Imperatives In Buddhist Tantra Mantras - Book Summary

Here's a comprehensive summary of Alex Wayman's "Imperatives in Buddhist Tantra Mantras," based on the provided text:

Alex Wayman's article, "Imperatives in Buddhist Tantra Mantras," delves into the grammatical and linguistic nuances of imperative forms found within Buddhist Tantric texts. Wayman's primary focus is not on the ritualistic use or deeper philosophical meaning of these mantras, but rather on their grammatical structure, specifically the imperative mood. He acknowledges that mantras are a significant and recognizable component of Buddhist Tantra, often preserved in their original form during translations into Tibetan and Chinese.

Wayman identifies that the vast majority of these imperative mantras are addressed to deities in the second person singular and generally employ the parasmaipada option of the Present Tense. He highlights a common feature of repetition for emphasis, such as "hana hana," and notes that these forms can adhere to either classical Sanskrit grammar or be construed as Middle Indic.

He categorizes these Buddhist Tantric imperatives into four functional types:

Appeasing (sāntika): For pacifying or calming.
Prosperity (paustika): For bringing wealth or well-being.
Controlling (vasīkara): For subjugating or commanding.
Destruction (abhicāra): For forceful or annihilating actions.

Furthermore, Wayman points out a distinction made in texts like the Vairocanābhisambodhi-tantra between imperatives directed at minor deities ("attendants") and those aimed at furious deities (Krodha). Mantras like "Remember!", "Conquer!", and "Lead!" are for attendants, while "Stab!", "Kill!", and "Tear to pieces!" are for Krodha deities.

Wayman's analysis is supported by several detailed examples from various Tantric texts:

Acala Tantra: Examples like "vighnām māraya māraya" (Kill the demons!), "duştām raksa rakşa" (Ward off the wicked!), "satvām kuru kuru" (Lead the strong!), and "i kiri kiri" (Scatter the evil forces!) are analyzed. He notes the repetition of the root vowel (e.g., kiri kiri) as potentially aiding in the repeated recitation of the mantra, suggesting a focus on sonic effect over precise semantic understanding for these specific forms.
Trisamayarājasādhana: This section provides a rich set of examples. Wayman critically examines the editorial separation of words and proposes correct interpretations of phrases. He identifies Middle Indic forms like "KHANA KHANA" (Wound!), "SAMA SAMA" (Be appeased!), and "KVAṆA KVAṆA" (Sound out!). He also discusses the vocative "HA HA HA HA" as an imperative, potentially linked to the root hve- (to call by name), and other imperatives like "DHARA DHARA" (Be steadfast!), "JVALA JVALA" (Radiate!), and "TURA TURU" (Be quick!).
Guhyasamāja-tantra: Wayman analyzes "ru ru" (Speak!), "sphuru" (Fill up!), "jvala" (Radiate), and "tiṣṭha" (Remain!). He again notes the repetition of the root vowel in "sphuru" and suggests "ru ru" is another instance of a Middle Indic imperative form. He also examines "GHUTTA GHUTTA" as a rare root meaning "Protect!", likely directed towards a specific goddess.
Vajra-vidāraṇa-nama-dhāraṇī: This long mantra is broken down to illustrate different types of magic. Wayman identifies imperatives like "Phullu" (Expand!), "luni" (sheaf), "Phullu" (Expand it!) for appeasement; "Gphna" (Take prisoner!) and "Kullu" (Make small!) for control; "Mili" (Encounter!), "Cullu" (Exhibit joy!), "Kuru" (Make furrows!), and "Kullu" (Make small!) for prosperity; and "Kata Kata" (Drop the deluge!), "Mata Mata" (Send hail storm!), "Rata Rata" (Roar!), "cara nicara" (Hunt!), "hara hara" (Seize!), "sara sara" (Pursue!), "māraya" (Kill!), "chinda chinda" (Cut through!), "bhinda bhinda" (Rend asunder!), and "bandha bandha" (Tie up!) for destructive magic. He also clarifies the use of "Svāhā" in this context as a benediction rather than a feminine mantra component.
Upahrdaya Mantras: Wayman briefly touches upon shorter mantras associated with retinue deities, such as "hulu hulu" (Shout with joy!), "tiştha tiştha vajra" (Stand up, O Vajra!), "bandha bandha" (Tie up!), and "hana hana" (Injure!), associating them with specific deities and magical functions.
Trisamayarājasādhana (continued): He notes imperatives like "Hara Hara" (Grasp!), "Smara Smarana" (Remember!), "Sara Sara" (Flow on!), "Hasa Hasa" (Laugh!), "Traya Traya" (Rescue!), and "Jvala Jvalana" (Burn!) as likely directed towards minor deities or attendants.
Commentary on Vimalosniṣa dhāraṇī: Wayman discusses mantras like "kşana kşana" (Guard!), "kşini kşini" (Rescue!), and "kşunu kşunul" (Nourish!). He delves into the linguistic challenges of identifying the correct verb roots (e.g., kşan, kşin, ksud) and the potential for vowel repetition to obscure the original Sanskrit form. He concludes that these imperatives are generally directed at Krodha deities for fierce action, but the specific interpretations can also align with helping sentient beings.
Balimālikā: Wayman highlights "Hana Hana" in this text as possibly preserving a Middle Indic form with a Vedic meaning of "to hurl a dart upon," distinct from its more common classical Sanskrit usage.

Conclusion: Wayman summarizes that Buddhist Tantric mantras exhibit three types of verb forms: classical Sanskrit adhering to grammatical rules, Sanskrit-like imperatives that deviate from strict class-based endings, and Middle Indic imperatives. He emphasizes that the verb roots used are often rare and may only be found in specialized dictionaries. The study underscores the complex interplay between Sanskrit and Middle Indic linguistic features within these sacred utterances, revealing a rich linguistic landscape used to convey commands and invoke specific spiritual actions.