Sakta festivals of Bengal and their Antiquity

This article examines the antiquity of Sakta festivals in Bengal, focusing on their origins, historical references, and development. The author argues that while these festivals are absent from major Tantric digests like the Tantrasara of Krishnananda and the Syamarahasya of Krishnananda, and from the Smriti digests of Raghunandana and Govindinanda, some possess considerable antiquity. The author demonstrates that several festivals are referenced by distinguished predecessors such as Srinatha Acaryacudamani, author of the Krtatattvarnava, and Brhaspati Rayamukuta, author of the Smrtiratnabhara, indicating that certain festivities date back to the fifteenth century CE or earlier. The paper highlights the worship of Kali as the most significant form of Sakti in Bengal, with festive worship performed during epidemics, times of rejoicing, and specific days like Dewali and the ratanti caturdasi. The Dewali festival, though popular, lacks ancient textual sanction; the oldest reference is found in the Kalisaparyavidhi composed by Kasinatha in 1699 CE. The author suggests this text was an attempt to popularize the festival, possibly prompted by Malharaja Krishnachandra of Nadia. The worship of Kali on the ratanti caturdasi is mentioned in the Smrtisamuccaya and quoted by Govindinanda, Srinatha, Brhaspati, and Kasinitha Tarkalankara. The most important festival discussed is the Durgapuja, performed twice a year in the months of Asvina and Caitra, and mentioned in all old Smriti digests. The Jagaddhatri puja, performed on the ninth day of the bright fortnight of Kartika, is referenced by Srinatha and Brhaspati, though popularly believed to have been introduced in the mid-nineteenth century by Candracuda Tarkalankara. The festive worship of Annapurna on the eighth day of the bright half of Caitra is not named in old digests, but Govindinanda quotes extracts from the Kalikapurana and Devipurana. The Ambubaci festival, originally a harvest festival, is mentioned in old Smriti digests and is immensely popular in Bengal, Assam, and Orissa as Raja. The worship of Mangalacandi is traced to Govindinanda and Raghunandana, with festivals held especially on Tuesdays. The article also lists numerous regional festivals, such as the Pija of Vindhyavasini, Yogadya, Kamale Kimini, Krsnakroda, Jagadgauri, Vagalamukhi, Muktakeśa, Ganeśajanani, Candi, Matangi, and Brahmani. These are recorded in the work of Ward and the patre sckaler katha compiled by Sri N.N. Banerji. The author notes that the names of most deities in these local festivals are not found in authoritative Śāstric texts, though some appear in medieval Bengali literature. Other little-known Sakti deities like Pratyangira, Visalaksi, and Rankini are discussed, with the latter having a history of human sacrifice. The article concludes by mentioning various local festivals dedicated to Tara, Sodasi, Tripurasundari, and the worship of Sakti deities in Nabadwip on the rāsayātrā or Pātāpūrṇimā day, which the author suggests was performed to counter Vaisnava influence. The Parifista section of the Sabdas-Kalpadruma quotes an extract from the Vimuktātman Tantra listing sixteen festivals of the goddess.

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