Vastu-shastra (Vol. I: Hindu Science of Architecture; Vol. II: Hindu Canons of Iconography and Painting) v2.c75.s3.89

v2.c75.s3.89

The conception of yab-yum in its prinstine form is simply very lofty. It has been very ably worked out by Śri Bhattacharya—vide I. B. I.p. 163-67, and I am taking liberty to reproduce its some portions here to bring home to my readers the real genesis of Buddhist iconography: ‘The Tibetan yab means the honourable father, and yum the honourable mother. Therefore the word yab-yum means the honourable father in the company of the honourable mother. A yab-yum image has a deep spiritual significance. It signifies that the god, the embodiment of Śūnya represents perfection having attained Śūnya (Karuṇā) and therefore the highest stage of Nirvāṇa.” Accordingly the conception of Śūnya in Vajrayāna took the concrete shape of a god and a goddess—vide its representation in Heruk and Nairātmā “The god Heruka, the embodiment of Śūnya, carrying weapons, the embodiments of Bodhicitta also of the nature of Śūnya is embraced by Nairātmā, whose essence is also Śūnya, carrying weapons also of the nature of Śūnya. Thus void with void commingles. This is the highest state—the Anupādhiśeṣa Nirvāṇa." "The yab-yum figures representing Śūnya in the form of Heruka in the embrace of Śunya in the form of Nairātmā, were held up before the masses as ideals, and they readily attracted them and helped them in their conception of a bright and definite spiritual prospect." "The perfected Bodhicitta in the embrace of Śūnya or Nairātmā as represented in yab-yum figures is likened by Saraha as salt and water. As salt can not be taken out from water, so the two yab-yum figures are eternally united into one. This is what the Buddhists call "Advaya" where all conception of a duality ceases. This is Heruka represented as single." Bddhists of the Vajrayāna considered Śūnya as the Ultimate Reality, and they believed that the host of gods and goddesses including the Dhyānī Buddhas are Śūnya in essence". "The whole of the Buddhist Tantric literature is full with ideas of this kind; for instance in Advayavajra we find—"The divinities are manifestations which are naturally non-existent. Whenever there is manifestation; it must be Śūnya in essence:"