Name: Ritabrata Karmakar (Student).

University: Rabindra Bharati University, Kolkata.

Department: Department of History.
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 Tantric Buddhism and the Schools of Vajrayana in
Bengal

Introduction
Siddhartha Gautama, the founder of Buddhism who later came to known as “the
Buddha,” lived during the 5th century B.C. Gautama was born into a wealthy
family as a prince in present-day Nepal. Although he had an easy life, Gautama
was moved by suffering in the world. He decided to give up his lavish lifestyle
and endure poverty. When this didn’t fulfill him, he promoted the idea of the
“Middle Way,” which means existing between two extremes. Thus, he sought a
life without social indulgences but also without deprivation. After six years of
searching, Buddhists believe Gautama found enlightenment while meditating
under a Bodhi tree. He spent the rest of his life teaching others about how to
achieve this spiritual state. When Gautama passed away around 483 B.C., his
followers began to organize a religious movement. Buddha’s teachings became
the foundation for what would develop into Buddhism. In the 3rd century B.C.,
Ashoka the Great, the Mauryan Indian emperor, made Buddhism the state
religion of India. Buddhist monasteries were built, and missionary work was
encouraged. Over the next few centuries, Buddhism began to spread beyond
India. The thoughts and philosophies of Buddha became diverse, with some
followers interpreting ideas differently than others. In the sixth century,
the Huns invaded India and destroyed hundreds of Buddhist monasteries, but
the intruders were eventually driven out of the country. Islam began to spread
quickly in the region during the Middle-Ages, forcing Buddhism into the
background.
 BUDDHA’S DEATH AND ATTAINMENT OF NIRVANA

Now, 2500 years later, we can discern three major schools within Buddhism:
Theravāda, Mahāyāna and Vajrayāna.
Theravāda, the school of the Elders, began to take shape around 250 BC.
Because of the dismissive connotation of the term “Hinayana”, which means
"lesser vehicle," its followers prefer the name “Theravada”. It is considered the
most orthodox form of Buddhism and has followers mainly in Southeast Asia,
especially in Thailand, Myanmar and Sri Lanka.
Mahāyāna, the Great Vehicle, slowly came into being around the 1st century
B.C., with contemporary followers mainly in China, Japan and Korea.
Vajrayāna, or Diamond Vehicle, also called the way of mantras (Mantrayana),
arose around the 5th century A.D. as an extension of Mahayana.

This paper primarily focuses on the “Vajrayana”, spread of Buddhism in

Bengal and the two schools of Vajrayana Buddhism found in early-medieval
Bengal.
The Vajrayana, also called the “Way of Mantras” (Mantrayana) is examined in
its later phase that of the Yoginitantras1 in general and the Samvara2-Tantras in
particular. The term “vajra” refers to what is completely true and indestructible
in a person, as opposed to the fantasies that people have about themselves and
their nature; “yana” refers to the spiritual pursuit of what is ultimately valued
and indestructible. It is shown that the tradition of those texts is modelled on
that of the non-Buddhist cults seen in such yet un-published early Saiva Tantras
as the Picumata3, the Yoginisamcara4 of the Jayadrathayamala5 and the
Siddhayogesvarimata6. Dependence on this non-Buddhist tradition is proved by
evidence that extensive passage in the Samvaratantras have been redacted from
those texts. The theory that this form of Buddhism and Tantric Saivism are
similar because they have drawn on a hypothetical common source in
redundant. Since the Buddhism of the Yoginitantra entrails forms of religious
practices which a member of the Sangha could not adopt without breaking his
vows- this is shown through a summary of the ritual of empowerment
[Abhiseka] prescribed in the Vajravali7 of Abhayakaragupta8 and the
Kriyasamuccaya9 of Darpanacarya10- it may in some sense be described as
heretical and non-Buddhist. There were certainly communities of monks in
India who were sufficiently offended by these supposedly Buddhist practices to
resort to the destruction of Tantric images and the burning of Tantric texts.

1. Yoginitantra: 16th or 17th century tantric text by unknown author, dedicated to Hindu
goddesses Kali and Kamakhya.
2. Samvara: A fierce protective deity in Buddhism.
3. Picumata : Another name of the book “Brahma Yamala Tantra” , speaking of three currents in
the tantric tradition oriented to the “sakta tantra”
4. Yoginisamcara: a female master practitioner of tantra and yoga
5. Jayadrathayamala: One of the category of tantric texts of Buddhism
6. Siddhayogesvarimata: the oldest scriptural source of the theological school known as the
“Trika” of Kashmir and one of the earliest sources of the Tantric cult of mantra-goddesses
and female spirits(Yoginis).
7. Vajravali: refers to the “vajra-fire”, according to the “Cakrasamvara Meditation” ritual often
performed in combination with the Cakrasaṃvara Samādhi, which refers to the primary pūjā
and sādhanā practice of Vajrayāna Buddhists in Nepal.
8. Abhayakaragupta: a Buddhist monk, scholar and tantric master (vajracarya) and the abbot of
Vikramasila monastery in modern-day, Bihar in India.
9. Kriyasamuccaya: the name of a book dealing with Buddhist iconography.
10. Darpanacarya: a Buddhist monk, scholar and tantric master.
 Image of Tantric God Samvara

Tantric Buddhism, first emerged in various parts of India and Sri Lanka. The
esoteric nature of Tantric doctrine and practice makes identifying the origins of
the Vajrayana school difficult, but some Buddhist traditions associate them
with Nagarjuna and Asanga and therefore suggest that Vajrayana began to
develop quietly in the 2nd or 4th century CE. Vajrayana was prominent in India
and Tibet, and a form of it, which does not seem to have emphasized explicit
practices, spread to China and then to Japan, where it became associated with
the Tendai and Shingon schools.
Although Vajrayana texts describe numerous yogic or contemplative stages that
must be experienced before enlightenment can be achieved, they preserve
the Mahayana identification of nirvana and samsara as a basic truth. Moreover,
Vajrayana teaches that nirvana as shunyata (“voidness”) is one side of a polarity
that must be complemented by karuna (“compassion of the
bodhisattva”). Shunyata, according to the Vajrayana tradition, is the passive
wisdom (prajna) that possesses an absolutely indestructible or diamond-like
(vajra) nature beyond all duality, and karuna is the means (upaya)
or dynamic aspect of the world.
Enlightenment arises when these seeming opposites are understood to be one.
This realization, which is known experientially and not cognitively, is portrayed
in Vajrayana imagery and practice as the union of the passive female deity,
which signifies wisdom or vividness, with the dynamic male, signifying
compassion without attachment.

In the ancient period, Bengal used to be a seat of Buddhism. The archaeological

ruins and the accounts of the foreign travellers bear testimony to the expansion
and richness of this heritage in ancient Bengal. Even though there is no definite
evidence as to the time when Buddhism first gained influence in Bengal, there is
no doubt that Bengal had developed a connection with Buddhism from a very
early period. On the basis of the Sanskrit Vinaya texts, it can be assumed that
Buddhism had probably obtained a footing in North Bengal even before the
reign of King Asoka.
Archaeological evidence even suggests the existence of Buddhism in North
Bengal as early as 2nd century B.C. Paucity of archaeological evidence from
Bengal proper makes it difficult to say anything on the conditions of Buddhism
in Bengal during the early centuries of the Christian era but the flourishing state
of the religion at the beginning of the Gupta period presupposes that the religion
had been prospering in different cities of Bengal during the earlier period as
well. Description about the state of the religion and the religious institutions like
the monasteries can be obtained from several contemporary texts,
archaeological remains and from the accounts of the foreign travellers -
particularly the Chinese. Fa Hien, in 5th century A.D. had mentioned stupas and
residence of monks in different parts of the state of Bengal. Tamralipti alone is
said to have contained 22 monasteries. His account is corroborated by writings
of Ta -ceng -teng, Tao- lin, I-tsing, Sheng -chi and of course Hiuen Tsang. The
latter had also described the different schools of Buddhism that flourished in
Bengal at that time. There were some very big Buddhist universities in the
region and a close connection had developed with Tibet which was visited by
several eminent scholars from Bengal and adjoining regions. One reason of the
prosperity of Buddhism in Bengal was the patronage that it received from the
rulers of Bengal. The Pala kings, although patrons of Brahminism, had
promoted the cause of Buddhism in Bengal and in Bihar. Many minor dynasties
of Bengal of this period were also followers of Buddhism.
Though Vajrayana was not as popular as other two sects, early medieval Bengal
had two schools where Vajrayana was the main focus of practice. These were
the Jagaddala Mahavihara and the Raktamrittika Mahavihara.

The Jagaddala Mahavihara

One of the most important archaeological site in North Bengal of Bangladesh is
Jagaddala Mahavihara, specialised in Vajrayana Buddhism. It is situated 20 km
to the North-West of Paharpur at a village called Jagaddala near
Naogaon, Rajshahi. The Ramacharitam of Sandhyakar Nandi, gives us
significant information about Jagaddala Mahavihara, which was established
towards the close of 11th century AD under the Pala ruler Ramapala; who
installed Bodhisattva, Avalokitesvara, and Tara as the presiding deity. Unlike
Sitakot Vihara and Bhasu Vihara, there is no central temple in the courtyard of
Jagaddala Vihar. Jagaddala Vihar was devoted as a centre of Tantric
Buddhism. Towards the end of the Pala rule, the reputation of Jagaddala
Vihara as an international centre of Buddhist learning and culture, spread. Many
Buddhist scholars like Sakyasri from Kashmir, and his disciple Bibhuti
Chandra, then Subhakaragupta, and Abhayakaragupta of Vikramshila, and
many other from Odantapuri, fled of the East and took shelter in Jagaddala
Mahavihara as a result of Muslim conquest towards the beginning of the 13 th
century. Within a couple of years after that the Muslim invaders also plundered
Jagaddala, its scholars escaped to Tibet, which was then a great centre of
learning. These scholars interpreted Buddhist books from Sanskrit to Tibetan
and earned great fame in outside world.
Bibhuti Chandra the renowned Buddhist Scholar, had written several Buddhist
scriptures in Sanskrit and translated them into Tibetan. He also translated twelve
other Buddhist books into Tibetan.
While spending his scholastic life at Jagaddala monastery, Mokshakaragupta,
composed a book named “Tarkabhasa” which contained three chapters and it
shows that “Nyayasastra” was taught excellently there. Sthiramati along with
Mokshakaragupta also translated Nyayasastra into Tibetan. Subhakaragupta,
commented on a treaties of Tantrasastra named “Siddhaika Viratantraika”
which was also translated into Tibetan. Abhayakaragupta composed 26 books
in Sanskrit, out of which 8 are translated into Tibetan. As a scholar of
Vikramshila Mahavihara, he earned great fame by commenting on “Asta-
sahasrika-prajnaparamita” (The Perfection of Wisdom in Eight Thousand). King
Ramapala showed great respect to this teacher as his mentor.
Another scholar of Jagaddala Mahavihara was Vidyakara, who compiled
collections of excellent Sanskrit poems called “Subhasita Ratnakosha” which
contained 1739 shlokas, during twelfth century AD which proved that Buddhist
scriptures along with literature were also taught there.

Ruins of Jagaddala Mahavihara

The Raktamrittika Mahavihara

The Raktamrittika Mahavihara stands near the meandering course of the river
Bhagirathi in Chiruti village at a distance of 15 km south of Berhampore, the
district headquarters of Murshidabad. It is said that Murshidabad got its name as
“Rangamatir Desh” because of this Vihara. Hsuan Tsang, the Chinese traveller
of seventh century AD referred to the monastery “Lo-to-wei-chi” (Raktaviti)
situated by the side of the capital “Kie-Lo-Na-Su-Fa-La-Na” (Karnasuvarna).
Karnasuvarna was a religious cum administrative and urban settlement of early
medieval period centering the Buddhist monastery of Raktamrittika
Mahavihara. Hiuen Tsang mentioned about “Lo-to-mo-chi” (Raktamrittika)
Mahavihara, an important centre of learning of Vajrayana Buddhists near
Karnasuvarna. The place has been identified with Rajbaridanga. The
archaeological site of Rajbaridanga is about 2.4 km from Karnasuvarna railway
station on the Azimganj-Katwa section of Eastern Railway.
This site was first excavated by a team from the Department of Archaeology,
University of Calcutta in 1962 under the direction of S.R. Das. Among the
findings, the most significant one was a monastic seal bearing the legend of
Raktamrttika Mahavaihara. Other significant findings include terracotta
figurines and ornamental stucco moulds including human heads. Two other sites
close by have been excavated at Rakshashidanga and Neel Kuthi.
The existence of the Buddhist establishment is also attested to by the finds
recovered during excavations which comprise stucco heads, copper chakra,
seals with sacred Buddhist formulas, etc. One of the sealings bears the legend
“Guhyachakrah”. The term “Guhyachakrah” indicates performance of some
secret rites and is perhaps a precursor of later Tantricism. This is possibly the
earliest epigraphic record from Bengal mentioning any type of religious rites.
The presence of the name “Raktamrttika” can also be perceived in a
fragmentary slate stone inscription from the Wellesly province of Malay
Peninsula datable to 5th century AD. The inscription refers to a Mahanavika
(Great Navigator) Buddhagupta from Raktamrttika, which may be identified
with the famous Raktamrttika Mahavihara. On the strength of the identification
of Raktamrttika Vihara with Rajbaridanga, Karnasuvarna, the capital city of the
7th century Gauda kingdom of Shashanka, can now be located with greater
exactitude in the neighbourhood of the excavated site of Rajbaridanga.

Ruins of Raktamrttika Mahavihara

Although a 12th century text states that Shashanka destroyed many Buddhist
Stupas of Bengal and was an oppressor of Buddhism. Shashanka is reputed to
have cut the Bodhi tree where Buddha found enlightenment (Mahabodhi temple
of Bodh Gaya). Shashanka was also given the name of “Gauda Bhujanga” by
Banabhatta for his hatred for Buddhism, which eventually destroyed the glory
of the Mahavihara for some period.
Conclusion
During the beginning of the fourth century C.E., when urbanisation waned in
Orissa and Bengal, at least some Buddhist monasteries must have begun to lose
financial support. Xuanzang witnessed fifty deva temples and over one hundred
viharas with over ten thousand monks when he visited Ua (Orissa).
Another kingdom in the vicinity of Ua was Kalinga, which had more than ten
viharas and over five hundred monks and one hundred deva-temples.

Buddhism lost its royal patronage over time. After Asoka, Kaniska,
Harsavardhan and the Pala kings of Bengal were notable kings stepped up to
support Buddhism. The growth of any faith is magically aided by royal
sponsorship. In the end, the lack of such sponsorship for Buddhism paved the
road for its demise. The Muslim invasion of India nearly wiped out Buddhism.
From 712 A.D. onwards, their invasions of India became more frequent and
recurrent. As a result of these invasions, Buddhist monks have sought refuge in
Nepal and Tibet. In the end, Vajrayana Buddhism faded out in India, its
birthplace.

Reference
1. Hesse, Hermann ; Siddhartha , Fingerprint Publishers; first edition, 2012.

2. Dutta, Karubaki ; Buddhists and Buddhist Legacies in Modern Bengal ,

Centre for Himalayan Studies, North Bengal University.

3. Sanderson, Alexis ; Vajrayana: Origin and Function , Buddhism into the

Year 2000, Dhammakaya Foundation, Los Angeles.

4. Priyadarsani, Sonali ; The boom in centres of learning during Pala reign-

A Critical Analysis , Tamil Nadu National Law University.
 5. Majumdar, Somreeta ; Locating the Monastery in Landscape context: A
Priliminary study of Raktamrittika Mahavihara of Karnasuvarna ,
Vishwa Bharati University, Bolpur, West Bengal.

6. Dasgupta, Sashi Bhusan ; An introduction to Tantric Buddhism , 1950,

University of Calcutta, Kolkata, West Bengal.

Websites
1. The Buddho Foundation- https://buddho.org/
2. History- https://www.history.com/author/history