Antiquity of Sakthi worship in India :

Dr Suvarna Nalapat .B.S.c.;M.B.B.S.;M.D

Nandanam Abode Annexe 1 A 2

M R A Road Mammiyur Guruvayur 680103

Ph:9895006074 snalapat@gmail.com

How old is Sakthi worship in India? What are the anthropological, archeological and
archeoastronomical evidences we have of early Thanthric worship? How much of it is
corroborated in the early Vedic and Dravidian literature and in social practices of current
society ?

• Paleolithic Era:-

Prof.J.Desmond Clark (Uty of California Berkeley) and Prof. G.R.Sharma (Allahabad Uty)1
excavated Kaimur 4 km NE of Medhauli village, Siddhi District,Son valley ,Madhayapradesh
and found an astounding stone age remnant of huge Paleolithic stones , between 30000 and
10000 years old. On the center of a rough circular platform of sandstones about 85 cm in
diameter , was a natural ferruginous stone, with concentric triangular striations etched on it.
Light yellwish red to dark reddish brown colour belts alternated on it. (Ferruginous). The central
triangular stone was 15 cm in height, 6.5 cm wide, 6.5 cm thick. Similar stones were seen
elsewhere near this . The platform’s age is 11000 years.A passer-by asked Kenoyer, Prof. Clark
says,2 why you are destroying the sacred stone of our Kaalika Mai.The Kol people set up a
rough Mai shrine with a big stone and three smaller stones making a triangle, roughly like the
one we worship as Meru (Fig 8). The tribals had been practicing an animistic Sakthi cult for
more than 11000 years. One km NE of the site at a place Karai , the team saw a stone shrine to
Karai Maa , with a sankalpa of Angari Devi(Angaramma of Tamil-speaking Dravidians) , and
the circular platform had a headless nude seated figurine. In this shrine were six pieces of
sandstone with concentric and elliptic lines having the same colours as the archeological find,
and daubed with Sindhoor . When the archeologists understood that the Kol and Baiga tribes
were worshipping similar triangular stones on elevated platforms as their mother Goddess , they
were excited. Because it changed all the existing views that thanthric worship of Mother Sakthi
started only with Budhist Mahayaana Era and that thanthrism is prevalent only from 3-5th
century AD. It also threw light on the fact that Vedic references of the Devi cult is very ancient

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and the IVC Harappan people were following this very ancient cult in India and it is indigenous
and not from any outside sources.

Earliest mother Goddess figurine unearthed from India dates back to 20000 BCE by carbon
dating and it is near Allahabad. In Mirzapur ,Utharpradesh,tribals worship natural coloured
triangular stones as Goddess.. When nomadic hunter-gatherers roamed in the forests , they come
across such natural stones (Swayambhu) with iron content (Ferruginous) and when they
accidentally cut the stone, red fluid oozed out and this was identified as the menstrual blood of
the female creative energy and worshipped by the early men . Such stories are associated with
many ancient swayambhu idols worshipped in Kerala. Sakthi cult shows the pivotal position of
a woman, the mother, in a close-knit family circle. Mother gives birth, gives nourishment and
looks after the whole family . The Son Valley shrine is the oldest shrine in the whole world.
Neolithic mother Goddess shrines of late stone age from Jericho are modern ,when compared to
the Medhauli and Mirzapur find. Geologically both the upper Kaimur and lower Rewa are
sandstones . The lower Deccan Trap of basalt lava is in contact with the Lower Rewa sandstone.
At the contact between flaws, the sandstone has turned red and indurated due to heat ,while the
basalts are chilled and shales bleached. Basalts are dark grey , porphyritic and vesicular,
Vesicles are filled with amygdules of crystalline silica and chert.

Experts believe that the earliest recorded rock art is the 3Bimbektha petroglyph art in Central
India, a series of 10 cupules date from at least 290,000 BCE but are likely to be much older
(c.700,000 BCE or earlier).Bhimbekta (Bhim’s home) is a Paleolithic site with more than 1000
Rock shelters declared as world Heritage site by UNESCO. Between Narmada and Betwa rivers
it is in the Satpura ranges. It was discovered in 1888 by W.Kincaid who thought it was a Budhist
site. But excavations reveal that it has a story from prehistoric to Gond period and continued to
be occupied in Budhist period and upto 18th century . Cupules have also been referred to as
"pits", "hollows", "cups", "cup marks" - even "pot-holes". Such potholes or holes in the rock
were considered as Yoni of the Mother Earth and worshipped in the subcontinent. In Kerala such
temple sites are many and swayambhu lingas or stones are abundant with tribals seeing blood
oozing out from the Ferruginous stones . Recently in Muthalamada4 Panchayath (Palghat
District) and Parouli (Thrissur District) I had discovered cupules . Parouli area they are called
footmarks of Bheema , and the pitholes in which Paanchali kept oil and other cosmetics for
taking her ritual baths after Menstruation. In Muthalamada unlike in Bheembektha, the cupules
are more than 50 in number , on the face of a rock ,similar in number to those in Finland.But in
Finland they are on upper surface of rock. Kollangode,Muthalamada, Pallassana, and
Elavanchery in Palghat District lie between Ikshumathi and Gayathri rivers (Tributaries of
Bharathappuzha) and form a single geographical unit in the Thenmala valley. . A chronological
sequence of cultural and archeological evidence from Paleolithic to late historic periods have
been unearthed from these parts .5 Therefore the discovery of the cupules which are the oldest
human art and which demonstrates the archeoastronomical knowledge of a people is very

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important. .

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Muthalamada cupules.

Fig 1. Muthalamada rock with a cave.

Fig 2 Muthalamada rock face with several manmade cupules in the shape of a Crocodile
(Simsumara)

Fig 3 Parouli (Thrissur ) with a large cupule called Bheema’s feet , showing a carved reptile face.

• Kaamaakhya (Praagjyothishapuri)

One of the 51 Sakthipeeta,Kamakhya has a long pre-historic past of Yoni worship. B K Barua6
says the yoni worship originated elsewhere before prehistoric times by the original tribal
inhabitants of various places who moved to kaamaroopa and became strongly established here
before pre-historic times. The early nomadic tribes of India were Matriarchal and had a cult of
fertility and faecundity rites.7 Women were the cause for fertility and it was women who
invented agriculture .When men go out hunting or for war it was the women folk who looked
after the extensive fields and property and gave food to all, including the domesticated animals
and birds. Hence , woman became prominent in these tribes. She was worshipped as mother
earth from whose Yoni all living things emerge and are given food (later this concept became
Annapoorneswary cult).Agricultural economy is the cause for Women prominence and freedom
in ancient India.It shaped the social supremacy of women and rights of mother and daughter and
sister over the father. (Matrilinear society).N.N.Bhattacharya (History of South Indian Rulers

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1974 page 9)8 correlates the hunting of men (celebrated as Pallivetta in Kerala temples) with the
agricultural supremacy of females . Sakthi as Nature and woman was worshipped by such
earliest societies and hence is the most ancient cult in India.

In Neelachala there is a Manobhava (Kaamadeva) cave where the Yonimandala is worshipped

from prehistoric times. Khasis and Garos inhabited these area .Kha means born of and Si means
ancient mother.( The pronounciation in Tamil speaking early Kerala Kochri or Gosree for the
royal family kochi is also similar) Jainthiya tribes (word meaning the same ) also had matrilinear
society . Narakasura defeated them and they went to Dikkaravaasini and Daavada. In Daavaka
they established on the banks of river Kapilini three kingdoms of women- Kadali (means banana
tree.Khasi and Jainthiya lived in Kadali kingdom and they had a queen named Kamala), Pramila.
and Kharuchar . In Pramilarajya Yoginikuladharma was followed. The two women kingdoms
(Gharucha and Pramila)who were later overthrown by Kiratha tribes moved to Khasi hills now
called Meghalaya. Kiratha were tribes who lived in forests (Aaranyaka) and Kandara(caves) and
the famous poet Valmiki belonged to this race. There are several holes in the mountains called
Sailakunda ( cupules) which are considered as Yoni of mother earth . S.B.Das Gupta(Evolution
of mother worship in India 1963)9says Sabara and Pulinda tribes used to worship Durga with
wine and meat (Harivamsam 3.3).Sabara,Pulinda and Malaya were inhabitants of Southern
Malaya Mountains of Kerala .There were at least 50 tribes in India who were following
matriarchy. Arrian ,the Greek said the Paandia kingdom was a sthreerajya .Huensang saw among
Kiratha tribes of Kumaon Garwal a Sthreerajya called Suvarnagothrarajya. Laamgaladesa of
Baluchisthan also was Sthreerajya.

The yogineepeetha are said to be of Kiratha tribe origin10. According to Ramayana they lived
along sea coast and later migrated to all over India. Their concept of Gramadevatha as Kirathi
(Thwaritha) is very ancient. Parvathi is worshiped as dweller of mountains, Durga as dweller of
forts, Aranyanini in Vedas as dweller of forests (Vanadurga). Kaali and Gouri are black and
white women. Saraswathi is river Godess who confers wisdom(Jnaanam).Anthropologically all
these are still worshipped in India,showing the continuity of culture. There are individual
Ishtadevatha, family deities called Kuladevatha and gramadevathas. Kuladevatha is a type of
koulikadharma called Goodakulaachara . According to Sir John Marshall the worship of yoni
and Linga is a special cult of Dravidas 11(Mohenjodaro and Indus civilization page 193). Naaga
tribes (present day people of Kerala are Naaga tribes) were doing this. In the Paleolithic age the
dominant power of Kaamaroopa was Dravidians and the Dravidas of central and west India were
the ones who took the fertility worship to Egypt ,Mesopotamia and other parts of the world.The
worship of deities with flowers,sandalwood,smoke,lighted lamp , music and dance was a
Dravidian custom. The words Poo(flower)venu (flute) kanchana, pooja,bali are all of
Dravidian origin .(Mahanta B.Bharatheeya Dharmasadhana 1967 page 24).12. The Dravidian
word Amma and Umma is seen in the Kusana King Huvishka’s coin as Omma.Sircar D C
(Sakthipeetas page 3) 13 says the 51 Sakthipeetas are Gramadevathas of the early kiratha tribes.

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 • Harappa and Indus seals

The naked figurines of Indus Valley period are continuation of the tribal cult of India. The ring
stones of that period were representative of Mother Goddess- The Amman Daiva of Dravidians.
Similar stones were also found in Mauryan period structures of Taxila, Kosam, Rajghat,Patna.
Phallic structures of Indus valley were called Proto-Shiva by Marshall. The ring stones of
historic Mauryan period resembled the ring stones of IVC on one hand and the chakras and
yanthras of later Thanthric cult which establish a continuity of this cult over millennia. The
sandstone with four nude women unearthed by him near Taxila, resembled the gold leaf female
dug out at Lauria Nandangarh and has been identified as mother Goddess by Coomaraswamy .
In many sites the ring stones are seen juxtaposed with phallic objects. (Shiva-Sakthi). On a
terracotta seal of Harappa is a nude Godess with a plant coming out of her Yoni (Mother earth)
almost similar to the Guptha terracotta seal showing a lotus emerging out of her neck. Vegetation
coming out of a Goddess is the later Saakambari concept .
Yato’hamakhilam lokam àtmadehasamudbhavaih; bharishyàmi suràh
Shàkairàvrishteh prànadhàrakaih. Shàkambhariti vikhyàtim tadà yàsyàmyahambhuvi
(Devimahathmyam)

Fig 4 Indus seal show Female in combat with two animals. Chakra above and elephant below.

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Fig 5. Indus seal shows the seven mathruka and Saraswathi within a Peepul tree .

• Kukkutaraamam (City of Cockerels or Kozhi):-

Wild chicken have been used in the Indus Valley region since 5000 BC. Iravatham Mahadevan
presented a paper “ Akam and Puram:Address signs of the Indus signs.”,in 2010 at the
International Tamil Conference. 14Mahadevan discusses in his article the original name of
Mohenjo Daro Because of the repeated occurrence of cocks in the seals, it is fair to assume that
cocks played an important role in the city and its culture. (Sanskrit name Kukkuta). One of the
cities mentioned in the list of ruined cities composed by Thomas Burrow15 (Indologist at the
University of Oxford) is "Kukkutarmaka"."ruined city of cocks, cockerels" Based on all this,
Iravatham Mahadevan concluded that the name of Mohenjo Daro, during the Indus Valley
Civilization times, was probably "Kukkutarma" i.e. "City of cockerels" Dravidian languages like
Naiki (Chanda) and Gondi the word for cockerel is gogodi, phonemically kokoṭi, kōkōṭi, kukōṭi,
kokVṭi and finally kokoṭ.In Tamil and Malayalam , the word for cockerel is Kozhi or Koyi. (The

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surname of the king also is Koyi and his temple is Koyil). Kozhi is the synonym for the
Dravidian war Godess Kottavai alias Durga famous in the Sangam Literature.

Fig 6 and 7 Indus signs showing the cockerel sign.

In Kerala there are many place names with the same pronounciation- kozhikod,kokkozhikode,
kozhimamparambu, etc many of them associated with erstwhile royal families. The ancient
Mahodayapuram of Mooshakavansa , had a Ghatika called Kukkutaaraamam or Ghoshaaraamam
I think it is important to remember that the Acheulian Bagore 1 Paleolithic site unearthed on
west coast of India is near Naneghat, Kukkuteswara temple site, which is associated with the
royal Sathakarni family of Mooshaka vansa who ruled from Mahishmathi to Kanyakumari and
were sovereigns of entire India, and we have ancient inscriptions of the female queen Nayanika,
of this dynasty in the site in the first century BC. Fig 4 is an Indus seal showing a war Goddess
Kottavai (Durga) in combat , with a Chakra (symbol of both Devi and Vishnu) and a symbol of
Kerala,Karnataka (The elephant). Rain Godess (Maariyamman) is worshipped in Tamil Nad and
Kadalamma (Mother Ocean) is worshipped in Kerala and other sea-faring people living near
oceans .Thus worship of earth, water and trees (nature as Sakthi) as described in Vedic texts was

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the contribution of common tribal people who inhabited Indian subcontinent itself and not
transported from anywhere else.

In temples with ancient Rurujith Vidhaana we find the Sapthamathruka shrine16 with
anthropomorphic features. In Indus seal (Fig 5) this is seen. Another feature of Rurujith Vidhana
is the shrine for Vettekkaran. The concept of Vettekkaran as the Dharmadaivatha of all
Kiratha,Vanavasi dscendents of Kerala royalty is wellknown. And this concept was present
during Indus civilization as the hunter of the Rishabha Raasi, showing the archeoastronomical
consciousness of the tribals of India. Siva Pasupathi and Sakthi Durga with Rurujith Vidhana ,
Sapthamathruka17and God of Dharma of the Kiratha tribes Vettekkara were known to Indus
Harappan ,Saraswathi civilization people. And still we follow these customs and rites. The
oldest Meru of Sriyanthra is made by tribals with triangular stones.

Fig 8. Tribals arrange 3 stones as a Trikona –The oldest form of Sakthi idol –that preceded the
Meruyanthra and Sriyanthra

• Literary evidences:-
Vajasaneyisamhitha (Manthra 1.11.)says:- I am consecrating you at the center (Naabhi)
of the earth. When the vratha is completed a student should know its Rk,Yajus and Sama
with meanings. Richa is a golden plate ,the sun, representing the center of the Sacrificial
altar (Homakunda).Yajus is the Golden Purusha (Yajnapurusha)and Saaman is the golden
lotus . Around , 21 stones are fixed and the 22nd is the Yajus. 35 parts of the golden
purusha is same as that of the universe. 34 and Agni makes 35 and 35 is fire placed in it.
36th is Yajus . 101 fold fireplace in respect to bricks and to the yajus .The first 50 and the
second 50 and in their middle the 101st. Keeping the golden purusha on a golden plate is
with the concept:”He is now on the sun’s disc”.Sun is a drop of Soma. When it expands it

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 is Aakaasa and when it contracts it is Bhoomi. In this Yoni, bhoomi, Aahavaneeya and
Garhapatya happen again and again and this process of creation is not a new one.
Uttering this manthra ,touch Golden purusha and do Avabhrithasnana. The concept of a
person reaching Suvarloka after 100 yaaga is this . This is the symbol of creation, rebirth,
renewal, and recreation. In Hiranyagarbha, the golden purusha is put on golden plate
(Sun) and sun is Prajapathi or Ka. The first to churn out Agni from the golden lotus
(Saaman) is Atahrva or Praana. Dadhyaachi , the son of Atharva discovered vaac (Rg
6.16.14) It is to be understood that the womb of agni is water or samudra. The lotus leaf
floats on water. The lotus leaf as symbol of womb floats on waters. On it place a mud
piece (Mrithpinda).Around this mass is the expanding (Aswaath) universal space. Or the
praana with waters. Earth is like a lotus leaf floating in Kaaranajala (causal waters), on all
sides with water being a circular field. Thus a Dravidian first made a circular platform for
vaasthu and later on made it a square vasthu for easy construction.

On the Agnidrakunda a chithrakuta stone is placed which is Ka or symbol of Prajapathi

and Bharadwaja. At that time ,Nrichaksha (Rg 10.139.2) and Vimana(VS 17.59) of
Vasthu is uttered. This is Sun, Praana in anthariksha , in middle of the sky. Daughter of
Surya is the giver of inspired art or Soma. Suryaputhri is Sradha. With Sradha everything
become soma. Through the successive flow of soma through the sieve, generations of
scholars are created. Here, the word Swayamathrunna is used by Veda. The meaning is a
stone having natural holes on it so that vital praana can enter. Paleolithic cupules are
made with this idea. The stone with hole , the fireplace, the platform are all
representations of renewal of life . First for Vikarni, complete span of life, then for its
renewal, swayamathrunna. Then in the Utharavedi or womb throw seed or sand (Rethas)
This ahavneeya is essential for continuation of races. Let the Maatharou (Mothers) be
delighted (mandaswa) shining (Deepyaswa) and having good visionary and teaching
skills (Susassthibhi) in many subjects (Bhurivarchas, bahuvarchas). Only then the
generations of people also will be scholars, delighted and visionaries. In keeping a

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 golden chain with 21 beads, (in Pithrukriya 21 pinda) the 21 maternal generations, 21
yajna are represented. Then one meditates: I am worshipping and protecting this Rugma
with 21 beads of Gold. The Rugma (Suvarnam) is Amritha and with that I overcome
death. 21 beads and 21 Pinda allow 21 generations to live without any obstacles and to
have a firm foundation . (prathisthithyai) .In this way , Vedic rites are re-enaction of
creation of Universe for understanding and for teaching the onlookers, the fertility and
afterlife of the earth and its generations of races to come.V S (11.61) says the wives of
the Devas first kept their womb in the lap of mother earth. Therefore, every living being
does so. Those women of yonder past , are living as Oushadi and Vanaspathi and still
raises the womb and protects it. Both Deva and Apsara saw Agni (Oorja or energy) .
Three seasons are his three Vikranthi , Vaiswedevam established in this world,
Varunaprasaasa in the intermediate world, and Saakamedha in the Swarloka(higher
worlds). When we put each brick, understand this and know the universe.
When the sun rises , Kukkuta makes voice. Kukkuta is an onomatopoeic word which
resembles the voice of a cockerel. A similar sound is produced with a wedge pressing
stones ,and the noice sends the evil forces of night away. This yanthra or wedge , kept in
a Ghatika (Astronomical observation station of ancients) also is called Kukkuta and the
place where it is kept is the Kukkutaraama, an old city . The kukkuta with a madhujihua
( sweet word like nectar) as the Rishabha entered the womb of earth. Surya gave rethas to
the womb of earth and it is well protected.
Every word or Vaak is giving all desires , Sarvakaamaprapthi (RV 4.38.10) and word as
agni is fixed or consecrated in every home. That Bharathi or Devi Saraswathi, who is
the Fire of Bharatha race is protecting the universe (RV 3.53. 12 and 7.8.4) and in the
morning she is worshipped as Gayathri . In the Kulaayin (Sacrificial or breeding place)
Woman is the Vedi and Purusha is the Darbha grass which ignites Agni. Therefore,
Hotha has to spread Kusa grass from behind forwards like a animal approaching his
female. The two Arani are Garhapatya and Aahavaneeya. The Yajna in which Vedi
(Bhoomi.Female) and Agni (sun’s energy ) conquer over death by creating a new
generation. To make a strong progeny Vajeekarana is done. Then the Apsara is given as
Dakshina to the Gandharva (The kings of the mountains and forests) because with
Apsara, the Gandharva is made peaceful. (Uparaadhayathi or Upasaanthwayathi . )
Directions are women, Seasons are Purusha. They make one Mithuna(couple) Stars are
women and moon is Purusha. Raasi are women and Sun is purusha . The sahayajna they
do creates universe. Sruk is Female. She is the Sargasakthi . She contains everything
(Sarvam) and she is fixed in the paramadhaamam (Brahman). Then agni makes a wall
around its boundary (Platform) and for defence a rampart or a Vaasthu is construsted (A
temple or a kshethra). This is done in Thanthric way by drawing three lines around a mud
Ishtaka as a symbol of earth. The 3 encircling Paridhi are Bhoomi, anthariksham and
swarloka. Paridhi are the brothers of Agni. They make a sadas for all and people of all
families sit in it. In this respect man is different from other living beings (VS 13.41).

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 Vaac is the greatest energy which is present in living beings. She is the Goddess of
speech, Music, Language and wisdom . Her sublime nature is eulogized in the Devisukta
in 8 verses. Vedic Goddess Saraswathi says:- I am telling that which is welcome for me
and the divine beings. I make the one whom I love, the most venerated, the most
intelligent and the knower of Brahman.(RV 10.125.5) Here the Vedic River Goddess has
become the Goddess of wisdom and Knowledge , of language, literature and music and
arts. She says: I , like the dearest consort , makes myself visible to the one whom I love
(RV 71.4).Thus the Vedic Revelation or Sruthi of the Vaak is the Goddess. The
Vaagdevatha gives a language with 51 letters and each of these 51 syllables are Matrukas
which form the different parts of her body.Similarly the 51 Sakthipeeta in India are the
representations of 51 Vidyapeethas. Vaach or Om has no beginning or end. It is eternal
sound. Vaak is the powerful queen who resides in all, and unites all. She knows all the
names of the universe. To meditate that Sakthi in our inner self, as the Naada , she
enlightens the being of the meditator .(Atharva V verse 4.1) Vaak as queen of wisdom in
all homes in numerous forms. She gives wisdom,strength, treasures, and makes a sage,
seer, and a priest. (Devisuktha RV 10.125).The seven rays of the sun carry the 7 varna
and 7 swara and reach the earth and by the colour variation create the seasons and thereby
the races. These saptharshi or sapthamathru as daughters of sun are named in the Veda as
Aaroga,Bhraja, patara,pathamga,swarna,jyothishimana, and vibhaasa. In Thanthra they
have different names but concept is same. . The 8th ray which is invisible on earth is
Kasyapa and it gives rise to all the 7 rays. Thus both Vedic ,Thanthric and IVC seals have
sapthamathruka and show the continuity of a culture right from Paleolithic age.

Vedic Goddesses:-Aditi,(The divine mother) Ushas (The dawn), , Saraswathi (The river
Goddess on the banks of which Vedic wisdom originated), ,Prithwi(Mother earth), Rathri
(Night) , Purandhri (The queen of the urban sites), Ila (mother of the Chandravansi
kings), Dhishna (The fire altar of vedic Indians) are personifications of abstract attributes
as abundance and nourishment, different manifestations of feminine power. Rathri suktha
embodies the power or sakthi.(Rgveda) The names Ambika, Durga,Kaali are seen in
Thanthric texts.Ambika is Rudra’s sister in later vedic text Vajasaneyi samhitha. (111.
57). and Thaithireeya Brahmana (1.6.10-4-5) In Thaithareeya Aranyaka she is his
consort (10.18) In this Aranyaka Durga Vairochani is Katyayani and Kanyakumari in the
Durgagayathri. In Kena Upanishad Uma Haimavathy is Brahmavidya (3.25) In Mundaka
Upanishad two of the 7 tongues of Agni are Kaali and Karaali. The others being
Manojava,Sulohitha, Sudhoomravarna, sphulingini and Viswaruchi (1.2.4). The number
of the branches of fire is seven, the same as Sapthamathruka. The virgin soil or earth as a
fertile woman is seen in Atharvaveda (14. 2-14):The woman is the seed-field ,it says. Shri
and Rayi as prosperity is seen in SathapathaBrahmana. Bhadrakaali ,Bhavaani and Durgi
are names seen in Sankhyayana and Hiranyakesi in Grihyasuthra and Thaithireeya
Aranyaka. Durga Sthothra in Mahabharatha (4.6; 6.23) and Aryasthavam in its

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 supplement Harivansa (3.3) shows existence of Sakthi cult in Puranic periods. According
to Aryasthavas she is worshipped by Savara, Pulinda and Barbara tribes
(Shavarairbarbaraishcaiva pulindaishca supujità). Aparna is the one who does not eat
even leaves , but is also the one who does not wear even a leaf and hence nude. She is the
Nagnasabari (nude Sabari) and Parnasabari (Leafclad sabari) just like Digambara and
Swethambara Jains. Devimahathmya of Markandeyapurana has various sthuthis of the
Godess. Narayani incarnated for Thrilokyasay hithasyaaya. ‘Ittham yadà yadà
bàdhàdànavotthà bhavishyati, tadà tadàvatiryàhamkarishyàmyarisamkshayam. From the
IVC seals to the Guptha period inscriptions and texts we find Sapthamathruka .
Brihadsamhitha (5th century AD) also mentions these Mathrugana :- LVII. 56:—
Màtriganah kartavyah svanàmadevànurupakritacihnah For prathimaprathisthaapana,
only those who are wellversed in Thanthric rites are employed. Màtrinàmapi
Mandalakramavido. Mandalakrama is Poojakrama of the Maathrumandala on the
Srichakra,Yanthra. An earlier reference is a stone inscription in a village Gangdhar(MP.
Jhalwar) is,
Màtrinànca pramudita-ghanàtyartha-nirhràdininàm

tantrobhutaprabala-pavanodvartitàmbhonidhinàm
. . . gatamidam dàkinisamprakirnàm
veshmatyugram nripatisacivokàrayatpunyahetoh
(The minister who built this temple of terrible Dakinis was wellversed in Thanthric rites. Early
years of 5th century). Godess is sister of Adityas in Rgveda. Also sister of Balarama and Krishna
.Vàsudevasya bhagini, Gopendrasyànujà, bhaginiBaladevasya, Her names are Ekaanamsa,
Bhadra and Subhadra. And her image is placed between that of Krishna and Balabhadra.
Ekànamshà kàryà devi Baladeva- Krishnayormadhye, LVII. 37 . Bihar,Orissa and other East
coast temples follow this custom .

She is Adithi,daughter of Vasus , the daughter as well as mother of Daksha. (X. 72. 4-5)Durga is
Kumàri brahmacàrini, kaumàram vratamàsthàya tridivam pàlitam tvayà and is born as daughter
of Yasodha. In 1st century AD Periplus of Erythraen sea describes Kumari (Comara) a virgin
Goddess. This is Kumarikaatheertha. In medieval texts like Rajasekhara’s Kaavyameemaamsa
(17)India is called Kumaaridweepam. Vanaparvam (Theerthayathra section) refers to three
Pithaas associated with Yoni and Sthana of Goddess. Two yonikundas are in Bhimasthaana
beyond Panchanada(Punjab)another one in Udyathparvatha (Gaya) and one sthanakunda on
Gourisikhara (Gauhati). Hiuensang says in Gandhara (Modern Peshavar) is a dark blue stone of
Maheswara’s spouse Bheemadevi on a mountain peak. And at the foot of the peak Theerthikas
did worship. Bheemadevi peak and Maheswaradeva temple have been identified .

Thanthric texts:- The Mahàmàyuri, a Sanskrit Buddhist text composed in the early centuries of
the Christian era, also refer to the shrine of Bhimà when it lays down that‘Shivabhadra was the
titulary deity of Bhishana’. Bhishanà (the feminine form of Bhishana) is a synonym of Bhimà,
and we have instances in Sanskrit literature of designating one and the same locality by its
various synonyms (compare the various names of Hastinàpura, Nàgasàhvaya, Gajasàhvaya).
The cumulative evidence of the aforesaid data proves the early prevalence of Shiva-Shakti

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worship in this peculiar form in various parts of India including the extreme south, north,North
East and northwest. Hiuen Tsang says, ‘The people of Uddiyàna (Swat valley, north of
Gandhàra) were fond of learning but not as a study, and they made the acquisition of magical
formulae (Tàntric ritualism) their occupation’. The Hevajra Tantra (c. eighth century A.D.)
enumerates the following four holy regions as pithas:— (1) Jàlandhara, (2) Odiyàna
(Uddiyàna— Udyàna), (3) Purnagiri, and (4) Kàmarupa. Purnagiri is in South India, where
Sabara,Pulinda and Kiratha tribes lived .

Sakthi According to Yoginithanthra and Kaalikaapuraana the 10 Mahavidya 18 of Kaamaakhya

were worshipped as a group in Neelachalam. (Kaali, Thaara, Shodasi, Bhuvaneswari, Bagala,
Mathangi, Chinnamastha, Dhoomavathi ,Bhairavi and Kamala) From Brahmavidya
(Kaalikaavidya) emerged Kaali according to Yogineethanthra. There was Kumaripooja from
Nepal to Kanyakumari from very ancient times. Kumaripooja in Nepal is worshipping a infant
girl upto puberty , in the Thaleju Bhavani temple complex within a Kumari chen (palace for
kumari). In Kanyakumari this practice is not there. The kumari upto age 16 (Shodasi) is
worshipped as a virgin in many other parts of India. Worshipping as Lajjagouri (naked form of
Goddess sometimes as a living woman) is seen even in Vijayanagara period. In purana when
Narakasura was about to be killed his mother appeared as naked woman to prevent it. Virgin
(Kanyaka) of 16 years is Thripura and she is worshipped in three forms :- Baala, Sundari and
Bhairavi. Some people call the worship of Vaama as the left procedure. N. N .Bhattacharya says
Vaama means Sundari , a woman. In 1-2 century AD Deveswar ,a Soodra king and in 3rd
century Pushysvarman of Varma dynasty worshipped Kamakhya of Kaamarupa and they were
ruling this part. Sri Harsha of Saalasthambha dynasty who ruled Anga,Vanga Kalinga also added
architectural structures to the temple.

Dravidian Goddess Kottavai :-Chera kings did not venture out for war without giving sacrifice
to Kottavai , the war Goddess of Ayiramalai. Ayiramala is part of Nelliyampathi (Palghat) and
Ayilur village is near it. The belief is that ,on their way to Madurai, Kovalan and Kannaki rested
in the Kottavai Kottam (Temple) here. There were hunters in this place during stone age and
their settlements are unearthed. Sitting in this Kottam, they watched the tribal dance Vettuvavari
(dance of the hunter tribe) in praise of Kottavai. The oracle of the Goddess , a maiden came in
the attaire of Durga on a vehicle , the deer with branched horns. She is the tutelary deity of tribal
Maravar , whose king is the Chera . People welcome her offering dolls,balls,parrots, winged wild
cockerels, peacocks, coloured powders, sandalwood, rice puddings, rice mixed with ginegely,
blood, and lighted lamps and fragrant smoke. The woman carrying such articles in a plate
(Thaalam) with flags, musical instruments and conches accompany her. She has a fierce as well
as peaceful form. She has varied names.She is partially male and partially female. She is
Vijayalakshmi, Mahishasuramardhini, Amari, eternal kaoumari,Gouri, Neeli with trident in
hands, Youngest sister of Padmanabha called Ayya, with all Yadava signs. She rules over the left
side of the one with the third eye. The poet says the girl born in the Ay race is the one which uses
the bow and Veta (Hunter or Bedda) and the Villava race is the greatest. (He himself belongs to
Yadava race of kings ) The poem says that when one soldier is about to go for a war, this Durga ,

14 
 
through the voice of Kaari (a chieftain during sangam period) in the forests gives a hint through a
bird’s call and defends the country. When Marava goes for war she accompanies him for victory
with her flag showing the lion sign. (Some of the IVC seals show the Goddess watching the war
between two soldiers.) Metal workers, agricultural workers ,singers and all other tribals get
prosperity through her. She was the reason for getting lot of cattle for the people. She receives
Bali as the wife of Indra (Indrani) and as Kumaari. Sankari,Antari,Neeli, Koumari are her names.
This literary evidence from the Dravida epic Chilappathikaram in the early years of the Christian
Era gives us how the anthromorphic practice of mother worship was prevalent in hunting tribes
and how our temple customs are a continuation of it .19

There is a swayambhu of Sudarsanachakra in Palghat District in Anchumurthymangalam .This

was consecrated by Sage Kasyapa along with five other idols-Nrisimha,Vishnu,Katyayani,
Sastha and Ganapathy. Of these Sudarsana,Nrisimha and Vishnu are swayambhu. Sudarsana is a
swayambhu linga of 90 cm height (Mahasudarsana samkalpa)with dwadasadala,Valayathraya,
Shadkona, and Bindu. In the place of the Ashtadala Ashatakone (powerful Saktheya influence)
is seen. Other peculiarities are 12 swasthikas engraved between the Ashtadala and shodasadala.
Instead of the last 64 Dala 64 Chakra (wheel) indicate very powerful Kaalasudarsana of Vishnu.
(Samharasakthi) These engravings in a very ancient swayambhu is rare and the story related to
Kasyapa , the father of all living beings shows the antiquity of the Thanthric influence. Such
subaltern and anthropologic histories associated with the Paleolithic evidences from the same
area makes western Ghats in Kerala a storehouse of information for scholars.

Conclusion:- From Hariparvatha in Kashmere, through Harappa and Harisaala, to Harikanyatur

in extreme South of the country the relics of the ancient civilation is unique and shows a
uniformity which is unsurpassed.

Archeoastronomy and History of the Perar-Periyar valley (Between Bharathappuzha and Periyar)
has many similarities with the Paleolithic sites described in Central and NE India (megalithic
stone structures and the cupules including). The numerous swayambhu idols of Siva and Sakthi
in Kerala, with a story of blood oozing out (ferruginous nature) seen first by a tribal woman is
similar to Kaamakhyapura . The pot-holes related to the fertile yoni of mother earth worshipped
as Devi temples are many. In Harikanyayur , where numerous megalithic remnants cluster , there
is a similarity to the studies in Jharkahnd ( Subhashis Das)20 which are numerous to be
enumerated in this short article on Sakthi worship. . Das says the megalithic sites are called in
tribal languages Harigarh (Harigriha in sanskrit), Harisaala, and Jangrih. In Kerala also a site
with clustering of megaliths is called Harikanyayur. And possibly this name Hari is the same as
seen in Harappa.. Hari and Hara forming the Beejamanthra Hreem with the female Eem , is the
moolamanthra of Sri Vidya worship according to Saradathilakathanthra. From Kashmere and

15 
 
Nepal to Kanyakumari, from Gujrat and west coast of India to Manipur,Assam and Meghalaya
such fragments of memories of the most ancient Sakthi worship can be seen and are practiced by
people even now (Anthropological continuity). Every human being carries with his or her
genes ,the unconscious or superconscious memory of ancient civilizations. The rocks and the
rituals associated with fertility of earth are the fragments of the world’s memory.  

• References: 
1. Clark, J.D. and Sharma, G.R. (Eds.) Palaeoenvironment and Prehistory in the Middle
Son Valley, Madhya Pradesh, north central India. Allahabad: Abinash Prakashan
2. Clark, J.D. with J.M. Kenoyer, J.N. Pal and G.R. Sharma. Baghor I: A possible Upper
Palaeolithic shrine in central India. Anthroquest, 25: 1, 11-14.
3. Bimbektha cupules http://www.visual-arts-cork.com/prehistoric/bhimbetka-
petroglyphs.htm

4. https://www.scribd.com/doc/192171874/Discovery-of-Paleolithic-Cup-Markings-
in-Kerala-Evidence-for-Human-habitation-26000-years-ago
5. https://www.thehindu.com/todays‐paper/tp‐national/tp‐kerala/Prehistoric‐sites‐discovered‐
at‐Kollengode/article.16572217ece 
6. B K Barua . Cultural History of Kaamaroopa (page 223)
7. Goyal. R , Histry of Ancient India, P- 282.
8. N.N.Bhadracharya (History of South Indian Rulers 1974 page 9)
9. S.B.Das Gupta(Evolution of mother worship in India 1963)
10. Sing. G.P. Kiratas in Ancient India. P- 250
11. John Marshall Mohenjodaro and Indus civilization page 193)
12. Mahanta B.Bharatheeya Dharmasadhana 1967 page 24).
13. Sircar D C Sakthipeetas page 3
14. Iravatham Mahadevan’s paper “ Akam and Puram:Address signs of the Indus signs.”,in
2010 at the International Tamil Conference.
15. Thomas Burrow "On the significance of the term arma-, armaka- in Early Sanskrit
Literature", published in Journal of Indian History XLI, Pt. I (1963) : 159-166
16. Sapthamathruka shrine with Rurujith Vidhana Census of Kerala temples .S Jayashanker

17. Sapthamathruka from Dravidians N.N. Bhattacharyya. History of the Sakta

Religion. (New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 1974), 21.
18. S. Shankarnarayanan. The Ten Great Cosmic Powers: Dasa Mahavidyas. (Chennai:
Samata Books, 1972; 4th ed. 2002).
19. Chilappathikaram .Ilanko Adikal. (Chapter:Vettuvavari ) Kerala Bhasha Institute .
20. The archeoastronomy of a few megalithic sites of Jharkhand . Subhashis Das .Niyog
Books.

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Also Refer:-

1. Rigveda, Devi Sukta, Mandala X, Sukta 125. Cited in N. N. Bhattacharyya. History of the
Sakta Religion. (New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 1974, 2d ed.
1996).
2. Dr Suvarna Nalapat . Sri Vidya Prasthanathrayam : Kairali Books , Kodungallur 2016
3. Dr Suvarna Nalapat .Commentary on 12 Upanishads, Sudhasindhu . 2003 . DC Books
Kottayam
4. Dr Suvarna Nalapat . Aanandasindhu Commentary on Saktheya Devikalpa of
Saradathilakathanthra: Upasika Books 2017.
5. Dr Suvarna Nalapat . Commentary on Soundaryalahari Padmasindhu . Mathrubhumi
Publication 1996
6. J.Gonda.Manthra interpretation in Sathapathabrahmana 1988.
7. S. Krishnamurthy. 2004. Zion Printers ch 28. Manthra –the primordial energy
.Manthrasakthi . Adyar library H.252.Kri Mu

Photo courtesy

Fig:- 1,2,3 Dr Suvarna Nalapat Trust For Education and Research

Fig:- 4.5 Asko Parpola: Deciphering the Indus script. Cambridge University Press. 1994

Fig:- 6,7. http://oldeuropeanculture.blogspot.in/2018/05/the-city-of-cockerels.html

Fig:- 8. Clark, J.D. with J.M. Kenoyer, J.N. Pal and G.R. Sharma.

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