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The philosophy of Tantra has evolved from Sankya-yoga systems, in respect of its 25 principles to which Tantra has added 11 of its own to constitute 36 principles as obtained now. The added ones are Niyati, Kala, Raga, Vidya, Kala, Maya, Suddhavidya, lsvara, Sadasiva, Sakti and Siva 46. For the Siva (Rudra) and Sakti concepts, Tantra is indebted to the Upanisads, Sveta_svetaropanisad and Mahanarayopanisad. To explain it further as grammar to a language, it appears that as a philosophic explanation or interpretation to Tantrika vidya, Sankhya siddhanta was propounded by Kapila maharsi. The Sankhyas explained away the creation of the universe as the product of evolution of natural energy. In this context, it may be noted that Svetasvataropanisad, believed to have been written in 3rd century B.C, assigns primacy to the forces of nature and gives only secondary importance to Purusa. The 25 Sankhya principles and the 25 Tantric principles also closely resemble one another, and it is the added 11 which stand distinct from the others. 29

In both Yogavidya and Tantravidya, the fundamental aim is the activisation of kundalini power through consistent Abhyasas (practice) and Upasanas. Moreover, during the Upasanas performed by a Tantrik, many of the Yogacaryas like Asana, Pranayama (Kumbhaka, Recaka etc.) play a major role. This being so, the close connection between Yoga and Tantra is a fait accompli. A minute examination of Nyaya, Vaisesika, Vedanta, Advaitadarsanas, Vyakarana sastra and Sabda sastra reveals the fact that they have very close links with the principles and practices of Tantra sastra. Similarly, there is inseparable relation between Tantra sastra and Matrka varnamalas in that the Nyasakriya in Tantra and their Mantras are systematically arranged in Dirgha and Hrasva syllables. Another notable feature is the way in which all Mantra_rahasyas are kept concealed in katapayadi formula. Just as the dispute between Vaidiks and Tantriks regarding their precedence, the relative antiquity of Tantra sastra and Varnamala should serve as food for thought and further probing.