Book Title: Comparative and Critical Study of Mantrashastra
Author(s): Mohanlal Bhagwandas Jhaveri, K V Abhayankar
Publisher: Sarabhai Manilal Nawab
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INTRODUCTION
Tāntrism amongst the Buddhists which was transmitted from preceptor to pupil in the most secret manner upto the time of Dharmakīrti. The first to openly a vow and preach this doctrine were Saraha, Nagārjuna, Luipāda, Padmavajra, Anangavajra and Indrabhūti.
Guhyasamāja alias Srisamāja is probably the most authoritative and original work from which Tāntrism drew its inspiration. It is written in the form of a Sangiti and believed to have been delivered in an assembly of the faithful by the Sarvatathāgatakāyavākcitta. Dr. B. Bhattachāryya, the learned editor of Sadhanamālā says in his Introduction about this work:"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."
“Vajrayāna incorporated many leading tenets of Mantrayana which was a form of Mahāyāna Buddhism, where Mantras, Mudrās, Mandalas, and gods were given the greatest prominence for the attainment of Siddhis or else Nirvana or omniscience."
The earliest work of Mantrayāna viz. Vidyadharapitaka-forming part of the canonical literature of the Mahāsanghikas is not now available; another work of Mantrayāna however viz. Mañjushrimülakalpa is available. It is in the style of Mahāyāna Sūtras in the Sangiti form. Dr. B. Bhattāchāryya 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. Bhattāchāryya 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 Santarakshita and Kamalaşila 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.
