Indrabhuti 1

IndrabhutiIndrabhuti (alternatively King Ja) is a name attributed to a number of individuals that have become conflated in theesoteric Buddhadharma tradition of Mantrayana. Karmay (1981) opens the peer-review discourse in identifying thedifferent personages.[1]

One Indrabhuti, considered a Mahasiddha, was a disciple of Lawapa.[2]

Conflation of Indrabhuti related to conflation of OddiyanaThe matter of the conflation of Indrabhuti and at least one evocation of the historicity of a particular personage bythat name is intimately connected with the location of 'Oddiyana' (the locality denoted by the term 'Oddiyana'whether in each case cited is Swat Valley or Orissa or some other location is glossed with a suite of orthographicrepresentations and near homophones which require further case-by-case examination and exploration), Orissa andthe cult of Jaganath and a number of texts that inform the matter such as the Sādhanamālā' , Kālikā Purāṇa,Caturāsiti-siddha-Pravṛtti, Jñānasiddhi as Donaldson (2001: p. 11) frames an overview of some of the debate andthen ventures further salience:

In his argument, P. C. Bagchi states that there are two distinct series of names in Tibetan: (1) O-rgyān,U-rgyān, O-ḍi-yā-na, and (2) O-ḍi-vi-śā, with the first series connected with Indrabhūti, i.e., Oḍiyănaand Uḍḍiyāna, while the second series falls back on Oḍi and Oḍiviśa, i.e., Uḍra (Orissa) and has nothingto do with Indrabhūti. N.K. Sahu objects, however, and points out that these two sets of names areseldom distinguished in Buddhist Tantra literature, and opines that the words Oḍa, Oḍra, Uḍra, Oḍiviśaand Oḍiyāna are all used as variants of Uḍḍiyāna. In the Sādhanamālā, he further points out, Uḍḍiyānais also spelt as Oḍrayāna while in the Kālikā Purāṇa, as indicated earlier, it is spelt either Uḍḍiyāna orOḍra. There is also evidence, Sahu continues, that Indrabhūti is the king of Orissa rather than of theSwāt valley. The Caturāsiti-siddha-Pravṛtti, for example, mentions him as the king of Oḍiviśa whileCordier, in his Bṣtān-ḥgyur catalogue, gives sufficient indications of his being the king of Orissa. Also,in his famous work Jñānasiddhi, king Indrabhūti opens it with an invocation to Lord Jagannātha, a deityintimately associated with Orissa and with no other area of India.[3]

King Ja, receiver of gifts from the skyAccording to Nyingma tradition, King Ja (also known as Indrabhuti) taught himself intuitively from "the Book" ofthe Tantric Way of Secret Mantra (that is Mantrayana) that magically fell from the sky along with other sacredobjects and relics "upon the roof of King Ja" according to Dudjom (1904–1987), et al. (1991: p. 613 History) thishappened on the Tibetan calendar year of the Earth Monkey, which Dudjom et al. identify as 853 BC[E].[4] King Jataught Kukuraja, the "Dog King", from "the Book."[5] This date of 853 BC[E] is problematic as it puts the event priorto the dates of the historical Buddha Shakyamuni circa 500 BCE as well as prior to the emergence of Tantra in anyof its historical permutations according to modern Western peer-reviewed scholarship bar the lineages of the Bonpo(the dates are according to Bonpo tradition which are contended with) which not 'officially' tantric have manyelements akin to tantra traditions. Moreover, it should be stated that the falling of Buddhadharma relics upon aTibetan royal palace also happened in the case of Thothori Nyantsen and these two stories (i.e. the story of ThothoriNyantsen and the narrative of King Ja) may have influenced each other as they share a distinctive motif of magicalrealism.Dudjom (1904–1987), et al. (1991: p. 460 History) also include another important source that impacts on this story of King Ja and salient dates for the greater tantric tradition, particularly the dating of the emergence of the texts of Anuyoga with the provision of a quote of what Dudjom et al. identify as a "prediction" found in the fifth chapter of the 'Tantra which Comprises the Supreme Path of the Means which Clearly Reveal All-Positive Pristine Cognition'

Indrabhuti 2

(Wylie: kun bzang ye shes gsal bar ston pa'i thabs kyi lam mchog 'dus pa'i rgyud, Nyingma Gyubum Vol.3) whichDudjom, et al., render in English thus:

The Mahayoga tantras will fall onto the palace of King Ja. The Anuyoga tantras will emerge in theforests of Singhala [Dudjom et al. identify Singhala as located in Ceylon].[6]

Indrabhuti, at the time of Tilopa, disciple of KambalapadaChoudhury (2007: p. 6) states in relation to Indrabhuti who was the disciple of Kambalapada (fl. 10th century):

The Sidhacharyas popularised the tenets of vajrayana by composing numerous texts. Indrabhuti, discipleof the saint Kambalapada, created a sensation by composing his famous treatise 'yajnasidhi'.[7]

Indrabhuti learned of 'insight' (Sanskrit: prajñā) though the instruction of Tilopa (988–1069 CE).

Notes[1] Karmay, S. G. (1981). "King Tsa/Dza and Vajrayana." In Strickmann, M. (ed.), Tantric and Taoist Studies in Honour of R. A. Stein, MCB 20

(1981), pp.192-211[2] "TBRC P0RK287" (http:/ / www. tbrc-dlms. org/ kb/ tbrc-detail.

xq;jsessionid=4A8DD7A30079F99A8B90D7F605BEC6E8?RID=P0RK287& wylie=n). The Tibetan Buddhism Resource Center. 2006. .Retrieved 2008-03-22. "kambha la pa"

[3] Donaldson, Thomas E. (2001). 'Iconography of the Buddhist Sculpture of Orissa: Text', Volume 1 of Iconography of the Buddhist Sculpture ofOrissa, Indira Gandhi National Centre for the Arts. Abhinav Publications. ISBN 8170173752, 9788170173755Source: (http:/ / books. google.com. au/ books?id=DbxE8zOuRbUC& pg=PA12& lpg=PA12& dq=indrabhuti+ Sambalpur& source=bl& ots=ozL-zPfeuy&sig=EIJLN7K4bGrGyHd3Xi-eC3KfWIw& hl=en& ei=dtpnS-aHJ82LkAXJ2q3RCQ& sa=X& oi=book_result& ct=result& resnum=4&ved=0CBUQ6AEwAw#v=onepage& q=indrabhuti Sambalpur& f=false) (accessed: Tuesday February 2, 2010), p.11

[4] Dorje, Jikdrel Yeshe (Dudjom Rinpoche, author), & translated and edited: Gyurme Dorje and Matthew Kapstein (1991). The Nyingma Schoolof Tibetan Buddhism: Its Fundamentals and History. Boston, USA: Wisdom Publications. ISBN 0-86171-199-9, p.613 History.

[5] Dorje, Jikdrel Yeshe (Dudjom Rinpoche, author), & translated and edited: Gyurme Dorje and Matthew Kapstein (1991). The Nyingma Schoolof Tibetan Buddhism: Its Fundamentals and History. Boston, USA: Wisdom Publications. ISBN 0-86171-199-9, p.460 History.

[6] Dorje, Jikdrel Yeshe (Dudjom Rinpoche, author), & translated and edited: Gyurme Dorje and Matthew Kapstein (1991). The Nyingma Schoolof Tibetan Buddhism: Its Fundamentals and History. Boston, USA: Wisdom Publications. ISBN 0-86171-199-9, p.460 History.

[7] Choudhury, Janmejaya (2007). "The Antiquity of Tantricism." Orissa Review. September–October - 2007. Source: (http:/ / orissagov. nic. in/e-magazine/ Orissareview/ sept-oct2007/ engpdf/ Pages05-07. pdf) (accessed: January 30, 2008)

Article Sources and Contributors 3

Article Sources and ContributorsIndrabhuti  Source: http://en.wikipedia.org/w/index.php?oldid=453833049  Contributors: Akkida, B9 hummingbird hovering, Dakinijones, Davewild, Ettrig, Gary King, JanetteDoe, Leolaursen,Malinaccier, Mandarax, PamD, Rich Farmbrough, Rosarino, Skarmee, 1 anonymous edits

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