Yantra-Mantra-Tantra in Buddhism

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The book deals with origin and development of Tantrayana in Buddhism and throws light on the divisions of the Buddhist Tantra. It also describes the Buddhist tantric literature, images and paintings. It defines the Siddha tradition of tantric Buddhism along with geographical expansion of Tantrayana in Indian Himalayan region and outside India. The book is well supported by illustrations and a rich glossary related to the terminology used in tantric Buddhism.

Yantra is an object, like-Vajra, Kartri, Khatwanga etc. upon which mantra is blown by the siddhas after getting mastery on mantras so that the power of mantra entered in the yantra and then by using that yantra the siddhas used to solve the problems of the lay followers and help him to get salvation. Mantra is a syllable in Sanskrit language made for a god or goddess and by muttering which the siddhas try to please a specific deity so that he got mastery on that mantra. Tantra is the process opted by a siddha to get siddhi of a mantra. In this way yantra, mantra and tantra all three is essential to get siddhi by a siddha for the welfare of humankind.

Having a number of books on Buddhist Tantrikism in the literary world what was the need of this book; a simple question arises in everyone's mind. After studying so many books on Buddhist Tantrayana, the author had felt that none of them covers the whole aspect of Tantrayana. Some books throw light on its origin and development, some on its deities, some on iconographical study and some deal with the literature. Hence, the author has decided to write this book in which he has tried his best to cover all the aspects of Buddhist Tantrikism and also to remove the confusions and suspenses regarding the path followed by its sadhakas. The book covers various aspects of Buddhist Tantrayana. Chapter-I deals with origin and development of Tantrayana in Buddhism while Chapter-II throws light on the divisions of the Buddhist tantra. Chapter-III describes the Buddhist tantric literature. Chapter-IV is focused on Buddhist tantric images and paintings. Chapter- V defines the Siddha tradition of tantric Buddhism while Chapter-VI is related to the geographical expansion of Tantrayana in Indian Himalayan region. Chapter-VII defines the development of tantric Buddhism outside India. The book is well supported by illustrations and a rich glossary related to the terminology used in tantric Buddhism.

Observing the outward appearance, some people believe that Buddhist and Hindu tantra are similar, but there is no similarity between the two either in subject or in phgilosophical doctrines embodied in them. The aim and objects of the Buddhist tantra are widely different from those of the Hindu tantra. It is a difficult task to determine when and under what circumstances the word tantra was used, nor is it possible to trace the person who first introduced them. It will be evident that when the mystical practices become popular with one section of society, the other section incorporates in its religion in a modified form to suit its own requirements and tenets. So that Tantrism existed from very early times and was transmitted in the most secret manner possible from time to time. So, it can be seen that Tantrism was handed down from the most secret manner possible before its followers could swell in number so as to openly declare themselves and preach their doctrine. Unfortunately, we do not possess any connected account except a few works on the Dharanis. Buddhist Tantra belongs to Mahayana; it was a development of the Yogachara School which evolved out of Shunyavada of Madhyamikas, and known as Vajrayana. Tantric practices in Buddhism were found in abundance as references, as early Buddhist literature indicates. The attitude of Buddhism seems to have been against such practices, but at the same time, there were some mystic practices, thought to be harmless, which were tolerated. Buddha is said to have expressed his great disapprobation of tantra or tantric practices. He did not permit the consumption of fish, meat, wine and association with the opposite sex in the church among other things. The result was that after the lifetime of Buddha, many monks.