TRAMPLING OF HINDU GODS & GODDESSES : ESOTERICISM OR SECTARIANISM ?

It's is well known that Hindu gods are included in tantrik Buddhist pantheon. It is seen that at some places Hindu gods are given as humiliating roles to be trampled upon by Buddhistic god's. Today let's discuss on significance of such tantric arts, what was intention behind trampling of hindu dieties?how it should be interpreted? What is real reason behind those figures- esotericism or sectarianism? What does those art convey and signify?

First of all let's look some examples of trampling of hindu dieties by Buddhist dietes:

• Chakrasamvara trampling Bhairava and Kalaratri

•Hevajra trampling Brahma,Indra,Vishnu&Shiva

•Vajrabhairava trampling Shiva,Vishnu,

IndraBrahma,Kartika,Chandra,Surya&Ganesh

•Kalachakra trampling Kamadeva- Rati &Rudra-uma

• Trailokyavijaya trampling Shiva-Parvati 

• Vighnantak trampling Ganesha

Now, Let see that what various people concluded from such iconography; Benoytosh Bhattacharjee writes "Buddhist attempted to exhibit the superiority of their god over those of Brahmanical faith" also says it's some sort of animosity (p390)[Source] . BP Sinha writes that "Hinduism was already very predominant in this part of the country, especially under the patronage of the Senas and the Gahadvalas. Some Buddhists therefore might have, in a spirit of angry frustration, adopted such unbecoming policy in exhibiting such provocative images as Aparajitä and Trailokyavijaya" [source]. Also let's consider some of mordern narrative based on these iconography: 

 • It was done in order to insult Hinduism.    

 • To insult and humiliate hindu Gods& Goddess.

 • It shows evil nature of Buddhist monks 

I agree with these interpretation of scholars upto some extent but the narrative built around these sectarian interpretation is Not very correct. In this article l will present some of points against these narrative and will dive into esotericism and spritual narratives free from sectarian bias.

1. Trampling of Hindu deities by Hindu deities 

Trampling gods and goddesses is not new phenomenon which is invented by Buddhist in order to defame & insult Hinduism.In hindu shaiva-shakta Tantrik systems, trampling is commonly observed. Most common example is Kali trampling Shiva. Various other forms of Devi is shown trampling hindu gods, sodashi devi shown sitting above 5 gods,Sarabha trampling Vishnu ..etc. Most of time we always give interpretation of these figures which is fully inclined towards sprituality. 

If we give sectarian interpretation of these trampling of hindu gods by hindu gods then these interpretation will results into following conclusions such as Shaktas insulted Shaivas,Shaivas insulted Vaishnavas,Shaktas insulted Vaishnavas and they tried to make their respective gods superior. Now this is surely incorrect interpretation which is devoid of sprituality and iconographic esotericism.

So when it comes to Buddhist gods why esoteric interpretation is not done? 

2.Common hindu-Buddhist Dieties

Let's take example of Goddess Vajrayogni, she is accepted in both Buddhist and hindu Tantrik Tradition. Oftenly Vajrayogni is depicted as trampling  kalaratri- bhairava. Now with the sectarian bias narrative, if we consider Vajrayogni as Buddhist then blinded narrative will leads us to think - "oh! Vajrayogni is created to insult hindu god kalaratri & Bhairava" And if we consider Vajrayogni as Hindu then we will try to give mystical esoteric interpretation of her. This example of common hindu-Buddhist goddesses is enough to distroy one sided view.

 **Here, it's meaning less to think about Origin of these gods(wether hindu or Buddhism) because as of now it's accepted by both sects and each one of has its own story of Origin of particular god**

Similarly, take another example of  Hevajra,one of the most prominent deities of Kapalika, Left hand tantra (vama marga), Aghora and Vajrayana tradition. He is a deity who is believed to tie the entire above mentioned sect into one garland of Rudra Tantra, he is supposed to be incarnation of Rudra. As stated above, Hevajra is shown trampling Brahma,shiva, Indra and Vishnu in Buddhist tradition ,And shown trampling kalaratri and Mahakala in Hindu Tradition. Mahākāla itself is both hindu-Buddhist God,so 

if we consider Mahākāla to be Buddhist here so it's trampling of Buddhist Mahākāla by Hindu Hevajra.......(1)

If we consider Mahākāla to to Hindu and Hevajra to be Buddhist then it's trampling of hindu god by Buddhist Hevajra......(2)

Both 1 and 2 can't be explained by sectarian explanation simultaneously, but with esotericism it's well explained by putting all permutations and combinations of hindu & Buddhist. 

Basically it suggests to move above from sectarian bias and to dive into sprituality. It's a great Injustice to Dharma by gross interpretation.

Similarly, Vajrabhairava, Vajravarahi is common in hindu-Buddhist pantheon,so no space left for sectarian view. Vajravarahi is depicted trampling varaha purusha in countrified way. Another example would be hindu-Buddhist Goddesses chinnamasta shown trampling Shiva-parvati sometimes shown trampling Radha-krishna in not decent way. 

3. Reverence for Hindu Gods in Buddhism beyond trampling.

It's seen that almost all hindu gods are included / incorporated into vajrayana under different philoshphical model. Those hindu gods (who are occasionally seen as being trampled upon by Buddhist gods ) are also worshipped and revered in Buddhism and they have their independent existence as well. Let say Shiva, who is shown being trampled upon by Trailokyavijaya. Apart from subordinate position,Shiva is also one of enamnation of Avalokiteshwara, future buddha, another form Mañjuśrī, another roop of swambhoonatha,hindu forms of Shiva such as Nilkantha and Mahākāla is also worshipped. Many dharinis are also associated with them.In detail look [Buddhist Shiva]

Similarly,Apart from humiliating and subordinate position of Vishnu, he is also equated with Avalokiteshwara, Mañjuśrī, Swambhoonatha and Bodhisattvas. Various Mantras are present in Mahāyāna and vajrayana canon which is for invoking and worshiping Vishnu. Presence of Vishnu is also traced in early Pali canon. In detail look [Buddhist Vishnu]

Ganesha is heavily revered in Buddhist Sanskrit canon. Apart from trampling which is very rare Ganesha is worshipped independently in Vajrayana and Mahayan. His Origin and other stories are transformed into Buddhistic models. There are many prayers dharinis and Strotram for invoking Ganesha ex. AryaMahaGanpati Dharini, gaṇeśastotram ..etc. Sadhana to Ganapati is attached in Sadhanamala also.

Devi and her form is also revered in Buddhism highly, even new sects are created just related to one particular diety. Many forms of Devi such as Vajrayogni,Vajravarahi and Tara are worshipped. Along with that Saraswati Devi and her forms worshipped. Lakshmi,Shri Devi and Parvati, kalratri also revered in various mandalas.

Now here arises Questions: If whole purpose of Buddhist monks was to insult&defame hindu gods [by means of trampling] then why they are worshiping, revering,accepting & including those gods (who are trampled) into Buddhistic canon ?

So it's well clear that just like shiva is revered and also being trampled in shakta sect, similarly trampled gods are also revered independently in Buddhistic sect. This is esotericism. 

***Now one may say that these hindu gods are appropriated and incorporated by Buddhist.We have to understand that this is not new phenomenon, it's one of things in spirituality which is also seen among various sects and discipline within "Hinduism". It's Nature of sprituality that one philoshphical model always tries to explain another philoshphical systems; and under this theme,one can say that hindu models of gods are converted and fitted into Buddhist fold. And also it's not one sided ,Buddhist elements are also incorporated into hindu fold by different means (we will discuss more on it)****

4. Hindu Gods in Buddhist art across Asia 

It's very much clear that Hindu gods are included in Buddhist tradition hence these gods(idols, sculpture and painting)  travelled across all Asia under Buddhist atmosphere. Infact, many shrines dedicated to hindu gods are found throughout Asia as well. In the spread of Buddhism consequently the rare art which depicts trampling of hindu gods also travelled across Asia. Now

 if whole intention of Buddhist monks (by creating these arts which depict trampling) was to defame and to stop the growing popularity of Hinduism in India, then what is the use of these art in places where there was no rivalry with Hinduism? & where hindu influence was negligible?

Only feasible answer to this question is that these arts are for esoteric purposes.

5. MGong-Khang : House of Angry dieties 

Usually,those Buddhist dieties which are often shown trampling hindu gods are wrathful and fierce dieties within Buddhist pantheons. These angry diets are sometimes called protector dietes of particular sub sect of particular Buddhist fold.

Actually all thangkhas,painting and sculpture of all such fierce dieties are kept in secret chamber of Tibeten monasteries called "mGong-Khang". No-one is allowed to enter in this chamber,even non Qualified Buddhist monks are not allowed here. And all ritual and practice associated with these are Done by highly elevated monks. This secret chamber also opens rarely.

Let's look expert by  Laura Wein's article from Translating the Tibetan Buddhist “Thangka”: 

"This nag thang of four-armed Mahakala can best be understood as a specialized tool for advanced practitioners.In fact, it is this very deity, m Gon po nag po chen po, after which the mgon khang was originally named since each of the four Tibetan Buddhist sect regards one of his forms as a prominent protector.In the following excerpt from an English translation of his treatise on thangka paintings, Tibetan Painted Scrolls, Guiseppe Tucci shares his personal experience of the settings for which thangka like these are intended. These temples still exist within nearly every Tibetan Buddhist monastery today, where they are most often found hidden behind or below the main shrine hall As Gelugpa Geshe, Tenzin Sherab, said "mgon po phyag bzhi ha lam bod pa'i chospatshangma'imgon khang nang layod kyi red" "Four-Ammed Mahakala is in nearly every Tibetan Protector Temple." "These thangka are usually kept covered by a piece of cloth, which is only removed when a ceremony takes place in the mgon khang " Guiseppe Tucci's account brings this setting to life, as he uses rich sensorial language to describe his own entrance into the sacred space, the various black thangka painting's terrifying imagery therein, as well as the monk's ritual performances in this temple (which is, again, scarcely accessed by lay persons) "We shall also dwell at length on the thangkas of the mGon khang, because although they too obey certain fixed schemes, they often attain the highest artistic expression Tibetan art is capable of They are called tankas of the mGon khang because they are almost always arranged in the mGon khang and represent the deities venerated there mGon khang, literally means "the mGon po's house", the mGon po is the "Lord", ie the Yi dam, the protecting deity of the sect or convent, in fact each sect has its patron, its terrible defender, the terrific and warlike aspect of the merciful deity who protects the devotees from the dangers of evil powers. The sa skya pa [for instance] have Gur mgon and Phur pa, the dGe lugs pa have Ye shes mgon po i dam or mGon po, surrounded by the pageant of their terrible followers thus reside and receive their cult in the mGon khang, mysterious shrines into which it is very difficult to be admitted The doors giving access to them are low and narrow. On the doors are painted monstrous faces The visitor, even before entering, feels hesitating and lost in a half-light which the feeble light of a lanter seems to make gigantic, plumbing its doubtful depths. The monks too are restless and anxious. The locks creak, keys are turned, the doors open. One has the impression of plunging headlong into bottomless night, into solidified darkness. Then the lamp, prevailing little by little over the gloom, sculpts and carves against the black background forms and aspects which do not belong to this world you would think you were looking out over the primordial chaos, where the vital urge finds expression in uncertain and contradictory waverings or becomes incorporated into indistinct shapes, immediately abandoned as by a sudden repentance, but so suddenly that the two images overlap, melt one into the other and monsters are born out of them, figures which are neither beast nor man, but are nevertheless one and the other, without yet reaching a definite aspect of their own the beast has a human expression, the man grins and twists like a brute"[Source]

Also various Buddhist tantra clearly describes that these paintings of fiercefull dietes should not seen by non-qualified and non-initiated person. So, as we know that these Buddhist art are rare and on top of that they are not meant for exposed in public. They are for elevated monks. 

So again Question arises

 if intention of Buddhist monks was to stop popularity of Hinduism, if it was for insult of hindu gods,if it was devised in order to convert people into Buddhism by showing Supremacy then why these arts are kept secret? Why these arts kept away from Hindus& even non elevated Buddhist? Why they are not kept for exhibition in public ? 

Only feasible answer to these Question is that it was for esoteric use.  Even outside India, in places where there is no hindu influence such arts are kept secret. Even villages of remote Tibet have these rules "Each village that celebrates the luröl has a building dedicated to the local gods identified with military commanders and called the “house of the military commanders” (magpön khang), which is closed, except during big events" [source]

***If any hindu hurt by any Buddhist god say, "Trailokyavijaya" then there is full liberty for higher siddha hindu tantrikas to create new meditational god by attaching philoshphical implications behind it;so if our tantrikas wanted they can create "Trailokyavijayantak"(say) which tramples Trailokyavijaya. But aur tantrikas don't so such things. Instead they devised alternate way to incorporate things. It's never one sided. Himalayan tantrik Tradition is cross-pollination between various sects under the umbrella of Sanatana Dharma***

Thus having said; these five counter Arguments,l conclude from my understanding that these things should be looked beyond sectarian interpretation. I would say main reason behind these arts was esotericism rather than sectarianism. Based on looking various parameters it's safe to say that these arts are representative of 70- 80% esotericism and 30-20% sectarianism. And if we are going for 30-20% sectarianism then we have accept that thing in between various sects of Hinduism also.

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