Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

Ana a tia

SHAKTI AND SHAKTA

Br&ihmana caste, the first three for the Kshattriya, the first two for the Vaishya and for the Shfidra the second only (YogiyAjnavalkya Ch. I). As neither the conditions of life nor the character, capacity and powers of the people of this age allow of the first and third Ashrama the Mahanirvana Tantra states (VIIL. 8) that in the Kali age there are only two Ashramas, namely the second and last, and these are open to all castes indiscriminately (ib. 12). The same Tantra (XIV. 141 et seq.) speaks of four classes of Kulayogis or Avadhfitas namely the Shaivavadhtta and Brahmavadhfita, which are each of two kinds imperfect (Aparna) and perfect (Pfirna). The first three have enjoyment and practise Yoga. The fourth or Paramahangsa should be absolutely chaste and should not touch metal. He is beyond all household duties and caste, and ritual, such as the offering of food and drink to Devataé. The Bhairavadémara classes the Avadhfita into (a) Kulévadhtta (b) Shaivavadhfitta (Q BrahmAavadhita (d) Hangsfivadhita. Some speak of three divisions of each of the classes Shaivavadhiita and Brahmavadhiita (see pp. XLIII, XLIV of Introduction to A, Avalon’s Ed. of Mahanirvana). The Shaivavadhttas are not, either, from a Western or Shastric standpoint, as high as the Brahmavadhfita. The lowest of the last class can have intercourse only with the own wife (Svakiya Shakti as opposed to the Shaiva Shakti); the middling has ordinarily nothing to do with any Shakti, and the highest must under no circumstance touch a woman or metal, nor does he practise any rites or keep any observances.

The main divisions here are Vedachara, Dakshinachara and Vamachara. Vedachara is not Vaidikachara, that is, in the Shrauta sense, for the Shrauta Vaidikachara appears to be outside this sevenfold TAantrik division of which Vedachara is the Tantrik counterpart. For it is Tantrik Upasana with Vaidik rites and mantras, with, | have been told, Agniias Devat&é. As a speculation we may suggest that this Achara was for those not Adhikari for what is