Tantra 1

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Tantra[1] is the name given by scholars to a style of and which arose in no later than the fifth century AD. The earliest documented use of the word "Tantra" is in the (X.71.9).[2] Tantra has influenced the Hindu, Sikh, Bön, Buddhist, and Jain traditions and spread with to East and .[3]

Definitions Several inconsistent definitions of Tantra exist.

Traditional The Tantric tradition offers two definitions of tantra. The first comes from the Kāmikā-tantra: Because it elaborates (tan) copious and profound matters, especially relating to the principles of reality () and sacred , and because it provides liberation (tra), it is called a tantra. The second comes from the 10th-century Tantric scholar Rāmakaṇṭha, who belonged to the dualist school Śaiva Siddhānta: Tantra 2

A tantra is a divinely revealed body of teachings, explaining what is necessary and what is a hindrance in the practice of the worship of God; and also describing the specialized initiation and purification ceremonies that are the necessary prerequisites of Tantric practice. [4] describes a tantric individual and a tantric cult: A person who, irrespective of caste, creed or , aspires for spiritual expansion or does something concrete, is a Tantric. Tantra in itself is neither a religion nor an 'ism'. Tantra is a fundamental spiritual science. So wherever there is any it should be taken for granted that it stands on the Tantric cult."

Scholastic Modern scholars have defined Tantra; of the University of California offers the following: Tantra is that Asian body of beliefs and practices which, working from the principle that the we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways. Anthony Tribe, a scholar of Buddhist Tantra, offers a list of features: 1.1.Centrality of ritual, especially the worship of 2.2.Centrality of mantras 3.3.Visualisation of and identification with a 4.4.Need for initiation, esotericism and secrecy 5. Importance of a teacher (, ācārya) 6.6.Ritual use of maṇḍalas 7. Transgressive or antinomian acts 8.8.Revaluation of the body 9.9.Revaluation of the status and role of women 10.10.Analogical thinking (including microcosmic or macrocosmic correlation) 11.11.Revaluation of negative mental states

Western Robert Brown [citation needed] notes that the term "tantrism" is a construct of Western scholarship, not a concept from the religious system itself. Tāntrikas (practitioners of Tantra) did not attempt to define Tantra as a whole; instead, the Tantric dimension of each South Asian religion had its own name: • Tantric was known to its practitioners as the Mantramārga. •• is practically synonymous and parallel with Tantra, known to its native practitioners as "Kula marga" or "". • Tantric Buddhism has the indigenous name of the . • Tantric was known as the . "Tantra" denotes teachings and practices found in the scriptures known as or āgamas; Āgamic is a synonymous adjective. Tantra 3

History

Golden Age of Hinduism Tantrism originated in the early centuries of the common era, developing into a fully articulated tradition by the end [5] [5] of the Gupta period. This was the "Golden Age of Hinduism" (ca. 320–650 AD ), which flourished from the [6] (320 to 550 AD) to the fall of the Empire[6] (606 to 647 AD). During this period power was centralised, trade increased, legal procedures standardised and literacy grew.[6] Buddhism flourished, but the orthodox culture began its rejuvenation with the patronage of the Gupta Dynasty.[7] The position of the was reinforced,[6] and the first Hindu temples emerged during the late Gupta period.[6]

Late classical period After the end of the Gupta Empire and the collapse of the Harsha Empire, power was decentralised in India. Several [8][9] [8] larger kingdoms emerged, with "countless vassal states". (770–1125 CE ), in the west and north the [8] [8] [8] [8] Gurjara-Pratihara (7th–10th century ), in the southwest the (752–973 ), in the Dekkhan [8] [8] [8] [8] the (7th–8th century ), and in the south the (7th–9th century ) and the [8] (9th century[8]). The kingdoms were ruled by a feudal system, with smaller kingdoms dependent on protection from larger ones. "The great king was remote, was exalted and deified."[10] This was reflected in the Tantric , which could depict the king at its centre.[11] The disintegration of central power led to religious regionalism and rivalry.[12][13] Local cults and languages developed, and the influence of "Brahmanic ritualistic Hinduism"[12] diminished.[12] Rural devotional movements arose with Shaivism, Vaisnavism, and Tantra,[12] although "sectarian groupings were only at the beginning of their development."[12] Religious movements competed for recognition from local lords.[12] Buddhism lost its stature, and began to disappear from India.[12] During this period changed, incorporating the Buddhist emphases on consciousness and the working of the mind.[14] Buddhism, supported by the ancient Indian urban civilisation, lost influence to the traditional rooted in the countryside;[15] in Bengal, Buddhists were persecuted. However, it was also incorporated into Hinduism when reinterpreted the in the light of .[14] This also marked a shift from Atman and as a "living substance"[16] to "-vada",[17][18][19] where Atman and Brahman are seen as "pure knowledge-consciousness".[20] According to Scheepers, it is this "maya-vada" which dominates Indian thought.[15]

Spread of Tantra Tantric movements led to the formation of a number of Hindu and Buddhist esoteric schools. It has influenced the Hindu, Sikh, Bön, Buddhist and Jain religious traditions and spread with Buddhism to East and Southeast Asia.[3]

Chronological use of term A survey of the literature yields a variety of uses for "tantra": Tantra 4

Appearance of term "Tantra" in scriptures[21]

Period Scripture or author Meaning

Ṛgveda [2] 1700–1100 X, 71.9 Loom (or weaving device) BC

Tandya Brahmana 1700-? Sāmaveda, Essence (or "main part", perhaps denoting the quintessence of [2] the Sastras)

Atharvaveda [2] 1200-900 X, 7.42 Loom (or weaving device)

Taittiriya Brahmana [2] 1400-1000 , 11.5.5.3 Loom (or weaving device)

600-500 Pāṇini on Aṣṭādhyāyī Tissue obtained from the frame (tantraka, derived from tantra)

Śatapatha Brāhmaṇa [2] 600-300 Essence (or main part; see above)

[22] 350-283 BC on Arthaśāstra Strategy

Sānkhya Kārikā kārikā [23] 300 AD Īśvarakṛṣṇa author of ( 70) Doctrine (identifies Sankhya as a tantra)

Viṣṇu Purāṇa 320 Practices and (śakti, Viṣṇu and Durgā cults with the use of [24] wine and meat)

Abhijñānaśākuntalam [25] 320-400 Poet Kālidāsa on Deep understanding or mastery of a topic

[26] [27] 423 Gangdhar stone inscription in Daily practices and rituals of Tantric cult (Tantrobhuta)

500-600 Set of doctrines or practices for obtaining spiritual enlightenment (Vol. 18–21: Tantra (Vajrayāna) or [28] cakras nāḍīs Tantric Buddhism (including of the body with , and mantras)

Kāmikāgama Kāmikā-tantra 600 or Extensive knowledge of principles of reality (tattva and [29] [30] ) and bearer of liberation

[31] 606–647 scholar and poet Bāṇabhaṭṭa (in Harṣacarita and in Set of practices and rituals, with and for [32] Kādambari), in Bhāsa's Cārudatta and in Śūdraka's Mṛcchakatika propitiation of or

[33] 788–820 philosopher Śankara System of thought, or set of doctrines and practices

[34] 950–1000 Bhaṭṭa Rāmakaṇṭha (philosopher) Divinely-revealed set of doctrines or practices concerning [35] spiritual worship

975–1025 Philosopher in his Set of doctrines or practices, teachings or Śaiva doctrine

1150–1200 Jayaratha, Abhinavagupta's commentator on Tantrāloka Set of doctrines or practices, teachings or Śaiva doctrine (as in Tantrāloka)

[36] 1690–1785 Bhāskararāya (philiosopher) System of thought or set of doctrines or practices'

Practices Tantra is an accumulation of practices and ideas, rather than one coherent system. Because of the wide range of communities covered by the term, it is problematic to describe tantric practices definitively.

Goal Tantric ritual seeks to access the supra-mundane through the mundane, identifying the microcosm with the macrocosm.[37] The Tantric aim is to sublimate (rather than negate) reality. The Tantric practitioner seeks to use (energy flowing through the universe, including one's body) to attain goals which may be spiritual, material or both.[38] Tantra 5

Tantric path Long training is generally required to master Tantric methods. Pupils are typically initiated by a guru. A number of techniques are used as aids for meditation and achieving spiritual power: • , including breathing techniques and postures (), is employed to subject the body to the control of the will. • , or gestures • Mantras: Syllables, words and phrases •• Mandalas •• Yantras: Symbolic diagrams of forces at work in the universe •• Identification with deities The process of consists of three phases: 1.1.Purification 2.2.Elevation 3.3."Reaffirmation of identity in pure consciousness"

Classification Avalon contrasts "ordinary" and "secret ritual[s]". Methods employed by Dakshinachara (right-hand path) interpretations of Tantra differ from methods used in the pursuit of the (left-hand path).

Mantra, yantra, The words mantram, tantram and yantram are rooted linguistically and phonologically in ancient Indian traditions. Mantram denotes the , or "knowledge." Tantram denotes philosophy, or ritual actions. Yantram denotes the means by which a person is expected to lead their life.[citation needed] The mantra and yantra are instruments to invoke specific such as , , or . Similarly, may involve focusing on a yantra or mandala associated with a deity.[39] Each mantra is associated with a specific Nyasa. Nyasa involves touching various parts of the body at specific parts of the mantra, thought to invoke the deity in the body. There are several types of Nyasas; the most important are Kara Nyasa and Anga Nyasa.[citation needed]

Identification with deities Tantra, as a development of early Hindu-Vedic thought, embraced the Hindu gods and goddesses (especially Shiva and Shakti) and the Advaita philosophy that each represents an aspect of the ultimate or Adi . These deities may be worshiped with flowers, and other offerings (such as singing and dancing). Tantric practices form the foundation of the ritual of the , and are preserved in the Melattur style of by Mangudi Dorairaja Iyer.[citation needed]

Visualisation The deities are internalised as attributes of Ishta devata , with practitioners visualizing themselves as the deity or experiencing the darshan (vision) of the deity. During meditation the initiate identifies with any of the Hindu gods and goddesses, visualising and internalising them in a process similar to sexual courtship and consummation.[40] The Tantrika practitioner may use visualizations of deities, identifying with a deity to the degree that the aspirant "becomes" the Ishta- (or meditational deity).[41] Tantra 6

Classes of devotees In Hindu Tantra, uniting the deity and the devotee uses meditation and ritual practices. These practices are divided among three classes of devotees: the , heroic, and the divine. In the divine devotee, the rituals are internal. The divine devotee is the only one who can attain the object of the rituals (awakening energy).[42]

Vanamarga (secret ritual) The secret ritual prompted Zimmer's praise of Tantra's world-affirming attitude: In the Tantra, the manner of approach is not that of Nay but of Yea ... the world attitude is affirmative ... Man must approach through and by means of , not by rejection of nature.[43] Arthur Avalon states that the Panchatattva,[44] Chakrapuja and involve: Worship with the Pañcatattva generally takes place in a Cakra or circle composed of men and women... sitting in a circle, the Shakti (or female practitioner) being on the Sadhaka's (male practitioner's) left. Hence it is called Cakrapuja. ...There are various kinds of Cakra – productive, it is said, of differing fruits for the participator therein.[45] Avalon provides a number of variations and substitutions of the Panchatattva (Panchamakara) "elements" or tattva encoded in the Tantras and tantric traditions, affirming a direct correlation to the Tantric Five Nectars and the Mahābhūta.[46]

Sexual rites Although equated with Tantra in the West, sexual rites were historically practiced by a minority of sects. For practicing groups, progressed into psychological symbolism.

Origins According to White, the sexual rites of Vamamarga may have emerged from early Hindu Tantra as a means of catalyzing biochemical transformations in the body to facilitate heightened states of awareness.[] These constitute an to Tantric deities.

Religious aims Later developments in the rite emphasize the primacy of bliss and divine union, which replace the bodily connotations of earlier forms. When enacted as enjoined by the Tantras, the ritual culminates in an experience of awareness for both participants. Tantric texts specify that sex has three distinct purposes: procreation, pleasure and liberation. Those seeking liberation eschew in favor of a higher form of ecstasy. Several sexual rituals are recommended and practiced, involving elaborate preparatory and purification rites. The sexual act balances energies in the pranic ida and pingala channels in the bodies of both participants. The sushumna is awakened, and rises within it. This culminates in , where the individual personality and identity of each participant is dissolved in . Tantrics understand these acts on multiple levels. The male and female participants are conjoined physically, representing Shiva and Shakti (the male and female principles). A fusion of Shiva and Shakti energies takes place, resulting in a unified energy field. On the individual level, each participant experiences a fusion of their Shiva and Shakti energies.[47][48] Tantra 7

Doctrines Defined as a technique-rich style of spiritual practice, Tantra has no single coherent doctrine; instead, it developed a variety of teachings in connection with the religions adopting the Tantric method. These practices are oriented to the married rather than the monastic or solitary renunciant, exhibiting a world-embracing (as opposed to a world-denying) character. Tantra, particularly its nondual forms, rejected the values of Patañjalian yoga; instead, it offered a vision of reality as self-expression of a single, free and blissful divine consciousness under Śiva or Buddha-nature.

The world is real Since the world was seen as real (not illusory), this doctrine was an innovation on previous Indian philosophies (which saw the divine as transcendent and the world as illusion). The consequence of this view was that householders could aspire to spiritual liberation, and were the practitioner addressed by most Tantric manuals. Since Tantra dissolved the dichotomy between spiritual and mundane, practitioners could integrate their daily lives into their spiritual growth, seeking to realize the divine which is transcendent and immanent. Tantric practices and rituals aim to bring about a realization of the truth that "nothing exists that is not divine" (nāśivaṃ vidyate kvacit), bringing freedom from ignorance and the cycle of suffering (saṃsāra). Tantric visualizations are said to bring the meditator to the core of their humanity and unity with transcendence. Tantric meditations do not serve as training, extraneous beliefs or unnatural practices. On the contrary, the transcendence reached by such meditative work does not construct anything in the mind of the practitioner; instead, it deconstructs all preconceived notions of the human condition. The limits on thought (cultural and linguistic frameworks) are removed. This allows the person to experience liberation, followed by unity with reality.[49]

Evolution and According to Tantra, "being-consciousness-bliss" (or Satchidananda) entails self-evolution and self-involution. Prakriti (reality) evolves into a multiplicity of things but also remains consciousness, being and bliss. Maya (illusion) veils reality, separating it into opposites (conscious and unconscious, pleasant and unpleasant). If not recognized as illusion, these opposing conditions limit (pashu) the individual (jiva).[] Shiva and Shakti are generally seen as distinct. Tantra affirms that the world and the individual jiva are real, distinguishing itself from dualism and the qualified non-dualism of Vedanta. Evolution, or the "outgoing current," is only half of Maya. Involution (the "return current") takes the jiva back towards the source of reality, revealing the infinite. Tantra teaches the changing of the "outgoing current" into the "return current," removing the fetters of Maya. This view underscores two maxims of Tantra: "One must rise by that by which one falls," and "the very poison that kills becomes the elixir of life when used by the wise."

Scripture The primary sources of written Hindu Tantric lore are the agama, generally consisting of four parts: metaphysical knowledge (), contemplative procedures (yoga), ritual regulations (kriya) and religious injunctions (charya). Tantric schools affiliate themselves with specific agamic traditions. Hindu tantra exists in Shaiva, Vaisnava,[50] ,[51] [52] and Shakta forms, and individual tantric texts may be classified as Shaiva Āgamas, Vaishnava Pāñcarātra Saṃhitās,[53] and Shakta Tantras. The word Tantra includes all such works.[54] Tantra 8

Influence on Asian religions The Tantric method affected every major Indian religion during the early medieval period (c. 500–1200 CE); the Hindu sects of Shaivism, Shaktism and Vaishnavism (and Buddhism and ) developed a well-documented body of Tantric practices and doctrines, and Islam in India was also influenced by Tantra. Tantric ideas and practices spread from India to , , China, Japan, , Vietnam and Indonesia. and some forms of Hinduism show the strongest Tantric influence, as do the postural yoga movement and most forms of American .

Hinduism

Vedic tradition Orthodox incorporate Tantric rituals into their daily activities (ahnikas). Gayatri-avahanam is a common element of in southern India.[55] Orthodox temple archakas of several sects follow rules laid out in Tantric texts; for example, priests of the Iyengar sect follow Pañcaratra agamas. However, it has been claimed that orthodox Vedic traditions were inimical to Tantra. André Padoux notes that, in India, tantra rejects orthodox Vedic tenets.[56] In his review of Tantric literature, Moriz Winternitz points out that while Indian Tantric texts are not hostile to the they see them as too difficult for the modern age.[57] Many orthodox Brahmans who accept the authority of the Vedas reject the Tantras.[58] Although later Tantric writers wanted to base their doctrines on the Vedas, some orthodox followers of the Vedic tradition denigrated Tantra as anti-Vedic.[59]

Shaiva Tantra The tantric Shaiva tradition consists of the , Shaivism and . The word "Tāntrika" is used for followers of the Tantras in Shaivism.[60]

Yoga Shaiva tantra produced the manuals, such as the 15th-century Hathayoga Pradīpikā and the 16th-century Gheranda Samhitā, from which derives. The earlier (pre-Tantric) form of yoga, dating back to the Yoga of , became known as : Yoga as it has been inherited in the modern world has its roots in Tantric ritual and in secondary passages (pādas) within Tantric scriptures. The practices of mantra, āsana (seat/pose), -withdrawal (pratyāhāra), breath-regulation (prānāyāma), mental (mantric) fixation (dhāranā), meditation (dhyāna), mudrā, the (sukshma shārīra) with its energy centers (, ādhāras, granthis, etc.) and channels (nādīs), as well as the phenomenon of Kundalinī Shakti are but a few of the tenets that comprise Tantric Yoga. While some of these derive from earlier, pre-Tantric sources, such as the Hindu Upanishads and the Yoga Sūtra, they were greatly expanded upon, ritualized, and philosophically contextualized in these medieval Tantras.[61]

Buddhist Tantra Vajrayana includes scriptures written by the Indian .[62] According to Tibetan Buddhist Tantric master : ...each one of us is a union of all universal energy. Everything that we need in order to be complete is within us right at this very moment. It is simply a matter of being able to recognize it. This is the tantric approach. Tantra 9

Western views

John Woodroffe

The first Western scholar to seriously study Tantra was (1865–1936), who wrote about Tantra under the pen name Arthur Avalon and is known as the "founding father of Tantric studies".[63] Unlike previous Western scholars Woodroffe advocated for Tantra, defending and presenting it as an ethical and philosophical system in accord with the Vedas and Vedanta.[64] Woodroffe practised Tantra and, while trying to maintain scholastic objectivity, was a student of Hindu Tantra (the Shiva-Shakta tradition).[65]

Further development The Sri Yantra (shown here in the three-dimensional projection known as Sri Meru Following Woodroffe a number of scholars began investigating Tantric or Maha Meru, used primarily by Srividya Shakta teachings, including scholars of and sects) is central to most Tantric forms of such as Agehananda Bharati, , , , Shaktism. and .[66] According to Hugh Urban, Zimmer, Evola and Eliade viewed Tantra as "the culmination of all Indian thought: the most radical form of spirituality and the archaic heart of aboriginal India", regarding it as the ideal religion for the modern era. All three saw Tantra as "the most transgressive and violent path to the sacred".[67]

Modern world Following these first Tantric presentations, popular authors (such as Joseph Campbell) brought Tantra to the attention of Westerners. It was seen as a "cult of ecstasy", combining sexuality and spirituality to correct Western repressive attitudes towards sex.[68] As Tantra has become more popular in the West, it has undergone a transformation. For many readers Tantra is synonymous with "spiritual sex" or "sacred sexuality," a belief that sex should be recognized as a sacred act capable of elevating its participants to a higher spiritual plane.[69] Although Neotantra uses many concepts and terminology of Indian Tantra, it often omits one (or more) of the following: reliance on guruparampara (the guidance of a guru), meditation and moral and ritual rules of conduct. According to author and critic of religion and politics Hugh Urban: Since at least the time of Agehananda Bharati, most Western scholars have been severely critical of these new forms of pop Tantra. This "California Tantra" as calls it, is "based on a profound misunderstanding of the Tantric path. Their main error is to confuse Tantric bliss ... with ordinary orgasmic pleasure.[70] Urban says he does not consider this "wrong" or "false", but "simply a different interpretation for a specific historical situation."[71] Tantra 10

Notes

[1] Sanskrit: तन्त्र, "loom, warp"; hence "principle, system, doctrine, theory", from the verbal root tan "stretch, extend, expand", and the suffix tra "instrument", anglicised as tantrism or tantricism [2][2]Banerjee, S.C., 1988. [3][3]White 2000, p. 7. [4] Sarkar is a contemporary Indian philosopher and tantric author, founder of the school of Tantra Yoga, also known by his spiritual name, Shrii Shrii Anandamurti [5][5]Michaels 2004, p. 40-41. [6][6]Michaels 2004, p. 40. [7][7]Nakamura 2004, p. 687. [8][8]Michaels 2004, p. 41. [9] In the east the Michaels 2004, p. 41. [10][10]michaels 2004, p. 41. [11][11]White 2000, p. 25-28. [12][12]Michaels 2004, p. 42. [13] This resembles the development of Chinese Chán during the An Lu-shan rebellion and the Five Dynasties and Ten Kingdoms Period (907–960/979), during which power became decentralised end new Chán-schools emerged.McRae 2003. [14][14]Scheepers 2000. [15][15]Scheepers 2000, p. 127-129. [16][16]Scheepers 2000, p. 123.

[17] The term "maya-vada" is primarily being used by non-Advaitins. See Mayavada Philosophy (http:/ / www.

harekrishnatemple. com/ chapter21. html)

[18] The Self-Defeating Philosophy of Mayavada (http:/ / gosai. com/ writings/ the-self-defeating-philosophy-of-mayavada)

[19] Mayavada and Buddhism – Are They One and the Same? (http:/ / gaudiyatouchstone. net/ mayavada-and-buddhism-–-are-they-one-and-same) [20][20]Scheepers 2000, p. 123-124. [21] The dates in the left column of the table refer to the appearance of that tradition, even before its transcription, according to the date recognized by most scholars. The table does not include the texts traditionally considered as tantric texts with the exception of Tantrāloka. [22] Also known by the name of Kautilya, Vishnugupta, Dramila or Angula. [23][23]Bagchi, P.C., 1989. p.6. [24][24]Banerjee, S.C., 1988, p.8 [25] Sures Chandra Banerjee, says [Banerjee, S.C., 1988]: "Tantra is sometimes used to denote governance. Kālidāsa uses the expression prajah tantrayitva (having governed the subjects) in the Abhijñānaśākuntalam (V.5). [26][26]Considered to date the first epigraphic evidence of a tantric cult. [27] Joshi, M.C. in Harper, K. & Brown, R., 2002, p.48 [28] also known as Tantrayāna, Mantrayāna, Esoteric Buddhism and the Diamond Vehicle. [29][29]Wallis, C. 2012, p.26 [30][30] Tanoti vipulān arthān tattva-mantra-samanvitān / Trāṇaṃ ca kurute yasmāt tantram ity abhidhīyate [31] "Banabhatta, the Sanskrit author of the 7th century, refers, in the Harshacharita to the propitiation of Matrikas by a tantric ascetic." (Banerjee 2002, p.34). [32][32]Banerjee, S.C., 2002, p.34 [33] Śankara uses the term Kapilasya tantra to denote the system expounded by (the Sānkhya philosophy) and the term Vaināśikā-tantra to denote the Buddhist philosophy of momentary existence. (This is also partially reported in Avalon, A., 1918, p.47.) [34] Belonging to the dualist school of Śaiva Siddhānta. [35][35]Wallis, C. 2012, p.27 [36] Bhāskararāya uses the term "tantra" to define the Mīmāṃsā śāstras, which are not at all Tantric in the sense used here, so this demonstrates that "tantra" can be used in Sanskrit to refer to any system of thought. [37][37]Harper (2002), p. 2. [38][38]Harper (2002), p. 3.

[39] Magee, Michael. The Kali Yantra (http:/ / www. shivashakti. com/ . htm) [40][40]Cavendish, Richard. The Great Religions. New York: Arco Publishing, 1980. [41] Harper (2002), pp. 3–5.

[42] The Columbia Encyclopedia (2008), Tantra (http:/ / authenticate. library. duq. edu/ login?qurl=http:/ / literati. credoreference. com.

authenticate. library. duq. edu/ content/ entry/ columency/ tantra/ 0) [43][43]quoted in Urban (2003), p. 168 [44] Avalon calls the Secret Ritual Panchatattva. Panchatattva has a number of meanings in different traditions. The term "panchatattva" is also employed in .Rosen, Steven J. Sri Pancha Tattva: The Five Features of God 1994 ISBN 0-9619763-7-3 Folk