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OF THE HINDUS.
253
mification from the common Saiva stock, and is referred to SIVA himself as its institutor. In the Tantras, as has been noticed, he appears as its professor, expounding to PÁRVATÍ the mantras, tenets, and observances of the Sakta worship, whether of the right or left hand description.
The worship of DEVI, thus naturally resulting from the works on which the Sakta doctrines are founded, is one of considerable antiquity and popularity. Laying aside all uncertain and fabulous testimony, the adoration of Vindhya Vásini, near Mirzapur1, has existed for more than seven centuries, and that of Jválámukhi at Nagarkot very early attracted Mohammedan persecution'. These places still retain their reputation, and are the objects of pilgrimage to devout Hindus. On the eighth of the dark fortnight of Chaitra and
the SAKTI above the SAKTIMÁN, or deity: thus the Vámis, iu the Sankara Vijaya, say:
शक्तिः शिवस्य बलकारिणी तया विना तस्य तृणचलनक्रियायामसमर्थत्वात् । अतः शक्तिरेव शिवस्य कारणं ।
"SAKTI gives strength to SIVA, without her he could not stir a straw. She is, therefore, the cause of SIVA."
नित्यपदार्थयोर्मध्ये शक्तेरधिकत्वं ।
And again: "of the two objects which are eternal the greater is the SAKTI."
It is freqnently mentioned in the Vrihat Kathá; the age of which work is ascertained to be about seven centuries. Nagarkot was taken by FIROZ the 3d, in 1360 (Dow 2, 55), at which time the goddess Jválámukhi was then worshipped there.
2 For a full account of both the work of Mr. WARD may be advantageously consulted-II, 89 to 96, and 125 to 131.
