Madhu Khanna
I
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1
According to my informant Saurabh Kwatra, a well-known astro-journalist.
2
See for example, Tantra Jyotisa in the bibliography.
3
David N. Lorenzen, “Early Evidence for Tantric Religion” in Who Invented
Hinduism: Essays on Religion and History, ed. David N. Lorenzen (New Delhi:
Yoga Press, 2006), 64-77.
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1
Some representative examples of popular Tantra literature in Hindi are given in
the bibliography.
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The occult figures are not stereotypes but within the tradition
vary endlessly. Each shape is a means to communicate with
supernatural forces that work between heaven and earth. The
forms and functions of the signs and diagrams are as many and
individual as the human needs and purposes that they are
intended to fulfill; and it is claimed that there is no wish that a
yantra cannot satisfy. They are used for preventive medicine,
as good luck charms, for exorcism, to ward off calamities, to
gain wealth or learning, to enhance bodily charms, to restore
alienated affection, to ensure conception or the birth of a son,
to secure harmony and influence in the community, and so on. 1
II
1
The Yantracintamani (Thought Jewel of Yantras), is solely devoted to eighty
occult yantras, which grants all desires, conscious or unconscious. The
Kamaratna Tantra is another occult text which lists a large number of occult
yantras and the rituals to accompany them.
2
See Madhu Khanna, Yantra: The Tantric Symbol of Cosmic Unity (London:
Thames and Hudson, 1979), 153-160.
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1
Cf. Ram Kumar Rai, ed., Damara Tantra, Tantra Granthamala
No. 13 (Varanasi: Prachya Prakashana, 1988), 86-116 ; S.N.
Khandelavala Bhutadamara Tantra, Chowkhambha Surabharati
Granthamala 278 (Varanasi: Choukambha Prakashana, 2000),
64-71. Some unedited manuscripts in Sanskrit are also found in
the collection of Asiatic Society of Bengal, Calcutta: Yakshini
Kalpa (No. 6028); Yakshini Paddhati (No. 8370); Yakshini
Prayoga (No 12327 ka). These sources attest to the popularity
of her worship.
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1
Cf. Manuscript in the collection of Asiatic Society of Bengal, Calcutta viz.
Ullu Kalpa (No. 6157).
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asked him why and how did he get this power. “I am poor and
am a son of a beggar. My sister died in an accident and I
wanted to know about the cause of her death. I began to
wander in the cremation ground. I have no guru. I discovered
my vidya observing the Aghoris. My “Black Owl Siddhi” came
naturally to me. “In Kaliyuga there is victory of fortune, as well
as that of sin. Hence, god as well as demons should be
worshipped. There is no good or evil. In Kaliyuga we should
worship both.”
Imposter Tantrikas
II
1
Observations in this section are based on my earlier article. See Madhu
Khanna. “In the Flow of Modernity: Some Reflections on Tirtha and Murti in
Hindu India” Evam: Forum of Indian Representations 2: 1 & 2 (2003): 99-114.
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III
1
For discussion on definition of Tantra see: Teun Goudriaan,
“Introduction, History and Philosophy” in Hindu Tantrism, ed.
Sanjukta Gupta, Dirk Jan Hoens and Teun Goudriaan (Leiden:
E.J. Brill, 1979); Andre Padoux, “Tantrism” in Encyclopedia of
Religion, Vol. 14, ed. Mircea Eliade et al (New York: Macmillan,
1987), 272-80.
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2
N. N. Bhattacharyya, History of the Tantric Religion (New Delhi: Manohar
Publications, 1982), 2 ff.
1
Cited in Srigangadhara Dvivedi, ed. Agamarahasyam (Jodhpur: Rajasthan
Oriental Institute, 1968), 5.
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2
Varahi Tantra, cited in Agamarahasyam, ibid., 3.
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IV
Concluding Remarks
One of the fallouts of modernization is that it has brought the
discourse of the sacred and the secular into contest. In most
cases this contest ends in polemics. Invariably, it is materialistic
or commercial paradigm of profit seeking, within the modern
secular context that prevails.
BIBLIOGRAPHY
Primary Sources:
1
Jeremy Carrette and Richard King, Selling Spirituality: the Silent Takeover of
Religion (London: Routledge, 2005), 179.
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Secondary Sources:
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