Comparative Study of Mantrashastra

SR No.: 006575
Original Sutra Author: N/A
Author: Mohanlal Bhagwandas Jhaveri
Publisher: Sarabhai Manilal Nawab
Publication Year: 1944
Total Pages: 376
Language: English
Classification: Book_English, L000, & L020
File Size: 21 MB

Page 100

MANTRAYANA-VAJRAYANA
91
tras, Mantras, Mudrās and Mandalas were delivered by Buddha himself for the benefit of such of his followers who cared more for the material prosperity than the spiritual” would be found to be correct.
On the authority of Pag Sam Jon Zan he also says that Tántrism was first developed in Uddiyāna and thence transmitted to the other Pithas, Kämākhyā, Sirihatta and Pūrņagiri and the rest of India.
We have mentioned above some of the earliest prominent promulgators of Buddhist Tāntrism. Of them Saraha (633 A. D.) according to both Tārānāth and author of Pag Sam Jon Zan as also Cakrasamvara succession list was one of the earliest promulgator of Buddhist Tántrism. He was also known as Sarahabhadra and Rahulabhadra. Tantrism got publicity with him and therefore its commencement is taken to be seventh century A. D. Heintroduced Buddhakapāla Tantra and Luipā the first Siddhācārya (669 A. D.) the Yogini Sancaryā, Kambala and Padmavajra (693 A. D.) introduced the Hevajratantra, Krsnācāryya (717 A. D.) the Samputatilaka, Lalitavajra (693 A. D.) the three divisions of Krşņayamāritantra, and Dārikapā (753 A. D.) the Kalacakra. We may mention here that the great Tantrika Nāgārjuna flourished in 645 A. D. and was different from Nāgārjuna the founder of the Madhyamaka school who flourished about 150 A. D. The Tantrika Nagarjuna was a prolific writer of Tantras and is said to have imported the worship of Ekajațāx from Bhota i. e. Tibet. Savarīpā (657 A. D.) is another interesting historical figure noted for his magical prowess and can be easily identified as the author of the collection of Mantras distinctly known as Sābara Mantrans. He belonged to the hill tribe called the Savaras or huntsmen in Bengal.
XDr. B. Bhattachâryya's inference-that India knew of no deity as Ekajața before Nā. gārjuna's time-however is unwarranted. The colophon of Ekajațā's Sadhana, in Sadhanamala, does not say so. It only means that the Sadhană was rescued or restored and not that the deity was imported. Besides Nāradiyapurāna Adh. 85 v. 123 actually mentions Ekajațā. Ekajațā is also mentioned in Guhyasamāja at p. 88. Tārā in Näradiya purana Adh.85 is not described with Akşobhya on the crown, nor decked with Mudrās. Kāli, Sarasvati and Bhadrakālicannot therefore be rightly said to be Buddhist in origin.