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V.Krishnaraj

Tantric Principles

"Further the Tantras are concerned with Science, Law, Medicine and a variety of subjects other than spiritual doctrine or worship. Thus Indian chemistry and medicine are largely indebted to the Tantrikas. The main subjects of Tantra are Mantra and Sadhana in all its forms. It is also the chief repository of Yoga  practice, and its general range of subject, as hereafter mentioned, is encyclopaedic."  --Woodroffe.

Tantra = (Tan + Tra) = (spread + save) = Spread to save = Spread the knowledge (Jnana) that saves.

  The means to Prama (knowledge) are  Pratyaksha, Anumana and Upamana.    

Prama is knowledge; Pramana is the means to acquire knowledge; Prameya is an object of certain knowledge.

Pramana according to Vedanta.

In the Purvamimamsa tradition, the teacher Prabhakara accepts the above four pramanas and adds postulation (arthapatti).

The teacher Bhatta accepts a sixth pramana called non-cognition (anupalabdhi).

Carvaka (materialist School) accepts Pratyaksha (Perception) as the sole source of knowledge.

Buddhist and Vaishesika Schools accept two Pramanas: Perception and Inference.

Vishistadvaita School accepts three Pramanas: Perception, Inference and Verbal Authority (Sruti and Smrti Texts).

Dvaita School accepts three Pramanas: Perception, Inference and Verbal Authority (Sruti and Smrti Texts).

 Samkhya accepts the first three: Perception,  Inference,  Analogy (and Sabda--Testimony).

NyAya accepts the first four as the means (Perception,  Inference,  Analogy, Verbal authority or revelation (Agamas).

Advaita School accepts all six Pramanas from stance of empirical reality (Vyavahare bhattanayah).

Other schools add Sambhava, equivalence; atihya, traditional or fallible testimony; and ceshta, gesture (body language).

The Vaisheshika School does not recognize Upamana-Analogy and Sabda-verbal Authority as ways of acquiring knowledge like the Nyaya School.

ANUMANA: Acharya of Kanchi says: How are we to know the Paramatman (God)? He alone is not known. It is to know Him that we must employ anumana, the method of inference. To know the rest "pratyaksa pramanas" or direct sources of knowledge are sufficient.  Knowing an object on the basis of another known object is anumana (inference). When we hear the roar of the thunder we know, by inference, that there are clouds [that the sky is overcast]--Kanchi Acharya.

Tamil Saiva Siddhanta texts explicate Pramanam (Means) as follows.

À¢ÃÁ¡½õ = Means of acquiring certain knowledge, being six, viz., pirattiya—cam, a‹umƒ‹am, ƒkamam, uvamƒ‹am, aruttƒpatti, apƒvam according to KuŠa˜, or eight, viz.,
ð¤óî¢î¤òì¢êñ¢, ÜÂñ£ùñ¢, Ýèññ¢, àõñ£ùñ¢, ܼî¢î£ðî¢î¤, Üð£õñ¢ (°ø÷¢, 252, à¬ó.) âù ÜÁõ¬èò£è¾ñ¢ ð¤óî¢î¤òì¢êñ¢, ÜÂñ£ùñ¢, Ýèññ¢, àõñ£ùñ¢, ܼî¢î£ðî¢î¤, ÜÂðôî¢î¤, êñ¢ðõñ¢, äî¤èñ¢.. Madras University Lexicon.

À¢ÃÁ¡½õ = «Ç¨Å = Means of acquiring knowledge.

Pratiyaksha Pramana¹ : ¸¡ñ¼ø «Ç¨Å = Kandal Alavai = pratiyaksha Pramanam in Sanskrit = It is direct perception of an object with eyes and the five senses.

Anumana Pramana² : ¸Õ¾ø «Ç¨Å= Karuthal Alavai = AnumAna Pramanam in Sanskrit = Inference. Though you may not observe an object directly, studying another object invariably associated with the first object and confirming the validity of the first object is Inference. Smoke's invariable association with fire is AvinAbhAva in Sanskrit:  necessary connection of one thing with another, inherent and essential nature. AvinAbhAva = «Å¢¿¡ À¡Åõ. Seeing the rising smoke at a distance, though the fire is not visible for the eyes, knowing that there is fire where the smoke is

Agama Pramana³: ¯¨Ã«Ç¨Å.  synonyms = ¬¸Á À¢ÃÁ¡½õ. ºò¾ô À¢ÃÁ¡½õ, ¬ô¾Å¡ì¸¢Âõ = Agama Pramanam, Sabda Pramanam, Apta Vakkiyam. Sacred Texts: It is the perception of an object or principle through the authority of Sacred Texts, which are revealed knowledge from God. This includes the sacred texts composed by the true devotees of God.

UpamAna Pramana⁴   ´ôÒ =  ¯Å¨Á = ¯ÅÁ¡Éõ = UpamAnam in Sanskrit = Analogy.  When asked what a feral cow looks like by a person who has not seen a feral cow, telling that the feral cow looks like a domestic cow is analogy.

Aruttapatti Pramana⁵: «Õò¾¡Àò¾¢ = ¦À¡Õû = Arthapatti in Sanskrit = inference from circumstances , a disjunctive hypothetical syllogism. Example: Let us assume that a person is fasting. He is surrounded by observant people in the daytime, who have not seen him eating food. After 2 weeks, his body has not lost weight. That is knowing that the day-fasting person eats at night.

Abhava Pramana⁶: þý¨Á = absence = «À¡Åõ. Non-existence. AbhAva is the Sanskrit word for it. Absence is the opposite of presence and thus a means of knowledge. The statement that the rabbit does not a have horn is the knowledge of negativity to apprehend an object.

Some commentators add four more criteria to this list.

1: Paroksha Pramana⁷ = ´Æ¢Ò = À¡¡¢§º¼ «Ç¨Å = Indirect Knowledge as opposed to Pratyaksha, which is direct knowledge. Example: There were only four strong men of elephantine strength in the nation (Salliyan, SarAsanthan, Kisakan, and Bhima: For ease let us call them A  B  C  D.   C was killed by an unknown  person at a particular place in the nation. The known A and B were not there at that time. It is thus the conclusion that D  killed C.

2. Sambhava Pramana⁸ = ºõÀÅ À¢ÃÁ¡½õ = ¯ñ¨Á = Probability evidence. Example: A man admits that he owns 100 gold pieces; it is reasonable to assume that he has 50 gold pieces. Fifty subsides in 100. That is Sambhava Pramana.

3. Aithikam⁹   =  ³¾¢¸õ = Tradition. For generations, people say that a particular tree is the abode of spirits. For generations, it is said Chianciano Spa cures hepatic. biliary and bronchial conditions. That is tradition.

4. SubhAva Pramanam¹⁰ = ÍÀ¡Å À¢ÃÁ¡½õ = þÂøÒ = Nature. Tree is by its nature a tree and nothing else.

Though there are ten Pramanas, they all subside in direct perception^1.  Analogy⁴  and Sacred Texts³. Negative proof⁶ and Nature¹⁰ subside in Direct perception¹.  Inference⁵, Analogy⁴, Indirect Knowledge⁷, and probability evidence⁸ subside in inference⁵.  tradition⁹ subsides in Agamas³.

"Sabda-pramana" is verbal testimony, the pronouncements of the Vedas and the words of great men. When the scriptures speak of things that we do not know, their words must be accepted as authority. The Naiyayikas, or exponents of Nyaya, believe that the Vedas are the words of Isvara. The words of great men who are wedded to truth are also verbal testimony. --Kanchi Acharya.

Pratyaksa or perception in the sensual world is a sure-fire way of sensing and acquiring knowledge. "Perception cannot arise unless there is conjunction of self with mind.  Knowledge is a mark of the self. The cause of perception is contact of the sense-organ and the object."--Nyaya Sutras 2.1.22-23-25  Sense-knowledge is a certain acquisition but expressing what one feels in words may be a problem. Some sense-knowledge may be inexpressible. There two kinds of Perceptions: Indeterminate (nirvikalpa) and Determinate (savikalpa).  In Indeterminate Perception it is simple uncritical apprehension, the basis for future knowledge of the object; in the Determinate perception, we acquire the knowledge of  the genus of the perceived object and the specific qualities which distinguish it from other members of the class and the union between the two (Radhakrishnan). In determinate perception, an object's detailed characteristics are noted. Physical stimuli that an object emanates and impinge on the senses by way of its size, color, heat, odor, taste, etc constitute the determinate Perception. It is a subject and object contact by the senses (of the subject). (This includes seeing, tasting, hearing and physical contact.) The stimulus may be a single kind of stimulus or it could be multiple disparate stimuli as in combination of sound, seeing and vibration coming from one source or multiple sources at the same time. The perceptions could be Ordinary (laukika) and Extraordinary (alaukika). The Ordinary dichotomizes into Internal (manasa) and External (bahya) Perceptions.  Internal Perceptions happen in the Cognizing Mind which is subject to dualities such as pain and pleasure, like and dislike and mental modifications. Activity of the Mind is independent of the activities of the senses which gather the stimuli. The Mind or Manas is the Central Processing Agent, Modulator and Coordinator. The ultimate purveyor of all stimuli and the mind is the self. The External Perceptions are the sensory perceptions generated by direct contact by the organs of smell, taste, sight, touch and sound which are associated with earth, water, fire, air and ether.

Nyaya Sutras say that the Senses are products of Elements. Thus nose, tongue, eye, skin and ear are products of earth, water, light, air, and ether. Smell, taste, color, touch, and sound are the objects of senses and qualities of earth, water, light, air, and ether.

The explanation is as follows. The special quality (ies) of each element is (are) highlighted. The heavier Earth has five qualities (Gunas): form, flavor, smell, fire (temperature), and sound. Earth's special quality is smell. Water has the qualities of  flavor, sound, touch and form. Fire has the qualities of sound, touch and form. Air has the qualities of sound and touch (as it grazes your skin). Ether has one quality, that of sound; Air is an evolute of Ether and has one additional quality Touch; Fire is an evolute of Air (It dies if not for air) and has three qualities, those of air and its own special quality, form. Water is an evolute of Fire and has all the qualities of Fire (If you take fire or heat off from the water, it  becomes ice.) and a special quality, Flavor. Earth is an evolute of water (think of minerals in water forming earth, remember stalagmites and stalactites forming from dripping water in Luray Caverns) has all the qualities of all preceding elements and a special quality, smell. 

Extraordinary Perceptions are three: Perception of Classes (samanya laksana), Complicated Perception (jnana laksana), Yogic Perception (yogaja) = (Classes, Association and Intuition)

Perception of Classes (samanya laksana). As you walk along the sidewalks of a city, you see multitudes of people. They may look different in many ways. And yet you without a second thought know that you are among people. That means you are looking at their personhood as one common denominator and nothing else. You are looking at the essence of one class of beings. You do not walk around with your senses thinking that these people are going to die one day and they are walking inexorably one step at a time towards their death. That thought does not strike the senses. You do not think of a person without his essence, the living personhood. That is universal brotherhood of humanity.

Complicated Perception (Jnanalakshana = Cognition sign) involves association with previously acquired knowledge. You may call it Unified Multivariate Associative Perception (UMAP)--I coined the phrase to incorporate all its features.  This perception involves Synesthesia. When one sees a rose at a distance, one says he sees a fragrant rose. Here the visual perception of the rose evokes past memory of its fragrance, perceived in the past by the faculty of smell and nose. The perception brought back the memory of fragrance through the Jnana (cognition) of the object from the past.  Other examples are:  ""Ice looks cold, Sandalwood looks fragrant, The fire looks hot, The orange looks sweet, The grass looks soft." When you look at the ice cream cone, you see its color, you know it is chocolate, it is sweet, it has an aroma  and without you even realizing it your mouth waters.  The lustrous shell and the silver are two separate objects and real in substance and cognition. The shell and Silver are separated in space and yet when you see the white shell, you are reminded of silver. When you see Washington Monument, you think of President Washington and his other particulars.

syn·es·the·sia (sinÅÃs thÆzhÃ, -zh Ã, -z Ã), n.

a sensation produced in one modality when a stimulus is applied to another modality, as when the hearing of a certain sound induces the visualization of a certain color.

Yogic Perception (yogaja) is experienced by accomplished Yogis. There is no direct sense-object contact and yet the Yogi experiences an object. The mind is the perceiver because it attained purity by Yogic practice. This mental perception consists of true tele-vision (perceiving objects far away in space),  happenings in the future and things infinitesimally small.

Since senses are subject to vitiation such as Bhrama (illusion, confusion, perplexity), Pramada (negligence, carelessness), Vipralipsa (deception), Karanapatava (misleading senses), one should take refuge in revealed knowledge as dependable evidence.  If Pratyaksha and Pramana run counter to the sacred texts, they should be abandoned.

Mirage is Bhrama, whereby senses are subject to illusion and perceive what is not there; Prakrti-born senses cannot evaluate and measure Isvara (God) and His acts and so advance false knowledge by Pramada and Vipralipsa; Our senses are deficient  (Karanapatava) to comprehend the transcendental.

The great teaching of the Vedanta by itself and without accompanying Sadhana (Spiritual accomplishment) can achieve nothing of real worth. Its study may produce a Pundit. But to the Sadhaka (the accomplished one) the disputations of Pundits, whether philosophical or scientific, is like “the cawing of the crows.” There is both reason and humor in the Hindu saying that a logician (without Sadhana) will be reborn a jackass. 

Any logician can clearly establish any subject matter using arguments, but someone who is more expert in argument can easily refute him. You use logic to establish one siddhanta today, but a more intelligent and qualified logician will be able to refute it tomorrow, so why should you rely on logic? -Saying by Babaji in Jaiva Dharma.

siddhanta  = Well-established conclusion, settled opinion or doctrine, received or admitted truth

The message is that the Sastras (sacred texts) are open for exegesis, though exegete (exegetist) of today is tomorrow's defeatist.

The Tantra claims to be practical and pratyaksa Sastra in that it affords the direct proof of experience. Woodroffe, Page 79-80 Principles of Tantra.

The following is from Sivagnana Siddhiar.

Peculiar Quality is remaining with its own special Nature, separate from the Nature of one's own genus and that of another genus. General Quality is remaining separate from the Nature of another genus and simultaneously abide in the nature of one's own genus. Objects subjected to Means of Perception subside within these two Natures.

Peculiar Quality (தன்னியல்பு) is that quality which is removed from that of a different genus and from that of the same genus and which sports one's own special nature.

General Quality (பொதுஇயல்பு) is that quality which is removed from a different genus and simultaneously concurs with that of the same genus. 

Within the ambit of Peculiar and General quality fall all objects apprehended by Nirvikalpa and Savikalpa Perception (¿¢ÕÅ¢¸üÀì ¸¡ðº¢ and ºÅ¢¸üÀ측ðº¢).

Sense Perception = Perception by the sense-organs = Indiriya katchi = þ󾢡¢Â측𺢠=  perception by the sense-organs is also called Nirvikalpa Perception (¿¢ÕÅ¢¸üÀì ¸¡ðº¢) and Apprehending faculty of the senses (š¢ü¸¡ðº¢) vāyiür-kātci).

Intellectual Perception =  மானதக்காட்சி Mānatha-k-kātci = Determinate perception by the soul through the functioning of the intellect.

Among the animals, cow belongs to Genus Bos. Buffalo and horse though they belong to Mammalia belong to different Families and genuses or genera. This difference in appearance is apparent upon observation. The poet says that a genus appears like its kind different from the other genus.

Example: Our cow is black with short horns and lacks the hump (as in a bullock). Though our cow has all the General Quality (¦À¡ÐþÂøÒ) of all the cows, it has its own peculiar markers or identifiers («¨¼Â¡Çõ), which are called Peculiar quality (தன்னியல்பு = one's own special quality).

Proposition is threefold. Cause is also threefold. Inference is twofold: inference from one's own perception and Inference employed to enlighten others. Enlightenment of others is twofold: Accord and Discord (negation).

Proposition. Pakkam = Àì¸õ in Tamil and Paksham in Sanskrit = proposition, argument is threefold.

Hetu (²Ð = Etu = Hetu in Sanskrit = Cause, Origin, Ultimate Cause, First Cause. Hetu is of  threefold nature

Concomitance, Concordance, Accord (between proposition and Conclusion): அன்னுவயம் aṉṉuvayam , n. < anvaya. (Sans) logical connection of cause and effect , or proposition and conclusion. 1. Succession, connection; சம்பந்தம். 2. (Log.) Invariable concomitance between an antecedent and a consequent; 3. (Log.) Invariable co-existence between sādhanasādhya. Anvaya in Sanskrit =  logical connection of cause and effect , or proposition and conclusion.

Negation: ¦Å¾¢§Ã¸õ = Negation (±¾¢÷Á¨È) Discord, Variance.

Inference = Anumana Pramana² : ¸Õ¾ø «Ç¨Å= Karuthal Alavai is towfold: 1) ¾ý ¦À¡ÕðÎ 2) À¢È÷ ¦À¡ÕðÎ = 1) Inference from one's own perception and 2) Inference employed to enlighten others.

There are three propositions: Proposition, Simile, and Counter Instance. Proposition abides in Major Term (Log.). Analogy abides in Simile. The proposed object does not abide in Counter Instance. Proposition and Simile are in concordance in relation to object. Counter Instance is negation of the object.

Example: 

Proposition and Simile are in concordance in relation to object. (Proposition,) Fire on the mountain and (Simile) Fire in the Kitchen are in concordance.

Counter Instance is negation of the object. There is no Fire in the lake.

Pakkam, Nigarpakkam, Nigarilpakkam = Àì¸õ, ¿¢¸÷Àì¸õ, ¿¢¸¡¢øÀì¸õ  = Proposition, Simile, and Counter Instance. 

н¢¦À¡Õû = Major Term (log.)

Syllogism: Logic. an argument the conclusion of which is supported by two premises, of which one (major premise = Fire) contains the term (major term) that is the predicate of the conclusion, and the other (minor premise) contains the term (minor term) that is the subject of the conclusion; common to both premises is a term (middle term) that is excluded from the conclusion. A typical form is "All A is C; all B is A; therefore all B is C."

predicate : that which is affirmed or denied concerning the subject of a proposition.

 Nyaya's syllogism has five elements: (1) the proposition to be established; பக்கõ (Proposition: the hill is on fire); (2) Why?  the reason (because it smokes); (3) Give me an instance. the example (ºÀì¸õ = ¿¢¸÷Àì¸õ = simile = whatever has smoke has fire, for example, a kitchen; (4) the application (so does the hill); and (5) the statement of the conclusion (the hill is on fire). --Dr. Radhakrishnan. I have added the equivalent Tamil terms.

Fire is the Major Term.

The Hill is the Minor Term.

The Smoke is the Middle term connecting the Major and Minor Terms.

Kitchen Fire is the Simile or Analogy.

Absence of Fire in the Lake is the Counter Instance.

That there is fire on the hill is the Conclusion.

1) Proposition: பக்கம்: Proposition to be proved or established; Pakkam (Àì¸õ) = Paksham in Sanskrit = Argument, Thesis, Proposition. Example: the hill is on fire. அனுமானத்தின் உறுப்பினுள் மலை நெருப் புடைத்து என்றதுபோன்ற பிரதிஞ்ஞாவசனம்.

2) Simile = சபக்கம் capakkam = நிகர்பக்கம் .  , n. < sa-pakka. (Log.)  other spelling:  Supaksham is supakkam (ÍÀì¸õ) in Tamil. An instance in which the major term is found concomitant with the middle term, as kitchen when fire is the major term.  நிகர் = Simile. பக்கம்  =  proposition. நிகர்பக்கம் = a Simile to a proposition (the hill is on fire) is the Kitchen.  நிகர்பக்கம் nikar-pakkam , n. < நிகர் +. (Log.) An instance in which the major term is found concomitant with the middle term.

3) Counter Instance = விபக்கம்    = ¿¢¸¡¢ø Àì¸õ =  vipakkam.  Log.) Instance in which the major term is not found, as lake, where fire, the major term, is not found; Opposite view;  This is the OPPOSITE of Nigarpakkam or Simile or Sapakkam.  எதிரிடையான கொள்கை. அனுமானவுறுப்புள் துணிபொருளில்லா விடம். சபக்கத்துண்டாதலும் விபக்கத்தின்றியே விடுதலும் (மணி. 29, 123-4).Vipaksham  in Sanskrit is Vipakkam (Å¢Àì¸õ) in Tamil. 

Proposition is Mountain is on fire; Simile is the Kitchen (that has fire); the Counter Instance is the Lake (that is not on fire). 

Reasoning (Hetu) is three-fold: 1) Own Nature, 2) Effect, 3) Non-Perception. Nature is to point out and identify an object as to what it is by its word. Effect or Result is to point out the cause of an object: upon seeing smoke, make a point that Fire is present. Non-Perception is realizing the non-existence of an object by knowing the non-existence of the example cited.

²Ð = Hetu in Sanskrit  = Reasoning; Statement of reason, the second member of an Indian syllogism; middle term.

Hetu or ²Ð is of three kinds: þÂøÒ (Own nature or Inherent Quality), ¸¡¡¢Âõ (Effect, Result. subject ), and «ÛÀÄò¾¢ (non-perception).

1) Inherent Quality (þÂøÒ = iyalpu) is apprehending an object by the connotive power of the word.

2) Effect (¸¡¡¢Âõ = KAriyam). Upon seeing the rising smoke in a distant hill, pointing out the presence of the causal Fire, for the smoke to rise. KAriya Hetu is apprehension of Smoke as the effect (KAriyam) from the Causal Fire (¸¡Ã½õ = Cause).

3) non-perception Inference= «ÛÀÄò¾¢ = Anupalaththi = Anupalabdhi in Sanskrit:=  non-perception, non-recognition) is apprehending the non-existence of an object based on the non-existence in the example cited. Inference of the absence of one thing from the absence of something else. Example: Knowing the non-existence of horned rabbit.

opposite of upalabdhi (¯ÀÄò¾¢) as listed below.  

(a‹upalatti-y-„tu = Inference of the absence of one thing from the absence of something else.)

Brilliant Perception: ¯ÀÄò¾¢ = Å¢Çí̾ø.  obtainment,  acquisition, gaining understanding, clear and brilliant perception. Example: It is not winter because it is not cold.

Apprehension of absence of cause on account of absence of effect and on account of absence of cause, the absence of effect comes under the purview of non-perception (Anupalaththi = Anupalabdhi).

In other words: Apprehension of lack of effect proceeding from lack of cause and lack of cause leading to lack of effect subside in non-perception.

Objective reasoning  (¸¡¡¢Â ²Ð) is that the object Smoke makes you realize that Fire is present. Non-Perception (Anupalabdhi = «ÛÀÄò¾¢) is having the sensation of Negation.  Knowing absence of effect based on absence of Cause and absence of Cause based on the absence of effect constitutes Anupalabdhi («ÛÀÄò¾¢). S.S. Mani gives this example:  'Now there is no Cold on account of no Snow.' The inverse is: 'Now there is no Snow on account of no Cold.'  That is Anupalabdhi.

Smoke betrays fire. This is like the kitchen. As opposed to this, where there is no fire, there is no smoke. This is Annuvayam («óÑÅÂõ --«ýÛÅÂõ = Concomitance), Invariable existence between cause and effect. Vettirekam (¦Å¾¢§Ã¸õ-negation) is  like the co-existence of buds and blooms in the Lotus lake. These two have 5 parts.

Concomitance and Negation («óÑÅÂõ Vs ¦Å¾¢§Ã¸õ) are discussed.

Brahman is without name or form. Brahman is  the impersonal supreme being, the primal source and ultimate goal of all beings, with which Atman, when enlightened, knows itself to be identical. How is Brahman different from us? How are we different among ourselves?  Difference: dissimilarity; a distinguishing characteristic; the degree to which one person or thing differs from another; not itself or the same, but another.

The soul is Consciousness, Intelligence, and repository of knowledge. It is left to the individual self (Jivatma) to analyze and weigh the evidence, consider the pros and cons, reconcile to differences, make an informed judgment and arrive at an independent conclusion. That is Saiva Siddhanta which does not recommend accepting anything on blind faith.  Once a Sadhaka comes to the realization of Brahman knowledge, Tantra Sastra advocates the Sadhaka should give up the rituals and rites and Sabda Brahman for they serve no purpose to him, but actually are impediment. Puja and Yoga are redundant for the one who sees Brahman in all things. Puja = ritual worship.

Tantra condemns superficiality and ostentation. If smearing ash and mud leads to realization, every pig rolling and mired in mud has  attained liberation. Rituals without knowledge, sincerity, and Sadhana are meaningless. Knowing scriptures but not the essence (Truth) is like a ladle lying in sugary syrup, a donkey carrying fragrant sandal-wood, columns holding the roof, and the hand carrying the food to the mouth; none of them know the essence or value of what they carry or hold. The perfected Yogi, who realized Para Brahman or attained Brahman knowledge--Brahman Jnana through studies of scriptures, abandons them as the grain gatherer discards the husk.

Agamas are the backbone of Tantric practice and as a matter of fact, all Hindu rituals and as Woodroffe observes, Catholic rituals. Agama consists of four parts or Kandas: Jnanakanda, Yogakanda, Kriyakanda, and Karyakanda.  Jnana = knowledge; Yoga = contemplation and meditation; Kriya = temple-building, consecration of idols and related works; Karya = various ways of worship.

What is Sadhana? Sadhana comes from the word Sadh meaning exert. That endeavor brings a particular result or Siddhi. The aspirant or practitioner is Sadhaka. Once he achieves Siddhi, he becomes Siddha. The goal is Sadya.  A Sadhaka practices Sadhana to attain Siddhi, upon attaining which he becomes Siddha. The goal is realization of Brahman or Brahman Knowledge.

Tantra, as spoken by Lord Siva Himself, claims that man can enjoy the world of objects and yet attain liberation; between the two, liberation alone is enduring. This philosophy of enjoyment (Bhoga) and liberation (Mukti)  recognizes man's desire for both. "There is no Bhoga in Yoga and there is no Yoga in Bhoga." The Bhogi of the World can become the Yogi, if Tantratattva (Tantric principles) is followed. Bhoga is of five kinds: enjoyment arising from sound, sight, smell, touch and taste.  Our physical, mental and psychological constitution is made of our experiences with our body (Bhoga); love for spouse, children, family, and kith and kin; pleasures derived from art, music, studies, senses, and nature; pains derived from adverse events; and episodic love of god. All this is physical (except love of god) and keeps us anchored to the mutable world. To migrate to the immutable world of Satchitananada (Sat-chit-ananada = Being, Consciousness and Bliss), one has to leave this physical world of ephemeral nature to a world of Being, Consciousness and Bliss, where the medium of experience and expression is not body but spirit (Atma, soul). Satchitananada is immeasurably superior to the mundane life . This release from this world and entry into the world of Bliss is liberation; yet the Sadhaka is in this world but not of this world, until his death.  In Hindu philosophy, the body however beautiful, strong, and virile it may be, is still a bag of skin, bones, blood, flesh, phlegm, bile, air, feces, urine, and worms; in its parts it looks ugly. That is why the Yogi says, "No to the body and Yes to the spirit."  Going from No to Yes is not easy; Tantra accepts the body and spirit and teaches the Vira (Hero, the brave one) to migrate from one to the other. Tantric Gurus teach the pupils the technique of transformation.

Tantrics come in different flavors: Saktas, Saivas, Sauras, Ganapatiyas, and Vaishnavas; they are the worshippers of Devi, Siva, Sun, Ganapati (or Ganesa), and Vishnu. Adi-Sankara saw innumerable cults on the Hindu religious landscape. He brought them under six categories mentioned above. Sakta goes through initiation into Tantric worship. Siva and Sakti revealed Tantric knowledge to the people at the onset of Kaliyuga. Parvati, the Mother Goddess, asked Siva to reveal wisdom that would make Sadhaka perfect and attain Brahmavidya, the ultimate Truth. Tantras were revealed wisdom; worship of Mother Goddess was in practice long before the advent of Krishna. In the West, the worship of Mother Goddess waned with the advent of Christian era. And yet mother of Jesus Christ retains the vestige of Mother Goddess. She is not one of Holy Trinity. Jesus Christ is son of God. who is Mary, the mother of Jesus Christ? She must be the Goddess and yet she is not. That is the paradox. Siva and Sakti revealed Agamas and Nigamas, collectively known as Tantra. The world is a dungeon full of misery and darkness. The spiritual beginner finds the world Kakabistha (crow's droppings), but once he attains Sadhana (perfection), the very same world appears as Brahman. Tantric says that Devi pervades this world. She is manifest Brahman, Mother Goddess, Anandamayi, Brahmamayi, Vishnumayi, Mahesvari; this universe is her playground. Tantra fuses matter and spirit in such ways that a sadhaka attains liberation, though enjoying the fruits of the world. Sankara's Jnana Yogam, other Hindu practices, and Buddhism's Mahayana greatly benefited from Tantra.  Saktas claim that their path is the least resistant and most successful for obtaining liberation. Sankara and Ramanuja taught (Jnana and) Bhakti for salvation.

Go to Kundalini Power for details on Kundalini and Chakras.

    The goal of Tantric Sadhana is realizing Monistic (Advita) Tattva and union with Brahman, which goes by several names: Kaivalya, Samadhi, Turiya, and Turiyatita. Tirumular says, "When the breath is controlled, eight siddhis are attained. When the Kundalini fire goes up the central Nadi through the realm of Sun to that of Moon, I get to imbibe the nectar." The seventh center is Sahasrara Chakra and Fire Mandala, the eighth is Solar Mandala, and the ninth is the Lunar Mandala. Once the Lunar Mandala is pierced by the Sadhaka, Tirumular says, "He is beyond the four corners of Muladhara center; he is beyond the bridge of twenty-four Tattvas. His gunas are beyond the twenty-five Tattvas; he is beyond the six Adharas that spread like a Banyan tree. Does anybody know him?"

Note: Here Sun, Moon and Fire (Solar, Lunar and Fire Mandala) do not refer to heavenly objects but to creative Trinity

(Mandala is generic geometric form, while Yantra is deity-specific.)

    Kundalini fire, if unregulated, is Kali; if regulated, it is Durga, the giver of boons. Unregulated and undirected Kundalini fire is like Kali trampling Siva on the burial ground.

 Mular says, "I sought the five Suddha Tattvas and reached the Circle of Moon. Leaving this I went on to the realm of great Void that is in the Circle of Supreme Pati (Siva) twelve fingerbreadths above the crown; from there I go beyond these circles."

    Mundane knowledge that comes from the five senses, the sixth, the seventh, the eighth, the ninth, and the tenth and from other ways destroys spiritual life in succession (resulting in Samsara, cycle of births and rebirths).  Life is a waste when one acquires worldly knowledge through ten senses. The knowledge gained by the ten senses is Apara Vidya (NOT supreme knowledge, Faustian knowledge); therefore, Apara Vidya is useless. On the contrary, Para Vidya is Brahman knowledge, which helps gain realization, and obtains liberation. Transcendental knowledge obtained by Yogis while in samadhi, is Para Vidya (Supreme Knowledge).

Sense:            Knowledge from

Sixth sense = discrimination.

Seventh sense = judgment.

Eighth sense = learning.

Ninth sense = experience.

Tenth sense = attachment.

Kundalini Sadhakas and Yogis ascend from Adhara Chakras to Niradhara Chakras. Adhara Chakras are body-dependant: Muladhara, Svadhistana, Manipura, Anahata, Visuddha and Ajna Chakras located in the base of the spine, genital area, navel, heart, throat and forehead. Niradhara Chakra has not physical support.

   Tirumular gives time lines piercing the various Chakras. Go to Kundalini Power for details. These are the time lines for piercing the nine Centers:  sixth center on the 20th day, seventh Center at Fire Mandala on the 25^th day, eighth Center at Solar Mandala on the 26^th day, ninth Center at Lunar Mandala on the 27^th day. (It takes Prana 27 days to travel from Muladhara Chakra to the Lunar Mandala in Kundalini Yoga.)

    On the twenty-eighth day, you obtain vision of the three Mandalas, each separately; on the thirty-third day, you obtain one panoramic view of all Mandalas. Extend your vision and see the twenty-four Tattvas, the earth and other elements in that order. (This is like the astronaut's view of the earth; but the Yogi's prana and Consciousness travel greater distances.)

Material obtained from Woodroffe. Diagram is based on the written material.

Ajna Chakra is 6th Chakra. Above the 6th are minor chakras Manas and Soma (Moon). Manas (Mind) lotus of 6 petals is the seat of sensation of hearing, touch, sight, smell, taste, and sensation of dream and hallucination.

In the region of Soma Chakra is the the house without support (Niralambapuri) where Yogis witness radiant Isvara, the seven causal bodies, which are the intermediate aspects of Adya Sakti (lotus with 12 white petals). It is near the pericarp of Sahasrara chakra. Adya Sakti with 12 petals is the A-KA-Tha Triangle  (See detailed depiction of AKATHA triangle elsewhere in this article). A-Ka-Tha triangle surrounds Manipitha (jeweled Altar) on the isle of gems (Manidvipa) in the Ocean of Nectar. A-Ka-Tha Sakti is the centerpiece of the inverted triangle. The idea is that the Yogi has to climb all these levels to attain realization. Each level is a rung in the staircase leading to realization.

Siva Himself worships and encourages the votaries to worship this 12-petalled lotus within the pericarp of Sahasrara Chakra, the center of which is occupied by Sakti. These 12 petals have 12 letters inscribed on them. They are sa, ha, kha, phrem, ha, sa, ksa, ma, la, va, ra, yUm. It is known as Gurumantra.

    Once the Sadhaka pierces all centers and reaches the void, he gains the power of eight siddhis:

1.    Anima. (smallness):  Supernatural power of becoming as small as an atom, atomization

2.    Mahima. (largeness): The supernatural power of increasing size at will

3.    Gharima. The supernatural power of making one self heavy at will

4.    Laghima. (lightness): The supernatural power of levitation

5.    Prāptih. Supernatural power to obtain everything

6.    Praakaamya. Capacity to accomplish anything desired

7.    Isitva. Supremacy or superiority considered as a super natural power

8.    Vashistva. The supernatural power of subduing all to one's own will

                                ---Definitions as found in Tamil Lexicon, Madras University

    Kamarutattva (consummation of all desires)

Notes:

        [Some see a derogative insinuation that Yogi or Sadaka can have illicit relationship with any women he wants, by assuming a perfect semblance to a legitimate spouse. This is possible for a Yogi; he is no more a Yogi if he impersonates a husband with someone else's wife. As opposed to this, the uddhava Gita gives a plausible explanation in Dialogue 10, Verse 5: Enjoyment of the ultimate highest Bliss --KAmarutattva.]

Praptih /  Pràptih. attaining or reaching anything, for example, the moon with the tip of the finger.

Prakamya / Pràkàmya. Irresistible will, fiat, absolute authority. Capacity to accomplish by willpower anything desired.

You may wonder wherefrom these Sadhakas derive their power for such feats. He taps the Cosmic Energy for these feats. It is derived from the Primordial Spiritual Vibration, OM (AUM). This Cosmic energy whirls around and bathes the whole universe as ripples in a pond; the perfected Yogi plugs into this Power Grid for his supra-stellar acts. In one's limited knowledge one can't validate or invalidate this claim. Think of the days before Radio and Television, when people could not have imagined such advancement. The authentic realized souls of  the recent past (Ramakrishna Parmahamsa, Ramana Maharishi, SubramuniyaSwami) claimed to have experienced the divine vision (as you see on the tube in living color  the live walking and talking presidential aspirants of today --Feb/08. If you believe in what you saw on TV, the Yogis believe in what they saw in their cosmic vision.

According to The Uddhava Gita, Dialogue 10, Krishna reveals the following features with regard to Siddhis.  Once the awareness is fixed on Krishna and the Indriyas and Prana (senses and breath) are brought under control, the Siddhis come to the aspirant by themselves. Krishna lists eighteen Siddhis; eight Siddhis are conferred by Krishna and the rest cascades from Sattva Guna (Virtue). The first three Siddhis belong to the body.

This material is based on Swami Saraswati's translation of The Uddhava Gita.

 Eighteen siddhis  plus are: Anima1, Mahima2, and Laghima3 belonging to the body; Praptih4, Prakamya5, Ishita6, Vashita7, Kamah Avashayita8.

9. Prapti has a different meaning here: establishing contact with creative senses.

10. Prakamya is enjoying all that is within and beyond the reach of the eyes and ears, visible and invisible, found in the sacred texts. (literal meaning is irresistible will)

11. Ishita (spelled different) is having control over Maya and manipulating it according to one's wish. Ishita also means Supreme domination.

12. Vashita (spelled different) is renunciation of sensory pleasures. It also means subjugation by magic.

13. Kamah Avashayita is enjoying the highest bliss.   

13A.Kāmavasāyitā : Suppressing all desires.

The others are:

14. Anumi Mattvam, absence of thirst, hunger, disease, misery, old age and death;

15. Sravana Darsanam, to see and hear from distance;

16. Manah Javah, to move the body as fast as the mind wills it;

17. Kama Rupam, to assume a desired form;

18. Parakaya Pravesanam, to transmigrate into another's body;

19. Svachanda Mrtyu, to die according to one's own will;

20. Sahakridanu-darsanam, to play with gods;

21. Yatha Sankalpa Samsiddhi, to accomplish one's will and wish;

22. Ajnaprathihata Gati, to have others obey one's will;

23. Tri Kala Jnatvam, to know the past, present and future;

There are some more listed:

24. Advandvam, to be immune to cold and heat, joy and misery, pain and pleasure;

25. Para Citta Abhijnata, to read others' thought and mind;

26. Agnyarkambuvishadinam, to counteract the injury caused by fire, sun, water, poison;

27. Pratsihtambho aparajaya, not to succumb to any one.

The last five Siddhis come directly from Yoga of the Sadhaka.  Krishna further elaborates on all these Siddhis. He says the following:

Anima comes from meditating on me as the subtle element pervading the universe. (The Pervader is Vishnu; the subtle element that is Vishnu is Ether, the stem substance of all creation.)

Mahima comes to the Yogi from meditating on me as Earth, Water, Fire, Wind, and Space.

Laghima comes to the Yogi who meditates on me as the Tejas (power) in the Maha Tattvas as listed above.

Prapti comes to the Yogi who meditates on me as the tattva that gives Ahamkara (ego).

Prakamya comes to the Yogi who meditates on me as the Supreme Atman, which is the Thread of consciousness that runs through all beings.

Ishita comes to the Yogi who meditates on me as Vishnu, the controller of Maya in all living creatures and beings.

Vashita comes to the Yogi who meditates on me as Narayana.

Kamah Avashayita comes to the Yogi who meditates on me as Brahman, the omnipresent and yet transcending  expansive being.

Anumi Mattvam comes to the Yogi who meditates on me as svetadvipa, the embodiment of virtue.

Sravana Darsanam comes to the Yogi who meditates on me as the transcendent sound which pulses through air and space, the sun that lights up the universe, the eye that sees and the light of both sun and the eye.

Manah Javah comes to the Yogi who meditates on me as the unifier of body, breath and mind.

 Kama Rupam comes to the Yogi who meditates on me as the one form that becomes many.

 Parakaya Pravesanam comes to the Yogi who meditates on himself as the force that transmigrates into another body through Prana as easily as the bee enters and exits a flower.

Svachanda Mrtyu comes to the Yogi who learned the art of occluding the anus with his heel, channeling the prana from the heart to the crown, known as Brahma randhara, and returning to any Chakra as he desires.

Sahakridanu-darsanam comes to the Yogi whose compass is aligned with my Sattvic nature.

Yatha Sankalpa Samsiddhi comes to the Yogi who entertains full faith in me knowing that my will always be carried out.

Ajnaprathihata Gati comes to the Yogi who attains merger with my self-contained oneness in which all things move.

Tri Kala Jnatvam comes to the Yogi whose devotion to me purified him and who knows the perfect art of meditation.

Advandvam comes to the Yogi whose mind attains tranquility through Yoga and devotion to me.

The Yogi who meditates on me and my glory remains undefeatable.

The Yogi who worships me and performs Dharana, attains all Siddhis.

To the Yogi who has subjugated his senses and trained his breath and mind and meditates on me, no Siddhi is difficult to achieve.

Siddhis are a hindrance to the Yogi who practices perfect Yoga, seeks union with me, and wants to overcome Maya (Verse 10.33, The Uddhava Gita.)

Whatever Siddhis attained by the Yogi because of auspicious time of birth, secret herbs, and mystical Mantras can be fructified only by devotion to me.

I am the cause, creator, and protector of all Siddhis; I am the master of Yoga, rites and rituals, and the Gurus.

I am the elements, I am the Supreme Being, residing inside and outside all; elements exist inside and outside all creatures; I alone am enveloped by Nothing.

                                                                      ----Based on Translation by Swami Saraswati

    The Sadhakas have a choice of becoming gods, Lokapalas, and Dikpalas or come down to earth from time to time to uplift humanity. The Buddhists have a similar paradigm: the accomplished Bodhisattva upon reaching the Land of Pure can attain Nirvana (complete Liberation) or return to earth to serve the human beings living in a world of misery. Japan, Buddhism, Hinduism

Lokapalas: Guardian deities of the four directions and intermediate points: 1) Indra of East, 2) Agni of S.East, 3) Yama of South, 4) Surya of South-West, 5) Varuna of West, 6) Vayu of North-West, 7) Kubera of  North, 8) Soma or Chandra of North-East.  1) Indra = Chief of gods, 2) Agni = Fire-god, 3) Yama = god of death, Surya = Sun-god, Varuna = god of all-enveloping sky, waters of the firmament, sea and rivers, Vayu = Wind-god, Kubera = Treasurer of gods, Soma = Moon-god. Monier Williams Sanskrit Dictionary. Dikpalas = Guardians of directions; same as Lokapalas with following point substitutions and additions: 4) Nairrta ( A Raksasa or demon) of South-West, 8) Isana (one of the names of Rudra) of North-East, 9) Brahma for Up direction and 10) Naga of down direction.

Additional information on Siddhis from a different source. There may be some repetition. Prapti is the Siddhi most likely to elicit different interpretations.

Minor Siddhis (some are common to major and minor siddhis)

1.ability to apprehend Siddhas.

 2.absence of passion or Raga.

3.acquisition of desired objects.

4.alchemy.

5. clairaudience.

 6 clairvoyance.

 7.control of mind.

8.Death upon demand

9.destroy diseases and miseries and control desires.

10.divining a hidden treasure

11.jump like a frog.

12.Karmic dissolution by multiple births in multiple bodies in one lifetime. 

13.knowledge of his past life.

14.Knowledge of past, present and future.

15.knowledge of  stars and planets.

16.levitation

17.mastery of the elements and Prana.

18. metamorphosis.

19. migration and animation of a dead body and transplanting his soul, migration into another living body

20.move to any place of his liking.

21.omnipotence and omniscience.

22.prophecy.

23.sporting with the gods.

24. tolerance of heat and cold.

25. tolerance of hunger and thirst.

26.transcend dualities like pain and pleasure.

27.Prapti.

28.touch distant objects.

29.predict future. 

30.conversant with animal talk.

      Prapti is power to enter anywhere.  This includes Ability to touch the sun, the moon or the sky. The Siddha can predict the future. He understands the language of birds and beasts, and unknown kind. Prapti is defined as ability to apprehend knowledge and perceptions perceived by the individual soul in his senses, which are presided over by god or gods. Once a Yogi or Siddha enters the body of another, he can perceive and modulate the feelings and perceptions of the host's senses.

    Prâkâmya is the ability to enjoy anything that is heard, seen, touched, thought and more.

    Prâkâmya literally means irresistible will.

    Isitva is introduction into and  diffusion of Sakti of His Maya over every Jiva in the universe. 

Clairvoyance, Clairaudience, Divination, and Hyperacuity to pain, taste, and smell are supranormal faculties, which are an impediment to True Siddhi (Oneness with One) because they generate Ahankāra, the I-ness, and the Mine-ness and prevent total surrender to God. The eighth power indicates the consummation of yogi's desire for God-realization and subduction from Kāma or sexual desire. Go to the end of the chapter for more details.

Ramakrishna Paramahamsa (RKP) says the following on occult powers in his book Sayings of Ramakrishna.  Some are modified for brevity. Saying 374 page 112: Krishna once said to Arjuna, "If you desire to attain Me, know that it will never be possible so long as you possess even a single one of the eight psychic powers (Ashta Siddhis).)" For occult powers increase man's egotism and thus makes him forgetful of God.

Saying 375:  (modified) Once a man was proud of walking on water. Ramakrishna told him: It is not worth only a penny. You could pay the penny to hire a boat and keep your feet dry.

More on the pitfalls of using the powers of Siddhi:

Saying 377: A Siddha acquired Gutika-siddhis. Gutika = Amulet. By it he could go anywhere at will. He frequented a gentleman's house unseen, had an illicit amour with a young lady, lost all his powers, and became a fallen soul. (true story)

Saying 380: Begging for psychic powers from God is like begging for pumpkin from a king, while neglecting the priceless gift of true Knowledge and love of God.

Saying 382: A disciple of RKP acquired the power of distance vision (TrueTelevision) during his meditation. He did narrate actually as to what people were doing; this turned out to be true. RKP told him not to meditate for a few days because these powers are obstacles to the realization of God. (True story)

    Tantrics were the pioneers in herbal medicine, internal medicine, metallurgy, astrology, astronomy, chemistry, breath control, mind control, and posture. These pursuits spread to other countries all over the world. (Some people say it with a sly grin that Tantrics, well-trained in emission control, practice birth control from breath control.)

     Sakti contains Maya, which is the cause of the world. Sakti is repository of Maya in dissolution; Maya becomes fecund and florid in creation and evolution. Maya has differences with Sankhya's Prakrti. Sakti, the Mother Goddess and the Great Womb of the world, is Parabrahman (Supreme Brahman or Sat-Chit-Ananda, Being, Consciousness, and Bliss). Aditi is Sakti of Tantra. Katha Upanishad describes mother Goddess as follows: She is Aditi, the Boundless. She is born as Prana (breath or life) from the Absolute genderless Brahman, the nameless, and the formless. She is the Devatamayi (Mother of gods) and the soul of all beings. She stands in the inner recesses of the heart. --Verse 2.1.7 Mother Goddess is Prana; thus, taking Prana from Muladhara to Sahasrara Chakra is the goal of Sadhaka.

    Chit is the hypostasis of Being and Bliss and of Prakrti; thus Parabrahman is foursome: Sat-Chit-Ananda and Prakritic Maya. Tantrics compare Siva-Sakti to a gram with two cotyledons and an outer wall, which is Maya.  Tantrics say that Maya in Sakti is like hidden oil in sesame seed, butter in milk and fire in firewood; it is waiting for expression with appropriate stimulus. Siva and Sakti are non-dual, though apparently dual; Maya or Prakrti gives the false notion of duality to Siva-Sakti; Siva is inert and Sakti is dynamic; both are close and yet poles apart.

Gram: Pulse, the edible seeds of certain leguminous plants, as peas, beans, or lentils.

    For Saktas, Sakti is both male and female, while Brahman is neuter. Human consciousness is the dilute form of Sakti Consciousness with very many tattvas between the two. In order to reach the Pure Consciousness of Sakti, one has to retrace the steps from human consciousness through the intervening tattvas to attain SatChitAnanda. See Tattvas-36.htm for more information. TATTVAS-36

    Prakrti has a higher ontological status in Tantric treatises than in Samkhya philosophy. In the latter, Prakrti is mere matter, which lights up when Purusa casts its Light on it. Samkhya Prakrti is like a crystal in a cloudy, moonless, starless pitch-darkness. Its brilliance needs or depends on luminous source. Tantric Prakrti is Conscious Sakti because its hypostasis is Chit (Consciousness); it is supreme power, the sun of all suns, the First Cause, the Unmanifested manifest and the Progenitor of universe. It is the Causal Body (Karana Deha) of Cit Sakti. It is the God of all gods including Brahma, Vishnu, and Mahesvara. It is Bindu, dot or Light; it is Cinghana (Cit + Ghana = Consciousness + compacted, thickened, dense, massive, weighty = Compact and thick [massive] Consciousness). Bindu sakti is of neither gender, but has all their qualities; It is male in Siva and female in Sakti; It is sun and moon. (Some Tantric texts indicate that Siva-Sakti is Nada-Bindu, Sound-Light, Bindu derived from Nada. Please refer to Bindu.htm for more details.) The manifested Sakti of Tantrics is Isvara of sects like Vaishnavas; in this case, Vishnu, Narayana, and Krishna fulfill the criteria.

Our body consists of many sheaths or layers: the food sheath1, the vital-air sheath2, the mental sheath3, the intellectual sheath4, and the bliss sheath5 (Annamya Kosa, Pranamaya Kosa, Manonmaya Kosa, Vijnanamaya Kosa, and Anandamaya Kosa from outside to inside.) Anandamaya Kosa also known as Cinmaya is made of Nada and Bindu. It is the sheath of Consciousness and Bliss.

Kosas and their origin

Bliss sheath, known as Karana Sarira (causal body), carries a chronicle of all karmas. When the Karana Sarira sheds Karma, it merges with Paramesvara, the Primal Soul and a Mass of Bliss. If it carries a load of karma, it assumes an embodied form in a being, animal or human, depending upon its Karmic merit or demerit. As long as Karana Sarira carries the burden of Karma, it maintains duality with Paramesvara; upon shedding Karma, Karana Sarira becomes one with Paramesvara (Advaitam, non-dual). Paramesvara or Saguna Brahman goes by different names: Sakti, Krishna, Vishnu, Siva, Kali, Durga, Ganapati, Surya, and Mahalakshmi. Tantrics (Saktas) say that Avatars of Vishnu originated from Mahavidyas; Kali became Krishna; Chinnamasta became Narasimha. But the Avatars of Vishnu are male and differ very much in their association with other gods and men, appearance, and activity.

There are, for instance, some Vaishnavas who give a secondary status to Sri (Lakshmi) and primary status to Vishnu. Others question this disparity and claim that Sakti and Saktiman (female and male) are of equal status, because Saktiman without Sakti (power) is dead and a corpse: they