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This work [mahabhagavata-purana] 598 must be distinguished from the famous

598 The only printed editions of the Mahabhagavata are those published by the Gujarati Printing Press, Bombay, 1913, and the Vangavasi Press, Calcutta, 1321 Bengali Samvat

260 STUDIES IN THE UPAPURANAS Vaisnava Mahapurana called Bhagavata, which also is sometimes called 'Mahabhagavata' (i.e. 'the great Bhagavata').599 It is an interesting Upapurana dealing with the praise of Devi and her worship. Although it is a comThe latter edition appeared under the name of Pandit Panchanan Tarkaratna as its editor. Our analysis of the Mahabhagavata-purana is chiefly based on the former edition (published from Bombay). Although both these editions have the same number of chapters, the latter (published from Calcutta) has occasionally some additional verses which are wanting in the former. For instance, verses 10 b-11 a, 50-51, 67-68 and 93-94 of chap. 7, verses 28 b-37 and 71 b-81 of chap. 8, verses 24-35 a of chap. 14, and verses 23-31 a of chap. 28 of the Vangavasi Press (Calcutta) ed. do not occur in that published from Bombay. As regards readings the Vangavasi Press (Calcutta) ed. very often differs from that of Bombay. For Manuscripts of the Mahabhagavata see (i) Julius Eggeling, VI, pp. 1280-82, No. 3547, Manuscript No. 457 (written in Bengali script and consisting of 80 chapters). (ii) Haraprasad Shastri, V., pp. 772-4, Nos. 4112-16, Manuscripts Nos. 732, 680, 8119, 4490 and 4400 respectively. (All these Manuscripts are written in Bengali characters. Only the first two are dated Saka 1697 and 1731 respectively). (i) Roth, Tubingen Cat., p. 15. (iv) R. L. Mitra, I, p. 203, No. 359 (incomplete; ending with a few verses of chap. 49; and written in Bengali script). (v) Haraprasad Shastri, III, pp. 142-3, No. 220 (written in Bengali characters, and dated Saka 1734). (vi) R. G. Bhandarkar, p. 12 (No. 166-complete). (vii) Dacca University Manuscripts Nos. 936 (complete; consisting of 80 chapters; dated Saka 1733), 1470 (complete; dated 1729 Saka), 3278 (complete), 3280 (incomplete), 3818 (complete; dated 1774 Saka), 4200 (complete; dated 1732 Saka), 4432 (incomplete), 4645 (incomplete), 4646 (complete; consisting of 80 chapters; dated Saka 1740), 4714 A (complete; dated Saka 1708), 4791 (complete), D.R. 113 (complete), All these Dacca University Manuscripts are written in Bengali script. Of these, three were discovered in Sylhet and the rest in Eastern Bengal. In their colophons many of these Manuscripts claim to contain only the first part (prathama khanda) of the Mahabhagavata, and this claim seems to be supported by the printed editions also (cf. chap. 81, verse 43=Vangavasi Press (Calcutta) ed. 81.52-etavad uktam devena . | khande'smin jaimine ... 11). But as a matter of fact, the Mahabhagavata consists of the first part only and does not contain any other part. For Manuscripts of the Bhagavati-gita belonging to the Mahabhagavata, see Haraprasad Shastri, V, pp. 774-5, Nos. 4117-8 (Manuscripts Nos. 117 and 135 respectively); R. L. Mitra, I, p. 249, No. 440; and Dacca University Manuscripts Nos. 160 C, 169 T, 331 E, 326 B, 1500, 1611, 1836 and 2076 A. ... 5 See, for instance, Samvatsara-pradipa, fol. 41 a-b-skande'...... mahabhagavatakhyasya sa candala-samo matah //' mahabhagavatakhyasya mahabhagavata-puranasya | ata etad-dosa-pariharaya bhagavata-puranasya katicit slokani likhyante tad yatha-'yam brahma vedantavido vadanti param pradhanam purusam tathanye visvodgateh karanam isvaram va tasmai namo vighna-vinayakaya ||" Kavya-samgraha (of Rajajivana De Dasa), fol. 10 b-atha srimad-bhagavata (?掳te) katicit slokani-'janmadyasya yato'nvayad itaratas carthesv abhijnah svarat / etc. etc. (=Bhagavata-purana I. 1. 1, 3 etc.; X. 14. 28 etc.; X. 4. 39 f.; and so on).

THE SAKTA UPAPURANAS 261 paratively late work and is not mentioned in any of the Puranas and Upapuranas except the Brhaddharma-purana,600 it deserves to be studied for information about the contemporary state of Hindu religion and society in Bengal, especially in its eastern part which was adjacent to Kamarupa. The printed edition of the Mahabhagavata opens with four mangala slokas, of which the third contains a salutation to Devi and the fourth a benediction. According to these two verses Devi is the 'Adya Prakrti' and is 'para' and 'svarg-apavarga-prada'; she created the universe of her own accord, subjected herself to births, and had Sambhu as her husband; and Sambhu, in his turn, had Devi as his wife through severe austerities and held her foot on his bosom. Regarding the origin of the Mahabhagavata and its introduction on earth it is said in chap. 1 that at the request of Saunaka and others in the Naimisa forest to describe some 'Purana' on the glory of Devi, Suta spoke of the 'most secret Purana named Mahabhagavata' which was first declared by Mahesa to Narada and then by Vyasa to Jaimini. Suta said that being unable to attain mental satisfaction even after writing 'the eighteen Puranas' Vyasa wanted to become the author of a 'Mahapurana' that would deal elaborately with the praise of Bhagavati. Consequently, he went to the Himalaya for realising the true nature of Devi by means of austerities. But being directed by Devi's voice from the air, Vyasa went over to Brahma-loka where he was told by the four Vedas that it was Bhagavati Durga herself who was 'Parama Brahma'. Being eulogised by these Vedas Devi appeared in person before Vyasa. In order to convince Vyasa of her own identity with Supreme Brahma, Devi assumed various forms such as those of a thousand-handed female deity mounted on a lion and furnished with divine 600 Brhaddharma-purana (Asiatic Society of Bengal (Calcutta) ed.) I. 25. 20. The reading 'nrsimham ca tatah param' of the Vangavasi Press (Calcutta) ed. of the Brhaddharma-purana (for 'mahabhagavatam tatha' of the Asiatic Society of Bengal (Calcutta) ed.) is erroneous, because the 'Narasimha' has been included in the list of Upapuranas given in verses 23-27 and the reading 'mahabhagavatam tatha' of the Asiatic Society of Bengal (Calcutta) ed. has been found in all the Manuscripts we have been able to examine. The Brhaddharma-purana includes the Mahabhagavata among the 'Mahat Puranas",

262 STUDIES IN THE UPAPURANAS weapons, a dark-complexioned and four-handed goodess standing on a corpse (sava-vahana), female deities having two, four, ten, eighteen, one hundred or innumerable hands, Visnu-and-Kamala, Krsna-and-Radha, Brahma-and-Vani, Siva-and-Gauri, and so on. She then revealed to Vyasa the Purana named Mahabhagavata, which Vyasa found recorded on the thousand petals of the lotus lying under her feet. Thus, Suta said, the Mahabhagavata was revealed to Vyasa. In the remaining chapters Suta is found to reproduce the dialogue between Mahadeva and Narada on the glory of Durga in the same way as it was reported by Vyasa to Jaimini. The contents of these chapters are briefly as follows: Chapter 2. Being requested by Jaimini to speak on the glory of Durga, Vyasa praises topics on Durga as well as the name of this goddess called 'taraka brahma' and then begins to reproduce what Mahadeva, being insisted upon to divulge the name of the deity worshipped by himself and by Brahma and Visnu, said to Narada on the Mandara mountain about the glory of Durga. Chapter 3.-Description of the origin of the universe as well as of Brahma, Visnu, Siva, Ganga, Durga, Savitri, Laksmi and Sarasvati from Para Prakrti, who, though formless, assumed at her own wish the form of a naked (digambara) female having a collyrium-dark complexion, a beautiful face, four hands, red eyes, dishevelled hair, heaving breasts, and a lion as her mount. 601 Prakrti's assumption of a dreadful form for testing the force of of Brahma, Visnu and Siva; her failure to disturb Siva's mind, and her consequent consent to become his wife in her fullness. Brahma's creation of his ten mind-born sons, of Daksa and other Prajapatis, and of Samdhya and Kama. Birth of Svayambhuva Manu and Satarupa from Brahma's body. Descendants of Svayambhuva Manu and Daksa. penance Chapter 4.-Story of Devi's birth as Sati (having eight 601 See verses 15-17.

THE SAKTA UPAPURANAS 263 hands and a fair complexion) 602 as a result of Daksa's penance, Sati's choice of Siva as her husband by placing the garland (meant for selection of husband) on the ground after pronouncing the words 'sivaya namah', and her marriage with Siva. Chapter 5.-Daksa's lament for Sati, and his censure on both Sati and Siva. Dadhici's praise of Siva and Sati as Parama Purusa and Adya Prakrti respectively, and his advice to Daksa not to decry Siva and Sati. Chapter 6. Siva's residence with Sati on the Himalaya. Daily worship of Sati by Mena, wife of Himalaya, for having Sati as her own daughter. Citation of a hymn of praise to Siva by Nandin, an attendant of Daksa and a disciple of Dadhici, and his consequent appointment as the head of Pramathas. Chapter 7.-Siva's amorous sports with Sati for ten thousand years. Mena's worship of Sati by observing a vow which began on the Mahastami Tithi and ended on the same day of the following year; and Sati's consequent promise to be born as Mena's daughter. Daksa's denouncement of Siva; his arrangements for the performance of a sacrifice in order to get rid of the disturbance that Siva would, according to Narada's information, create in Daksa's city; and his insult to Dadhici for his advice to invite Siva, to whom, as the Vangavasi press edition says,603 no invitation was accorded by Daksa for being a Kapalika (skull-bearer). Narada's persuasion of Siva and Sati to attend this sacrifice and chastise Daksa. Chapter 8. Sati's fruitless attempt to persuade Siva to accompany her to Daksa's house or to permit her to go there. Siva's reproach for Sati's importunity. Sati's consequent rage and assumption first of an extremely dreadful female 602 Verses 24-25- 603 gaurangim astabhir bahu-vallibhir bhrajamanam ... na maya sa samahuto yajne 'smin muni-sattama / kapalikataya lokanarhatvena mahesituh //-7.58. For the second line the Bombay ed. has 'punya-karmani labdho na sa ityesa mahesvarah' (7.56 a).

264 STUDIES IN THE UPAPURANAS form 604 and then of those of the ten Mahavidyas, viz., Kali, Tara, Chinnamasta, Bhuvanesvari, Bagala, Dhumavati, Tripurasundari, Matangi, Sodasi and Bhairavi. 605 Sati's statement that by assuming these forms she enabled her votaries to perform marana, uccatana, ksobhana etc. and that Siva was to speak out works which would deal with mantras, yantras, stotras, kavacas etc. of these deities and would consequently be known as Agamasastra. Siva's praise 606 of Sati out of fear, and his permission to the latter to do as she liked. Sati's start for Daksa's house by assuming the form of Kali. Chapter 9. Sati's meeting with her mother Prasuti at Daksa's house; and Prasuti's narration of a dream in which she saw that Sati destroyed Daksa's sacrifice by assuming the form of Kali 607 and caused Daksa's head to be replaced by that of a he-goat. Sati's meeting with Daksa; the latter's lament for Sati's dark complexion, dishevelled hair and naked body, and his denouncement of Siva; Sati's creation 604 Verses 50-52 tyaktva hema-patim asid vrddhavastha-sama-prabha / digambara lasat-kesa lalaj-jihva caturbhuja // kalanala-lasad-deha svedaktena tanuruha / mahabhima ghora-rava munda-mala-vibhusana || udyat-pracanda-kotyabha candrardha-krta-sekhara / udyad-aditya-samkasa kiritojjvala-mastaka || (For these verses see Vangavasi Press (Calcutta) ed. 8.60-62, which read 'tyaktva haimim rucim prasid dhvastanjana-sama-prabha' (in the first line), 'galat-kesa' (for 'lalat-kesa' in the second line), 'kamalasa-lasad-deha svedakta-tanur ulvana' (for the third line), and '-samkasakiritojjvala-' (in the sixth line). For the names and description of these Mahavidyas see verses 57-71. For the lines 'kali tara ca lokesi kamala bhuvanesvari // chinnamasta sodasi ca sundari vagalamukhi / dhumavati ca matamgi namany asam imani vai // (8.62 b-63) of the Bombay ed. the Vangavasi Press (Calcutta) ed. (8.72-3) reads: 'kali tara mahavidya sodasi bhuvanesvari / bhairavi cchinnamasta ca 806 Verses 89-90- ... // etc.' jane tvam paramesanim purnam prakrtim uttamam / ... .11 tvam adya parama vidya sarva-bhutesv avasthita / svatantra parama saktih kas te vidhi-nisedhakah // 887 A description of this form is given in verses 12 b-13 a as follows: mahamegha-prabha-syama mukta-kesi digambara / caturbhuja attahasa jvalannetra-trayojjvala //

THE SAKTA UPAPURANAS 265 of a shadow (chaya) resembling herself and disappearance in the sky; and Chaya-Kali's rage against Daksa and entrance into the sacrificial fire in accordance with Sati's instructions. Chapter 10. Siva's lament for Sati, who was taken to be dead. Origin of Virabhadra and the Pramathas from Siva's rage. Virabhadra's fight with Visnu who was conscious of his own identity with Siva; 608 his realisation, effected by a voice from the air, that Siva and Visnu are the same; 609 his destruction of Daksa's sacrifice; and his replacing of Daksa's head with that of a he-goat. Daksa's praise of Siva; and his completion of the sacrifice by giving to Siva a share of the sacrificial offerings. Chapter 11. Brahma and Visnu's consolation to Siva by explaining how, out of regard for her father, Sati created Chaya-Sati and kept herself invisible. Their eulogy of Sati, who consequently appeared in the sky as Kali and assured Siva that she would be born again as the daughter of Himalaya and become his wife. Sati's advice to Siva to roam about on earth by taking Chaya-Sati on his head, to cause mahapithas to be created by the fall of her limbs, and to practise austerities at that best pitha which would contain her female organ. Siva's doing the same, and his assumption of the form of a mountain at Kamarupa in order to support Devi's female organ. Siva's presence, in the form of lingas, in all the mahapithas, viz., Kamarupa etc., which were created by the fall of Chaya-Sati's limbs cut by Visnu. Siva's curse on Visnu to be born as a human being in the Treta Yuga and suffer from mental agony due to the abduction of the shadow (chaya) of his wife by a Raksasa. 408 Verses 40-47- 1 visnur narayano mauni cintayamasa cetasa || 1 siva-vidvesanenaiva vidvisto 'smi na samsayah / aham sivah sivo visnur bhedo nasty avayor yatah // anena visnu-rupena prarthito 'smi visesatah / nindito 'smi mahadeva-svarupenaham eva hi // ... 11 *** Verse 64 yo visnuh sa mahadevah sivo narayanah svayam / nanayor vidyate bhedah kadacid api kutracit //

266 STUDIES IN THE UPAPURANAS Chapter 12.-Meeting of Brahma and Visnu with Siva at Kamarupa. Siva's penance at Kamarupa for Devi's favour; and Devi's consent to be born of Mena as Ganga and Durga (Parvati). Praise of Kamarupa, which is situated on the bank of the Lauhitya (also called 'Brahmaputra') and is said to be the best of the fifty-one pithas created by the fall of the limbs of Chaya-Sati, and in which Devi resides as Kamakhya. Results of worshipping Kamakhya according to the Tantric method (tantrokta-vidhi). Chapter 13. Devi's birth as Ganga (having a white complexion, three eyes, and four hands) 610 on Vaisakha-suklatrtiya. Narada's advice to Himalaya to hand over Ganga to the gods. Ganga's divulging of her own identity and mission to Himalaya in a dream, and her advice to the latter. Brahma and others' approach to Himalaya, and their taking of Ganga to heaven. Chapter 14. Mena's curse on Ganga that she would be compelled to come down to the earth in a liquefied form as she left for heaven without taking Mena's permission. Ganga's marriage with Siva, whom Narada brought to heaven from Kamarupa. Chapter 15.-Devi's birth to Mena as Parvati (Durga) having three eyes, eight hands, and a crescent moon on her head.11 Parvati's divulging of her own original nature to Himalaya; and her furnishing the latter with divine eyes (divyam caksuh) in order to enable him to realise herself. Description of Devi's different forms 612 which were shown to 610 Verses 7 b-8 aganga samabhavac chukla sucaru-mukha-pamkaja / trinetra asitapamgi caturbahu-visobhita // See also verse 58 b- sukla tri-nayana kacid devi makara-vahana || 611 Verse 9- tarunaditya-kotyabham trinetram divyarupinim / astahastam visalaksim candrardha-krta-sekharam // See also verse 40. 01 Verses 23-25- sasi-koti-prabham caru-candrardha-krta-sekharam / trisula-vara-hastam ca jata-mandita-mastakam //

THE SAKTA UPAPURANAS 267 Himalaya by Devi herself. Himalaya's eulogy of Devi; and the latter's discourse on Brahma-vijnana (which is said to be attainable through Devi-worship performed in accordance with the rules of varnasrama-dharma). Chaps. 16-19. Discourse on Brahma-vijnana continued. -Description of the nature of Atma and of the vidya which gives one final emancipation; way of getting rid of raga, dvesa etc.; origin of body (deha) from the five elements; cause and process of rebirths; enumeration of Devi's sthula forms (called Mahavidyas, viz., Mahakali, Tara, Sodasi, Bhuvanesvari, Bhairavi, Bagala, Chinna, Mahatripurasundari, Dhumavati and Matangi) 613 which one must worship for being able to realise her suksma form; praise of the study of the Bhagavati-gita. [Chaps. 15-19 deal with the essence of yoga and are called Bhagavatigitopanisad.] Chapter 20. Narada's advice to Himalaya to give Parvati in marriage to Siva, and his assurance that Parvati herself would be able to captivate Siva's mind. Chapter 21. -Siva's arrival in Himavatprastha for the practice of austerities. Parvati's determination to captivate Siva's mind through the practice of austerities and thus to give effect to Brahma's curse on Siva (who had censured Brahma for his passionate love for his own daughter bhayanakam ghora-rupam kalanala-sahasrabham / panca-vaktram trinetram ca naga-yajnopavitinam // dvipi-carmambara-dharam nagendra-krta-bhusanam / evam vilokya tadrupam* (See also verse 41). Verses 27-29- rupam anyan muni-srestha visvarupa sanatani / sarac-candra-nibham caru-mukut-ojjvala-mastakam // sankha-cakra-gada-padma-hastam netra-trayojjvalam / divya-malyambara-dharam divya-gandhanulepanam // yogindra-vrnda-samvandyam sucaru-caranambujam / sarvatah-pani-padam ca sarvato'ksi-siro-mukham // (See also verse 42). Verse 34- nilotpala-dala-syamam vanamala-vibhusitam / sankha-cakra-gada-padmam abhivyaktam caturbhujam // (See also verse 43) 013 鈥� Chapter 18, verses 26-28.

270 STUDIES IN THE UPAPURANAS [This summary contains innovations, which are as follows:- (a) Rama started on his exile on the Sukla-dasami Tithi of Asvina and remembered Devi at the time of starting. Chapter 38, verses 20-21. (b) Devi left Lamka as soon as Hanuman (who was none but Siva himself) went there in search of Sita and saw Devi in her temple.- Chapter 39, verses 18-29. (c) The construction of the bridge to Lanka was begun on Sravana-paurnamasi.- Chapter 40, verse 6. (d) Before starting war against Ravana Rama pleased Devi by performing parvana-sraddha.- Chapter 40, verses 12-21. (e) Finding that Rama was terrified by the news of Kumbhakarna's approach to the battle-field, Brahma advised him to worship Durga and spoke on her glory. He narrated how in ancient times Siva tore away one of his five heads and how, being approached for redress, Devi furnished him with the fifth head and told him that it was she who thus punished him for having a strong desire for sexual union with his own daughter Samdhya. Brahma assured Rama that Devi forsook Ravana because that demon abducted, with an evil purpose, Sita who was his own ksetraja daughter born of Mandodari.616 He wanted to invoke Devi, though untimely, for the sake of Rama and spoke of Devi's Vaidiki, Pauraniki and Tantriki murtis as well as of the different regions, viz., Siva-loka, Visnu-loka (placed above Siva-loka), Gauri-loka (which is situated on the left side of Siva-loka and in which there is Devi's 'dasa-bhuja vaidiki murti'), Goloka (in which Krsna sports with Radha), and the region of Mahadurga (which occupies the highest position and lies beyond the brahmanda and in which there is Devi's Tantriki murti). Brahma gave a long description of this last-mentioned region and said that Radha was an infinitesimally small part 816 Mahabhag. 43. 64 sita mandodari-garbhe sambhuta caru-rupini / ksetraja tanayapy asya ravanasya raghuttama //

THE SAKTA UPAPURANAS 271 of Mahadurga.617 Brahma described Mahadurga's Tantriki murti as follows:-She has four hands, wears red clothes, and mounts a big lion; on her left side stand Jaya and Vani, and on her right there are Vijaya and Laksmi; she does not recognise any distinction of caste or position but favours those who are devoted to her. 618 Intending to invoke Devi in a Bilva tree on the Krsna-navami Tithi and to worship her by constructing an earthen image of her Pauraniki murti which is furnished with ten hands and mounted on a lion, Brahma took Rama to a Bilva tree on the sea-shore.- Chaps. 41-43. (f) Rama approached the Bilva tree and eulogised Devi, and the latter assured him with a voice from the air that he would attain victory over the Raksasas.- Chapter 44, verses 1-20. (g) While Rama was fighting with Kumbhakarna on the Krsna-navami Tithi, Brahma invoked Devi in a Bilva tree by citing the Devi-sukta as well as mantras containing Tantric symbols, and continued to worship her daily for Rama's victory.- Chapter 45, verses 1-25. (h) Devi's description of the method of her own worship in an earthen image during the three days from Sukla-saptami to Sukla-navami with the performance of patrika-pravesa, samdhi-puja, pasu-bali (sacrifice of animals), satru-bali 619 (sacrifice of enemies, on the Navami Tithi) etc.; and the immersion of the image in a current of water on the Dasami Tithi with great merriment (sumahotsava).- Chapter 45 verses 26-36. (i) Devi's praise of the annual worship of herself in the above-mentioned manner; and her description of sattvika, rajasa and tamasa worship.- Chapter 46. (j) Rama worshipped Devi in an earthen image on the Saptami, Mahastami and Mahanavami Tithis after performing her adhivasa (in the evening of the Sukla-sasthi *17 Mahabhag. 43. 26-yat-kala-koti-koty-amsa radha krsnasya gehini. *18 For detailed description of Devi's Tantriki murti see Mahabhag. 43. 65-86. *** Mahabhag. 45. 33-tatah satrum balim dadyat krtva pistamayam mama.

272 STUDIES IN THE UPAPURANAS Tithi) and patri-pravesa (on the Saptami Tithi), immersed the image in the sea on the Dasami Tithi, and killed Ravana with a missile received from Devi.-Chaps. 47-48.] Chaps. 49-58-Story of the birth of Kali as Krsna (son of Vasudeva and Devaki) and of Siva as Radha (daughter of Vrsabhanu) in accordance with Siva's prayer to Kali. The eight forms of Siva were born as Rukmini, Satyabhama and others; Vijaya and Jaya were born as Sridama and Vasudama respectively; and Visnu was born as Halayudha. [Being approached by the Earth to relieve her of the tyrannical rulers such as Kamsa, Duryodhana and others, who were the same as the demons killed previously by Visnu and Devi, Brahma went to Kailasa and eulogised Devi, who consequently promised to be born as Krsna and said that Visnu, in part, would be born as Arjuna, Dharma as Yudhisthira, Pavana, in part, as Bhimasena, Asvins as the sons of Madri (i.e. as Nakula and Sahadeva), and Devi (Kali), in part, as Krsna. Story of Visnu's birth as Haladhara and Arjuna, and of Kali's birth as Krsna, son of Vasudeva and Devaki who were respectively the same as Kasyapa and Aditi reborn; Krsna's assumption of the forms of four-handed Kali鈧�20 and ten-handed Devi (Durga) in order to prove his own power to his parents; his killing of Putana, Trnavarta and others by assuming temporarily the form of Kali; his sports with Radha¹ who was the same as Siva born sportively as a female 'in the house of Vrsabhanu' and who was married to a certain cowherd (named as 'Ayana' in the Calcutta edition as well as in most of the Manuscripts) 622 who became impotent at *** Mahabhag. 50. 77-79 ... ... krsnah kamala-locanah / sahasa samabhut krsna bhimasya sava-vahana // caturbhuja tri-nayana jihva-lalana-bhisana / galad-ayata-kesaugh-achanna-prstha kiritini // tadabhavan mune sapi vanamala manorama | mundali-racita mala lambaman-atisobhana // ***See especially chap. 53 in which there is mention of Krsna's playing on the flute, Krsna and Radha's assumption of eight forms, the rasa-krida, vastra-harana, and so on. 622 See Vangavasi Press (Calcutta) ed. 51. 34-

THE SAKTA UPAPURANAS 273 Siva's wish immediately after marriage; his other sports and exploits; Krsna and Balarama's going to Madhupura (Mathura); Krsna's help to the Pandavas; Krsna and Balarama's further exploits; and so on. Story of the birth of Daksa and Prasuti as Nandagopa and Yasoda respectively. Story of the Pandavas, who are said to have seen Kamakhya at Yonipitha 623 (i.e. Kamarupa) during their exile and to have been blessed by the latter on different occasions. (Chaps. 55-57). Krsna and others' passing to heaven. Towards the end of chap. 58 it is said that in another Kalpa Visnu would be born as Krsna towards the end of the Dvapara age.] Chapter 59-Description of the region of Mahakali. Chaps. 60-63-Story of Indra's killing of Vrtra, his performance of a horse-sacrifice for expiating the sin arising out of Dadhici's death, and his visit to the reigion of Mahakali 24 with the help of Siva for getting rid of the remaining part of the sin. [Chaps. 64-75-Story of Ganga's liquefaction and her descent on earth.] Chapter 64. After marriage Samkara and Ganga visited Vaikuntha at the invitation of Visnu. There, being requested by the gods, Samkara sang three songs, of which the third turned Visnu into water. This water, which was the second form of Ganga, was placed by Brahma in his Kaman- dalu and taken to heaven. Chapter 65.-Story of Visnu's birth as Vamana and of Ganga's attainment of Visnu's feet by being poured out of Brahma's Kamandalu when Vamana raised one of his feet into the sky. 18 tam radham upasamyamy-ayana-gopo mahamune / klibatvam sahasa prapa sambhor icchanusaratah // In the first line of this verse the Bombay ed. reads 'upasamyeme ko'pi gopo." *** Mahabhag. 56. 1-32. * For description of Mahakali and Mahakala see Mahabhag. 63.28-36.

274 STUDIES IN THE UPAPURANAS Chapter 66.-Bhagiratha's austerities for bringing Ganga down to the earth, Ganga's consent, and her advice to Bhagiratha to please Siva also. Chapter 67. Bhagiratha's eulogy of Siva with the mention of his one thousand and eight names (including 'Kamadeva', 'Gajasya', 'Matsya-priya', etc.); Siva's permission to Bhagiratha to take Ganga down to the earth. Chapter 68.-Bhagiratha, with the Earth, mounted the peak of Meru and sounded a conch-shell. That sound reached Vaikuntha and liquefied Ganga who resorted to Visnu's feet. As Ganga descended on the peak of Meru, she was eulogised by Bhagiratha and the Earth. As a result of this eulogy, Ganga divided herself into four streams which flowed in different directions. Bhagiratha led one of these streams towards the south. At the prayer of the gods, this stream divided itself into two, of which one flowed in heaven and was known as Mandakini, and the other broke through the southern peak of Meru on the Jyaistha-sukla-dasami, which is known as Dasahara. Chaps. 69-70.-Ganga then reached the Himalayas, where she descended on Siva's head and lost her way in his matted hair. By Siva's grace she found a way out and reached Haridvara, where she divided herself into seven streams by following the sound of seven conch-shells blown by seven sages. She then rushed towards the south-east and met the Yamuna and the Sarasvati at Prayaga. Taking an easterly course she reached Kasi, where she flowed to a short distance towards the north and was challenged by a Bhairava. After leaving Kasi she felt a desire to see Kamakhya and took an easterly course. Understanding her intention, Bhagiratha stopped his chariot and ceased from sounding the conch-shell. In the meantime, being led astray by Jahnu, Ganga got enraged and flooded his hermitage. Jahnu drank up Ganga, but the latter came out by piercing his thigh and was known as Jahnavi. On account of this dissension with a sage, Ganga gave up her idea of visiting Kamakhya and proceeded towards the south by following Bhagiratha. When, after going to a short distance, Bhagi-

THE SAKTA UPAPURANAS 275 ratha was taking rest, Padma, daughter of Jahnu, wanted to see her sister (Ganga) and blew a conch-shell. Hearing its sound, Ganga rushed towards the south-east but was stopped by Bhagiratha. This excited Padma, who consequently turned into water and, as a broad river, met the ocean.625 Ganga also proceeded with great speed towards the south and flowed into the sea. Chapter 71.-Ganga then went to the nether world and delivered the burnt sons of Sagara by washing away their ashes. One of her streams remained there under the name of Bhogavati. Praise of reading or hearing this story of Ganga. Chapter 72.-Praise of Ganga and of seeing her before death and residing on her banks. Story of a sinful Savara fowler named Sarvantaka who chanced to see Ganga during his arrest by king Citrasena and was consequently taken to Siva-loka by the Siva-dutas after his death. Chapter 73. Praise of Ganga; the results of bath in her waters on different occasions, and of the performance of sraddha and mantra-purascarana on her banks. Chapter 74. Praise of death in the Ganges. Story of a robber named Dhanadhipa who, though placed in a hell after death, was able to pass to the region of Siva, because his flesh came in contact with the waters of the Ganges drunk by a tired jackal that had eaten up his body. Praise of residence on the banks of the Ganges. Chapter 75. One hundred and eight names of Ganga. Praise of Ganga. Chapter 76.-Praise of Kamarupa, where Devi's female organ fell and in which Devi resides as Kamakhya. Praise of bath in the Lauhitya. Chapter 77.-Description 626 and praise of Kali, who is * Mahabhag. 70. 56 b-57- samabhut tena padmatikruddha jalamayi babhau // sa tu purva-disam prayad vistirna-salila nadi / punya vegavati sindhurajenapi susamgata // *2* See verses 5 ff.

276 STUDIES IN THE UPAPURANAS said to be the same as Kamakhya and is called the presiding deity of Kamarupa, and who, being herself the chief of the ten Mahavidyas, is surrounded by the remaining nine. Description and praise of Devi-kavaca (in which there is mention of 'Nilasarasvati' and 'Ugratara' and the names of the Mahavidyas). Chapter 78.-Praise of worshipping Kali and Siva at Kamarupa. Praise of a Bilva tree and the waters of the river Lauhitya. Chapter 79.-Glorification of Tulasi plants. Chapter 80.-Praise of Rudrakasas. Chapter 81.-Moral degradation of people during the Kali age . Praise of Siva-worship. From the contents summarised above, it is evident that the Mahabhagavata advocates Saktism. According to this work, it is Kali who is Parama Brahma as well as Para Prakrti (or Mula-prakrti). Though 'saccidananda-vigraha', 'suddha-jnanamayi', 'nitya' and 'arupa', Kali, as Prakrti, assumed, for creation, the form of a young and beautiful female seated on a lion and having a collyrium-dark complexion, four hands, red eyes, dishevelled hair, and the quarters as her clothes (digambara). She created a Purusa as an embodiment of the three gunas and contaminated into him a wish for creation. From the three gunas, viz., rajas, sattva and tamas, of this Purusa were born Brahma, Visnu and Siva respectively. Prakrti, on her part, divided herself into Maya, Vidya and Parama, and became Sati, Ganga, Durga, Savitri, Laksmi, Sarasvati and others. Unlike the present Kalika-purana and the Brhaddharma-purana the Mahabhagavata conceives Kali as the wife and Sakti of Siva. It identifies Siva with Purusa and says that Brahma consists of Siva and his Sakti.628 It regards Kasi and Kailasa as the best holy places in earth and heaven 6127 Mahabhag. 15.16- janihi mam param saktim mahesvara-krtasrayam / sasvataisvarya-vijnana-murtim sarva-pravartikam // *** Ibid., 18.14- sivah pradhanah purusah saktis ca parama siva / siva- sakty-atmakam brahma*

THE SAKTA UPAPURANAS 277 respectively and remarks that Vaikuntha and Brahma-loka do not deserve comparison even with a small part of Sivaloka. 629 It introduces several stories for establishing Siva's superiority over other gods, especially over Visnu. It praises Siva-worship thus: "In the Kali age there is no work like Siva-worship. A man, whether he is a Sakta, a Vaisnava or a Saiva, should worship Samkara first of all and then his own tutelary deity with a feeling of reverence. At first one should worship a linga with Bilva-leaves; otherwise all (his efforts), being bereft of Siva-worship, will be like those of Sudras". 630 From this praise of Siva and from the nature of some of the stories 631 it is evident that the Saiva- saktas had the Vaisnavas and the Vaisnava-saktas as their most powerful rivals and tried hard to popularise their own ideas especially against those of the latter. But in spite of its outspoken inclination towards Siva, the Mahabhagavata follows the Vedanta in advocating the unity of all gods. 632 The Mahabhagavata was written in Bengal and most probably in its eastern part which was adjacent to Kamarupa, as the following evidences indicate. (i) The Mahabhagavata devotes a few chapters to the praise of Kamarupa which is called the best of the 'fifty-one' mahapithas created by the fall of Sati's limbs. (See especially chapters 11-12 and 76-78). (ii) According to this work Ganga, when following Bhagiratha, intended to visit Kamakhya but gave up her project as she chanced to displease the sage Jahnu at the very beginning of her advance eastwards. This shows that the author of the Mahabhagavata had a special attraction for Kamarupa and wanted to add to it the same sanctity as it generally attached to those parts of the country which are watered by the Ganges. *** Ibid., 5. 12-15. *** Ibid., 81. 13-14. See also Mahabhag. 81. 32-34. ** Viz., those of Ganesa (who was Narayana reborn-chap. 35) and of Krsna and Radha (who were the same as Kali and Siva respectively-chapters 49-58). *** Mahabhag. 7. 63-64; 10. 42 and 64; and so on.

278 STUDIES IN THE UPAPURANAS (iii) The accounts of the Bhagirathi and the Padma, as given in chapters 69-70, shows that the author of the Mahabhagavata was quite familiar with these rivers and regarded both of them as sacred. (iv) In the Mahabhagavata the autumnal worship of Durga has been connected with the story of Rama (son of Dasaratha). The method of Durga-worship, as described in this work, includes the following operations:-bodhana of Devi in a Bilva tree; special worship of Devi for three days (viz., Saptami, Astami and Navami Tithis) in an earthen image after performing Devi's adhivasa in the evening of the Suklasasthi Tithi; performance of patrika-pravesa on the Saptami Tithi and of satru-balion the Navami Tithi; and the immersion of the image on the Dasami Tithi with great merriment (sumahotsava). 633 It is to be noted that the custom of Satru-bali (in which an image of the enemy is constructed with powdered rice and sacrificed before Devi on the Navami Tithi) is still surviving in some form or other in Bengal. (For information about satru-bali see pp. 80-85, under Devi-purana above). (v) In the Mahabhagavata there are some words and expressions which are clearly based on their parallels in Bengali, viz., (a) ... ... garvam tvam asu paricurnaya (9. 59 a); (b) 'a卤鈭歬sip' used in the sense of 'lamenting'- sambhuh ... ruroda ha / patnim aksipya bahudha satim prakrta-lokavat // (12. 4); (c) sati tvam mama bharyeti loka-lajjam parityajan | murdhna vahami te cchayam 鈥� ... // (11. 61); (d) 'u ma!' (used by females in expressing astonishmentcf. the Bengali expression '!' uttered by women in modern Bengal)-u meti vismita praha (21.59); (e) peculiar use of the word 'nikata'-drutam agacchata sura brahmano nikatam tatah (13. 50); natra yasyati vai kascij janas tvan-nikate prabho (21. 26); (for the use of this *33 The word 'sumahotsava', occurring in Mahabhag. 45. 35-36, may mean the famous Savarotsava mentioned in the Nibandhas of Bengal.

THE SAKTA UPAPURANAS 279 word see also Mahabhag. 20. 15; 21. 10; 22. 5 and 44; 24. 4 and 50; 25. 30; 29. 18; and 33.10); (f) kuputri duscaritra tvam caksusor me bahir bhava-9. 73 b (the second half of this line meaning 'go out of my sight'); sa tvam me caksusor bahyam sighram bhava duratmike (9. 76 b); aham te caksusor bahyam bhavisyami na kevalam (9. 81 a); (g) apakarma svayam krtva param dusayate kudhih (8.43 b). (h) vacam niyaccha kalyanam yadicchasi sudurmate / chinde jihvam mahamurkha . // (9. 65 b-66 a); (i) use of Locative in place of Ablative-srutva tava mukhambhoje katham (2. 3 a). (vi) That part of the country which is watered by the Ganges has been praised in Mahabhag. 74. 30 f. as follows: "One, who leaves the banks of the Ganges and resides elsewhere, searches for hell by setting aside final emancipation lying in his hand. Blessed is that land in which there is the Ganges that sanctifies the three worlds. No country deserves to be called as such, if it is bereft of the Ganges. One should prefer begging and death on the banks of the Ganges to royalty elsewhere place the Mahabhagavata says, "A sacrifice without Siva is just like a country without the Ganges" (7.61). ... " In another (vii) Almost all of the numerous Manuscripts of the Mahabhagavata, hitherto discovered, were found in Bengal, mostly in its eastern part, and are written in Bengali script. (viii) So far as we have been able to find, it is only the authors of Bengal who refer to or draw upon the Mahabhagavata. (For these references see below). (ix) Independent Manuscripts of the Navagraha-kavaca, Bhagavati-gita, Siva-sahasra-nama-stotra, Kamakhya-kavaca etc., claiming to be parts of the Mahabhagavata, are found scattered all over Bengal. Some of these Manuscripts have been collected by the Dacca University and the Asiatic Society of Bengal. 634 The above evidences are perhaps sufficient to show that * See Haraprasad Shastri, V, pp. 774-5, Nos. 4117-18; Dacca University Manuscripts Nos. 645 B (found in Rangpur), 645 C (found in Rangpur), 526 P (found in Bogra), and so on.

280 STUDIES IN THE UPAPURANAS the Mahabhagavata is a work of Bengal and most probably of its eastern part which was adjacent to Kamarupa. The Mahabhagavata calls itself 'Purana'635 as well as 'Mahapurana'636 but never 'Upapurana', and this claim has been supported by the Brhaddharma-purana which includes its name among those of the eighteen 'Mahat Puranas'. 637 Yet it must not be taken to be an early work. It knows the names of rasis and week-days, and mentions the Tulasi plant as well as Radha, the beloved of Krsna. Its comparatively late date is further evidenced by the fact that it is not mentioned in any of the Puranic works except the Brhaddharma-purana, which, as we shall see afterwards, cannot be dated earlier than the thirteenth century A.D. However, the Mahabhagavata is certainly not a very modern work. In his Report, p. 12 R. G. Bhandarkar mentions a complete Manuscript of the Mahabhagavata which he found in the Bombay Presidency. In the collection of the Asiatic Society, Calcutta, there is a Manuscript of the Mahabhagavata which is dated Saka 1697.638 Sritirtha-svamin, who was most probably a courtpoet of Maharaja Krsna-candra of Nadia (Bengal), wrote a philosophical treatise entitled Yathartha-manjari in the middle of the eighteenth century. In this work he ascribes to the 'Mahabhagavata' three lines 'jnanat samjayate muktih' etc. which are the same as Mahabhag. 15. 63 b-64. In the introductory portion of his Sarada-mangala-kavya Siva-candra Sena, who lived a little later than Bharatacandra (a vernacular poet of Bengal), refers to the 'Mahabhagavata' as describing the autumnal worship of Durga.640 635 See Mahabhag., chap. 1, verses 6, 8, 13, 49, 51 and so on. 038 Mahabhag. 1. 16. See also the chapter-colophons. 637 Brhaddharma-purana (Asiatic Society of Bengal (Calcutta) ed.) I. 25. 20. See also footnote 600 above. 638 Haraprasad Shastri, V, p. 772, No. 4112. 639 639 Dacca University Manuscript No. 4093, fol. 11 b. (This is a complete Manuscript written in Bengali script and dated Saka 1734. Its colophon runs as follows: krtayatharthamanjari samapta | faenaenarizalfSarada-mangala-kavya (Dacca University Manuscript No. 3099)- markandeyapurana ra devipuranete | asesa pramana srache mahabhagavate | sarata kale te puja prakasa se mate ||

THE SAKTA UPAPURANAS 281 In the Dacca University collection there is a Manuscript (No. 1470) of the Mahabhagavata which is dated 1729 Saka and which, in its last leaf, contains a sankalpa-mantra for the study of the Mahabhagavata. 641 In this collection there is another Manuscript (No. 4150) which contains a metrical Bengali translation of the Bhagavati-gita constituting chapters 15-19 of the Mahabhagavata. We have already said that independent Manuscripts of the Bhagavati-gita, Siva-sahasra-nama-stotra, Nava-grahakavaca, Kamakhya-kavaca etc., claiming to be parts of the Mahabhagavata, are found in all parts of Bengal. These evidences are perhaps sufficient to show that the Mahabhagavata became a highly popular work and was widely studied as an authoritative Purana a few centuries ago. It has already been mentioned that the Brhaddharma-purana has included the name of the Mahabhagavata in its list of eighteen 'Mahat Puranas'. That the Mahabhagavata mentioned in the Brhaddharma-purana is the same as the extant one, is shown definitely by the fact that the author of the Brhaddharma-purana has not only derived many of his stories from the present Mahabhagavata 642 but has plagiarised a large number of verses from the latter.643 As a matter of fact, a comparison between these two Upapuranas shows that the author of the 641 The text of this sankalpa-mantra, which abounds in mistakes, runs as follows: visnur nnamo'dyetyadi amuka-gotrah sri-amuka-dasah srimajjagadambika-bhagavatidurga-devyah priti-kamah suta-saunaka-maharsi-vedavyasa-yaimini-samprokta yam aradhya virincir ityadi iti srimahabhagavate mahapurane siva-narada-samvade prathama-khanda-samaptir nnamaikasititamo 'dhyayah samapta ityantam yathajnanatah mahabhagavata-mahapuranasya yathakala-sravanam aham karisye. 42 Compare, for instance, the chapters on the origin of creation, stories of Sati and Gamga, and Rama's autumnal worship of Durga in the two works. 643 The verses, which are common to these two works, are the following: Mahabhag. Brhaddharma-purana Mahabhag. Brhaddharma-purana 3. 26 a II. 1. 56 b. 5. 36 a II. 5. 25 b. 3. 42 a cf. II. 1. 21 b. 5. 37 a II. 5. 26 b. 3. 45 b II.1.25 b. 5. 37 b II. 5. 27 b. 3. 46 a cf. H. 1. 26 a. 5. 38 b - 3.58 3.61-63 II. 2, 16 b-17 a. II. 2. 19 and 21-22. 5. 46-47 7. 21 b-23 a - 3. 64 b-65 a II. 2. 25 a-b. 7. 24 b-25 a - 4. 48 a 5.25-28 5. 29-34 a cf. II. 3. 22 b. - = cf. II. 5. 17-20. II. 5. 21-25 a. 7. 40 b-41 a 7.43 7. 46 b, &c. II. 5. 28 a. cf. II. 5. 32-33. cf. II. 6. 2-3. cf. II. 6. 4. II. 6. 10. II. 6. 11. II. 6. 12 b, &c.

282 STUDIES IN THE UPAPURANAS Brhaddharma-purana thoroughly utilised the language and contents of the Mahabhagavata in his work. Hence the Mahabhagavata must have preceded the Brhaddharma-purana by a fairly long time, otherwise it could not be regarded as an authoritative 'Mahat Purana' by the author of the latter. We shall see afterwards that the Brhaddharma-purana was composed not later than the middle of the fourteenth century A.D. Hence the Mahabhagavata cannot be dated later than the twelfth century A.D. Its Saiva tendency like that of the earlier. Kalika-purana and its silence about the present Kalika-purana which is remarkably inclined towards Vaisnavism, tend to show that it was written about the tenth or eleventh century A.D. In describing the state of society during the Kali age the Mahabhagavata (81. 8 a) says: "kara-graha-rata nityam rajano mleccha-rupinah." But this mention of kings as Mlecchas must not be taken to mean that at the time of composition of the Mahabhagavata Bengal came under the sway of the Muhammadans; because the Brhaddharma-purana, which the Mahabhagavata preceded by a fairly long time, was composed not much later than the advent of the Muhammadans in Bengal. It is probable that the author of the Mahabhagavata used the expression 'rajano mleccharupinah' only to characterise the kings of the Kali age as being regardless of all moral laws like Mlecchas. Or, it may be that this generalisation was based on the introduction of Muhammadan rule in other provinces outside Bengal. A study of the Mahabhagavata shows that the author of this work lived in a society in which the most powerful sects were those of the Saivas, Saktas, Vaisnavas and Sauras, 644 and which was seriously influenced by Tantricism. People performed sat-karma (the six acts, viz., vasikarana, marana, uccatana etc.), studied the Agamas, and followed Tantric manners, customs and methods of worship. 645 Even in their conception of the forms of deities they were often guided *** For mention of the Sauras see Mahabhag. 67. 61. 645 Mahabhag. 8. 72 ff. For Tantric mantras used in Durga-worship, see chapters 44-45. Kamakhya was worshipped according to the Tantric method (12.37).

THE SAKTA UPAPURANAS 283 by the Tantras. 646 So, the author of the Mahabhagavata praised varnasrama-dharma and prescribed the study of Vedanta. 647 He did not decry Tantricism but tried to bring about a compromise between the two systems by making Devi say, "O Samkara, the Agama and the Veda are my two hands with which I sustain the whole universe consisting of stationary and moving objects. "If, out of ignorance, anybody violates [the directions of] these two, he is sure to slip down from my hands. ... "It is true and undoubted that I am unable to deliver that person who worships [me] by violating [the directions of] the Agama and the Veda. "A wise man should practise dharma by taking these two as the same. ... "Those, who worship these [forms of mine], are considered as Vaisnavas in the assembly. "Mantra, Yantra and Kavaca-whatever is given by the spiritual preceptor himself [to his disciple] has to be kept secret [by the latter] with much care and is not to be disclosed anywhere. "From disclosure ensues loss of success, from disclosure comes misforture. So, the best Sadhaka (follower of austere religious practices) should keep [them] secret with all effort."648 We have already noted the Saiva tendency of Saktism advocated by the Mahabhagavata. But in spite of its high praise of Siva the Mahabhagavata follows Vedanta in establishing the unity of all gods.4⁹ *** See chap. 43, in which there is mention of Devi's Puranic and Tantric forms. 647 Mahabhag. 15. 61-64 and 68. 648 Ibid., 8. 77-82. *** Ibid., 7. 63-64; 10. 42 and 64; and so on.