3. history of Yogaratnamala

1) Author Krsnacarya [Krishnacharya] 131 Isoda Hirofumi, gsamadhi as explained in Hevajra-tanta, "Nippon Bukkyo Gak ukai Nenpo (H★****; The Journal of the Nippon Buddhist Research Assoc iation), vol.40., pp.17-18. - 87 - -

. The Yogaratnamala, also known as the Hevajra Panjika was written around the ninth century A.D. and is a commentary on the "Hevajra Tantra. The "Yogaratnamala was written in the Ranjika style by the pandit and Mahasiddha, Krsnacarya. Because the "Yogaratnamala is written in the Panjika style, where words or phrases from successive units of the root treatise are taken and commented upon.132 Who was Krsnacarya? According to Taranatha's Seven Instruction Lineages, Krsnacarya is a very important master of the Innate Radiance lineage and the Karmamudra lineage. Krsnacarya was born into the Brahmin caste in eastern India. His guru was Jalandhara. A prophecy stated that a yogi like him had not appeared before nor would another like him appear again. In his carya songs, Krsnacarya proclaims himself to be a Kapalika Yogi. He is said to have attained the eight magical accomplishments in addition to the Mahamudra Accomplishment. His six principal disciples Bhadrapada, Mahila, Bhadala, Tshembupa, Dhamapa and Dhumapa are all said to have attained the Mahamudra Accomplishment. It is said that he was afflicted by pride because of his his magical accomplishments. According to Abhayadatta's biography of the Eighty-four Siddhas, Krsnacarya was instructed by his guru Jalandhara to seek instruction from another of Jalandhara's disciples, a weaver. Through interplay and instructions received from his fellow disciple he overcame his obscuring pride. Later he realized the Mahamudra Accomplishment. There are conflicting accounts as to whether his attainment of theMahamudra Accomplishment was realized in his lifetime or in the intermediate state following his death or even if he realized the Mahamudra Accomplishment at all. However, his importance as a lineage master is attested by the inclusion of sixty-four of his works in the Tangyur. The practice with a Wisdom consort, a female practitioner, is an integral part of the radical, purely tantric method method advocated by 132 G.W.Farrow & I.Menon (tr. and ed.), Ibid, p.viii. - 88 -

Krsnacarya. Krsnacarya epitomizes the unattached, Kapalika yogi who could easily and mercilessly draw attention to the hypocrisies of the religious and social conventions of the day. He lived and roamed in the cremation grounds and in the jungles, alone or with his consorts. Yet he was also able to be completely assured in the intellectual hotbeds of the great monasteries and universities. These qualities mixed with magical accomplishments give hints as to the stature of this awesome and unconventional yogi. It is quite possible that the conflicts and confusions regarding the biography of Krsnacarya stem from prejudices held by some later commentators against the whole idea of such direct views and methods. The utilization of the Prajna, the Wisdom consort, during the Consecration Rite and the subsequent practice is the view of the style of transmission and of the method found in the "Hevajra Tantra and the commentary "Yogaratnamala by Krsnacarya.133 Kanhupada,134 variously named as Kanhu, Krsnacarya and Krsnapada was initiated into Sahajayana by Jalandharipada. A reference to his birth in Uruvisa is being observed in a prediction of Buddha, delineated in the accounts of Taranatha. As cited earlier, Uruvisa, Odivisa and Odica in Taranatha's accounts are synonymous words signifying Orissa and this Uruvisa can be no other than Orissa. A Tantric scholar of prolific wisdom, he went to Somapura and served as a teacher in the Somapuri Buddhist Vihar. Somapuri Vihar, in the view of Gos-lo-tsa-ba was located in Dakshina Kosala or in the country of Koshala in Southern India. Many scholars identify the Somapuri Vihar of the Buddhistliterature with the monastic remains of Paharpur in Rajshahi District of East Bengal. This identification of Somapuri has already acquired a historical validity after the exploration of a clay-seal where an inscription "Sri Sumapure Sri Dharmapaladeva Mahavihariya · Arya 133 G.W.Farrow & I.Menon (tr. and ed.), Ibid, pp.xi-xii. 134 Kanu-pa is variously named as Kanupha, Kanpha, Kahnai, Kanai, Kalupha, Kalapha, etc., all of which are dialectal variants of the Sanskrit name Krsnapada. Shashibhusan Dasgupta, Obscure religious Cults (Calcutta: Firma Klm Private Limited, reprint, 1995), p.392, footnote 3. - 89 - -

Samghasya" is lettered very clearly. This inscription amply invalidates the geographical information of Somapuri furnished by Gos-lo-tsa-ba as testimonies from different sources prove his misconception on Oddiyana. In view of these evidence, it is logical to agnize with the view that Kanhupada, who came out of his mother's womb in Orissa was a teacher of Somapuri Vihar in East Bengal.135 i In consonance with the view of view of many scholars, Kanhu was a contemporary of Devapala who the great pala king of Bengal in the first half of the Ninth Century A.D. In accordance with Bstan-hgyur, he is believed to have authored a large number of Tantric texts, of a Dohakosa and as many as Thirteen songs in the anthology of Carya are assigned to his authorship. Kanhu may be suggested to have retained a remarkable affinity with the ancient Oriya its culture and its language as is revealed in his songs. But on the basis of his seeming affinity with the Oriya language one can not monopolise Kanhu and his other preceding and succeeding Carya writers as a legacy of their own land or region. For such a resemblance is unavoidably natural because the Siddhas composed their literature in Apabhramsa a form of Medieval Prakrit and from which the modern Indian vernacular languages emerged.136 Kanhupada, a prolific author of his age, no less than 69 Tantric texts are assigned to his authorship in Bstan-hgyur. Thirteen songs in Carya pada are suggested to have been the composition of this Siddhacarya. Kanhu alike the other Siddhas believes in the prevailing philosophy of Sahajaya Yoga. He advocates the practice of Suyata and Devata Yoga. 137 All being the illusive appearance of mind in his Yogic vision, Kanhu advises the mankind not to be worried on the transformative separation of the Pamchaskandhas, which are concomitant with the five elements, because the mind, as the creative quintessence of Absolute Reality is by nature crowned and complete with the Sunyata and Sahajananda. Naturality of mind is imbalanced by ignorance. Once the veil of this 135 Ramprasad Mishra, Sahajayana (Calcutta: Punthi Pustak, 1991), p.125. 136 Ramprasad Mishra, Ibid, pp.125-126. 137 Ramprasad Mishra, Ibid, p.156. - 90 -

i illusion is uplifted from mind, one becomes capable of realising the Supreme Truth of Sunyata. According to this Siddha the Supreme Bliss can only be realised through Sahajayoga. Kanhupada describes Sahajayoga through a series of similes in his Carya poems. Somewhere he analogizes himself as an elephant who having uprooted the materials of illusive confinement constituted by Ali and Kali enters into Lotus-tank of Sahaja and remains sportive in Mahasukha with the she-elephant of Sunyata; somewhere he portrays himself as Kapalika adorned with the peculiarities of dresses and ornaments which are constituted by Ali, Kali, Sun and moon and requests the Dombi alias Avadhuti for an amorous union on the fascinating bed of Lotus, blossomed with sixty four petals, and in some otherwhere else he similizes himself as a bridegroom and Avadhuti as a bride and he proceeds to marry this bride in a pompous procession where Samsara and Nirvana figure as the musical instruments, mind and vital air become the wedding baskets which contain the materials of matrimony, Anuttara Yoga Tantra symbolises the perfection of Sahajananda which resembles the joy of amorous copulation. All such similes figuring in the songs of Kanhu as also of other Siddhas no doubt add to the literary value and to the contour of the intentional expression of these poems, but that the essence of Sahajayoga is impregnated by these literary pieces. In this yoga by a regulation of the vital air through Ali alias Lalana and Kali alias Rasana the elevation of Bodhicitta is sought through the Avadhuti to stabilise it in Usnisa Kamala, the highest cerebral plexus and thereby to realise the Supreme Bliss, concomitantwith Nirvana and Buddhahood Buddhahood Darikapada, a prominent Siddha of Sahajayana was a native of Orissa. Initiated into Sahajayana by Luipada, Darika became an erudite scholar and a successful practitioner of Sahaja Yoga. In his Carya song, he affirms that Sahajananda or Mahasukha comcomitant with Buddhahood can only be realised through Sahajayoga. His precepts also figured grandiloquently in Vyaktabhavanugatatattva Siddhi of his disciple Shajayogini Cinta where elimination of all the illusive thought creations of mind is recommended through Sahajagoga.138 - 91 -

According to a recent research, an unusually large number of works 87 in all are listed under under the name of Kanha, Krsna, Krsnapada, Krsnapandita, these names are all assumed to be referring to the same siddha Krsnacarya. Krsnacarya's works are of an interesting range. 139 However in this thesis the focus is on Krsnacarya's commentarial work "Yogaratnamala. In "Yogaratnamala we find a synthesis of the Mahayana Sutra and Tantra doctrines. The following chapter elucidates Krsnacarya's assimilation of the doctrines of the Sutra and the Tantra path and his skilfully interweaves them into the body of the text YogaratnamalaLwithout being discursive or contradictory. r 2) Sutra and Tantra elements in "Yogaratnamala Krsnacarya, while giving his commentary on "Hevajra Tantra, refers to the primary Mahayana thoughts such as Bodhicitta, Sunyata, Budhha Kaya, along with the Highest Yoga Tantra concepts like mandala rites, sahajananda, Devata Yoga. The Madhyamika view, as well as the Cittamatra view find expression in "Yogaratnamalal. When concepts such as sunyata, bodhicitta, vijnapti and so forth are raised in the root text Hevajra Tantra, Krsnacarya in the "Yogaratnamala, refers to various important Mahayana Sutras like "Lankavatara Sutrad, Nagarjuna's Mulamadhyamakakarika in order to clarify the deeper significance of the concepts and in the process has his prescribed view endorsed by the - sutras. Therefore when he has to explain the of Stabilised Meditative state he refers to Lankavatara Sutraj. [commentary of 1.1.11] Bhagavan has said in the "Lankavatara Sutra: "The one who knows the non-existent nature of phenomenal things is unattached in all - 138 Ramprasad Mishra, Sahajayana, pp.156-158. 139 David Templeman (tr.), Taranatha's Life of Krsnacarya/Kanha (Dharamsala: Library of Tibetan Works and Archives, 1989), pp.143-146. - 92 -

conditions. Such a person who is unattached in all conditions attains the Stabilised Meditative State of the Unconditioned (animitta-samadhi)." (Yogaratnamala)140 The concept of sunyata (voidness) is explained in keeping with definition of sunyata as given in "Vajrasekhara. [commentary of 1.1.4] Bhagavan said in "Vajrasekhara, thus: "The Void which is the firm essence, indestructible, indepletable, indivisible and not capable of being consumed is called Vajra." (Yogaratnamala)141 i To validate the Tantric process of purification of the five sense organs. Krsnacarya refers to the process mentioned in "Buddhakapala yogini Tantra. [commentary of II.7.11] The terms 'Mother' and so on refer to the five senses. The five senses should be satiated with sound, form, taste and so on which are the five qualities of desire. The supreme worship is the worship of the goddesses located in these faculties. If it is asked how 'Mother' and others are the eyes and other sense organs, it is said in the "Buddhakapala yogini tantra: 'Now I shall expound: By the purification of the impure consciousness Sister becomes the eyes, Niece the ears, Mother the nostrils, Daughter the tongue and the Wife the mind. These six are the divine and excellent bestowers of the Mahamudra Accomplishment.' (Yogaratnamala) 142 140 tatha coktam Bhagavata Lankavatare bhavan abhavan iti yah prajanate/ sa sarvabhavesu na jatu sanjate// yah sarvabhavesu na jatu sanjate/ so 'nimittam sprsate samadhim iti// (Hevajra Tantra (Study) part 2, p.106) ca • • 141 tatha coktam Bhagavata vajrasekhare drdham saram asausirsyam acchedyabhedya laksanam/ adahi avinasi sunyata vajram ucyate// (Hevajra Tantra (Study) part 2, pp.104-105). "Vajrasekhara, the original Sanskrit text is no longer available, the above verse is found in the "Advayavajra samgraha, (GOS. p.37). The Tibetan translation of the verse as available in the Peking edition is: ci phyir rdo rje ra brjod par bya/ sra shin snin po thon ston med/ gcad dan gshig par bya ba min/ bsreg par bya min/ hjig med pas/ ston nid rdo rje ra brjod par bya// P.No.113, vol.4, p.4. 1.3-4. 142 yadi vamatety adi matradisabdaih pancendriyani abhidhiyante/ tani sabdaruparasadibhih pancakamagunaih tarpayet . iyam eva hi tatra sthanam devinam · niruttara pujeti katham matradayah · caksuradaya iti cet/ tatha coktam buddhakapale yoginitantre athatah sampravaksyami asuddhacittasodhanat bhagini bhavec caksur bhagineyi srotram eva ca janani bhanyate ghranam/ rasana duhita tatha • mano bhaved bharya sad eta vara divya mahamudrapradayika iti/ (Hevajra Tantra (Study) part 2, p.156) " - " • " • • - 93 -

. In Yogaratnamala,the nature of Mandala Circle is defined based on the view propagated in the "Dakinivajrapanjaraj. [commentary of 1.1.28] Regarding their essential nature it is said in the r Dakinivajrapanjara: "O friend, just as the moon reflected in water is neither false nor true, so the form of the Mandala Circle is pure and lucid by nature." (Yogaratnamala)143 Nagarjuna's Mulamadhyamakakarika is referred while examining the self nature (Svabhava). [commentary of 1.5.1] In this respect Nagarjunapada has said: "The intrinsic nature is uncreated and independent of everything, and if phenomenal things do not have such an intrinsic nature, they are, in essence, non-existent." (Yogaratnamala)144 The Cittamatrins (Mind Only) expound the view that the phenomenal world is nothing but an emanation of the mind. Krsnacarya alludes to Vasubandhu's "Vimsatikavijnaptimatratasiddhi only to refute it in favour of the Ultimate truth established by Nagarjuna. According to him the Cittamatrin was propagated by the Buddha to help practitioners to remove their attachment to worldly things. [commentary of 1.5.1] The whole three-fold realm, O sons of the Victorious, is nothing but of mind. (Yogaratnamala)145 Again Nagarjuna's "Bodhicittavivarana, (27verse) is mentioned to establish the truth of the statement that Buddha taught Mind Only view to remove the fears of the ordinary people. [commentary of 1.5.1] In this respect Nagarjunapada has said: "the teaching of the Sage which says "all this is of mind' was spoken to remove the fears of the simple-minded, but in truth it is not so." (Yogaratnamala)146 143 tad uktam dakinivajrapanjare// jima jala sajjhecandramahi nai so sacca na miccha/ tima so mandalacakkata tanu sahavem sacca// (Hevajra Tantra (Study) part 2, p.109) 144 tatha coktam Nagarjunapadaih/ akrtrimah svabhaivo hi nirapeksah paratra ca// yadi nihsvabhava bhavah svabhavato na vidyante// (Hevajra Tantra (Study) part 2, p.116). Nagarjuna' s Mulamadhyamakakarika (15.2) 145 'Cittamatram Bho Jinaputra yaduta traidhatukam'// (Hevajra Tantra (Study) part 2, p.116) 146 atrarthe Nagarjunapadair uktam " cittamatram idam sarvam iti ya desana 94 -

To emphasize the profoundity of the concept of sunyata (voidness), Aryadeva's argument is referred. [commentary of 1.1.4] Regarding this Aryadeva has said: "By talking in terms of voidness the argument is overthrown, since by voidness everything is overthrown including the debated point." (Yogaratnamala)147 Krsnacarya is in total conformity with Samayavajrapada while explaining the special technique of Vajra path that leads the practitioner to realize the selflessness of all phenomena and individual mind and to attain the state of Ultimate Truth by practising Sunyata Yoga [that is directly perceive the Voidness or lack of inherent existence, of all phenomena], in conjunction with Devata Yoga [that is manifesting oneself as Vajradhara]. [commentary of 1.1.30] Therefore it has been said by Samayavajrapada: "For the one who has, by utilising the Means of the Vajra method, purified his mind and fully manifested the direct personal experience of the Great Bliss of the body of Essential Nature, has attained skill and perfected the three Vajras, has completely severed the confusions of phenomenal existence by means of the realisation of the non-existence of self, knows the principle of his own purified mantra and is endowed with the proficiency of the Means, the accomplishment of the Vajradhara, in this very life, is in the palm of his hand." (Yogaratnamala)148 r muneh uttrasapariharartham balanam sa na tattvatah// (Hevajra Tantra (Study) part 2, p.116). CHR. Lindtner, Nagarjuniana, Studies in the Writings and Philosophy of Nagarjuna (Delhi; Motilal Banarsidass, 1987), pp.192-193. The verse is from Bodhicittavivarana, verse no.27. The entire text is no longer available in Sanskrit, only a part of it is available in the original. The above quoted verse of "Bodhicittavivarana, is referred in the text "Subhasitasamgraha, (ed. Bendall). 147 tatha caryadevapadah vigrahe yah pariharam krte sunyataya vadet// sarvam tasyapa<ri>hrtam samam sadhyena jayate// (Hevajra Tantra (Study) part 2, p.104) 148 tatha coktam Samayavajrapadaih/ yas tu vajranayopaya<h> vicitrikrtamanasah// sphutikrtasvasamvedya dharmakaya mahasukhah// ( ) // tasya Vajradharasyeha siddhih karatale sthitetyadi// (Hevajra Tantra (Study) part 2, p.108). ( ) in the original Sanskrit text, the middle three lines are missing, they are available in the Tibetan translation of the text. don gyi stobs kyis thos pa yis/ rdo rje gsum po rnam nes pas/ bdag med pa ni nes rig nas/ srid pahi hkhrul pa kun nas gcod/ de nid ran snags gyur pa ni phun sum tshog thabs rned par sla// (Hevajra Tantra (Study) part 2, p.108, fn. 3) - 95 - -

. The state of Vajrasattva or Hevajra is the goal of the practitioner. But without a precise and accurate knowledge about the reality of the self, and the world of phenomena that is, the conventional truth one cannot attain the state of ultimate realisation nor overcome the obscurations to omniscience. The conventional truth cannot be understood in isolation from the ultimate truth. This world of seeming multiplicity does it have true existence? Both Theravada and Mahayana schools refute the true existence of self. Though regarding phenomena there is some discord. Since the thesis is on a Mahayana Tantra text, the focus will be on the Mahayana perspective of self and phenomena. The Madhyamika view (as presented by Nagarjuna) of lack of true or intrinsic or inherent existence of both self and phenomena is accepted by all the schools that fall within the domain of Mahayana. G The truth regarding the multiplicity or singleness of phenomena and self has been lucidly explained by in Santaraksita Madhyamakalamkarakarika, and his explanation must be comprehended in order to develop an accurate idea about the ultimate and the conventional truth, without which one cannot proceed on the path of Tantra. Thus first a brief synopsis of Santaraksita's view is given, followed by illustrations from "Yogaratnamala Krsnacarya's commentarial work on "Hevajra Tantras, that validate the truth of Santaraksita's statements and the need to understand and generate a similar view. The issue of one and many has been analysed by Santaraksita in the " Madhyamakalamkarakarika, and the lack of intrinsic existence of phenomena has been established. Santaraksita in the expository verse of his "Madhyamakalamkarakarika, writes: In reality the things that we and others talk about are empty, because they are neither one nor many, like a reflection. (MAK. 1)149 149 bdag dan gzan sra'i dnos 'di dag// yan dag tu na gcig pa dan// du ma'i ran bzin bral ba'i phyir// ran bzin med de gzugs brnan bzin// Masamichi Ichigo, Madhyamakalamkara of Santaraksita with his own commentary or Vrtti and with the subcommentary or Panjika of Kamalasila (Kyoto: Buneido, 1985), p.22. The Sanskrit form of the Tibetan verse is nihsvabhava ami bhavas tattvatah - 96 -

[auto-commentary] If phenomena has intrinsic or inherent existence then nothing exists except for one and many. The third alternative is denied, because both have the characteristic of being mutually exclusive (parasparaparihara sthitalaksanatvat). The aggregates and the primordial cause (pradhana) and so forth that we and others talk about, do not exist in reality and from this the lack of inherent existence is definitely known. (MAK.-vrtti)150 The Buddhist and non-Buddhist schools which regard phenomena as having a 'thoroughly established nature (svabhavasiddhi)' are mistaken, as phenomena is empty of inherent existence that is it does not exist from its own side. Phenomena is like a reflection and lacks in both singleness and plurality. Had phenomena truly and intrinsically existed then it would be characterised by either singleness or plurality. There could be no third alternative as an intrinsically existent object can not be both single and multiple. The so called third alternative would be senseless babble. Thus, it is ascertained that phenomena lacks in a 'thoroughly established nature'. Santaraksita continues with his critical analysis of the concept dealt by both Buddhist and non-Buddhist Schools. He refutes the existence of Atman (self) and Pudgala. the concept of Nirvana (as explained by Sarvastavadin) is also refuted by him on the same grounds. Self can not be a self sufficient unitary and permanent entity. The Vatsiputriya concept of Pudgala is refuted on the grounds of the definition of Pudgala being self contradictory. Vatsiputriya defined Pudgala to be neither limited nor non limited. The Sarvastavadin concept of Nirvana as a non-limited (asamskrta) or a permanent and uncompounded phenomena is also refuted by Santaraksita. Next, he refuted the Nyaya-Vaisesika concept of Akasa being unitary and all pervading phenomena. The Nyaya-Vaiseska theory of Samanya or Universals and Visesa or svaparoditah/ ekanekasvabhavena viyogat pratibimbavat// P.L.Vaidya (ed.), Bodhicaryavatara of Santideva, with the commentary panjika of Prajnakaramati, BST, No:12 (Darbhanga: The Mithila Institute, 1960), p.173, II.17-18. 150 ran bzin zig yod par gyur na ni gcig pa 'am cig sos las mi 'da'o// de dag ni phan tshun spans te gnas pa'i mtshan nid yin pas phun po gzan sel bar byed do// Masamichi Ichigo, Ibid, p.22. - - 97 - -

1 ✔ Individuality 151 is also rejected. The Nyaya-Vaiseska state an individual Pot has a necessary relation (samavaya) with universal Potness'. One can perceive the individual 'pot' due to its manifesting the universal' potness'. Their theory of Paramanu or atom being the smallest and the indivisible unit of all materials is also untenable according to Santaraksita. According to Santaraksita, when 'the entity' asserted by those schools is examined it is proved that it does not have singleness or diversity and therefore does not ultimately exist. As stated earlier reflections of Santaraksita's thoughts are found in Hevajra Tantra, as well as in Krsnacarya's "Yogaratnamala. [Hevajra Tantra] Bhagavan (Means) is of the nature of Semen, the Lady (Wisdom) is the bliss that arises from it. Semen is free from [the notions of] one and many. Originating from the 'moment' the bliss is the supreme erotic delight. (1.8.48)152 [commentary] 'One and many etc.': Here, 'semen' is the Means facet. Semen is non-substantial and devoid of notions because of being devoid of the characteristics of one and many. Since semen, in this sense, is non-substantial it's conception is not suitable for the quick attainment of enlightenment. (Yogaratnamala)153 [commentary of 1.5.11] 'As aspects of the undifferentiated nature': The differentiated (prapanca) is characterised by plurality (nanatva). When devoid of the differentiated nature of one and many, they exist as aspects of the Thusness which is characterised as the non-arising nature of the differentiated. (Yogaratnamala) 154 [commentary of 11.2.37] If the phenomenal nature is understood as being the attributes of the Mandala Circle, then is not the Mandala Circle misconceived, because it does not possess the quality of one and many? (Yogaratnamala)155 151 M. Hiriyanna, Outlines of Indian Philosophy (Delhi: Motilal Banarsidass, 1994), pp.233-36. 152 sukrakaro bhaved bhagavan tatsukham kamini smrtam/ ekanekaviyogo 'sau ksanad eka para raitih// (Hevajra Tantra (Commentary) , p.105) • • 153 ekanekety adi asav iti upayabhagah sukrakarah " ekanekasvabhavavirahatvat nihsvabhavo vicarasunya ity arthah/ atah karanan nasau bhavya vitathatvenasutarabodhiprapter ayogat// (Hevajra Tantra (Study) ,part, p 129) 154 nihprapancasvabhavata iti • prapanico nanatvalaksanah l tasya caikanekasvabhavavirahat / yas tesam anutpadalaksanas tathata tenaivakarenastiit bhavah// (Hevajra Tantra (Study) ,part 2, p.117) 155 yadi bhavasvabhavatvam mandalacakrakarataya tada ekanekasvabhavarahitatvan 98 -

[commentary of 11.3.37] 'Not true (nastyam)': The fire is not true because it is devoid of the quality of one and many. 'Not false (not false)": The fire is not false because it manifests. (Yogaratnamala)156 The yogi must eat the flesh of one killed at the gallows pole as well as one killed by a weapon and one who is a 'seven times returned'. The wise yogi performs the rite of Killing after intently arousing mercy. (1.7.21)157 [commentary] 'One killed by a weapon (sastrahatah)': Killing with the weapon implies the severing with the weapon of Wisdom and the non-substantiation of the differentiated by reflecting upon the nature one and many. (Yogaratnamala)158 These illustrations help to deduce the fact that both Buddhist Sutra (Perfection Vehicle) and Tantra teachings focus on the lack of inherent existence (nisvabhava) of self and phenomena alike. All Buddhist Schools accept that all phenomena are products, impermanent and selfless as they lack in true existence. Hence emptiness or lack of inherent existence of each phenomena is the ultimate truth and the phenomenal world only exists nominally. Analysis of the true nature of phenomena and self is necessary to arrive at the two truths. The Ultimate (paramartha) Truth and Conventional (samvrti) Truth. Santaraksita has refuted the truly established things both ultimately and conventionally and asserted that phenomena is neither one nor many as it is ultimately without inherent existence. He based his refutations of inherent existence of perceptual phenomena on Dharmakirti's Buddhist Logic that existence is activity or conditions that produce effects (artha kriyakaritva). Thus it can be noted that Krsnacarya had amalgamated the various Mahayana doctrines both from the Sutra schools as well as the Tantra schools. However the main philosophical view expounded by him is mandalacakrasya bhrantatvam// (Hevajra Tantra (Study) .part 2, p.139) 156 na satyam iti ekanekasvabhavavirahat/ na mrseti • tatha pratibhasamanatvat// (Hevajra Tantra (Study) .part 2. p.144) 157 dhvajam sastrahatam caiva saptavartan ca bhaksayet/ krpam utpadya yatnena maranam kriyate viduh// (Hevajra Tantra (Commentary) , p.78) 158 sastrahatam prajnasastrepa chitva ekanekasvabhavavicaranena nihsvabhavikaranam sastrena hananam// (Hevajra Tantra (Study) ,part 2, p.122) - 99 -

Nagarjuna's Madhyamika view, and the truth is established by using Sutras from the Prasangika and the Yogacara Madhyamika schools. For method of spiritual practice Krsnacarya has adopted the methods recommended in the Tantra texts (primarily Anuttara Yoga Tantra texts) that were in circulation in his times. In the following chapter the practice aspect of "Hevajra Tantra, will be critically analysed. i : - 100 -