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The word Tantra generally reminds of sorcery, black magic, occultism, etc., replete with silly and vulgar superstitions and exorcism. Perhaps the connection of Tantras with the abhicara practices (enchantment) mentioned in Atharva Veda can be the reason for such a deep rooted belief. The word Tantra is derived from the word 'tan' meaning 'to 70 draw out', 'to spread etc. 'Tantu'means thread and 'tanu' means the body in which the subtle spirit reveals itself. Kamikagama defines it as follows: "Tanoti vipularthanan tantramantrasamanvitan' G 30 That which promulgates profound matters concerning, the principal part or main point of human life and instrument of thought concerned with acquisition of 71 superhuman powers. 69. Vide: Matrubhumi Weekly., 1961 Sept., 10. 70. Paniniya, VII. ii. 9. 71. Tantra Vijnan., p.171.

121 Only a small portion of the vast literature of Tantras has been found out and studied. We have Tantric treatises regarding various cults like Saiva, Vaisnava, etc. Most of the Sakta-tantras we have received, claim divine authorship. Some are in the form of dialogues between deities or between deities and sages. In some cases, indications regarding human authorship can be seen. We hardly get any information regarding the dates of most of the Tantras. Eulogies of various gods representing the various forces of nature like Savita (Sun), Agni (fire), etc., can be traced back to the vedic period. In course of time, those who were thrown out of the Vedic cult, later became the objects around which other codes and formulae were formed. 72 They are accepted for worship. These were recorded and handed down to the succeeding generations under the name of Certain topics spoken of in Atharva Veda are Tantras. also found in Tantras. 73 Saktatantras dealing with Sakti worship, known as worship of Srividya 74, is an offshoot of Saivism, inculcating 72. "Srutipathagali tanan sarvatantresu lingan 73. kathitamakhiladuhkhadhvansakan tatra dharyam Brutipathaniratanam tat sada naiva dharyam. Periyapurana, p.8 Atharvaveda, VI. viii. 5. Also see Pre-historic period - p.101 of thesis & 146. 74. Tantra Vijnan., p.141

122 adoration for Siva's wife as the source of all kinds of supernatural faculty and mystic art leading to elevate consciousness. A tantric sadhaka, according to Saktism aspires to attain salvation through various yogic practices; his primary aim is to awaken the kundalini sakti i.e., primal 75 power quietly sleeping in him. The first written Tantras were those of Buddhists; their origin is claimed from the Vajrayana school of Mahayana (around about 4 th or 5 th centuries of A.D.) 76. These were Though Patanjali had The written down from oral tradition. written the Yogasutras before that time (300 B.C), it does not really mark the beginning of tantric compositions. first written Tantras were Prajnaparamita, Guhyasamaja, Manjusrikalpa and Hevajratantra. Sakti cult divides its literature into three: (1) Kaulagamas; (2) Misragamas and (3) Samayagamas. They are again sub-divided into Tantras, Yamalas and Damaras. Rajasa and Tamasa respectively, each having 64 treatises. Thus they are 192 in total. Laksmidhara in his commentary to Saundaryalahari speaks of Subhagamapancakas viz., Vasistha, Sanaka Suka, Sanandana and Sanatkumara. These are considered to be They are further classified as Sattvika, 75. "Kundalinyan samudbhuta gayatri pranadharini pranavidya mahavidya yastan tevetti sa vedavit". Vide: "Yogacudamanyupanisad". 76. Tantra Vijnan., p.116

123 the Samayagamas. - 76 In the commentary to the 31 st stanza, in Saundaryalahari, Laksmidhara mentions the 64 Sakta Tantras Mahesvari tantra, Viz., Mahamayasambara, Yoginibalasambara, Tattvasambara, Brahmitantra, Kaumaritantra, Vaisnavi tantra, Varahitantra, etc. The names of Tantras vary according to the various commentators. Varahitantra makes reference to the number of verses in certain Tantras, i.e., Saradatantra 16000, tantra 22500, Durgadamara Mrdani tantra 330 and so on. GERED Yogini- 22500, Haragauritantra - 12000, Stotras like Saundaryalahari, Sridattalahari, Subhagodaya, Laghupancastavi, Lalitatrisati, Aryapancasati Tripuramahimnastotra, etc., are noted for their tantric aspects. Among Upanisads, the independent treatises on Sakti worship are Devyupanisad, Bahvrcopanisad, Bhavanopanisad Saraswatihrdayopanisad, Sitopanisad, Saubhagyalaksmyupani sad etc. Sri Sankara's Prapancasara, his commentary on the Srividyasutra, etc., Bhaskararaya's Varivasyarahasya, Saptasati, Lalitasahasranamabhasya, Kaulopani sadbhasya, Setubandhatika to Yoginihrdaya, etc., Purnananda's Yogasara, 9 Syamarahasya, Saktakrama, Tattvanandatarangini, SritattvaCintamani, etc., Laksmana-desika's Saradatilaka, Raghavabhatta's commentary on it, Punyananda's Kamakalarahasya, Natananda's Cidvalli commentary on it, Nityotsava of Umanandanatha, Amrtananda's Yoginihr dayadipika commentary on Vamakesvaratantra,

124 etc., prove the development and popularity attained by Sakti worship through the centuries. Saktatantras codified in the form of aphorisms are also seen. Parasurama kalpasutras, Agastyasutras, GRASH Saktadharmasutra of Bharadvaja, Devimimansadar sanasutra of Angiras, Saktisutras of Nagananda, Pratyabhijnamatasaktisutras of Ksemaraja, etc., are examples to this. Besides the contributions of the great Advaitin Sri Sankara, Tantrasamuccaya of Cennas Namputiri, Durganusthanakalapasangraha of Kuzhikkattu Samkaran, Saktitattvaprakasika of Kodunnallur Valiyagodavarmatampuran Srividyakaumudi, Srividyatrikandasararthabodhini, Srividyaman trabhasya, etc. enrich the treasures produced by Kerala in the field of tantric literature. The general topics dealt with in Tantras are as follows:- Mantralaksana, Devatasamsthana, Tirthavarnana Asramadharma, Mantrasamsthana, Bhutasamsthana, Yantranirnaya Kalpatarunam utpatti, Jyotisasamsthana, Puranakhyana Kosakathana, Vrataparibhasana, Sauca saucakhyana, Narakavarnana, Stripumsorlaksana, Rajadharma, Danadharma,

125 77 Yugadharma, Adhyatmavarnana etc., Generally Tantras deal with four sections which are otherwise called four padas. 1. Jnana: 2. Yoga: They are: esoteric knowledge of mystic syllables such as ain, klim, hrin, or sentences like 'namah Sivaya', The Uddharakosa of Daksinamurti is such a work dealing with Jnana. etc. i.e., dealing particularly with the attainment of primal power and supreme bliss through practice. Todalatantra is an example to this. 77. "Sargasca prati sargasca mantralaksanameva ca devatanam ca samsthanam tirthanam caiva varnanam tathaivasramadharmasca mantrasamsthanameva ca samasthanam caiva bhutanan yantranam caiva nirnayah utpattirvibudhanam ca tarunan kalpasanjnitam samsthanam jyotisan caiva vratanam paribhasanam sauca saucasya ca Skhyanam stripumsoscaiva laksanam rajadharmo danadharmo yugadharmastathaiva ca vyavaharah kathyate ca tatha ca (ahyatma varnanam ityadilaksanairyuktam tantrami tyabhidhiyate". Vide: C Sabdarthacintamani

126 : 3. Kriya: i.e. dealing with the construction of icons 4. Carya: and establishment of Pithas and building of temples for conducting esoteric practices. The Tantrasamuccaya of Cennas stands as an example to this. deals with the tantric rituals adjusted to social needs. Eg. Nityotsava of Umanandanatha.