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INTRODUCTION
are described in Adhyāyas 137 and 138 and various Nyāsas in Adhyāya 145. It is significant that one whole chapter 293 is taken up in the description of the technical terms of Mantra (Mantraparibhāṣā). The 325th Adhyâya gives a Chakra called 'Siddhadyañshakathana' to ascertain whether a particular Mantra will be fruitful or not.
Nāradiyapurāna expressly mentions "Tāntrikas' and Agamoktavidhāna' (Adh. 88 v. 24 and 69). It calls the Māntric portion ‘Mahā. tantra' in its contents (Adh. 97) as also at other places (Adh. 92 v. 21) and gives Mantras, their purification, Dikṣā rite and Kavacha and Sahasranāma stotras of Ganesha, Sūrya, Vişnu, Siva and Sakti. Adhyāya 66 v. 59 mentions Tāntric Sandhyā. Adh. 91, vv. 37–38 contain Dhyāna of Umāpati i. e. Mahesha with Umā in embrace. In course of worship of Sri Ganesha Adh. 68 v. 17 mentions his Dhyāna in which he is accompanied by his Sakti and further on vv. 43-44 mention 'Tarpana' of couples of deities. In Adh. 84 in course of worship of Bhuvaneshi worship of couples of deities is mentioned. Adhyāyas 64 to 91 are taken up with descriptions of Mantras, Kavachas (protective hymns), Sahasranāmas and Stotras of various Tāntric deities, and Mandalas, Mudrās, Nyāsas and Bhūtashuddhi. It is very important that Adhs. 85 to 87 derive ten Mahāvidyās (8 of them being common with those in the current list of Mahavidyās) thus: Vāk or Vāni, Kālī and Tārā as emanations of Sarasvati; Bālā Tripurā, Annapurnā and Bagalāmukhi of Mahalaksmī, and Chinnamastā, Tripurabhairavī, Mātangi and Dhūmāvati of Durgā. This furnishes us with a link in the development of ten Mahāvidyās from 3 Saktis viz, Brāhmī, Vaişņavi and Raudrī. Taking this with the reference from Sivapurāna given in the previous part hereof showing that 10 Mahāvidyās emanated from Durgā and with three forms of Durgā in Durgāsaptashati we are able to infer oneness of Sakti in the beginning. It also shows how Vedic literature has contributed to the development of Sakti worship. The readers will also see that Tārā Chinnamastā and Kālī were not originally Buddhist but Hindu Tântric deities. Finally we would mention Markandeya Purāna which contains the
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