Origins of Hinduism
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Read Book Kamadeva the God of Desire Pdf Free Download
KAMADEVA THE GOD OF DESIRE PDF, EPUB, EBOOK Anuja Chandramouli | 336 pages | 01 Sep 2015 | Rupa & Co | 9788129134592 | English | New Delhi, India Kamadeva the God of Desire PDF Book Oh how about including VHP in all of this. Brahma advises that Parvati should seduce Shiva since their offspring would be able to defeat Taraka. So from that perspective, this book gives Kamadeva a point of view in the epic tradition. Post a Comment. As a lover of ASOIAF series, it was hard to notice that even a book of that level of complexity was written in a very simple language but this one was one hell of a complex bundle of difficult sentences and words. We respect your privacy and will never share your email address with any person or organization. Kamadeva was created by Lord Brahma in order to introduce love among the people, and also for the creation of people. Preview — Kamadeva by Anuja Chandramouli. Why We Say Namaste. Jul 20, Urvashi rated it it was ok. I will definitely order again from Exotic India with full confidence. There are different versions of his story found in the Ramayana, the Mahabharata, and the Puranas, among other texts. This makes the tale dragging and boring, to put it bluntly. Yogapedia explains Kamadeva Hindu mythology offers several different versions of Kamadeva's origins. Could she please write more such. Best friends with Indra, the King of the Gods, tutor to the Apsaras in the art of lovemaking, Kamadeva lives a dream life in the magnificent Kingdom of Amaravathi-until danger strikes when he incurs the wrath of Shiva because of a preordained curse. -
The Mysterious Controller of the Universe : Shri Neelamadhava - Shri Jagannath
ISSN 0970-8669 Odisha Review Madhava Madhava vacyam, Madhava madhava harih; Smaranti Madhava nityam, sarva karye su Madhavah. Towards the end of Lord Sri Rama’s regime in Tretaya Yuga, Sri Hanuman was advised by the Lord Sri Rama to remain immersed in meditation (dhyanayoga) in ‘Padmadri hill’ till his services would be recalled in Dwapar Yuga. When the great devotee, Sri Hanuman expressed his prayer as to how he would see his divine Master during such a long spell of time, the Lord advised him that he would be able to see his ever- The Mysterious Controller of the Universe : Shri Neelamadhava - Shri Jagannath Dr. K.C. Sarangi Lord, always desires His devotees to have cherished ‘Sri Rama’ in the form of Lord Sri equanimity in all circumstances: favourable or Neelamadhava whom he would worship in unfavourable, and to destroy their ingorance by ‘Brahmadri’, the adjacent hill and enjoy the the sword of conscience, ‘tasmat ajnana everlasting bliss ‘naisthikeem shantim’ as the sambhutam hrutstham jnanasinatmanah (Ch. IV, Gita describes (Ch.5, Verse 12). Sri Hanuman verse.42) and work in a detached manner was a sthitadhi. Those devotees, whose minds surrendering the fruit of all actions to the Lotus are equiposed, attend the victory over the world feet of the Lord so that the devotee does not during their life time. Since Paramatma the become partaker of the sins as the Lotus leaf is Almighty Father is flawless and equiposed, such not affected by water ‘brahmani adhyaya devotees rest in the lotus feet of the Lord karmani sangam tyaktwa karoiti yah, lipyate ‘nirdosam hi samam brahma tasmad na sa papena padmapatramivambasa’ (Ch.V, brahmani te sthitaah’, (ibid v.19). -
South-Indian Images of Gods and Goddesses
ASIA II MB- • ! 00/ CORNELL UNIVERSITY* LIBRARY Date Due >Sf{JviVre > -&h—2 RftPP )9 -Af v^r- tjy J A j£ **'lr *7 i !! in ^_ fc-£r Pg&diJBii'* Cornell University Library NB 1001.K92 South-indian images of gods and goddesse 3 1924 022 943 447 AGENTS FOR THE SALE OF MADRAS GOVERNMENT PUBLICATIONS. IN INDIA. A. G. Barraud & Co. (Late A. J. Combridge & Co.)> Madras. R. Cambrav & Co., Calcutta. E. M. Gopalakrishna Kone, Pudumantapam, Madura. Higginbothams (Ltd.), Mount Road, Madras. V. Kalyanarama Iyer & Co., Esplanade, Madras. G. C. Loganatham Brothers, Madras. S. Murthv & Co., Madras. G. A. Natesan & Co., Madras. The Superintendent, Nazair Kanun Hind Press, Allahabad. P. R. Rama Iyer & Co., Madras. D. B. Taraporevala Sons & Co., Bombay. Thacker & Co. (Ltd.), Bombay. Thacker, Spink & Co., Calcutta. S. Vas & Co., Madras. S.P.C.K. Press, Madras. IN THE UNITED KINGDOM. B. H. Blackwell, 50 and 51, Broad Street, Oxford. Constable & Co., 10, Orange Street, Leicester Square, London, W.C. Deighton, Bell & Co. (Ltd.), Cambridge. \ T. Fisher Unwin (Ltd.), j, Adelphi Terrace, London, W.C. Grindlay & Co., 54, Parliament Street, London, S.W. Kegan Paul, Trench, Trubner & Co. (Ltd.), 68—74, iCarter Lane, London, E.C. and 25, Museum Street, London, W.C. Henry S. King & Co., 65, Cornhill, London, E.C. X P. S. King & Son, 2 and 4, Great Smith Street, Westminster, London, S.W.- Luzac & Co., 46, Great Russell Street, London, W.C. B. Quaritch, 11, Grafton Street, New Bond Street, London, W. W. Thacker & Co.^f*Cre<d Lane, London, E.O? *' Oliver and Boyd, Tweeddale Court, Edinburgh. -
An Introduction to the Sattra Culture of Assam: Belief, Change in Tradition
Journal of Ethnology and Folkloristics 12 (2): 21–47 DOI: 10.2478/jef-2018-0009 AN INTRODUCTION TO THE SATTRA CULT URE OF ASSAM: BELIEF, CHANGE IN TRADITION AND CURRENT ENTANGLEMENT BABURAM SAIKIA PhD Student Department of Estonian and Comparative Folklore University of Tartu Ülikooli 16, 51003 Tartu, Estonia e-mail: [email protected] ABSTRACT In 16th-century Assam, Srimanta Sankaradeva (1449–1568) introduced a move- ment known as eka sarana nama dharma – a religion devoted to one God (Vishnu or Krishna). The focus of the movement was to introduce a new form of Vaishnava doctrine, dedicated to the reformation of society and to the abolition of practices such as animal sacrifice, goddess worship, and discrimination based on caste or religion. A new institutional order was conceptualised by Sankaradeva at that time for the betterment of human wellbeing, which was given shape by his chief dis- ciple Madhavadeva. This came to be known as Sattra, a monastery-like religious and socio-cultural institution. Several Sattras were established by the disciples of Sankaradeva following his demise. Even though all Sattras derive from the broad tradition of Sankaradeva’s ideology, there is nevertheless some theological seg- mentation among different sects, and the manner of performing rituals differs from Sattra to Sattra. In this paper, my aim is to discuss the origin and subsequent transformations of Sattra as an institution. The article will also reflect upon the implication of traditions and of the process of traditionalisation in the context of Sattra culture. I will examine the power relations in Sattras: the influence of exter- nal forces and the support of locals to the Sattra authorities. -
Hymns to the Mystic Fire
16 Hymns to the Mystic Fire VOLUME 16 THE COMPLETE WORKS OF SRI AUROBINDO © Sri Aurobindo Ashram Trust 2013 Published by Sri Aurobindo Ashram Publication Department Printed at Sri Aurobindo Ashram Press, Pondicherry PRINTED IN INDIA Hymns To The Mystic Fire Publisher’s Note The present volume comprises Sri Aurobindo’s translations of and commentaries on hymns to Agni in the Rig Veda. It is divided into three parts: Hymns to the Mystic Fire: The entire contents of a book of this name that was published by Sri Aurobindo in 1946, consisting of selected hymns to Agni with a Fore- word and extracts from the essay “The Doctrine of the Mystics”. Other Hymns to Agni: Translations of hymns to Agni that Sri Aurobindo did not include in the edition of Hymns to the Mystic Fire published during his lifetime. An appendix to this part contains his complete transla- tions of the first hymn of the Rig Veda, showing how his approach to translating the Veda changed over the years. Commentaries and Annotated Translations: Pieces from Sri Aurobindo’s manuscripts in which he commented on hymns to Agni or provided annotated translations of them. Some translations of hymns addressed to Agni are included in The Secret of the Veda, volume 15 of THE COMPLETE WORKS OF SRI AUROBINDO. That volume consists of all Sri Aurobindo’s essays on and translations of Vedic hymns that appeared first in the monthly review Arya between 1914 and 1920. His writings on the Veda that do not deal primarily with Agni and that were not published in the Arya are collected in Vedic and Philological Studies, volume 14 of THE COMPLETE WORKS. -
Bhagavad Gita Free
öËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº® æË⁄í≤Ÿ | é∆ƒºÎ ¿Ÿú-æËíŸæ “ Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ úŸ≤¤™‰ ™ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ | éÂ∆ƒºÎ ¿Ÿú ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ ¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ 韺Π∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿Ÿº ∫Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿ §-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | -⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿ËßThe‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%Bhagavad‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å Gita || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸ {Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤ æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’ ≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘ ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥The˘Æ¤⁄¥éŸº OriginalÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅSanskrit é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰ —ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ “‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºand Î ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸº Å Ç—™‹ ™—ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿ Ÿ ∏“‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§- An English Translation ≤Ÿ¨Ÿæ -
'Kona' the Prefix
Toponymy of Konarak ‘Kona’ the prefix The place name Konarak is considered to be a combination of two words Kona and Arka denoting corner and sun respectively. According to M.M.Ganguly, “The term corner or Kona has been used with reference to the position of the Padma Kshetra or Puri being situated at the northeast corner of the latter.”1 Debala Mitra presumes the prefix Kona to be “in relation to Trikona, in the corner direction of which the temple was erected” and identifies Trikona with Tikona on the bank of Kushabhadra.2 Sarala Das in his Oriya Mahabharata holds the view that as demon Arka was killed by the sun god in the Agnikona (southeast corner) of the earth, the place became famous as Konarka.3 The Brahmanda Purana locates Konarka in the southeast corner of earth.4 On the basis of the above viewpoints K.S.Behera holds, “ Either the Kona or corner was used in relation to some other place or it denoted one corner of the earth, probably the south-eastern corner.”5 ‘Kona’ as place name material: ‘Kona’ as a place name prefix has been used extensively in different parts of India. A search for ‘Kona’ as a place name prefix by this author reveals as many as 249 occurrences.6 Out of this, ‘Kona’ as a mono word place name has been used at least in 13 places (four in Andhra Pradesh, three in Uttar Pradesh, two in Madhya Pradesh; one each in Orissa,Bihar, Haryana, and Maharastra)7. Besides, ‘Kona’ occurs in the company of a variety of suffixes in many parts of the country. -
Editors Seek the Blessings of Mahasaraswathi
OM GAM GANAPATHAYE NAMAH I MAHASARASWATHYAI NAMAH Editors seek the blessings of MahaSaraswathi Kamala Shankar (Editor-in-Chief) Laxmikant Joshi Chitra Padmanabhan Madhu Ramesh Padma Chari Arjun I Shankar Srikali Varanasi Haranath Gnana Varsha Narasimhan II Thanks to the Authors Adarsh Ravikumar Omsri Bharat Akshay Ravikumar Prerana Gundu Ashwin Mohan Priyanka Saha Anand Kanakam Pranav Raja Arvind Chari Pratap Prasad Aravind Rajagopalan Pavan Kumar Jonnalagadda Ashneel K Reddy Rohit Ramachandran Chandrashekhar Suresh Rohan Jonnalagadda Divya Lambah Samika S Kikkeri Divya Santhanam Shreesha Suresha Dr. Dharwar Achar Srinivasan Venkatachari Girish Kowligi Srinivas Pyda Gokul Kowligi Sahana Kribakaran Gopi Krishna Sruti Bharat Guruganesh Kotta Sumedh Goutam Vedanthi Harsha Koneru Srinath Nandakumar Hamsa Ramesha Sanjana Srinivas HCCC Y&E Balajyothi class S Srinivasan Kapil Gururangan Saurabh Karmarkar Karthik Gururangan Sneha Koneru Komal Sharma Sadhika Malladi Katyayini Satya Srivishnu Goutam Vedanthi Kaushik Amancherla Saransh Gupta Medha Raman Varsha Narasimhan Mahadeva Iyer Vaishnavi Jonnalagadda M L Swamy Vyleen Maheshwari Reddy Mahith Amancherla Varun Mahadevan Nikky Cherukuthota Vaishnavi Kashyap Narasimham Garudadri III Contents Forword VI Preface VIII Chairman’s Message X President’s Message XI Significance of Maha Kumbhabhishekam XII Acharya Bharadwaja 1 Acharya Kapil 3 Adi Shankara 6 Aryabhatta 9 Bhadrachala Ramadas 11 Bhaskaracharya 13 Bheeshma 15 Brahmagupta Bhillamalacarya 17 Chanakya 19 Charaka 21 Dhruva 25 Draupadi 27 Gargi -
Sun Worship in the Vedic Literature Chapter- Ii
CHAPTER- II SUN WORSHIP IN THE VEDIC LITERATURE CHAPTER- II SUN WORSHIP IN THE VEDIC LITERATURE The worship of the Sun as a prominent deity was prevalent among almost all the ancient nations of the world, for the celestial luminary appealed greatly to their religious instincts. Siirya was being worshipped in India from very early times. Vedic India had a vigorous tradition of Sun worship, which forms an integral part of Nature worship so prominently practiced by the Indo-Aryans. The Sun was worshipped under multiple names and forms in the Vedic tradition. Different Vedic Sun gods represent a special . 1 aspect of the Sun. Differences in functions, positions , aspects and times of daily worship of the Sun god as well as differences of tribes and families2 among the Indo Aryans and those of society and occupation3 among the Aryans and non-Aryans appear to have contributed to the multiplication of names and forms of the Sun god. Sacrifices were offered to the Sun god in his various aspects under different names such as Siirya, Savitri, Pii:}an, Bhaga, Vivasvat, Mitra and Vi:}QU, each personifying to a greater or lesser extent the different attributes of the Sun. I Surya: Siirya represents primarily the round red orb of the Sun and hence is "the most concrete of the solar deities'.4. His connection with the visible luminary orb is very 5 intimate in the Rigveda • In the Atharvaveda, Siirya looses that intimacy with nature and 6 becomes primarily a great force of magic and medicine • However, in the Brahmal)as, 7 8 Upanisads and Siitras the orb of the Sun is regularly worshipped • In the Rigveda, the 9 singer wishes the rising Sun to declare him sinless to Mitra and V ~ Ka~Itaki used to 9 adore the Sun god for the removal of his sin . -
Songs of the Love of Radha and Krishna
VIDYAPATI: BANGIYA PADABALI SONGS OF THE LOVE OF RADHA AND KRISHNA TRANS- LATED INTO ENGLISH BY ANANDA COOMARASWAMY AND ARUN SEN WITH INTRODUCTION AND NOTES AND ILLUS- TRATIONS FROM INDIAN PAINTINGS LONDON : THE OLD BOURNE PRESS, 15 HOLBORN, E.C. 1915. The whole creation will be consumed and appear infinite and holy, whereas it now appears finite and corrupt. This will come to pass by an improvement of sensual enjoyment. —William Blake. Be drunken with love, for love is all that exists. —Shamsi Tabriz. INTRODUCTION. VIDYAPATI THAKUR is one of the most renowned of the Vaishnava poets of Hindustan. Before him there had been the great Jayadeva, with his Gita Govinda made in Sanskrit ; and it is to this tradition Vidyapati belongs, rather than to that of Ramananda, Kablr, and Tul'sl Das, who sang of Rama and Sita. Vidyapati's fame, though he also wrote in Sanskrit, depends upon the wreath of songs {pada) in which he describes the courtship of God and the Soul, under the names of Krishna and Radha. These were written in Maithill, his mother-tongue, a dialect intermediate between Bengali and Hindi, but nearer to the former. His position as a poet and maker of language is analogous to that of Dante in Italy and Chaucer in England. He did not dis- dain to use the folk-speech and folk-thought for the expression of the highest matters. Just as Dante was blamed by the classical scholars of Italy, so Vidyapati was blamed by the pandits : he knew better, however, than they, and has well earned the title of Father of Bengali literature. -
Vedic Conception of God
www.ved-yog.com 41 CHAPTER IV THE VED1C CONCEPTION OF GOD In this chapter, we propose to throw some light on the Vedic conception of God. The Vedas teach the worship of One God who is Omnipresent, Omniscient and Omnipotent Lord of the universe. The Vedic conception of God put in a nutshell is expressed clearly in the following well-known verse of the Yajur Veda 40-8. l i¸;ZxkPNqØedk;eoz.kekLukfoj ~¡'kq)eikifo)e~A dfoeZuh"kh ifjHkw% Lo;EHkw;kZFkkrRFk;rks·FkkZu~ O;n/kkPNk'orhH;% lekH;%µ ;tq0 40-8µ It means........ God is All-pervading, Radiant and formless, free from physical wound as He is without sinews, most Holy, Unpierced by any sin. Omniscient, Knower of the mind of all, All conquering and Self-existent. .He has created the objects of the world for His eternal subects (immortal souls). According to the Vedas, such an Omnipresent, Omnipotent and Omniscient God is One and He alone is to be worshipped by all with pure heart and noble deeds. The Vedas declare...... ; ,d bÙkeq "Vqfg Ï"Vhuka fop"kZf.k%A ifrtZKs o`"kØrq%µ _X0 6-48-16µ O man ! Praise God who is One and One only and who is the Omniscient and Omnipotent Lord of all beings. ,d ,o ueL;ks fo{ohM~;%µ vFkoZ0 2-2-1µ One God alone is to be worshipped by all people. He is Adorable. www.ved-yog.com 42 ,d ,o ueL;% lq'ksok%µ vFkoZ0 2-2-2µ One God alone who is the Giver of true happiness and bliss is to be worshipped by all. -
Kali, Untamed Goddess Power and Unleashed Sexuality: A
Journal of Asian Research Vol. 1, No. 1, 2017 www.scholink.org/ojs/index.php/jar Kali, Untamed Goddess Power and Unleashed Sexuality: A Study of the ‘Kalika Purana’ of Bengal Saumitra Chakravarty1* 1 Post-Graduate Studies in English, National College, Bangalore, India * Saumitra Chakravarty, E-mail: [email protected] Abstract This paper attempts to analyse the paradox inherent in the myth of Kali, both in her iconic delineation and the rituals associated with her worship as depicted in the twelfth century Kalika Purana. The black goddess Kali breaks conventional stereotypes of feminine beauty and sexuality in Hindu goddess mythology. She is the dominant sexual partner straddling the prone Siva and the wild warrior goddess drinking demon blood. She is originally depicted as a symbol of uncontrolled fury emerging from the fair, beautiful goddess Ambika in the battle with the demons in older goddess texts. Thereafter she gains independent existence both as the dark, mysterious and sexually demanding version of the more benign and auspicious Parvati and the Primordial Goddess Power pre-dating the Hindu trinity of male gods, the Universal Mother Force which embraces both good and evil, gods and demons in the Kalika Purana. Unlike other goddess texts which emphasize Kali’s role in the battle against the demons, the Kalika Purana’s focus is on her sexuality and her darkly sensual beauty. Equally it is on the heterodoxical rituals associated with her worship involving blood and flesh offerings, wine and the use of sexual intercourse as opposed to Vedic rituals. Keywords kali, female, sexuality, primordial, goddess, paradox 1.