The literature of Tantras is not so universally popular and authoritative as is that class of sacred writings of the Hindus which pass under the application of the Puranas. Its reputation has not traveled far and wide for none among the Western scholars has paid any attention to this department of Sanskrit Literature. What to speak of foreign countries its name is not even held in very much reverence in any other province of India than Bengal. Many Indian scholars of repute are of opinion that the Tantras are purely the product of the soil of Bengal. The peculiar practices and rites of the followers of the Tantrik religion which superficially appear abhorrent and disreputable have stood the form of religion that has escaped the hands of corruption and superstition, and that has also been the case with the Tantrik religion. But impartially, it yields in merit and excellence to no other department of ancient Hindu thought.
In Sanskrit literature, we meet with two classes of Tantras, Hindu Tantras, and Buddha Tantras. As is the case with Puranas Tantras consist of dialogues relating to the worship of Good and other theological topics. Siva describes various religious topics to his followers in the former class of compositions. It is with the former we have particularly to do.
The Scriptural works of the Hindu of which Siva is the author are divided into three classes namely Agama, Yamala, and Tantra. Their characteristics are thus described in Varahi Tantra.
The learned describe Agamas as a work consisting of the seven characteristics, namely accounts of creation, dissolution the worship of the deities, other religious rites, initiatory rites, the practice of six Tantrik works, and fold forms of contemplation.
Accounts of creation, dissolution, the abode of the deities pilgrimages, the duties of four Ashramas, the habitation of the Brahmanas, the habitations of ghosts, etc., description of instruments, the origin of the celestials, the origin of trees, description of ages, planets, and stars, the stories of puranas, description of treasures vows, what is pure and what is impure, marks of men and women, duties of kings, how gifts should he made, marks of the age, conduct and many other spiritual topics constitute the characteristics of Tantra.
The account of the creation of planets, and stars, daily rites, evolution, Sutras, the distinction of color and caste, and the duties of the age of these eight are the characteristics of Yamala.
Besides these three classes of writings, there is another that claims Siva as its promulgator namely Damara. All these four groups of religious works pass under the general name of Tantra and are held in much reverence by the followers of the Tantrik religion. From the description above, it is evident that Tantras resemble the Puranas both as regards the subject matter and from expecting that description of many royal houses and mythological heroes are abundant in the latter. But the object of both classes of writing is the same. They are merely the popular expositions of the metaphysics, philosophy, and theology of the Vedas. The only difference between them is that Tantras are of more recent date and consist of innumerable rituals and ceremonials, recently brought into vogue, the counterparts of which are not to be met with in the Puranas. The object with which the Tantras were promulgated by their divine author is clearly outlined in the following slokas of Mahanirvana Tantra.
