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26.02.
2018 essays | Ithihas
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Tantra- A Brief Introduction, Part III
February 5, 2018 – 11:36 am
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Tantra means a discipline or a system. The meaning includes the sense of a
facetsofindianhistory logically worked out self-consistent discipline. The discipline is both in the field of
Sanatana Parishad philosophy or metaphysics and in the field of religion or practical life. In other words
Thinkerspad Tantra means a philosophical discipline as well as a religious and cultural one1.
Tantric method of Worship

Archives
February 2018
Tantras are essentially sadhana shastras. Sadhana be it spiritual or otherwise is
that which produces siddhi or result sought for. The term sadhana comes from the
January 2018
root ‘sadha’ that is to exert, to strive and sadhana is therefore striving, practice,
October 2017
discipline, worship in order to obtain fruits thereof. In religious context it means
August 2017 spiritual advancement with its results of happiness either in this world or in heaven
June 2017 and liberation or moksha, which is free from cyclic orders of karma and rebirth2.
May 2017
March 2017 Tantric sadhana consists of two parts ritual worship (puja) and meditation (yoga).
October 2016 Both are of equal importance to every tantric. Even the siddha or avadhuta
June 2016 recognized to be so highly spiritual that he can afford to disregard rules applicable
January 2016
to ordinary tantrics continues to perform his daily puja along with his yogic
November 2015
practices3.
August 2015
Types of Sadhakas (adepts)
June 2015
February 2015 The Tantras have classified mankind according to their pravrittih or bhava that is
January 2015 natural aptitudes and dispositions. According to Tantras these tendencies,
September 2014 dispositions and reactions to specific situations, environment and circumstances
June 2014 are the products of our past deeds in previous births and rebirths. Tantra places
May 2014
special emphasis on bhava suddhi or citta suddhi. Purification of mind, body,
intellect and emotion is essential and indispensable for spiritual progress and such
April 2014
purification is to be attained by the specific sadhana known in Tantra as Bhuta
March 2014 Suddhi. Thus Tantra has classified mankind under three broad heads according to
December 2013 the pravrittih of the individuals, namely
November 2013
October 2013 1. Pashu or man with animal disposition
September 2013 2. Vira or man with heroic disposition and
August 2013 3. Divya or man with divine disposition4
May 2013
Seven Acharas
April 2013
February 2013 Closely associated with the bhavas, the Tantras have enjoined seven acharas or
January 2013 stages. An aspirant must rise step by step through the different acharas of self-
July 2012 realization till he reaches the seventh or the highest stage of ‘Life Divine’. The
January 2010 seven acharas mentioned in the Kularnava Tantra are Vedachara, Vaishnavachara,
July 2009 Shaivachara, Dakshinachara, Vamachara, Siddhantachara and Kaulachara5.
June 2009
May 2009
In the first stage cleanliness of the body and mind is cultivated. The second stage
is that of devotion (bhakti). The third stage is that of knowledge (jnana). Dakshina
April 2009
which is the fourth stage is that in which the gains acquired in the preceding three
March 2009 stages are consolidated. This is followed by Vama which is the stage of
February 2009 renunciation. The sixth stage namely Siddhanta is that in which the aspirant comes
October 2008 to the definite conclusion after deliberate consideration as to the relative merits of
September 2008 the paths of enjoyment and that of renunciation. By pursuing the pursuing the path
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26.02.2018 essays | Ithihas
August 2008 of renunciation the aspirant reaches the final stage of Kaula. This is the stage in
July 2008 which Kula or Brahman becomes a reality to him.
June 2008
The first three of these seven; namely Veda, Vaishnava and Shaiva belongs to the
May 2008
pashubhava, Dakshina and Vama belong to the virabhava and the last two belongs
April 2008
to divyabhava6.
March 2008
February 2008 S.K.Ramachandra Rao gives a different interpretation to the seven acharas.
According to him –
1. Vedachara prescribes non-violent Vedic rites, on contemplation of the

divinities in one’s body and on the repetition of the seed syllable ‘Aim’- all
these being performed only in day time.
2. The Vaishnavachara is an extension of the first one, but relying to a greater
extent on the sacred mythology contained in the puranas, advocating the
observance of vratas (like fasting, vegetarian diet, celibacy, avocation that is
free from violence, restraint in speech, etc.), worship of personal gods (ishta
devata, mostly Vishnu) during day time and repetition of sacred formulae
(japa) during nights.
3. The Shaivachara is likewise an extension of the Vedachara, with a sectarian
variation relying on the smrtis as well as on Puranas which glorify Shiva; it
advocates the observance of vratas and worship of personal gods (mostly
male).
4. The Dakshinachara popular in the southern region of the country, accepts
female forms of divinities (Bhagavati) but conducts worship in accordance
with the prescriptions of the Vedachara. It permits worship in the night in
cemeteries, on the banks of rivers, but prohibits the use of liquor, meat, etc.
and no sexual rites are allowed in any manner.
5. In the Vamachara the female form of divinity is worshipped with the five
makaras (wine, meat, fish, sexual union and parched grains) in the dead of
the night and in communities of initiated male and female devotees.
6. The Siddantachara adopts the Shaivite philosophy and while the usual
tantric rite are performed, great importance is attached to Bhairava (terrible
form of Shiva) the form which the devotees seek to assume.
7. The Kaulachara while incorporating the details of Vamachara defies all rules
and restrictions pertaining even to the sectarian rites. There is nothing that is
barred for the devotee here: no place, no time and no conduct.
While votaries of the Vedic tradition hold the Vedachara as excellent and the
Kaulachara as the least, the followers of Kaula sect hold the Kaulachara as the
most excellent and the Vaishnavachara the least meritorious and is silent about
Vedachara7.
Puja Sadhana
The importance of puja cannot be exaggerated. From the time of his initiation till
the end of his life, every tantric is bound by the duty of performing his daily puja.
Tantrics divide their ritual practices into three groups, nitya, naimittika and kamya.
Nitya covers the group of rites regarded as being compulsory for a tantric to
perform every day. Naimittika rites are observed on particular occasions and
kamya rites are performed to fulfill a special wish or to avert a great misfortune8.
In nitya puja performances of ritual practices include both outward and inner
worship (bahya and antara puja). This include reading shastras, practicing
austerities (tapasya), ratiocination of the bija mantra (japa), recitation of the hymns
(stotra patana), purification of both body and mind (bhutasuddhi and cittasuddhi),
installation of vital energy to the deity (pranapratisthana)9, worship of yantra,
mandala, performing of nyasa, mudra and pancha makaras.
Diksha
The Tantra is obviously not attractive to the common man as it involves

extraordinary effort and possession of attitudes which is different from and
sometimes contrary to those which are normally held. Hence Tantrik practices are
revealed only to the really serious. Thus initiation (diksha) is made an
indispensable prerequisite for Tantrik practices. The importance of a teacher in the
Tantra is very great and a text says that there can be no salvation without initiation
and there can be no initiation without a teacher. The expression diksha is a
compound of two ideas; di means ‘to give’ or ‘to endow’ divine qualities and ksha
means ‘to destroy’ or ‘to remove’ the sins and obstructions thereby freeing the
individual from phenomenal fetters. Diksha is a personal transmission of unseen
but enormous power from the teacher to the pupil as effectively as possible and as
confidentially as feasible10. Diksha or initiation has been considered to be the
secret part of Tantra sadhana. The tantric mysteries are revealed only to the
initiates. According to Sharada Tilaka initiation is that which gives spiritual
knowledge (divya jnana) and brings the annihilation of baser propensities (papa).
When a sadhaka takes initiation he comes to know the art of stopping further
increase of samskaras. This art is known as Madhu Vidya. Diksha burns out all
karmas, severs the bond of maya and brings the attainment of spiritual knowledge.
Through initiation the Guru imparts the practical lesson to make use of mantra and
yantra. Mantra is imparted during initiation and mantra which has not been
received from a guru bears no fruit. Kularnava Tantra speaks of three kinds of
diksha.
Sparsha Diksha- initiation by touch,

Drka Diksha- initiation by sight and
Manasa Diksha- initiation by thought11.
Mantra
A mantra is any combination of letters believed to be of divine origin and used in

order to evoke divine powers and to realize a communion of man with the divine
source and essence of the universe12 .The expression ‘mantra’ is derived from two
Sanskrit roots, man signifying ‘to reflect’ and rati signifying ‘to protect’. The
significance is that the mantra is a sacred word or formula that is capable of
protecting the person who thinks of it or utters it. The very process of thinking or
uttering is said to generate a saving power: it protects the person from existing or
possible errors, calamities and misadventures13. Mantras are grouped into three
varieties;
Male- when they end with words such as ‘hum’, ‘phat’ and ‘vashat’.
Female- when they end with words such as ‘vaushat’ and ‘svaha’ and
Neutral- when they end with words with ‘namah’.
Male mantras are especially employed in magical rites, in the worship of ferocious
divinities including goddesses and in sorcery. They are said to be vigorous and
quick in effect but their spiritual value is minimal. The female mantras find use in
enterprises with concrete benefits as objectives and the neutral mantras have
spiritual progress as their goal.
Mantras are also classified on the basis of the number of syllables they contain. If
there is a single syllable it is called pinda mantra, if there are two syllables it is
called kartari. If the number of syllables ranges from three to nine it is called bija
mantra and if the number of syllables exceeds nine but is not more than twenty it is
called mantra. If the syllables are more than 20 the mantra becomes a mala
mantra (string mantra) 14. The repetition of a mantra is known as japa and there
are three varieties of japa.
1. Vachika (uttered)- audible to others

2. Upamsu (muttered)- audible to oneself only and
3. Manasa (thought) – in entire silence, visualizing the deity of the mantras15.
Mantra sadhana is the main theme of Tantra. It is the life force of Tantrik cult. With
the help of mantra a sadhaka attunes his individual existence with cosmic vibration
and gets drenched in the divine effulgence. He becomes one with the divine being
after losing his individuality. The realization of the non-dualistic existence is the
main aim of mantra sadhana16.
Yantra
Yantra is a geometrical diagram with abstract symbols inscribed on a flat surface

like palm leaf, paper, etched on a metal sheet or stone slab and is an indispensible
constituent of tantric sadhana17.
The Sanskrit word Yantra derives from the root Yam meaning to sustain, hold or
support the energy inherent in a particular element, object or concept. The yantra
is a sacred enclosure, a dwelling or receptacle of Ishtadevata (the chosen deity)
and a substitute for an anthropomorphic image of the deity. A deity’s yantra bear
no resemblance to the iconographic image and is its transform (para rupa), its
abstract translation18.
All yantras are inscribed with mantras and the most important mantra associated
with the yantra is generally inscribed in the center of the yantra, while other mantric
letters are arranged in the spaces formed by the intersection of lines, either round
the circle or on the lotus petals or on the outer square band of the yantra. These
mantric letters are condensed with energy and are seen as vested with a spiritual
power beyond human comprehension. Pronounced correctly, with the correct
rhythm, intonation and mental attitude, a mantra becomes the soul of the yantra
and a vitalizing force within the mind of the seeker19.
Pranapratisthana ceremony
In order to be accessible for worship, a yantra has to be infused with the vital force
(prana) and this ritual is called pranapratisthana. The transfer of power to the
yantra is achieved in several ways but one of the chief methods is through the
breathing technique (pranayama). While the adept is in complete concentration,
the devata is exhaled by pranic transmission through the right nostril as he chants
an appropriate mantra. The breadth is exhaled over a red flower which he holds in
his hand. The divine essence is thus communicated through the adept’s body on
the flower. He then places the flower at the centre of the yantra which begins to be
permeated with the spark of consciousness. Another method of infusing vital force
into the yantra is by the means of symbolic finger gestures (Avahana mudra). The
adept exhales his breadth on to the appropriate finger positions which he then
slowly lets his closed hands descend on the yantra. Some ritual manuals also
suggest a ceremony where the yantra is washed with several liquids which is
symbolically suggestive of cleansing away impurities20.
After consecrating the yantra by means of pranapratisthana, the adept begins his
meditation by fixing his attention (concentration) on the yantra’s periphery and
finally proceeds towards the center called bindu21.
Visarjana ceremony
At the end of the puja the yantra is symbolically forsaken in a rite known as
visarjana- the dissolution of the yantra. Using a finger gesture (generally yoni
mudra) and pronouncing the appropriate mantra the adept dismisses the deity
contained in the yantra. The deity is then brought back into the adept’s heart from
where it was first installed into the yantra either by the adept’s inhaling his breadth
or smelling the flower through which the deity was first installed during the
pranapratisthana ceremony22.
Types of Yantra
There are three types of yantras
Raksha yantras- yantras for magical purposes generally called protective

yantras
Pujana yantras or Devata yantras- yantras for actualizing divinites and
Dhyana yantras- yantras that facilitate meditation
Raksha yantras are of two types, beneficent ones (soumya or aghora) and the
malevolent ones (krura or ghora). The former kind of yantras are employed to ward
off evil, cure disease, bring about peace of mind, recover lost property, help growth
of children, facilitate trade or agriculture, gain celebrity and so on. The latter kind of
yantras are meant to kill the enemy or harm him in occult fashion, to confound his
mind and drive him mad, to invoke misfortune on a household and so on23.
The devata yantras are also magical yantras but are deity specific and to be
effective they entail the performance of certain appropriate worship rituals. Only
when they are properly attended upon do they acquire potency. In these yantras
the deities are often represented by the seed syllable (bija akshara) appropriate to
the deity inscribed at the central point (bindu). The mantra that is specific to the
deity is supposed to be powerful and if properly communicated and assiduously

recited transforms the phenomenal consciousness of the devotee into deity
consciousness. The devata yantras are meant to achieve all mundane and spiritual
aspiration, bring prosperity to the family and eliminate obstacles on the path of
spiritual progress24.
The Dhyana yantras are devices for concentrating the mind, focusing attention and
channelizing consciousness. Meditation on these yantras involves mantras and
mudras. The dhyana yantra represents the field of consciousness and the mantra
as the vocalized formula for repetition represents the expressive faculty of
consciousness (vac) and mudra as physical posture and gesture represents the
material vehicle in which the consciousness is embodied and through which it
works. When a deity is also employed to preside over the yantra it is as a unifying
agent25.
Mandala
Mandala is defined as ‘that which gathers the essential details’. Mandala denotes
an act of concentration of all the significant details of the worlds, or of a doctrine, of
one’s own constitution or of his own mind. It is also the place where such
concentration is facilitated. As an act of concentration it gathers up the inner
energies and as a place of concentration it brings together the outer energies26.
In tantric traditions the term mandala often refers to a space with a special
structure that is enclosed and delimited by a circumferential line and into which a
deity or deities are invited by means of mantras. This space is often a circle, but
may also appear as a square, triangle or another shape. The various shapes and
structures of mandalas are based on the traditions of the different schools, ritual
applications, the deities worshipped and the practitioner’s qualifications, and goals.
Mandalas are prepared from various materials including coloured powders,
precious stones, fruits and leaves and fragrant substances27.
Mandalas are used in ceremonial sequences like consecrating the place of

worship, placement of the ritual jar or kalasha, placement of the lamp symbolizing
god or goddess, preparing the ground for making food offerings or naivedya, in the
initiatory rites (diksha vidhi) and as aids in meditations. The folk design known as
rangoli which has now turned out to be a purely decorative art was originally meant
as a protective device; to protect the house from evil influences, to protect the
place where an auspicious function is to take place from possible harm, to sanctify
the ground on which worship is conducted28.
The ritual pertaining to the mandala which activate the hidden forces both within
the external diagram and in the devotee’s constitution involve the proper
positioning of the tutelary deities (kula devatas) captains (nayika), aids (yogini) and
guards (mudra devatas). Their locations are determined according to the tantric
prescriptions and the purpose for which the mandala is used. The placement of the
retinue divinities is sometimes accomplished by inscribing appropriate letters of the
alphabet in different areas of the mandala. The Sanskrit alphabet is regarded as
the vocal epitome of the entire universe and each letter is transformed into energy
when introduced into the mandala29.
Whether it is called a Chakra, Mandala or Yantra, the instrument is a sphere of

influence, a consecrated ground, an arena for the play of thoughts, feelings and
forces both inside the devotee and outside him. It is an instrument that is employed
to activate energies, stimulate thoughts, harmonize feelings and coordinate inner
and outer forces. It is rightly described as a psycho cosmogram30.
Differences between a Yantra and a Mandala
1. A Mandala is used in the case of any devata whereas a yantra is appropriate

to a specific devata. Mandala represents the microcosm and accommodates
a pantheon of deities who are positioned in it according to rank. A yantra on
the other land is the domain of a single deity but may include that deity’s
retinue.
2. Mandalas are used in secret as well as public ceremonies whereas yantras
have more restricted use
3. Mandalas are usually objects for temporary ritual use. The deities are
invoked into them and dismissed at the end of the ritual. Yantras on the other
hand are made of permanent material in which a deity has been invoked and
usually kept in the temple or shrine for continued worship. But it must be
added that many yantras are made for temporary use like the mandala.
4. In yantras mantras are inscribed at the time of manufacturing it while
mandalas are first constructed and only later deities are invoked into them
with mantras. However later texts enjoin that yantras be first prepared and
then infused with life in a special ritual called pranapratisthana with the help
of mantras
5. A general characteristic of yantra’s is that they are small in size. In contrast
mandala vary in size and can be large enough to allow for priest or initiands
to enter them through doors and walk around in them; for example during an
initiation ceremony (diksha vidhi)
6. With the exception of yantras installed permanently for worship in temples
and mathas, yantras are generally mobile whereas mandalas are not.
7. While mandalas can employ different colour schemes, the use of colour is
less common if not irrelevant in the case of most yantras.
8. While pictorial representation of deities can appear in mandalas, such
images are generally not found in yantras31.
Mudra
Mudra is another characteristic item in Tantrik ritual. The word mudra has several
meanings, four of which have a bearing on Tantrik practices.
It means a posture in yogic practices in which the whole body plays a part.
It also means the symbolic or mystic intertwining of the fingers and hands as
part of religious worship.
Mudra is also the fourth of the five makaras and means various kinds of
grains mixed with ghee or other ingredient or parched grains.
A fourth meaning of mudra is the woman with whom a Tantrik yogi
associates himself.
According to Kularnava the word mudra is derived from ‘mud’ which means delight
or pleasure. These mudras (ritual finger and hand poses) should be shown (in
worship) as they give delight to the gods and make their minds melt (with
compassion for the worshippers)32.
Mudras (hand poses) according to Pujaprakasha are to be made in worship at the

time of japa, dhyana (contemplation) and when starting on kamya rites (performed
for securing some desired objects) and that they tend to bring the deity worshipped
near to the worshipper. The Nityacarapaddhati says that mudra is so called
because it gives delight to the gods and also puts to flight asuras (evil beings)33.
Raghavabhatta states that the fingers from the thumb to the small finger are
identified with the five elements namely akasha (sky or ether), wind, fire, water and
earth and that their contact with each other tends to make the deity favourable and
delighted and induces the deity to be present at the worship, and that various
appropriate mudras are to be employed in worship at the time japa, in meditation
and in all rites performed for securing some desired objects or benefits. It was
supposed that mudras helped in enhancing concentration on the part of the
worshipper34.
There is a great divergence among the tantras, puranas and yoga works on the
number, names and definitions of mudras. The Sharadatilaka names nine mudras
while the Vishnusamhita says that mudras are innumerable and names about 30.
The Jnanarnave mentions at least 19 mudras and Jayakhyasamhita about 58
mudras35. The Kalikapurana states that there are 108 mudras, 55 for general
worship and 53 on special occasions such as collecting materials, drama and
acting36.
The tantric works provide that mudras should be practiced secretly under cover of
a garment and not in the presence of many people and should not be announced
to another as otherwise they become fruitless37.
It is likely that the mudras in the Hindu and Buddhist tantric works are based on the
poses that were evolved in ancient Indian dance and drama and we find their
earliest extant description in Bharata natyasastra and that also in later medieval
works on dramaturgy such as the Abhinayadarpana38.
Nyasa
One of the important items in the tantric ritual and worship is Nyasa which means
mentally invoking a god or gods, mantras and holy texts to come to occupy certain
parts of the body in order to render the body a pure and fit receptacle for worship
and meditation. The word Nyasa literally means ‘placing or depositing in or on’ and
it is done by touching the chest and other limbs with the tips of the fingers and the
palm of the right hand accompanied by mantras. There are several kinds of nyasa
such as hamsanyasa, pranavanyasa, matrkanyasa, karanyasa, mantranyasa,
anganyasa, pithanyasa, etc.39 The tantric concept of nyasa became popular in
other forms of Indian religious systems as well and we have Puranic references to
this practices. The medieval digests on the Dharamasastras also show that nyasa
was taken over from Tantrik works in the puranas and other texts for the rites of the
orthodox peoples40.
The aim of nyasa is to stimulate the nerve centre and consequently equitable
distribution of powers (shaktis) so that the spiritual adepts (sadhakas) by shaking
off the discordant notes and distracting tendencies of the mind can keep the bodily
centres steady41.
Pancha Makaras
For the worship of Shakti the panchamakara or panchatattva are declared to be

essential. According to Mahanirvana without panchatattva in one form or another
Sakti puja cannot be performed. The reason of this is that those who worship Sakti
worship divinity as creatrix and in the form of the universe. If she appears as and in
natural function, she must be worshipped there with otherwise as the Tantra cited
says worship is fruitless. The mother of the universe must be worshipped with
these five elements namely wine, meat, fish, gram and woman or their substitutes.
By their use the universe (Jagad Brahmanda) itself is used as the article of
worship. The Mahanirvana says that wine which gives joy and dispels the sorrow of
men is fire, flesh which nourishes and increase the strength of mind and body is
air, fish which increases generative power is water, cereals grown on earth and
which are the basis of life are earth and sexual union which is the root of the world
and the origin of all creation is ether42.
Generally it is thought that in vamachara, woman play an important role. But this is
only partially true in the case of those sadhakas who worship with Shakti according
to vamachara rites. But among the vamacharis there are even brahmacharis,
sadhakas and followers of the Nathas who never indulge in this type of Shakti
worship. The Kalamukhas and the Kalavisas worship the kumaris only up to the
age of nine and the Brahma Kaulas refrain even from wine and meat. All these
means that this kind of worship is restricted to one section of the vamacharis
namely the vira class while the pashu and divya classes are prohibited from
performing it. There are still further restrictions that a sadhaka should perform this
worship with his own wife (svakiya Sakti) and only in the case when there is no
wife he may take some other Sakti for the purpose of ritual worship only43.
According to Tantrics the performance of the panchatattva sadhana helps one

attain siddhi. The panchatattva sadhana are of various types namely pratyaksha
(real type), Anukalpa (substitution type) and Divya (esoteric type). In the anukalpa
type gingers is substituted for meat and coconut water for wine and in the Divya
type materials are substituted by symbols. Only in the Pratyaksha type real objects
are used and even here there are injunction against unrestrained indulgence of
flesh, wine and woman44.
A sadhaka is to practice these rites for gaining the highest object namely the
unification with Shiva or God leading to emancipation. The expression
panchamakaras derive its name from the initial letters of the ingredients, madya
(wine), mamsa (meat), matsya (fish), mudra (cereals) and maithuna (coitus)45 .
Thought out worldly these rites appear much abhorrent, there is a great esoteric
meaning behind these. All these wine, meat, fish and woman are objects of
temptation and it is very difficult to overcome them. Worship of a young damsel as
a goddess and taking of wine for the purpose of concentrating his mind on the
object of devotion only is something very difficult and requires the training of mind.
The sadhaka has to relinquish his own desire and self and convert the various
pursuits of enjoyment into instruments of spiritual discipline. The esoteric meaning
of the five makaras is like this-
1. Madya- the nectrine stream that issues from the cavity of brain is called
madya or wine
2. Mamsa- by this term we mean the control of speech which is only possible in
case of the yogis
3. Matsya- by fish we mean the system of respiration, drawn in and sent out.
So the worshipper of fish means one who has controlled his vital breaths,
this is called pranayama
4. Mudra- it means the residing place of the soul in the body and one who
acquires the knowledge of this charming soul is the worshipper of mudra
5. Maithuna- the most important of all these is the practice of maithuna. It is
observed-‘cohabitation is at the root of creation, preservation and
destruction; it is regarded as a great principle in scriptures and it achieves all
ends and confers the most difficult knowledge of Brahman. The meaning of
maithuna here is the recitation of various attributes of God or unification with
God.
Thus we can say that this panchamakara worship is not at all corrupt in spirit as it
is supposed to be. The aims are very high and these are various instruments of
spiritual discipline46.
Chakra Puja
Worship with the panchatattva generally takes place when pupils of the same guru
parampara gather together in a close and small circle, each accompanied by his
female partner called shakti. The lord of the chakra (chakresvara or convener)
presides with his shakti in the center. The convener conducts the nitya puja
including a much simpler form of suvasini puja or duti puja (worship of a woman).
Each member of the group performs the rite of purifying the tattvas by drinking a
little alcoholic drink and eating the cooked meat and fish. In this ritual the
worshipper must purify wine, fish and flesh before he dedicates them to the deity
according to prescribed rituals accompanied with proper mantras. The rest of the
puja follows the same pattern as in suvasini puja. After all the rites have been
completed and the food has been eaten sexual acts takes place.
Chakra Puja are of different types like Deva Chakra, Raja Chakra, Veera Chakra,
Bhairavi Chakra, etc. where female agents are worshipped as the great mother by
the devotee unruffled by passions and temptation of meat of birds or beasts which
is nothing but sacrificing of attachment and animality. Chakra Puja is a special
mode of yoga sadhana undertaken only on special occasions in which only the
highly spiritually advanced persons can take part. Persons who have complete
self-control and mastery over senses may gather together in a chakra and worship
the great goddess in the midst of the objects of great temptations such as wine,
women, etc., a fiery ordeal for a worshipper which the Tantra forbid for men of
animal proclivities47.
Shava sadhana or corpse ritual
A peculiar type of Tantric ritual is shava sadhana or corpse ritual. Only a Vira type
sadhaka is entitled to perform this rite. On a selected new moon day a sadhaka
acquires in a cemetery a fresh dead body which is disease free and one who has
died of an accident. The corpse is washed and sanctified with mantras, mudras
and nyasa. The sadhaka then sits on the corpse and pours alcoholic drinks into the
corpse mouth and feeds it with cooked meat. According to Vira Cudamani, the
rituals also involves offering of wine and food to the 64 Yoginis and culminates with
copulation performed by the sadhaka and his female partner over the corpse. It is
said that the sadhaka will experience terrifying sights and sounds during the course
of the rite and if he is not frightened by all these, he will have mantrasiddi- that is
command over every aspect of life48.
Yoga Sadhana
The second part of tantric sadhana is yoga. Yoga is generally classified into four
categories, mantra yoga, hatha yoga, laya yoga and raja yoga. Each of these
forms has eight subservient called eight limbs or astanga which are yama, niyama,
asana, pranayama, pratiharya, dharana, dhayana and samadhi. The first five are
known as exterior methods (bahiranga), chiefly concerned with the body and the
last three are inner method (antaranga) employed for the development of the
mind49.
Mantra yoga is the simplest form of yoga. This yoga is helpful for an aspirant to
gain control over his mind by uttering the mantras as imparted by his guru and by
concentrating on images of gods, yantras, mandalas, emblems, etc.
Human mind is controlled by prana. When the breadth is kept under control the
outward movement of the mind comes to an end. In this connection Hatha yoga
prescribes a number of asanas, mudras and pranayama; by practicing which an
aspirant can acquire control of his mind and body.
Laya yoga is a higher form of Hatha yoga. It is specially connected with the
functioning of Kundalini and that is why the tantras lay great emphasis on this form
of yoga. Laya yoga corresponds to the fifth, sixth and seventh stages of the
astanga yoga, namely pratyahara, dharana and dhyana. By practicing Laya yoga,
an aspirant rouses his Kundalini and finds his prana merged into vishwa prana.
Raja yoga is the fourth stage in yoga and corresponds to Samadhi as mentioned in
astanga yoga. In this state the sadhaka loses his own entity in paramatma which
he finds pervading the universe. It is the highest form of yoga through which
nirvikalpa Samadhi is attained50.
Kundalini Yoga
The Sanskrit word Kundalini means ‘coiled-up’. The coiled Kundalini is the female
energy existing in latent form in every human being. It is the infinitesimal part of
the cosmic energy (Shakti) which lies asleep in the individual muladhara. The
object of the tantric practice of Kundalini yoga is to awaken her and bring her up to
the point just above the top of the susumna called the sahasrara chakra where the
cosmic energy resides. By merging her with the cosmic energy the individual is
able to obtain spiritual release from the bondage of this world and everything
worldly51.
The fundamental principle of the tantra shastra is that man is a microcosm

(kshudra brahmanda) whatever exists in the outer universe exist in him. All the
tattvas and the world are within him and so are the supreme Shiva and Shakti52.
Hence the yogin’s spine is compared to Meru, the cosmic central mountain and is
called brahmadanda (Brahma’s stick). Thus the centre of the yogin’s mystic body is
the centre of the world. The Susumna is inside it hollow like a bamboo. In the
susumna exists the entire manifest world in concentrated form. Ranged vertically
along it are the six centres called wheels (chakras) each of which is conceived as a
stylized lotus inhabited by a deity and containing the constituents of both physical
and sonic creation53.
The six chakras that lie along the axis of the spine are consciousness potentials
and are to be understood as situated not in the gross body but in the subtle or
etheric body. These chakras are-
1. Muladhara- situated at the base of the spine

2. Svadhisthana- situated around the prostatic plexus (near the generative
organ
3. Manipura- situated around the navel
4. Anahata- situated near the heart
5. Visuddha- situated behind the throat and
6. Ajna- situated between the eyebrows
Situated four fingers breadth above the top of the head is the Sahasrara the
transcendent chakra. The Sahasrara chakra is said to be the region of Shiva, pure
consciousness while the Muladhara chakra is the seat of Shakti whose form here is
Kundalini. Through certain prescribed discipline the Kundalini Shakti rises through
the psychic centres (six chakras mentioned above) until it reaches its full flowering
that is fusion with the Absolute in Sahasrara as Kula Kundalini, generally bliss
consciousness (Ananda) from the union of Shiva-Shakti54.
The awakening of the Kundalini power is a physic psycho spiritual process which
has the following three aspects-
1. Generate an intense desire to attain cosmic consciousness

2. Chanting a mantra to generate vibrations of appropriate wavelength to
awaken the Kundalini to which she is attuned and send her upward to
penetrate the chakra one by one and
3. Meditation upon a yantra to attain an inner visualization of the process to
guide it through its successive stages55.
Occult powers through Tantric sadhana
A sadhaka acquires siddhis or miraculous powers through tantric sadhana;

especially when the Kundalini is awakened. Some of these siddhis are living
without food, duplicating one’s body, rising from the dead, gaining knowledge of the
heavenly worlds, of planets, stars and the whole cosmos56. The Tantric text
Prapancasara enumerates eight siddhis namely-
1. Anima- that is power of making one’s body as minute as an atom

2. Garima- power of increasing the weight of one’s body
3. Mahima- power to magnify one’s body
4. Laghima- power to levitate one’s body
5. Ishitwa- sovereignty over all things
6. Vishitwa- power of charming
7. Prapti- power of getting anything
8. Prakamya- non obstruction of desire
and states that one who is endowed with these eight siddhis is a liberated soul57.
Another text Sadhanamala mentions eight siddhis like-
1. Khadga- a sword sanctified by spells for success in the battle field

2. Anjana- collyrium which when applied to the eyes enables one to see buried
things.
3. Padalepa- ointment applied to the feet enabling one to move anywhere
unnoticed
4. Antardhana- to be invisible
5. Rasarasayana- transforming baser metal into gold and preparing the drug of
immortality
6. Khecara- to fly in the sky
7. Bhucara- going swiftly anywhere
8. Patalasiddhi- diving underneath the earth
The text also mentions that by means of certain mantras the wealth of Kubera can
be appropriated and gods like Hari, Indra, Brahma and others and also apsaras or
heavenly damsels can be utilized as servants. Even for defeating opponents in
public discussions the mantras are efficacious58.
Lakshmidhara in his commentary on the Saundaryalahari throws light on the

content of 64 Tantras which in general deal with way leading to the acquisition of
certain supernormal powers or siddhis. For instance Mahamaya Tantra and
Shambara Tantra describes the manner in which illusory world is created by the
power of Maya Shakti which is designated as Mohini Vidya. The Yoginijala
Shambara Tantra describes the way to make one tattva appear as the other tattva.
For instance prithvitattva appear as jalatattva or vice versa. Siddhi Bhairava Tantra,
Kankala Bhairava Tantra, Kala Bhairava Tantra, etc. describes the way to
acquisition of worldly treasure (nidhi vidya). There is a group of eight Yamala
Tantra which deal with Kaya siddhi that is making the physical body develop super
human powers59. It is said that Ramakrishna Paramahamsa had acquired occult
powers through practice of tantric sadhana. He had perfected all the 64 tantric
sadhanas belonging to Vishnukranta group within two years60.
Concluded
Bibliography
1. Kamalakar Mishra- Kashmir Shaivism– The Central Philosophy of Tantrism,

Sri Satguru Publications, Delhi, 1999, p.35
2. Manoranjan Basu- Fundamental of the Philosophy of Tantras, Mira Basu
Publishers, Calcutta, 1986, p.433
3. Sanjukta Gupta, Dirk Jan Hoens, Teun Goudriaan- Hindu Tantrism,
Publishers, E.J.Brill, Leiden, The Netherlands, 1979, p.121
4. Nando Lall Kundu- Constructive Philosophy of India, vol- II (Tantra),
Calcutta, pp:9,10
5. Ibid, pp:11,12
6. Studies on the Tantras– Ramakrishna Mission Institute of Culture, Calcutta,
1989, pp:59,60
7. K.Ramachandra Rao- The Tantra of Sri Chakra, Sharada Prakashana,
Bangalore, 1983, pp:23-25
8. Sanjukta Gupta, Dirk Jan Hoens, Teun Goudriaan- cit, pp:124,125
9. Manoranjan Basu- cit, p.470
10. K.Ramachandra Rao- Tantra Mantra Yantra, The Tantra Psychology, Sri
Satguru Publication, New Delhi, 2008, pp:48,49
11. Lalan Prasad Singh- Tantra- Its Mystic and Scientific Basis, Concept
Publishing Company Pvt Ltd, New Delhi, 2010, pp:117-119
12. Sanjukta Gupta, Dirk Jan Hoens, Teun Goudriaan- cit, p.101
13. K.Ramachandra Rao- Tantra Mantra Yantra, The Tantra Psychology, p.85
14. Ibid, pp:89,90
15. Ibid, pp:87,88
16. Lalan Prasad Singh- cit, p.97
17. Madhu Khanna- Yantra- The Tantric Symbol of Cosmic Unity, Thames and
Hudson, London, 1994, preface, p.10 and S.K.Ramachandra Rao- The
Yantras, Sri Satguru Publication, New Delhi, 1988, p.29
18. Madhu Khanna- cit, pp:11,12
19. Ibid, p.34
20. Ibid, pp:98-100
21. Ibid, p.108
22. Ibid, p.106
23. K.Ramachandra Rao- The Yantras, pp:19,20
24. Ibid, pp:23-36
25. Ibid, pp:27,28
26. K.Ramachandra Rao-The Tantra of Sri Chakra, p.iv
27. Gudrun Buhnemann et al- Mandalas and Yantras in the Hindu Traditions,
D.K.Print World (P) Ltd, New Delhi, 2007, p.13
28. K.Ramachandra Rao- The Yantras, p.15
29. K.Ramachandra Rao- Tantra Mantra Yantra, The Tantra Psychology, p.11
30. K.Ramachandra Rao-The Tantra of Sri Chakra, p.v
31. Gudrun Buhnemann et al- cit, pp:17,18,28,29
32. V.Kane –History of Dharmashastra, Vol V, part –II, Bhandarkar Oriental
Research Institute, Poona, 1962, p.1123
33. V.Kane –History of Dharmashastra, Vol II, part –I, Bhandarkar Oriental
34. V.Kane –History of Dharmashastra, Vol V, part –II, p.1124
35. Ibid, p.1125
36. Ibid, p.1128
37. Ibid, pp:1125,1126
38. Ibid, p.1129
39. Ibid, p.1119
40. N.Battacharyya- History of the Tantric Religion, Manohar, 2005, p.306
42. Sir John Woodroffe- Sakti and Sakta, 3rd edition, Celephais Press, 2009,
pp:565,566
43. Pushpendra Kumar- Sakti Cult in Ancient India, Bhartiya Publishing House,
Varanasi, 1974, pp:164,165
44. Ibid, p.165
45. Ibid
46. Ibid, pp:166,167
47. Sir John Woodroffe- cit, p.573; Sanjukta Gupta, Dirk Jan Hoens, Teun
Goudriaan- Op.cit, p.155 and Bose & Haldar- Tantras- Their Philosophy and
Occult Secrets, Firma KLM Private Ltd, Calcutta, 1981, pp: 144,145,149,150
48. Vidya Dehijia- Yogini Cult and Temples- A Tantric Tradition, Published by
National Museum, Janpath, New Delhi, 1986, p.59; Sanjukta Gupta, Dirk Jan
Hoens, Teun Goudriaan- cit, pp:161,162; N.N.Battacharyya- Op.cit, p.137
49. N.Battacharyya- Op.cit, p.308
50. N.Battacharyya- Op.cit, pp:309-311; Bose & Haldar- Op.cit, pp:161-164

51. Sanjukta Gupta, Dirk Jan Hoens, Teun Goudriaan- cit, p.171; Ajit Mookerjee-
Kundalini–The Arousal of the inner Energy, Destiny Books, Vermount, 1986,
p. 9
52. Sir John Woodroffe- cit, pp: 636,637
53. Sanjukta Gupta, Dirk Jan Hoens, Teun Goudriaan- cit, p.171
54. Ajit Mookerjee- cit, pp:11,12
55. Victor M. Fic- The Tantras- Its Origin, Theories, Art and Diffusion from India
to Nepal, Tibet, Mongolia, China, Japan and Indonesia, Abhinav
Publications, 2003, pp: 35,36
56. Ajit Mookerjee- cit, pp:77,78
58. Ibid
59. Deba Brata Sen Sharma- Studies in Tantra Yoga, Natraj Publishing House,
Karnal, Haryana, 1985, pp:16,17
60. Prabuddha Bharata, January 2016, Vol-121, No.1, p. 25
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Tantra- A Brief Introduction, Part II

January 27, 2018 – 10:16 am
Tantra is an important, practical and popular religious path of Hinduism. It is a

repertoire of spiritual practices which is concerned with the application of the
science of cosmic principles (tattva) and the science of mystic sound (mantra) with
a view to the attainment of spiritual ascendancy1
Classification of Hindu Tantric Literature

According to the tradition found in Tantric texts themselves Tantras are

innumerable. The Saundaryalahari refers to 64 Tantras. The Tantraloka of
Abhinavagupta states that there are three groups of ten, eighteen and sixty-four
Shaiva tantas. In the Mahasiddhasaratantra, India and its adjoining regions are
divided into three krantas or divisions namely Vishnukranta (extended from
Vindhya hills up to Chittagong and included all places in North-Eastern region),
Rathakranta (comprised of the entire area in the North-Western region which lay
between the Vindhyas and Mahachina or Tibet) and Ashvakranta (extended from
the Vindhyas the southern oceans); each of these krantas is said to has 64 tantras.
A number of tantric texts speak of nine or six amnayas or regions- eastern,
western, northern, southern, upper and lower- each containing its distinctive texts,
cults and rituals. From geographical point of view tantra are divided into four
classes, viz. Kerala, Kashmira, Gauda and Vilasa2.
Tantra texts are classified into Hindu, Buddhist and Jaina tantras; Hindu tantras are
broadly divided into two classes, Agama and Nigama. In the former Shiva answers
questions asked by Parvathi and in the Nigama Parvathi answers questions asked
by Shiva. In accordance with the predominance of the deities Hindu Tantras are
also classified into Shakta, Shaiva, Vaishnava, Saurya and Ganapatya. The works
of Shakta, Shaiva and Vaishnava are called respectively Tantras, Agamas and
Samhitas3. Some divide tantric texts into the following group- Agama, Damara,
Yamala and Tantra4.
The Damara tantra is dedicated to Lord Shiva and his mystical teachings. Damara
has several meaning; it means ‘wonder’, ‘goblin’ or an attendant of Shiva. The
Damara tantra includeds Yogadamara, Shivadamara, Durgadamara,
Sarasvatadamara, Gandharvadamara, Brahmadamara, etc.5 It is not clear what
was the characteristic feature of Damara except that they were preoccupied with
magic or exorcism6.
The Yamala tantra contains the secret conversations between different deities and
their respective consorts. The word Yamala literally means twins, united or a
couple. The Yamala tantra includes texts like Rudrayamala, Vishnuyamala,
Brahmayamala, Lakshmiyamala, Umayamala, Skandayamala, Adityayamala, and
Bhairavayamala among others7. The Yamala indicate a great development in the
tantrika sadhana not only by trying to define for the first time the various tantric
traditions but also by introducing a great variety of cults of new gods and
goddesses. They open the field of tantric sadhana to people of all castes8. In the
Yamalas the sadhana of the Agamas assumes a pronounced character of
Shaktism. The religion of Agamas had developed through two channels, one
exoteric and the other esoteric. The former continued as a part of Shaivism with
greater emphasis on the devotional aspect of the worship of Shiva and Pashupati
with a view to attain liberation. The latter centered as Shaktism with greater
emphasis on various Shakti cult not so much as to attain liberation but to gain
ascendancy and control over the forces of nature, liberation was too small a goal
for them. In course of time (around 10th century A.D.) the literature of pure
Shavism ceased to be called Tantra and Tantra proper became more Shaktic in
character9.
Literature of Vaishnava Tantras
The Vaishnava Tantras are represented by the Pancaratra Agamas and

Vaikhanasa Agamas which were originally voluminous in form but unfortunately a
considerable part of them has now been lost. The Vaishnava Agamas said to be
108 in number seem to be developments of the Bhagavata and Pancharatra and
the Sattvata schools which are mentioned in the Mahabharatha. The differentiation
into schools seems to have originally depended on the specific mantra, which was
the shibboleth of each school. Thus it appears that the Bhagavatas adopted the 12
lettered mantra and Pancharatras the 8 lettered one. The fundamental ideas and
practices of the Bhagavatas have been adopted by the Ramanuja, Madhava and
the later schools of bhakti. The 108 Agamas are all called Pancharatra Agamas10.
According to the Narada Pancaratra, ratra means knowledge; hence Pancaratra is

a system which deals with five kinds of knowledge, cosmology (tatva), the science
of liberation, (muktiprada), of devotion (bhaktiprada), of yoga (yaugika) and
pertaining to the senses (vaishesika). According to Ishvara Samhita the religion
that was taught by the gods to five sages; Shandilya, Aupagayana, Maunjayana,
Kaushika and Bharadvaja, in five successive days and nights came to be known
among the people as Pancaratra. According to Padma Tantra the system is so
named because just as the sun dispels the night, the Pancaratra dispels the other
five systems which are the Yoga, Samkya, Buddhism, Jainism and Pashupata11.
Although tradition mention 108 Samhita there are actually mention of more than
215 of which however only very few have been published12.
The well-known Pancharatra Agamas are the Ahirbudhnya Samhita, Jayakhya

Samhita, Vishnu Samhita, and Satvata Samhita. Of the Vaikhanasa School only
four namely Vaikhanasa Mantra Samhita, Vaikhanasa Grhyasutra, Dharmasutra
and Shrautasutra are now available13. Other important works of belonging to
Vaishnava Tantras are Ishvarasamhita, Paramasamhita, Paushkarasamhita and
Lakshmi Tantra.
Literature of Shaiva Tantras
The literature belonging to Shaiva and Shakta tantricism is extensive. There is a

great deal of affinity between these two schools of thought so much so that there is
considerable overlapping between them so far as metaphysical theory and
ritualistic principles are concerned. It is sometimes very difficult to differentiate
between the two schools in the tantric texts belonging to these two schools.
According to traditions the total number of Shaiva Tantras is 28 which include ten
Shaivagamas or Shaiva Tantras and 18 Raudragamas. While the Shaivagamas
propagate dualistic philosophy the Raudagamas propagate monistic cum dualistic
philosophy. The names of these Agamas differ in different texts. Apart from the
above texts there is a group of 64 Bhairava Tantras which preach purely monistic
Shaiva philosophy14. Some of the important works belonging to the Kashmir
school of Shaivism are Abhinavagupta’s Tantraloka, Tantrasara,
Pratyabhijnavimarshini and Pratyabhijnakarika; Sivasutra, Malinivijaya,
Vijnanabhairava, Rudrayamala, Svayambhuva, etc15.
Literature of Shakta Tantras
There are 77 Shakta Agamas subdivided into five Shubhagamas, 64 Kaulagamas

and eight Mishragamas16. The tenets of the Samaya schools are contained in five
agamas known as shubhaagama panchaka which are regarded as interpretations
of the Veda by Sanaka, Sanandana, Sanatkumara, Vasishta and Shuka. The
Mishra literature is contained in eight agamas namely Chandrakala, Jyotsnavati,
Kalanidhi, Kularnava, Kuleshvari, Bhuvaneshvari, Barhaspatya and Durvasas17.
Some of the published Kaula works are Kularnava Tantra, Kula Chudamani,
Kaulavali, Vamakesvara Tantra, Meru Tantra, Gandharva Tantra, Sambhava
Tantra, Rudrayamala, Bramananda Tantra, Sri tattvachintamani, Tantraraja, etc.
Works like Kaula Tantra, Kulasasana, Kuladipani, Tantrachudamani, Agamasara,
etc are available in manuscript form deposited in different libararies18. Other
important Shakta tantric works include Mahanirvana, Tantraraja, Kalivilasa,
Jnanarnava, Sharadatilaka and Varivasyarahasya19.
Tantric Denominations
The Tantra worshippers are divided into various sects and sub sects based on
deities worshipped and the ritualistic procedure followed. The Shaktisangama
Tantra refers to the sects of Vaishnavas, Shaivas, Ganapatyas, Svayambhuvas,
Candras, Pashupatas, Cinas, Jainas, Kalamukhas and Vaidikas. But judged by the
number of followers they have we have three major sects, namely Shaiva
(worshippers of Shiva), Shakta (worshippers of Shakti or divine mother) and
Vaishnava (worshipper of Vishnu) and two minor sects, namely Ganapatyas
(worshippers of Ganesha) and Souras (worshippers of Surya the sun god). These
sects are once again subdivided into various sub-sects20.
According to Lalan Prasad Singh the Vaishnava, Shaiva and Shakta are the
metaphysical schools of Tantra; Avidya, Upavidya and Vidya are the esoteric
division of Tantra and Dakshinacara, Vamachara and Madhyamacara the
psychological schools of Tantra21.
In the view of Kamalakar Mishra there are several traditions and sub traditions of
Tantra in India, some of which have become extinct and some still living.
Accordingly the living traditions are classified under three major denominations
namely Shaiva-Shakta Tantra, Buddhist Tantra and Vaishnava Tantra. All the sub
trend of Tantrism can be placed under one or the other denomination. For example
the Natha tradition of Gorakhanatha and the Aghora tradition of Kinarama can be
regarded as branches of Shaiva Shakta Tantra. Similarly the Sahajiya cult of
Bengal which might have originated from the Buddhist Sahajayana and later on
taken Vaishnava form can be safely classified as Vaishnava Tantra. The Baul
tradition of eastern India seems to be a combination of Buddhist Tantra, Vaishnava
Tantra and Islamic Sufism. The Kapalika tradition which flourished in the medieval
period is now virtually extinct is an off shoot of Buddhist Tantra with a mixture of
Shaiva-Shakta Tantra. The cults of Shaiva-Shakta Tantra are divided into two
lineages, the Girnari and Newari. Girnar in Gujarat is the seat of Lord Dattatreya
and he is regarded as the original leader of Shaiva-Shakta Tantra. The followers of
Aghora tradition owe their allegiance to Dattatreya and are called Girnaris. Newar
is the sub Himalayan region chiefly Nepal. The followers of Natha tradition are
mainly Newari22.
Tantric Buddhism
According to Benoytosh Bhattacharyya the founder of Buddhist Tantrism was

Buddha and he was initiated into the mysticism of the Tantra by Sanjaya, a great
tantric yogin of the day. The Jatakas speak of Buddha performing miracles. Only
the closest disciples of Buddha practiced tantra and the general laity was kept
away from it as they had not reached an advance stage of spiritual development.
The secret conclaves of the Buddhist tantrics developed into a large underground
organization known as Guhyasamajas which practiced the new doctrines in secret
(guhya). The teachings of Guhyasamajas emerged as a respectable teaching
during the time of Nagarjuna around 300 A.D. and evolved as the Vajrayana school
of Tantrism. One of the main teachings of this school was that without suffering the
multiple reincarnations and even during one’s birth and by indulging in all objects of
earthly enjoyment one could attain Buddhahood. The Guhyasamaja integrated into
the system of Vajrayana Tantrism all form of mysticism, various forms of yoga,
mystic poses, sacred diagrams, mandala, mantras, dhyani Buddhas and their
Shakti deities, etc. While Vajrayana represents the most influential school of Tantric
Buddhism, other major schools which evolved are Sahajayana, Kalachakrayana
and Mantrayana23.
Difference between Buddhist Tantrism and Hindu Tantrism
Benoytosh Bhattacharyya emphatically states that Buddhists were the first to

introduce the Tantra into their religion and the Hindus borrowed them from the
Buddhist in later times. In Hindu Tantrism the union of Shiva and Shakti leads to
the creation of a new world; while in tantric Buddhism Shakti represents prajna, the
supreme knowledge and wisdom and her union of the male deity Kalacakra does
not create a new world but leads to Nirvana, the supreme bliss, knowledge and
enlightenment24. Some of the important Buddhist tantric works are Advaya Siddi,
Arya Manjusri Mulakalpa, Sambhara Tantra, Guhya Siddi, Hevajra Tantra,
Kalacakra Tantra, Mahakala Tantra, Sadhana Mala, etc.25
Schools of Shaiva Tantras
The Shaiva schools are so intimately allied to the Shakta schools that the literature
and doctrines of one are quoted as authoritative by the other. The chief
characteristic of the Shaiva School is that Shiva is the prominent being and
especially in the later developments of these schools, Shakti is almost negligible
factor of the cosmos26.
The worshippers of Shaiva are referred under four groups namely Shaivas, the
Pashupatas, the Karunikasiddhantins and the Kapalikas. The name
Kathakasiddhantins and Kalamukhas are referred in place of Karunikasiddhantins
in other sources. The Viraagama refers to four schools of Shaivas as Samaya
Shaiva, Purva Shaiva, Mishra Shaiva and Suddha Shaiva. Some Puranas refer to
Shaiva sects such as Vama, Pashupata, Soma, Langala, Bhairava, Kapala and
Nakula. They were considered as un-Vedic. Gunaratna refers to a number of sub
sects like Bharata, Bhakta, Laingika, etc. Other famous Shaiva schools are the
followers of Siddhantaagamas and the Lingayats or the Virashaivas in south
India27.
The Parameshwara Agama mentions Shaiva sects like Virashaiva, Anandashaiva,

Adishaiva, Anushaiva, Mahashaiva, Yogashaiva and Jnanashaiva. Apart from them
seven other schools have been enumerated namely Ganapatya, Virabhadra,
Bhairava, Sharabha, Nandikesha, Kumara and Paishaca which are again sub
divided into several sub sects28. In Kashmir the important Shaiva schools were the
Spanda, the Krama and Kula. Abhinava Gupta the founder of the Pratyabhijna
School incorporated the teaching of Spanda, Krama and Kula into Pratyabhijna28.
Schools of Vaishnava Tantras
The two important Vaishnava schools are the Pancharatra and the Vaikhanasa.
The former is considered as sathvika and superior to Vaikhanasa which is
considered as tamasika30. The Pancharatra School is more liberal in its outlook
and practice and tantric practices have exerted a very deep influence on it. The
Vaikhanasa School on accounts of its pure Vedic links perhaps arouse earlier than
the Pancharatra school and naturally tantric mantras (and yantras) have no role to
play in Vaikhanasa31.
Schools of Shakta Tantras
There are three principal schools of Shakta Tantrism namely the Samaya, the
Mishra and the Kaula. The Samaya school is concerned with internal worship or
meditation. It has nothing to do with external worship or rituals including muttering
of mantras, homa and purashcarana. It lays stress on mental performance of the
rites which is very difficult and can be known only from the preceptor. Among
Samayin are two groups, samanya or general and vishista or special32. The
Mishras perform all nitya karmas and worship Devi. The Kaula school is one of the
most powerful Shakta schools which occupies a unique position among the left
handed Shakta tradition with a history of 1300 years. It was popular in all parts of
the country and directly and indirectly influenced the religio-philosophical thoughts
of all Shaiva-Shakta schools. According to Kularnava Tantra– The Shaivas are
superior to the Vedic, the left handed and right handed Shaktas are superior to the
Shaivas, the Kaulas are superior to both left and right handed and there is none
which surpasses the Kaulas33. The Kaulas are pure monists who postulate one
Supreme Reality which they name as the Supreme Samvit34.
A number of sub schools exist among the Kaulas and the Kaularatnodyota list six
schools namely- Ananda, Avali, Prabhu, Yaugika, Atika and Pada. The
Kaulajnananirnaya a Tantrik test ascribed to Matsyendranath mention seven
distinct schools of Kaula worshippers like Padottistha Kaula, Maha Kaula, Mula
Kaula, Yogini Kaula, Vahni Kaula, Vrishnottha Kaula and Siddha Kaula. Jayaratha
in his commentary on the Tantraloka mention four Kaula schools like Maha Kaula,
Kaula, Akaula and Kula Kaula35. There is also mention of Kaula sub sects like
Purva Kaulas, Uttara Kaulas and Kapalikas. The Digambaras are stated to be a
sub sect of the Kapalikas while the Ksapanakas a sub sect of the Digambaras36.
Another important Shakta school is the Parananda or Paramananda school which
is similar to the Samayins in some respects though it is characterized by certain
peculiarities. It taboos Nyasas and killing of living beings. Other Shakta schools are
the Gaudas, the Kashmira and the Kerala schools37. Though different texts refer to
a variety of Kaula schools established by different Kaula teachers in different
periods of time each of which is characterized by a particular mode of spiritual
discipline, they fail to mention their distinguishing traits. Hence it is not possible for
us now to delineate their individual nature38.
Shakti Pitas
According to Devibhagavata and Kalika Purana, Lord Shiva became inconsolable

at the death of his wife Sati and after destruction of Daksha’s sacrifice; he
wandered over the earth in mad dance with Sati’s dead body on his shoulder. To
free Shiva from his infatuation, Brahma, Vishnu and Shani entered the dead body
and disposed of it gradually and bit by bit. In some accounts it is said that Sati’s
body was severed into pieces by the discus of Lord Vishnu. The places where the
pieces of Sati’s dead body fell are said to have become Pitas, that is seats or
resorts of the mother goddess in all of which she is represented to be constantly
living in some form together with a Bhairava, that is a form of her husband Shiva.
We have heard of the enshrining of the teeth, nails and possessions of Lord
Buddha in different parts of India and even outside it shores. Hence there may be
some truth behind the legends associated with the origins of the Pitas39 .Some of
the early Tantras refer to four Pitas namely Kamarupa in Assam, Purnagiri (place
not identified), Oddiyana (situated in the valley of the Swat river) and Jalandhara
(situated on the highway connecting Tibet with India)40 .But in an 16th century
account the four Pitas mentioned are Sharada in modern Sardi in north Kashmir,
Tulja Bhavani in Bijapur district of Karnataka, Kamakhya in Kamarupa and
Jalandhari near Nagarkot in Punjab41.
There is no unanimity with regards to the number of Pitas. The Rudrayamala

composed earlier than 1052 A.D. mentions ten holy places as the principal pitas42.
The Kubjika Tantra speaks of 42 pitas43 while the Jnanarnava Tantra speaks of 50
pitas44 and the Matsya Purana speaks of 108 pitas45.
Dashamahavidyas
The Tantrik texts speak of ten Vidyas or cultic goddesses whose worship is
commended for health, happiness, wealth and welfare here and liberation from
phenomenal bondage hereafter. The ten divinities are classified into-
1. The extraordinary vidyas (maha vidyas) where the divinities are Kali and
Tara
2. The ordinary vidyas (vidyas) with divinities like Shodashi or Tripurasundari,
Bhuvaneshvari, Chinnamasta, Bhairavi and Dhumavati
3. Adept vidyas (siddha vidyas) where divinities like Bagalamukhi, Matangi and
Kamala are worshipped.
The practice of extraordinary vidyas is filled with great risks as the devotee is
supposed to exercise great rigour, austerity, persistence and detachment while
worshipping the divinities. So also is the case of adept vidyas which involve rituals
of a kind that the common man would find extremely ardous and hazardous. The
ordinary vidyas are suitable for ordinary aspirants and are considered safe. Each of
these Vidyas has a characteristic form and particular dhyana, mantra, kavacha and
other details of tantric ritual46.
The gods of Mahavidyas are in fact the manifestations of Shakti or the Great
Mother in the process of creation, preservation and destruction of the universe47.
The primal (adya) vidya is Kali who is the bestower of direct liberation while
goddess Tara is the bestower of knowledge. The third goddess Shodashi is known
for her benevolence. Goddess Bhuvaneshwari is conceived of as the protectress of
the world while Bhairavi as the goddess who relieves her worshipper from all types
of distress. Chinnamasta bestows on her worshippers anything they want and
Dhumati is invoked for the purpose of destroying enemies. Goddess Vagala,
Matangi and Kamala are goddess of tamas quality and invoked especially in
connection with satkarma and allied purpose48.
Texts that dwell in detail on the Mahavidyas are the Tantrasara, Shakta Pramoda,
Shaktisamgama–tantra, etc49. The lists or depictions of the Mahavidya almost
always include Kali, Tara, Chinnamasta, Bagalamukhi, Tripurasundari and
Dhumavati, but the others are sometimes excluded. At times well known
goddesses such as Durga, Annapurna and Kamakhya may be included in the list
and even obscure goddesses such as Vashali, Bala and Pratyangiras are
included50.
Both literary and iconographic materials give the general impression that the ten
Mahavidyas are different forms of an overarching, transcendent female reality, who
is usually referred to simply as the Mahadevi (great goddess)51. An underlying
assumption of many Shakta texts is that the highest reality is the Great Goddess
and this infinitely great being manifests herself in a wide variety of forms. Many
myths in Shakta literature describe a goddess or the goddess as producing other
goddesses from her own body. In such cases she often announces that she
assumes different forms at different times to maintain cosmic stability, to bless a
particular devotee or out of a sense of sport or playfulness. There is evidence that
the ten avataras (incarnations) of Vishnu are the model for the ten Mahavidyas as
expressions of the Mahadevi that is the Mahadevi represents at least to some
extent a Shakta version of the Vaishnava idea52.
Regarding the origin of Mahavidya as a group the first version is that the
Mahavidyas are different forms of Goddess Sati, the second version is that they
are form of Parvathi, the third version is that they arise from goddess Kali, herself
one of the Mahavidya and the fourth version is that they are forms of goddess
Durga and the fifth version is that they are said to arise from goddess Shataksi who
is identified with Shakambari and Durga53.
Sri Vidya Cult
The Sri Vidya cult is of considerable antiquity and in its origin was a folk cult with a
beginning before the formation of the Vedic corpus. But in due course the folk
elements and sophisticated Vedic ideas were fused together and the cult assumed
its present form. This cult is prevalent all over India and there are regional
variations in the practical details of the tradition54.
Vidya usually means knowledge, learning, discipline, system of thought. But in the
tantric contest it has an extended meaning and it signifies a female divinity or her
power. The mother goddess Durga is described as stationed in all being in the form
of Vidya. Adepts of Sri Vidya cult recite a 15 lettered mantra known as
panchadasakshari. By adding the secret syllable ‘shrim’ it becomes shodashi (16
lettered). Shodashi literally means ‘the damsel of sixteen years’ and her form is
identified with deities like Lalitha, Rajarajeshvari, Sundari, Kameshvari and Bala.
According to texts this vidya is called Shodashi as the manta of this vidya consists
of 16 seed syllables. The verbal expression of this vidya is the mantra panchadashi
or shodashi and the visual expression is the yantra, Sri Chakra. The chief
instrument through which the mother goddess is propitiated and the knowledge
concerning her as put into practice is Sri Chakra yantra55.
Sri Chakra
The Sri Chakra is the most celebrated and potent yantra mentioned in the Tantra
sastra. It is famous as the eternal abode of Lalitha, the mother of grace. Sri Chakra
is called the king of Chakras for it contains and sustains all other Chakras in the
same way as the Divine Mother, the abiding deity in the Sri Chakra is the source
and sustenance of all the gods and goddesses. The Tantra says that the worship of
any deity can be conducted in Sri Chakra as this is the foundation, basis and
continent of all the other Chakras56. The mere presence of Sri Chakra is believed
to confer on the faithful material and spiritual benefits. There are several temples in
south India like Kanchipuram, Chidambaram, Sringeri, Kollur, etc. where the
worship of Sri Chakra assumes importance57.
Worship through Sri Chakra is more abstract than worship through pratima, image
and leads one to the direct perception of the divine form and that is why so much
importance is given to the Chakra in Tantric worship. When the Chakra is
conceived as the material manifestation of the deity, all the emanations of the deity
are also conceived as stationed in the Chakra. The main deity (pradhana) takes
abode in the centre of the Chakra while its emanations gather round the pradhana
as the parivara devathas. The worship is done to the parivaras and then to the
pradhana58.
There are nine Chakras in the Sri Chakra, proceeding from the outermost to the
innermost they are Trailokya Mohana, Sarvasaparipuraka, Sarvasankshobhana,
Sarvasaubhagyadayaka, Sarvarthasadhaka, Sarvarakshakara, Sarvarogahara,
Sarvasiddhiprada and Sarvanandamaya chakras. Each chakra has a colour of its
own, a presiding deity, Chakreshvari and a particular class of Yoginis belonging to
it. Each chakra has its own mudra devata59.
There are two ways to worship the Sri Chakra, external and internal. In external
worship one worship the Sri Chakra by adoring it with leaves of bilva, lotuses or
tulsi, flowers, waves lamps in front of it, etc., do the japa of Sri Vidya (panchadashi
or shodashi mantra) and recites the thousand names of Lalitha
(Lalithasahasranama). In inner worship all these activities are imagined. The
followers of Samaya marga install (imagine) the Sri Chakra in the adhara chakra or
basic centres in their subtle bodies and conduct the worship of the goddess
there60.
Shankaracharya and Sri Vidya cult
It is said that Sri Shankaracharya was initiated in the tantric cult of Sri Vidya at
Varanasi and the principal poetic work of this cult Saundaryalahari is ascribed to
his authorship; so also tantric works like Prapanchasara and Chintamani–Stava.
But S.K.Ramachandra Rao says that the authorship of the above works are
wrongly ascribed to Shankaracharya and he was entirely ignorant of Sri Chakra. It
is probable that Vidyaranya who is regarded as a teacher in Shankaracharya’s line
was proficient in the Sri Chakra cult. Associated with the founding of Vijayanagara
Empire and with two pontificates, Sringeri and Kanchipuram he was a great
spiritual, social and political force in south India. It may be due to his influence that
the Sri Vidya cult spread in this part of the country61.
Sri Vidya cult belongs to Vaishnava Tantra
According to Lalan Prasad Singh, Sri is the consort of Vishnu and Sri Chakra is the
abode of Vishnu, hence Sri Vidya cult belongs to the Vaishnava Tantra and not
Shakta Tantra. Also according to him the Saundaryalahari is a devotional hymn in
praise of Sri Chakra and is the canonical literature of Tantric Vaishnavism62.
The Cult of Yogini
The word Yogini has several meanings like a female devotee, sorceress or witch,
fairy, attendants of Durga, a name of Durga and the female counterpart of a Yogi63.
In some texts the term Yogini is used to denote minor goddesses who are
described either as companions or attendants of the Goddess64. The names of the
64 Yoginis contained in the Puranic list suggests that in certain traditions the
Yoginis were regarded as varying aspects of the great Goddess who through those
Yoginis manifested the totality of her presence65. An important tradition derives the
64 Yoginis in groups of eight from the Ashta Matrakas or eight mothers. From very
early times we know that Sapta Matrakas or seven mothers (namely Brahmi,
Maheshvari, Kaumari, Vaishnavi, Varahi, Aindri and Narasimhi) as an independent
group of goddesses later expanded to eight, nine or sixteen were popularly
worshipped all over India66. The main goal in the worship of Yoginis was to obtain
a wide variety of occult powers67. These powers were achieved through a series of
rites and practices known collectively as Mahayaga68.
According to Kaulajnananirnaya, Matsyendranatha the first of the Natha gurus was

responsible for introducing the Yogini cult among the Kaulas. Matsyendranatha
must have belonged to a date prior to 900 A.D.69 and archaeological and textual
evidence point to the emergence of the Yogini cult to around 9th century A.D70.
The cult at one time extended its influence over large portion of India though the
existing temples of the Yoginis are found mainly in Orissa and central India71. A
Yogini temple is a simple circular enclosure with no roof or a sanctum sanctorum.
Within the enclosure and placed in niches in its circular walls are a series of female
images generally 64 in number with beautiful bodies but often with non-human
heads. These shrines are referred as Chaunsat (sixty four) Yogini temples72.
Genesis of the Yoginis
The origins of the worship of Yoginis can be traced to the worship of village
goddesses called grama devatas. In the villages of India each grama devata
presides over the welfare of her village. These village goddesses seem to have
been gradually transformed and consolidated into potent numerical grouping of 64
acquiring thereby a totally different character. It was tantrism that elevated these
local deities and gave them a new form and vigour as a group of goddesses who
could bestow magical powers on their worshippers. The philosophy and rituals of
these deities were brought together under the heading Tantra and thus given
legitimacy in later Hinduism73. Even today in the daily worship of Devi Kamakhya
in the temple of Kamakhya in Assam, the names of the 64 Yoginis are recited74.
To be continued
Bibliography
1. Prabuddha Bharata, vol-121, no.1, January 2016, pp:23,24,158

2. N.Battacharyya- History of the Tantric Religion, Manohar, 2005, p.51
3. C.Banerji- A Companion to Tantra, Abhinav Publications, New Delhi,

2007,p.18
4. Ibid, p.19
5. Paramahamsa Prajnananda- Jnana Sankalini Tantra, Motilal Banarsidass
Publishers Pvt Ltd, New Delhi, 2006, 12
6. Teun Goudriaan & Sanjukta Gupta- Hindu Tantric and Sakta Literature,
Publisher Otto Harrassowitz- Wiesbaden, 1981, p.118
7. Paramahamsa Prajnananda- cit, p.12
8. Manoranjan Basu- Fundamental of the Philosophy of Tantras, Mira Basu
Publishers, Calcutta, 1986, p.58
9. Ibid, p.59
10. T.Srinivasa Iyengar- Outlines of Indian Philosophy, Theosophical Publishing
Society, Benares and London, 1909, p.174
11. Suniti Kumar Chatterji, Edited- The Cultural Heritage of India, Vol-V, The
Ramakrishna Mission Institute of Culture, Calcutta, 1978, p.109, see
footnotes
12. Ibid, p.110, see footnotes
13. Deba Brata Sen Sharma- Studies in Tantra Yoga, Natraj Publishing House,
Karnal, Haryana, 1985, pp:7,8
14. Ibid, pp: 8,9,10
16. T.Srinivasa Iyengar- Op.cit, pp:138,139
17. Narayanaswami Iyer- Sri Vidya, part-II- Upasana, QJMS, 23 (2) 1932,
pp:194,195
18. Deba Brata Sen Sharma, Edited- Matsyendra Samhita, part- I, The Asiatic
Society, Calcutta, 1994, p.15
19. Gaurinath Sastri, A Concise History of Classical Sanskrit Literature, Motilal
Banarsidass Publisher Pvt Ltd, New Delhi, p.50
20. Chintaharan Chakravarti- Tantras, Studies on the Religion and Literature,
Punthi Pustak, Calcutta, 1963, p.50
Publishing Company Pvt Ltd, New Delhi, 2010, p.131
Sri Satguru Publications, Delhi, 1999, pp:19,20
Publications, 2003, pp: 43-51
24. Ibid, pp:53,54
25. Suniti Kumar Chatterji, cit, pp:233-243
26. T.Srinivasa Iyengar- Op.cit, p.147
27. Chintaharan Chakravarti- cit, pp:50-52
28. Rama Ghose- Parameshwaragama, Shaiva Bharati Shodha Pratishthanam,
Varanasi, 2004, p.xxii
29. Kamalakar Mishra- cit, pp:46,47
30. Chintaharan Chakravarti- cit, p.57
31. Varadachari- Agamas and South Indian Vaisnavism, M.Rangacharya
Memorial Trust, Triplicane, Madras, 1982, p.74
32. Chintaharan Chakravarti- cit, pp:55,56
33. Deba Brata Sen Sharma, Edited- Matsyendra Samhita, cit, pp:3,4
34. Ibid, p.13
35. Ibid, pp:10,11
36. Chintaharan Chakravarti- cit, pp:54,55
37. Ibid, pp:56,57
38. Deba Brata Sen Sharma, Edited- Matsyendra Samhita, Op.cit,p.12
39. C.Sircar, The Sakta Pithas, Motilal Banarsidas, Delhi, pp:6,7; Bose & Haldar-
Tantras- Their Philosophy and Occult Secrets, Firma KLM Private Ltd,
Calcutta, 1981, p.24
40. C.Sircar- Op.cit, p.12; Bose & Haldar-Op.cit, pp:23,24
41. C.Sircar- Op.cit, p.14
42. Ibid, p.17
43. Ibid, p.19
44. Ibid, p.20
45. Ibid, p.25
46. K.Ramachandra Rao-The Tantra of Sri Chakra, Sharada Prakashana,
Bangalore, 1983, p.vii
47. Bose & Haldar-cit, p.194
48. N.Battacharyya- Op.cit, pp: 321-325
49. David R Kinsley- Tantric Visions of the Divine Feminine: The Ten
Mahavidyas, Motilal Banarsidass Publishers, 1998, pp:2,3
50. Ibid, p.14
51. Ibid, p.18
52. Ibid, p.20
53. Ibid, p.22
54. K.Ramachandra Rao- Sri Chakra, Sri Satguru Publications, New Delhi,
1989,p.1
55. K.Ramachandra Rao-The Tantra of Sri Chakra, Sharada Prakashana,
Bangalore, 1983, p.vi, vii, viii, ix
56. Shankaranarayanan- Sri Chakra, Dipti Publications, Pondicherry,1979,
pp:14,15,16
57. K.Ramachandra Rao- Sri Chakra– Op.cit, p.1
58. Shankaranarayanan—Op.cit, pp:9,10,12
59. Ibid, p.47
60. Ibid, pp:93,96,99,100
61. K.Ramachandra Rao- Sri Vidya Kosha, Sri Satguru Publications, New Delhi,
2000, pp:179,180
62. Lalan Prasad Singh- cit, pp: 136,137.97
63. Vidya Dehijia- Yogini Cult and Temples- A Tantric Tradition, Published by
National Museum, Janpath, New Delhi, 1986, p.11
64. Ibid, p.23
65. Ibid, p.22
66. Ibid, pp:27,28
67. Ibid, p.53
68. Ibid, p.56
69. Ibid, p.74
70. Ibid, p.67
71. Ibid, p.77
72. Ibid, p.ix
73. Ibid, pp:1,2
74. Ibid, p.78
Tantra- A Brief Introduction, Part I

January 14, 2018 – 11:58 am
Tantra is a body of theories, techniques and rituals developed in India in antiquity

which later spread to other parts of Asia. There are two fundamental aspects of
tantra. The first aspect is its theory of creation which posits that the universe has
no beginning and no end and that all its manifestations are merely the projections
of divine energy of the creator. The second aspect of the tantra is the belief that the
performance of tantric techniques and rituals facilitates access to this divine
energy, enabling their practitioners to empower themselves as well as empower
others associated with them in the guru-disciple relationship. Thus the knowledge
and proper application of tantric techniques and rituals is believed to harness the
creator’s cosmic energies to the promotion of the mundane as well as spiritual
goals of their practitioners1.
Original Home of Tantra
Eastern India was the birth place of Tantric sadhana and from there it travelled to
other parts of India and Nepal. According to Jayaratha (12th century A.D.) a
commentator of Tantraloka of Abhinavagupta, Kaula Tantras are said to have
issued from Kamarupa in Assam2. Some eminent scholars including Winternitz
think that Bengal was the cradle of Tantra based on the following facts-
Worship of Kali, the most prominent tantric deity is most widespread in

Bengal.
A large number of Shakti Pitas (holy resorts of Shakti) are in Bengal.
Kamakhya (in Assam) was a strong hold of Tantra.
A largest number of Tantric manuscripts have been found in Bengal and

It is believed that Tantra was introduced in Tibet and China from Bengal
through Buddhism and Tantric sadhana in Nepal appears to have been
influenced by Tantric devotees of Bengal3.
Meaning of Tantra
Tantra is a Sanskrit word meaning rule and regulation, system or administrative

code. For example the word Shasana Tantra means a system of government.
Taking in this light, Tantra would come to mean a branch of knowledge which will
offer a systematic and scientific method by which the spiritual powers inherent in
man can be brought out and human life may be blessed with a glimpse of reality
and attain salvation. Tantra also stands for Shastra meaning a code which is meant
to govern the activity of man in all their aspects4. The expression Tantra is also a
generic name applied to Aagama, Tantra and Samhita which are theological
treatises discussing the codes of discipline and worship among different sects of
religion along with their metaphysical and mystical points of view5. Derived from
the root ‘tan’ meaning ‘to spread’, in religious sense Tantra mean ‘the scripture by
which knowledge is spread’6.
Contents of Tantra
The Tantras contain an amalgam of religion, philosophy, superstitious dogmas,

rites, astronomy, astrology, medicine, prognostications, etc7. The Hindu tantra
works present two sides, one philosophical and spiritual, the other popular,
practical and more or less magical which relies on mantras, mudras, mandalas,
nyasas, chakras and yantras as physical means to realize one’s identity with the
supreme power or energy by concentration and as conferring extraordinary powers
on devotees8. Regarding the contents of the Tantra, the Varahi Tantra gives a long
list of 24 topics which include the following; the creation and dissolution of the
world, classification of deities, description of tirthas (holy places), laws and duties
for people in their different ashramas (stations of life), prescription of rules for
vows, distinction between pious and sinful deeds, description of different psychic
centers in the physical body, use of different Yantras (mystical diagrams), etc. A
perusal of the long list of contents in any Tantra text shows their encyclopedic
nature. But most of the Tantra being short in size do not cover all of these topic9.
Tantra and Aagama
The word Aagama or Aagamana means inductive experience. Aagama also means
that which come, that is the knowledge which arises from within the self when
spiritual impurity is removed. Aagama also means that which come by tradition.
The two words Tantra and Aagama taken together mean a fully and logically
worked out discipline or body (tantra) of knowledge that has come down by
tradition and that is originally based on inductive experience (aagama) of the
seers10 Aagama is that wisdom spoken by Lord Shiva to Parvathi. All available
Aagamas contain a fourfold content-
1. Vidya Pada- section dealing with metaphysics,

2. Kriya Pada- section dealing with rituals,
3. Yoga Pada- section laying down modes of spiritual disciplines and
4. Charya Pada- section prescribing the daily routine of a spiritual seeker11.
The word Aagama and Tantra are often used as synonymous terms and there is
also no distinction in respect of their essential teachings. The Aagama have been
divided into Sat Aagamah or orthodox which accept the authority of the Vedas and
Asat Aagamah or heterodox which do not accept the authority of the Vedas12. The
Aagamic scriptures as a whole have branched out in three main currents, the
Shaiva, the Shakta and the Vaishnava sastras or scriptures13. Usually the sastras
of the Shaivas is referred as Aagama, that of Shaktas as Tantra and that of the
Vaishnavas as Samhita14.
Thought the terms Tantra and Aagama are used synonymously the scope of Tantra
is wider than that of Aagama as the former deals with as many as 25 subjects
whereas the Aagamas covers only seven of the said 25 subjects15 According to
Varahi Tantra the Aagamas contain seven topics that includes origin and
dissolution of the world, modes of worship of deities and modes of spiritual

disciplines, purificatory rites and practice of magical rites called satkarmas namely
marana- vanquishing enemies, ucatana- ruining of adversary, vashikarana-
subjugation of enemies, stambhana- paralyzing enemies or inimical forces,
vidveshana- causing hostility in enemies and svastyayana- rites for obtaining
peace and prosperity16.
Antiquity of the Tantras
It is difficult to determine the exact time when the word tantra came to be employed
in the sense in which it is used in the so called tantra literature nor is it possible to
decide what people first introduced its principles and practices or where they first
arouse17. Dr. Bhattacharya says that the Buddhist were the first to introduce the
tantras in their religion and that the Hindus borrowed them from the Buddhist in
later times. But there is hardly any evidence of any Buddhist tantrik work before
650 A.D. except perhaps the Guhyasamajatantra and Manjushrimulakalpa, both of
which contain late elements. There is evidence of the prevalence of tantra and
shakta worship in India long before the 7th century A.D.18 Hence the question
whether Buddhist tantra were prior to the Hindu tantras or vice versa is difficult to
decide. It appears probable that both arose nearly about the same time19. The
Amarakosha composed around 500 A.D. is silent on the Tantras and so also the
Chinese pilgrims who visited India during 400-700 A.D. make no reference to
Tantra literature. It seems safe to assume that the Tantras did not take a define
shape before seventh century though many mantras and hymns which they include
may be of very much earlier date. The existing works on Tantra and commentaries
written on them belong to the period 7th century to 18th century A.D.20
At the same time orthodox scholars believe that the Tantras may have existed from
the time of the Vedas or may be even older than the Vedas. Of course the
language of the Tantric texts presently available is the post Vedic Sanskrit
systematized by Panini, which might suggest that Tantras are post Vedic. But
almost all the traditions in ancient India existed first in oral form and were handed
down from guru to disciple or from generation to generation. Hence it is reasonable
to believe that the Tantra philosophy existed in oral form from the time of the Vedas
if not earlier and was only written down after the time of the Vedas21
Founder of Tantra
The founder of Tantra is Lord Shiva. He is known as Adi Guru, a great ascetic
(Maha Yogi) and a great Tantrika (Maha Kaula). He attained occult power through
Tantra sadhana22. Lord Shiva was skilled in chemistry and medicine and was
known for his yogic powers. He resided in the vicinity of Himalaya Mountain and
his religious outlook was non-Vedic. He was a champion of the poor, diseased and
the tyrannized. He made no distinction between the high and low. He had
numerous followers all over India who were designated as Asuras, Rakshasas and
Danavas by the Devas (Manavas). These followers of Shiva constantly clashed
with Devas and caused hindrance to the sacrifices of the Brahmanas. Sati the
daughter of Daksha a king who ruled a part of Himalayan territory fell in love with
Shiva and married him though opposed by her father. Once when Sati heard that
her father was performing a sacrifice, though uninvited she wished to attend it. At
the venue of the ceremony Sati was humiliated by her father who used offensive
words against Shiva. Unable to bear the humiliation Sati swooned never to regain
her senses. When Shiva heard this he was furious and in rage desecrated the
sacrificial ground. All these incidents mentioned in the Puranas are interpreted as a
revolt against the domination of Brahmins and their sacrificial modes of worship.
After this incident there was reconciliation between the followers of Vedic religion
and followers of Shiva and the latter was included one among the Trinity and yoga
prescribed as a method for spiritual advancement. Gradually the popularity of
Tantra increased among all class of people23.
Inauguration of New Method of Worship
The advent of Mahesha or Ishwara as a prominent figure or conception of divinity

marks an epoch in ancient Hindu civilization. A new method of worship and a new
methodology were inaugurated which developed into the Tantras and the tantric
system. Music, art, literature, yoga; were all getting a new life and a new form.
Henceforth every department seems to start with the name of Iswara and his
consort. The goddess becomes markedly prominent in the shape of Durga and
Kali. The old gods Mitra, Varuna, Indra, Aswins were subordinated and gradually
became mythological beings shorn of their divine importance24.
In the old method of worship the fire god is the duta or messenger and offerings
were thrown to the fire were carried to different gods. In the new method Avahan,
Dhyana, Shodashapachara, Dharana, Nyasa and Kshamaprarthana were
introduced. The mythology as disclosed in the Vedas is quite different from the new
mythology of the Tantras and Puranas. The new mythology deals principally with
Shiva, Durga, Kali, etc. and does not deal principally with the Vedic deities.
Goddesses became very prominent in the shapes of Dasamahavidya; all being
different manifestation of Shakti. In the old method of worship prayers or hymns to
divinity consisted mostly in asking for worldly boons and pardon as also for moral
advancement. The new method of worship consisted of contemplation of divinity
and merging of the smaller individual self into the higher ego (Brahman)25.
Characteristics of Tantra
Tantra Shastra is meant for all classes irrespective of caste, creed, sex and
all could be given spiritual initiation.
Tantra Shastra is primarily a sadhana shastra and it affords to all freedom to
be engaged in spiritual practice according to one’s competence and shows
the practical method which would qualify the spiritual aspirant (sadhaka) to
proceed along the higher path of knowledge; knowledge in terms of
experience as distinguished from intellectual theorizing alone26.
The most significant character of the Tantra is to synthesize all the facts
apparently opposed to each other. Tantra Shastra embraces all the view
points of the Indian mind right from the black magic of the occultist to the
highest peaks of karma, bhakti, upasana and jnana yoga of the rishis, munis,
siddhas and saints27.
Philosophy of the Tantra
The philosophical foundation upon which Hindu Tantrism rest is the Sivadvaita
school of Hinduism which maintains that the Supreme Reality is Shiva himself,
being a Pure Consciousness, which is self-luminous, all pervading, eternal and
absolute. Shiva is endowed with a Shakti (a female principle) which is a part of Him
and eternally coexisting in Him. Their collective name is Param Shiva representing
two aspects of the Absolute, one transcendent and static Shiva and the other
immanent and dynamic, the Shakti28.
The essence of Tantra philosophy is the attainment of the supreme unification of

Self with Parama Shiva. This state of self-realization is both an enjoyment and
liberation. To a Tantric sadhaka world is nothing but the manifestation of Reality.
With the gradual ascent to God-path, one experience Him both in animate and
inanimate objects. This realization of divine presence puts an end to all physical,
mental and spiritual sufferings and inspires one to live up to the ideal and glory of
man. According to Tantra the world is neither an illusion nor reality. Tantra put
emphasis on the spiritual realization with ignoring the material aspect of life29.
According to S.K.Ramachandra Rao Tantra is primarily a practical discipline and its
philosophy was never crystallized. The need was never strongly felt and much of
the instruction was oral and situational. Some of the Tantric texts like Saradatilaka
do deal with philosophical matter, but these accounts are neither systematic nor
consistent. It is hard therefore to define and describe what may be called the
Tantra philosophy30.
Factors favouring the rise of Tantra
The origin and development of the Tantras as a special class of literature and
Tantras as a special mode of sadhana were intimately connected with the rise of
Shaivism and Pancaratra movement31. The Tantra form of sadhana probably came
into special prominence when on the one hand, the elaborate details enjoined by
the Vedic sacrifices taking a long time to be performed could not be accomplished
by the people of feeble attainments and when on the other the Upanishadic
method of acquisition of transcendent knowledge surpassed the intellects and
equipment of the common people. The Puranas were at this time preaching the
bhakti cult in order to place before the masses an easy method capable of being
grasped and followed by all. Then the Tantras offered themselves to the people
containing within them the essentials of the Vedic sacrifices and oblations, the
essence of the monotheistic philosophy of the Upanishad, the bhakti cult preached
by the Puranas, the Yoga method propounded by Patanjali and the mantra element
of the Atharva Veda32
Tantra preached the principle of mukti (liberation) through bhukti (enjoyment) and
did not advocate the repression of natural human propensities. It also did not
advocate its adherents to give up eating meat and drinking wine and in the
observance of Tantric rituals there was no caste restriction, all these factors gave
rise to the popularity of Tantras33.
The development of Tantric Hinduism reached its zenith in Bihar, Bengal and
Orissa under the Pala kings who ruled these parts of eastern India from 760-1142
A.D., in Kanyakubja under the Pratihara kings from 800-1019 A.D. and in
Bundelkhand under the Chandella kings from 950- 1203 A.D.34
Was Tantra an alternate to Vedas?
What was the necessity of Tantra to emerge when there was Veda and many Vedic
based scripture like Dharmasastra and the six philosophical treatises? This was
because the elitist sastras failed to satisfy the aspirations of the common men
particularly the shudras and women. In the post-Vedic scriptures, shudras and
women were marginalized. They were denied the right to perform sacrifices and to
participate in other religious observances. Moreover as life became busier and
living more complicated, people felt the need for easier ways of devotion than the
elaborate rituals. The orthodox Brahmanical scriptures demanded self-mortification
and renunciation as stepping stones to liberation. This stifled the people’s natural
inclination for enjoyment of sex, drinking wine and eating meat, etc. All these
reasons led to the composition of Tantras, which provided easier methods of
devotion without denying the satisfaction of natural human propensities35. As
Tantra was a collective expression of numerous tribal and regional cults36 it could
be termed as an alternative religion of the commoners as against the Vedas which
was the religion of the elitist.
According to S.S.Suryanarayana Sastri from a very early stage in the history of

Indian philosophical speculation there would seem to have been two currents of
thoughts, the Vedic and the Agamic (Tantric), apparently independent and
antagonistic. The Mahabharatha mentions Pancaratra (Agama texts of the
Vaishnavas) as one among the various kinds of religion, the other being, Samkya,
Yoga, Vedas and Pashupatas37.
The smrti texts based on the Vedas repudiated the Pancaratra doctrines as they
initiated and admitted within their sect even women and Shudras38 Badarayana in
his Brahma Sutras refutes the Pashupata and the Pancaratra Agamas39. Similarly
the Agamic schools rejected the authority of the Vedas. The Anandabhairava
Tantra declares-‘A wise man should not elect as his authority the words of Vedas
which is full of impurity, produces but scanty and transitory fruits and is limited. He
should instead sustain the authority of the Shaiva scriptures. Abhinavagupta in his
Tantraloka remarks-‘That which according to the Veda is a source of sin leads
according to this doctrine (Tantra) directly to liberation. In fact all the Vedic teaching
is dominated by Maya40. In Mahanirvana Tantra Shiva declares- ‘The fool who
follow other doctrines heedless of mine is as great a sinner as a parricide or the
murderer of a Brahman or of a woman. The Vedic rites and mantras which were
efficacious in the first age have ceased to have power in this age. They are now as
powerless as snakes whose fangs have been drawn and are like dead things41.
The Kularnava says ‘Mukti does not result from the study of the Veda nor by the
study of shastras, it results from correct knowledge alone which is imparted by the
teaching of the guru and which confers mukti42.
Differences between Tantras and Vedas
The Vedic ritual is propitiatory and sacrificial while the Tantra (Agamic) ritual
consists essentially in devote worship of and personal communion with the
deity.
The study of Vedas is restricted to certain castes while the doctrines of
Tantra could be studied irrespective of sex or caste.
The Vedic worship is mainly sacrificial while the Tantric method of worship
involves idols, symbols and meditation43
The Brahman of Vedic thought is static while the Brahman (Siva) of the
Tantra is dynamic44
Tantra is a cult and the Veda a religio-philosophical school
Tantra is for salvation of the soul and the Veda for the enrichment of mind45
Vedic knowledge comes mainly through the process of revelation whereas
the Tantric knowledge comes mainly through experiences46.
Reconciliation between Tantra and Vedas
At first the Vedic tradition and the Tantric tradition were almost irreconcilable. Each
camp looked upon the other as antagonistic, perverse and purposeless. If the
Puranas proclaimed that the Tantras were prepared only in order to confound the
wicked the Tantras like Kularnava claimed that a Tantra is like an honourable
house wife while the Veda with its accessories like Puranas and shastras is like a
common harlot. The orthodox view projected mainly by Kumarila (early 6th century)
holds that Tantra was meant for the degenerate, the uneducated, the fallen or the
infirm and that its rituals were fraught with dangers of all sorts. But the Tantrik
enthusiasts held and hold even now that the Vedas being antiquated cannot lead to
much good. There was obviously a struggle for ascendance and each tradition
geared itself up to meet the needs of both the folk and the elite. And in the process
inevitably each modeled itself after the other, assimilated the attractive particulars
of the other and attempted to secure the authority and support of the other. The
Tantrik adherents sought to show that Tantra had Vedic foundation, Vedic sanction
and Vedic authority. The Vedic puritans took over many of the hand gestures
(mudras), spells (mantras) and magic designs (mandalas) the Tantriks employed
together with their method of exposition47.
The reconciliation between the two divergent traditions was partly effected by the
orthodox authorities affiliating the Tantra to the Saubhagya kanda of Atharvaveda
and the Tantrik writers relying heavily on Vedic texts like Taittiriya Aranyaka and
describing their scriptures as continuation of the Upanishadic traditions. The Vedic
rituals adopted numerous Tantrik details and the Tantra abandoned its cruder
ideology in favour of the austere aspiration of the Upanishads48.
Attempts to Sanskritise Tantra
Although later authors of Tantric texts and commentators on these texts sought to
base their doctrines and commentaries on the Vedas, Tantra remained a separate
branch of knowledge quite outside the pale of Vedic tradition. This was due to the
fact that in the ideological conflict between the two tradition, the Veda and Tantra,
the latter held its own although many of its theoreticians mostly Brahmins covertly
or openly supported the Vedic tradition and fabricated the Tantra in the Vedic lines.
In spite of all sorts of Brahmanical interpolations, grafting and handling, Tantra
clearly rejects the varna system and patriarchy and in the field of religion, all
external formalities in regard to spiritual quests49.
Seeds of Tantra in Atharva Veda
At Mohenjodaro a seal have been discovered with a figure in yogic posture and
surrounded by animals and is identified with Shiva. Also a number of conical stone,
shell and clay pieces have been found which is identified as a Linga. Similarly a
number of terracotta figurines of a female figure have been found which is
identified with mother goddess50. All these show that Shiva and mother goddess
were worshipped during the time when the urban civilization at Harappa and
Mohenjodaro were flourishing. This implies that Tantra flourished during that period
as Shaivism and Shaktism are the two aspects of Tantra. Shaktism represents the
beginning of Tantra sadhana and Shaivism is the culminating point of the spiritual
march51. The urban civilization which flourished at Harappa is identified with the
Atharavan phase of the Vedic civilization and this has led scholars to believe that
the Atharva Veda as the basis of all the tantras, especially those connected with
the worship of the mother goddess. The Sammohana Tantra asserts that without
the worship of Kali or Tara there can be no practical application of Atharvan charms
and spells52.
The Atharva Veda is an inestimable source of knowledge of the actual popular

religion of ancient India and for its populist character had been for centuries
tabooed in the upper echelons of the society dominated by the sacerdotal class53.
This Veda is quite different from the Rig Veda in content and form and hence was
not recognized as a revealed scripture (Sruti). The word trayi which is used to
signify the Vedic scriptures does not recognize the Atharva Veda as the fourth
Veda. Panani the grammarian of India describes the Veda as trayi and Dayananda
Saraswati the founder of Arya Samaj condemn the Atharva Veda as a heretical
literature54. As the name of the seers who composed the Atharva Veda did not
figure in the traditional lists of the Vedic seers (anukramanis), for long the Atharva
Veda was denied the status enjoyed by the trayi55. It was only after the insertion of
about 1/7th part of the Rig Veda and associating mythical sages as authors with it
did the Atharva Veda get elevated as the fourth Veda56. The Atharva Veda mainly
deals with the Tantric cult and covers all the branches of Tantrism. Atharva Veda is
a compendium of Vidya Tantra which propagates the philosophy of Brahma Vada
and Upavidya Tantra which deals about charms and sorceries57.
Tantras and Puranic Dharma
Among the followers of Vaishnavas and Shaivas were a section of Brahmins who
while believing in the worship of Vishnu and Shiva as a means to attain salvation
also looked upon the Vedas as authorities, attached great importance to
varnashrama dharma and the smrti rules and did not like to give them up. The
Puranic Dharma originated from these classes of people who were also the
authors of the various Puranas58. As the Trantrics preached ideas and practices
which often went against the Brahmanical ones, the early Puranas denounced the
Tantras as Mohana Sastra59 and the Tantra scriptures as inferior and tamasi. They
agreed that Shiva had revealed the Tantras but his reason for doing so was to
delude the apostate and distract him from the true path. In Varaha Purana Rudra
himself denounces the Pashupatas and the other followers of the Shaivagamas as
given to mean and sinful acts and as addicted to meat, wine and women60. In
chapter 15 of Kurma Purana it is said that the great sinners the Pancaratrins were
produced as a result of killing cows in some other birth, that they are absolutely
non-Vedic and that the literature of the Shaktas, Shaivas and the Pancaratras are
for the delusion of mankind61.
But from about the end of eighth century or the beginning of ninth century A.D. the
Puranas began to recognize the Tantras as one of the authorities on religious
matters. Tantric mantras and performance of Nyasas and Mudras were introduced
in diksha (initiation ceremony), consecration of images, performance of
sandhyavandana, and the Yantra as a medium of worship was also recognized.
This recognition must have been effected by the great spread of Tantricism among
the people including even the Buddhist62 The Devi, Devibhagavata and the Kalika
and large portions of Narada Purana are extensively Tantric63
Both Tantras and Puranas are didactic and sectarian. As a rule Tantras contains
less historical and legendary matter and more directions as to ritual. While the
Puranas approve of Vedic rites as well as other, for which they give directions, the
Tantras insist that ceremonies other than theirs prescribed are useless64
Reasons for Tantra to acquire a negative image
Tantras do not believe in caste and creed. Tantric social system runs counter
to the rigid Vedic system of caste and creed. There is no place for a Brahmin
priest in tantric sadhana. That is why Brahmins started a tirade against
tantras and declared the followers of tantras as outcaste65.
Another main cause for the apathy towards Tantra was the baseless Aryan
bias. Earlier scholars equated Tantra with the so called degraded forms of
Hinduism supposed to be the legacies of uncivilized aboriginal cultures. To
these learned western scholars just as the Englishmen came to India with a
civilizing mission, so also in the past aboriginal Indians were civilized by the
Aryans who came from outside. To them whatever is noble and praiseworthy
in Hinduism is found in the so called Aryan tradition that is the Vedic texts
and Brahmanical literature and all the barbarous and degraded aspects
attributed to Tantras are derived from the uncivilized non-Aryans. This idea
was also shared by the learned Indians who belonged mostly if not
exclusively to the upper strata of society who took pride in thinking of

themselves as direct descendants of the great Aryan race66.
The practice of Panchamakaras involving wine and women which was
considered as obnoxious and revolting and the inclusions of the six magical
rites called Satkarmas in the Agamas led people develop a negative attitude
towards Tantras.
In course of time for some people, Tantric practices became exclusively self-
indulgent. Excessive drinking and promiscuous sexual unions marked their
so called rituals. As Tantra attaches importance to guru and gurus being
hereditary, sometimes a worthless and avaricious son of a guru led to
denegation of Tantra. This led western and Indian scholars to believe that
obscenity was the soul of this cult and even patriots like Bankim Chandra
Chaterjee viewed Tantra as a misguiding principle which offered only wine
and women in the name of religion67.
Contributions of Tantra
Tantra is the oldest and the most scientific religion of the world. It is the first
spiritual faith laying down ethical norms to be strictly observed for the
spiritual enlightenment and integrated development of society68.
Tantras endeavored to provide a common platform for differing and
wrangling sects of Vaishnavas, Shaivas and others by putting forward Devi
as the object of worship for all69.
The Tantra placed women on a footing of equality with men and accorded
them an exalted position. She could play the role of a guru and in certain
tantric rites was worshiped as Shakti70.
The orthodox Brahmanical scriptures by compartmentalization of society into
four castes and by rigorous divisions of the people into higher and lower
classes fostered animosity among them. There was an upsurge for leveling
down this invidious discrimination. Tantra came forward to reduce the rigours
of the caste system and put more premium on merit than the accident of
birth71.
The murder of a woman is regarded as a heinous crime by Tantrists and they
denounced prostitution and burning of widows and allowed remarriage of girl
widows72.
The popularity of Tantra compelled the orthodox Brahmanical sastra to
incorporate Tantra practices. For instance the Tantric concepts of mandala,
mudra, yantra, the mystic bija mantras like hrim, krim, kumara puja, etc.
crept into the traditional works of the Brahmanas. Similarly Buddhism was
also deeply influenced by Tantras73.
Tantra developed a system of medical treatment for diseases affecting men,
women and children. As the human body was considered essential for
Tantric sadhanas, various drugs both herbal and chemical were prescribed
for the preservation of youth and virility and for the treatment of diseases; so
also medicines for rejuvenation and destroying the effects of various kinds of
poisons74.
Art and architecture was also influenced by Tantra. There are many images
of various Tantric deities particularly of Kali in her different forms. Many
temples sculptures particularly of Orissa and south India show an
abundance of tantric motifs. Several temples in south India worship Sri
Chakra, the yantra associated with the Sri Vidya cult. There are also painting
of Kali and other tantric deities as also of mandalas, mudras, yantras and
Kundalini75.
The rational and liberal outlook of Tantras made it popular in foreign
countries like Tibet, Nepal and Cambodia. Thus Tantras played an important
role in the spread of Indian religious concepts abroad76.
The living Hindu religion of today is essentially Tantric. Even a few genuine
Vedic rites that are preserved and are supposed to be derived straight from
the Vedas, i.e. the Sandhya have been modified by the addition of tantric
practices.77 The rituals of the temples based on Agamas have replaced the
Vedic yajnas.78
To be continued
Bibliography
Publications, 2003, pp: 23,24
Publishing Company Pvt Ltd, New Delhi, 2010, p.6
3. Sures Chandra Banerji- The Cultural Glory of Ancient India, D.K.Printworld
(P) Ltd, New Delhi, 2000, pp: 112,113
4. N.Bose & Hiralal Haldar- Tantras – Their Philosophy and Occult Secrets,
Firma KLM Private Ltd, Calcutta, 1981,p.20
5. Gaurinath Sastri, A Concise History of Classical Sanskrit Literature, Motilal
Banarsidass Publisher Pvt Ltd, New Delhi, p.47
6. N.N.Battacharyya- History of the Tantric Religion, Manohar, 2005, p.20
7. P.V.Kane –History of Dharmashastra, Vol V, part –II, Bhandarkar Oriental
8. Ibid, p.1057
9. Prabuddha Bharata, vol-115, no.6, June 2010, p.373
Sri Satguru Publications, Delhi, 1999, p.36
11. Prabuddha Bharata– cit, pp:372,373
12. Nando Lall Kundu- Constructive Philosophy of India, Vol-II (Tantra),
Published by Nando Lall Kundu, Calcutta, p.24
13. Ibid, p.31
14. Gaurinath Sastri- cit, p.47
15. Manoranjan Basu- Tantras- A General Study, Published by Shrimati Mira
Basu, Calcutta, 1976, p.1
16. Prabuddha Bharata– cit, pp:372,373
17. P.V.Kane- Op.cit, p.1033
18. Ibid, pp:1039,1040
19. Ibid, p.1038
20. Earnest A Payne- The Shaktas: An Introduction and Comparative Study,
Cosmos Publication, New Delhi, 2004, pp:52,53
21. Kamalakar Mishra- cit, p.14
23. N.Bose & Hiralal Haldar- Op.cit, pp:26-29
24. Babu Dhanapati Banerji- The Evolution of Rudra or Mahesha in Hinduism,
QJMS, Vol-X, April 1920, No.3, pp:221,222
25. Ibid
27. Ramakant Sharma Angiras- Trilogy of Tantra, Natraj Publishing House,
Karnal, Haryana, 1989,p.3
28. Victor M. Fic- cit, p.27
30. S.K.Ramachandra Rao- Tantra Mantra Yantra, The Tantra Psychology, Sri
Satguru Publication, New Delhi, 2008, p.57
31. Studies on the Tantras– Ramakrishna Mission Institute of Culture, Calcutta,
1989, p.10
32. Subodh Kapoor- Short Introduction to Shakta Philosophy, Cosmo
Publication, New Delhi, 2008, p.68
33. Sures Chandra Banerji- The Cultural Glory of Ancient India, D.K.Printworld
(P) Ltd, New Delhi, 2000, p.121 and P.V.Kane-cit, p.1077
34. Victor M. Fic- cit, p.42
35. S.C.Banerji- A Companion to Tantra, Abhinav Publications, New Delhi, p13
36. S.K.Ramachandra Rao- Tantra Mantra Yantra, The Tantra Psychology, p.19
37. S.Suryanarayana Sastri- The Sivadvaita of Srikantha, University of Madras,
1930, p.1
38. Surendranath Dasgupta- History of Indian Philosophy, vol- III, Cambridge
University Press, 1952, pp: 19,20
39. S.Suryanarayana Sastri- Op.cit, p.1
40. Mark S.G. Dyczkowski- The Canon of the Shaivagama and the Kubjika
Tantras of the Western Kaula Tradition, Motilal Banarasidass, New Delhi,
1989, p.9
41. Earnest A Payne- cit, pp:50,51
43. S.Suryanarayana Sastri- Op.cit, pp:5,7,8
44. Vishwa Nath Drabu- A Study in the Socio Economic Ideas and Institutions of
Kashmir (200 B.C. – A.D.700), Indus Publishing Company, New Delhi, 1990,
p.233
46. Kamalakar Mishra- cit, p.5

47. S.K.Ramachandra Rao- Tantra Mantra Yantra, The Tantra Psychology, p.12
48. Ibid, p.13
49. N.N.Battacharyya- Op.cit, pp:21-23
50. B.N.Luniya- Life and Culture in Ancient India, Lakshmi Narain Agarwal, Agra,
pp:51,52
51. Lalan Prasad Singh- cit, pp:2,3
52. Srikantha Sastri- Tantri Hieroglyphics, QJMS, vol-51, No.1, April 1960, p.11
53. S.C.Banerji- A Companion to Tantra, p.13
55. S.K.Ramachandra Rao-The Tantra of Sri Chakra, Sharada Prakashana,
Bangalore, 1983, p.3
56. Sanjay Sonawani- Origins of the Vedic Religion And Indus ghaggar
Civilization, Book Tango, 2015
58. R.C.Hazra- Studies in the Puranic Records on Hindu Rites and Customs,
Abinas Press, Calcutta, 1940, pp:193,203,204
59. Ibid, p.260
60. Mark S.G. Dyczkowski- cit, p.10
61. Surendranath Dasgupta- cit, p.19
62. R.C.Hazra- Op.cit, pp:260-262
63. Mark S.G. Dyczkowski- cit, p.8
64. Earnest A Payne- cit, p.50
65. Lalan Prasad Singh- cit, pp: 139,140
66. N.N.Battacharyya- Op.cit, p.43
67. N.N.Battacharyya- Op.cit, p.41 and Sures Chandra Banerji- Op.cit, p.123
68. Lalan Prasad Singh- cit, pp: 11,12
70. P.V.Kane- Op.cit, p.1092 and Sures Chandra Banerji- Op.cit, p.120
71. S.C.Banerji- A Companion to Tantra, Abhinav Publications, New Delhi,
2007,p.13
72. Earnest A Payne- cit, p.59
73. Sures Chandra Banerji- cit, p.122
74. Ibid, pp:121,122
75. Sures Chandra Banerji- cit, pp:122,123 and S.K.Ramachandra Rao- Sri
Chakra, Sri Satguru Publications, New Delhi, 1989,p.1
76. Sures Chandra Banerji- cit, p.121
77. P.T.Srinivasa Iyengar- Outlines of Indian Philosophy, Theosophical
Publishing Society, Benaras and London, 1909, p.130
78. Ibid, pp:124,128
Mandhata, the first Samrat of Ancient India

October 15, 2017 – 10:32 am
The Ikshavaku dynasty also known as the solar dynasty ruling from Ayodhya
produced a number of illustrious kings like Mandhata, Sudasa, Harishchandra,
Sagara, Bhagiratha and Sri Rama. Though these kings ruled in the remote past
they are remembered with reverence even to this day. Of these rulers Mandhatri or
Mandhata through his accomplishment became the first ruler of this dynasty to
earn the title Chakravarthi and Samrat.
Mandhata (5409 B.C. / 6027 B.C) ⃰ was son of Yuvanashva and Gauri, the daughter
of Matinara of the Pauravas. Mandhata’s name figures among the sixteen
celebrated monarch of ancient India in the Puranic list called Sodasha Rajika. As
his empire was so extensive, a verse mentions that as far as the sun rises and as
far as he sets; all that is called Mandhata’s territory and hence even the earth was
named after him as Mandhatra Kshetra.
His Campaigns
Mandhata on assuming power organized a strong army and led a series of

expedition against his neighbouring kingdoms. The rulers of Kashi and Maithila and
his uncle Tansu, the ruler of Prathisthan accepted his suzerainty. Other important
rulers whom Mandhata vanquished were Janmejaya the king of Anavas, the
Yadava king Sasabindu of Mahishamati and Marutta a king described as one of the
five great emperors of ancient India and ruling over territory around North West
India. The Asura kingdoms of Varshikha and Narmani were also subdued.
Mandhata had a long war with the Druhyu king Angara who ruled over Punjab and
finally killed him and conquered his kingdom. Angara’s son Gandhara accepted the
suzerainty of Mandhata, moved towards North-West (Afghanistan) and gave his
name to that region.
Incarnation of Vishnu
In ancient India a sovereign who conquered the surrounding kingdom and brought
them under his control was conferred with the title Chakravarthi. Similarly the king
who conquered the whole of Bharatavarsha was celebrated as a Samrat.
Mandhata possessed both these titles apart from considered as a fifth incarnation
of Vishnu. Mandhata is said to have performed Ashvamedha and Rajasuya yajnas
and his name is also included in the list of kings who gained fame by their gifts of
cattle. He was a just and virtuous ruler. When a 12 year long famine broke out in
North-West India during his period, he took all possible steps to provide relief to the
people and end their sufferings. Mandhata had married Bindumati the daughter of
Sasabindu the Yadava king and had three sons, Purukutsa, Ambarisha and
Muchukunda.
Mandhata met with a tragic end when while returning with his army through
Mathura (Muttra) ruled by the Daithyas. Mandhata and his whole army were
attacked by the Daithyas and exterminated to the last man and thus ended the
glorious career of the greatest Indian monarch after a long reign of some 60 years.
⃰ See https://ithihas.wordpress.com/2013/04/20/date-of-mahabharatha-war/
Reference:
Akshoy Kumar Mazumdar- The Hindu History, B.C. 3000 to 1200 A.D., City
Publishing House, Faridabad, Dacca, 1920
Ganga Ram Garg- Encyclopedia of the Hindu World, Vol-I, Concept
Publication Company, New Delhi, 1992
Mittal- History of Ancient India (7300 B.C.-4250 B. C.) Vol-I, Atlantic
Publishers and Distributors, New Delhi, 2006
E.Pargiter- Ancient Indian Historical Tradition, London, 1922
The Agastyas- Hindu Missionaries of Ancient India

August 2, 2017 – 10:36 am
Among the rishi families who composed the Rig Vedic hymns, it was the members
of the Agastya family who first crossed the Vindhya Mountains and established
ashrams in south India. The members of this family acted as preceptors of royal
dynasties, propagated Shaivism and played an important role in introducing Hindu
religion and culture in south-east Asian countries.
In ancient Indian literary works there are references to the activities of Agastya in
relation with characters appearing in different time frames. This indicates that a
single Agastya could not have achieved all these feats single handedly and
unaided. He was therefore the progenitor of a large family and founded a long
surviving generation of representatives known by the name of Agastya gotra. The
originator of this family Agastya was the brother of sage Vasishta. His descendants
composed hymns in the Rig Veda of which we find 27 hymns in the first mandala,
one each in the fifth and eighth mandala, two hymns in the ninth mandala and four
hymns in the tenth mandala.
Agastya and Lopamudra

One prominent figure among this family was the one who married Lopamudra and
was a contemporary of Alarka, grandson of Pratardana of Kashi. This Alarka was a
contemporary of king Dushyanta the father of the famous Paurava ruler Bharata
after whom our country is named.
Agastya of Ramayana
In Valmiki’s Ramayana, Aranyakanda sarga II describes the beautiful hermitage of

Agastya situated at Nasik, a few miles from Dandakaranya where a peaceful
atmosphere prevailed. When Rama and Lakshmana visited his ashram, Agastya
presented Rama a bow of Vishnu and later Agastya accompanied Rama and his
followers on his return journey to Ayodhya from Lanka with Seeta after killing
Ravana.
Exploits of Agastya
According to K.D. Abhyankar, the Puranic story of the Vindhya mountain trying to
compete with the Himalayas in height by becoming taller and taller and sage
Agastya ordering the Vindhya mountain to lie prostrated till he returned from the
south is an allegory to the actual crossing of the Vindhyas by Agastya, a prominent
rishi of north India for the first time in history. In ancient times, it was easier to cross
the seas by navigation. But it was quite difficult to traverse the mountainous land
covered with thick forests and inhabited by wild animals. Hence it was a great feat
on the part of Agastya to cross the Vindhya Mountain. Similarly the story of
Agastya drinking the water of the ocean is another allegory of his crossing the sea
and as we know sage Agastya is quite popular in Indonesia, the land beyond the
Indian Ocean.
Star Canopus named after Agastya
The star Canopus is named after Agastya as it was first sighted by him. Around
5000 B.C. this star was visible from the south of the Vindhyas, but not from the
north of it. As a member of sage Agastya’s family was the first to cross the
Vindhyas from the north, he would have been the first northerner to see the star.
Hence the star has been named after his family.
Agastya and Tamil
There is no clear and specific mention of Agastya and his exploits in any of the
early Tamil works and reference to his work on Tamil grammar called Agattiyam
first occur in Iraiyanar Agapporul Urai, a work of the 8th or 9th century A.D. This
work mentions Agastya as a member of the first and second Sangams. Just like
the Europeans who have written works on Indian languages after learning them,
probably a member of the Agastya clan settled in south India, had learnt Tamil and
written a grammatical work which probably has now gone into oblivion.
Founder of Siddha System of Medicine
A daitya named Ilvala who had a grouse against sages used to invite them for
lunch, serve the flesh of a goat (which was actually his brother Vatapi turned into a
goat) and later call his brother who used to come out ripping the stomach of the
diner. Agastya who had gone to Ilvala to seek financial help was also fed in a
similar manner but when Ilvala called him, Vatapi could not come out as Agastya
had digested him. This incident is probably an allegory to indicate that Ilvala used
to kill sages by serving them with poisoned food. A member of Agastya family who
was served with poisoned food came out unharmed as he knew about antidotes for
food poisoning and was probably the founder of the Siddha system of medicine.
Discoverer of River Cauvery
According to a Tamil work Manimekhalai, Cauvery stream was released by

Agastya from his water pot at the request of Chola king Kantan for perennial water.
Agastya overturned his pitcher from which Cauvery flowed towards the sea in the
east. The Purana also says that Agastya had compressed the River Cauvery and
held the water in his water pot and Ganapathi came in the form of a crow and
toppled the water pot and got released the river Cauvery. These stories can be
interpreted as a member of Agastya family discovering the river Cauvery or naming
the discovered river as Cauvery.
Oversea connections of Agastya
Members of this family even migrated to distant lands and introduced Shaivism
there. A statue of sage Agastya is found in a Shiva temple in a temple complex at
Pramban in Java. Similarly at a cave in Kombeng situated to the north of Muara
Kaman in east Borneo we find the image of sage Agastya. Indradevi the queen of
the ruler of Kambuja Empire, Indra Varman I (877-889 A.D.) is said to have
descended from sage Agastya. In the old Javanese literature we have a work
Agastya Parva, where Agastya describes to his son Driddasyu the creation of the
world in puranic style.
Cult of Agastya
Members belonging to the Agastya family became the preceptors of royal

dynasties. For instance the Pandya king Sundara Pandya is referred as Agastya
Shisya ‘disciple of Agastya’. An inscription of Chalukya Kirtiraja of Lata (Gujarat)
says that their spiritual preceptor was Agastya. As a preacher and preceptor of
Shaiva religion and guru of many princes, Agastya soon came to be regarded as
the object of personal worship and a cult of Agastya was soon formulated and his
images consecrated in many temples began to receive the honour of worship. The
mode of his worship is laid down in the Skanda Purana and Agni Purana. The
Agasteshwara temple at Thodnavada in Chittor district, the Meenakshi
Agasteshwara temple at Wadapally in Nalgonda district, the Agasteshwara temple
at Guntur district all in Andhra Pradesh, the Agasteshwara temple at T.Narasipura
in Mysore district of Karnataka and the Agasteshwara temple at Chennai to name a
few are some of the temples dedicated to Agastya.
Agastya’s name has often been cited as an example of courage and wisdom which
implies that the members of this family were known for their enterprising nature
and intelligence. The members of this family played an important role in national
integration by synthesizing the culture of north and south India.
References
1. A.Nilakanta Sastri- A History of South India: From Prehistoric Times to the

fall of Vijayanagara
2. D.Abhyankar – Folklore and Astronomy: Agastya a Sage and a Star, Current
Science, Vol- 89, No. 12, 25th December, 2005
3. C.Majumdar- Hindu Colonies in the Far East
4. Swami Parmeshwaranand- Encyclopedic Dictionary of Puranas, Vol-I
5. C.Gangoly- The cult of Agastya and the origin of Indian colonial art,
Quarterly Journal of Mythic Society, Vol-XVII, No.3, January 1927
6. Shrikant Talageri- The Rig Veda- A Historical Analysis
7. N.Saletore-Encyclopedia of Indian Culture
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26.02.

2018 essays | Ithihas

In this blog you will find

Tantric method of Worship

1. Vedachara prescribes non-violent Vedic rites, on contemplation of the

The Tantra is obviously not attractive to the common man as it involves

Sparsha Diksha- initiation by touch,

A mantra is any combination of letters believed to be of divine origin and used in

1. Vachika (uttered)- audible to others

Yantra is a geometrical diagram with abstract symbols inscribed on a flat surface

There are three types of yantras

Raksha yantras- yantras for magical purposes generally called protective

deity is supposed to be powerful and if properly communicated and assiduously

Mandalas are used in ceremonial sequences like consecrating the place of

Whether it is called a Chakra, Mandala or Yantra, the instrument is a sphere of

Differences between a Yantra and a Mandala

1. A Mandala is used in the case of any devata whereas a yantra is appropriate

Mudras (hand poses) according to Pujaprakasha are to be made in worship at the

For the worship of Shakti the panchamakara or panchatattva are declared to be

According to Tantrics the performance of the panchatattva sadhana helps one

Shava sadhana or corpse ritual

The fundamental principle of the tantra shastra is that man is a microcosm

1. Muladhara- situated at the base of the spine

1. Generate an intense desire to attain cosmic consciousness

Occult powers through Tantric sadhana

A sadhaka acquires siddhis or miraculous powers through tantric sadhana;

1. Anima- that is power of making one’s body as minute as an atom

1. Khadga- a sword sanctified by spells for success in the battle field

Lakshmidhara in his commentary on the Saundaryalahari throws light on the

1. Kamalakar Mishra- Kashmir Shaivism– The Central Philosophy of Tantrism,

50. N.Battacharyya- Op.cit, pp:309-311; Bose & Haldar- Op.cit, pp:161-164

By S.Srinivas | Comments (0)

Tantra- A Brief Introduction, Part II

Tantra is an important, practical and popular religious path of Hinduism. It is a

Classification of Hindu Tantric Literature

According to the tradition found in Tantric texts themselves Tantras are

Literature of Vaishnava Tantras

The Vaishnava Tantras are represented by the Pancaratra Agamas and

According to the Narada Pancaratra, ratra means knowledge; hence Pancaratra is

The well-known Pancharatra Agamas are the Ahirbudhnya Samhita, Jayakhya

Literature of Shaiva Tantras

The literature belonging to Shaiva and Shakta tantricism is extensive. There is a

Literature of Shakta Tantras

There are 77 Shakta Agamas subdivided into five Shubhagamas, 64 Kaulagamas

According to Benoytosh Bhattacharyya the founder of Buddhist Tantrism was

Difference between Buddhist Tantrism and Hindu Tantrism

Benoytosh Bhattacharyya emphatically states that Buddhists were the first to

Schools of Shaiva Tantras

The Parameshwara Agama mentions Shaiva sects like Virashaiva, Anandashaiva,

Schools of Vaishnava Tantras

Schools of Shakta Tantras

According to Devibhagavata and Kalika Purana, Lord Shiva became inconsolable

There is no unanimity with regards to the number of Pitas. The Rudrayamala

Sri Vidya Cult

Shankaracharya and Sri Vidya cult

Sri Vidya cult belongs to Vaishnava Tantra

The Cult of Yogini

According to Kaulajnananirnaya, Matsyendranatha the first of the Natha gurus was

Genesis of the Yoginis

1. Prabuddha Bharata, vol-121, no.1, January 2016, pp:23,24,158

3. C.Banerji- A Companion to Tantra, Abhinav Publications, New Delhi,

By S.Srinivas | Comments (0)

Tantra- A Brief Introduction, Part I