Origin of Tantra

Numerous ethos have been mentioned by scholars about the origin of Tantra. In the Atharvaveda, several references of esoteric practices can be found which are similar to tantric practices. [[Chintaharana

Chakraborty]] refers to the Kauśikasutra of the AV where of vaśīkaraṇa vidyā is mentioned. Pāṇinīan grammar also mentions vaśīkaraṇa mantra or hṛdya.

[1] In the time of Bāṇbhaṭṭa, a lot of Brāmaṇas were involved in the tantric practices. There are references to the great sādhakas who could destroy a whole family by the power of abhicāra, mentioned Bāṇbhaṭṭa.

[2] In the Buddha and Jaina literature there are also references of tantric practices such as Brahmajālasutta and other suttas of Buddhist works as well as Sūtrakṛtānga of Jainas.

[3] Regarding the origin of tantraśāstra, there are several views of scholars. According to the commentary on Tantrāloka by Abhinavagupta, tantras originated in Assam[4] and tantraśāstra was adopted from Bhairava and Bhairavī by

Matsyendranātha. It was later inherited by his disciple Mīnanātha. The Tantrarāja opines that nine nāthas spread the tantras on the earth. Winternitz thinks that tantras originated in Bengal and spread to Assam and Nepal.[5]

Tantrism originated from Kāmarūpa and Bengal and then it spread to other parts of India. Smith points out that Kāmarūpa—

“... is a gate through which successive hoards of immigrants from the great hive of the Mongolian race in the western China have poured into the plains of India and many of the residence tribes are still almost

pure Mongolians. The religion of such tribes is of more than of local concern, because it supplies the clue of the strange tantric development of both Buddhism and Hinduism which are so characteristic of mediaeval and modern Bengal.”[6]

A degenerated form of Buddhism named Vajrayāna or Tantric Buddhism is considered by the scholars to be of seventh century A.D.[7] Sri Choudhury

8 Winternitz, M.M: History of Indian Literature, Vol.I, p.592.

9 Maity, P.K: Historical Studies of the cult of Goddess Manasa. Pnuthi Pustak, Kolkata. Reprint 2001, p-33.

10 From the last part of the 7th century A.D. Buddhism also underwent major changes to develop into distinct sects, like the Mahāyāna, Vajrayāna and Tantrayāna, in Kāmrūpa. Of these sects, Vajrayāna became very popular in Kāmarūpa.

Along with the growth of Tantric Buddhism, the cult of Śiva and Śakti worship also flourished here and the cult of Śakti worship incorporated various elements and ideas of Vajrayāna Buddhism, and that is why Śaktism and Vajrayāna

Tantrism prevailed simultaneously in Assam. Chaudhury thinks that “This synthesis of the two sects later came to be called Brāhmanical Hinduism.” Chaudhury, P.C: The History of Civilisation of the People of Assam to the Twelfth Century A.D.1959. pp.422-430.

opines that about ninth century tantric faiths were developed under the Pāla kings of Bengal as an offshoot of later Buddhism.[8] In approximately twelfth century A.D. which was the last period of the Pālas of Bengal, the Buddhist tantrism gradually blended with the Hindu tantrism.[9] There are different theories as to how this form of Buddhism grew.

Ancient Kāmarūpa was one of the centres of this clan of Buddhism. As opined by Bhattacharyya. As cited in the Vajrayāna scripture Sadhanamālā, the four pīṭhas Kāmākhyā or Kāmarūpa, Srihaṭṭa, Purṇagiri, and Oḍḍiyana are the main

zones of tantric worship.[10] The later form of Buddhism called Vajrayāna or [[Tāntrik Buddhism is described by Winternitz as “a queer mixture of monastic philosophy, magic and erotic’s with a small element of Buddhist ideals”.[11]

Here it is noted that Kāmākhyā is associated with tantrism as well as śaktism since primitive times. Much earlier than 1126 A.D., Kāmākhyā became the centre of tantrism which is proved by Kālikāpurāṇa, a treatise of tenth century A.D. The contribution of Austric and Mongoloid people, perhaps, the śavaras, pulindas and kirātas as the originator of the mother worship is revealed through the state of religious worship or tantrism in Kāmarūpa.

11 Choudhury,P.C: ibid., p-131.

12 Benerjee, R. D: Eastern Indian School of Mediaeval Sculpture. p-3.

13 Bhattacharya, Beno Yoginī-tantrao sh. Sādhanamālā, II.Oriental Institute, p-xxxvii-n.

14 M, Winternitz. History of Indian Literature. Vol-I, p-388.

FOOTNOTES AND REFERENCES:

[1]:

Pāṇini, 4.4.96.

[2]:

“Abhicāra iva viprakṛtā… manasvinaḥ” Harṣacarita 6, p.45.

[3]:

Barthakuria, A.C: The Tantric Religion of India, p.3.

[4]:

“Bhairavyā bhairavāt prāptaṃ/ Yogaṃ vyāpya tataḥ priye// Kāmarūpre mahāpīthe/ Machabdena mahāmanā// Tatsakāśāttu siddhena/ Mīnākhyena mathātmanā//” Tantrāloka, pp.24-25.

[5]:

Winternitz, M.M: History of Indian Literature, Vol.I, p.592.

[6]:

Maity, P.K: Historical Studies of the cult of Goddess Manasa. Pnuthi Pustak, Kolkata. Reprint 2001, p-33.

[7]:

From the last part of the 7th century A.D. Buddhism also underwent major changes to develop into distinct sects, like the Mahāyāna, Vajrayāna and Tantrayāna, in Kāmrūpa. Of these sects, Vajrayāna became very popular in Kāmarūpa. Along

with the growth of Tāntrik Buddhism, the cult of Śiva and Śakti worship also flourished here and the cult of Śakti worship incorporated various elements and ideas of Vajrayāna Buddhism, and that is why Śaktism and Vajrayāna

Tantrikism prevailed simultaneously in Assam. Chaudhury thinks that “This synthesis of the two sects later came to be called Brāhmanical Hinduism.” Chaudhury, P.C: The History of Civilisation of the People of Assam to the Twelfth Century A.D.1959. pp.422-430.

[8]:

Choudhury,P.C: ibid., p-131.

[9]:

Benerjee, R. D: Eastern Indian School of Mediaeval Sculpture. p-3.

[10]:

Bhattacharya, Beno Yoginī-tantrao sh. Sādhanamālā, II.Oriental Institute, p-xxxvii-n.

[11]:

M, Winternitz. History of Indian Literature. Vol-I, p-388.