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The tradition of 64 Yogini Goddesses led to Kaula Marg Tantra which sought Devinization of sexuality and laid the groundwork for Tantra in our time.

Tantrism in some form or other evolved in almost all the countries of the world. But in India it has a specialty forming a significant part of the country’s religious system in points of time and space. The ancient and modern scholars have stated different derivative meanings of the word ‘Tantra’. According to M.M. Haraprasad Sastri it means shortening of abbreviation like algebraic forms of formula. The word is traced from the term ‘tan’ (to spread) and ‘tatri’ (to explain). Thus the original connotation of the term is scientific.

Tantra is a science of religion and philosophy of science. Tantra is Sadhana. In order to understand Tantra, its antiquity, significance etc in the religious system of India, we have to touch upon the ancient civilisations, when the early men derived the magical power from the natural phenomena.

Tantra is generally categorised into Agama, Nigama and Yamala. The term Agama is explained as that class of tantra which is addressed to Parvati by Lord Siva, whereas Nigama refers to tantra spoken by Parvati to Lord Siva. Yamalas tantra was designed to mean the worship of united deities. Varahi tantra says Agamas deal with seven topics: • Cosmology • Destruction • Worship of God • Sadhana • Purascharana • The six block rites, and • four-fold meditation Yamala tantra, on the other hand, deals with cosmology, astronomy, division of castes, yogadharma etc. Agamas are of various types.

Shaktisangama tantra records Saiva, Sakha, Ganapatya, Saura, Vaisnava, Mahavira, Pasupata etc. (of eleven types) and Savara (of eleven types). Agamas are Vedic or non-Vedic. It is divided into Tantra, Yamala and Damara. Damaras are of six types: • Yoga Damara • Siva Damara • Durga Damara • Saraswata Damara • Brahma Damara, and • Gandharva Damara In accordance with the sects the Tantras are classified.

Geographical conditions are also responsible in classification of Tantra, viz. Visnukranta, Rathakranta and Asvakranta. There are three trends of tantras: Dakshina, Vama and Madhyama. Like this tantra has a vast mass of literature covering wide range of heterogenous systems.

In the Vamadeva Tantra, Parvati said to Lord Siva “You have explained to me crores of tantras each of which has a special feature of its own.” Each tantra has its philosophy, own system of ritual practice and deity etc. As a matter of fact, the tantras deal with the worship of not only female deities but with various male deities as well. And we have really works known as tantras belonging to various sects like the Saivas, the Vaisnavas, the Ganapatyas, the Sauras etc. It is true that this literature is generally known among the followers of various sects as ‘Agama’ as well. The Tantrikas consider tantra as the fifth Veda.

Bhaskar Ray in his book ‘Setubandha’ describes the ‘Chausathi Mahamayavi Tantras’ or ’64 Yogini’ as Veda. The culture of sixty-four Yoginis was the exuberant expression of extreme form of tantricism in about 8th century A.D. When the occult and esoteric Sadhana reached the highest peak. Origin of sixty-four yoginis is shrouded in mystery. The vedic and post-vedic literature mention the names of some individual yoginis, but never sixty-four manifestations together.

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