Comparative Study of Mantrashastra

Author(s): Mohanlal Bhagwandas Jhaveri
Publisher: Sarabhai Manilal Nawab

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Tantrism amongst the Buddhists which was transmitted from preceptor to pupil in the most secret manner upto the time of Dharmakirti. The first to openly a vow and preach this doctrine were Saraha, Nagarjuna, Luipada, Padmavajra, Anangavajra and Indrabhūti.
Guhyasamaja alias Śrīsamāja is probably the most authoritative and original work from which Tantrism drew its inspiration. It is written in the form of a Sangīti and believed to have been delivered in an assembly of the faithful by the Sarvatathāgatakāyavākcitta. Dr. B. Bhattacharyya, the learned editor of Sadhanamālā says in his Introduction about this work:
INTRODUCTION
"This is probably the first work of the Tantra school, and Asanga quite conceivably may have had something to do with it, as it is commonly believed that the Tantras were introduced by him from the Tuşita heaven where he was initiated in mysticism by Maitreya. But of course, this view cannot be said to be definite, or to be based on sufficiently strong evidence, and it is very doubtful whether we will ever be in a position to trace the origin of the Tantra in the most precise manner possible."
"Vajrayana incorporated many leading tenets of Mantrayana which was a form of Mahayana Buddhism, where Mantras, Mudras, Mandalas, and gods were given the greatest prominence for the attainment of Siddhis or else Nirvāņa or omniscience." The earliest work of Mantrayana viz. Vidyadharapītaka-forming part of the canonical literature of the Mahasanghikas is not now available; another work of Mantrayana however viz. Mañjushrimūlakalpa is available. It is in the style of Mahāyāna Sūtras in the Sangīti form. Dr. B. Bhattacharyya considers the date of the work to be about 200 A. D.* Mantras and Mudrās therein are not systematised as in the later Vajrayāna works. There is no mention therein of Panchatattva worship. The Mülakalpa mentions Mantrayana but not Vajrayāna which is for the first time mentioned in "Guhyasamāja". Dr. B. Bhattacharyya surmises that there is a history of development of several centuries behind that work and says that if Tantrayāna could be traced to the root probably "the opinion of Sāntarakshita and Kamalaṣila that instructions of Tan
'Winternitz however says: "But his arguments are by no means convincing", that is, to fix the date so early as 200 A. D. See P. 635 History of Indian Literature.