The Indian Buddhist Iconography, Mainly Based on the Sadhanamala and Other Cognate Tantric Texts of Rituals c23.21

c23.21

The question may be raised as to the necessity of a veriety of gods and goddesses when one Śūnya would have been sufficient. In answer to this a number of things have to be considered. It may be remembered that Śūnya, which was identified with Compassion by the Vajrayānists was conceived as manifesting itself in diferent forms in accordance with the different functions it had to discharge. For instance, if any disease is to be cured, Śūnya takes the form of Siṃhanāda; when it is a question of snake-bite, Śūnya becomes Jāṅgulī; when destruction of the wicked is needed, Śūnya takes the form of Mahākāla; when again, diseases and pestilences are to be prevented, Śūnya is conceived as Parṇaśabarī; for success in love-affairs, Śūnya is invoked in the form of Kurukullā; and when forcible submission is required in love-affairs, Śūnya becomes Vajrānaṅga, and when finally, Buddhahood is wanted by the worshipper, he should conceive himself as Heruka. From the above it appears that the conception of the multitude of Buddhist deities emerges from the one grand conception of Śūnya in accordance with the various functions it is supposed to discharge, as a mark of compassion towards the Buddhists.