Tantragama & Salient Features of Saivāgama

Abstract

The word 'Tantra' derives from the Sanskrit root 'tan' which indicates extension. The root'tanu' combining with another root.- 'trayï' in accordance with the rule of Grammar also bears the meaning of protection i.e the word 'tantra' comprehends the sense of extension as well as the protection of knowledge. It is applied to denote that class of literature which elaborates or extends the frontiers of knowledge. In its broad sense the word 'Tantra' has been used by the scholars for the elaborate, systematic knowledge that not only manifests the wisdom but also protects life and helps to attain the goal. Hindu Tantric tradition has been divided into three, viz. the Vai ava, ŚāktaandŚaiva as per their image of worship and the attitude towards the object of worship.It is to be noted here that SäktaandSaiva tradition are closely related and possess so many things common to each other that it is quite difficult to draw a line of demarcation between the two. Still 28 Agamas have been considered as the basic scriptures of Śaiva sect and is believed to be emanated from the five faces of Śiva that reaches to the Goddess Parvati. Much emphasis has been given in SāktaTantra on the process of worship and attaining the end. The reality in the form of divine energy is the ultimate principle both the source and end of the world. Creation is the manifestation of that ultimate power which is the origin, the substratum as well as the absorber of all that is exposed. Religion, in TantrĀgama, has been defined as the superior power, either for attainment of divine life or for extinction of evils of the worldly life. The essence of religion consists in worshipping the image. Agamicschool may very well be said as the earliest source of the Kalpa and Vaidik schools of the process of worship. SaivĀgamas maintain that the realization of goal is the nature of knowledge. Knowledge of the supreme (patijnana) is the integral intuition of the truth of existence which causes the freedom of the self from the grip of the mala and consequently the enjoyment of the bliss of siva by being 'one with' and immersed in siva. Though saivism, may very aptly be termed as the religion of knowledge but saivĀgamas never discard the elements of bhakti, rather have mingled the means of bhakti and karmawithjnana. The combined force of jnana, karma and bhakti develops and get fully matured by the onset of grace through the process of diksa. Bestowed by guru. The TantrAgamas attach immense value to diksa for the attainment of spiritual goal. Through the grace of siva is imparted by guru. So, guru processes the highest place in spiritual life. Particularly in Agama-Tantra and the whole Indian culture in general.the enjoyment of the bliss of siva is the end of life.