[2] The matter of the conflation of Indrabhuti and at least one evocation of the historicity of a particular personage by that 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 Odisha or some other location is glossed with a suite of orthographic representations and near homophones which require further case-by-case examination and exploration), Odisha and the 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 and then 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., Oḍiyăna and Uḍḍiyāna, while the second series falls back on Oḍi and Oḍiviśa, i.e., Uḍra (Orissa) and has nothing to do with Indrabhūti.
Sahu objects, however, and points out that these two sets of names are seldom distinguished in Buddhist Tantra literature, and opines that the words Oḍa, Oḍra, Uḍra, Oḍiviśa and Oḍiyāna are all used as variants of Uḍḍiyāna.
Also, in his famous work Jñānasiddhi, king Indrabhūti opens it with an invocation to Lord Jagannātha, a deity intimately associated with Orissa and with no other area of India.
[3]According to Nyingma tradition, King Ja (also known as Indrabhuti) taught himself intuitively from "the Book" of the Tantric Way of Secret Mantra (that is Mantrayana) that magically fell from the sky along with other sacred objects and relics "upon the roof of King Ja" according to Dudjom (1904–1987), et al. (1991: p. 613 History) this happened on the Tibetan calendar year of the Earth Monkey, which Dudjom et al. identify as 853 BC[E].
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' (Wylie: kun bzang ye shes gsal bar ston pa'i thabs kyi lam mchog 'dus pa'i rgyud, Nyingma Gyubum Vol.3) which Dudjom, et al., render in English thus: The Mahayoga tantras will fall onto the palace of King Ja.