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INTRODUCTION
He composed a Sādhanā of Kurukullā and was the originator of Vajra. yogini cult where the deity worshipped is of red colour. The Sābara Mantras are referred to by the famous Jain Acharya Haribhadrasūri in his work Šāstravārtāsamuccaya:
मन्त्रादीनां च सामर्थ्य शाबराणामपि स्फुटम् ।
प्रतीतं सर्वलोकेऽपि न चाप्यव्यभिचारि तत् ॥–श्लो. ६२३ ॥ Padmavajra mentioned above also wrote a work named Guhyasiddhi which seenis to have been much popular in Tibet. He advocates there in objectionable rites and practices specially relating to the Mahāmudrā or Sakti. According to him all these rites and practices originated from Buddha himself and were recorded in the work Guhyasamāja alias Srīsamāja. The goal preached by him in the said work is stated as not possible to be reached without the Sakti. It would seem the Panchatattva worship gathered strength from Padmavajra's said work although it must have started about the time of Guhyasamāja. His pupil Anangavajra* (705 A. D.) wrote several works on 'Hevajratantra' introduced by his preceptor. He wrote Prajñopāyaviniscayasiddhi also.
Indrabhūti who flourished about 717 A. D. wrote several works on Tantras and was considered an authority on Vajrayāna and Tantra, long after his time. The Sadhanamālā includes the Sadhanās composed by him named Kurukullā Sādhana. One of his important works viz, Jnānasiddhi describing shortly the principal Vajrayānist doctrines and rites has been discovered and published in the Gaekwad's Oriental Series. This work also preaches that if the kind of knowledge there described is obtained Bodhi can be attained even if one indulges in immoral actions or takes animal food or strong drinks.
Kșşņāchāryya who flourished about 717 A. D. is said to have introduced Tantras in which the male and female deities sit clasping
*Dr. B. Bhattāchāryya in his article 'Glimpses of Vajrayāna' says that Anangavajra renounced Buddhism in his later life and became one of the saints of the Näthapantha, and that he is identified with Gorakşanātha.
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