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Odisha Review July - 2013

The Evolution and of Tantric-

Pandit Antaryami Mishra

Buddhism is a of peace, kindness, regarding doctrinal questions which could not be humanity and equality, which took birth in settled in that council for which the controversy during 6th century B.C. This religion became increased. The next council was held at “Vaisali” popular as it threw open the doors of organized after one hundred years, where some “Bhikshus” religious life to all without any distinction of caste of progressive demanded for relaxation of and creed. Buddha strict rules. Their was very liberal in demand were not accepting the accepted in the disciples into his council. Then the religion, but the rules dissenters seceded of imposed and convened another by him were very “Mahasangha”. Thus strict. Many of the the was “Bhikshus” failed to divided into two observe the strict separate groups. The principles and orthodoxies were openly objected, for styled as which they were “Sthabtrabadin” or driven out from the “Sangha.” They formed secret “Therabadin” and the progressive group as conclaves and suggested relaxations even during “Mahasanghika”. Subsequently the the life time of Lord Buddha.1 The first council of “Stabirabadins” are named as “Hinayan” and the “Sangha” was held at “Rajagriha” after three “Mahasanghika” as “Mahayan”. The main point months of the “Mahaparinirvana” of Lord Buddha. of between the two groups was that “Mahakasyapa” presided over the same council the “Stabirabadins” or “Hinayanists” looked upon and steps were taken to settle religious disputes Buddha as essentially a man of an exalted nature among the “Bhikshus”. In that council the “Suttas” subject to human limitations of life and death, while and the “ Pitakas” were recited for the first “Mahayanists” looked upon Buddha as a time in which Upali and Ananda took important superhuman . This controversy resulted in parts. The disputes arose among the “Bhikshus” the growth of two separate schools within the

114 July - 2013 Review province of Buddhism itself. The “Mahayanists” “Adhyekshana”, “Beddhichltaraptad” and worshipped “Boddhistavas” and read “ “Parinamana” to enrich the Boddhi. Adoption of ”, while “Hinayanists” adhered to strict “Satparamita” or six qualities like “Dana”, observance of the rules and principles prescribed “Sheela”, “”, “Birya”, “Dhyana” and by Lord Buddha. ” are essential for “Sadhaka”. The “Sadhaka” “” as The Mahayanists are of the views that . “Lord Buddha is all might” for which they were called “Vaipulyabadin”. During reign of “Kaniska” The Mahayanic way of became a number of Mahayani literature were composed Tantric system. Tantric elements such as in the first century A.D. The Mahayana doctrines “Dharini”, “”, “”, “Jantra” and” achieved full fledged form during the period from ” were adopted and rules with are 2nd Century to 5th Century A.D. was being strictly observed during Tantric worship. The a great and preacher of Mahayan, Mantra element seems to have been introduced who was residing at “parimalagiri” of Odisha in Mahayan Buddhism first in the form of during 2nd Century. He was famous for his “Dharini”. The meaning of “Dharini” is that by and renowned as “Tantric Shiromani”. which something is sustained or kept. According In his literature “Manjushree Mulakalpa” he to of Tantric Buddhism “Dharini” is capable remodelled “Mahayan Sutras” in to . After of keeping the religion. The philosopher him, , , Dingnag, Vasubandhu divided “Dharinis” in to four Sankasaswami, Buddhaghosha and categories such as “ Dharini”, “ have composed different literature of Mahayan Dharini”, “Mantra Dharini” and “Kshanti Dharini”. sprang during 2nd century to 5th century A.D. He also adviced Sadhakas to realize of They all belongs to Odisha, who composed all through concentration. There are 8000 the literatures in instead of Palli. The stanzas of Mantras in “Astasahasrika Prajna imagination of “Boddhisattva” is the noble Paramita”, which is an important Tantric literature of Mahayan, the meaning of which is “Bouddhoya of Buddhism. This important literature has been Sattwam aviprayosya it Boddhisattva” or man reduced to few stanzas and known as “Prajna who desires to enrich the Boddhi.2 The main Paramita Hrudayasutra”, which was further principles of Mahayan are “” i.e. reduced to make room for the “Prajnaparamita “Dhamakaya”, “Nirmanakaya” and Dharini”. The next step in this chain led to the “Sambhoyakaya”, in which the super conception of a “bija” in one syllable “pram”, in achievement of Boddhisattva has been described. response to which “Sunya” may transform itself The aim of the Mahayanists was to attain into the form of the goddess by name “Prajna Buddhihood in and through different stages of Paramita”, who is a veritable metamorphosis of Boddhisattva hood, which is a state of perfect the Prajnaparamita literature.4 The “Dharinis” are about the void-nature of the self and said to be endowed with great powers. The nonself mixed up with an emotion of universal mantras which are regarded as carrying great compassion for the redemption of all the suffering potency are composed of a string of syllables .3 The Mahayan Buddhism introduced which bear no meaning etymologically. According seven kinds of worships i.e. “Vandana”, “”, to Vasuvandhu, the unmeaningness of Mantras is “Papadeshana”,“Purnyanumodan”, their real significance which is to be realised

115 Odisha Review July - 2013 through concentration only. 5 The Mantras are very Tantric realisation change the colour and tone of powerful only when they are applied in a strict Mahayana to the extent of evolving a new “”, manner. At the time of recitation of the Mantras which is popularly known as “Mantrayana”. the should be kept away from all sorts of Accordingly “Mahayana” was devided into two impure reflections and should be concentrated on school of thoughts i.e. “Paramitanaya” and the letters of the Mantras only. “Mantranaya”. “Paramitanaya” is explained by the theories of “Sautrantrika” or “” or In Tantric Buddhism “Mudra” is “Madhyamika” and “Mantranaya” is explained by important. The are generally taken to be the theories of “Yogachara” and Madhyamika.”8 mystic signs made by the particular position of The “Mantranaya” is blended with the theories : hands and fingers. In “Sadhanamala” different of both “Sunyavada” and “Vijnanavada”. types of Mudra such as Padma, , , “Prajnaparamita ” is the guide Literature of Shankha, Khadgaetc have been described.6 In “Sunyavada” and “Lankavatara Sutra” is the ideal Tantric literature Mudra expresses different literature of “Vijnanavada”. These two noble meanings with the aim of obtaining final purification literatures are treated as “Prasthandwaya” or two and final deliverance from the miseries of life.7 noble paths to enrich . On “Advaya vajra samgraha” describes four types development of Tantrism Mahayana was of Mudras which are related to four types of transformed into “Mantayana”. This realisation of bliss. Mandala is also important as transformation is most important change of Mudra. Mandala means the religious development in the history of Tantric Buddhism. diagrammatic symbol. The Mandala is the magic Tantric Buddhism grew within the circle containing mystic figures and diagrams were province of Mahayan and new process of attaining introduced to offer worship. After introduction of Buddhahood within shortest time was discovered “Dharini, “Mantra”, “Mudra”, “Mandala” and by . The new process is called “Jantra” the path to enrich Buddhahood became “Guhyasamaja Tantra” in which another element easy, for which this Tantric system was accepted was introduced. The new element is “Sakti” or by different catagories of Sadhakas. In the early woman was considered a manifestation of divine period of Mahayana “Manjushree Mulakalpa” energy. The “Guhyasamaj Tantra” was also was written by Tantra Shiromani Nagarjuna which introduced for the worship of five “Dhyani is contemporary to “Prajna Paramita”, in which Buddhas” presiding over five “” or the method and rituals of Tantric worship, names elements of which the universe is composed.9 The of , Mudra or poses, Mandala or diagrams theory of five “Dhyani Buddhas” is important and with all the processes have been described. noble idea for quick attainment of Buddhahood. Nagarjuna has also expressed his realisation in Besides this, some secret and immoral practices “Madhyamika Karika” for which he is called as are found introduced in the “Guhyasamaja Tantra”. the founder of “Sunyavada”. His disciple Scholars opined that this new system is the full- “” has written the findings of fledged development of Tantric Buddhism from “Sunyavada” in “Chatusataka” and the same has which “”, “Sahajayana” and been translated in by Hiuen “Kalachakrayana” arose.10 These three divisions Tsang under the title “Satasastra Baipulya”. are the result of different ritualistic traditions of Nagarjuna and his followers by effort of their “Guhyasamaja Tantra”. The propounders of

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“Vajrayana”, “Sahajayana” and for “Prajnabhisika” or the of disciples “Kalachakrayana” were , Laxminkara with Prajna or Sakti. The five Dhyanibuddhas are and Pitopada respectively all of whom belonged of five different families (Kulas) with their saktis. to Udiyan or Odisha.11 “Vajradhatvisvari”, “Lochana, Mamaki”, “Pandara” and “Aryatara” are the families (Kulas) “Vajrayana” is characterised as the “Path of Vairochan, Aksobhya, Ratnasambhaba, which leads to perfect enlightenment” in Amitava and respectively, who are Sadhanamala, which may be termed as “anuttara the real symbol of “,” “duesa”, “Chintamani”. Samyaka Sambodhi” in Sanskrit.12 The word “” and “”. The five Dhyanibuddhas “Vajra” is used in a special sense to represent of five different Kulas (families) with their Saktis “Sunya”. The “Dharmakaya• Buddha of the (divine consorts), Skandhas (elements), Mudras Mahayanists seem to have been gradually (Postures), Vahanas (vehicles), Varnas (Colours) replaced by “ or “Vajrakaya”. The and with their Boddhisattvas, Pratyeka Buddhas, “Vajrasattva” is generally taken as the Supreme Bijamantras etc are regarded as the emancipation Being in Tantric Buddhism, who is the Primal of the Vajrasattva, the Primal Enlightened one Adi- Enlightened one-the Adi-Buddha. This Adi- Buddha, who is not only of the nature of “Sunyata” Buddha is in possession of five kinds of but also of the non-dual state of “Sunyata” and knowledge which are like five attributes of the “Karuna”. In “Vajrayana” everything is “Vajra” lord. From these five attributes proceed five types or perfect void. The worshipped is vajra, of “Dhyana”() and from these five types his image is Vajra, the worshipper is Vajra, the of “Dhyana” there emanate five deities who are materials of worship are Vajra, the Mantras known as the five “Dhyani• Buddhas”. These five uttered are Vajra, the process of worship is Vajra Dhyani-Buddhas are the five presiding deities and everything connected with the worship is over the five “Skandhas” or elements of which Vajra. The supreme goddess of this school of the universe is composed.13 They are Rupa thought are Vajrasvari, Vajradhari and Vajra- 15 (form), Vedana (feeling), (), . Women adopted for the yogic practices Samskara (impression) and Vijnana were called “Vajra-kanyas”. Due to difference in () and these five Skandhas, rituals, worship and yogic practices, the Vajrayana divided into six categories i.e. Kriyatantrayana, according to the Guhyasamajatantra, are presided Caryatrantrayana, Yoatantrayana, over by the Dhyanibuddha, viz-”Vairochana”, Mahayogatantrayana, Anuttarayogatantrayana “Ratnasambhaba”, “Amitava”, “Amoghasiddhi” and Atiyogatantrayana. Vajrayan made and “” respectively. The Dhyani remarkable contributions to Buddhism. There Buddhas, like the Skandhas, are considered were eminent teachers in the Buddhist Vihars to eternal and they manifest themselves without impart teachings on the Tantras.16 passing through the intermediate stage of Boddhisattva or in other words, without Sahajayana is an important school of depending upon others for their origin.14 Another thought having a distinctive philosophy and striking feature of “Vajrayana” is the introduction process of . There were eighty four numbers of “Sakti” particularly for obtaining emancipation of Sahajiya Sidhas, who have composed many through “Yoga” and “”. According to literatures such as charya-songs and dohas. “Guhya Samajatantra” this has been introduced stands for the ultimate innate nature, that

117 Odisha Review July - 2013 makes one realise this ultimate innate nature of Tantric development of the “Adi-Buddha” theory the self as well as of the Dharma. The literal combined with the puerile mysticisms of the meaning of the word “Sahaja” is that which is “Mantrayana” and it attempts to explain creation inborn or which originates with the birth or and the secret powers of nature, by the union of origination of any entity (Sahajayate iti Sahaja). the terrible “”, not only with the Dhyani• The word “Sahaja” literally means that which Buddhas, but even with Adi-Buddha himself.19 accompanies with birth and manifests itself as the The word literally means the wheel primitive and natural propensities in man. The path of time. Scholars like H.P. Shastri explained that, that helps man to realise the through satisfying Kalachakra is the wheel of destruction and these inborn and fundamental propensities is, Kalachakrayana means the vehicle for protection therefore, the most natural and easiest of all paths against the wheel of destruction.20 This definition and hence, it is called the “Sahajapath” or has also been explained in the Tantric text “Sri “Sahajayana”.17 “Sahaja” can neither be explained Kalachakra Tantra”, a manuscript preserved in by anybody nor any speech can express it, it is the Cambridge University Library. 21 It is clear that, only realised by the self through the of serving the study of Kalachakra does not prove the theory at the feet of . Santipada, Sarahapada, of demoniacal Buddhas. Kalachakra is a Tadakapada, Kahnupada, Luipada and other and an embodiment of “Sunyata” and “Karuna” Siddhas of Odisha have composed so many and is embraced by the goddess Prajna and songs basing on the philosophy of Sahajayana, represents the philosophical conception of Advaya which are called “charyagiti”. The Sahajiya or non• duality. He is regarded as the Adi-Buddha Siddhacharyas, are in that all the ways of or the progenitor even of Buddhas, that is to say, religious worship should be through human the Dhyani-Buddhas. It is understood from the instincts, for the that religion is meant for “Kalachakratantra” that the Mandala (circle) of man and not the other way round. Hence the the deity is composed of all the planets and stars. supremacy of human form must be recognised The central deity “Kalachakra” is encircled by and under no circumstances should the natural minor deities who represent time or time factor. and spontaneous transformations of mental and Kalachakra means the absolutely unified principle physical passions or their sublimation be of “Prajna’ and “.”22 suppressed. The Sahaja way of devotion does not, however, mean unregulated sexual pleasure, Odisha had a vital role in evolving but desires of the human beings to be allowed to Tantrayana. Tantrayana is a combination of fulfill, form a part of it. Necessity of a Guru or a Vajrayana, Sahajayana and Kalachakrayana and spiritual guide is must for “Sahajasadhana” to all these three branches of Tantrayana owes its realise the Supreme . 18 origin to Odisha. Kamakhya, Srihata, Purnagiri and Uddiyana are four Tantric Pithas of which “Kalachakrayana” is a phase of Uddiyana is the first and important Pitha. Most “Vajrayana”. It is said that the extreme of the , scholars, Siddhacharyas and development of the Tantric phase was reached Sadhakas are found connected with Uddiyana. with the “Kalachakra”, which, although unworthy Nagarjuna, Aryadeva, Asanga, Vasubandhu, if being considered a philosophy must be referred Dingnaga, , Triratnadas , to here as a doctrinal basis. It is merely a coarse Dhamapala, Chandragomini, and

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Dhamakirti all are connected to Odisha. Among 7. S.B. Dasgupta, Tantric Buddhism - P-62 eighty four Siddhacharyas Sarahapa, Nagarjuna 8. Advayavajra-Samgraha-P-14 (2nd), Savaripa, , Vajraghanta, Kambalapada, Padmavajra, Anangavajra, 9. Guhya Samaja Tantra, Introduction Indrabhuti, , Laxminkara, 10. B.Bhattacharya, Sadhanamala, Vol-II, Jalandharipada, Virupa, Kahnupa, Lilavajra, Introduction, P-XXI, Buddhist Esoterism P-52 , Darikapada, Pitopada, Bhusukupada, P.C. Bagchi, Cultural Heritage of India, Vol-IV P- Kakkuripada and other prominent Siddhacharyas 220 took birth in Odisha. Padmasambhava was 11. S.B. Dasgupta, Tantric Buddhism P-53 and O.R.C. regarded as Sakyamuni in ‘ and . P-17 Mantrayana, Vajrayana, Sahajayana, Kalachakrayana grew in Odisha. Buddhakapala 12. B. Bhattacharya, Sadhanamala, Vol-II Tantra, Yoginitantra, Hevajratantra, Samputa Introduction P-XXIV tilaka Tantra, Krushnayamari Tantra, Vajramruta 13. Guhya Samaja Tantra, Ed-by B. Bhattacharya Tantra, and Mahamaya Tantra were introduced (G.O.S. No.-53) P-137 by the Siddhacharyas of Odisha, which needs a special discussion. There are so many 14. Ibid P-12 Tantrapithas named Surabhagiri, Bhojakagiri, 15. S.B. Dasgupta, Tantric Buddhism P-72-73 Puspagiri, Udayagiri, Lalitagiri, Ratnagiri, Vajragiri, Solamapur, Jayashram, Jagadala, Vanasuranasi, 16. Cultural Heritage of India, Vol-IV-PP-268 F Kuruma etc. were situated in Odisha. Tantric 17. N.K. Sahu, Buddhism in Orissa, P-137 Buddhism had a long career with all its manifestations in Odisha that provided suitable 18. S.B. Dasgupta, O.R.C. P-87 field for its evolution, and development as reveal 19. L.A. Waddell, Buddhism and Lamaism of Tibet, from the records and monuments. P-15

References : 20. Modern Buddhism and its followers in Orissa By N.N.Vasu} Introduction - P-8 1. Cultural heritage of India, Vol-IV P-261 21. Tantric Buddhism, P-66 and O.R.C., P.-25 2. Boddhi Charyabatar Panjika, P-421 22. Sekoddesa-tika, Ed-by Mario E. Carelli-(G.O.S. No.- 3. S.B. Dasgupta, Obscure Religious Cults - P.15 90, P.-8

4. B. Bhattacharya, Buddhist Esoterism P-56

5. Boddhisattva Bhumi and S.B. Dasgupta, Tantric Buddhism P-59 and O.R.C.-P-21 Pandit Antaryami Mishra, Member, Odisha Sahitya 6. B. Bhattacharya, Buddhist , Akademi, Dakhinakali Road, Dhenkanal – 759001, glossary, P-437 E-mail : [email protected].

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