Tantra

9/1/2017 Tantra - Wikipedia
Tantra
From Wikipedia, the free encyclopedia
Tantra (Sanskrit: ; literally "loom, weave") denotes the esoteric

traditions of Hinduism and Buddhism that co-developed most likely
about the middle of 1st millennium CE. The term tantra, in the Indian
traditions, also means any systematic broadly applicable "text, theory,
system, method, instrument, technique or practice".[1][2]
In Hinduism, the tantra tradition is most often associated with its

goddess tradition called Shaktism, followed by Shaivism and
Vaishnavism.[3] In Buddhism, the Vajrayana tradition is known for its
extensive tantra ideas and practices.[4][5] Tantric Hindu and Buddhist
traditions have influenced other religious traditions such as Jainism,
Sikhism, the Tibetan Bn tradition, Daoism, and the Japanese Shint
tradition.[6]
Tantra as genre of literature in Hinduism have been influential to its

arts, icons and temple building practices.[7][8] Hindu puja, temples and
iconography are tantric in nature.[9] The Hindu texts that describe these
topics are called Tantras, gamas or Samhits.[10][11] In Buddhism, its
tantra-genre literature has influenced the artworks in Tibet, historic cave
temples of India, and imagery in southeast Asia.[12][13][14]
Tantra art (top, clockwise): A Hindu
tantric deity, Buddhist tantric deity, Jain
Contents tantric painting, Kundalini chakras, a
yantra and 11th century Saich
founder of Tendai Tantra tradition
1 Etymology
2 Definition
2.1 Ancient and medieval era
2.2 Modern era
2.2.1 Tantrism
2.2.2 Tantrika
3 History
3.1 Vedic texts
3.2 Buddhist reliefs
3.3 Smriti
3.4 Tantra texts
3.5 Tantric practices
3.5.1 Traction and growth
3.5.2 Sex and eroticism
4 Practices
4.1 Components
4.2 Sadhanas
4.3 Mandalas
4.4 Mantra, yantra, nyasa
4.5 Identification with deities
4.5.1 Visualisation
4.5.2 Classes of devotees
5 Hinduism
6 Buddhism
7 Jainism and other religions
8 Western scholarly research
8.1 John Woodroffe
8.2 Further development
https://en.wikipedia.org/wiki/Tantra 1/22
9 See also
10 Notes
11 References
12 Sources
12.1 Published
12.2 Web
13 Further reading
14 External links
Etymology
Tantra (Sanskrit: ) literally means "loom, warp, weave".[15][1][16]
The connotation of the word tantra to mean an esoteric practice or religious ritualism is a colonial era European
invention.[17][18][19] The term is based on the metaphor of weaving, states Ron Barrett, where the Sanskrit root
tan means the warping of threads on a loom.[1] It implies "interweaving of traditions and teachings as threads"
into a text, technique or practice.[1][16]
The word appears in the hymns of the Rigveda such as in 10.71, with the meaning of "warp (weaving)".[15][20]
It is found in many other Vedic era texts, such as in section 10.7.42 of the Atharvaveda and many
Brahmanas.[15][21] In these and post-Vedic texts, the contextual meaning of Tantra is that which is "principal or
essential part, main point, model, framework, feature".[15] In the Smritis and epics of Hinduism (and Jainism),
the term means "doctrine, rule, theory, method, technique or chapter" and the word appears both as a separate
word and as a common suffix, such as atma-tantra meaning "doctrine or theory of Atman (soul, self)".[15][21]
The term Tantra after about 500 BCE, in Buddhism, Hinduism and Jainism is a bibliographic category, just
like the word Sutra (which means "sewing together", mirroring the metaphor of "weaving together" implied by
Tantra). The same Buddhist texts are sometimes referred to as tantra or sutra; for example,
Vairocabhisambodhi-tantra is also referred to as Vairocabhisambodhi-sutra.[22] The various contextual
meaning of the word Tantra varies with the Indian text, and is summarized in the appended table.
Appearance of the term "Tantra" in Indian texts
Period[note 1] Text or author Contextual meaning of tantra
17001100
gveda X, 71.9 Loom (or weaving device)[23]
BCE
Essence (or "main part", perhaps denoting

1700-? BCE Smaveda, Tandya Brahmana
the quintessence of the Sastras)[23]
1200-900
Atharvaveda X, 7.42 Loom (or weaving)[23]
BCE
1400-1000
Yajurveda, Taittiriya Brahmana 11.5.5.3 Loom (or weaving)[23]
BCE
600-500 BCE Pini in Adhyy 1.4.54 and 5.2.70 Warp (weaving), loom[24]
pre-500 BCE atapatha Brhmaa Essence (or main part; see above)[23]
350-283 BCE Chanakya on Arthastra Science;[25] system or shastra[26]
Doctrine (identifies Sankhya as a

300 CE varaka author of Snkhya Krik (krik 70)
tantra)[27]
320 CE Viu Pura Practices and rituals[28]
Deep understanding or mastery of a

320-400 CE Poet Klidsa on Abhijnakuntalam
topic[note 2]
Worship techniques (Tantrodbhuta)[29]

423 CE Gangdhar stone inscription in Rajasthan
Dubious link to Tantric practices.[30]
Thread, text;[31] beneficial action or

550 CE Sabarasvamin's commentary on Mimamsa Sutra 11.1.1, 11.4.1 etc
thing[26]
Chinese Buddhist canon (Vol. 1821: Tantra (Vajrayna) or

500-600 CE Set of doctrines or practices
Tantric Buddhism[note 3]
Extensive knowledge of principles of

600 CE Kmikgama or Kmik-tantra
reality[32]
Sanskrit scholar and poet Babhaa (in Haracarita[note 4] and Set of sites and worship methods to
606647 CE in Kdambari), in Bhsa's Crudatta and in draka's
goddesses or Matrikas.[29][33]
Mcchakatika
Set of doctrines or practices, teachings,

9751025 CE Philosopher Abhinavagupta in his Tantrloka texts, system (sometimes called
Agamas)[34][16]
11501200
Jayaratha, Abhinavagupta's commentator on Tantrloka Set of doctrines or practices, teachings
CE
16901785 System of thought or set of doctrines or

Bhskararya (philiosopher)
CE practices, a canon[35]
Definition
Ancient and medieval era
The earliest definitions and expositions on Tantra come from the ancient texts of Panini, Patanjali and the
literature of the language-focussed, ritual-oriented Mimamsa school of Hindu philosophy.
The 5th-century BCE scholar Panini in his Sutra 1.4.5455 of Sanskrit grammar, cryptically explains tantra
through the example of "Sva-tantra" (Sanskrit: ), which he states means "independent" or a person who
is his own "warp, cloth, weaver, promoter, karta (actor)".[24] Patanjali in his Mahbhya quotes and accepts
Panini's definition, then discusses or mentions it at a greater length, in 18 instances, stating that its metaphorical
definition of "warp (weaving), extended cloth" is relevant to many contexts.[36] The word tantra, states
Patanjali, means "principal, main". He uses the same example of svatantra as a composite word of "sva" (self)
and tantra, then stating "svatantra" means "one who is self-dependent, one who is his own master, the principal
thing for whom is himself", thereby interpreting the definition of tantra.[24] Patanjali also offers a semantic
definition of Tantra, stating that it is structural rules, standard procedures, centralized guide or knowledge in
any field that applies to many elements.[36]
The ancient Mimamsa school of Hinduism uses the term tantra extensively, and its scholars offer various
definitions. For example:
When an action or a thing, once complete, becomes beneficial in several matters to one person, or
to many people, that is known as Tantra. For example, a lamp placed amidst many priests. In
contrast, that which benefits by its repetition is called vpa, such as massaging with oil. (...)
Sabara, 6th century, [26][37]
Medieval texts present their own definitions of Tantra. Kmik-tantra, for example, gives the following
explanation of the term tantra:
Because it elaborates (tan) copious and profound matters, especially relating to the principles of
reality (tattva) and sacred mantras, and because it provides liberation (tra), it is called a tantra.[38]
Modern era
In modern era scholarship, Tantra has been studied as an esoteric practice and ritualistic religion, sometimes
referred to as Tantrism. There is wide gap between what Tantra means to its followers, and what Tantra has
been represented or perceived as since colonial era writers began commenting on Tantra.[39] Many definitions
of Tantra have been proposed ever since, and there is no universally accepted definition of Tantra.[40] Andr
Padoux in his review of Tantra definitions offers two, then rejects both. One definition, states Padoux found
among the practitioners, is any "system of observances" about the vision of man and the cosmos where
correspondences between the inner world of the person and the macrocosmic reality play an essential role.
Another definition, more common among observers and non-practitioners, is some "set of mechanistic rituals,
omitting entirely the ideological side".[41]
According to David N. Lorenzen, two different kinds of definitions of Tantra exist, a "narrow definition" and a
"broad definition".[11] According to the narrow definition, Tantrism, or "Tantric religion", refers only to the
elite traditions directly based on the Sanskrit texts called the Tantras, Samhitas, and Agamas.[11][42] Lorenzen's
"broad definition" adds to his "narrow definition" of Tantra, by including a broad range of "magical beliefs and
practices" such as Yoga and Shaktism practices.[42][43]
Richard Payne states that Tantra has been commonly but incorrectly associated with sex, given the popular
culture's obsession with yet repugnance of intimacy in colonial prudish Victorian values. Tantra has been
labelled as "yoga of ecstasy" driven by senseless ritualistic libertinism.[22] This is far from the diverse and
complex understanding of what Tantra means to those Buddhists, Hindu and Jains who practice it.[22]
David Gray disagrees with broad generalizations, and states defining Tantra is a difficult task because "Tantra
traditions are manifold, spanning several religious traditions and cultural worlds. As a result they are also
diverse, which makes it a significant challenge to come up with an adequate definition".[44] The challenge of
defining Tantra is compounded by the fact that it has been a historically significant part of major Indian
religions, including Buddhism, Hinduism and Jainism, both in and outside South Asia and East Asia.[45] To its
practitioners, Tantra is defined as a combination of texts, techniques, rituals, monastic practices, meditation,
yoga, ideologies that are freely selected based on personal preference, or master-disciple developed, or guru-
revealed.[46]
In other contexts, Tantra means a system or methodology in Indian traditions. Tantra, for example, are manuals
and texts that specify design, architecture, construction and symbolism rules for icons, temples and various
arts.[8][47][48] Hindu puja, temples and iconography are tantric in nature.[49] These texts, states Gavin Flood,
contain representation of "the body in philosophy, in ritual and in art", which are linked to "techniques of the
body, methods or technologies developed within the tantric traditions intended to transform body and self".[50]
Tantrism
The term "tantrism" is a 19th-century European invention that is not present in any Asian language.[18]
According to Padoux, "Tantrism" is a Western term and notion, not a category that is used by the so-called
"Tantrists" themselves.[17][note 5] The term was introduced by 19th-century Indologists, with limited knowledge
of India and in whose view Tantrism was a particular, unusual and minority practice in contrast to Indian
traditions they believed to be mainstream.[17]
Robert Brown similarly notes that the term "tantrism" is a construct of

Western scholarship, not a concept of the religious system itself.[53]
He defines Tantrism as an apologetic label of Westerners for a system
that they little understand that is "not coherent" and which is "an
accumulated set of practices and ideas from various sources, that has
varied between its practitioners within a group, varied across groups,
across geography and over its history". It is a system, adds Brown,
that gives each follower the freedom to mix Tantric elements with
non-Tantric aspects, to challenge and transgress any and all norms,
experiment with "the mundane to reach the supramundane".[54]
Teun Goudriaan in his 1981 review of Hindu Tantrism, states the term
Tantrism usually refers to a "systematic quest for salvation or spiritual
excellence" by realizing and fostering the divine within one's own
body, one that is simultaneous union of the masculine-feminine and
spirit-matter, and has the ultimate goal of realizing the "primal blissful
state of non-duality".[55] The term typically refers to a methodically
striven system, voluntarily chosen specific practices which may
include Tantric items such as mantras (bijas), geometric patterns and
symbols (mandala), gestures (mudra), mapping of the microcosm
within one's body to the macrocosmic elements outside as the subtle
body (kundalini-yoga), assignments of icons and sounds (nyasa),
Elements of Tantrism. Clockwise from
meditation (dhyana), ritual worship (puja), initiation (diksha) and
upper left: Geometric temple layout
others.[56] Tantrism, adds Goudriaan, is a living system that is
(Buddhist), Symmetric mandala (Hindu),
decidedly monistic, but with wide variations, and it is impossible to be
Bija mantras, Ritual diadem
dogmatic about a simple or fixed definition.[57] (Buddhist[51]), Kundalini yoga (Hindu),
Chakras. These are neither compulsory
Tantrism is an overarching term for "Tantric traditions", states David
nor universal in Tantrism.[52]
Gray in a 2016 review, that combine Vedic, yogic and meditative
traditions from ancient Hinduism as well as rival Buddhist and Jain
traditions.[39] The term is a neologism of western scholars and does
not reflect the self-understanding of any particular tantric tradition. While Teun Goudriaan's description is
useful, adds Gray, there is no single defining universal characteristic common to all Tantra traditions, being an
open evolving system.[19] Tantrism,

https://en.wikipedia.org/wiki/Tantra whether Buddhist or Hindu, can best be characterized as practices, a set of
5/22
open evolving system.[19] Tantrism, whether Buddhist or Hindu, can best be characterized as practices, a set of
techniques, with a strong focus on rituals and meditation, by those who believe that it is a path to liberation that
is characterized by both knowledge and freedom.[58]
Tantrika
According to Padoux, the term "Tantrika" is based on a comment by Kulluka Bhatta on Manava Dharmasastra
2.1, who contrasted vaidika and tantrika forms of Sruti (canonical texts). The Tantrika, to Bhatta, is that
literature which forms a parallel part of the Hindu tradition, independent of the Vedic corpus. The Vedic and
non-Vedic (Tantric) paths are seen as two different approaches to ultimate reality, the Vedic approach based on
Brahman, and Tantrika being based on the non-Vedic gama texts.[59] Despite Bhatta attempt to clarify, states
Padoux, in reality Hindus and Buddhists have historically felt free to borrow and blend ideas from all sources,
Vedic, non-Vedic and in the case of Buddhism, its own canonical works.[60]
One of the key differences between the Tantric and non-Tantric traditions whether it be orthodox Buddhism,
Hinduism or Jainism is their assumptions about the need for monastic or ascetic life.[61] Non-Tantrika, or
orthodox traditions in all three major ancient Indian religions, hold that the worldly life of a householder is one
driven by desires and greeds which are a serious impediment to spiritual liberation (moksha, nirvana, kaivalya).
These orthodox traditions teach renunciation of householder life, a mendicant's life of simplicity and leaving all
attachments to become a monk or nun. In contrast, the Tantrika traditions hold, states Robert Brown, that "both
enlightenment and worldly success" are achievable, and that "this world need not be shunned to achieve
enlightenment".[61][62]
History
Vedic texts
The Kein hymn of the Rig Veda (10.136) describes the "wild loner" who, states Karel Werner, "carrying within
oneself fire and poison, heaven and earth, ranging from enthusiasm and creativity to depression and agony,
from the heights of spiritual bliss to the heaviness of earth-bound labor".[63] The Rigveda uses words of
admiration for these loners,[63] and whether it is related to Tantra or not, has been variously interpreted.
According to David Lorenzen, it describes munis (sages) experiencing Tantra-like "ecstatic, altered states of
consciousness" and gaining the ability "to fly on the wind".[64] In contrast, Werner suggests that these are early
Yoga pioneers and accomplished yogis of the ancient pre-Buddhist Indian tradition, and that this Vedic hymn is
speaking of those "lost in thoughts" whose "personalities are not bound to earth, for they follow the path of the
mysterious wind".[63]
The two oldest Upanishadic scriptures of Hinduism, the Brihadaranyaka Upanishad in section 4.2 and
Chandogya Upanishad in section 8.6, refer to nadis (hati) in presenting their theory on how the Atman (soul)
and the body are connected and interdependent through energy carrying arteries when one is awake or sleeping,
but they do not mention anything related to Tantric practices.[65][66] The Shvetashvatara Upanishad describes
breath control that became a standard part of Yoga, but Tantric practices do not appear in it.[64][67] The Yoga
Sutras of Patanjali are an early codification of Yogic practices.[68] Later, according to Lorenzen, these early
Yoga-related ideas develop into Hatha Yoga, and then diversify into the "mystical anatomy" of nadis and
chakras of Tantric practices.[69] The 7th century CE the shamanic-yogic component of Tantrism appears clearly
in Tantric form in Babhaa's Harshacharita and Dain's Dashakumaracharita.[70] In contrast to this
theory of Lorenzen, other scholars such as Mircea Eliade consider Yoga and the evolution of Yogic practices to
be separate and distinct from the evolution of Tantra and Tantric practices.[71]
David Gordon White views Yogini cults as foundational to early tantra but disputes scholars who see their roots
in an "autochthonous non-Vedic source" such indigenous tribes or the Indus Valley Civilization.[72] Instead,
White suggests Vedic Srauta texts mention offerings to goddesses Rk, Sinvl, and Kuh in a manner similar
to a tantric ritual.[73] Frederick Smith a professor of Sanskrit and Classical Indian Religions, views Tantra to
be a parallel religious movement

https://en.wikipedia.org/wiki/Tantra to Bhakti movement of the 1st millennium CE.[74] Tantra along with 6/22
be a parallel religious movement to Bhakti movement of the 1st millennium CE.[74] Tantra along with
Ayurveda, states Smith, has traditionally been attributed to Atharvaveda, but this attribution is one of respect
not of historicity. Ayurveda has primarily been an empirical practice with Vedic roots, but Tantra has been an
esoteric, folk movement without grounding that can be traced to anything in Atharvaveda or any other vedic
text.[74]
Buddhist reliefs
A series of artwork discovered in Gandhara, in modern day Pakistan, dated to be from about 1st century CE,
show Buddhist and Hindu monks holding skulls. One of them shows the Buddha sitting in the center, and on
his sides a Buddhist monk and a Hindu monk each.[75] The legend corresponding to these artworks is found in
Buddhist texts, and describes monks "who tap skulls and forecast the future rebirths of the person to whom that
skull belonged".[75][76] According to Robert Brown, these Buddhist skull-tapping reliefs suggest tantric
practices may have been vogue by the 1st century CE to appear prominently in Buddhist art and its texts.[75]
Smriti
The Mahabharata, the Harivamsa, the Devi Mahatmya in the Markandeya Purana
all contain references to the fierce, demon-killing manifestations of the Great
Goddess, Mahishamardini, who is identified with Durga-Parvati.[79] These suggest
reverence and worship for Goddess in the India culture was an established tradition
(Shaktism), by the early centuries of the 1st millennium.[80] However, this does not
mean Tantric rituals and practices were as yet a part of either Hindu or Buddhist
traditions. "Apart from the somewhat dubious reference to Tantra in the Gangadhar
inscription of 423 CE", states David Lorenzen, it is only 7th-century Banabhatta's
Kadambari which provide convincing proof of Tantra and Tantric texts.[30]
Tantra texts
According to Flood, the earliest date for the Tantra texts related to Tantric practices
is 600 CE, though most of them were probably composed after the 8th century
onwards.[81] By the 10th century an extensive corpus existed.[81] Regionally, the A 2nd-century CE statue
of goddess Durga slaying
tantric texts were mostly composed during this period in Kashmir and Nepal.[82]
the Buffalo demon from
They were also called agamas in Shaivism, samhita or Pancaratra in Vaishnavism,
Mathura.[77] Such
and as tantras in Shaktism.[83] The Buddhists developed their own corpus of
artwork suggests a
Tantras, which became the textual basis of Vajrayana.[81] In Jainism, secondary texts goddess culture, but not
suggest a substantial Tantra corpus based on the Surya tradition developed in the necessarily Tantra.[78]
western regions of India, but complete manuscripts of these have not survived into
the modern era.[83] Among the Hindus, those belonging to the Vedic orthodox
traditions rejected the Tantra texts, the Tantric followers incorporated the Vedic ideas within their own systems
considering the Tantras as the higher, refined understanding of older ideas.[83] Some considered the Tantra texts
to be superior to the Vedas, while others considered them complementary:
The Veda is the cow, the true Agama its milk.
Umapati, Translated by David Smith[84]
According to Flood, very little is known about who created the Tantras, nor much is known about the social
status of these and medieval era Tantrikas.[85] The Tantra pioneers may have been ascetics who lived at the
cremation grounds, possibly from "above low-caste groups" states Flood, and these were probably non-
Brahmanical.[86] These Hindu renouncers and ascetics trace back to far more ancient traditions,[87][88] and they
are mentioned in the Buddhist Pali canon.[85] By the early medieval times, their practices may have included
the imitation of the deities such as goddess Kali and god Bhairava, with offerings of non-vegetarian food,
alcohol and sexual substances. According to this theory, these practitioners would have invited their deities to
avesha mam (enter me), then reverted the role in order to control that deity and gain its power.[85] These
ascetics would have been supported by low castes living at the cremation places.[85]
Tantric practices
The early Tantric practices in Indian history are sometimes attributed to the Kapalikas (literally, "skull men",
also called Somasiddhatins or Mahavartins).[89][90] Little, however, is reliably known about them, and there is
a paucity of primary sources on Kapalikas.[91] The historical information about them is primarily available
from dubious fictional works and the disparaging remarks made about them in the Buddhist, Hindu and Jain
texts of 1st millennium CE.[91][92]
In Hlas Gatha-saptasati (composed by 5th century CE), for example, the story calls a female character
Kapalika, whose lover dies, he is cremated, she takes his cremation ashes and smears her body with it.[90] The
6th-century Varhamihira mentions Kapalikas in his literary works.[92] Some of the Kplika practices
mentioned in these texts are those found in Shaiva Hinduism and Vajrayana Buddhism, and scholars disagree
on who influenced whom.[93][94]
These early historical mentions are in passing and appear to be Tantra-like practices, they are not detailed nor
comprehensive presentation of Tantric beliefs and practices. Epigraphic references to the Kaulas Tantric
practices are rare. Reference is made in the early 9th century to vama (left-hand) Tantras of the Kaulas.[95]
Literary evidence suggests Tantric Buddhism was probably flourishing by the 7th-century.[64] Matrikas, or
fierce mother goddesses that later are closely linked to Tantra practices, appear both in Buddhist and Hindu arts
and literature between the 7th and 10th centuries.[96]
Matrika mother goddesses are found in both Shakta-Hinduism and Vajrayana-Buddhism.[97][98] The
Buddhist Aurangabad Caves about 100 kilometers from the Ajanta Caves, dated to the 6th to 7th-century CE,
show Buddhist Matrikas (mother goddesses of Shaktism) next to the Buddha.[99][100]
Traction and growth
Tantra probably gained traction after 6th century, post-Gupta Empire era.[101][18] Tantric practices were known
by the 7th century, flourished between the 8th or 9th century and the 14th century.[102]
Major Tantric texts had been written by the 10th century, particularly in Kashmir, Nepal and Bengal. By the
10th or 11th century, Tantric texts had been translated into regional languages such as Tamil, and Tantric
practices probably had spread across South Asia.[82] It was broadly influential, with Flood describing it as
follows:
Tantrism has been so pervasive that all of Hinduism after the eleventh century, perhaps with the
exception of the vedic Srauta tradition, is influenced by it. All forms of Saiva, Vaisnava and Smarta
religion, even those forms which wanted to distance themselves from Tantrism, absorbed elements
derived from the Tantras. The Tantras generally take the form of a dialogue between (...)
Gavin Flood, An Introduction to Hinduism[82]
The 13th-century Dvaita Vedanta philosopher Madhvacharya wrote copious commentaries on then existing
major schools of Indian philosophies and practices, and cited the works of the 10th century Abhinavagupta
considered as a major and influential Tantra scholar.[103] However, Madhvacharya does not mention Tantra as a
separate, distinct religious or ritual-driven practice. The early 20th-century Indian scholar Pandurang Vaman
Kane conjectured that Madhvacharya ignored Tantra because it may have been considered scandalous. In
contrast, Padoux suggests that Tantra may have been so pervasive by the 13th century that "it was not regarded
as being a distinct system."[103]
Tantrism further spread with the silk road transmission of Buddhism to East and Southeast Asia,[104] and also
influenced the Bn tradition of Tibet.[104]
Sex and eroticism
The Tantra texts and tantric practices involve a wide range of topics, mostly focused on spiritual topics, and not
of sexual nature. However, states Gavin Flood, Tantrism is more known in the West as being notorious for its
antinomian elements, stereotypically portrayed as a practice that is esoteric eroticism and ritualized sex in the
name of religion, one imbued with alcohol and offering of meat to fierce deities.[105][106] This portrayal is not
limited to the Western imagination, however. Jayanta Bhatta, the 9th-century scholar of the Nyaya school of
Hindu philosophy and who commented on Tantra literature, stated that the Tantric ideas and spiritual practices
are mostly well placed, but it also has "immoral teachings" such as by the so-called "Nilambara" sect where its
practitioners "wear simply one blue garment, and then as a group engage in unconstrained public sex" on
festivals. He wrote, this practice is unnecessary and it threatens fundamental values of society.[107]
Sexuality has been a part of Tantric practices, sexual fluids

have been viewed as "power substances" and used
ritualistically. Some extreme texts, states Flood, go further
such as the Buddhist text Candamaharosana-tantra
advocating consumption of bodily waste products as "power
substances", teaching the waste should be consumed as a diet
"eaten by all the Buddhas" without slightest disgust.[109]
However, such esoteric practices are exceptional and Tantric union. Left: Buddhist Dunhuang cave 465
extreme, they are not found in much of Buddhist and Hindu (14th century);[108] Right: Jambhala (Kubera) deity
Tantric literature or practices. In the Kaula tradition and in Tibet (18th-19th century).
others where sexual fluids as power substances and ritual sex
are mentioned, scholars disagree in their translations,
interpretations and practical significance.[110][111][112]
Douglas Renfrew Brooks, for example, states that the antinomian elements such as the use of intoxicating
substances and sex were not animistic, but were adopted in some Kaula traditions to challenge the Tantric
devotee to break down the "distinctions between the ultimate reality of Brahman and the mundane physical and
mundane world". By combining erotic and ascetic techniques, states Brooks, the Tantric broke down all social
and internal assumptions, became Shiva-like.[113] In Kashmir Shaivism, states David Gray, the antinomian
transgressive ideas were internalized, for meditation and reflection, and as a means to "realize a transcendent
subjectivity".[114]
In most Hindu and Buddhist Tantra texts, extreme forms of sexual ritualism is absent. In Jain tantric text, this is
entirely absent.[115] Yet, emotions, eroticism and sex are universally regarded in Tantric literature as natural,
desirable, a means of transformation of the deity within, to "reflect and recapitulate the bliss of Shiva and
Shakti". Kama and sex is another aspect of life and a "root of the universe", in the Tantric view, whose purpose
extends beyond procreation and

https://en.wikipedia.org/wiki/Tantra is another means to spiritual journey and fulfillment.[116] This idea flowers 9/22
extends beyond procreation and is another means to spiritual journey and fulfillment.[116] This idea flowers
with the inclusion of kama art in Hindu temple arts, and its various temple architecture and design manuals
such as the Shilpa-prakasha by the Hindu scholar Ramachandra Kulacara.[116]
A quote from a Tantra text on Hindu temple arts, sex and eroticism
In this context, hear the rationale for erotic sculpture panels,

I will explain them according to the received tradition among sculptors.
Kama is the root of the world's existence. All that is born originates from Kama,
it is by Kama also that primordial matter and all beings eventually dissolve away.
Without [passion of] Shiva and Shakti, creation would be nothing but a figment,
nothing from birth to death occurs without activation of Kama.
Shiva is manifest as the great linga, Shakti essential form is the yoni,
By their interaction, the entire world comes into being; this is called the activity of
Kama.
Canonical erotic art is an extensive subject in authoritative scriptures,
as they say, a place devoid of erotic imagery is a place to be shunned.
By Tantric authority, such places are considered inferior and to be avoided,
as if tantamount to the lair of death, of impenetrable darkness.
Shilpa-prakasha 2.498503, 11th-12th century,[118]

Hindu Tantra text, Translated by Michael D Rabe[119]
Kamabandha (erotic
sculpture) at
Khajuraho temple
according to
Kamakala Tattva in
Silpasastra, a Tantra
text.[117]
For an alternate and complete translation:

Alice Boner's Silpa Prakasa Medieval Orissan Sanskrit Text on Temple Architecture, Translated and Annotated.[120]
Practices
Rituals are the main focus of the Tantras.[121][note 6] Rather than one coherent system, Tantra is an
accumulation of practices and ideas. Because of the wide range of communities covered by the term, it is
problematic to describe tantric practices definitively.
Components
Andr Padoux notes that there is no consensus among scholars as to which elements are characteristic for
Tantra, nor is there any text that contains all those elements.[122] Also, most of those elements can also be
found in non-Tantric traditions.[122] According to Anthony Tribe, a scholar of Buddhist Tantra, Tantra has the
following defining features:[123]
1. Centrality of ritual, especially the worship of deities

2. Centrality of mantras
3. Visualisation of and identification with a deity
4. Need for initiation, esotericism and secrecy

5. Importance of a teacher (guru, acharya)
6. Ritual use of mandalas (maala)
7. Transgressive or antinomian acts
8. Revaluation of the body
9. Revaluation of the status and role of women
10. Analogical thinking (including microcosmic or macrocosmic correlation)
11. Revaluation of negative mental states
According to David N. Lorenzen, Tantra practices include the following:[64]
1. "Shamanic and yogic beliefs and practices;"

2. "Sakta worship, especially worship of the Matrkas and demon-killing forms of Hindu and Buddhist
goddesses;"
3. "Specific schools of Tantric religion such as the Kapalikas and Kaulas;"
4. "The Tantric texts themselves."
Sadhanas
A number of techniques (sadhana) are used as aids for meditation

and achieving spiritual power:[124]
Dakshina: Donation or gift to one's teacher

Diksha: Initiation ritual which may include shaktipat
Yoga, including breathing techniques (pranayama) and
postures (asana), is employed to balance the energies in the
body/mind.
Mudras, or hand gestures
Mantras: reciting syllables, words, and phrases
Singing of hymns of praise (stava)
Mandalas
Yantras: symbolic diagrams of forces at work in the universe
Visualization of deities and Identification with deities
Puja (worship ritual)
Animal sacrifice
Use of taboo substances such as alcohol, cannabis, meat and
other entheogens.
Prayashcitta - an expiation ritual performed if a puja has been
performed wrongly Sri Yantra diagram with the Ten
Nyasa Mahavidyas. The triangles represent Shiva
Ritual purification (of idols, of one's body, etc.) and Shakti, the snake represents Spanda and
Guru bhakti (devotion) and puja Kundalini.
Yatra: pilgrimage, processions
Vrata: vows, sometimes to do ascetic practices like fasting
The acquisition and use of siddhis or supernormal powers. Associated with the left hand path tantra.
Ganachakra: A ritual feast during which a sacramental meal is offered.
Ritual Music and Dance.
Maithuna: ritual sexual union (with an actual physical consort).
Dream yoga
Mandalas
According to David Gordon White, mandalas are a key element of Tantra.[125] They represent the constant flow
and interaction of both divine, demonic, human and animal energy or impulses (kleshas, cetan, tah) in the
universe. The mandala is a mesocosm, which mediates between the "transcendent-yet-immanent" macrocosm
and the microcosm of mundane

https://en.wikipedia.org/wiki/Tantra human experience.[125] The godhead is at the center of the mandala, while all
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and the microcosm of mundane human experience.[125] The godhead is at the center of the mandala, while all
other beings, including the practitioner, are located at various distances from this center.[125] Mandalas also
reflected the medieaval feudal system, with the king at its centre.[126]
The godhead is both transcendent and immanent, and the world is regarded as real, and not as an illusion. The
goal is not to transcend the world, but to realize that the world is the manifestation of the godhead, while the "I"
is "the supreme egoity of the godhead."[125] The world is to be seen with the eyes of the godhead, realizing that
it is a manifestation as oneself.[127] The totality of all that is a "realm of Dharma" which shares a common
principle.[128] The supreme is manifest in everyone, which is to be realized through Tantric practice.[128]
Mantra, yantra, nyasa
The words mantram, tantram and yantram are rooted linguistically and
phonologically in ancient Indian traditions. Mantram denotes the chant,
or "knowledge." Tantram denotes philosophy, or ritual actions. Yantram
denotes the means by which a person is expected to lead their life.
The mantra and yantra are instruments to invoke higher qualities, often
associated with specific Hindu deities such as Shiva, Shakti, or Kali.
Similarly, puja may involve focusing on a yantra or mandala associated
with a deity.[129]
Vajrayana Prayer wheels have tantric
Each mantra is associated with a specific Nyasa. Nyasa involves mantras engraved on the surface.
touching various parts of the body at specific parts of the mantra,
thought to invoke the deity in the body. There are several types of
Nyasas; the most important are Kara Nyasa and Anga Nyasa.
Identification with deities
Visualisation
The deities are internalised as attributes of Ishta devata meditations, with practitioners visualizing themselves
as the deity or experiencing the darshan (vision) of the deity. During meditation the initiate identifies with any
of the Hindu gods and goddesses, visualising and internalising them in a process similar to sexual courtship and
consummation.[130] The Tantrika practitioner may use visualizations of deities, identifying with a deity to the
degree that the aspirant "becomes" the Ishta-deva (or meditational deity).[131]
Classes of devotees
In Hindu Tantra, uniting the deity and the devotee uses meditation and ritual practices. These practices are
divided among three classes of devotees: the animal, heroic, and the divine. In the divine devotee, the rituals
are internal. The divine devotee is the only one who can attain the object of the rituals (awakening energy).[132]
Hinduism
In Hinduism, the tantric traditions are found in Shaivism's Shaiva Siddhanta and the Mantrapha (Bhairava-
centred), and in Shaktism's Vidypha and the Kulamrga traditions.[133]
The Tantra texts of the Vaishnava tradition are the Pancharatra, and typically called the Agamas in the Shaiva
traditions. The term "Tantra" in Hindu genre of literature is usually used specifically to refer to Shakta
Agamas.[134][135] The Agamas literature is voluminous, and includes 28 Shaiva Agamas, 77 Shakta Agamas
(also called Tantras), and 108 Vaishnava Agamas (also called Pancharatra Samhitas), and numerous Upa-
Agamas.[136]
Some Tantra texts in Hinduism

https://en.wikipedia.org/wiki/Tantra are Vedic and others non-Vedic.[137] Agama traditions include Yoga and Self12/22
Some Tantra texts in Hinduism are Vedic and others non-Vedic.[137] Agama traditions include Yoga and Self
Realization concepts, some include Kundalini Yoga,[138] asceticism, and philosophies ranging from Dvaita
(dualism) to Advaita (monism).[139][140]
The means of worship in the Hindu Tantric practice differs from the Vedic form. While the Vedic practice of
yajna there are no idols and shrines, in its Tantric traditions, idols and symbolic icons with puja are the means
of worship.[141] Temples, symbolism, icons that remind the devotee of attributes and values are a necessary part
of the Agamic practice, while non-theistic paths are one of the many alternative means in the Vedic
practice.[141] This, however, does not necessarily mean that Tantra-Agamas and Vedas are opposed, according
to medieval era Hindu theologians. Tirumular, for example, explained their link as, "the Vedas are the path, and
the Agamas are the horse".[141][142]
Each Tantra-Agama text consists of four parts:[139][141]
Jnana pada, also called Vidya pada[139] consists of doctrine, the philosophical and spiritual knowledge,
knowledge of reality and liberation.
Yoga pada - precepts on yoga, the physical and mental discipline.
Kriya pada - consists of rules for rituals, construction of temples (Mandir); design principles for
sculpting, carving, and consecration of idols of deities for worship in temples;[143] for different forms of
initiations or diksha. This code is analogous to those in Puranas and in the Buddhist text of
Sadhanamala.[139]
Charya pada - lays down rules of conduct, of worship (puja), observances of religious rites, rituals,
festivals and prayaschittas.
The Tantra-Agama texts of Hinduism present a diverse range of philosophies, ranging from theistic dualism to
absolute monism.[140][144] This diversity of views was acknowledged in Chapter 36 of Tantraloka, the 10th
century scholar Abhinavagupta.[140] In Shaivism alone, there are ten dualistic (dvaita) Agama texts, eighteen
qualified monism-cum-dualism (bhedabheda) Agama texts, and sixty four monism (advaita) Agama texts.[145]
The Bhairava Shastras are monistic Tantra texts, while Shiva Shastras are dualistic.[146][147]
Buddhism
Many tantric traditions developed within Buddhism, over its history in
South Asia and East Asia.[148][149][150] These are also called the
Vajrayana traditions.[151] The tradition has been particularly prevalent
in Tibet and Nepal.[148] The Buddhist Tantric practices and texts, states
Jacob Dalton, developed between 5th to 7th century CE and this is
evidenced by Chinese Buddhist translations of Indian texts from that
period preserved in Dunhuang.[148] Ryan Overbey too affirms this,
stating that Buddhist Tantric spells and ritual texts were translated by
Chinese Buddhist scholars six times and these spells appear in multiple
texts between 5th and 8th century CE.[152] A Goma ritual performed at
Chushinkoji Temple in Japan
According to Alexis Sanderson, various classes of Vajrayana literature
developed as a result of royal courts sponsoring both Buddhism and
Saivism.[153] The Majusrimulakalpa, which later came to classified under Kriyatantra, states that mantras
taught in the Shaiva, Garuda and Vaishnava tantras will be effective if applied by Buddhists since they were all
taught originally by Manjushri.[154] The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja
tradition, prescribes acting as a Shaiva guru and initiating members into Saiva Siddhanta scriptures and
mandalas.[155] The Samvara tantra texts adopted the pitha list from the Shaiva text Tantrasadbhava,
introducing a copying error where a deity was mistaken for a place.[156]
Jainism and other religions

The Tantric traditions of Hinduism and Buddhism spread rapidly within India and Tibet, and from there to
Southeast Asia, East Asia and Central Asia.[157] They significantly influenced many other religious traditions
such Jainism, Sikhism, the Tibetan Bn tradition, Daoism, and the Japanese Shint tradition.[158][159][160] In
the Sikh literature, the ideas related to Shakti and goddess reverence attributed to Guru Gobind Singh,
particularly in the Dasam Granth, are related to tantra ideas found in Buddhism and Hinduism.[161]
The Jain worship methods, states Ellen Gough, were likely influenced by Shaktism ideas, and this is attested by
the tantric diagrams of the Rishi-mandala where the Tirthankaras are portrayed.[162] The Tantric traditions
within Jainism use verbal spells or mantra, and rituals that are believed to accrue merit for rebirth realms.[163]
Western scholarly research

John Woodroffe
The first Western scholar to seriously study Tantra was John Woodroffe
(18651936), who wrote about Tantra under the pen name Arthur
Avalon and is known as the "founding father of Tantric studies".[164]
Unlike previous Western scholars Woodroffe advocated for Tantra,
defending and presenting it as an ethical and philosophical system in
accord with the Vedas and Vedanta.[165] Woodroffe practised Tantra
and, while trying to maintain scholastic objectivity, was a student of
Hindu Tantra (the Shiva-Shakta tradition).[166]
Further development The Sri Yantra (shown here in the three-

dimensional projection known as Sri
Following Woodroffe a number of scholars began investigating Tantric Meru or Maha Meru, used primarily by
teachings, including scholars of comparative religion and Indology such Srividya Shakta sects).
as Agehananda Bharati, Mircea Eliade, Julius Evola, Carl Jung,
Giuseppe Tucci and Heinrich Zimmer.[167] According to Hugh Urban,
Zimmer, Evola and Eliade viewed Tantra as "the culmination of all Indian thought: the most radical form of
spirituality and the archaic heart of aboriginal India", regarding it as the ideal religion for the modern era. All
three saw Tantra as "the most transgressive and violent path to the sacred".[168]
See also
Bacchus
Dionysus
Neotantra
Tantra massage
Notes
1. The dates in the left column of the table are estimates and contested by scholars.
2. Sures Chandra Banerjee, says [Banerjee, S.C., 1988]: "Tantra is sometimes used to denote governance.
Klidsa uses the expression prajah tantrayitva (having governed the subjects) in the
Abhijnakuntalam (V.5).
3. Also known as Tantrayna, Mantrayna, Esoteric Buddhism and the Diamond Vehicle.
4. "Banabhatta, the Sanskrit author of the 7th century, refers, in the Harshacharita to the propitiation of
Matrikas by a tantric ascetic." (Banerjee 2002, p.34).
5. Tantric texts are also often not being called "Tantras."[17]
6. Compare Joel Andre-Michel Dubois (2013), The Hidden Lives of Brahman, page xvii-xviii, who notes
that Adi Shankara provides powerful analogies with the Vedic fire-ritual in his Upanishadic
commentaries.
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sanctum, is an ensemble of seven female images".
100. David B. Gray; Ryan Richard Overbey (2016). Tantric Traditions in Transmission and Translation (http
s://books.google.com/books?id=OJWCCwAAQBAJ&pg=PA47). Oxford University Press. pp. 4748.
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103. Padoux 2002, pp. 17-18.
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117. Michael Rabe (2001). David White, ed. Tantra in Practice (https://books.google.com/books?id=hayV4o5
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118. James C. Harle (1994). The Art and Architecture of the Indian Subcontinent (https://books.google.com/bo
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0eUEC&pg=PA442). Motilal Banarsidass. pp. 442443. ISBN 978-81-208-1778-4.
120. Alice Boner; Sadiva Rath arm (1966). Silpa Prakasa Medieval Orissan Sanskrit Text on Temple
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121. Feuerstein 1998, p. 124.
122. Padoux 2002, p. 18.
123. Williams 2000, p. 197202.
124. Feuerstein 1998, p. 127-130.
125. White 2000, p. 9.
126. White 2000, p. 25-28.
127. White 2000, p. 9-10.
128. White 2000, p. 10.
129. Magee, Michael. The Kali Yantra (http://www.shivashakti.com/kaliyan.htm)
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131. Harper (2002), pp. 35.
132. "The Columbia Encyclopedia (2008), ''Tantra''" (http://authenticate.library.duq.edu/login?qurl=http%3
A%2F%2Fliterati.credoreference.com.authenticate.library.duq.edu%2Fcontent%2Fentry%2Fcolumenc
y%2Ftantra%2F0). Authenticate.library.duq.edu. Retrieved 2014-04-26.
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136. Klaus Klostermaier (2007), A Survey of Hinduism: Third Edition, State University of New York Press,
ISBN 978-0-7914-7082-4, pages 4950
137. PT Raju (2009), The Philosophical Traditions of India, Routledge, ISBN 978-81-208-0983-3, page 45;
Quote: "The word Agama means 'coming down', and the literature is that of traditions, which are
mixtures of the Vedic with some non-Vedic ones, which were later assimilated to the Vedic".
138. Singh, L. P. (2010). Tantra, Its Mystic and Scientific Basis (https://books.google.com.sg/books?id=1pz28
mw2zywC&pg=PA64), Concept Publishing Company. ISBN 978-81-8069-640-4
139. Jean Filliozat (1991), Religion, Philosophy, Yoga: A Selection of Articles, Motilal Banarsidass, ISBN
978-81-208-0718-1, pages 6869
140. Richard Davis (2014), Ritual in an Oscillating Universe: Worshipping Siva in Medieval India, Princeton
University Press, ISBN 978-0-691-60308-7, page 167 note 21, Quote (page 13): "Some agamas argue a
monist metaphysics, while others are decidedly dualist. Some claim ritual is the most efficacious means
of religious attainment, while others assert that knowledge is more important".
141. Ghose, Rajeshwari (1996). The Tygarja Cult in Tamilnu: A Study in Conflict and Accommodation
(https://books.google.com.sg/books?id=ORwNmkDswqwC&pg=PA141), Motilal Banarsidass
Publications. ISBN 81-208-1391-X
142. Thomas Manninezhath (1993), Harmony of Religions: Vednta Siddhnta Samarasam of Tyumnavar,
Motilal Banarsidass, ISBN 978-81-208-1001-3, page 135
143. V Bharne and K Krusche (2012), Rediscovering the Hindu Temple: The Sacred Architecture and
Urbanism of India, Cambridge Scholars Publishing, ISBN 978-1-4438-4137-5, pages 3742
144. DS Sharma (1990), The Philosophy of Sadhana, State University of New York Press, ISBN 978-0-7914-
0347-1, pages 914
145. Mark Dyczkowski (1989), The Canon of the aivgama, Motilal Banarsidass, ISBN 978-81-208-0595-8,
pages 4344
146. JS Vasugupta (2012), iva Stras, Motilal Banarsidass, ISBN 978-81-208-0407-4, pages 252, 259
147. Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 978-0-521-43878-
0, pages 162167
s://books.google.com/books?id=OJWCCwAAQBAJ&pg=PA5). Oxford University Press. pp. 57, 199
216. ISBN 978-0-19-990952-0.
AxyMC). Simon and Schuster. pp. 1517. ISBN 978-0-86171-487-2.
150. Todd Lewis; Gary deAngelis (2016). Teaching Buddhism: New Insights on Understanding and
Presenting the Traditions (https://books.google.com/books?id=fDrKDAAAQBAJ). Oxford University
Press. pp. 7377. ISBN 978-0-19-937309-3., Quote: "The Tantric Buddhist traditions have been given
several labels, but there is no single label that is accepted by all of these traditions. (...) It is important to
note the use of this term in a plural form. Tantric or esoteric Buddhist traditions are multiple and also
originated as multiple, distinct traditions of both text and practice".
AxyMC&pg=PA1). Simon and Schuster. pp. 13. ISBN 978-0-86171-487-2.
s://books.google.com/books?id=OJWCCwAAQBAJ&pg=PA5). Oxford University Press. pp. 7, 257
264. ISBN 978-0-19-990952-0.
153. Sanderson, Alexis. "The aiva Age: The Rise and Dominance of aivism during the Early Medieval
Period." In: Genesis and Development of Tantrism, edited by Shingo Einoo. Tokyo: Institute of Oriental
Culture, University of Tokyo, 2009. Institute of Oriental Culture Special Series, 23, pp. 124.
Culture, University of Tokyo, 2009. Institute of Oriental Culture Special Series, 23, pp. 129-131.
Culture, University of Tokyo, 2009. Institute of Oriental Culture Special Series, 23, pp. 144-145.
156. Huber, Toni (2008). The Holy Land Reborn : pilgrimage & the Tibetan reinvention of Buddhist India.
Chicago: University of Chicago Press. pp. 9495. ISBN 978-0-226-35648-8.
157. Gray 2016, p. 2.
158. Gray 2016, pp. 1, 7, 17-18.
159. Istvn Keul (2012). Transformations and Transfer of Tantra in Asia and Beyond (https://books.google.co
m/books?id=38gxbEft3-4C&pg=PA13). Walter de Gruyter. pp. 13, 373374, 399408. ISBN 978-3-11-
025811-0.
160. Charles Orzech; Henrik Srensen; Richard Payne (2011). Esoteric Buddhism and the Tantras in East
Asia (https://books.google.com/books?id=F0XNX3N1a2AC). BRILL Academic. pp. 307314. ISBN 90-
04-18491-0.
161. Robin Rinehart (2011). Debating the Dasam Granth (https://books.google.com/books?id=58AVDAAAQ
BAJ). Oxford University Press. pp. 13, 140147, 166170. ISBN 978-0-19-975506-6.
162. Ellen Gough (2012), Shades of Enlightenment: A Jain Tantric Diagram and the Colours of the
Tirthankaras, International Journal of Jaina Studies, Volume 8, Number 1, pages 1-47; Summary Archive:
Studying Jainism and its Tantric Ritual Diagrams in India, Ellen Gough (http://gsas.yale.edu/news/studyi
ng-jainism-and-its-tantric-ritual-diagrams-india)
163. John E Cort (2001). David Gordon White, ed. Tantra in Practice (https://books.google.com/books?id=ha
yV4o50eUEC&pg=PA417). Motilal Banarsidass. pp. 417419. ISBN 978-81-208-1778-4.
164. Urban (2003), p. 22
165. Urban (2003), p. 135
166. : See Arthur Avalon, trans. Tantra of the Great Liberation: Mahanirvana Tantra (London: Luzac & Co.,
1913); Avalon, ed. Principles of Tantra: the Tantratattva of Shriyukta Shiva Chandra Vidyarnava
Bhattacharyya Mahodaya (London: Luzac & Co., 191416); Woodroffe, Shakti and Shakta: Essays and
Addresses on the Shakta Tantrashastra (London : Luzac & Co., 1918)
167. Urban (2003), pp. 165166
168. Urban (2003), pp. 166167
Sources
Published
Avalon, Arthur (1918). Sakti and Sakta. Essays and Addresses on the Tantra Shastra (http://www.sacred-t
exts.com/tantra/sas/index.htm). Madras: Ganesh and Co.
Avalon, Arthur (1972). Tantra of the great liberation Mahanirvana Tantra. New York: Dover
publications. ISBN 0-486-20150-3.
Bagchi, P.C. (1989). Evolution of the Tantras, Studies on the Tantras. Kolkata: Ramakrishna Mission
Institute of Culture. ISBN 81-85843-36-8. Second Revised Edition
Banerjee, Sures Chandra (1988). A Brief History of Tantra Literature. Kolkata: Naya Prokash.
Banerjee, Sures Chandra (2002). Companion to Tantra. Abhinav Publications. ISBN 1-70174-022-2.
Basu, Manoranjan (1986), Fundamentals of the Philosophy of Tantras, Mira Basu Publishers
Bhattacharyya, N. N. (1992). History of the Tantric Religion. New Delhi: Manohar. ISBN 81-7304-025-
7. reprint of the 1982 edition
Bhattacharyya, N. N. (1999). History of the Tantric Religion. New Delhi: Manohar. ISBN 81-7304-025-
7. Second Revised Edition
Bronkhorst, Johannes (1993), The Two Traditions Of Meditation In Ancient India, Motilal Banarsidass
Publ.
Bhnemann, Gudrun (1988). The Worship of Mahgaapati According to the Nityotsava. Institut fr
Indologie. ISBN 81-86218-12-2. First Indian Edition, Kant Publications, 2003.
Einoo, Shingo, ed. (2009), Genesis and Development of Tantrism, University of Tokyo
Feuerstein, Georg (1998), Tantra: The Path of Ecstasy, Shambhala Publications
Flood, Gavin D. (1996). An Introduction to Hinduism (https://books.google.com/books?id=KpIWhKnYm
F0C). Cambridge University Press. ISBN 978-0-521-43878-0.
Teun Goudriaan (1981). Teun Goudriaan; Sanjukta Gupta, eds. Hindu Tantric and kta Literature (http
s://books.google.com/books?id=r2q1h7q-JWMC). Otto Harrassowitz Verlag. ISBN 978-3-447-02091-6.
Gray, David B. (2016). "Tantra and the Tantric Traditions of Hinduism and Buddhism". Oxford Research
Encyclopedia of Religion (http://dx.doi.org/10.1093/acrefore/9780199340378.013.59). Oxford University
Press. doi:10.1093/acrefore/9780199340378.013.59 (https://doi.org/10.1093%2Facrefore%2F978019934
0378.013.59). Retrieved 2016-10-15.
Robert Brown (2002). Harper, Katherine Anne; Brown, Robert L., eds. The Roots of Tantra. State
University of New York Press. ISBN 0-7914-5306-5.
Hopkins, Jeffrey (1999), Introduction by Jeffrey Hopkins. In: His Holiness the Dalai Lama: Kalachakra
Tantra. Rite of Initiation, Wisdom Publications
Lorenzen, David N. (2002), "Early Evidence for Tantric Religion", in Harper, Katherine Anne; Brown,
Robert L., The Roots of Tantra, State University of New York Press, ISBN 0-7914-5306-5
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Buddhism, The University Press Group Ltd, ISBN 9780520237988
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Publishers Private Limited
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Norbu, Chgyal Namkhai (1999). The Crystal and The Way of Light: Sutra, Tantra and Dzogchen. Snow
Lion Publications. ISBN 1-55939-135-9.
Padoux, Andr (2002), "What Do We Mean by Tantrism?", in Harper, Katherine Anne; Brown, Robert
L., The Roots of Tantra, State University of New York Press, ISBN 0-7914-5306-5
Samuel, Geoffrey (2010), The Origins of Yoga and Tantra. Indic Religions to the Thirteenth Century,
Cambridge University Press
Sarkar, Prabhat Ranjan (1959), Tantra and its Effect on Society, Bhagalpur: Ananda Marga Pubs
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85787-41-7
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Australia.
Scheepers, Alfred (2000), De Wortels van het Indiase Denken, Olive Press
Smith, Brian K. (2005), "Tantrism: Hindu Tantrism", in Jones, Lindsay, MacMillan Encyclopedia of
Religion, MacMillan
Timalsina, S. (2012), "Reconstructing the tantric body: Elements of the symbolism of body in the
monistic kaula and trika tantric traditions", International Journal of Hindu Studies, 16 (1): 5791,
doi:10.1007/s11407-012-9111-5 (https://doi.org/10.1007%2Fs11407-012-9111-5)
Urban, Hugh (2003). Tantra: Sex, Secrecy, Politics, and Power in the Study of Religions. University of
California Press. ISBN 0-520-23656-4.
Wallis, Christopher (2012). Tantra Illuminated. Anusara Press. ISBN 193710401X.
Wangyal Rinpoche, Tenzin; Dahlby, Mark (1998). The Tibetan Yogas of Dream and Sleep. N.Y.: Snow
Lion Publications. ISBN 1-55939-101-4.
White, David Gordon (ed.) (2000), Tantra in Practice, Princeton University Press, ISBN 0-691-05779-6
White, David Gordon (2005), "Tantrism: An Overview", in Jones, Lindsay, MacMillan Encyclopedia of
Religion, MacMillan
White, David Gordon (2003). Kiss of the Yogini: "Tantric Sex" in its South Asian Contexts (https://books.
google.com/books?id=5RwARVMg2_4C). University of Chicago Press. ISBN 978-0-226-02783-8.
Williams, Paul; Tribe, Anthony (2000), Buddhist Thought, Routledge
Winternitz, Maurice (1972). History of Indian Literature. New Delhi: Oriental Books Reprint
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Calcutta.
Yeshe, Lama Thubten (1987). Introduction to Tantra:The Transformation of Desire (2001, revised ed.).
Boston: Wisdom Publications. ISBN 0-86171-162-9.
Web
Further reading
History
Flood, Gavin (2006), The Tantric Body, The Secret Tradition of Hindu Religion (https://books.google.co
m/books?id=1Uer8W670IoC), I.B Taurus, ISBN 978-1-84511-011-6
Samuel, Geoffrey (2010), The Origins of Yoga and Tantra. Indic Religions to the Thirteenth Century,
Cambridge University Press
Harper, Katherine Anne; Brown, Robert L., eds. (2012), The Roots of Tantra, SUNY Press
White, David Gordon (1998). The Alchemical Body: Siddha Traditions in Medieval India. Chicago:
University of Chicago Press.
White, David Gordon (2003). Kiss of the Yogini: "Tantric Sex" in its South Asian Contexts. Chicago:
University of Chicago Press.
Davidson, Ronald M. (2003). Indian Esoteric Buddhism: A Social History of the Tantric Movement. New
York: Columbia University Press. ISBN 81-208-1991-8.
Anthropology
McDaniel, June (2004). Offering Flowers, Feeding Skulls: Popular Goddess Worship in West Bengal.
New York: Oxford University Press.
Mookerji, Ajit (1997). The Tantric Way: Art, Science, Ritual. London: Thames & Hudson.
Smith, Frederick M. (2006), The Self Possessed: Deity and Spirit Possession in South Asian Literature,
Columbia University Press, ISBN 0-231-13748-6
Wallis, Christopher D. (2013), Tantra Illuminated: The Philosophy, History, and Practice of a Timeless
Tradition, Mattamayura Press, ISBN 0989761304
Popular
Feuerstein, Georg (1998). Tantra: The Path of Ecstasy. Boston: Shambhala. ISBN 1-57062-304-X.
"Prabuddha Bharata" (http://issuu.com/subhabarta/docs/012016). Vol. 121/1 Reflections on Tantra.
Kolkata: Advaita Ashrama. January 2016. ISSN 0032-6178 (https://www.worldcat.org/issn/0032-6178).
External links
Gray, David B. (Apr 2016). "Tantra and the Tantric Traditions of Hinduism and Buddhism" (http://religio
n.oxfordre.com/view/10.1093/acrefore/9780199340378.001.0001/acrefore-9780199340378-e-59).
Oxford Research Encyclopadeas. Oxford University Press.
Tantra: An Analysis (in Hinduism) (http://digitalcommons.unf.edu/cgi/viewcontent.cgi?article=1031&co
ntext=ojii_volumes), Damien McDonald (2007)
The Buddhist Sanskrit Tantras (http://www.shin-ibs.edu/documents/pwj3-14/03Hartzell.pdf), James F.
Hartzell (2012)
Vajrmtatantra 10th-11th century Manuscript (http://cudl.lib.cam.ac.uk/view/MS-OR-00158-00001/1),
Nepal, Cambridge University
Secondary Sources on Tantra (http://www.colorado.edu/ReligiousStudies/TheStrip/features/thesis/biblio/t
antra.htm), University of Colorado
Tantra (https://dmoztools.net/Society/Religion_and_Spirituality/Tantra/) at DMOZ
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9/1/2017 Tantra - Wikipedia

Tantra (Sanskrit: ; literally "loom, weave") denotes the esoteric

In Hinduism, the tantra tradition is most often associated with its

Tantra as genre of literature in Hinduism have been influential to its

Appearance of the term "Tantra" in Indian texts

Period[note 1] Text or author Contextual meaning of tantra

Essence (or "main part", perhaps denoting

350-283 BCE Chanakya on Arthastra Science;[25] system or shastra[26]

Doctrine (identifies Sankhya as a

320 CE Viu Pura Practices and rituals[28]

Deep understanding or mastery of a

Worship techniques (Tantrodbhuta)[29]

Thread, text;[31] beneficial action or

Chinese Buddhist canon (Vol. 1821: Tantra (Vajrayna) or

Extensive knowledge of principles of

Set of doctrines or practices, teachings,

16901785 System of thought or set of doctrines or

Sabara, 6th century, [26][37]

Robert Brown similarly notes that the term "tantrism" is a construct of

open evolving system.[19] Tantrism,

be a parallel religious movement

The Veda is the cow, the true Agama its milk.

Umapati, Translated by David Smith[84]

Traction and growth

Gavin Flood, An Introduction to Hinduism[82]

Sex and eroticism

Sexuality has been a part of Tantric practices, sexual fluids

extends beyond procreation and

In this context, hear the rationale for erotic sculpture panels,

Shilpa-prakasha 2.498503, 11th-12th century,[118]

For an alternate and complete translation:

1. Centrality of ritual, especially the worship of deities

4. Need for initiation, esotericism and secrecy

According to David N. Lorenzen, Tantra practices include the following:[64]

1. "Shamanic and yogic beliefs and practices;"

A number of techniques (sadhana) are used as aids for meditation

Dakshina: Donation or gift to one's teacher

and the microcosm of mundane

Mantra, yantra, nyasa

Identification with deities

Some Tantra texts in Hinduism

Each Tantra-Agama text consists of four parts:[139][141]

Jainism and other religions

Western scholarly research

Further development The Sri Yantra (shown here in the three-

102. Smith 2005, p. 8989.

Retrieved from "https://en.wikipedia.org/w/index.php?title=Tantra&oldid=795318402"

This page was last edited on 13 August 2017, at 13:22.

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