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BEN O YTO SH
BHATTACHARYYA
( A B io g r a p h ic a l N ote )
B orn on Ja n u a ry 6 . 1897, a t D easin, Burdwan D t . ; son o f M ah am ah o p ad h y aya H araprasnd Shastri and H cm anta K u m ari D e v i;
educated at Scottish
D a cca U niversity
1920:
G aek w ad s
entered
O riental Series
1924;
part-tim e
College 1929 ; in c h a rg e o f
M arath i
a n d G u jarati Publications o f the State 1931 ; recognized as P o stG rad u ate T each er by Bom bay U niversity 1 9 3 2 ; E xam in er for Ph. D .
Degree o f Several U niversities, D irecto r O riental Institute o f B arod a
since 1 9 2 7 - 52, and
O rg an i
1922.
G old M edal, title o f Jn an ajy o ti and Silver M edal, D iam ond Jubilee
M edal-
1924;
An
researches
Has trained
studW s on this
all over the world arc now functioning under his guidance.
After retirement from Baroda service in 1952, Dr. Bhattacharyya
is passing his days quietly at his country residence, Sastri-Villa ,
Naihati.
P R K F A C !;
An Introduction to DmUlrist Esoterisni was published through the
Oxford University Press, Bombay as early as
be found, o r a hearing
cotild be obtained.
In recent years, however, there was a spurt in the demand for
the book, and the worthy proprietor o f the Chowkhamba Sanskrit
Series at Varanasi wanted to publish a reprint o f the book.
As I
students o f
Buddhism, I readily
agreed.
The Proprietor also wanted me to write
Organisation
fo r their
courtesy.
PRKFAO:
iXiritig the l;isi thirty years tun ;h original work has been done
and many new publications have made their appearance.
The
DuraSravana
l'KUACK
from a distance.
The
C osm ic C olour.
[n the Tantras cosmic colours play an
important
p.m .
livery
multifarious pur
the world o f matter in its ultimate state was nothing Hut rays and
radiations, and this knowledge is reflected in lltcir writings and in
their m any and varied practices o f bewildering intricacy.
n <i.iA (.t.
F o rm
All N am es and
Form s have
their root
sentences have a
The deities
o f ^tinya or*
F o rce .
M a n tra V ib ra tio n s .
t
the deity is identified with the worshipper who derives all divine
powers inherent in the deity realised.
M antras become
I'KEI-ACK
release vibrations which reach the deity, and when they become
extremely powerful they arc able to attract the deity towards the
worshipper.
Name and Form , and whenever the Nam e is uttered the Form is hit.
The M antras with the name o f the deity reach the deity o f the
invisible world no sooner it is uttered, and when repeatedly uttered,
they arc able to attract the deity in a visible form
which is descri
P erso n al Experience.
It is here 1 should like to relate my personal experience in visua
lising the deity. Before 1 took up a serious study o f the Tantras as my
life work 1 wanted to test the efficacy o f some o f the M antras myself.
First, 1 took up the T ra M antra which is considered as a Siddha
M antra or a M antra fo r sure success.
OM T R E T U T T R E T U R E SV SU R .
For a
be missed and in
one day suddenly before my d o sed eyes flashed forth strong white
light, rather remarkable, and within that light 1 could see very
clearly the figure o f a goddess with green emerald colour so cxquisiiively beautiful in Ml limbs that it cannot be described in words.
4
WUACh
The 'icily s;il in Lalils,ina on a il.mblc lotus and held in her left
hand some leaves mul in the right showed the Varada ( gift-bestow
ing ) Mudr with a gem o f extreme brilliance.
before my eyes for a few seconds and disappeared into the white
light.
pursue the matter further, although even now I often repeat this
M antra in my difficulties, without ever visualizing the deity for a
second time.
Goddess T ara, it may be remembered, is a benign deity. Next I
took up the M antra o f a fierce deity.
powerful Mantra :
H RlM S T R IM
HUM PHAT.
As before, I
tra o f U gratr and at last after seven days at night at about 0 P.M .
before my closed eyes 1 saw strong blue light covering the whole o f
the mind sky, and front its depths emerged the liefee deity U gratr
dark collyrium colour, extremely fearful and awe-inspiring in appea
rance with strong limbs, tall figure, completely
feet on the floor and head touching the ceiling of the room in which
I was meditating.
The
very sight made me recoil with fear and 1 do not know when I ceased
PREFACE
This vision
dually vanished into thin air, and I was able to open my eyes and
heave a sigh o f relief.
nces in any article or book. Thinking that to those who practise these
SiVlhanas fo r the realisation o f the deity my experience might prove
useful, I give an account o f my experiences here.
My impression
is that Fierce Fem ale deities can be visualized with little effort.
Benign Fem ale deities take a longer time for realisation, while the
Benign M ale deities take an extrem ely long time before they can
be visualized.
w a s
flnya in essence.
our age that Thoughts are Things. The human mind has one peculiar
power and with the help o f this power the human mind adjusts
itself to the different vibrations and becomes one with them.
In
modern scientific language the mind has the power to adjust itself to
the same wave-length as that of the deity o r anything, high or low.
I.ow thoughts lower down
10
PREFACE
late this Stlnya by the word Void*, and every one can see whether
they have understood the meaning o f Snya.
Skandhu
C olour
1.
V airocana
Rnpa
White
2.
Ratnasam bhava
Vedanfl
Yellow
3.
Amitbha
Sui'njfla
Red
4.
Amoghasiddhi
Sumskra
Green
5.
Ak$obhya
Vijflna
Blue
II
PKKFAOK
N:tm c an<l F o rm .
The T an tras rccogni/.c no difference between N am e and Form and
believe rightly that the N am e is not different from F o rm , and that
even a syllabic can represent effectively the Skandhas, and all (he
powers (hey possess,
arc contained
Such
tance, stands for the Earth principle, VAM for w ater principle,
RANI for Fire principle and Y A M
This indicates
that there is no dilTercnce between the syllabic RAM and the element
o f Fire, and that by constant meditation and repetition o f the syllable
R A M the F ire principle can be brought under co n tro l,
manifestly
G erm Syllable:.
It i* in this manner the Buddhist T an trics found out by patient
research the germ syllables and the M antras o f the numerous deities
o f the Buddhist Esoteric system.
themselves and the M antras formed the call-signs for the different
deities.
that (he Bijnmantras arc endowed with the same vibrations as those
of the deity, and by employing the
M antras
the corresponding
In terms o f modern
science, the M antras and Bijam antras have the same set o f vibra
tions as the deities o f the invisible world, and the human mind
12
PKH-ACl:
in a gross form.
This Bija
is
required
in the
This is known
The longer
OM T R E T U T T R E T U R E SVH which
When that is
The different
Everyw here it
was conceded that the Bija, Mantra and the rest had the sam e set
o f vibrations as the dcily
difference between the deity and its various symbols all having the
same measure o f vibrations, that is to say, the same quality, quantity
I'KKFACK
13
and arn m gcm cnt o f cosm ic rays w hich are Ihc beginning, middle
and end o f all Names and Form s.
Sadhana.
The method o f propitiation and realisation o f the deities o r the
radiant beings o f the invisible world was elaborated in a special
literature called the Sfnlhanas o f which we have two large collec
tions as the SUuvumua and
the Siulhanasamttccaya.
All the
All students o f
T.m ira will fin.l these volumes most illuminating and o f great pra
ctical value in meditation and in the realisation o f the numerous
deities mentioned in the book.
In the Mahd-
o f transmission of the
powers o f heat and cold formed the basis o f the unique and the
most practical system of healing by
into a paste.
Mahkla Mantra
I'KUAOI.
15
Radio set
will not give any programme, until it is tuned to the same wave*
length as that of the station radiating the programme.
When after continuous muttering of the Mantra the vibrations
*
of the effigy and the person arc brought to the same level, the Tntric is able to transmit the fire principle through space by healing
and baking the image*
By this
P K l-.F A U l.
well without
to prepare effigies
It is not possible
cum brous and lime taking process n o w ^ the present century, when
photography is so well developed.
graph lias the same set o f vibrations as its ow ner, and therefore,
llsc wave-length o f both the photograph and its owner is the sam e.
The cosm ic fo rces, because o f their power o f om niscience, a rc able
to recognise the identity o f wave-length.
On the photograph certain gem vibrations a rc released for several
hours a day, and this has yielded rem arkable results in a number o f
chronic and
acute cases.
the line has shown great promise, and It is now possible for us to
foresee a tim e when the work o f healing will be done from an office
or a laboratory.
T n tric
M ethod o f Healing.
C o sm ic R a y s.
W hether we like it o r not we a r c , every moment o f our life,
enveloped in cosm ic rays, call them by any name we choose, the
Five G reat Elem ents or the Seven Planets o r the Seven R ays o f th e
Rainbow o r th e V IB G Y O R colours.
distance, they are right in the midst o f o u r bodies and on our sense
organs, the N ose, E ars, Eyes, Tongue and Skin.
led, when a person is examined through
inquirer.
PRKFACF.
Tongue
17
Violet, the eyes cosm ic R ed, while the cavities will exhibit cosmic
ltlue.
When the cosmic rays surrounding us become malefic illness
supervenes, and when their arrangement is altered or equilibrium is
restored, that illness disappears.
Wo have not
yet been able to find out the true cause o f even the principal diseases.
On<e the cause is known eradication becomes easy and simple.
Let
iis remember that the diseases in their ultimate state arc nothing
Eiut rays ami radiations.
the R ay Malefic.
have their origin in the cosm ic light ocean, and the diseases and
their cures arc nothing but Names and Form s, having their roots in
the vast Cosmic Light Reservoir, which is called in Tntric Uuddhism
as fsiinya with its three elements Snya, Vijitna and Mahfisiikha.
On
this principle the true colour o f gems where the cosmic colour is the
strongest, has been determined,
18
PRF.FACF.
the hot cosm ic forces, while Orange, Green, Indigo and Violet are
the cold cosm ic forces,
instant.
P ow er o f G em s.
The seven cosmic colours can be produced with the help o f gems
and n small electric m otor, and transmitted through space to any
person over his photograph with gratifying results.
T he gems arc
The rays, travel with the speed o f thought, and they are,
The gems,
when rotated, release hot and co ld vibrations and they know exactly
their mission, and unerringly reach their destination to start their
healing work.
Sunya itself.
W hat is a M an tra ?
In this connection it will be interesting to refer to a scries o f
experiments made to ascertain the power o f the written M antra.
19
PRF.FAOfi
say, OM
the same time examine will a prism the tellers that emerge out o f
the pen o f the scribe.
creation in
The
When the
placed
Any photograph, or
Other copies
This a
photograph.
M antras have power, they release power, and they transm it power
20
I'IU.IAOK
to anything o r any person ;ti any distance the moment the Mantra
is rotated with speed.
gems must remain in constant motion Ix-forc they are able to release
their powers.
T esting o f M antras.
Each and every Mantra can be mechanically radiated and tested
on a special device called the Vibrator.
It consists o f a cone o f a
A Mantra
written with Red ink on a sheet o f white paper may be fixed over
the cone o f the speaker, and a photo o f a person who wishes to
test the M antra may be attached to the d o or o f the Vibrator face
to face.
By giving a trial
to a M antra like this for a few days it will be possible for the person
to feel whether the Mantra has good o r bad effect o r whether it is
altogether ineffective.
their cosm ic
1*KlvKAi:h
utiliic
this
21
M antra Healing.
As 1 am interested in the healing part o f the power o f the
M antra, I have seen Mantras
o f Tryam baka,
I f the Mantra
bandhanat
nuVmrtt. 11
At least
22
teil by me wiili the power o f the M antras in order lhal these may
inspire some one some day and lead him to make similar experi
ments and bring ou t the hidden power o f the Mantras for the
benefit o f all humanity.
Even if
the
Service o f th e T a n tra s.
It is high time in spite o f what the uninitiated or ignorant may
think o r write, to direct our close attention to the practical aspect
of
knowledge.
arc the
repositories o f
higher scientific
with the respect they deserve, but also scientific facts should be
gleaned from them, and put into practical use through scientific
institutions.
the Tantras.
the scientific
aspect o f
the
will pale
into insignificance,
the origin,
When we in
I'lOiKAflh
23
of
our Tantras
we
first time showed how the cosm ic forces o f all kinds could be
controlled
by
Man and
transmitted by
will
through
words,
We are
every day
The Tantra is
Tantra is Divine.
Satyam JAnam-Anantam B rah m a!
B. Bbattacharyya
CONTE NTS
C hapter
I.
II.
III.
IV.
In tro d u cto ry .
Page
1
10
22
Rise o f V ajrayftna.
32
T h e P lace o f O rigin.
43
VI.
T h e T an tras.
47
V II.
T h e M an tras.
55
V.
V III.
IX .
X.
X I.
XU.
X III.
X IV .
XV.
62
83
Leading T enets.
93
Procedure fo r W orship.
104
T he D eities.
109
T h e Pantheon.
120
147
C on clusion.
165
Index.
175
ILLUSTRATIONS
Plate
I.
11.
Frontispiece
K h asarp an a L o k cvara.
V ajrsana
111.
di-Buddlui V ajradhora
IV.
( a ) A ksobhya.
facing page
124
127
( b ) V ulrocana.
( c ) L o ca n .
( d ) V ajradhlvlSvarl.
V.
12
( a ) Amitftbha.
( b ) R atnasnm bhava.
( c ) A m oghasiddhi.
VI.
( a ) Pandora.
129
( b ) M am ki.
( c ) AryalfuA.
VII.
130
( a ) V ajrasallva in Yab
( b ) V ajrasattva.
VIII.
IX.
X.
X I.
XII.
( c ) V ajrasattva in Y a b
131
N airlm .
135
Muriel.
137
141
Jambliala.
ParnaSabarl.
143
145
C l l A T I MR I
IN T R O D U C T O R Y
T A m k i s m o r ig in a l* <1 from p rim itive m agic. T h e p rim itive
people oi India, like all o th e r p rim itive and nom adic races
throughout the world, must have had the prim itive magical
p ra ctice s prevalent am ong them . T h e y had many nuUu.il and tinnatuial e n em ie s to overcom e and many u nforeseen difficulties to
tide over, es|H*cially becau se they had to live like wild anim als,
in ju n g le s and forests. T h e y could o v erco m e only a small fraction
of th eir d istress by using th eir physical fo rce and th eir prim itive
in t e llig e n c e ;
to the o c c a s io n ;
ami thus the prim itive people were inspired with g reater awe and
fear.
and of sp irits and g h o sts e x e rc ise d the m inds of the prim itive
people to a far g r e a te r extent than at presen t.
It is in this fear that m ag ic, m ysticism , so rcery and n e c ro m
ancy had th eir o rig in . A s the prim itiv e people began to he more
and m ore civilized, they wanted to do so m e th in g to allay this
su p erstitiou s f e a r ; and in th eir a tte m p t to d o this they laid the
foundation of m agic, which in its turn g av e rise to the m ore
advanced s cie n ce s.
T o p ro te ct th em selv es from wild anim als
they had reco u rse to am u lets and c h a r m s ; ag ain st sn ak es and
suukc-bitcs the so rcere rs gave them ch a rm s and h e r b s ; against
Jr
Av ( \ ! KCM r e l'K*N T O
KKOTKKIKM
k-av.
Hul m i n n a l s .
nti ;
a .\ ii.i.'i e n e m ie s .
IN TRODUCTORY
r u l e s and regu lation s laid down by the new society, w ere called
Sfid ras.
Tri the co u rse o f tim e, when th is exp erim en t of caste
system ' was well established, it was no lo n g e r considered as an
exp erim ent, but taken as a settled fact. T h e A ry a n s of previous
and la te r m ig ratio n s were called V ra ty a s. T h e s e V r ty a s were
m ca lle d becau se they moved about in hordes o r vr/ys,
in a prim itive f a s h io n ; and resem bled m ore o r less the other
nomadic tribes. T h e orthodox A ry an s, w ho built up for the first
time a g ra n d s tru ctu re of social h ierarch y , were neverth eless c o n
scio u s that the V r a ty a s were th e ir b re th re n , and they felt a necessitv for incorp o rating them into th e ir ow n fold .3 In o rd e r to
AN
HMXHIJST
KSO I K K J S M
iN T K n in u rro R Y
because it is not
T h e theory of the
<>
AN
IN T R O D U C T IO N t o
liU D D IU S T
K S O T K R IS M
T h e m eanings
the frequent use of these m an tras in the perform ance of all kinds
of sacrifices, and such words o r their co m binations regard ed as
e te r n a l , 1 we cann ot but attrib u te som e motive to the g u ard ian s of
the sacrifices. W a s it because the B rhm anas wanted to maintain
th eir superiority over all o th e rs in this fashion, o r was it because,
by m ak in g the perform ance of sacrifices m ore and m ore difficult
and technical, they wanted to keep off all o th er kinds of people
from attem p ting to follow th eir own profession, in m uch the same
way as the prim itive so rcere r in an aboriginal tribe tries to m ain
tain h is su periority by many an u ncann y g esticu lation and the
handling of many an aw e-inspiring o b je ct, such as the human skull,
human bones, snakes, and so forth, and by his weird incantatio ns?
W hen orthodox B rah m an ism , with its four castes, had grow n to
be an institution on a more o r less perm anent basis, it was at once
designated as a divine institution,* and stric t w atertight co m p a rt
m ents were made of the duties in cu m b en t on each caste. I t is not
difficult to understand that it was purely with the idea of selfpreservation and the preservation of the co m m u nity that the
institution was given out as a divine institu tion.
T h e natural
1 This is the chief pivot on which the whole fabric of the Mimriis
philosophy revolves. T he Mimarhsakas therefore take the greatest i>ains in
establishing the eternity of the Vedic words, and their divinity or
cf., for instance, Sayana, Ftgveda. h$ya, Sanskrit Sahitya Parisad Series, No. 9,
pp. 3 0 t!.; also Ja tm in i Sillra, 1 - 1 - 2 7 and ff., and commentary by Sahara.
* cf., for instance, Manu 1 -3 1 , where the Brahman creates the four castes
from the four different lim bs: cjfafri 3
SjfVl W
^
ii
I N T K O D l CTOK V
IN TK O ht
( T | ( i\
|( U l M H t t S l
KSO IT.KISM
saii^i**<1 f ille r s lv
vintc *i >cmi reasonable explanation of as
inan\ jiln sir iil and spiritual phenomena as they could. T h e final
t<mi* It was given to this great co nstru ctio n by the theory ot
em ancipation. which proved a deluding m irage to th e prim itive
A ry a n s and to all who caine after them, includ ing scientists,
philosophers awl m agicians. It is extrem ely difficult to investigate
the truth lying behind the conception of em ancipation, which has
been taken by philosophers of all ag es in India as a settled fact.
Hut th ere is nothing to s h o w lh a t the theory of em ancipation was
ever proved. T h e theory of em ancipation requires that every indivi
dual should undergo a series of births and rebirths till his soul or
co n scio u sn ess is free from all impurities. Km ancipatiun means
cessation of births and rebirths, and therefore of worldly m iseries,
l l is this em ancipation that every Indian, from the m ost ancient
tim es up to the present day, strove and strives hard to attain. T o
the av erag e Indian, therefore, the present life is a m isery and devoid
of all interests. Me cares more for an improved co n d itio n in the
next b irth than his material prosperity in this. T h e obvious result of
this was that em ancipation proved to lie a philosophy of idleness
and apathy towards all things m aterial.
T h u s the orthodox
com m unity went o n m errily for several c e n tu rie s with their
favourite social institutions and philosophical sp ecu latio ns, their
V edic m an d ates and th eir mystical sacrifices. B u t later on
an unforeseen difficulty arose, when the V ra ty a s becam e sufficiently
enlightened and were taken into the orthodox fold in such huge
num bers that the V ra ty a co n v erts far outnum bered the orthodox
m em b ers of the society. T h e y were still bolder in th e ir sp ecu la
tions, and seemed to cherish but a scan t regard for th e house of
card s s e t up by the brhroanas. India at that tim e was in a great
ferm ent. Incorporation of th e V raty as produced a g rea t revolu*
tion a revolution in ideas, speculations, language, dress, customs,
m an n ers, and, in fact, everything co nnected with an cien t
Indian life. T h e V r ty a s challenged e v e ry th in g : the c a s t e system ,
JNTKOIM ( TORY
U Sana-daruxna-saiH^raha, BoinUiy
* ih
33??t
i
il op. cit., IT. 11.
CH A PTER
O RIG IN
OP
li
BU D D H IST
MAGIC
O R IG IN
O F
B U U D H IS I
M A G IC
I 1
which primarily distinguished a Vratya from an orthodox twicebin u. B o r in the M an-tsam hit we find that if a m em ber of the
twice-born ca sic passed the maximum age-limit prescribed for
EJpanayana he became a V raty a, and he obtained a definitely lower
status in the com m un:.6 ; ' T h e s e considerations point to the fact
that Buddha was, in a ll'p ro b a b ility , an unincorporated V raty a,
though later w riters considered him to be a K $attriya. T h e fact
that Buddha was an unincorporated V raty a is very im portant for
u nderstanding his teachings, his dogm as and his life-story inas
much as his Vratya-mind and Vrtya-philosophy are traceable in
all his u ndertakings and actions.
If we are to believe in the life-story of Buddha, as recorded,
for instance, in the L a lt la v is fa r a , we have also to believe that
Buddha was born of rich p aren ts of the S k y a race ruling in
KapiJavstu. B u t it has to be pointed out here that the Buddhists
them selves do not co nsid er him to be th e first founder of the
Buddhist religion. T h e y form ulate six past B u d d h a s: Vipasyi,
S ik h i, Visvabhu, K rak u cch an d a, K anakam u ni and Kasyapa, with
G autam a Buddha as the seventh, and M aitreya Buddha as the
future Buddha, who will co m e down to earth full 4 ,0 0 0 years
after the M ahparinirvna of Buddha, which is believed to have
taken place in the year 483 B.C.
It is not an easy thing to com e down to earth and obtain
enlightenm ent, as Buddha did, in one b ir t h ; as a m atter of fact,
the Bu ddh ists formulated th at Buddha was born and rc*born
several hundreds of times, and ^performed an a ct of great m erit in
each of these births. T h e literatu re which preserves the life-storics
of Buddha is now known as th e Jtak as, and there are at least 550
stories of his previous births record ed in the J ta k a s. H e was
1 cf. op. eit., II, 39 :
12
O K K il N O F B U D D H I S T M A O fC
13
prince to bear.
e x c la im e d :
'hmi
TTTt?
fH
H I
He
14
AN I N T K ( H r < T I O N
Jff-T
f ^
M> W' I 1 HI ST I . S O I h R I S M
H W T *R fllfy! 5 a!'
s^ a flfa ip Jp R W Sl:
iq fiPi^M fa-^fv-2
1,1
n u i c . i v ui- isi i v M l i s T
M v c ir
\>
16
AN
I N T U O n r C T IO N
T O IH 'M D H IS T
K S O T K U IS M
throughout
fo n m led
th e
A fte rw a r d
up|K.r I n d i a c o n v e r tin g p e o p le to
o rd er
of
B u d d h is t
m o n a c h is m .
JV o p Ir u o i c a d m itte d in to th e S a n g h a a f te r (h e y h a d r e c ite d th e
tenmila:
flr *r=9ifh i
>in suer
5ir*t w i f a i
T h e S a n g h a was open to all, without distinction of caste and
creed, both male and female. Separate m onasteries were assigned
to monks and n u n s ; and there wore lots of householders as laybrethren. T h e success of Buddhism was due to the w orking out
of the idea of establishing a haven of rest to all.
It has already been pointed out that Buddha was a product
of a g reat upheaval, and that he was a g reat repudiator of
Urahmanic orthodoxy. H is religion knew no caste bar. H e d is
regarded S a n s k rit and preached in the vernacular. H e discarded
the authority of the V ed as, and G od had no place in his religion.
H is was a religion which knew no mandates and no divine
institutions.
his
particu lar age, and, therefore, he was not en tirely free from the
superstitious beliefs cu r r e n t in his time, and the philosophical
speculations which were not entirely proved as purely logical
conclusions. H is religion was based more or less on a fairly
rational system. H e gave his disciples an opportunity of ch allen g
ing and exam ining his d o c t r in e s ;' and never threatened, like the
Brahm anas, to outcast those who would ch allen g e the authority of
the V edas and all that was arbitrarily set up by them. N aturally, the
Brahm anas and the orthodox community did not enco u rag e Buddha,
and regarded him as, more or less, an enem y of orthodoxy. Buddha
I le used to say, as we learn from the TaUvasaiHuraha (sec Foreword,
i.eiv): q/lvt fSnpft.sro mnfr *
i
17
H e carefully incorporated
In his time
18
AN I N T R O J H C T K > N T O
practising them.
BUDDHIST
fcSOTKKISM
notice this type of mentality amongst the masses, which were his
favourite field of action, and he did not venture to forbid magical
p ractices altogether in his religion, though it is difficult to say
whether he ever l>elievcd in their efficacy.* Moreover, to make his
religion perfect, the founder has not only to take into accou nt the
mentality of the intelligentsia by giving them hopes for the next
birth and far-ofl salvation, but also of those who have no co n cep
tion of distant emancipation, o r merits to be gained in the next
birth, but are eager to attain worldly prosperities in this very
birth .2 It was to satisfy this second class of the laity that Buddha
had to incorporate some sort of mantras, Ohranis, Mudras and
Mandalas, so that those that might wish to have prosperity in the
piesent birth would fee) satisfied 4 by practising them.
In the Ih tih m a ja la StUP we find mention of a large number
of Vidys or esoteric sciences, which were cu rren t in the time of
Buddha and condemned by him as tiraechana> or crooked. I t is,
therefore, easy to conceive that there were many more V idys
current in his time which were not, in the opinion of Buddha,
tira cd m n a , or crooked, but free from all blame, and these he m ust
* In the Dtgkanikya Buddha is represented as saying,' It is because I
see danger in the practice of these mystic wonders that 1 loathe and abhor and
am ashamed thereof (T. W. Rhys Davidss Pali English Dictionary, p. 121). Bee
also the enumeration of the ten kinds of Iddhis, ibid.
ORIGIN
<>! J U ' U O I U S T
MAGIC
19
20
OU i t ; IN O F
DIIDDH IS T MAli lC
21
II.
T h e second story' related to the miraculous powers of
ihe whole family of a layman. In the Bhaddiyanagara there was
a householder named Mendaka who, when he had bathed his head,
could fill the empty granary by making showers of grain fall
from the sky.
W h en his wife sat down beside a pint pot and vessel for curry
and sauce, she could serve the serving men with food: and so
long as she did not get up it was not exhausted.
, T h e ir son could take up a bag containing a thousand coins,
and give to each serving man six months' wages: and so long as
as he held it in his hand it was not exhausted.
W h en their daughter-in-law sat down beside a four-bushel
basket, she could give six months' rice to serving m en: and so
long as she did not get up, it was not exhausted.
W h e n their slave ploughed the land with one ploughshare,
seven furrows were formed on the ground.
T h e Magadha king Seniya Bimbisrn came to know about
the miraculous powers of the householder, and* wanted to know
the whole truth about it. H e called his minister and asked him
personally to g o to the Bhaddiyanagara to test the truth of the
rumours. T h e minister accordingly went to the house of Mendaka
and asked him to show his special powers and those of the
members of his family. Mendaka showed the identical feats men
tioned before, and satisfied the minister and K in g Bim bisra about
the truth of his miraculous powers.
1 Vinaya Pifaka, S.B.E., Mahvagga*, VI, 3 4 -1 -2 .
CHAPTER
GROW TH
OF
Ul
BH M U ST
M A G IC
t iK O W T II
23
meat, appetisers, and many sim ilar o b je cts of enjoym ent were
specially forbidden. T h e rules were indeed good, and were very
attractiv e in the time of Buddha, but as they were very unnatural
his followers could be expected to follow them only for a certain
time, but not for centu ries afterwards. I t was wholly absurd to
expect obedience to such strict disciplinary m easures from all
m em bers of the S an g h a even in Bu d d h a's lifetime, to say nothing
of ce n tu rie s after his M ahparinirvna. Buddhas was a g rea t p e r
sonality, and so long as he was alive the majority of his followers
dared not com m it any o ffen ce by going against his wishes.
But all were not of the same m e n ta lity ; there were monks in
his own time who used to send, co ntrary to his specific injunctions,
wreaths of flowers to wives, daughters, young women and female
slaves, to sit on one seat, lie on one bed, one mat, one coverlet,
with the wives and daughters and young women and female
slaves, to eat food at any time, to drink strong drin ks, to dance, to
sing and play music, and all these together in every combination.
T h e s e m onks must have considered in their minds what the result
would be by forgoing all the pleasures of life, by strictly following
the injunctions imposed on the S a n g h a by Buddha. T h e piom ise
of freedom from births and rebirths may be only a possibility,
and su ccess at best is very questionable. T h i s particu lar set of
m onks, therefore, instead of running after a deluding Nirvana,
violated the rules of discipline and took to worldly enjoym ents.
Buddha was very much perturbed when he heard of the infamous
condu ct of his followers, and sent some of his trusted disciples
to carry out his o rd er of expulsion from the Sa n g h a against these
m o n k s.
.
T h u s the m em bers of th e S a n g h a must have revolted from
time to time against the unnatilral rules of discipline, and party
q uarrels on such points were already in evidence in the second
1 S.B.E., Vol. X V II, p. 347 f.
24
AN l N T K O h i r C T I O N 'l<>
KSOTKRISM
rlm rch fv the Stlm viras because the latter were unwilling to
make any co n cessio n s on the ten minor points of discipline raised
by the youngsters. Rebellion against the rules on broader and
more important m atters o^uiseiplinc must have been in existence
among the m onks ; but they could not create a party of their own
which would be able to cope sufficiently with the orthodox section,
which was sure to go against them and denounce them as heretics.
T h o s e m onk s, who saw salvation only from leading a natural
life and did not like to forgo the pleasures of the world,
went on devising plans in secret, and probably writing what are
called the original T a n tra s, which were secretly handed down
through successive chains of preceptors and disciples who could
practise the rites only in secret. T h e s e T a n tr a s are in the form
of SafigTtis ,1 and are said to have been delivered by Buddha in an
assembly of the faithful. I t is in this S a n g iti form that all new
ideas, dogmas and philosophical speculations were introduced
into Buddhism, and the Safigltis, we must remember, were very
powerful agen cies in the introduction of innovations.
T h e orthodox followers of the faith were sure to challenge
anything that was not said by Buddha. T h a t seems to be the
reason of the g re a t popularity of the S a n g iti literature. T h e
original T a n t r a s of Buddhism were, therefore, in the Safigiti form,
wherein were inculcated doctrines which were diam etrically
opposed to the teachings of Buddha. E a sy methods leading to
happiness in this world were held out in this literature.
E asy
paths leading to salvation were shown. G r e a t parade was made
of the m e rits to be gained by. the repetition of the mantras,
D h ranis, an d panegyrics, and by the worship of innumerable
gods and goddesses.
reader can
W l In this
ill
Ol
J : i M i >l ! US I* M A C K .
>S
(IriL-i K-< d r n e <ni the pari of the au thors to thwart a!) unnatural
i n k s and regulations forcibly chained oil to the followers of
Buddhism. T h e s e disciplinary regulations were gradually relaxed
>ne .liter anoth er, and ultim ately, when the V a jra y a n is ts gained in
power and got an overw helm ing m ajority, a g enera) revolution
was declared against the orthodox M ahayna, which in cmitM- o|'
time dwindled to nothingness, as it was pow erless to lighi the
growing d iso rd er am ongst the T a n tr ic s .
It is thus quite cle a r that there was nothing inherently wrong
when Buddha imposed certain moral discipline on his d is c ip le *
On the contrary, they were very attractive in his time. IV oplr
praised them and Buddha got a large n u m ber of co n v ert*. It i>
a most trag ic e v e n t in the history of the subsequent developm ent
of Buddhism , that the s tric tn e s s of discipline actuated a large
section of Buddhists in later tim es to revolt against it and undo
everything that the founder of the religion had attem pted to a cco m
plish, and bring about a disgraceful d eg en eration in Buddhism
and weaken its very foundations. Bu t how this degeneration
ho ped the grow th of Buddhist m agic will be shown in the sequel.
T h e r e was a n o th er d istu rb ing factor which htdped the
degeneration of Buddhism , though the factor itself was quite lofty
and laudable. T h i s was the developm ent of the idea of Buddhist
em ancipation, o r N irvana, as it was term ed by Buddha. Buddha
was himself satisfied when the truth of N irvana dawned on h im :
this was a loftier doctrine than any the leading S a n k h y a philo
sophers of his ag e taught.
B u t did he define N ir v a n a ?
No.
W h e n e v e r questioned, his usual answ er w a s: Y o u should
first realize N irvana and then you can know what it is.
You need not know that even. T h e attainm en t of N irvana will
give you freedom from births and rebirths, which means
em ancipation. In the first cen tu ry B.C., in the M ilin d a P a h h o l we
1 The Questions oi K in g Milinda, S.B.E., Part II, pp. 186 ff., Dilemma the
Eighth. The Outward Form of Nirvana.
4
20
AN
IN TRO DU CTION
TO
U lP D ID ST
KSOTEKI.^M
grow th
neith er attains
lamp, nor pass
Y o g a c ra idea
is believed that
thought.
o f uuddhist
m agic
21
28
AN
I M IK |il ( I I ON T O
BIU 'M U ST
KSOIT.KISM
in the
g rip
of
872. Also B. Bhattacharyya, foreword to the above work, pp. xJvii ff.
t Satyavrata SmSramis ed., Calcutta, p. 2 1 :
i fMifain *rrc-?i,TTTW:(tn ?)
* srfrrerftm v i f a w
I
( i Ko v v r i i t u
in u D i u s r
m.u;hj
l x)
30
AN
INTROhlTTION
IO
I t l 11>1)11 I S T
K S O T K k ISM
II
superiority.
priests had
for example,
stupendous
GROWTH
Ol-
U l'D D H IS T
MAGIC
31
C l IA B I K K
KISK
IV
OB YAJKAYANA
Y a jr a y a n a , or T a n l r i c B u d d h ism .
1 This theory was for the first time formulated in the ( iuhyasatnitia, first
chapter, now published in the Gnek wads Oriental Series.
R IS K
O K V A ]K A Y N A
33
3
5
34
\N I N -1 !. >1
! ( N J O
Ili-i/DitlST
KSOTKRJ.SM
these three worlds have l>een created by the H o ld e r uf the T h u n d e r bole lor the e n jo y m en t and benefit of the w o rsh ip p ers .1 T h e y fu rther
said that one who strives after salvation should always e n jo y
IV ajiiaparam ita, o r the perfect tru th. T h i s Hrajna, they said
resides in e v e ry woman on earth and th ey should be enjoyed
without reservation. Good, bad, ind ifferent, diseased and depraved,
all are welcome to him. N o d istinctio n should be made between
women of h ig h e r ca stes or lower castes, and no women, even those
closely related, should be allowed to e scap e.*
T h e i r favou rite
slogan w a s :
W 1 to $
TOfrafRfa I
t o * IR t o toft t o r t o ii
Hy th o se identical a ctio n s by w hich m o rtals rot in hell
for hu ndreds of c ro r e s of cy cle s , the Y o g in is liberated.*
T h e T a n t r i c s had many th in g s w hich, when bro u g h t to
public notice, were likely to give a rude sh o c k to the people at
larg e. In o th e r words, secrecy was their k ey n o te in the b eg in
ning, till the p ra ctice s en jo in ed in the T a n t r a s were widely cu rren t.
In the G u ftyasam aja th ere are many practices which can n o t be made
public until the ground is prepared to receiv e them. T h u s the
T a n t r a went in to private hands, and was tra n sm itte d in the most
se cret m a n n er possible throu gh an u n b ro k e n chain of g u ru s and
disciples, till it gained cu r re n c y after a bout 3 0 0 y e a rs ,4 mainly
through the te a ch in g s and m ystic songs of th e 8 4 Sid dhapu ru sas
and their disciples, and all those who cam e into intimate co n ta ct
with them. T h e s e M ahsiddhas mostly belong ed to the seventh,
1 Prajnopyaviniicayasiddhi, in Two Vajrayna Works, G.O.S., No. XLIV ,
K I S K OK VAJKAYANA
35
36
AN I N T K O D t K . T I O N T O
UMDHIST
KSOTKRISM
meditation leads to
in a way very similar
about whom he is
If constant thinking
is removed
and the
K JS K
Ol* V A JK A Y A N A
37
38
AN
INTRODUCTION
TO
MUHMUST
KSOTKKISM
him self
as
u nchan gin g,
absolute,
nam eless,
stainless,
40
AN i N T K U I l C I J ON
IO
i l d I>I I I I S I
KSOIKKISM
41
R I S K O l' V A JK A Y A N A
3R?R{**,ffUrT*0Jrf
JfVT^r'RrTdf^f^ ^ I
f^-Tf ft
ii'
^
i
*nxr *
Prcfarcr svn? u1
e x c e lle n t N irvana is a n o th e r c o n
is b rig h t with purity, is free from
the d irt of attachm en t, e tc., which
be known, and is eternal.
P w fw * *n
t
^ I
tjqw uft font n
chap. X X V , Krik 2*.
42
AN
IN T R O D U C T IO N T O R U D I H IS T
ESO TER1SM
CHAPTER V
THE
P L A C E O F O R IG IN
<FI
tfWl
w S tw w f I
3 ^ 4*^ 4*^1
Also op. citMVol. I, preface, pp. lxxviii ff. That the Tantra came fnm
outside India is suggested by the verse:
<4
4*f aiM tm
*4
44
an
in t r o d u c t io n
to
u c d d h is t
k s o t k k is m
mentioned am ong the four Pithas, and its e xa ct situation has been
a m atter of great co n trov ersy . W a d d e ll 1 identified Uddiyna
with U d yan a in the S w a t valley. . T h e T ib e t a n scholar, S . C . D as,
followed in his footstep s .2 M . Sy lv ain L e v i would place Uddiyna
som ewhere in K a sh g arh . M m . H arap rasd S s t r i definitely id en
tifies Uddiyana with O rissa . In view of this wide d iv e rg e n ce of
opinion am ongst sch o lars of high reputation, it is necessary to
enter into the question in detail and exam ine it carefully. In d rabhti is described as a Wing of U ddiyana, and G u ru Padm asambhava, who went to T i b e t to help S n ta r a k sita in founding the
great m onastery at S a m y e , is described as the son of Indrabhuti.*
Padm asam bhava m arried a s iste r of S n ta ra k sita in the la tte r s
native place at Z a h o r ,4 when driven away by his father (Ind rabh u ti)
for killing some of his favourite su b je cts. T h i s Z hor is identified
with the modern village of S a b h a r , in the d istrict of D a c c a in
E a s te r n Beng al.* S n ta ra k s ita belonged to the royal family of
Zhor, and, therefore, it is hardly possible that the k in g of this
place would allow his dau g hter to be m arried to an unknown
vagabond, who cam e from su ch a d istan t place a s K ash g arh , o r
Udvna in Sw at, being driven out of the kingdom. T h i s m a rriag e
can be explained only if U d diyna and Zhor a r e taken to be
nearer to each other. M oreov er, U d diyna is m entioned along
with K m k h y and Sirih atta , which, as we can see, are very near
each o t h e r ; and it is hardly possible that U d diyana would be
associated in Bu d d h ist books with the o th e r two if the distance
were very considerable.*
1 Lam aism , p. 380.
2 S. C. Das wrongly writes Udyana for Uddiyna, as he might have
thought the two to be definitely identical.
2 Lam aism , p. 380.
4 op. c i t, p. 382. Za-hor is identified by Waddell as Lahore, with a query
after it.
5 I am indebted to Mr. N. K. Bhattalali for this identification.
4 cf. Waddell, op. citn p. 382: and to the cemetery of LaAk (crtsegs-pa),
45
T M K l'LACE Oh' O R I G I N
op. a t , index, p. c x l l
J'rnJha, p. 325.
Note in Waddell, op. c i t , p. 382, Lanka is associated with Z4-hor.
46
AN J N T K O I H C T I O N
TO
BUDDHIST
KSOTKRiSM
CHAPTER
VI
TH E TANTRAS
B o r n Hindus and Buddhists were alike prolific writms i>
the Tantras, and the extant literature on them is wonderfully
extensive. O ne of the reasons why the word T a n tra rann.
be defined, but can only be described, is Ijecnuse of the fac
that an astonishing number of subjects comes within it:
purview, not to speak of its own numerous subdivisions.
The
Buddhist T a n tr a s in outward appearance resemble the Hindi
T a n tra s to a marked degree, but in reality there is very lil
similarity between them, either in the subject matter cr in t-n
philosophical doctrines inculcated in them, or in religious prin
triples. T h is is not to be wondered at, since the aims and objed
of the Buddhists are widely different from those of the Hindu*
It is difficult to determine when and under what circum stances ih*
word T a n tra came to be employed in the sense in which it is u s *
in this literature; nor is it possible to trace the origin of th
T a n tr a s or of the people who first introduced them T o any carefu
student of T n tr ic literature it will be evident that when magic.;
practices become extremely popular with one section -if India
population the other sections take then up and in m pniui
them into their religion, mostly in a modified form t*> suit lh*i
own requirements and te n e ts; and this process of emergence an
relapsing goes on continually. T h e V ed ic sacrifices, as performs
by the orthodox Brhmanic society in the very earliest time:
attracted a large number of converts from among the Vralyn<
and it can be very easily imagined, from the practice obtaining i
the present time, that people in those days looked upon the satr
fices, and the Brahmanas performing them, with superstitious aw
and reverence. T h e sacrifices were at one time very popula
48
AN IN T R O D U C T IO N T O
H U D D IU S T K S O T F .K JS M
45
T U r. T A N T K A S
50
AN
TU
U U D D H IST
KSOTKRISM
form
continu ed
to wield vigorously
their
influence
of g o d s and g od desses
in the
believers in
and the extrao rd in ary p lastic art they developed, did not fail to
c i c a t c an im pression a lso on the m inds of the H ind u s, who readily
incorporated many ideas, doctrines, p ractices and gods, originally
co nceiv ed by the B u d d h ists for th eir religion . T h e litera tu re ,
TBK
TANTRAS
51
52
AN
IN T R O D U C T IO N
IO
lU .'J D IM S T
U S O T K K 1SM
* ibid., p, xxi.
IHK
T A N T R A S
53
Y ana, the M antra Yana, the Bhadra Y a n a , etc., which may be said
to have originated from the V ajray na the principal Y ana among
the three mentioned above. M oreover, we must also consider the
numerous s u b d iv isio n s of each of these three powerful Y n a s and
many less powerful systems, in all of which the Buddhist T n t r ic
literature was deeply interested. T h e T n t r i c literature was
mainly written by the V ajray an ists, who called themselves
V a jr c a r y a s ; and by the Siddhas, whose num ber is reputed to be
cighty-fou r.
W ith o u t associating ourselves with the views expressed by an
eminept authority on later Buddhism, let us close this chapter
with the definition and the origin of T a n t r a given by Maharrahopdhyya Marapasd S stri as early as 1911, in his in trod u c
tion to N. N. V a s u s M od em B u d d h ism a n d Its F o llo w ers in O rissa.
T h e r e he w rite s : ' T h e word T a n t r a is very loosely used. O r d i
nary people understand by it any system o th e r than the Verlas.
But it really means the worship of Sak ti, or female energy. T h e
female energ y is worshipped in co n ju n ctio n with male energy.
T h e union of male and female is the essen ce of T a n t r a .*1
T h i s definition truly applies to the advanced Buddhist
T a n tra s of the Y o g a ta n tra and A n u ttaray o gatan tra classes d es
cribed in sequel,
forms of T a n tr a ,
tantrayna, nor is
classes of T n t r i c
H om a, M amjala, etc.
B u t what the same veteran scholar has
origin of T a n t r a is well worth considering
T a n tr a , H indu or Buddhist. H e has sa id :
outside India. M ost probably it came with
Scy thians.
In the old Sariihits such as
1 op. cit., p. 10 .
5-4
AN I N T K O n r C T f O N T O
m ilUm iST
KSOTKKISM
C H A P T E R VII
M ANTRAS
T i c k mantras, or mystic syllables, constitute the backbone of
T n t r ic Ksotcrism and of V ajrayna. T h e y are of innumerable
varieties; such as B ija I Irdaya, Upahrdaya, Pj, A rghya, Puspa,
) )ipa, Ohpa, Naivedya, Netra, S ik h , A stra, Raks, and so forth.
T h e s e mantras are mostly a string of unmeaning words, but they
sometimes disclose distinctly the influence of a language now
unknown .1 It is, however, impossible to say how these mantras
were introduced into ancient India. V ed ic hymns were indeed
called mantras ; but they had their meaning. T h c 'V a jr a y a n is ts ,
of course, in several instances attempted to trace the origin of
certain mantras which point unmistakably to Buddha himseif as
their originator .2 T h e mantras of V ajrayna seem to be a
development of Ohranis contained in works such as the Vuihyu d h a ra p iia k a %to which a reference has been given by Hiuen-thsang.
T h e D haram s, according to K e r n ,2 existed in Buddhism from very
ancient times, and seemed to have been introduced into Buddhism
for the benefit of the less-advanced followers, who did not care so
much for Nirvana as they did for their material prosperity in this
world. S u c h recruits to Buddhism were enjoined to read some of
the Sutras, which, however, proved to be beyond their intelligence.
l; or their benefit these had to be shortened into Ohranis, and the
lay-disciples were enjoined to commit them to memory. T h is
1 See, for instance, the mantra of Jhguli for the prevention and cure of
snake-bites. Sclhanartil, pp. 249-50.
* cf. Sdhanaml, p. 334*: SRfftPRfar 9/T(T>Tf&H l
p. 335 :
9 Manual ol Buddhism, p. 6.
fl W
56
AN
INTRODUCTION
TO
HUDDHIST
KSOTKRiSM
57
M ANTRAS
# 1: SUTft: I
* Sdhanaml, p. 5 7 5 : ffcT R W *
8
5 5 T *r ^ lM h l? : I
w ftfa I
58
AN I N T K O m ( I'ION
IO HWDhHIST
F. SOTF. RI SM
* ibitU p. 262. ^
1 ibid., p. 330.
'
M ANTRAS
59
1 ibid, pL 13.
* ib id , p. io .
* Wlfa I
q q to j
* ft ihn ft
i, etc.
60
faft
W l l ^ f R # 3 3^
H R l N l , which is the B i ja of
* ibid., p. 335.
expressed
in
M ANTRAS
fra jwrcraq ^
y il& t Rf*<fa
61
i
ga: n
n& w%&{ i
trra ^P^HI^Tt.
II
'r^*viHr?jTT. f^fhr
fNr^ i
3 gjtff W # TOR:
f r a s^TTvra
i
q<nftwif ^re
w & fi
*ra^rafrWR^q i
iwwRfri g awft* 3 npra; >i1
I t ends in H , placed on fire is pierced by the fourth
vowel and is accom panied by sp o ts and the half-moon. T h i s
B l ja is a g r e a t B ija . N ow hear o f the second, which ends in
T with fire, is pierced by the sam e and is accom panied by
Nadabindu. T h e third also I sta te carefully, which ends in
H tram pling on the six th vowel and is accom panied by
Nadabindu. T h i s B i ja is the m ost powerful and is able to set
the three worlds on fire. I state now, as was done before by
Buddha, the fourth syllable w hich ends in P h a and g iv es all
kinds of perfections. I n order to com plete the m antra hear
the half syllable ending i n T a , w hich is deprived of its A and
by m ere utterance saves all.
F i r s t B i ja co n sists of H R (fire) 1 (fourth vowel) H (spots) M ,
ar. J the resultant syllable is H rlm h (s). T h e second B i ja includes
T R (fire) I and tfl, which together makes T rlift. T h e third has
H 0 (sixth vowel) and M , which to g e th e r g iv e Hrii. T h e fourth
is Pha, while the fifth letter is T a , w hich is deprived of its A and
th erefore considered as a half letter.
C H A P T E R VIII
SO M E P R O M IN E N T A U T H O R S
N k v k r before has an attempt been made to construct a
chronology of T n tric authors: probably because the Vajrayna
is a field of literature entirely unexplored. It is hazardous,
indeed, to make an attempt of that kind, and any research made in
the beginning is likely to be faulty and not altogether free from
error. Even so, it is necessary to make an attempt in order that
the development of T n tr ic ideas, doctrines and practices may be
more fully appreciated.
V ery little is known regarding the Tantras before they made
a debut in a well-developed form in the beginning of the T ntric
period, which began in about the middle of the seventh century A . D
It is bound to be so, because the T an tras, as has already been
pointed out, were practised in secret and handed down in secret
through an unbroken chain of preceptors and disciples ,1 who
never made themselves known, and, as such, passed out of recog
nition.
All that we know of the earlier period is that the M anjuSrt m lakalpa, which was earlier than the Gu/iyasamfa, was probably
written in the second century A .D ., or even e a rlie r; that the
G uhyasam ja was written in the time of Asafiga, in the third
century A.D., and that Asanga composed a sdhana of Prajnpramit,* where he made a definite reference to the five
Dhyni Buddhas and their consorts. In the later period, however,
there are more materials for constructing the chronology of
Vajrayna. T h ese consist, mainly, of a few important succession
lists of gurus and disciples, and some fragmentary accounts
1 Trntha, 201.
2 Sdhanaml, p. 321.
I
SO M B
J 'K O M IN K N T A U T H O R S
63
One
6 . K a c ch a p a .
10. Vijayapa.
7. J la n d h a rip .
................
8 . K rsn acry a.
11. T a ilo p a .
12. N ro p a.
It is natural to assum e that the T n t r i c g u m s were
p a rticu lar about th eir su ccession lists, and each im portant T n n tra
may be believed to have a su ccessio n list of this kind. W h en
these T a n t r a s were translated into T ib e ta n , the translators
occasionally noted the tradition of the T a n tr a s , as it was handed
down through a su ccessio n of g u ru s and disciples. It is in this
way th at some lists have been preserved and at present constitute
o ur chief au thentic material in d eterm in in g the chronology of this
extensive literature.
F u r th e r landm arks are furnished by an im portant statement
made by T r n th a , in his H is to ry o f llu d d h ism , with regard to
the introd uction of some original T a n t r a s by one o r o th e r of the
S id d h c ry a s. W h ile m en tion in g the origin of some of the most
im p ortan t T a n tr a s , T r n th a giv es us the information that Saraha
1 ( aiatogue du Fonds Tibttain de la Bibtiotheque N ationale Par P . Cordirr,
2* partie, p. 211 f.
* A rthur Avalon s Tntric T e x ts : h rt cak rasa mbkra I antra, edited by
Kazi Dawasamdup, intro., p. x x x v . sarobhara stands for Sanskrit samvara.
64
A N IN T R O D U C T IO N
TO
B U D D H IS T
E S O T K R IS M
The
SO M K
I R O M 1 N K N T A U T H O R S
65
fixed to a period betw een A.D. (>R7 and A.D. 717 onwards. If we take
a . D . 717 a s the starting-point, and twelve y ea rs between each
su ccession of a g u ru and his disciple, the approxim ate tim ing of
the first su cce ssio n list will be as follow s:
A.I). 093
Padm avajra
A
nangavaj ra
2.
3. Iiu liabhfiti
4. L a k s m m k a r
1.
ii
I
I
5. L ila v a j ra
6 . IM rik a p
7. Sa h a ja y o g in i
8 . I>ombi H e ru k a
i>
1
1
i
705
717
729
7.41
753
765
777
S a ra n a
2.
N g rju n a
3 . S a b a r ip
4.
L u ip
5 . V ajra g h a n t
6 . K acchap
7. J la n d h a rip
8 . K rsn cry a
9. Guhya
1 0 . V ijay a p a
A.D. 6 3 3
ti 6 4 5
6 5 7
669
68 1
ii
ii
693
n 705
717
729
741
1.
ii
ii
ii
66
AN IN T R O D U C T IO N '1*0 M H>I>III.ST K S O T K K IS M
* index, p. xxvi.
SO M IS I K O M IN K N T A U T H O R S
67
68
AN
IN TRO D U CTIO N
TO
BU D D H IST
ESO TERISM
docs not tak e into a cco u n t the T n t r ic N grju na, is less confus*
ing, though it also abounds in absurd stories about his life. W e
are not, however, co ncerned here with the accou nts of N g rju n a
the founder of the Madhyamaka s c h o o l; but it can be easily
proved that the second or the T n t r i c N g rju n a is a historical
person and a follower of V a jra y n a. T w o Sad h an as of his are
recorded in the Sd/ianami, one for the worship of V ajra tara ,
while the o th e r relates to the w orship of Ekajata.* I n the colophon
of the latter, it is distinctly said that N g rju n a rescued this
S d h a n a from the country of Bhota, which is identified with
T i b e t . 2 N g rju n a was a leading sta r in the V a jra y n a horizon,
and com posed a large num ber of T n t r ic works, the translations
of many of which have been preserved in the T ib e ta n T a n g y u r.*
3.
S A B A R IP OR A BA RA P (A.D. 65/J
S O M E P R O M IN E N T A U T H O R S
69
4 . LU IP (A.D. 669)
70
AN
INTRODUCTION
TO
U U D D IU ST
K S O T K K JS M
S O M E 1R O M IN K N T A U T H O R S
71
7 3f t
i
wttl'il
^ m fa n nsnjw <m
3*5%
I<M i 3
11
11
72
AN
INTRODUCTION TO
S an n ys, etc.
In all these sto rie s H d ip is co n n e cted with
several other important personages, vi2 . the queen M ayanm ati,
her husband, the king M n ik ca n d ra of the sixteen V a n g a s, G opicand ra, their only son, and K rn cry a, or K n hu p, o n e of
H a d ip a s disciples. It is recorded that when G o p ica n d ra was
born, th e royal guru had p red icted that he would no t liv e for
more than 19 years. T h i s fact w as known only to the queen , who
used to pass all her time in m editation, and was nicknam ed by
her husband the king, M uni, or th e ascetic. W h e n G o p ican d ra
was only a boy of twelve, his fath er, without giving intim ation
to his wife, married him to fo u r princesses, namely Phandan,
C andan, R o d an and Padu n.
S o o n after this m arriage k in g
M nik cand ra died of fever. M ayanm ati thereafter becam e very
anxious, on account of the possibility of her so ns m eeting with a
prem atu re death. In e rd er that this calamity m ight be averted,
she persuaded her son to take initiation from H d ip who was a
Sid d h a, but unluckily the rja could not rem em ber the m antras,
and, o n ce being unable to fill m iraculously with water a dried up
tank by the incantation of the m a n tra taught by H dip, he becam e
en ra g ed and buried the sage u nderneath the stable.
F o r a long time H d ip s disciple, K .r^ c ry a , o r popularly
known as K nhup, made a se a rch for his guru and becam e
anxiou s at his sudden and m ysteriou s disappearance. B u t la te r on,
how ever, he cam e to know abo ut the whereabouts of H d ip by
mystic means, and went straigh t to M ayanm ati and told h e r about
the foolish action s of her son, G o p ican d ra. In order, however, to
p ro tect G opicandra from the a n g e r of H dip, they both h it upon
S O M E P R O M IN E N T
AUTHORS
73
74
an
INTKOliVCrriON
TO
m -PM U ST
I-SOTKKISM
SOMK
rROMlNKNT
AUTHORS
75
1 op. t i t , p. 353.
76
. V IN' i h ' O M l C l I ON T O
KSOTKRISM
original vernacular, and were printed and published for the first
tim e in the B a u d d h a G n O D o/m .1
10. L A K S M lN K A R (A .I). 729)
L a k sm in k a r declares
77
H e hail also a
* * ftont I WR
JTTTNtffopTC'f n -4 ^
'ip r f f a R c r a r f t a : n
rm
M iifH: i m w f t
3
i w m frei
w
*s<nfo?n u
inffc: u iw-
7.S
an
I N 'Ik O D t. C T IO N T O M ' J H X I I S T
K S O T K K IS M
um r i/a n tr a were
SO M E PROMINENT AUTHORS
79
IX S A H A JA Y W H N t C IN T (A.D. 705)
N ext com es S a h a ja y o g in i Cintd, a fem ale a sce tic and a disciple
of D rikapda, who is known
N e x t com es D o m b l H e ru k a , th e disciple of S a h a ja y o g in i,
who, like D rik a, is well know n to many through th e publication
1 A copy of the MS. is preserved in the Oriental Institute, Baroda.
7 Bauddha Gn O Doha, app., p. 96.
8
VmiK STtTPrffPT:
I 6 ^*1 :
^
(SO
AN
INTKOI>rCT[ON TO
lU O U m s T
KSOTKKISM
is the m ost
Buddhas, A ksobhya,
*
HH'TT
I
4 Bauddha (iu, app., p. 34.
* A copy is preserved in the Oriental Institute, Baroda.
c
ll
81
S O M E P R O M IN E N T A U T H O R S
th is is the reason why they are called K u lesas, o r the lords of the
K u la s o r the fam ilies. D om bi thus echoes th e d o ctrin es inculcated
in the G u /iyasam ja. the earliest V a jra y n a work extant.
From
the word
K ula, th e
words
K u l c ra ,
K uladharm a,
in terp retatio n s
H in d u s w ere
m oaning
of
the
word
no t c e rta in about
in the
show s
the
m eanin g of i t ;
but the
in th e G uhya -
II
6
82
AN
IN T R O D U C T IO N T O IW D D M JS T
K N O T K R IS M
O'nWUltq
I
(TTTRnyHH^ II
* Indian Teachers of Buddhist Universities, p. 158.
CHAPTER
IX
A JM S A N I> O B JE C T S
T n iv aims and objects of the T a n trics, as has Inren indicated
already, were cither to obtain emancipation or the countless
Siddhis, or perfections, mostly for prosjH;rity and happiness in the
present life. T h e word Siddhi is closely associated with the wort
Sadhana, which means a procedure by which one can attain tin
different perfections. T h e Sadhanam i'a of the Buddhists consist:
of three hundred and twelve such Sadhanas, indicating tlu
methods to be pursued for obtaining particular Siddhis. T h e u*or
shipper should always take care to conform to the directions giver
in the Sadhana and to practise the rites with patience and zeal
T h e H indus generally recognize eight Siddhis, though occasior
ally 18 and 24 Siddhis are also acknowledged. T h e cigh
S id d h is 1 a r e :
afam
sflfn
iftiar
tm rcu fta
Atomization,
Levitation.
Magnification,
Extension.
Efficacy,
Sovereignty.
Mastery (over elements),
Capacity to will actual facts.
AN
xhWiPh
F-RR
ScTHH*
SFTTffo
INTKOlU-XTIoN TO
I W DI I I I S T
JiSOTKKISM
S<>
AN I N I K< M H ( r i n > l
|<)
Ul l l > I U S T
KHOTKKISM
AIMS
AND O ltJK C T S
87
Thus
|x?ople were
No. 2 5 6 :
ftdftcU i etc.
*0%
88
AN I N T R O D U C T I O N T O J U J D D m S T
F .S OT KR1 S M
eight S id d h is a r e : ( I ) Khadga, (2) A njana, (3) P ad alep a ,(4 ) A n tardhna, (5) Rasarasyana, ( 6 ) K h ecara, (7) Bhcara, ( 8 ) P t la .1
I t is difficult to g et an explanation of these Sid d h is c o r
rectly from any Buddhist w o r k ; but evidently the first, Khadga,
1 Sadhana, No. 235:
cp&ra
a
2 Sadhana, No. 260:
tff fireft,
^
II
artaft'TO ftft: qftftl:
wm * tpft,
* S&lhanartuila, p. 3 5 0 :
W tf :
AIMS
A N D O K JK C T S
89
90
AN
INTRODUCTION
TO
liUDDTIIST
KKOTKKISM
stopping all action s of others, and to stop the e fle c t even when
its cause is o perating. T h u s the bu rn in g power of fire can be
stopped, so that even when fire is present it will not burn. It is
the rite by w h ich all a ctio n s of hu m an beings can be stopped a t
will. T h e fo u rth , Vidveana, is a n o th e r interesting rite which g iv es
the p e rfo rm er the power to sep arate two friends, relatives, lovers,
and so forth, from each o ther, and th e power to cre a te anim osity
between tw o friends. T h e fifth, U cctan a, is the rite which when
perform ed g iv e s the perform er special power to make his enem y
fiee from th e co u n try , with all attend ant disgrace. U ccta n a was
also em ployed in destroying the dwelling-houses of enem ies by
in can tatio n s of m an tras and o th e r m eans. T h e sixth, M rana, is
perhaps th e most cruel am ong the six cru el rites of T n tr is m .
T h i s co n s ists in killing, or perm anently in ju ring , enem ies by m eans
of apparently harm less p ractices.
T h e s e a r e known as atkarm as, and it is said that experien ced
T n t r ic s , even in modern times, g e t resu lts immediately these rites
are perform ed. I t is, nevertheless, difficult for ordinary laymen to
obtain any su ccessfu l result, because th e rites have to be perform ed
according t o time, planets, seasons, g o d s and m antras appropriate
to the rite, which are known only to the specialists. T h e m an tras
are of prim ary im portance in all cru e l rites, and no less than six
m ethods of application are generally fo rm u lated : (1 ) G rathana
co n sists in reciting the mantra o v e r each of the letters of th e
name of th e m edium 1 ( S d h y a ) : g en erally required in S n t i
(protective rites). (2 ) V id arb h a co n sists in recitin g th e letters o n
the nam e of the medium betw een the letters of the m a n t r a : used
mostly in V a ik a r a n a , o r bew itching. (3 ) Sam puta co n sists in
reciting the m antra both in the b e g in n in g and at the end of the nam e
of the m e d iu m : mostly required in Stam bh ana. (4 ) R o d han a
1 This word is purposely used to denote the object which is to be con
quered or benefited, as the case may be. The best word from modem
Spiritualism which may stand for Sdhya is the word medium.
A IM S A N I o u j w r r s
91
noon o r at
92
AN
IN T R O D U C T IO N T O B U D D H I S T
I'.SOl K R I S M
C H A 1>THK
L E A D IN G T E N E T S
l.
urus
94
AN
IN T R O D U C T IO N T O B U D D H I S T
K S O T E R IS M
isc ip l e s
^
sfapp}
ffcwiWWlfMinfsW:
"
M v A D I N U l'K N K 'IS
95
H is divisions a r e :
K riytan tra y n a.
Cary- (or Upya-) tantrayna.
Y o g atan tra y n a.
M ahyogatantrayana.
96
AN
IN T R O D U C T IO N
TO
U l 'U H l H S T
E S O T E k lS M
B O D H IC IT T A
LEADING T E N E T S
97
98
AN IN T R O D U C T IO N T O R U I N ) ] 11ST K S O T K R IS M
I.K.MUNC; TKNT.TS
99
has been given by Santarak sita, in his famous polemical work, the
T a ttv a so m g ra h a ' T h e r e it is said :
100
A N IN T R O D U C T IO N T O IU / U U IU S T
K S O IK R IS U
hamkra
Sdhanaml, p. 1 3 9 ;
sifipruh-
44 RTWRm^l, etc.
WMKftdl flTSf
I.K A D IN C
TKNKTS
101
dvaya
AN IN T K O I U C T IO N T O H U D M K IS T
K SO T K R 1 S M
. . . etc.
SW
l. E A D IN G T E N E T S
103
CHAPTER
PROCEDURE
FO R
XI
W O R S H IP
P R O C E D U R E KOK W O R S H I P
105
106
AN
IN T R O D U C T IO N
TO
B U D D H I S T K S O T E K IS M
they
are
unable
to
Buddha-hood which
it
is
the
attraction
IK O C K D U K K
Ft IK
W O K S IIIl
107
108
AN
INTRODUCTION
TO
BUDDHIST
KSOTKKISM
C H A PTER XH
T H E D E IT IE S
I t is due to the T n tric Buddhists that Buddhism can boast
*wr
at m
HO
AN I N T R O D U C T I O N T O
UUI>I>HIST K S O T K K I S M
4rTT* ^
etc.
T lIK
U K IT IK S
111
^ ; p. 395,
; p. 532,
112
imfl
ftewftl
II1
3(?w
3P*reis?S
yppr
II2
Sdfiatiaml, p. 550.
2 ibid., 570.
ibid., p. 586.
IH K
H K IIIK S
idea
of
G o d actually re p rese n ts
If, of course, as we
do through the m ediu m of images, we ca n make
g en erally
the mass
114
AN
! N T U M U C T IO N
TO
lU 'D Iiin v i
K s m K K.ISM
T M K
HS
DKITIKS
goddesses of
the
V ajray anu
116
AN IN T R O D U C T IO N
TO
B U D D H IS T
K SO T K K1 SM
F u r t h e r on, it is
' But Dr. Coomaraswami, of Boston, has no faith in this, and, in fact, in
the mass of evidence collected here. J.A.O.S., Vol. 46, p. 187.
THK
liK IT IK S
117
and
V asanta.
W h ile
describing
the
m erits
an
118
AN
INTRODUCTION T O
BUDDHIST
KSOTKKISM
571.
T I (F. D K I T I K S
h ie s a y s :
^
siforRT
TTOpftsfa WI*W ^
nft T n n % f ^
I
3 ^
f&Wl:
u
CHAPTER
THE
XIII
PANTHEON
etc.
1 1 1K I U N T I I K O N
121
it docs not m'ciii clear that the Buddhists had any conception
of a w e l l - d e f i n e d and well-classified pantheon.
It is in the
GMftytixwMjtt that w e lind the idea uf a Buddhist pantheon properly
c r y s ta lliz e d ; here, for the first time, we find the description of the
five D hyni Buddhas, their m antras, th eir M andalas and their
S a k tis . T h e s e Dhyni Buddhas represented the five S k a n d h a s, 01
elem ents, of which the world is composed, T h e y are here d e scrib
ed as the p rogenitors of five K u las, o r fam ilies. M ere we read :
5 m ft 3 $ <w wpitapmmi: 1
122
AN I N T R O D U C T I O N
TO
Jil D P I H S T
KM ) I K K I S M
their own ideas and w h im s ; and it was precisely in this way that
the deities increased to an amazing number.
I t has already been indicated that the G u fiy asam aja went into
private hands after its inception, and was handed down through
an unbroken chain of g u ru s and disciples for three hundred y e a r s ;
and obtained publicity, through the teach ing s and mystic so n g s of
the Buddhist Sid d h cry as and V a jr c ry a s, in about the middle
of the seventh centu ry . I t is for this reason that we do not find
references to this pantheon in the general Buddhist literature, or
in the works of the C h in ese travellers who cam e to Ind ia to
investigate the condition of Buddhism prevalent in their own time.
D espite this fact, certain names of Buddhist god s and goddesses
are indeed found in these w ritings, though they do not pertain to
the wcli-cJassified pantheon referred to above. I n the S u khvattvyuha ,* which was translated into C h in e se betw een A.D. 148 and
170, the name of A m ita b h a appears for the first tim e, who was the
presiding deity of the Su k h v ati o r the A kanisfha heaven, where
he is believed to have brought A valokitesvara into existen ce. W e
should rem em ber that in the V a jra y n a works also this heaven has
been characterized a s the abode of all deities. I n the sm aller
recension of the same work, which was also translated into C hinese
between a . i >. 3 8 4 and 4 1 7 , m ention is made of two m o re gods,
namely A ksobhya as a T a th g a t a and M anjuri as a Bodhisattva.
F a-hien ( a . d . 3 9 4 to 4 1 4 ) m entions the nam es of M anjuSri, AvalokiteSvara and the future Buddha M a itr e y a ; and H iu en -th san g (A .i).
6 29 to 6 4 5 ) the names of Avalokitesvara, H r lti, K sitig a rb h a , M a i
treya, M anju sri, Padm apni, VaiSravana, Skyabuddha, Sk y aBodhisattva and Y a m a , as also the nam es of deified saints such as
A^vaghosa, N grju na, Asafiga, Sum edhas, and others. I * T s in g
( a .d . 671 to 6 9 5 ) m entions the nam es of A valokitesvara, A m ityu s
o r A m itb ha, H a riti, the C atu rm ah rjik as, M aitreya, M anjusri,
1 Ed. Max Mller, in Anecdota Oxoniensia, pp. 1, 28, 32.
T H E PANTHEON
123
124
AN I N T R O D U C T I O N
TO l S U D D M I S T E S O T K K I S M
125
T H E PANTHEON
la rg e
num ber
V i k r a m p u r , in
of
th em
are
scattered
about
in
th e
th e d i s t r i c t s o f D i n a j p u r a n d C o m i l l a .
P argana
I n th is
s c h o o l m a n y i n t e r e s t i n g i m a g e s o f g o d s b e l o n g i n g to th e T n t r i c
H u d d h is m a r e to b e m e t w i t h ; a n d f r o m th e s e it s e e m s c l e a r th a t
t h e a r t i s t s w e r e a c q u a i n t e d w ith a l a r g e n u m b e r o f d e s c r i p t i o n s of
th e f o r m o f g o d s a s g i v e n in th e S d h a n a l i t e r a t u r e ; fo r i n s t a n c e ,
a m o n g o th e rs th ere a re im ages of H e ru k a , V a s u d h ra , Ja m b h a la ,
A rap acana,
A p a r jit ,
K h asarpann,
M a h p ra tisa r ,
P a rn a sa v a ri,
S im h a n d a ,
M a n ju v a r a ,
$ad aksarl
LokeSvara,
N a ir tm ,
M a h sri T r , K b a d ira v a n I T r , an d m an y o th e rs .1
T h e i m a g e s o f B u d d h i s t d e i t i e s fo u n d a t A j a n t a , E l l o r a a n d
in S o u t h I n d i a s h o w s i g n s o f a n i m m a t u r e d e v e l o p m e n t o f T a n t r a ,
and
m ay be a ssig n e d
to a p e r io d
p rio r
to t h e
B e n g a l sch o o l,
th o u g h th e p a in tin g s of A ja n ta a n d o th e r s c u lp tu r e s a re o f g r e a t
a n tiq u ity .
J a v a n e s e a r t w as p r o fo u n d ly in f lu e n c e d b y t h e B e n g a l
s c h o o l o f a r t , a n d th e im a g e s o f g o d s a n d g o d d e s s e s a s f o u n d in
th e B o d o - b u d u r t e m p l e s h o w th a t th e y k n e w m a n y d e it i e s o f th e
V a jr a y n a p a n th e o n .4
As
V a jr a y n a
w as m a in ly a p ro d u ct of
B e n g a l , it is p r o b a b le th a t th e B e n g a l c o l o n i s t s c a r r i e d
th e ir a rt
a n d r e l i g i o n to J a v a by th e s e a r o u t e , p r o b a b ly f r o m T m r a l i p t i ,
w h ic h is e v e n n o w r e g a r d e d a s a s e a p o r t .
A f t e r th e d e s t r u c t i o n o f B u d d h i s m
in I n d ia , t h e p r i e s t s o f
th e c e l e b r a t e d m o n a s t e r i e s o f B e n g a l a n d
M a g a d h a , w h o c o u ld
s a v e t h e i r h e a d s f r o m th e h o s t il e s w o r d s o f M u h a m m a d a n is m , fled
t o N e p a l, w h ic h is p r o t e c t e d o n all s id e s b y th e n a t u r a l r a m p a r t s
o f t h e H i m a l a y a s , a n d t o o k r e fu g e in t h a t c o u n t r y , a n d th u s k e p t
t h e t o r c h o f B u d d h i s m s t ill b u r n i n g t h e r e .
T h e B e n g a l school of
in their appropriate places. The latest contribution on the subject of the Bengal
school of art, with numerous illustrations of Hindu and Buddhist images, is
represented by N. K. Bhattali, Iconography o f Buddhist and Brahm anicat
Sculptures in the Dacca Museum, 1929.
2 Dr. J . Ph. Vogel, The Relation Between the A rt o f In d ia an d J a v a , p. 14.
126
AN
IN T R O D U C T IO N T O B U D D H I S T
K S O T K R IS M
art was carried there ; l>ut it was soon modified when it cam e
in contact with the native artists, and was thus stereotyped. T h e
general impression of the visitor who visits the numerous
m onasteries in Nepal, which are a repository of a large number
of im ages of the diverse Buddhist deities, is that the e x cellen ces
of the Bengal school could not be preserved by the Nepal
artists, and that decadence in art was already in evidence.
T h e followers of V ajrayna, who went to Nepal in order to
make sure of their existence, converted a good many N ewars
of the land to Buddhism, and carved innum erable images of gods
and goddesses in stone, metal and wood, so m u ch so that a student
of iconography is overwhelmed by th eir wealth and variety.
T h e cumulative evidence of art, history, philosophy and
literature leads us to believe that the pantheon of the N orthern
Buddhists was not widely known before the e ig h th century A .D .,
nor was the underlying philosophy, which may warrant the for
mation of a pantheon, well-developed before that time, though the
origin of the latter may have been considerably eariier. T h is
may be explained by the fact that the G u h y asam ja , which for the
first time inculcated the doctrine of the five D hyni Buddhas and
their families, was composed and transmitted in se cret for about
three hundred y e a r s ; and that is why it did n o t attain wide publi
city. I t is only in the Sad h an a composed by A s a n g a 1 that we find
a definite reference to the five D hyni Buddhas and their families,
and it is for that reason not unreasonable to co n n ect A sa n g a
with the introduction of the very G u h y asam ajatan tra itself.
The
subsequent writers got only a glimpse of what filtered through
the secret organizations. A fte r the eighth ce n tu ry se crecy was
no longer required, as the principles of V a jra y n a then were fully
established and widely spread, through the te a ch in g s and mystic
songs of the eighty-four Siddhapurusas.
T h e pantheon of the N orthern Buddhists revolves round the
1 Sadhana No. 159, in the Sdhanami.
\ a jk a d iia k a
T I IK 1A N T ll KON'
127
**bhu C f ity a .2
T h e conception of V ajradh;
j r m pre-suppose
Adi-15uddha, and, therefore, is lat
^
I t half of the tentl
cen tu ry . V ajrasattva, being a
nien t of V a jra p a n :
1 J.A .S.P., Vol. II, 1833, pp. 57 flf. Sec also fthfttacharyya, 'Vajradh.*)
vs. Vajrasattva, in J.13.0.R.S., IX , pp. 114 ff.
2 Oldfield, Sketches from Nepal, II, pp. 90, 156 ff., 1 8 8 ; ff&lgsons ftssay
pp. 115 ff.
1/8
AN
IN T R O D U C T IO N
TO
B U D D H IS T
E S O T E R IS m
Buddhas
( ) LOCAN
( d ) VAjAr>!lT\'|SVAKl
I H K
IWisTHKON
129
\M>
\N
f N i Ki|il C I
ION
IO
lU 'hlM M ST
IS O T K K IS M
Co l o u r
Mudr
VHANA
S ym ijo l
Aksobhya
Blue
Uhusparsa
Elephant
Vairocana
White
Dharmacakra
Dragon Cakru
Amitabha
Red
Samadhi
Peacock
! Lotus
Yellow
Varada
Horse
1Jewels
Abhaya
G anda
Ratnasambhava
Amoghaskldhi
|Green
: Vajra
Visvavajra
pi
v rr. vi
no
() I^ND.VM
{ f>) MAMAKi
( t ) XkYATAka
131
IM .ATI- V II
T1U P A N T H E O N
I. T
he
D v esa
a m il y
1 .0
AN
!' i k i l * l
) ln N
i n
J{L i ) 1 1 1 f I I '
i - . n | j ! M s>,:
H is P r a jn ud d had k im
a ls o shows the sam e symbols and is endowed with the sam e form
as h e r m aster. T h e pair is surrounded by four g od d e sses in the
fo u r cardinal directions.
2. YA M R I
IH K
PA N T IIK O N *
133
are m ore p o p u la r ; and this m ean s that his worship was m ostly
perform ed with a view to e n c h a n tin g men and women and to fo rce
them to su bm ission and b r in g them to the worshipper.
Y am ri
I t is said that th e re
J u s t a few
In
to
insatiable
th irst
de-populate th e whole of .T ib e t.
for v ictim s he
th reaten ed
T h e T i b e t a n s appealed to th eir
S h e has
134
A NT IN T R O | > r C T IO N
TO
l U 'lm H IS T
K S U T h K iS M
Y a m r i, when blue, may have e ith e r one lace and two arm s,
o r th ree faces and four a rm s, o r th ree o r six faces and six arm s.
W h e n he is tw o-arm ed,he stan d s in the P raty lid h a attitude, and
show s a s ta ff su rm ounted by a V a jr a in the right hand, and the
raised index finger with a noose in the left hand placed against the
breast. W h e n three-faced and four-armed he is co n ce iv ed in yah*
yum in the e m b ra ce of th e S a k ti. H e c a r rie s in his right hands
th e ham m er and the s w o r d ;
jew el.
TH K
l A M ' I I K O N
135
Im ag es of N airtm are
136
AN IN T R O D U C T IO N T O
H M H U ilS T
Km M 'K R In M
I I . T iik Mo iia F a m il y
T h e originator of th e M oha family is V airocana. who is
usually conceived as sittin g in the V ajrap ary an k a attitude, white
in colour, and showing the D h arm acak ra M udr. H is re co g n itio n
symbol is the C ak ra, or th e disc, and his V h an a is a pair of
dragons. H is place is in th e middle of the stpa, and therefore
he is not usually represented outside the st p a ; but exceptions
to this rule are occasio nally to be found, when he is given a
place in th e co rn e r betw een A ksobhya in the ca st and R atnasambhava in the south. H is B o dhisattva is Sam antabhadra and
his S a k ti is V ajrad h tv isv a ri, through whom he brings forth the
m em bers of his family. A m o n g st the m em bers of the family,
M rici and V a jra v r h i may be cited as examples.
1. M RlCl
M rici is invoked by the L a m a s of T ib e t at the advent of the
m orning, showing her co n n exio n with the sun. L ik e the H indu
sun god, she also has a c h a r i o t ; but the chariot of M rici is drawn
by seven pigs, while that of the sun is drawn by seven horses.
T h e sun has a ch a rio tee r in A runa, who has no le g s : while the
ch a rio tee r in the ca se of M rici is R h u , who has only a head
and nothing else. M rici is conceived in six d ifferen t forms.
S h e may have one, three, five o r six faces, and two, eight, ten or
twelve arm s. S h e is g en erally accompanied by her four attendants,
V a rt li, V ad li, V a r a li and V a rh am u k h i, and is recognized by her
sow face and the seven p ig s that run her chariot. T h e needle
and thread are her ch a ra c te ristic symbols, by which she is said
to sew up the mouths a n d the eyes of the wicked. Im ag es of
M rici are rath er com m on in India. I n her two-armed form of
A Sokaknt she is seen in scu lp tu res as an attendant of K hadiravani T a r a , who is an em anation of Am oghasiddhi. A m on g the
other varieties of M rici, th e form with three faces and eig h t arm s
is extensively found in sculptures.
IM A ! I- IX
MRlCl
THE
PA N TH EO N
137
13
AN
IN T R O D U C T IO N
TO
H U D D H iS T
K SO T K K 1 S M
THK
l' A N T HK O N
139
T h e o th er hands
2. V A JR A V R H I
V a jra v r h i is an o th er im portant m em b er of the M oha family.
S h e is so called becau se she has an e x c r e s c e n c e near the right
ear, which resem bles the face of a s o w ; and th is is evident from
the ep ith et V a jra g h o n , which is usually applied to her. T h e union
of V a jra v r h i with H e ru k a is the s u b je ct m atte r of the two
popular Buddhist T a n tra s , namely the C ak ra sa m v a ra ta n tra and
the V a jra v ra h ita n tra . S h e is described in the S d h a n a s as the
first queen of the god S r i H eru k a. S h e is also called a p k i n i ,
which in B u d d h ist T a n t r a signifies any god dess who may be
associated with the m ale g od s in yab-yum. S h e is d escribed
also as V airocanakulodbh av, o r b e lo n g in g to the V a iro c a n a
family.
V a jra v r h i is co nceiv ed in th ree d ifferen t forms. T h e first
two are one-faced and two-armed, while the third is four-armed.
In all form s she is te rrib le in ap p e a ran ce , with th re e eyes,
dishevelled hair, the six M udrs, the P raty lid h a attitude, and a
garland of severed heads. S h e is e n tire ly nude, and dances on a
co rp se.
S h e is su rrou nded by four d eities of the Mapcjala, viz.
IJa k in i, L m , K h a m ja ro h and R p ig f. In the first form she
stands in the P raty lid ha attitude, and shows in the right hand the
V a jr a , with T a r ja n i and the K a p la in the left, the K hatvnga
h a n g in g from h er left shoulder.
I n the second form she d an ces in the A rd hapary ank a attitude
on a c o r p s e lying o n its breast, and c a r r ie s the K a r t r i in a m e n a c
ing attitude in the right hand, and the K ap la, full of blood, in the
left. T h e Kha{vfiga, as usual, hangs from the left shoulder. T h i s
variety of V a jr a v r h i is invoked widely in the rite of bew itching
men and women, and h e r worship is very popular in modern days
in N epal and other Bu d d h ist co u n tries.
140
an
I M K U O U C 'l IO N
to
llU L D H lS T
K S O T E K IS M
h e
ga
a m il y
J. LOKEVARA
A m o n g st th e m em bers of the R g a family, I.o k esv a ra, o r
A v alo k itesvara, is the chief, who is undoubtedly the m ost popular
deity of the V a jr a y n a pantheon, because h e is the v ery em bodi
m ent of co m p assion, to whom as many as o ne hundred and eig h t
form s are attributed.
A m o n g st these the two form s, K h asarp a n a
and Sim handa, may be cited as examples.
K h asa rp an a is two-armed and one-faced, and c a r r ie s the lotus
in the left hand and shows th e V arad am u d r in the rig ht. H e
has a g en uin ely peaceful appearance, and is endowed with various
auspicious m ark s.
F r o m h is rig ht hand flows the stream of
nectar, which is received by S cim u k ha, the goblin, who stands
below with an uplifted face, a protruding belly, and an em aciated
appearance. H e is accom panied by four deities, T r , S u d h a n a -
T i IK
PA N TH EO N
J4 I
3 42
AN I N T R O D U C T I O N T O K U O D H I S T I ' S O T E K I S M
IH K
lA N T H F.O N
143
I V . T h e C in ta m a is i F a m il y
A t the head of the Cintm ani family is the D hyani Buddha,
Ratnasambhava, who is usually conceived as yellow in colour and
as exhibiting the Varadam udr, or the gift-bestowing pose. H is
V hana is a pair of horses and his recognition symbol is the jewel.
W h e n represented on the stpa he occupies a chapel towards the
south. N ot many deities emanate from him, nor is he regarded
as an A d i-Bu ddha by any of the numerous Buddhist sects. H is
Bodhisattva is R atn ap n i and his S a k ti is Mmaki, through whom
he brings forth the m em bers of his family. A m on gst the deities
belonging to his family J ambhala, the god of wealth, and V asud hr,
the goddess of plenty, a re the chief, and may be cited as examples.
1. JAMBHALA
A s an emanation o f Ratnasam bhava he may be conceived
as single, as also in yab-yum. W h e n single, Jam bhala is of
golden complexion and carries the mongoose in the left hand
and the citron in the right. T h e mongoose is supposed to be the
receptacle of all gem s, and when Jambhala presses the two sides
of the mongoose it vom its forth the riches. B y noticing this
mongoose in actual representations it is easy to recognize the
possessor to be Jam bhala. W h e n represented in yab-yum, he sits
on the moon, placed on a double conventional lotus of eight
petals. H e wears all sorts of ornaments, a garland of yellow
lotuses, and is locked in em brace with V asudhr. H is complexion
is golden y ellow ; he has a protruding belly, and he ca rrie s the
mongoose and the citro n in his left and right hands respectively.
T h e eight petals of the lotus are occupied by eight Yakas, who
are also associated with th eir respective S a k tis in yab-yum. T h e
S a k ti, V asudhr, is yellow in complexion, and carries the e ars of
corn and shows the Varadam udr in her two hands.
Jam bhala has an o th er fierce form in Ucchu?m a Jam bhala, who
144
AN IN T R O D U C T IO N T O B U D D H IS T K SO T K R 1 S M
THE
PA N TH EO N
145
146
AN
INTRODUCTION
T O B U D D H IS T
ESO TER1SM
CHAPTER
XIV
IN F L U E N C E O F B U D D H IS T T A N T R IS M
ON H IN D U IS M
T H E T a n tras of the Hindus and Buddhists alike have
incurred almost universal hatred and neglect at the hand of the
Indologist. But whether the T a n tra s are altogether divested of
great possibilities in future is a question which requires a careful
and considerate handling. T h e T an tra s are a product of a period
between the seventh and twelfth centuries A.D., though m any
Hindu T a n tra s have been written even later, right up to the Iasi
century. It is possible to declare, without fear of contradiction,
that the Buddhists were the first to introduce the Tantras into their
religion, and that the Hindus borrowed them from the Buddhists
in later times, and that it is idle to say that later Buddhism was an
outcome of Saivaism. A study of the T a n tra s has revealed these
facts, and it is likely to yield much historical information in the
course of time, because we must remember that a great volume of
the history of India, especially E astern India, is buried in this
literature.
W ith regard to mutual interchange of deities it can be
definitely said that the Hindus developed a pantheon in a very
remote age, and, with the rise of Buddhism ancl Jainism, their
followers had to borrow some of these Hindu deities for their
pantheons. T hough in the earlier period both Buddhism and
Jainism exploited Hindu gods, the Buddhist pantheon was com
monly ransacked by Hinduism and Jainism in the later and more
promiscuous T n tr ic age. W e do not know how far the
Jain a s were influenced by the Buddhist T a n trism , because we do
not find a regular T n tr ic literature in Jainism, as we find in
Hinduism. It is, therefore, necessary to institute a comparative
148
AN I N T R O m . ' C n O N T O
W iD U m ST
KSOTEKJ8M
inqu iry into the relative priority, o r otherw ise, of the H ind u and
Bu ddh ist T a u t t a s , and this can be best accom plished by taking
up the o rig in of certain deities com m on to both the systems.
L e t us take, for exam ple, th e in stan ce of the H in d u deity,
T a r a , who is included in the g ro u p of the ten M ahvidy
goddesses. T h e s e goddesses are personifications of ce rtain m an
tras o r V id y s, popularly known as Sid d ham antras, as they are
reputed to bestow perfection on those who co nstantly m u tter them
one hundred thousand times. T h e ten M ahvidy goddesses
a r e : K a li, T r , odasi, BhuvaneSvari, Bhairavt, C hinnam ast,
DhumvatT, Bagal, M tangi and K am ala.* A m an tra is attached
to each of these ten deities, and, a cco rd in g to ch a n g e s in the o rd er
of the letters in the mantra, new form s of the same deity sprin g
forth into existence. T h e m an tra of T r , a cco rd in g to the
H ind u s, is H rirh S tr im Hrh Phat, which g iv es rise to seven more
deities, a cco rd in g as the four syllables of the m an tra are recited
in d ifferen t ord ers o r sequ en ce. T h e s e seven deities, who are
regarded as seven d ifferent forms of the sam e deity T r , are
named as U g r , M ahogr, V a jr , K lf, S a ra s v a ti, K m eSvari and
BhadraklL* T h e table a t top of th e n e x t page shows the name
and the m an tra of each.
F r o m th e above it is not difficult to imagine that all the
seven deities m entioned above represent seven d ifferen t forms of
th e original deity, T r , who is one of the ten Mahvidys. I f the
1 Tantrasra, Bengali ed. (Vasumati, 5th e&), p. 360.
reft mn ufifon qtetft
trft
^ f r n "{irratft frvr i;
* (TTCT
STefi ffTHcft l
*rwreft 13 ^ flrfWt ^ II
Tantrasra, op. cit., p. 328.
I N F M J K N C E O K ]<Uf>l>Hl!>T T A N T R IS M
ON H I N D U I S M
Tr
. .
er
ft*
U gr
. .
tr
ft
t
t
tr
M ahogr
V a jr
. .
<r
fr
K a li
. .
tr
ft*
'K
S a ra sv a ti
ft*
tr
K m eSvarl
tr
fr
ft*
tr i
B had rak li
. .
149
'K
i
i
150
AN I N T R O D U C T I O N T O J N ' D D H I S T K S O l K K l S M
But the ornament is nothing blit the Cakri, or the tiara of the Buddhists,
which is one of the five Mudrs. See bekw.
* Cf.
flS fiT O I
1N F 1 . U KN C K Ol-
B U D D H IST
TA N TRISM
ON
HINDUISM
151
qfhAfe: u
ifHl toa
h
1 Sdhanaml, p. 494.
qirfhm qm
qlfto: n
52
AN IN
l K D D U C I K 'N
TO
W JiD H ls r
K S O l'K K tS M
the oho or the other ul liie six is dropped, the deities are des i iln d as decked in five M udras o r four Mudrs. A large number
i*i Buddhist deities are described as decked in ornam ents of these
M udras, numbering from four to six. Evidently, there were
several enumerations of six M udras, which were not definitely
fixed because the different T a n tr a s had different enumerations.
T h e following, among others, were included in the series of six
M u d r s - ( l ) the torque, (2) bracelets, (3) ear-rings, (4) ashes, (5 )
the sacred thread, (ti) the tiara, (7) the girdle, and ( 8 ) the jew els.
W h e n a deity is described as decked in five Mudras, any five
among the eight enumerated above are selected in accordance with
the traditions cu rren t am ongst each s c h o o l; and the five are p re
sided over by the five D hyni Buddhas. T h u s Aksobhya is the
presiding deity of the t i a r a ; A m itb h a of the e a r -r in g s ; Ratnasam bhavaof the to rq u e ; V a ir o c a n a o f the b racelets; and Am oghasiddhi of the g ird le .1
T h u s, though to the H indu s the five M udrs may appear to be
strange and in a way unintelligible, which fact is amply borne out
by the attempt at their elucidation in the Tantrasra, the M udras*
as ornaments were not unknown to the Buddhists. T h e y knew
how many M udrs could be applied in the form of o r n a m e n ts ;
they knew th eir precise meaning, and their precise position in the
different parts of the body, and could enum erate the different
Dhyni Buddhas associated with each of the five Mudrs.
Now, with regard to the third point, of having a figure
of Aksobhya on the crow n of T r , it is also to be pointed out
that an explanation of this phenomenon can com e only from
the Buddhist sources. I t is absurd to believe in the mode of
explanation suggested in the H indu T a n tra s, especially in the
1 Sec ibid., p. 475, lines 1 -4 . fn other schools the ornaments differ.
* The word Mudr has various meanings. It may mean a coin, a token, a
stamp, an appetiser (for more drink), and the woman (as in Mahamudr), a
Sakti, and so forth.
1 N K I.U K N C K O F
To$alatantra
H (rr> D K (S T T N T R IS M
O.V H fN IH tT S M
15.?
e tc., from
20
'IM
AN I N T R O D U C T I O N T O
B U D D H IS T KSOTKR1SM
The Ekajat
IN 1 L U K N C E OK B U D D H I S T
TNTR1SM
ON
H INDUISM
155
15i>
AN N T K O l i < I fON
li)
h l'O D lil. V i
fc s O T E K IS M
was fully convince} aiui soon followed the ways of Buddha, and
eventually attained final liberation by an unrestrained use of the
jive Makaras. T h is is evident from the following v erse :
sfafci w q
flftrwNH
swim
1
it
fl: it1
IN F L U E N C E OF
Bul>DH ISI
' J ' A N l K I S M
>N HI NDUISM. .
15/
B 8
-rot -W; 1
I N F L U E N C E O F B U D D H IS T T N T K IS M
ON
H IN D U IS M
159
1 Tantrasra: Oriental Institute MS, No. 4995, fol. 309 f, where the
Dhyna is quoted from an earlier work, namely the Bhairavatantra. Also
Chinnamastkalpa, Oriental Institute MS, No. 1692, fol. 36 f. For the Buddhist
Dbyana see Sdhanaml, p. 452.
i(><)
AN
IN T R O D U C T IO N T U B U D D H IS T
E S Q T E K IS M
H i
i2
etc.*
IN F L U E N C E
O F B U D D H I S T T N T R IS M
ON H IN D U IS M
161
1 5 1 1
162
AN I N T R O D U C T I O N T O
UUDDHfST KSOTKKISM
tjcfreffarpri s v p
IN F L U E N C E
O F B U D D H I S T T A N T R IS M
ON H IN D U IS M
163
after the borrowing, they were unable to keep up the purity and
the accu racy of the mantras, though they had been partially
successful in preserving the co rr e c tn e s s of the form of the deities.
T h e r e is hardly a T a n t r a in 'H in d u literature which is not tinged
with Buddhistic ideas of V a jray n a and its leading tenets, including
the Mahsukhavda, and it is no exaggeration to say that some of
the T a n tr a s of the H indus, such as tDie M ah acin akram atan tray are
entirely Buddhist in origin. It has already been pointed out how the
R u d ray h m ala and R ra h m a y am ala t works of the highest authority
and antiquity for the H indus, are profoundly influenced by
B u ddh ist ideas, and how words of ordinary mortals, such as A jitam itra, etc., have been put into the mouth of the highest god
M ahdcva in the H indu T a n tr a s . I t is thus amply proved that
the Buddhist T a n tr a s greatly influenced the H indu T n tr ic
literature, and it is. therefore, not c o r r e c t to say that Buddhism
was an outcome of Saiv aism . I t is to be contended, on the other
hand, that the Hindu T a n tr a s were an outcom e of V ajrayna, and
that they represent baser im itations of Buddhist T an tra s. O n e
m ore instance is furnished by the B h tad m aratan tra and the
deity Bhtadmara. T h e deity and the T a n tr a are claimed by the
H indus, though their origin is thoroughly Buddhist .1
H aving established the priority of the B u ddh ist T an tras
over the T a n tr a s of the H indu literature, it is necessary to
indicate certain general prin ciples by which Buddhist geds can
be detected and separated from among those already included in
the Hindu pantheon.
I t has already been shown that the
V ajrayanisrs described M ahsukha as a s ta te when Bodhicitta
m erg es in S nya, even as salt melts in water, on the attainment
of N ir v a n a ; apd to symbolize this they conceived the idea of
Yuganaddha deities, o r deities in yab-yum, where the male and
1 See The Cult of Bhtadmara >a paj)cr read before the Patna Oriental
Conference, 1930, and published in Man in India, 1931, Vol. XI, pp. 83 ff.
164
AN I N T K O D l ' C T f O N ' T O B U D D H I S T F S O T K R 1 S M
CHAPTER
XV
C O N C L U S IO N
SEVEKAI. times it has been pointed out that the T a n tras and
the T n tric culture, which at one time regulated the life in ancient
India, did not prove very healthy either for the country or for
Buddhism. T o o much attention to psychic culture, particularly
on the part of the general population, was certain to have its
repercussions in all departments of life, and history tells us that
such repercussions did actually take place. T h e result was the
destruction of Buddhism and the occupation of the country by
the Muhammadans, for the first time showing that spiritual force
can be conquered by physical force. T h e advocates of psychic
culture were hopelessly out of touch with the realities of life, and
practically destroyed themselves and their followers.
Unduly severe criticisms have been levelled against the
theory advanced in the foregoing pages, particularly with regard
to the unhealthy influence of the T a n tras and T n tric culture on
the general public. It has, therefore, become necessary to state
clearly the correct estimate of the T a n tras and T n tric culture,
especially from an orthodox point of view. No one will be so fool
ish as to declare that the T a n tras contain nothing but preachings
of immorality and all kinds of unnamable vices, and in this work,
particularly, such views can never find a place. On the contrary,
the T a n tras should be regarded as the greatest contribution of
India to world culture. T h e T a n tra s which are intimately connect
ed with the Rjayoga, as advocated in the system of Patanjali and
Hathayoga, have shown to the world the correct way of developing
mental faculties and obtaining great spiritual powers through
psychic culture. If by developing the material resources alone
great wonders could be achieved, what infinitely greater wonders
166
AN
IN T R O D U C T IO N
TO B U D D H IS T
K S O T E R IS M
C O N C L U S IO N
167
The
In
e ffo rts
a re
necessary.
In
Suupti
the
individual
or
168
A N IN T R O D U C T IO N T O B U D D H IS T K S O T K R IS M
C O N C L U S IO N
1()<;
170
AN IN T R O D U C T IO N T O B U D D H IS T
K SO TER1SM
C O N C L U S IO N
171
172
AN
I NTK.U1 U'CTIO N T O
U U D IJH IS T
KJ>OTKl<lijM
widespread now, and certain ly it has its value in its own sphere,
but, though T n t r i c in origin, it has no co n n exio n with the
T a n t r a . It is virtually the m etam orp hosis of T a n tr a , on which
has been put a com m ercial value.
T h e above further shows that Y o g a , o r even Hathayoga, is
not meant for all, as it is expected that only a few can fulfil the
condition required in a student of Y o g a . W h e n this permeates
into the m asses, the V m c r a is reduced to vulgarity and
prostitution, which, instead of rousing the sacred Kundalini
produces illegitim ate children, who form a caste by themselves.
T h i s was inevitable, and th is is what actually happened in the
olden days in ancient India, and this is what is even today happening
in Nepal, as also in T ib e t . S im ilarly , when god co n cep tion becomes
the com m on property of all, it chan ges into idolatry and super
stition. T h e T a n tr a , rightly applied, elevates the Jivatm an, but,
wrongly applied, it takes vengeance and destroys the Jivatm an.
It caused the destru ction of Buddhism as the g reatest spiritual
and moral force in India.
I t is, however, not the o b je c t to emphasize here that Buddhism
was destroyed
simply
because
its
followers were
improperly
C O N C L U S IO N
17.*
174
AN IN T R O D U C T IO N T O
H U D D H JS T K S O T K K IS M
IN D E X
Abhicra, 91.
Abhiseka, 71, 94. See initiation,
act-force, 7,102.
di-Buddha, 127-ii.
Advaya, 101-3.
Advayavajra, 69, 82,95, 109.
Agama, 51; definition, 52.
Agamavgi&i, 84. See Kr$nnanA*.
Aharhkra, 100, 101.
Ajitamitra, 162,163.
Akanistha heaven, 98, 99, 110, 122.
karsaw, 91, 133.
Aksobhya, 110, 111, 122, 128-31,
149, 150, 151, 152, 153.
Amitbha, 110, 122.
Amoghasiddhi, 110, 144.
amulets, 1.
nanda, 81.
Anangavajra, 37, 73-4.
nantaryas, 58.
Anjana Siddhi, 88-9.
Antardhna Siddhi, 88-9.
Anupama Rak$ita, 108 n.
Aruttarayogatantra, 53, 95-6.
Aparjita, 118.
appearances, 99.
application, methods of, 90.
Apsarasas, 88.
Arapacana, 162.
Arupa, 136.
Aryadeva, 119.
Arya-marici, 137.
Aryan settlers, 2-3.
Aryans, orthodox, 3.
176
AN i K T K O f l U C T I O N T O U U I M1 HI S T R S O T K R I S M
liluimis, *>7.
Jthfitndamara, 117,163.
Bija, 2J0.
Bimhjsra, 21.
Blessed One, 20. See Buddha,
blue colour, 132,135.
Bodhi, 42.
Budhicitta, 27, 96, 114, 267; same as
Bodhi mind.
Bodhi mind, 40, 97, 98, 99, 101,114,
115.
Bodhisattva, 2S, 39, 40, 98, 99, 102,
115.
Bodbisattvayna, 99.
Cnryutantru, )*!>.
Caryutanlrayitna, 53,95.
Castes, four, 6 n.
Caste system, 3 n.
Caturmaharajikas, 122.
Causation, twelve-linked chain of, 15.
celibacy, 94.
Chhando, 19.
charms, 1 .
chignon, crown of, 13; cue, 350,
China, 50.
Chinnamast, 159,160, 161.
chronology, of Tantric authors, 62.
churning of the ocean, 150.
Cinabhmi, 155,15(1
Cint, Sahajayoginj, 79.
Cintmapi, 130; family, 3 434*
citron, 143.
Citrasen, 132.
Citta, 39.
Cittam, 19.
classification, of followers, 95.
closure of the boundary, 59.
cognition, 40.
colour, 92, 111.
compassion, 99,106. See Knrun.
conformation, 97.
consonants, deified, 164.
cosmic forces, 4 n.
cosmic secrets, 4 n. ...
cottage industry, religion a, 173.
Covesakalpa, 66 .
Cund, 123.
Dak ini, 139 ,1 5 9 ; meaning of, 139.
Dandapoi, 12.
Daksipcra, 169.
Drikapda, 78.
Dasyus, 3.
INDEX
deities, 170, 171.
D evas, ISO.
devices, T ntric, 8 8 .
diseases, 8 6 , 146.
divine institution, 6 .
divine punishm ent, 7.
divine rewards, 7.
D harani, 18, Cil, 49, 5 3 ,5 5 .
Dharm ncakrapravartana, 1 J .
Dbarm aknya, 93.
D harm nkirtt, 6 7 , 71.
Dhaturn, 73.
Dhyani Buddhas, 32, 33, 54, 6 2 , 70,
76, 80, 81, 110, 113. 121, 123, 126,
127, 1 2 8 -3 0 , I S ) , 1 5 2 ,1 6 1 ,1 6 4 .
Dipankara, 19
Dipahkara U rijnna), 82.
disciples, 94.
D oha hymns, 6 7 .
Dohs, 75.
Dom In H cruka, 79, 81,
dreams, 99.
Dukkata, 20.
Dvamnan<lita, $6,
Dve$a, 1 3 0 ; fam ily, 131,
ears o f co m , 144.
Ego, 36.
E k n jat, 68, 134, 3 4 5 ,1 5 0 , I.S J, 154.
em anations, 1 2 1 ,
emanciixition, 8, 86.
enjoym en t, 42.
enlightened one, 40.
enlightenm ent, 4 0 .
equ ality, 4 0 .
eso teric sciences, 18.
eso teric system , 2 2 .
esoteric tenets, 57.
esoterism , 57.
23
17 7
essence of knowledge, M 8 .
essence of Sam aya, 108.
existence, cycles of, 107.
external representation, 1 1 0 .
external world, 9 9 , 114.
extraordinary worship, 305.
fem ale divinities, 75,
fem ale energy, 5 3 -4 .
fierce appearance, 311.
five Mudrns, 129, 149, 350, 151, 152.
flame of Arc, 127.
foreign influence, 43.
form s of deity, 92.
Fou chcr, P rof. A., 120 n.
friendship, 106.
future happiness, 8 8 .
Gaganagnnja, 123.
G am bhiravajra, 6 4 .
G atjesa, 29, 50, 118.
Garudn, 116, 119, 145.
G a u n , 118.
Gautam a Buddha, 12. 5 ^ BwMha.
gohlin, 134, 340.
gods, Buddhist, 116.
gods, Hindu, 116.
G opa, 12.
Gopla, 73.
Gopicandm , 71, 72, 73, 75.
Guni, 6 8 .
Guru, 77, 9 3 - 4 .
H dip, 7 1 -4 . S ee Jland harip .
happiness, 8 3 , 1 0 6 ; worldly, 49.
H araprasad S a s tr i.
S ee fia stn ,
1 laraprasd.
H ari, 8 8 .
H arihariharivahanodbhava, 116, 3 3 8 ;
sam e as H arihariharivahana.
178
AN I N T K o r n n r n o N
TO
IUI|i|>1! I S T
F .S O T F .iU S M
Jutnkas, 11.
Jayatura, 142.
Jethri,66.
Jivtman, 166,167,168,172.
JncyavArapa, 35,37.
Hant i. 122.
U . i t h a y ga, 105, iw, 16 9, 17 2.
II:iv;vjrjva, 118, 1 4 1 : Hindu god of
lever, 1 1 9 .1 4 5 .
heaven, 7 ,9 7 .
herbs. 1.
Kacchnp, 69.
Kahnupn, 72, 73.
Klaca kray ana, 52.
Kli. 150, 157, 104.
Kalpnnu, 37, 97.
Kamadeva, 142.
Kmakby, 43, 54.
KamalnSila, 57, 99.
Kamlttln, 6 4 ,6 9 ; same as KamKMn-
heretical teachers, 9.
Heruka, 103,131,139,161.
hell, 7.
Hinayna, 36, 37.
Hinaynists, 28,3 6 ,3 7 .
Hinduism, 4 9 ,5 6 ,1 4 7 ,1 7 3 .
Hindus, 50, 114 ; Tntric, 81.
Homn, 53.
Hrdayasutrn, 3 1,49.
hypothetical Ixjings, 114.
pada.
Kamcs vari, 156.
icon, 110.
Iddhipdas, 19.
Uklhis, 17 a , 19.
idolatry, 113.
idol worship, 114.
images, 115.
indifferenoe, 106.
Indra, 4 1 ,1 1 7 .
Indrabhti, 4 4 ,4 5 ,6 4 ,6 9 , 7 4 ,7 6 ,9 5 .
initiation, 3 9 ,7 1 ; novel mode of, 53.
institution* divine, 6 .
Iyengar, Dr. S. Kreoaswami, 73.
Jainas, 114.
Jainism, 147.
Jalandhara, 54.
Jlandharip, 71, 72, 74, 75.
Hdip.
Jalendra, 4 5 .
Jambhala, 143.
Janguh, 55 n.
Japan, 50.
See
Knndarpa, 3 37.
Kpalikas, 17 n.
Kapilavistu, 10.
Karma, 7, 17.
Kamatr, 142.
Kanina, 27, 29, 30, 33, 101, 102,
103.
Karuo&cala, 76.
Kashgarh, 44.
Ka&yapa, 18.
Kauln, 81.
Kaulika, 81.
Kaulism, 81.
Kaulas, 155.
Kazi Dawasamdup, 62 .
Kesini, 162.
Khadga Siddhi, 88.
Khadiravapi T r, 145.
Khaodaroh, 139.
Khasarpapa, 140.
Khecara Siddhi, 8 8 -9 .
Klevam a, 35.
t NHKX
K riytantra, 169.
K riyalantiayana, 5 3 ,9 5 .
Krpa, 40.
Krsnearya, 6 5 , 71, 7 2 , 75.
Kr-snananUa gam avagisn, 81, 162.
Kgattriyas, 2, 10.
Ksitigarbha. 122.
Knhcra, 4 ) , 144.
Kueila, 73.
Kukkuripa, 04, 09.
Kula, 39, Ho.
Kuiacam, 81.
Kulndharma, K l.
Lahore, 44 n.
Lalitagupta, 09.
Lalitsann, 107.
Lalitavajra, 64, 69, 82.
Lak$mi, Bhagavati, 76. See L'ik$tnm
kara.
Lakminkar, 45, 74, 76.
Lamas, 139.
Lanka, 44 n., 45 n.
Lankpuri, 45.
learning, goddess of, 157.
Lilvajra, 77.
lion, 141.
literature, Pauroic. 49.
Locan, 131.
L okeSvara, 1 4 0 .
Loki. 68.
Lokottara, 120.
Lord of Heaven, 88.
Luip* 4S, 4 6 .6 3 , 69, 78.
1 79
Madhyamaka, 26.
Magi, 54 ; priests, 53.
magic,9 9 , 10<j; Buddhist,22: i*>\vcrs,
166; primitive, 4 ; solution, 89:
unguent, 89.
magical, jxm crs, 19; practices, 49.
magician, 85.
Mahcina, 134, 155, 156.
Mahcinatr, 134,135, 153,154.158.
Mahadeva, 153, 162.
Mahakala, 112, 113.
Mahmaya, 132 ; Hindu, 156.
Mahmudr, 39, 70, 7 1 : ritual, 67.
Mahparinirvna, 11.
Mahpratisar, 118.
Maharstra, 66.
Mnhsiddlias, 34, 35, 154.
Mahshghikas, 24.
Mahsukha, 2 7 ,3 3 , 38, 79. 81.
Mahsukhavda, 27, 163.
Mahavidyft goddesses, 148.
Mahavjra, 10.
Mahayna, 36, 37.
Mahaynism, 22.
Mahayanists, 28, 36, 37.
Mahayogatantrayna, 95
Mahcsvara Hhavana, 99.
Mahipula, 66, 82, 1U9.
Mahogja, 156.
Maitroya, <J6 , 122.
Maitreyanatha, 35.
Makaras, 32 ; five, 156.
Mandalas, 18, 49, 53.
Manjughoya, 161.
Maujusri, 49, 122, 127, 133.
Manikacandra. 72.
Manmathu, 117.
Manira. 17, f], ., 7 . purit of the,
158.
180
AN
IN TRO DU CTIO N
TO
BU D D H IST
ESOTEK1SM
Nanda, 120.
N rop, 6 5 ,6 6 ,8 2 .
needle, 137.
nether worlds, 89.
Nirtm, 27.
Nirvana, 1 5 ,2 5 ,3 3 ,4 0 ,4 1 ,7 7 ,9 8 ,2 6 3 .
Nispannatr, 142.
non-duality, 40.
ooumenon, 114.
nuns, 16.
object, 107.
Odantapuri Vihra, 64.
OOiyna, 54. See Uddiyna.
Odiyna Kunikulln, 142.
Otliyna Mrici, 138.
offspring, 121.
omniscience, 3S. 3 7 ,9 9 .
original Tantras, 24.
origination, law of dependent, 102.
Orissa, 4 4 ,7 5 .
Pdalepa Siddhi, 8 8 -9 .
Padmapni, 122.
Padmasambhava, 44, 45 n., 64 , 74.
Padmavajra, 6 4 ,6 9 , 70.
Padun, 72.
Pndar, 140.
Pantheon, 1 2 0 ; Buddhist, 92.
Pantmnanda, 81.
Param tm an, 1 6 6 ,1 6 7 ,1 6 8 .
Pram itas, 4 0 ; six, 1 5 1 ,1 6 4 .
Paroaavari, 138, 145.
P tila Siddhi, 8 8 -9 .
Patahjali, 165.
Patriarchs, 42.
Paurpic literaure, 49.
Paustikfl, 9 1 ,1 3 3 .
pestilences, 146.
IN D E X
Phandan, 72.
pictures, 115.
pigs, seven, 136.
Pisaci, 145.
Pithas, 4 L
plastic art, 50.
powers, extraordinary, 96.
practices, Tanlric, 41.
Prndipa, 42.
Prajna, 34, <>, 7(), 77, 79. 81, 103.
Prnjnparamita, 31, 34, 40, 42, 56,
8 2 ; Sakti f Adi-Buddha, 128.
Prajnopaya, 38, 39.
Prnyma, 169.
Prasaimatara, 117, 142.
Pratyckas, 36, 37, 96.
prnyer-whcefs, 31.
preceptor, 39.
princely ease,attitude of, 141.
psychic exercises, 174.
public assemblies, 87.
public discussions, 87.
Pudgnla, 17 n.
Puna, 54.
punishment, divine, 7.
Punvatirtha, 43 n.
Purimas, 56.
Iuraudarci, 137.
Punjagiri, 4 3.
Putresti, 5.
Raga, 3 8 ,1 3 0 ; family, 140-2.
Rahu, 136, 142.
Rahulabhadra,66,6 7 ; same as Saraha.
Rjayoga, 1 6 5 ,1<>6.
Raksakah, 145.
Rjnt (?), 66.
Knsarasavana Siddhi, 8 8 -9 .
Ratnakarasunti, 8 2 ,1 1 0 ,1 4 3 .
181
reality, 40.
remembrances, 114.
repetition, of the mantra, 59.
restrictions, 94.
rewards, divine, 7.
rites, six cruel, 87.
Rodan, 72.
Bs,5.
RsLs, 5.
Kupini, 139.
6 abarip.i, 154, 159, lb1! ;
same as
Sabnrapa.
Sabhar, 44.
Sacred spots, 43.
sacrifices, 3 ,4 ,4 8 ; Vedic, 47.
Sadbanas, 1 9 ,5 3 ,5 7 ,8 3 ,8 7 , KM.
Sadhya, !K).
Sahajayuna, 52.
Sahajayogini Cint, 79. See Cinta.
Sahajnanda, 81.
Sahajiyas, 76.
Saik$as,95.
saints, deified, 122.
Saiva deities, 153.
&aivaism, 147,163.
Sakti,3 2 ,3 3 ,5 3 , 7 0 ; worship, 43, 54,
102.
182
AN I N T R O D U C T I O N T O B U D D H I S T
Sronvara, 3 9 .
SaiH lhyabbasii, 3 5 , 70.
Sa g h n . 1 6 , 23.
KSTKKISM
sins, 7.
Sirihatta. 43.
Sitakt, 119, 145.
Siva, 29, 4 1 ,1 1 6 , 117, 318. 150. 153
164.
sixteen Vangas, 72.
Skandhas, 33, 110, 127.
Sm ith, V. A., 73.
Sm rtis, 9.
snake-bites, 86.
snakes, ornament of, 133.
snake, white, 141.
social hierarchy, 2.
sorcerer, 1.
spiritual spheres, 97.
Sravakas, 36, 37, 4 0 ,9 8 .
Snparvata, 54.
Srisamja, 70.
Stambhana, 89.
Stapleton, Mr. H. E ., 43 n.
Stava, 53.
Sthaviras, 24.
subject, 107.
succession lists, 62.
Siicimukha, 140.
Sudhnnakumara, 140.
Sdras, 2 ,1 7 .
Sugata, 57, 93.
Sktas, 6 .
Sungas, 48.
Sun-god, Hindu. 136.
Sunya, 26, 27, 33, 39, 101, 108, 109,
1 1 4 ,1 1 5 ,1 6 3 , 1 6 7 ,1 7 1 .
Snyat, 38, 39, 1 0 1 ,1 0 2 ,1 0 3 , 110.
supernatural powers, 171.
superstitions, 48.
Sryaprabba, 162.
Su$upti, 167, 1 6 8 ,1 7 0 .
Sutra, 49, 56.
INDEX
Svayambh Caitya, 127.
sword, magic, 89.
symbols, 6 0 ; five auspicious, 135.
Tailop, 65, 82.
Tntipa, 71, 75.
Tantra, 43 n., 47, 52, 53, 165, 168;
Buddhist, 101; definition, 5 1 ;
Hindu, 1 0 1 ; original, 24.
Tanirayiina, 52.
Tntric Buddhism, 3 2 ; culture, 173,
1 7 4 ; practices, 41, 1 6 6 ; Hindus,
8 1 ; system, 18.
Tntrism, 2 2 ,4 6 ; origin, 1 ; place of
origin, 43.
Tr, 104, 107, 108, 140, 148. 149,
15 J, 1 5 2 ,15d, 158 ; different forms
of, 148.
Trioi, 149, 150.
Tathgatas, 41.
Tattvacary, 41.
teachers, heretical, 9.
thought categories, 107.
thread, 137.
three jewels, 4 2 ,1 0 5 .
thunderbolt, 40.
Tibet, 50.
tigers skin, 133.
liracchana, 18.
Tirthankaras, 114.
Trailokyavijaya, 117, 1 1 8 ; Mudr,
142.
trident, white, 141.
TripUaka, Buddhist, 17.
Trsn, 102.
twilight language, 35.
Uhhgyavarahnana Mrici, 137.
Hcctajia, 8, 91.
18<
184
AN
INTRODUCTION
TO
BU D D H I ST KSOTKKISM
Vasu, N. N 53.
V asu d h ra, 1 4 3 ,1 4 4 .
Vasya, 133.
Vedas, 5 , 9 , 5 3 .
Vedic hymns, 55.
Vemacitri, 88.
vernaculars, 16-7.
Vidve$apa,89.
Vidybhugapa.S. C., 73.
Vidydharas, land of the, 88.
Vidys, 18.
Vidyujjvlkarli, 135.
Vighna, 118.
Vighnntaka, 118.
Vijayap, 6 5 .
Vijnna, 2 6 ,2 7 , 33 ; chain of, 97.
Vijnnavda, 27.
Vijnnavdin, 79.
Vikrama&la, 66.
Vilsavajra, 78.
Vimalacandra, 71.
Vimariis, 19.
Vinaya rules, 95.
Viramnanda, 81.
Viriyam, 19.
Vi$nu, 2 9 , 1 1 6 , 1 1 7 .
Visvapni, 145.
Yivavajra, 144.
void, 107.
voidness, 99. See &tinva
vowels, deified, 164.
V rtyas, 3 , 8 , 1 0 , 1 1 , 1 7 , 4 7 .
Vratyastoma, 3 n.
weapons, 92.
wine, 94.
woman, 3 4 ,1 6 8 .
work! of animals, 97.
worldly happiness, 49.
worship, extraordinary, 105.
Yab-yum, 103.
Yaksas, 114, 143.
Yaksinis, 114.
Yama, 117, 122.
Ymala, 5 1 ; deflation, 52.
Yamntakn, 133.
Y am ri, 112, 132, 134.
Yoga, 33, 166, 168, 3 70, 172.
Y ogacara, 26, 27, 35, 96, 99.
Yogatantra, 53, 169.
Yogatantrayna, 95.
Yogin, 34, 79, 166, 170, 174.
Yuganaddha, 103, 163.
Z-hor, 44, 45 n.