This research paper presents a comprehensive academic study of Kedi Tantra, as documented in Chapters 31 and 32 of the Kedi Purana — a modern Purana of the final Kaliyuga authored by Kedi Ganapati. The text is distinctive in both form and epistemology: the philosophical knowledge of Tantra does not originate from an external guru but from Kedi's own inner consciousness, which he identifies as Ganesh — his second mind, his higher self. This inner voice is accessed through moments of deep self-reflection, triggered during real pilgrimages across India's sacred Tantric locations: Rishikesh, Kamakhya, Varanasi, and Ujjain. The paper examines three interlocking dimensions of the text: (1) the biographical narrative of Kedi's physical journey in search of Tantric knowledge, including his encounters with Aghoris, Naga sadhus, temple priests, and fraudulent tantrics; (2) the philosophical framework delivered through Kedi's inner dialogue with Ganesh, which defines Tantra as a universal behavioral system governed by time, place, and desire; and (3) the complete taxonomy of 36 desires that structures all human motivation into five categories — 8 divine desires, 8 demonic desires, 6 Tantric kriyas, 10 stubborn desires, and 4 devotional orientations — each mapped to specific deities and subtle entities (ganas). The paper argues that Kedi Tantra's most original contribution is its identification of inner consciousness as the supreme Tantric guru, its non-dualistic treatment of the six kriyas as having both divine (inward) and demonic (outward) applications, and its systematic mapping of the Dasha Mahavidyas as ten forms of Riddhi fulfilling ten categories of human stubbornness. The cosmological grounding of the system in Gauri-Ganapati as the creators of Tantra, and the forthcoming restoration of its authentic form by Kalki-Ganesh, places the text within an expansive vision of cosmic time.
Kedi Ganapati (2026) studied this question.