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Like Vedic tradition, the 膧gamic or T膩ntric tradition, which is believed as an antique one, has a vast literature, history, philosophy and its own ritualistic practices. It is considered that these two traditions are the two streams of 艢谤耻迟颈.^[1] The 艢腻办迟补 and 艢补颈惫补 practices were the earlier T膩ntric cults. There are differences of opinion among the scholars regarding the time of origin and the pure nature of 膧gamic tradition. Some believe that it is a later development of Vedic ritualism.^[2] Some hold the views that this tradition is pre-Vedic, non-Vedic and anti-Vedic.^[3] The excavations in the Indus Valley regions prove that 艢补颈惫颈蝉尘 or a faith very like it was existed in the first known civilizations of Indian subcontinent, the date of which is probably from 3250 to 2750 BCE.^[4] Attesting the view of Father Heras and others, R.K. Kaw has clearly stated that the 艢补颈惫颈蝉尘 had history going back to the chalcolithic age or perhaps even further still, and that it takes its place as the most ancient living faith in the world and that 艢颈惫补 was the God of the Dravidians or Proto-Indians and the 艢补颈惫补 movement in India dates from centuries earlier than the Vedic movement.^[5] Now in India there exists a mixed religious culture which is partly T膩ntric and partly Vedic or a synthesis of both. M.P. Pandit quoting the views of Aurobindo, also attests this view.^[6] It is undoubtedly clear that there existed different kinds of religious thoughts and practices called Vedic and T膩ntric in the earlier stages itself.

The life style and the occult practices give the T膩ntric or 膧gamic tradition its separate identity from the Vedic one. It is more rooted in the indigenous trends and related to the common folk and thus it bears a multidimensional nature. It does not restrict anyone from the practices owing to his caste and creed and this characteristic makes the tradition reachable for everyone. Winternitz observed that this tradition is hostile to the Vedic cult as the latter is not accessible to all people including women and is more difficult to pursue, whereas the former is easier and it is not confined to the high castes only.^[7] This system has a base on the scriptures known in the names 膧驳补尘补蝉, Tantras, 厂补峁僪颈迟补蝉, etc. These treatises consist of four parts called 笔腻诲补蝉鈥� J帽ana, Yoga, 碍谤颈测腻 and 颁补谤测腻. First relates to the problem of philosophy connected to Tantra, the second states the different disciplines necessary for acquiring union of the self with the God and the last two deals with the observances and rituals for the same.^[8] There are various sects in this tradition like 艢补颈惫补, 痴补颈峁ａ箛补惫补, 艢腻办迟补, Soura, 碍补耻尘腻谤补 and 骋腻峁嘺辫补迟测补. Bagchi P.C. in his work, Studies in the Tantras, points out that there are 339 痴补颈峁ａ箛补惫补 Tantras, 402 艢补颈惫补 Tantras, 180 Suara Tantras, 122 骋腻峁嘺辫补迟测补 Tantras and 39 Bauddha Tantras.^[9] Each text upholds one deity or other as the Supreme Being and recommends worship with ardent devotion. 膧gamic and T膩ntric beliefs have connection with Pur膩峁噄c literature and culture or vice-versa.

笔腻帽肠补谤腻迟谤补蝉 and 痴补颈办丑腻苍补蝉补蝉 are the 痴补颈峁ａ箛补惫补 sects based on 痴补颈峁ａ箛补惫腻驳补尘补蝉. These sects are more related to the Vedic religion. 尝补办峁�m墨迟补苍迟谤补, 厂腻迟迟惫补迟补蝉补峁僪颈迟腻, 础丑颈谤产耻诲丑苍测补蝉补峁僪颈迟腻, 笔补诲尘补蝉补峁僪颈迟腻 etc. are some 笔腻帽肠补谤腻迟谤补 texts and 膧苍补苍诲补蝉补峁僪颈迟腻, 笔奴谤惫补迟补苍迟谤补 etc. are some texts of 痴补颈办丑腻苍补蝉补 system. 笔腻帽肠补谤腻迟谤腻驳补尘补 admits 艢补办迟颈, in the names 艢r墨, 尝补办峁�m墨 and 笔补诲尘腻, as the female sentient principle associated with the Brahman. They are treated as one single Reality. The 艢腻办迟补tantras are the foundation of 艢膩ktism. It is observed that there are seventy-seven orthodox 艢腻办迟腻驳补尘补蝉.^[10] These Tantras are mainly non-dualistic in spiritual practice and outlook. 惭腻濒颈苍墨惫颈箩补测补迟补苍迟谤补, 笔谤补辫补帽肠补蝉腻谤补迟补苍迟谤补, 惭补丑腻苍颈谤惫腻峁嘺迟补苍迟谤补, 罢补苍迟谤补谤腻箩补迟补苍迟谤补, etc. are some important among them.

The 艢补颈惫补 sect has different sub sects like 笔腻艣耻辫补迟补蝉, 碍腻辫腻濒颈办补蝉, 碍腻濒补尘耻办丑补蝉, 厂颈诲诲丑腻苍迟补艣aiva, 痴墨谤补艣补颈惫补, etc. belonging to different parts of India. Similarly Combodia, Nepal, Tibet, etc. are some regions, where 艢补颈惫补 and Bauddha Tantras are seen existing.^[11] Generally 艢补颈惫颈蝉尘 is a school of T膩ntric monism. Its aim is mystic realization of the Reality. 艢aivites are concerned with the spiritual elevation and intuitive vision of 艢颈惫补. As per the available literature the 艢补颈惫颈蝉尘 is divided into eight schools. They are 1) 笔腻艣耻辫补迟补 Dualism 2) 厂颈诲诲丑腻苍迟补 艢补颈惫补 Dualism 3) Lakul墨sa 笔腻艣耻辫补迟补 (Dualistic cum non-dualistic) 4) 痴颈艣颈峁ａ弓腻诲惫补颈迟补 艢补颈惫颈蝉尘 5) Vi艣e峁Ｄ乨vaita 艢补颈惫颈蝉尘 or V墨ra艣aivism 6) 狈补苍诲颈办别艣惫补谤补 艢补颈惫颈蝉尘 7) 搁补蝉别艣惫补谤补 艢补颈惫颈蝉尘 and 8) Kashmir 艢补颈惫颈蝉尘.^[12]

Footnotes and references:

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[1]:

Kull奴kabha峁�峁璦 states in his commentary on 惭补苍耻蝉尘峁泃颈 that revelation is two-fold: Vedic and T膩ntric: 艣谤耻迟颈艣肠补 诲惫颈惫颈诲丑腻 惫补颈诲颈办墨 t膩ntrik墨 ca | Quoted by Monier Williams, Indian Wisdom, Chawkhamba Sanskrit Series Office, Varanasi, 1963, p. 502.

[2]:

Vide Bagchi, P.C., 鈥� Evolution of Tantra鈥�, the article in Cultural Heritage of India, Vol. IV, Ed. by Haridas Bhattacharya, Ramakrishna Mission Institute of Culture, Culcutta, 1956, p. 212. Also vide John Woodroffe, Principles of Tantra, Ganesh and Co., Madras, 1960, p. xxvii.

[3]:

Vide Debiprasad Catopadhyaya, 尝辞办腻测补迟补 -A Study in Ancient Indian Materialism, People鈥檚 Publishing House (P) Ltd., New Delhi, 1978, p. 48f and p. 51ff. Also vide Bisvanarayana Sastri, 驰辞驳颈苍墨迟补苍迟谤补, Bharatiya Vidya Prakasan, Delhi, 1982, p. xii.; Dasgupta, S.N., A History of Indian Philosophy, Vol.V, Motilal Banarsidass, Delhi, 1975, p. 8.

[4]:

Cefalu, Francis Richard, 艢补办迟颈 in Abhinavagupta鈥�s Concept of 惭辞办峁�a, Ph.D. Thesis, Fordham University, New York, 1973. p. 5.

[5]:

Kaw, R. K., Doctrine of Recognition, p. 239.

[6]:

Vide More on Tantras, Sterling Publishers (P) Ltd., New Delhi, 1985, p. 22.

[7]:

A History of Indian Literature, Vol. I, Motilal Banarsidass Publishers, Delhi, 1987, p. 560

[8]:

Ibid., p. 560f.

[9]:

Bagchi, P.C., Studies in the Tantras, University of Culcutta, 1939, p. 100.

[10]:

Schomerus, H.W., 艢补颈惫补 厂颈诲诲丑腻苍迟补-An Indian School of Mystical Thought, Translated by Mary Law, Motilal Banarsidass Publishers, 2000, p. 5f.

[11]:

Ibid., pp. 61,67.

[12]:

Vide Pandey, K.C., An Outline of History of 艢补颈惫补 Philosophy., p. 64ff.