Yoga Tantra: Theory and Praxis In The Light of The Hevajra Tantra A Metaphysical Perspective

424 Pages·2008·1.72 MB·English

YOGA TANTRA:
THEORY AND PRAXIS
In the light of the Hevajra Tantra A Metaphysical Perspective
Dr. Tomy Augustine
YOGA TANTRA THEORY AND PRAXIS
YOGA TANTRA THEORY AND PRAXIS
• •
In the light of the Hevajra Tantra A Metaphysical Perspective
DR. TOMY AUGUSTINE
FOREWORD
PREFACE
LIST OF ABBREVIATIONS OF REFERENCES
TABLE OF CONTENTS
INTRODUCTION
CHAPTER 1. TANTRIC BUDDHISM
4.2 The Saktas
7. Classification of Buddhist Tantras
CHAPTER 2. THE HEVAJRA TANTRA
Conclusion
CHAPTER 3. THE METAPHYSICAL FOUNDATIONS
CHAPTER 4. FUNDAMENTAL PRINCIPLES OF
TANTRA
Conclusion
CHAPTER 5. FUNDAMENTAL TOOLS OF VAJRAYANA
2.4 Nairatmya and her Troupe
CHAPTER 6. THE PROCESS TOWARDS BUDDHAHOOD
5.2 Meditation on the Nairatmya Mandala
CHAPTER 7. CONCLUSION
9. Vajrayana for Personal Re-integration and Universal Harmony
BIBLIOGRAPHY
DR. TOMY AUGUSTINE
Sri Satgvru Publications A Division of
Indian Books Centre Delhi, India Published by
Sri Satguru Publications.
Indological and Oriental Publishers A Division of
Indian Books Centre 40/5, Shakti Nagar, Delhi-110007
India
All rights reserved.
First Edition; Delhi, 2008
ISBN 81-7030-869-0
Printed at Sachin Printers, Delhi TO MY LOVING PARENTS,
AND
TO MY REVERED GURU PROF. ASHOK KUMAR CHATTERJEE
FOREWORD
Anybody who ventures to write on Tantrism disturbs a hornet’s nest. No other
area in the entire range of the philosophical scene in India is more bewildering
and controversial than the philosophy of Tantrism, whether Hindu or Buddhist.
There are authors who give a very euphoric picture of Tantras, considering this
way of life as a panacea of all our ills, while a few authors go to the
other extreme, painting it in dismal colours by interpreting it as a license to
licentiousness. Not that dispassionate study is altogether lacking, but these are
mostly from a historical or an orientalist point of view, so that a strictly
metaphysical analysis of the system is rather rare.
Dr. Tomy does well to take up a seminal text for an indepth analysis, situating it
squarely in the Mahayana-Vajrayana tradition. He rightly treats Vajrayana as a
continuation of the central Mahayana concepts, giving the Madhyamika-
Yogacara system as the background to which Tantric elements are grafted on.
His essay is to be appreciated strictly as an analysis of the
metaphysical foundation of a philosophico-religious system. He adheres closely
to the text, without being diffident about bringing out its deeper philosophical
implications, showing the Praxis springing from these foundations. Praxis is
through and through informed by the theory, and this is very lucidly elicited by
the author.
Buddhahoood comprises two different elements - one noumenal and the other
empirical, without any incompatibility between them. These are Prajna
(Wisdom) and Kanina (Compassion). Buddha is thus bipolar in essence, one as
the ultimate reality in itself, and the other being concerned with suffering
mankind. This bipolarity is extended so as to cover everything that there is.
Reality is bipolar, but there is a sort of self-estrangement on its pan, so that one
element is alienated from the other. This is the root cause of suffering. The
spiritual demand is to bring them back to each other, the process of healing
being executed in different stages by the Praxis. Yoga is the name given to this
process of healing.
Tantrism has never been in the main stream of philosophical thinking in India
and misinterpretations are rampant because of its esoteric character.
Viewed objectively and analytically, without predilections, it sheds light on the
darker recesses of human psyche. Man’s existential predicament is really being
pulled at contrary directions, so that he cannot be at peace with
himself. Tantrism shows the way out, by seeking to integrate these contrary pulls
and thus achieving a holistic personhood.
There arc many other points of acute perceptiveness in Dr. Tomy’s book. His
treatment of the oblique employment of language in Tantric Mysticism, the
significance of apparently meaningless utterances, the nature of
religious symbolism - to mention only a few - is penetrating and stimulating. I
am convinced that his work would be well received by scholars and laymen
alike. Scholars would find in it plenty that will interest them, and the
enquiring laymen would discover a novel way of life in which the burden of
guilt oppressing him could be eased.
Prof. Ashok Kumar Chatterjee
Former Head
Department of Philosophy and Religion Banaras Hindu University Varanasi-221
005 U.P
PREFACE
Vajrayana is a difficult and delicate theme to explore. The main difficulty arises
from its secretive and esoteric nature and the mystery surrounding the tantric
texts and tantric lore. The cautious attempts to interpret these texts have been
made with great apology, reluctance, and compunction. On account of its overtly
erotic elements it is disowned in scholarly circles as an illegitimate child
of Mahayana’s tryst with Tantrism. Hence most scholars refuse to stand squarely
by tantric tradition, let alone consider it as a viable template for human life.
In recent years scholars of diverse cultural, religious and ethical provenance
have pitched in to interpret and possibly rehabilitate tantrism in the galaxy of
Indian religio-cultural tradition. Work on Vajrayana has been limited mainly to
editing and translating tantric texts. The area of analysis and systematisation of
the doctrine and praxis contained in these texts remains largely a virgin territory.
The orientalists, cultural anthropologists, philologists, sociologists,
archaeologists, and historians have had their say on tantrism in general and
Vajrayana in particular yet. they have said almost nothing about, how Vajravdna
appeals to a student of Buddhist philosophy and how he ‘makes sense’ out of the
tantric tradition.
The task, albeit an uphill one, and the path lonely, as Vajrayana is a road less
travelled by, has proved to be a most rewarding research experience. From the
plethora of ideas and practices, a system of Vajrayanic theory and praxis seems
to emerge. The eclectic and syncretic tendency of Vajravdna is responsible for
the catholicity of its ideas, practices, and goals, which are mundane as well as
supra mundane. The influence of tantrism in general, and Vajravdna m
particular, has been so immense that it has genetically modified the Indian way
of life, if not the view of life. Art, architecture, sculpture, painting and
literature have all been flavoured by tantrism. Vajruydna has been able to enter
the innermost chambers of the human psyche and satisfy certain vital aspirations
and yearnings of man as no other system hitherto. So much so. even its
amoral appearance attracts the ire only of the scholar, not of the commoner.
At the completion of this research project I am moved by profound gratitude and
reverence for my revered Guruji. Prof. Ashok Kumar Chattcrjee, without whose
scholarly help and advice this thesis would not have come into existence. The
numerous rounds of discussions that we have had helped me understand the
intricacies and the nuances of Mahaydna philosophy on the one hand and
of tantric tradition on the other, which (intricacies and nuances) are the bases on
which Vajraydna. particularly the Hevajrci Tantra. has been analysed. A doyen
of Mahaydna philosophy, versatile in Indian Philosophy as well as in Western
thought. Guruji has been a source of incisive insights and inspiration. His
paternal prodding, uncompromising commitment to quality and
scholarly precision will 1 cherish for years to come.
I owe an immense debt of gratitude to my supervisor Dr. Munni K. Agrawal,
Reader in the Department of Philosophy and Religion, Banaras Hindu
University, Varanasi. She has accompanied me closely throughout the research
period with able advice and maternal encouragement. In spite of her busy
teaching schedules, she has gone through the manuscript patiently and
offered suggestions and recommendations, pointing out areas for further
elaboration and clarification.
This research work has been financed by the Junior Research Fellowship
awarded to me by the Indian Council of Philosophical Research (I.C.P.R.),
New Delhi, under the Ministry of Human Resource
Development, Government of India. I place on record my sincere thanks and
profound gratitude to the Council for the financial assistance given to me to
complete this project.
My sincere gratitude to the members of the Faculty at the Department of
Philosophy, Banaras Hindu University, Prof. D.A. Gangadhar, Prof. U. C.
Dubey, Prof. S. Vijay Kumar. Prof. A.K. Rai, Prof. Mukul Raj, Prof.
Urmila Chaturvedi. Dr. K.P. Mishra and Dr. Deobrat Chaubey, Dr. Kripa
Shankar Ojha, and Dr. Abhimanyu Singh.
1 am greatly indebted to Dr. Francis Alencherry
S.D.B., the Provincial, Fr. John Berger, S.D.B., and the Salesian Province of
Kolkata for permitting me to undertake my doctoral studies at BHU. I owe a
debt of gratitude to the former professors of Philosophy at Salesian College,
Sonada, Fr. Nicholas LoGroi, S.D.B., Fr. Joseph Vcrzotto. S.D.B., Dr. Scaria
Thuruthiyil, S.D.B., and Dr. Joseph Alapurackal, S.D.B. I express my heartfelt
thanks to my Uncle Dr. Anthony Mookcnthottam, M.S.F.S., for all the help and
inspiration to study Indian Philosophy.
I express my love and gratitude to Prof. T.S. Devadoss, Prof. R. Gopalakrishnan,
Prof. Panneerselvam, Prof. P. Krishnan. Prof. Godavari Mishra. and Dr. L.
Anthony Savari Raj of the Department of Philosophy, University of Madras,
where I pursued the Master’s degree in Indian Philosophy. I place on record my
love and gratitude to Dr. C.S. Sundaram who taught me Sanskrit at Madras
Sanskrit. College. Mylapore.
I am profoundly grateful to late Dr. J.X. Muthupackiam, S.J., for going through
the manuscript painstakingly and for offering valid suggestions for
the improvement of language, style and presentation. I am grateful to Dr. Raj
Mohan, I.M.S., Dr. George Praseed,
I.M.S., Dr. Mathew George Kariapuram, S.D.B., Dr. George Thadathil, S.D.B.,
and Fr. Antony Erathara, S.D.B., for helping me with methodological accuracy
and the technical format followed in this book.
My gratitude goes out to the Staff of Salcsian College Sonada, for their
unstinting support to this project. I thank my Students who gave me the impetus
to deepen my knowledge of Buddhist Philosophy by their probing questions.
I am grateful to the Librarians and staff of the Central and Departmental
Libraries, BHU; Vishwa Jytoi Gurukul Library, Christnagar; Jfiana Pravah
Library, Varanasi; Santarakshita Library, Central Institute of Higher
Tibetan Studies. Saranath; The Namgyal Institute of Tibctology Library,
Gangtok; Salesian College Library, Sonada and The Asiatic Society Library,
Kolkata. They lent me several important volumes for consultation and provided
me with other research facilities.
I express my love and affection for my parents, brothers, sisters, and relations for
their constant encouragement and support. I remember with love Mr. Joseph
Augustine, my eldest brother, Mrs. Geeta Chatterjee, Miss Shipra Chatteijee, Sr.
Agnes Bhutia,
I.B.V.M., Fr. Jude Sebastian, S.D.B., Fr. J. Pauria, S.D.B., Prof. Sisir Basu, Dr.
C.D. Sebastian, Dr. George P.M., Dr. Emmanuel U.P., Dr. Varun Kumar
Tripathi and Dr. Anil Kumar Sonker, Fr. Johnson V.T., and Mr.
Shashank Srivastav who helped and encouraged me in different ways to
complete this research project.
Dr. Tomy Augustine
Department of Philosophy Salesian College Sonada P.O., Darjeeling Dt.
W. Bengal-734 219 November, 1,2006