Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

SHAKTI AND SHARKTA

commences with Ratrir bakhyad (Rig Veda = 127. 1) to be followed by Aratri parthivam rajas.

The Rig-Vidhana-Brahmana (IV. 19) which follows the Sama-Vidhina-Brahmana declares that the Ratri Sakta must be recited ; the worship must be performed as a Sthalipaka YajnaRatri is substantially the same with, but in form different from, Vagdevi; and they are sometimes worshipped as one and the same. (Tait. Br. II]. 4 6 10 e seq). The Ratri Sakta describes her as black (R. V. X. 127. 2-3). The portion of the Ritri Sikta which is included in the Khila portion of the Rig Veda (R. V. Kh. 25) calls Ratri Devi by the name of Durga and this Mantra appears in Taittiriya Aranyaka (X.1). She is described here, as the bearer of oblations; therefore, she is the same as Agni (Fire) and as such she has tongues which are named as follows: (1) Kali, (2) Karali, (3) Manojaba, (4) Sulohita, (5) Sudhamra-varn a, 6) Sphulingini, (7) Shuchismita and these tongues loll out and by these tongues offerings are received (Grihya-Sangraha I. 13. 14). The Bribad-devataé mentions that Aditi, Vak, Sarasvati and Durga are the same. (II. 79).

In conformity with Vaidik system the Tantrik system of worship acknowledges that Om is the supreme Bija, (A. B, VII. 3.6.10. 1.2.: V. 5,7. A.A. I]. 3. 8: Chh. Up. I. 1. 1. e¢ seg. T. A. VIL. 8. X-63. 21 et seq. Shakatayana, p. 106 (Oppert). Panini VIIT 2.87. Vr. D. Il. 127, 133: G. B. IX. 1, 24. T. 1.17. 19. (M.N.T. IT 32) and they also acknowledge and use the Hinkara of the Vedas pronounced Hum (S.B. I. 4. 1,2; IX. 1.2.3.4; A. B. ITT, 2, 12: Ls. S.I. 10,25; 1. 1,27; II. 1.4; IV. 3. 22). Therules and practice of Acbamana, and the bath are exactly the same as will be found on a comparison of chapter V. of the Mahanirvana Tantra with the Snanasitra of Gobhila. The Tantras prefer to use single compounds instead of long sentences to express an idea and form one letter Mantras very much according to the Vaidik method. We also find the practice of Ny’sa and Shuddhi foreshadowed in the Vedas as has been already mentioned. (See also S. B. VII. 5. 2.12), The principal Devi of the Veda is Sarasvati, who is called Nagna in the Nighantu, expressing nudeness, and also referring to that age of a woman when womanhood has not expressed itself. If we again, take these ideas with that of the

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