structural:summarization
Hindu tantra

Within Hinduism, the word tantra often refers to a text, which may or may not be "tantric." Conversely, various tantric texts are actually not always called tantras (instead they may be called āgama, jñāna, saṃhitā, siddhānta, vidyā). There are also tantric Upanishads, which are late Upanishads as well as tantric Puranas (and Puranas influenced by tantric ideas). Besides these types of texts, there are also various types of tantric " sastras " (treatises) which may be "commentaries, digests, compilations, monographs, collections of hymns or of names of deities, and mantras and works on mantras." Though much of this vast body of tantric literature is in Sanskrit, others have also been written in Indian vernacular languages. As noted by Padoux, the largest portion of these tantric works are Shaiva texts.

Tantric texts and practitioners ("tantrikas" and "tantrinis") are often contrasted with Vedic texts and those who practice Vedic religion ("Vaidikas"). This non-Vedic path was often termed Mantramarga ("The way of mantras") or Tantrasastra ("Tantra teaching"). One of the most well known comments on this dichotomy is Kulluka Bhatta's statement in his 15th-century commentary to the Manusmriti which states that revelation (sruti) is twofold – Vedic and Tantric. Hindu tantric teachings are generally seen as revelations from a divine being (such as Śiva, or the Goddess) which are considered by tantrikas to be superior to the Vedas in leading beings to liberation. They are also considered to be more effective during the Kali Yuga, a time of much passion (kama). However, tantric thinkers like Abhinavagupta, while considering tantra as superior, do not totally reject Vedic teachings, and instead consider them valid on a lower level since they also derive from the same source, the supreme Godhead.

There are various Hindu tantric traditions within Shaivism, Shaktism and Vaishnavism. There are numerous tantric texts for these different traditions with different philosophical points of view, ranging from theistic dualism to absolute monism. According to David B. Gray, "one of the most important tropes in the history of the dissemination of tantric traditions is that of lineage, the transmission of teachings along an uninterrupted lineage, from master to disciple, the so-called guruparaṃparā." These various traditions also differ among themselves on how heterodox and transgressive they are (vis a vis the Vedic tradition). Since tantric rituals became so widespread, certain forms of tantra were eventually accepted by many orthodox Vedic thinkers such as Jayanta Bhatta and Yamunacarya as long as they did not contradict Vedic teaching and social rules. Tantric scriptures such as the Kali centered Jayadrathayamala also state that tantrikas can follow the Vedic social rules out of convenience and for the benefit of their clan and guru. However, not all Vedic thinkers accepted tantra. For example, Kumarila Bhatta wrote that one should have no contact with tantrikas nor speak to them.