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Its central doctrine is the trinity, or Trimurti, which embraces the three-fold manifestation of the god-head as Brahma, the one supreme being, the Creator; Vishnu the Preserver; and Siva the Destroyer. The three principal books of Hinduism are the "Vedanta Sutras," the "Puranas," and the "Tantras," of which only the first is epitomised here. The "Sutras" are the earliest.
The Sanscrit writings called "Tantras" are really manuals of religion, of magic, and of counter-charms, with songs in praise of Sakti, the female side of Siva. It is usual to accept the interpretation put on the Sutras by the Sanscrit commentator Sankara, commonly called Sankara Karya, who flourished about A.D. 700. There are, however, many other commentaries, notably that of Ramanuga.
The Tantras are a scripture for all, and lay little stress on caste: the texts and the ritual which they teach can be understood only after initiation and with the aid of a teacher: the ritual consists largely in the correct use of spells, magical or sacramental syllables and letters, diagrams and gestures: its object is less to beseech than to compel the god to come to the worshipper: another object is to unite the worshipper to the god and in fact transform him into the god: man is a microcosm corresponding to the macrocosm or universe: the spheres and currents of the universe are copied in miniature in the human body and the same powers rule the same parts in the greater and the lesser scheme.
The Tantras recognize that human beings are not equal and that codes and rituals must vary according to temperament and capacity. Three conditions of men, called the animal, heroic and divine, are often mentioned and are said to characterize three periods of life youth, manhood and age, or three classes of mankind, non-tantrists, ordinary tantrists, and adepts.
It is this dialogue between the hero and the god which constitutes the Bhagavad Gita. And yet one can hardly call it a dialogue, since Krishna's remarks make up more than nine-tenths of the book. The dialogue is one of the favourite forms of Hindu literature. Most of the Puranas and the Tantras are cast in that form.
Probably Vishnuite not Śâktist Tantras are meant but the Purana distinguishes between Vedic revelation meant for previous ages and tantric revelation meant for the present day. But these are probably special meanings attached to the words by tantric schools. Nigama is found pretty frequently, e.g. Devî as Mâyâ evolves the world.
The modern "Aryas" discard both the Tantras and the Puranas, and assert that the popular incarnations of Vishnu were only good men. They take refuge from the corruptions of modern Hinduism in the purer teachings of the early Vedas. The Contrasts of Hinduism and Christianity. Hinduism has some elements in common with Christianity which it is well to recognize.
The translations of the sixth and seventh centuries, including those of I-Ching, comprise a considerable though not preponderant number of Dhâraṇîs. After the seventh century these became very numerous and several Tantras were also translated. The inference seems to be that early in the eighth century Indian Buddhists officially recognized Tantrism.
In the Tantras or ritual books of modern Hinduism, there is frequent mention of such heavens and hells, and when the idea of rebirths is also met with, the rebirths are regarded as stages towards the reward or punishment of the individual conscious souls. It is the popular idea of heaven that has given rise to the common euphemism for to die, namely, to become a deva or inhabitant of heaven.
Indeed it may be said that apart from the ceremonial which they inculcate, the general principles of the Tantras breathe a liberal and intelligent spirit. Caste restrictions are minimized: travelling is permitted. Women are honoured: they can act as teachers: the burning of widows is forbidden: girl widows may remarry and the murder of a woman is peculiarly heinous. Prostitution is denounced.
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