bhandarkar, D.R., E.I., vol. VII, p. 30. 321. Samba Upa-purana, 42-2. 322. Brahma-Purana, 28-32., Hazra, R.C., Studies in the Upa-puranas, vol. I, p. 106. Though 'Konaraka' does not occur in the Bhavisya Purana, I-153-50, the sun is called 'Kona-Vallabha. In Kapil-

July, 1969] PURANIC RECORDS ON SUN-WORSHIP 271 generally and rightly identified with modern Konarak near Puri in Orissa,323 Dr. Kane objects to this identification and identifies Mundira with the sun temple at Modhera in north Gujarat but his objections are not forceful. It seems that the name Konarak came to be applied to this place because of its position in the north-east corner (Kona) with respect to Puri. 324 It is clear from the above description of the places of the sun-worship that the whole of northern India was witnessing the development of the Magian type of the sun-cult. Thus the Puranas - early and late-contain valuable data for the study of the sun and solar cult from the beginning of the Christian era, if not earlier, to the end of the Hindu period of India. The early Puranic records continue the national tradition of simple, non-sectarian sun-worship by means of symbols though there are passages and occasions when solar sectarianism in a veiled form is seen, The old Vedic tradition of worshipping the sun under different names continued though Surya, Savity and Aditya became very prominent names. The sun was worshipped mainly in his benevolent form. The early Puranas describe about the family of the sun-god and his chariot with elaborateness not seen before. There are indirect references to sun-images and temples, but the early Puranas do not mention the Magas--the foreign sun-worshipping priests. There is mention of the characteristics of the sun-images which are Indian as compared to the Iranian elements of the late Puranas. In various domestic rites the sun-worship played predominent part and twelve petalled lotus was particularly associated with the sun-god. The worship of the sun in the early Puranas mainly consisted of recitation of mantras, Vedic and Puranic in praise of the sun god under the names of Bhaskara, Ravi, Surya, Savitr, Bhaga and Arka etc; argha consisting of water, sandal flowers, specially red, and salutation to samhita A.S.B. Ms. No. 311, Ch. 6, Konaraka has been called Maitreya-Jana and the Raviksetra. 323. Hazra, R.C., Studies in the Upa-Puranas, vol. I., p. 146. Mirashi, V.V., Three Ancient Famous Temples of the Sun', Purana, vol. VIII, No. 1, p. 41. 324. Kane, P.V. (Ed.) Uttararamacarita of Bhavabhuti fourth ed., Intro. p. 13. 325. Ganguly, M.M., Orissa and her remains, p. 437.

272 puranam - PURANA [Vol. XI, No. 2 the sun-god. There is no reference to the Tantric mode of the sun-worship in the early Puranas. The most interesting feature in the late Puranic records is mention of the advent of the Magas and the popularisation, if not introduction, of the sun images and temples at three places. The sun images were to be dressed according to the Iranian fashion though there is an effort in these Puranas to nationalise this foreign element. The advent of the Magas gave a philip to the cause of the sun-worshippers and it spread throughout northern India. Ultimately the national and Iranian traditions of the sun-worship were mixed up and the solar sectarians developed a philosophy which was similar to the Sankhya system. In earlier chapters of the late Puranas the Vedas and the Puranas are given prominence in the worship while in the later chapters of the later Puranas Tantric symbolism gains popularity.