24th July 2016
Very little is known or said
about the roots of Tantra [or Vajrayana] in Orissa, and thus here follows a
short digest of material that may help with further study:
Dr Umakanta Mishra:
RATNAGIRI
“The Buddhist establishment of Ratnagiri with its
nucleus dating from about 5th century
AD or even earlier witnessed a
phenomenal growth in religion, art and architecture till 13th century A.D.”
Thomas Eugene Donaldson, Orissan Images
of Varahi, Oddiyana Marici, and Related Sow-Faced Goddesses, Artibus Asiae, Vol. 55, No. 1/2 (1995),
pp. 155-182
At Rhanipur Jharial we find the 64 -Yogini Pitth, [Orissa,
8th cent. A.D. ] which as a circular Temple is a proto-mandala form. See images at the site at the end of this
quote:
LALITGIRI
Lalitgiri. From Wikipedia, the free encyclopedia
“ . . the Udayagiri Buddhist
complex is later than Ratnagiri and Lalitagiri and the monasteries where
probably flourishing well between 7th to 12th centuries A.D. Pag Sam Jon Zang,
a Tibetan source, indicates that the institution at Ratnagiri played a
significant role in the emergence of the Kalachakratantra during the 10th
century A.D.”
“Debala Mitra, the director general of Archaeological Survey
of India during 1975-1983, who explored and excavated several Buddhist sites,
wrote a two-volume book on Ratnagiri and another book titled Buddhist Monuments of India. In
the latter book, she compared Ratnagiri with Nalanda and said the following:
“... recent excavations of the top of the hillock brought to light imposing
remains of one of the most important Buddhist establishments, reclaimed as
Ratnagiri-mahavihara (and not Pushpagiri-vihara as presumed by some) on the
basis of a number of sealings bearing the legend
Sri-Ratnagiri-mahavihariy-aryabikshu-sanghasya. With its nucleus dating at
least from about the fifth century A.D., the establishment witnessed a
phenomenal growth in religion, art and architecture till the twelfth century
A.D. It played a significant role in disseminating Buddhist culture and
religion forming itself, like Nalanda, an important religious and philosophical
academy, to which flocked the entrants and scholars to take lessons from the
intellectual stalwarts of Buddhism.”
She backs up her claims with a multitude of evidence
including references to Tibetan literature such as Taranatha in his History of Buddhism in India (completed in A.D. 1608) says that
a vihara, called Ratnagiri, was built on the
crest of a mountain in the kingdom of Odivisa (Orissa) in the reign of
Buddhapaksha (identified with the Gupta Emperor Narasinghagupta Baladitya of
the Gupta dynasty by N. Dutt). In this vihara were kept three sets of Mahayana
and Hinayana sastra. There were eight great groups of dharma and 500 monks. According to the Pag Sam Jon Zang (completed in A.D. 1747), Acharya
Bitoba went through magic to Sambhala where he obtained the Kalachakra-tantra,
brought it to Ratnagiri and explained the doctrine to Abodhutipa, Bodhisri, and
Naropa.
Addressing some concerns by researchers, Mitra had said that
the veracity of the ancient Tibetan works is often questioned but its
authenticity is established in the excavated remains, which are spectacular
even in their ruins. The eminent historian had said that the excavation laid
bare the remains of an imposing stupa (main stupa), rebuilt at least once, two
magnificent quadrangular monasteries (monasteries 1 and 2), also rebuilt at
least once, a single-winger monastery, eight temples, a large number of stupas,
sculptures and architectural pieces, objects of daily use and hundreds of other
evidences of what life was like in these sumptuous monasteries. Indeed,
excavations have revealed that here was an establishment that can be compared
with that of Nalanda. In the overwhelming number of portable monolithic stupas,
Ratnagiri can compete even with Bodhgaya. The number of these antiquities is an
adequate index of the profound popularity and sanctity of this centre in the
Buddhist world.”
Chitta Baral, Unknown History,
The Telegraph, Calcutta, India 23rd January 2012 ONLINE HERE: