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But now, I will speak of those among the twice-born laymen, virtuous in the Dharma, who, through their persistent employment of mantras and tantras, will be engaged in the functions of the state. There will be in the whole world at a calamitous time, the best of the twice-born, and his name will be pronounced with a Va. Wealthy and completely familiar with the Vedas, let him wander all of this earth—girdled by three oceans—for the purpose of polemical eloquence. He will love to fight with those non-Buddhist partisans [tirthika]. Yet he always keeps the bodhisattva visualized before him, and recites the six-letter mantra, restrained in speech. Thus, he will be a prince bearing the song of Mañju*ri because of his motivation for the welfare of beings. Indeed, celebrated for his accumulated performance of rituals, his intellect is superb. There will be Jaya and the famous Sujaya, and also %ubhamata. They will be from a well-placed family, along with the righteous, ennobled, excellent Madhava. There will be Madhu and Sumadhu as well. There will be Siddha and thus *Madadahana (Destroyer of Pride). There will be Raghava the %udra, and those born among the %akas. They will all in this life recite mantras of the prince Mañju*ri, with their speech restrained. They will all be esoteric meditators, learned and intelligent. 1 - ntroduction: A Plethora of Premises They will be present among councilors of state [mantrin] for they will be completely based in the activities of government. —Mañju*rimulakalpa, LI.955a–963b. 1
he Mañju*rimulakalpa’s obscure Mr. Va and his peers are enticing examples of the intersection of the religious and the sociopolitical realms in early medieval India. Rhetorically dedicated to the welfare of all beings, Mr. Va evidently employed his energy, wealth, and intelligence to travel over much of India to haggle, debate, and generally harass the adversaries of the Buddhist Dharma. Espousing a doctrine leading to the end of passion, he and the others were passionately involved in the affairs of state, employing the newly evolved tools of the vehicle of secret spells (Mantrayana or Vajrayana) to gain a hearing in the courts of kings and at the tables of tyrants. While the authors of the Mañju*rimulakalpa clearly believed Mr. Va to be an outstanding exemplar of the virtuous layman at the middle of the eighth century c.e., there can be little doubt that he was both an emblem and culmination of the profound shift of Buddhist public life from the seventh century forward. 2 Around this time, India fragmented politically and saw the rise of regional centers in a manner unprecedented and unexpected after the stable gravity of the Imperial Guptas and the Vakatakas (c. 320–550 c.e.). Pressed by military adventurism, populations moved across the subcontinent, while Buddhist coalitions sustained crippling setbacks in various parts of South Asia. The changes of fortune and the generation of new Buddhist institutions have remained almost as obscure as our quasi-anonymous Mr. Va, even if there can be little doubt that the contested domains of Indian political, military, and religious life profoundly affected Buddhist activity and self-representation. This work discusses the factors in the formation of esoteric Buddhist traditions in the cauldron of post-Gupta India. Its thesis is that esoteric Buddhism is a direct Buddhist response to the feudalization of Indian society in the early medieval period, a response that involves the sacralization of much of that period’s social world. Specifically, this book argues that the monk, or yogin, in the esoteric system configures his practice through the metaphor of becoming the overlord of a mandala of vassals, and issues of scripture, language, and community reflect the political and social models employed in the surrounding feudal society. Our investigation accordingly explores selected forms of Indian Buddhism that flourished in the early medieval period, here taken as the time from c. 500 c.e. to 1200 c.e. Ultimately, medieval Buddhist systems became fatally wounded in the profoundly altered Indian culture that coalesced in the fractious aftermath of the founding of Muslim states in the late twelfth and early thirteenth centuries. Yet these same systems and institutions had demonstrated successful strategies of survival through more than five centuries in the volatile world of medieval South Asia and had served as the plat-
Page 2 and 3: indian esoteric buddhism
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Page 8 and 9: contents ⁄ vii Coded Language as
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close to Bangalore, and then to the
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early medieval india ⁄ 53 By the
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early medieval india ⁄ 55 However
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from Lata. Bhoja’s failure in the
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early medieval india ⁄ 59 sponded
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early medieval india ⁄ 61 claimed
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early medieval india ⁄ 63 This fo
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early medieval india ⁄ 65 ceitful
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early medieval india ⁄ 67 demonst
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early medieval india ⁄ 69 accorde
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staff of coercion (danda) be held
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early medieval india ⁄ 73 early m
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Then there will be renunciates—fi
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the medieval buddhist experience
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4 - he ictory of Esoterism and the
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the victory of esoterism and the im
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figure 5 Sarvavid Mahavairocana fro
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Riding on the best of buffaloes wit
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siddhas and the religious landscape
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figure 8 Lakuli$a from Para$urame$v
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figure 9 Siddh %ri Baba Balak Nath
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figure 13 Samvara from Ratnagiri, O
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siddhas, literature, and language
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280 ⁄ siddhas, literature, and la
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figure 18 Candika from Hirapur Yogi
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figure 19 Mahasiddha Virupa. Chines
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294 ⁄ siddhas, monks, and communi
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Vetali Patalavasini Hevajra mandala
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figure 21 Samvara with a mandala of
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figure 22 Brahmaur. Caurasi-sidh Sq
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map 4 Probable Sites of Buddhist Si
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8 - onclusion: The Esoteric Conundr
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338 ⁄ conclusion: the esoteric co
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342 ⁄ appendix: probable pās´up
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346 ⁄ glossary Indo-European fire
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350 ⁄ 1. introduction: a plethora
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352 ⁄ 1. introduction: a plethora
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354 ⁄ 2. early medieval india 18.
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368 ⁄ 4. the victory of esoterism
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Abhisekanirukti. Asc. Ratnakara$ant
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422 ⁄ bibliography Khasama-tantra
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424 ⁄ bibliography *Tirthikacanda
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426 ⁄ bibliography Prajñopayavin
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428 ⁄ bibliography Mahamudrakanak
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430 ⁄ bibliography Vajramalabhidh
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432 ⁄ bibliography Satsahasra Sam
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434 ⁄ bibliography Susiddhikara-m
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436 ⁄ bibliography rnams kyi rnam
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438 ⁄ bibliography A Treasured Co
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440 ⁄ bibliography Desai, P. B. 1
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442 ⁄ bibliography ———. 196
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444 ⁄ bibliography Willis, Michae
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446 ⁄ bibliography and Buddhist R
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448 ⁄ bibliography ———. for
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450 ⁄ bibliography Fischer, David
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452 ⁄ bibliography Asie Centrale,
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454 ⁄ bibliography Karmay, Samten
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456 ⁄ bibliography ———. 200
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458 ⁄ bibliography Paul, Diana Ma
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460 ⁄ bibliography Century Indian
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462 ⁄ bibliography Asian Humaniti
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464 ⁄ bibliography Waldschmidt, E
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Devahuti, D., 37, 354 Devapala, 55,
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Said, E., 11, 13 %akyamitra, 159-60
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Kathasaritsagara, 175-76 Kalacakra-
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Vina$ika, 205, 216 Vinaya, 79, 101,
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Kubera, 210, 285-88 kula, 132, 138-
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