Evolution of Tantra

By Nithin Sridhar May 2010

Last month, Sri Sri Ravishankar has been reported to have made statement that Self-Claimed Swami
Nityananda, violated the rules of tantra for misusing it for fulfilling his pleasure. Further he is quoted as
saying “"Only a house holder is entitled to tantric sex. Claiming to be a monk and using so many
people for one's pleasure is unpardonable, He should have had one partner and announced himself as a
tantric guru. It has caused damage to the faith of people in the institution and traumatized many.”

Sri Sri Ravishankar is very right when he says that, Nityananda has violated the use of tantra. Because,
the sexual rites are advised only for Vira (People in whom rajas dominates) and it is completely
forbidden for Pashus, people in whom tamas dominates and are attached to sexual pleasures. Further, it
is true that, Lata Sadhanas (sexual rites) should be practiced with one partner, may be a wife who has
the same temperament and competency as him or with a Bhairavi, whom a sadhaka can take as Guru as
she is well versed with tantrika practices and can teach him. On this matter Mahakalasamhita, a tantrika
text clearly says “As is the competency of the sadhaka (male practitioner) so also that of the sadhika
(female practitioner). Only by this is success achieved and not in any other way, even in ten million
years”. This clearly establishes that, one cannot have multiple partners and call it spiritual sadhana.

This issue leads us to a more serious question. Are tantras only about sex? It appears so if one browses
through internet or media writings. Ask a scholar who is well versed in Tantra and the answer would be
a clear No. The tantric system is vast and complicated. It constitutes various branches, sub branches
and various traditions. The use of meat, liquor and sex as part of Spiritual practices are suggested only
for Vira sadhaks and that too only under Kulachara and Vamachara. And even among them, only a few
can really benefit from them. But some of the simple lata sadhanas, like Shiva Lata Mudra can be
highly helpful to married couples. It can help them to attain detachment and to control the vasanas
slowly.

Kularvana Tantra clears all the confusions about the use of sex, meat and alcohol when it states:
“Beguiled by false knowledge as propagated, certain persons, deprived of the guru-shishya tradition,
imagine the nature of the Kuladharma according to their own intellect. If merely by drinking wine, men
were to attain fulfillment, all addicted to liquor would reach perfection. If mere partaking of flesh were
to lead to the high state, all the carnivores in the world would become eligible to immense merit. If
liberation were to be ensured by sexual intercourse with a Shakti, all creatures would become liberated
by female companionship."

To understand, Tantras clearly, one must also try to understand, how they evolved. But, the evolution
of Tantra as a separate branch is a highly complicated subject. Many of the old works are not available
in manuscript form or are lost.

Moreover, the tantrika system is itself highly unorganized because the tantra's developed indigenously
in different parts of India and only later they were integrated. But due to this, the tantrika accounts are
highly scattered. On one hand we have the Tantric tradition that traces itself back to Lord Shiva. The
tradition believes that Tantras were first communicated by Lord Shiva, the First Guru. Later were
passed on as tradition. On one hand there is a mention of tantrika sects in Mahabharata and on other
even the oldest manuscripts do not go back more than 1500-2000 years. Most of the manuscripts or its
copies available to us are of recent origin. One of the reasons for this is the fact that, old tantrika
systems were discarded when they no longer served any purpose and simultaneously new
texts/practices/branches got added to the tantrika system continuously.
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In his book Tantra: The Path of Ecstasy Georg Feuerstein present's the ground reality in a nutshell,
when he writes: "At one end of the Tantric spectrum we have highly unorthodox practices such as
black magic that go against the moral grain of Hindu society (and that of most societies). At the other
end we have Tantric masters who decry all doctrines and all rituals and instead applaud the ideal of
perfect spontaneity (sahaja). Most schools fall between these two poles; they are typically highly
ritualistic but infused with the recognition that liberation springs from wisdom, which is innate and
therefore cannot be produced by any external means.”

Position of Tantra with respect to Veda

It is interesting to note that, contrary to the general view that tantra is opposed to Vedas; Tantra's place
themselves on same platform as the Vedas. Tantra's call themselves as “Agama” (Revealed) similar to
Vedas (Sruti=Heard/Revealed). Further, Tantras are called as “Sruti-shakha-vishesha”, a special branch
of Vedas. Some tantra's like Matsyasukta mahatantra and Ghandarva tantra even go to the extent of
stating that a practitioner of tantra must be well-versed in Vedas and should be ever attached to
Brahman.

This view is held by both older and newer tantric texts. “Nishvasatattva samhita”, one of the very old
tantrika texts available mentions that tantras are the culmination of esoteric knowledge of Vedanta and
Samkhya. This appears to be true because, tantrika system aims at achieving the Spiritual emancipation
about which Vedanta and Samkhya speak about. Another old tantric text Pingalamata says that tantras
are Agama with characteristics of Chandas (that is Vedas).

Among the tantrika texts of recent origin, we find various descriptions about the relationship of tantras
and Vedas. Some texts mention mantras and mahavakya's from Vedas (like Prapanchasara Tantra) and
some explicitly mention that tantras are part of Vedas (like Meru Tantra). Kularnava tantra says that
Kuladharma is based on Vedas. The same claim is repeated by Niruttara Tantra which calls tantras as
fifth Veda and Kulachara the fifth ashrama.

Further, it can be seen that in philosophy and in religious attitude tantras and Vedas are fundamentally
same. The goal of both Vedas and tantras seems to be same, viz Moksha. The goal of both Vedic rituals
and tantrika sadhana is invoking of gods and achieving liberation. In fact many tantrika practices trace
their origin to Atharva Veda. From this point of view, the Tantras emerged out of the Vedic religion
and were then developed as a distinct type of esoteric knowledge. The Vedic religion in its essence has
survived through the tantras.

Historical Accounts chap 2

Coming to the development of tantras as a special class of literature and mode of Sadhana they are very
closely connected to the rise of Shaivism and Pancharatra schools.

It is Mahabharata which makes the mention of the Pashupata (the Shaivist) and Pancharatra
(Vaishnavite) schools for the first time. Even though the early canonical literature of Pancharatra is
lost, we have one text Satvata Samhita which describes the tantrika system as Rahasymnaya - a secret
method of Sadhana. However, Pancharatra School remained restrained in its development and it was
Shaivism which provided more prominent ground for development of tantras.

The Mahabharatha says that the Pashupata doctrines were first preached by Shiva-Srikantha. But this
Srikantha must have been a human teacher in all probability. This opinion is strengthened because; the
old manuscript of tantric text Pingalamata preserved in Nepal speaks of Bhagavat Srinkanthanatha as
its author. Lakulisa was probably his disciple. And this Lakulisa and his disciples are mentioned in an
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inscription of Chandragupta II. From the information present in this inscription, Lakulisa has been
dated to be a contemporary of Patanjali, who incitingly speaks of Shiva-Bhagavatas in his
Mahabhashya.

From this we can conclude that, Pashupata was the oldest form of Shaivism prevalent in North India.
They could be also called as Agamanta Shaivism. The Agamas (the texts) belonging to this school are
18 in number according to one tradition and 28 according to another. The eighteen agamas also called
“Shiva tantras” and are: Vijaya, Nisvasa, Svayambhuva, Vatula, Virabhadra, Raurava, Makuta,
Viresha, Chandrahasa, Jnana, Mukhabimba, Prodgita, Lalita, Siddha, Santana, Sarvodgita, Kirana, and
Parameshvara. Among them, the three agamas, viz Nishvasa, Kirana and Parameshwara are still
preserved in Nepal in manuscript form belonging to the 8th and 9th centuries.

The next phase is development of tantras is represented by the class of literature called Yamala. There
are 8 Yamalas: Rudra, Kanda (Skanda), Brahma, Vishnu, Yama, Vayu, Kuvera and Indra. The 8
Yamalas are communicated by 8 Bhairavas: Svacchanda, Krodha, Unmatta, Ugra, Kapalin, Jhankara,
Shekara and Vijaya. What is interesting to note is, the Original Shiva tantras represents the Rudra or
Sada-shiva tradition and the Yamalas represents the Bhairava tradition. Also, it should be noted that,
Bhairavas were human teachers who had attained complete union and had become Shiva. The two
other old texts that belong to Yamala group are: Jayadhrata Yamala, the supplement to Brahma Yamala
and Pingalamata is supplement to Jayadhrata Yamala.

The importance of these Yamala's is in the fact that for the first time they described the various tantric
traditions and introduced cults of new gods and goddess. They gave a well developed Tantric pantheon.

Brahma Yamala gives a nice account of transmission of tantrika knolwedge. Ishvara (Shiva) first
communicated it to Srikantha, who passed it to various disciples. One of the recipients was Bhairava
who passed it to Krodha, Kapila and Padma, And Padma to Devadutta and Devadatta to 14 of his
disciples. Further, Yamalas mentions different tantric traditions based on Srotas (Currents). The three
currents are Dakshina (Sattva), Vama (Rajas) and Madhyama (Tamas). Among the few important
teachers who promulgated these tantras are Usanas, Vrihaspati, Dadachi, Lakulisa and Sanat kumara.

Returning to the two supplements of Yamalas mentioned before. Jayadratha Yamala and Pingalamata
refer to a much greater variety of tantras and sadhanas. Pingalamata mentions two classes of tantras:
Kamarupi (being in Assam) and Uddiyani (North west-Swat valley). The Jayadhrata yamala mentions
large number of Shakti cults, like cults of Kalika, Shankarshani, Charchika, Gahaneshwari, Vajravati,
Bhairavadakini, Saptakshara, Siddhilakshmi etc.

These supplements indicate a very important development in the evolution of Tantras. It indicates the
new orientation in tantric culture, viz Sadhanas of Agamas assume in them a more pronounced
character of Shaktism. Now, the tantrika system seemed to be developed through two different paths
the exoteric, which continued as pure Shaivism and Esoteric which continued as Shaktism. Whereas the
goal of Shaivism was only Liberation, the goal of Shakta was not just Liberation. They wanted to gain
ascendancy over the forces of nature and to carry on experiments in order to gain a detailed knowledge
of working of the Cosmos. In a sense, salvation became too small a goal for them. But, this is not to
suggest they did not pursue Moksha. They pursued other things too. These supplementary literature
shows that Tantras became Shakti in character from that time.

Buddhism also developed its tantric aspect by this time. According to Tibetan evidence, Buddhist
Tantras came into existence after the time of Dharmakirthi. Their origin as distinct class of literature
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and mode of Sadhana may be placed in 7th century. They developed in three different forms viz
Vajrayana, Sahajayana and Kalachakrayana. From about 10th and 11th centuries, there began a very
complicated period of development of tantras. The Brahmanical and Buddhist sects merged and mixed
with each other to some extent as Buddhism declined and all that remained was a mystic form similar
to Shaktism in essence. This fusion gave birth to new forms of esoteric religion.

The detailed picture of the Brahmanical tantras of this period are given by Sammohana tantra. It speaks
of nine kinds of KaLikas. Also about many special cults, one of Jaya, three cults of Sudnari, two cults
of Tara, three of KaLi, one of Chinnamasta, two of Dhumara and Matangi and two of Sidhavidya. It
further mentions two cults of Vaishnavas, two of Sauras and five cults of Ganapatyas. The text also
speaks about Amanyas and Geographical classification of tantras. They divide it into 4 classes viz
Kerala, Kahsmira, Gauda and Vilasa. The six amanyas that are mentioend are Purva-eastern, Dakshina-
south, Pashchima-western, Urdhva-upper and patala-nether. It also divides tantras into three classes viz
Divya, Kaula and Vama according to nature of sadhana (whether Sattva, rajas or tamas) and each of it
has two sects: Bahya-external and Harda-intenal.

The Sammohana tantra text also gives number of principal and subsidiary tantras in various regions:
China: 100 principal, 17-subsidiary; Dravida: 20, 20; Jaina: 18, 20; Kashmira: 100, 10; Gauda: 27-
principal, 16-subsidiary. It further mentions various Vidyas or cults. Some of the goddesses in these
cults mentioned were: Aindri, Gayatri, Brahmavidya, Ardhanarishvari, Matrika, Sarasvati, Tripura-
Bhairavi, Shulini, Mahavidya, Chamunda, Raja-rajeshwari, Srividya, Kalika, Tara, Chinnamasta,
Dhumavati etc.

Therefore the Sammohana tantra presents a picture which is very much different from the one present
in Shiva tantras of Agamanta Shaivism. It clearly establishes that tantras had assumed a complete
Shaktic character, assimilated a very large number of cults of various origins and thus established a
well developed and complicated pantheon of goddesses (All representing different aspects of Shakti).
This state of things must have been attained by 14th century, when this Sammohana tantra seems to
have attained its final form. From here, the later tantras compiled just added to the number of vidyas,
mantras and mandalas and many of the old cults were either forgotten or discarded.

Now coming to the division of tantras into Divya, Kaula and Vama. Some definite information is
available about the origin of Kaulas. According to Kaulajnananirnaya (which is a very old text), the
Kaula class was introduced by Matsyendra Natha, even though strictly speaking he founded only one
school of Kaulas called Yogini-Kaula of Kamarupa. The text also mentioned other Kaula schools:
Vrsanotta, Vahni, Kaulasadbhava, Padorrishtha, Mahakaula, Siddha, Jnananirniti, Siddhamrita, Sristi,
Chandra, Shaktibedha, Urmi and Jnana kaula. By eleventh century, Kaula schools had firmly
established themselves comprising number of sects.

It is interesting to note that Yogini Kaula of Matsyendra Natha had a syncretic character. This resulted
in growth of two esoteric sects: Nath sect that had a tinge of Shaivism and Sahajiya that had a tinge of
Vaishnavism. Matsyendra Natha was himself, the founder of Nath sect. He also founded Hatha Yoga
and is also regarded as first of the Siddhas by Buddhists under the name Lui-pada. It is believed that,
he learned everything from the First Guru, Adinatha - Lord Shiva himself. Two other sects originated
in this period, Avadhuta and Bhaul.

Geographical Account ch 3
Coming back to the geographical division of tantras, Sammohana Tantra, as mentioned before, divides
tantras into 4 classes viz Kerala, Kasmira, Gauda and Vilasa. Kerala is said to prevail in countries from
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Anga to Malava, the Kashmira class from Madra to Nepala, Gauda from Silahatta to Sindu while
Vilasa is found everywhere. Further, Mahasidhashastra tantra divides Bharata varsha into three areas
viz Vishnu Kranta, Ratha kranta and Ashwa kranta. Shakti-mangala tantra says, land east of Vindhyas
up to Java is Vishnu kranta, land north of Vindhyas up to maha-china is Ratha kranta and rest of place
to west is Ashva kranta.

From the above accounts it becomes clear that, Kashmira, Kerala and Gauda (Bengal) are the three
most prominent zones where tantras flourished. In Bengal, Tantrika system had always been prominent.
And influence of Vedic culture had been minimal. But the tantrika system here is also very much
different from that of Kashmira and Kerala. It is the center of Kulachara, with its seat at
Kamarupapitha, where upasana of KaLi is pursued. So, in the region of Gauda, KaLi-kula is dominant.
In the Kerala School, we have the worship of Tripurasundari, that is, Sri-kula is dominant here. But in
Kashmira School, both the forms of worship are in evidence. The philosophical aspect of Tantras
dominates in Kashmira, the practical in Bengal while in South we have a mixture of both.

No account of evolution of tantras is incomplete without mentioning about influence of tantras in other
countries. Sammohan tantra, speaks of tantrika practices in countries like Bahlika, Kirata, Cina,
Mahacina, Kamboka, Huna, Yavana, Gandhara, Nepala etc This does not mean, Indian tantras were
present in all those places, (even though in some places they were indeed present), but just that some
kind of esoteric practices similar to Indian tantras were present in those countries. This should give an
idea about how tantrika system is vast and has integrated itself with every aspect of Hindu way of life.

Also read:
1. Demystifying Tantra takes you to four excellent articles on Tantra

(http://www.esamskriti.com/essay-chapters/Evolution-of-Tantra-1.aspx)