Tantra and Āgamas are two distinct bodies of scriptures different from Vedas. The most prominent difference between the Vedas and these two lies in the introduction of the feminine animate principle "Śakti" or "Power".
The word tantra has many connotations. The sense of śāstra is the most prominent among them.
tanoti vipulān arthān tantra mantra samanvitān |
trāṇaṁ ca kurute yasmāt tantram ityabhidhīyate ||
Tantra elaborates important matters that are associated with śāstras and mantras.
Most important aspect of śāstras are
revealed through the study of the tantras. This is indicated by the "tan" part of the word tantra. From the "tra" part, it is indicated that it gives protection from all the evils.
tanute trāyate nityaṁ tantramitthaṁ vidur budhāḥ |
As per Tantras manifested world arises as follows -
Parameśvara or Śiva is the Supreme Divine in which the infinite power called Śakti lies eternally united.
The will/icchā or Śakti emerges from Parameśvara and nāda (parā) and bindu (parā) arise. From para bindu arises apara bindu, bīja and apara nāda. Māyā/void stands at the beginning of the creation that follows. Māyā is accompanied by an indistinct sound called Parā which fills the entire space. It is of the nature of luminescence. Bindu arises next when kriyāśakti begins to act. The Tattvās arise out of this bindu. Then it again split itself int to bindu, bīja and nāda. Śiva is prominent in nāda, Śakti in bīja and both Śiva and Śakti equally in Bindu.
The audible sound, which appears when bindu splits itself is "Śabda-brahman".
The Śākta-āgamas are seventy seven in number, five Śubhāgamas, sixty four Kaula-āgamas, and eight Miśra-Āgamas.
Ānanadabhairavī, Tripurasundarī and Lalitā are the three Devīs to be worshipped.
The worship is to be done in three ways - Devī seated on Śiva's lap (paśu-bhāva), Cakra Pūjā (vīra bhāva)and study of the doctrine of the Yoga practices(śākta jñāna yoga/ kunḍalinī yoga). Śākta jñāna yoga sūtras are of four kinds - kriyā, caryā, yoga, anuttara. Yantras or mystical diagrams, offerings, bhāva, mudrā or gestures, guided meditations play a dominant role in the process of worship.
Śaktisūtras along with the āgamas are the earliest texts of the school. Paraśurāma-kalpasūtras deal with worship of Śrīvidyā.
Varivasyāprakāśa of Bhāskarācārya, Tantrarāja, Brahmānandā's Śāktānanda Taraṅginī, Kṛṣṇānanda's Tantrasāra and Puṇyānanda's Kāmakalā are some of the important texts of this system.
Śākta-āgamas are of two varieties - Dakṣiṇācāra and Vāmācāra.
The first follows the path of the Vedas. The second is far away from the Vedic field - "
vāmāḥ vāma mārga ratāḥ pañcayajñādi vilopakatvāt kutsitāh iti vāmakāḥ
Following is a list of works of both paths.
1. Pratyaṅgirā sūkta brahmavidyā, which is based on Pratyaṅgirā mantra of the Atharva veda varga. Pratyaṅgirā is a fierce Goddess belonging to the Śākta āgama of Kāśmīrī Śaivaism.
2. Kulārṇava Tantra dealing with Kaula tradition.
3. Mahākāla saṁhitā
4. Rājarājeśvarī Tantra
5. Vāmakeśvara Tantra - one of the sixty four Śāktatantras - Nityāśoḍaṣī Karṇava and Yoginī hṛdaya are parts of it.
6. Vīralakṣmī Tantra
7. Sāṅkhyāyana Tantra
8. Nikuṁbhilī yāga kalpa
9. Bālabodha of Kāśinātha
10. Lalitārahasya
11. Śabaracintāmaṇi dealing with the mantra of six Śākta acts
12. Siddhāntasāra Saṅgraha
13. Kumārī vaṭuka suvāsinī pūjā vidhāna
14. Subhagodayavāsanāpaddhati
Then there are kalpas and mantras like Aghorakalpa, Ākāśabhairava kalpa, Dattātreya Kalpa, Svacchandabhairava, which are manuals elaborating the ritual system of worship.
🙏 Namo Narasimha 🙏
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