The term tantrain the Indian traditions, also means any "God tantra sexual health" broadly applicable "text, theory, system, method, instrument, technique or practice". Starting in the early centuries of common era, newly revealed Tantras centering on VishnuShiva or Shakti emerged. Certain modes of non- vedic worship such as Puja are considered tantric in their conception and rituals. Hindu temple building also generally to the iconography of tantra.
The connotation of the word tantra to mean an esoteric practice or religious ritualism is a colonial era European invention. The word appears in the hymns of the Rigveda such as in The same Buddhist texts are sometimes referred to as tantra or sutra; for example, Vairocabhisambodhi-tantra is also referred to as Vairocabhisambodhi-sutra. The earliest definitions and expositions on Tantra come from the ancient texts of Panini, Patanjali and God tantra sexual health literature of the language-focussed, ritual-oriented Mimamsa school of Hindu philosophy.
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. The ancient Mimamsa school of Hinduism uses the term tantra extensively, and its scholars offer various definitions. When an action or a thing, once complete, becomes beneficial in several matters to one person, or to many people, that is known as Tantra.
For example, a lamp placed amidst many priests. Medieval texts present their own definitions of Tantra. Because it elaborates tan copious and profound matters, especially relating to the principles of reality tattva and sacred mantras, and because it provides liberation trait is called a tantra.
In modern scholarship, Tantra has been studied as an esoteric practice and ritualistic religion, sometimes referred to as Tantrism. There is a wide gap between what Tantra means to its followers, and what Tantra has been represented or perceived as since colonial era writers began commenting on Tantra.
One definition, according to Padoux, is found among Tantra practitioners it is any "system of observances" about the vision of man and the cosmos where correspondences between the inner world of the person and the macrocosmic reality play an essential role.
Another definition, more common among observers and non-practitioners, is some "set of mechanistic rituals, omitting entirely the ideological side". Tantric traditions have been studied mostly from textual and historical perspectives. Anthropological work on living Tantric tradition is scarce and ethnography has rarely engaged with the study of Tantra.
This is arguably a result of the modern construction of Tantrism as occult, esoteric and secret. Some scholars have tried to demystify the myth of secrecy in contemporary Tantric traditions, suggesting new methodological avenues to overcome the ethical and epistemological problems in the study of living Tantric traditions.
According to David N.
Lorenzen, two different kinds of definitions of Tantra exist, a "narrow definition" and a "broad definition". Richard Payne states that Tantra has been commonly but incorrectly associated with sex, given the popular culture's obsession with yet repugnance of intimacy in colonial prudish Victorian values.
Tantra has been labelled as "yoga of ecstasy" driven by senseless ritualistic libertinism. David Gray disagrees with broad generalizations and states that defining Tantra is a difficult task because "Tantra traditions are manifold, spanning several religious traditions and cultural worlds.
As a result they are also diverse, which makes it a significant challenge to come up with an adequate definition". Tantra means a system or methodology in Indian traditions. According to Georg Feuerstein"The scope of topics discussed in the Tantras is considerable. The term "tantrism" is a 19th-century European invention that is not present in any Asian language;  compare " Sufism ", of similar Orientalist origin.
According God tantra sexual health Padoux, "Tantrism" is a Western term and notion, not a category that is used by the so-called "Tantrists" themselves. Robert Brown similarly notes that the term "tantrism" is a construct of Western scholarshipnot a concept of the religious system itself.
It is a system, adds Brown, that gives each follower the freedom to God tantra sexual health Tantric elements with non-Tantric aspects, to challenge and transgress any and all norms, experiment with "the mundane to reach the supramundane". Teun Goudriaan in his review of Tantrism, states the term Tantrism usually refers to a "systematic quest for salvation or spiritual excellence" by realizing and fostering the divine within one's own body, one that is simultaneous union of the masculine-feminine and spirit-matter, and has the ultimate goal of realizing the "primal blissful state of non-duality".
Tantrism is an overarching term for "Tantric traditions", states David Gray in a review, that combine Vedic, yogic and meditative traditions from ancient Hinduism as well as rival Buddhist and Jain traditions. While Teun Goudriaan's description is useful, adds Gray, there is no single defining universal characteristic common to all Tantra traditions, being an open evolving system.
The Tantrika, to Bhatta, is that literature which forms a parallel part of the Hindu tradition, independent of the Vedic corpus. One of the key differences between the God tantra sexual health and non-Tantric traditions — whether it be orthodox Buddhism, Hinduism or Jainism — is their assumptions about the need for monastic or ascetic life.
These orthodox traditions teach renunciation of householder life, a mendicant's life of simplicity and leaving all attachments to become a monk or nun. In contrast, the Tantrika traditions hold, states Robert Brown, that "both enlightenment and worldly success" are achievable, and that "this world need not be shunned to achieve enlightenment".
According to David Lorenzen, it describes munis sages experiencing Tantra-like "ecstatic, altered states of consciousness" and gaining the ability "to fly on the wind". The two oldest Upanishadic scriptures of Hinduism, the Brihadaranyaka Upanishad in section 4. David Gordon White views Yogini cults as foundational to early tantra but disputes scholars who see their roots in an "autochthonous non-Vedic source" such indigenous tribes or the Indus Valley Civilization.
Ayurveda has primarily been an empirical practice with Vedic roots, but Tantra has been an esoteric, folk movement without grounding that can be traced to anything in Atharvaveda or any other vedic text. A series of artwork discovered in Gandhara, in modern-day Pakistan, dated to be from about 1st century CE, show Buddhist and Hindu monks holding skulls.
One of them shows the Buddha sitting in the center, and on one side sits a Buddhist monk and on the other side sits a Hindu monk. The Mahabharatathe Harivamsathe Devi Mahatmya in the Markandeya Purana all contain references to the fierce, demon-killing manifestations of the Great Goddess, Mahishamardiniwho is identified with Durga-Parvati.
According to Flood, the earliest date for the Tantra texts related to Tantric practices is CE, though most of them were God tantra sexual health composed after the 8th century onwards. According to Flood, very little is known about who created the Tantras, nor much is known about the social status of these and medieval era Tantrikas. According to this theory, these practitioners would have invited their deities to avesha mam enter then reverted the role in order to control that deity and gain its power.
The early Tantric practices in Indian history are sometimes attributed to the Kapalikas literally, "skull men", also called Somasiddhatins or Mahavartins.
These early historical mentions are in passing God tantra sexual health appear to be Tantra-like practices, they are not detailed nor comprehensive presentation of Tantric beliefs and practices. Epigraphic references to the Kaulas Tantric practices are rare.
Reference is made in the early 9th century to vama left-hand Tantras of the Kaulas. Tantra probably gained traction after 6th century, post- Gupta Empire era. Major Tantric texts had been written by the 10th century, particularly in Kashmir, Nepal and Bengal. By the 10th or 11th century, Tantric texts had been translated into regional languages such as Tamil, and Tantric practices probably had spread across South Asia.
Tantrism has been so pervasive that all of Hinduism after the eleventh century, God tantra sexual health with the exception of the vedic Srauta traditionis influenced by it. All forms of SaivaVaisnava and Smarta religion, even those forms which wanted to distance themselves from Tantrism, absorbed elements derived from the Tantras. The 13th-century Dvaita Vedanta philosopher Madhvacharya wrote copious commentaries on then existing major schools of Indian philosophies and practices, and cited the works of the 10th century Abhinavagupta considered as a major and influential Tantra scholar.
The early 20th-century Indian scholar Pandurang Vaman Kane conjectured Madhvacharya ignored Tantra because it may have been considered scandalous. In contrast, Padoux suggests that Tantra may have been so pervasive by the 13th century that "it was not regarded as being a distinct system.
The Tantra texts and tantric practices involve a wide range of topics, mostly focused on spiritual topics, and not of a sexual nature.
However, states Gavin Flood, Tantrism is more known in the West as being notorious for its antinomian elements, stereotypically portrayed as a practice that is esoteric eroticism and ritualized sex in the name of religion, one imbued with alcohol and offering of meat to fierce deities. Jayanta Bhattathe 9th-century scholar of the God tantra sexual health school of Hindu philosophy and who commented on Tantra literature, stated that the Tantric ideas and spiritual practices are mostly well placed, but it also has "immoral teachings" such as by the so-called "Nilambara" sect where its practitioners "wear simply one blue garment, and then as a group engage in unconstrained public sex" on festivals.
He wrote, this practice is unnecessary and it threatens fundamental values of society. Sexuality has been a part of Tantric practices, sexual fluids have been viewed as "power substances" and used ritualistically. Some extreme texts, states Flood, go further such as the Buddhist text Candamaharosana-tantra advocating consumption of bodily waste products as "power substances", teaching the waste should be consumed as a diet "eaten by all the Buddhas" without slightest disgust.
In the Kaula tradition and others where sexual fluids as power substances and ritual sex are mentioned, scholars disagree in their translations, interpretations and practical significance. Douglas Renfrew Brooks, for example, states that the antinomian elements such as the use of intoxicating substances and sex were not God tantra sexual health, but were adopted in some Kaula traditions to challenge the Tantric devotee break down the "distinctions between the ultimate reality of Brahman and the mundane physical and mundane world".
By combining erotic and ascetic techniques, states Brooks, the Tantric broke down all social and internal assumptions, became Shiva-like. In most Hindu and Buddhist Tantra texts, extreme forms of sexual ritualism is absent.