G. W. Farrow • I. Menon The Concealed Essence of the Hevajra Tantra With the Commentrary Yogaratnamala G.W. FARROW and I MENON MOTILAL. Shri Hevajra is a principal meditational deity of the Anuttarayoga classification in Buddhist Tantra. According to the Sakya system Hevajra belongs to the. हेवज्र तन्त्रम – संस्कृत मूल एवम हिन्दी अनुवाद (The Hevajra Tantra). Item Code: NAC Cover: Hardcover. Edition: Publisher.
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This was a matter of self-knowledge tanrra the full sense of the term, for it was necessary to exteriorize all hidden innate tendencies that they might be known and transmuted. For other references see La Siddhi de Hiuan-tsang transl.
The refined utilization ofthe limited aspect of the Innate, which is said to be semen, is the harnessing of the libido in order to emanate the forms and mandalas ofthe male or female deities. Study of these texts will indicate the real necessity for a competent and well versed tantric gum in order to be consecrated into the tantric method of practice.
This mantra is translated as om [adaman- tine] Gem [of voidness] within the Lotus hum. The Kagyu system classifies Hevajra as ‘Wisdom-mother’ tantra. From heat arises passion and this passion is Amitabha. In this regard it is hegajra to understand the the role of the Y oga Tantras and other dual Mother and Father tantric cycles and their relationship with the Yogini or non-dual Anuttara Tantras.
If the Hevajra Tantra is quoting the words of Saraha it would imply that the Hevajra Tantra was composed during or after Saraha’s time. It seems, however, that Shahidullah may well be wrong in the dates he ascribes to the Chants Mystiques. The Bhagavan defines the void as follows: Rite of Establishing Sanctity 2. The anusvara is itself, however, the symbol of the seed, the bindu point of emergence or disappearance and is indeed written as a dot over the syllable.
A Safe Guide for the Practitioner of Hevajra Tantra
Verify the characters on the left. This distinction is maintained in the few relevant sadhanas to be found in the Sddhanamala nos.
The various processes are here described explicitly, whereas in the Indian texts one is presented primarily with schemes and patterns. History of Buddhism by Bu-sTon. Fossilized, mis- leading, exoteric views, usages and superstitions, so often encountered and assimilated when living in the east, are of no real value in the new western context. For the names of the divinities see Diagram III, p.
All these distinctions are avowedly no distinctions, and perhaps this attempt to define these relative and tantrz aspects of bodhicitta, for which there is authority in the text, illustrates how little the whole subj’ect lends itself to logical discussion. Vajrapadasdrasamgraha — rDorjehi tshig gi shin po bsdus pa, by Naro, id.
Later he realized the Mahamudra Accomplishment.
Inthismanner when the Tme Principle, the Innate, is realized, everything is directly understood in terms of Samarasa, the, Flavour of Essential Similarity.
Elsewhere in his history, Taranatha refers to Dombi-heruka both as preceding Saroruha and Kampala and as having taken an initial interest in the Hevajra-tantra of which he receives the quintessence sard ; 2 further- more his association with this cycle is confirmed by the existence of an invocation of Nairatmya and her troupe written in his name and drawn from our tantra Sadhanamala This has led to the all too rapid assumption that the Buddhist tantras are in all things identifiable with the sakta tantras, a conclusion which, if indeed justified, should have followed from an examination of the texts and traditions on both sides.
This is all the more unfortunate in that it affects chiefly the more important names, just because of the renown that attached to them. They all, siddhas and prthagjanas alike, believe in these gods. This of course is likely and it was presumably on the basis of a large amount of such floating material that an authorized text would become established.
The view necessary to gain strength of conviction in the Process of Generation is given. The confused view ofthe stage by stage development of practices was caused and enforced by fears for the moral welfare ofthe disciples.
Buddhist Deity: Hevajra Main Page
The practitioner should ask his personal Guru to impart it with the elaborative commentary of the Hevajra Tantra. The Hevajra Tantra dates from approximately the eighth tantda A. The second category contains the various Concealed Essences used in the tantric yoga method. In terms of religious thought, the unique biogenetic view of the Mahasiddhas perceived that within men and women there resides a special force which could be used for spiritual development.
That is, the Innate nature must be intuitively known through ones’ own direct personal experience. Tantric practices, such as visualization, were made easier to perform by giving the male or female deities attributes which suited the predilections of that time and place.
Basic responses to sensory stimulus have already commenced in the gestation period by the play of genetically inherited traits. Enlightenment, in tantric terms, is the direct personal experience of the final culminating stabilized meditative state, the Sunyatasamadhi, the Stabilised Meditative State of Voidness.
Hevajra has four forms described in the Hevajra Tantra and four forms described the Samputa Tantra:. By this kind of wise reasoning Vajrasattva, the Adamantine Being is so called. Thanks many times over!
If one is to judge it rightly, one must see it as part of the whole context. According to Abhayadatta’s biography of the Eighty- four Siddhas, Krsnacarya was instructed by his guru Jalandhara to seek instruction from another of Jalandhara’s disciples, a weaver.
In the early Gupta script the letter e was written as a downward facing triangle and the syllable vam was written as an upwards facing triangle. The sixteen hands hold sixteen skullcups. The Hevajra Tantra reveals the fundamental Means and can be considered as a yardstick for ascertaining the fundamentals of the theory, practice and experience of the tantric method.
Therefore, the deity antidotes are given by the master in order to purifying the causal mandalas, the obscured concealed essences, only after carefully assess- ing the disciple’s personality, that is, in accordance with the manifesta- tions of the disciple’s personality. If in the beginning this had been the intended sense, it would have seemed unnecessary to enumerate the articles with such precision.
For the commentators, as has already been indicated by the quotation from Kanha, there is no doubt that this is the true position. It is of interest to observe that Dombi-heruka, to whom it is attributed, precedes Saroruha, and so writes perhaps before the fixing of the text, as also does Anangavajra, author of another short sadhana preserved in the Tenjur rGyudxxi.
Concentrate on the triangle of origination in the midst of space. Hevajrs birth these responses are continued and built upon by way of the experiences of all the senses, their objects, the body chemistry and by the breathing patterns which are so caused.
For the most part the Hindu tantric works we examined were concerned with cosmology, the different grades of practitioners and their appropriate styles of practice, twntra rituals for propitiating a variety of male and female deities, the rites of magic, Kundalim yoga and the definition of the nature of the gum and the realised practitioner.
Mahapadmavajra, however, succeeded in one year EM, p.