Tantra Shastra Malayalam Pdf 148
In Buddhism, the Vajrayana traditions are known for tantric ideas and practices, which are based on Indian Buddhist Tantras. They include Indo-Tibetan Buddhism, Chinese Esoteric Buddhism, Japanese Shingon Buddhism and Nepalese Newar Buddhism. Although Southern Esoteric Buddhism does not directly reference the tantras, its practices and ideas parallel them.
Tantra Shastra Malayalam Pdf 148
The connotation of the word tantra to mean an esoteric practice or religious ritualism is a colonial era European invention. This term is based on the metaphor of weaving, states Ron Barrett, where the Sanskrit root tan means the warping of threads on a loom. It implies "interweaving of traditions and teachings as threads" into a text, technique or practice.
The word appears in the hymns of the Rigveda such as in 10.71, with the meaning of "warp (weaving)". It is found in many other Vedic era texts, such as in section 10.7.42 of the Atharvaveda and many Brahmanas. In these and post-Vedic texts, the contextual meaning of Tantra is that which is "principal or essential part, main point, model, framework, feature". In the Smritis and epics of Hinduism (and Jainism), the term means "doctrine, rule, theory, method, technique or chapter" and the word appears both as a separate word and as a common suffix, such as atma-tantra meaning "doctrine or theory of Atman (Self)".
The term "Tantra" after about 500 BCE, in Buddhism, Hinduism and Jainism is a bibliographic category, just like the word Sutra (which means "sewing together", mirroring the metaphor of "weaving together" in Tantra). The same Buddhist texts are sometimes referred to as tantra or sutra; for example, Vairocabhisambodhi-tantra is also referred to as Vairocabhisambodhi-sutra. The various contextual meanings of the word Tantra vary with the Indian text and are summarized in the appended table.
He uses the same example of svatantra as a composite word of "sva" (self) and tantra, then stating "svatantra" means "one who is self-dependent, one who is his own master, the principal thing for whom is himself", thereby interpreting the definition of tantra. Patanjali also offers a semantic definition of Tantra, stating that it is structural rules, standard procedures, centralized guide or knowledge in any field that applies to many elements.
Because it elaborates (tan) copious and profound matters, especially relating to the principles of reality (tattva) and sacred mantras, and because it provides liberation (tra), it is called a tantra.
According to Samuel, another key element of in the development of tantra was "the gradual transformation of local and regional deity cults through which fierce male and, particularly, female deities came to take a leading role in the place of the yaksa deities." Samuel states that this took place between the fifth to eighth centuries CE. According to Samuel, there are two main scholarly opinions on these terrifying goddesses which became incorporated into Śaiva and Buddhist Tantra. The first view is that they originate out of a pan-Indian religious substrate that was not Vedic. Another opinion is to see these fierce goddesses as developing out of the Vedic religion.
Alexis Sanderson has argued that tantric practices originally developed in a Śaiva milieu and was later adopted by Buddhists. He cites numerous elements that are found in the Śaiva Vidyapitha literature, including whole passages and lists of pithas, that seem to have been directly borrowed by Vajrayana texts. This has been criticized by Ronald M. Davidson however, due to the uncertain date of the Vidyapitha texts. Davidson argues that the pithas seem to have been neither uniquely Buddhist nor Śaiva, but frequented by both groups. He also states that the Śaiva tradition was also involved in the appropriation of local deities and that tantra may have been influenced by tribal Indian religions and their deities. Samuel writes that "the female divinities may well best be understood in terms of a distinct Śākta milieu from which both Śaivas and Buddhists were borrowing," but that other elements, like the Kapalika style practices, are more clearly derived from a Śaiva tradition.
The Buddhists developed their own corpus of Tantras, which also drew on various Mahayana doctrines and practices, as well as on elements of the fierce goddess tradition and also on elements from the Śaiva traditions (such as deities like Bhairava, which were seen as having been subjugated and converted to Buddhism). Some Buddhist tantras (sometimes called "lower" or "outer" tantras) which are earlier works, do not make use of transgression, sex and fierce deities. These earlier Buddhist tantras mainly reflect a development of Mahayana theory and practice (like deity visualization) and a focus on ritual and purity. Between the eighth and tenth centuries, new tantras emerged which included fierce deities, kula style sexual initiations, subtle body practices and sexual yoga. The later Buddhist tantras are known as the "inner" or "unsurpassed yoga" (Anuttarayoga or "Yogini") tantras. According to Samuel, it seems that these sexual practices were not initially practiced by Buddhist monastics and instead developed outside of the monastic establishments among traveling siddhas.
Tantric practices also included secret initiation ceremonies in which individuals would enter the tantric family (kula) and receive the secret mantras of the tantric deities. These initiations included the consumption of the sexual substances (semen and female sexual secretions) produced through ritual sex between the guru and his consort. These substances were seen as spiritually powerful and were also used as offerings for tantric deities. For both Śaivas and Buddhists, tantric practices often took place at important sacred sites (pithas) associated with fierce goddesses. Samuel writes that "we do not have a clear picture of how this network of pilgrimage sites arose." Whatever the case, it seems that it was in these ritual spaces visited by both Buddhists and Śaivas that the practice of Kaula and Anuttarayoga Tantra developed during the eighth and ninth centuries. Besides the practices outlined above, these sites also saw the practice of animal sacrifice as blood offerings to Śākta goddesses like Kamakhya. This practice is mentioned in Śākta texts like the Kālikāpurāṇa and the Yoginītantra. In some of these sites, such as Kamakhya Pitha, animal sacrifice is still widely practiced by Śāktas. 
According to Jacob Dalton, ritualized sexual yoga (along with the sexual elements of the tantric initiation ritual, like the consumption of sexual fluids) first appears in Buddhist works called Mahayoga tantras (which include the Guhyagarbha and Guhyasamaja). These texts "focused on the body's interior, on the anatomical details of the male and female sexual organs and the pleasure generated through sexual union." In these texts, sexual energy was also seen as a powerful force that could be harnessed for spiritual practice and according to Samuel "perhaps create the state of bliss and loss of personal identity which is homologised with liberating insight." These sexual yogas continued to develop further into more complex systems which are found in texts dating from about the ninth or tenth century, including the Saiva Kaulajñānanirṇaya and Kubjikātantra as well as the Buddhist Hevajra, and Cakrasamvara tantras which make use of charnel ground symbolism and fierce goddesses. Samuel writes that these later texts also combine the sexual yoga with a system of controlling the energies of the subtle body.
There is considerable evidence that the Hevajra and Cakrasamvara tantras borrow significant portions from Saiva sources. The text Cakrasamvara and its commentaries have revealed numerous attempts by the Buddhists to enlarge and modify it, both to remove references to Saiva deities and to add more Buddhist technical terminology.
Though the whole northern and Himalayan part of India was involved in the development of tantra, Kashmir was a particularly important center, both Saiva and Buddhist and numerous key tantric texts were written there according to Padoux. According to Alexis Sanderson, the Śaiva Tantra traditions of medieval Kashmir were mainly divided between the dualistic Śaiva Siddhanta and the non-dualist theology found in Śakta lineages like the Trika, Krama and Kaula. The non-dualists generally accepted and made use of sexual and transgressive practices, while the dualists mostly rejected them. Saiva tantra was especially successful because it managed to forge strong ties with South Asian kings who valued the power (shakti) of fierce deities like the warrior goddess Durga as a way to increase their own royal power. These kings took part in royal rituals led by Saiva "royal gurus" in which they were symbolically married to tantric deities and thus became the earthly representative of male gods like Shiva. Saiva tantra could also employ a variety of protection and destruction rituals which could be used for the benefit of the kingdom and the king. Tantric Shaivism was adopted by the kings of Kashmir, as well as by the Somavamshis of Odisha, the Kalachuris, and the Chandelas of Jejakabhukti (in Bundelkhand). There is also evidence of state support from the Cambodian Khmer Empire. As noted by Samuel, in spite of the increased depiction of female goddesses, these tantric traditions all seemed to have been mostly "male-directed and male-controlled."
In Buddhism, this taming of tantra is associated with the adoption of tantra by Buddhist monastics who sought to incorporate it within the Buddhist Mahayana scholastic framework. Buddhist tantras were written down and scholars like Abhayakaragupta wrote commentaries on them. Another important figure, the Bengali teacher Atisha, wrote a treatise which placed tantra as the culmination of a graduated Mahayana path to awakening, the Bodhipathapradīpa. In his view, one needed to first begin practicing non-tantric Mahayana, and then later one might be ready for tantra. This system became the model for tantric practice among some Tibetan Buddhist schools, like the Gelug. In Tibet, the transgressive and sexual practices of tantra became much less central and tantric practice was seen as suitable only for a small elite group. New tantras continued to be composed during this later period as well, such as the Kalachakra (c. 11th century), which seems to be concerned with converting Buddhists and non-Buddhists alike, and uniting them together against Islam. The Kalachakra teaches sexual yoga, but also warns not to introduce the practice of ingesting impure substances to beginners, since this is only for advanced yogis. This tantra also seems to want to minimize the impact of the transgressive practices, since it advises tantrikas to outwardly follow the customs of their country.