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

In the light of the Hevajra Tantra

A Metaphysical Perspective

Dr. Tomy Augustine

In the light of the Hevajra Tantra

A Metaphysical Perspective

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

Anybody who ventures to write on Tantrism disturbs a hornets 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. Mans 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. Tomys 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

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 Mahayanas 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