Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

THE VEDAS AND THE TANTRAS —

subdivisions under each of the said classes. The Soma sacrifices are classed under three heads according to the number of days required for performance viz., Ekaha, Ahina and Satra. Ekaha sacrifices are those which are performed in one day by three Savanas, exactly as in the Jagaddhatri Pajé; Ahina sacrifices are performed from two to eleven days and Satras are performed during a long period, the minimum number of days required being thirteen and the maximum being a thousand years. The twelve-day sacrifices are arranged as a separate class. The principal Somayajnas are (1) Agnishtoma, 2 Atyag-, nishtoma, (3) Ukthyah, ‘4) Shodashi, (5) Vajapeyah, (6, Atiratrah, (7) Aptor yama. The Ishtis or Haviryajnas are also principally seven in number, namely, (1) Agnyadheyam, (2) Agnihotram, ‘3) Darsha-paurnamasa, (4) Chaturmasyam, (5) Agrayaneshti. (6) Niruddhapashubandha, (7) Sautrimani. The Pakayajnas are also seven in number, namely, (1) Ashtaka, (2) Parvanam, (3) Sraddham, (4) Srivani, (5) Agrahayani, 6, Chaitri and 7) Ashvayuji. The last seven are to be performed with the help of the Gribya fire and are described in the Grihya works. The others are described in the Srauta works.

Whatever be the difference among these Yajnas in regard to the number of stomas or stotras and the Samans to be sung and the Kapilas, grahas, or the number and nature of sacrifices or as to other particulars, there are some ideas which prevail in all of them. Al) Yajnas are based on the idea that Mithunikarana (copulation) leads to spiritual happiness. Sexual intercourse is Agnihotra (S. B, XI. 6. 2.10) Mithunikarana is consecration (S.B. III. 2. 1. 2. etc.) Toney enclose the sadas secretly, for enclosing is Mithunikarana and therefore it must be done secretly (S.B. IV. 6,7, 9 and 10). Bricks (Vishvajyotis) are made because the making of the bricks causes generation (S.B.VI. 5. 3. 5.) Two Padas or Charanas of an Anushtubh verse are read ina detached manner and the two remaining are read together to imitate the manner of sexual union (A.B. II. 5. 3); they do not worship a female Devata unless she is coupled with a male Deva (A.B. III. 5. 4); they use a couple of Chhandas distinguishing the one as male from the other as female and the two are taken to-

gether and believed to be the symbol of Maithuna, and by such 44] 56