तन्त्रों का भारतीय जीवन पर प्रभाव: The Tantras and Their Impact on Indian Life

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The present book is a compendium of scholarly contributions at the All India three day seminar held at South Delhi Campus, Delhi University, Delhi. The seminar was organised in September 2000, by the Deptt. of Sanskrit on the topic 'The Tantras and their impact on Indian life.' The book covers a wide range of topics from every angle and aspect of the Tantras. It consists thirty- three articles in all from the Indian scholars in addition to scholarly Introduction by Prof. Pushpendra Kumar. The present study will surely encourage and stimulate the scholars to explore this vast treasure-house of knowledge viz. the Tantras. I hope that it will help in moulding our modern-day social-political and religio spiritual thinking in the wider and far-reaching interest of our nation and the world community.

The Tantras are considered by their adherents as the Sastra supreme for the current age (कलियुग), when mankind is labouring under a heavy load of Adharma, untruth and unrighteousness. It is not practicable in this age, the tantras point out, to practise all the rituals and austerities enjoined in the Vedic system. For people of such an age, the Tantra Śāstra provides the most practicable and sure guide for the achievements of the goal of life. This goal lies not only in its liberation from the hold of ignorance, i.e. Mukti, but also is an ample satisfaction of its logical urges for self-existence, self affirmation and the delight of their fulfilment, i.e. Bhakti.

The Tantrasastra has certain special features which give it a wider appeal than the systems of the Veda. In the first place, it is catholic and open to all irrespective of their class or sex. No one is excluded from the tantras because of his fisth; even a candala has a right to be initiated to the Tantras. All human beings in this world, from the vipra to the inferior castes, are competent for Kulacara. Women are also eligible as the male counterparts are eligible. Some of the Tantras lay down that initiation taken from a woman-guru is more effective than from a man, because the woman represents directly the world of Mother, who is the object of all worship.

Secondly, one need not have to undergo long periods of preparatory Training as propounded by the Vedic lines of training, before one is adjudged fit to be initiated into the regular sadhana. The Tantra does not preach itself so high in its demands. It recognises that men are high in all developments. There are of different natures and temperaments and each is to be led by the path, natural to him. For this purpose the tantra classifies men into three broad classes according to those, the human beings are predominantly governed by Tamas, Rajas or Sattva guņa and prescribes different modes of discipline for them. These are named as Pashu, (animal-type) Vīra (hero-type) and Divya (godly), and their lines of progress differ accordingly. These are fixed, it is possible by effort and progress to pass into the next higher rank and eventually to the highest stage and obtain the final salvation.