Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

SHAKTI AND SHAKTA

uniting or comprehensive, I subjoin the Sanskrit verse from Narayani Tantra. Brahmaydmalasambhitam sdmaveda-matam shive Rudrayamalasamjata rigvedo paramo mahan Vishnuyamalasambhito yajurvedah kuleshvari Shaktiyamalasambhitam atharva paramam mahat.

Some Tantras are called by opposing sects VedaviruddhAni (opposed to Veda), which of course those who accept them deny, just as the Commentary of the Nity4shodashikarnava speaks of the Pancharatrin as Vedabhrashta. That some sects were originally Avaidika is probable, but in process of time various amalgamations of scriptural authority, belief and practice took place.

Whether we accept or not this theory, according to which the Agamas and kindred Shastras are given not merely equal authority with the four Vedas but in a sense priority (that is of derivation), we have to accept the facts. What are these.

As I have said, on examination the one body of Hinduism reveals as it were a double framework. I am now looking at the matter from an outside point of view which is not that of the Shakta worshipper. We find on the one hand the four Vedas with their Samhitas, Brahmanas, and Upanishads and on the other what has been called the “ Fifth Veda ”, that is Nigama, Agama and kindred Shastras and certain especially ‘“‘Tantrik’” Upanishads attached to the Saubhagya Kanda of the Atharvaveda, There are Vaidik and Tantrik Kalpa Sfitras and Sfktas such as the Tantrika Devi and Matsya Sfiktas. As a counter-part of the Brahmastitras we have the Shakti Sitras of Agastya. Then there is both Vaidik and “ Tantrik”’ ritual such as the ten Vaidik Sangskaras and the Tantrik Sangskaras, such as Abhisheka; Vaidik and TAantrik initiation (Upanayana and Diksha); Vaidik and Tantrik Gayatri; the Vaidik Om, the so-called “ TAntrik ” Bijas such as Hring ; Vaidika Guru and

Deshika Guru and so forth. This dualism may be found 73 10