GaekwacTe Oriental Series.
Published under the author-
ity of the Government of
His High nets the Maharaja
Gaekwad of Baroda.
General Editor :
B. Bhattacharyya,
HA, PH.D.
R&jyaratna, JMn&jyoli*
No. C1X
NISPANNAYOGAVALI
of
Mahapandita Afohayiikaragupta
EDITED BY
BENOYTOSH BHATTACHARYYA
M.A., PH.D., Director,
Oriental Institute,
BARODA
Orl*nt*l Iatltut,
Printed by Ramanlal j. Patcl, Manager,
Sadhana Press, B a rod a and published
on behalf of the Government of His
Highness the Maharaja Gaekwad of
Baroda by Benoytosh Bhttttehiryyaj
Director, Oriental Institute, Baroda,
2oth April 1949
1190
Price Rs.
PLATE I
AK$QBHYA
according to
From a Nepulese painting
PREFACE
The Nispannayoguvali of Mahapar^lita Abhayikaragupta of the Vikrama-
^fla monastery is now presented to scholars of Indian Buddhism as No. CIX of
the Gaekwad's Oriental Series, No apology is needed for its publication since
it is one of the grandest contributions to Buddhist rituals and Buddhist psychic
science, within the shortest possible compass written by an ancient author who,
although inherently eminent, is almost forgotten due to the threefold influence
of time, neglect and ignorance.
The publication of the Ni$pannayQgdval$ will make it particularly easy to
interpret a large number of statuettes discovered in the Forbidden City of
Peiping in China, and published by Professor Walter Eugene Clark in his two
magnificent volumes of the " Two Lamaistic Pantheons, " His book has been
largely consulted and utilized in preparing the introduction with the express
permission of the worthy Professor.
The edition of the Ni^panmyogfiwlt is mainly based on two MSS named
in the footnotes as B and C. When the text was passing through the press we
were fortunate in securing a third manuscript from Kalimpong through the
good offices of a Ncpalese scholar of Buddhism Pandit Siddhiharsa Vajraearya,
With the help of this third manuscript many obscure and difficult points could
be corrected as the sheets were being print ordered. In spite of this, I am
conscious that the edition is not entirely perfect for want of more reliable
material and what is presented here is the best that could possibly be done in
the circumstances,
Details of the MSS are given below ;
B (Baroda). This is a recent copy of the NifpannoyogSvalt written in
Newari characters of tha last century. The MS measures g|* inches by 3*
inches and consists of 128 folia, There art 5 lines on each page and 36
letters on each line. The MS is in the private collection of the editor,
C ( Cambridge ). The second MS is a photostat copy of the Nifpann&yogSvall
preserved in the Cambridge University Library and described by Cecil
iiendali in the Catdogm of th* Buddhist Sanskrit MSS in the University
Library, Cambridge, 1883, on p, 40 under No, Add, 1279, It is written
on paper in Newari, with 82 leaves and is dated N, S, 995 ( A J>. 1875 ),
This photostat copy is preserved in the Library of the Oriental Institute,
Baroda*
N ( Nepal ) The third MS of which occasional help was taken in verifying
readings of the two other MSS is deposited in the Library of the Oriental
Institute, Baroda, It is written in Newari characters of the Ust century
and its 102 folia are bound in book form, Its Library number ii 14031
and it contains in all 1560 granthaa.
Besides these three copies I do not know of any fourth copy of the work
in existence in the Indian MSS Libraries*
Before closing this short preface, I have jo record my grateful thanki to
several individuals and scholars. My grateful thanks are due in the first iniUnce
to the great American Orientalist* Professor Waiter Eugene Clark for giving
me an unstinted permission to use any part of his book entitled the " Two
Lamaistic Pantheons, "
To my colleague Pandit K. S, Ramaswami Shaitri, Sironuni, &r*uU
Pandit of this Institute I am indebted for reading the proofs of tht tilt with
me and for suggesting improvements. To Pandit Siddhiharaa Vijr&cirya
of Nepal my thanks are due for taking an active interest in the publication of
this work and making available the third manuscript without which the editing
would have been much less satisfactory than it is now, To the authorities of
the Cambridge University Library I am particularly grateful for supplying a
fine rotograph copy of the work* The Manager, Sadhana Preii, Barodi execut-
ed the printing neatly and our technical assistant Kir. M L Joihi rendered
assistance in various ways, My heartfelt thanki ir due to thtm,
Bwoda t )
8-2-1949. J
18-2-1949. J B - BHATTACMAWA
CONTENTS
Preface 5*' 6
Introduction 9"
List of Kandalas 89
it Text of Ni?pannayogavall .. 1-93
Index
Appendix I, List ol Deities with Sanskrit Names as
illustrated in Vol. I! ol Two Laniaistic Pantheons, 17-28
Errata
..
LIST OF
Plate I Aloii|a
araij id
II, a
Plate III
\ * , ' ^ I
" : , ' y
INTRODUCTION ^:. ^ _-^"
TAtf Author Abhayftkaragupta*
The last colophon statement in the Ni$pannayogdvali makes Mah&pai?<iita
Abhayakaragupta the author of the book. It is also recorded in the Tibetan
Tangyur that Abhayikara is the author of Nispannayogdval!, and the Tibetan
translation of this work is extant in the Tangyur collection.
Hah&pa$$ita AbhaySkaragupta was a prolific writer and many of his
works were translated into Tibetan, He was himself a great Tibetan scholar
and translated books into Tibetan by himself. The Tangyur Catalogue of P.
Cordier assigns twenty-four works to him including the Nispannayogdmli.
The list of Abhayakara's works as given by Mr. Phanindranath Bose* is
stated below :
1. S'ri KilacakroddfUia
2. S'r! Cakrasambarlbhisamaya
3. Sv&dhithnakramopade&a nima
4. Cakrnsambarbhisamayopade&a
5. S'rf SamputitantrarijatlkMmniyamafljarl nUma
6* Sri BuddhakapalamahatantrarajatlkiiAbhayapaddhati n&ma
7* PaftcakramamatatlkS. candraprabhi n&ma
8. Raktayam&ntaka Ni^pannayoga nma
9, Gai)acakravidhi nftoia
io Vajraylnipattimafljarf ntma
11, VarSvall n&ma mai)tjialop,yik3.
12, Nispannayogiivall ntma
13, Jyotirmaftjarl nlma Homlyik&
14, Ucchu$ma Jambhala Sidhana n&ma
15, Bodhipaddhati nftma
16, S'r! Mah&k&Iakarma^annbh&ra
27. Vajra Msh&klla Karmocdtt^^^^^ ra nftma
18. Vajra Bfah&klla Karmavibhaftg&bhic&ra nlma
19. Vajra Mahlkila Karmaklyastambhanftbhic&ra n&ma
20. Vajra Mah&k&la Karmavlkstambhan&bhictra nama
21. Vajra MahUk^la Karmacittastambhanftbhic&ra n&ma
12, Vajra Mah&klla Karmabhava^ofa^&bhi^pa n&ma
23, Vajra Mahakfila Karmabhicara-pratiftaf\jIvana-S'antikarman nilma
a4 UpadeiamaAjarl n&ma Sarvatantrotpannapui^yasamanyabhasya
*, Bow ,* IndUo THw:her of Buddhist Universities pp. 8S(.
10
Very little is known about our author Mahftparfita Abhay&karagypta
from ancient historical sources. From information available we know that
Abhayakaragupta was affiliated to the Vikramaslla monastery, obviously as a
professor. He was respected in Tibet as a scholar and as a Tintric author He
was a contemporary of the Pa King RamapMa of Bengal who flourished in
A D. 1084-1130. Many fanciful and miraculous feats are attributed to him in
Tibet showing that our author was an adept in Tantra and was able to perform
miracles whenever required to protect Dharrna*
The Vikramaill* Monastery*
Since the author Mahapandita Abhayakaragupta was attached to the
Vikramaslla monastery, it is necessary to give here a brief account of this
monastery. Those who are interested in a detailed account of this monastery
of international importance in pre-Mohammadan times may refer to the admir-
able account of it in Professor Dr. A- S. Altekar's Education in Anctont Indi&,
pp. 125 ff.
The monastery of Vikramaslla was founded bythe Pila King Dfaarmaplla
(C. 775-800 A.D.) as a teaching institution, and it grew in course of time to be
a centre of international learning where Tibetan scholars used to flock in large
numbers to drink deep at the fountain of Buddhist knowledge. The most
famous among the professors at Vikramagfla is undoubtedly Dtpa&kara S'rl
Jnana who was invited by the King of Tibet in the nth century to visit the
country and to reform the condition of Buddhism there, Mah&pa^ita Abhayi-
kara was a scholar of no less fame and his Tibetan translations show that he
also may have visited Tibet, Some authorities think that Vikramalfla was the
second name of Dharmapala, and as he was the founder of the monastery, it
received the name of Vikrama&Ila in consequence*
The Vikramaslla monastery Gke other sister monasteries of Ntlandl and
Odantapuri was destroyed by the invading hordes of Mussalmans in the 13th
century. Their destructive work was so perfect that It has become difficult to
identify these places to-day. From f ibetan sources it is known that the
Vikramaslla monastery was situated in Bihar on a hill on the right bank erf the
Ganges. This ancient place is now identified with the Ptthargha{l hill where
extensive ruins, antiquities, and Buddhist images have been found* After
destroying the monastery and slaying the shaven monks the gallant Muslim
conqueror must have discovered, as he did at Odantapuri, that It was a
/'college" with huge libraries. These libraries the conquerors systematically
burnt to the great relief of the antiquarians of the present age ( 1 )
Tfo Date of Abtwylkw.
Pandit Abhayakaragupta of the VIkramaSfla monastery is the author ol
He wrote another work "MutwwW;aftA4ra"
II
in the thirtieth year of the reign of the Pala King RImaptIa, which is equivalent
to circa 1114 A. D. 1 Thus our author belongs to the fourth quarter of th
nth and the first quarter of the rath century,
Destruction of Buddhism,
The Muhammadans destroyed Buddhism in Bengal in the beginning of the
thirteenth century. Our author flourished nearly loo years before this
destruction, s Buddhism at that time was in its height of glory. Buddhism
of that time was not the Buddhism of Lord Buddha or of the S'Qnyavftdins and
Vijft&navSdins, but was entirely of a different type. It was the Buddhism of
the Vajraylnists of the MahSsukha Schoolin which all forms of yoga, tantra,
mantra, magic, gods, goddesses, mudris, matxlalas, etc. were intermixed, It
was a sort of hybrid form of Buddhism in which all that was good and bad in
Buddhist history was incorporated. As a result, Buddhism became extremely
attractive and popular in Eastern India, These monasteries wer like Corn
with formidable walls and gates and contained innumerable temples, lectura-
halls, libraries, myriads of images of gods and goddesses in precioui itoneft, gold
and silver, and were overburdened with the accumulated wealth of this agei,
The lure of loot attracted the invaders, and the monasteries were destroyed.
Monasteries before destruction*
Hundred years before that destruction these monaftterie* were hamming
with academic life. Great scholars were busy writing new books and new
Sftstras, lecturing to pupils and adepts, attracting pupils from distant lands like
Tibet and China, There were mystic professors passing yean in quiet medita-
tion, and in the practice of Yoga and Tantraa, and revealing thtlr rich ex-
periences in books on Tantras, S&dhtnas, and Mg^tlas. These great mystics
were making their new experiences known to the masses through lectures, mystic
songs and communions, They were as it were serving as intermediaries between
the terrestrial and celestial worlds, and were trying to beautify, ennoble and
elevate the earthly life with light obtained from the spiritual world.
The present work N iqp&nnayog&vatL
Our author Hahipa$^ita Abhayikaragupta was one of those great mystici
whose name will remain indelibly written in the page* of the history of mys-
ticism in India* He wrote many books on Sldhtnas and Ma94*la*, practised
meditation, visualised deities and transmitted his knowledge to posterity
through excellently written monographs and disciples. Unfortunately, however,
much is not known about htm uptill now, and it it doubtful whether any of his
1 See P. Bosa: Indian Teachers of Bu4dbist Universities p 8*.
* Dr Radhsukumud Mookherji in hit " Ancient Indian Education, " p 593 ttatti
that " Abhayak4ra was at* tye*wltata of the first Tarw^k* invasion of Iiftfn4b, ** Thi* it
improbable aale*i fcU p*n of Hit biti ben remaricAbiy Jong
other books are ever published or known. Thus the Ni$pannay0g$m!l presented
now in the Gaekwad's Oriental Series proves to be first of his numerous works
to be published. Even if AbhaySLkaragupta is not well known in the land of
his birth, he is no less a celebrity in Tibet where all his works are preserved in
Tibetan translations. He is worshipped as a saint in Tibet, the land of mystery
and snow. No apology is needed for giving this valuable work Ni$pmn&yQg&mtl
an edition because this would serve to rescue the name of this great scholar
from oblivion.
The Nispannayogtvatt is a work on Manias and is remarkable for the
richness of information and brevity. It contains in all a6 Marsalas in twenty-six
chapters, some short, some long. All these mar^aks describe innumerable deities
of the Tantra cult. A large number of these descriptions is absolutely original,
highly interesting and informative. Many of the names and forms are altogeth-
er lost, but are published here for the first time. Many of the deities describ-
ed accurately in the work are not to be found anywhere in printed literature*
The Nispannayog&vaK thus presents unique, original, useful and most valuable
information which constitutes our most authentic material for the study of th
images and deities belonging to the Buddhist Pantheon. The SftdkammMtM
published earlier in the series indeed presents valuable material for the in-
terpretation and correct identification of numerous deities and taaagts* bat the
Nispanwyogcivali outbeats SSdhanamM, since the material presented here is
more varied, more extensive and more prolific.
Discovery of Chinese Statuettes.
What service this Ni$pannayog$vati can render to Buddhism may be illus-
trated by a reference to the several hundreds of images of Buddhist deities
Discovered in the Forbidden City of Peiping in China, It wiM incidentally show
what influence Sanskrit exercised on China and on her Buddhism, and will
illustrate forcibly the cultural penetration of Sanskrit that took place ia the
deepest regions of China. This is a further monument to show how Sanskrit
conquered the hearts of the Chinese people even so late as the i6th and lyth
centuries.
In July 1926 Stael Holstein received permission from Mr* Chuang, Pres-
ident of the Palace Committee, to visit a number of Lama temples situated to
the Forbidden City, temples which for many years seem to have been entirely
neglected. In the upper storey of one of these temples, the Pao-hsiang Lou,
he found a collection of bronze statuettes constituting a Lamaistic Pantheon
which had consisted originally of 787 figures. These figures ateog with a series
of photographs from three manuscripts written in Chinese were studied by the
famous American scholar, Professor Walter Eugene Clark, Wales Professor of
Sanskrit in the Harvard University, and be published the material i$ two
13
sumptuous volumes, entitled, the Two L&m&intic P#nl$$#fif in the Harvard
Yenching Institute Monograph Series in 1937* The first volume contains an
introduction, bibliography and indexes of gods and goddesses in Sanskrit,
Tibetan and Chinese* The second volume contains illustrations of the deities.
These illustrations are of the utmost importance for the study ol the
Buddhist Pantheon not only of China* but also of India* Nepal and Tibet. The
original images bear inscriptions in Chinese and sometimes in Tibetan and other
languages, and the learned author took great pains in reconstructing their
Sanskrit names, In many places it was not even possible to assign these foreign
names to their accurate Sanskrit equivalents. AH the Sanskrit names which
could be restored are valuable additions to our knowledge and w take the
liberty of giving a list of deities so represented in China in alphabetical order
and append it to this volume, 1
Chinese statuettes influenced by India,
A large number of these names derived from Chinese sources i to be
found in this Nt$pannay0g&vatL It may be remarked here that the deities di*
covered in China have no descriptive parallels in literature, whereas the Ni$p&nn&
yogftmli not only gives their names but also full descriptions of at least 60 per
cent, of all the deities found in China either in the form of statuettes or minia*
tures in manuscripts. It is thus very probable that Chinese artists derived
their inspiration from Sanskrit originals before they carved out or moulded tlii
statuettes of Buddhist gods and goddesses in China, for it is quite inconceivable
that any artist can prepare images of such wonderful complexity from his own
imagination entirely without the help of Dhylnas or descriptive texta. Another
remarkable point that may be noticed in this connection is that although the
paintings in miniatures have a distinct Chinese flavour, no such thing it notice-
able in the statuettes, The statuettes present characteristics such as are to be
found in the images coming from Nepal or Tibet, and it is quite conceivable
that these statuettes were made by Nepalese or Tibetan artists and then export-
ed to China. We can also imagine that the Chinese King of the Forbidden
City of Peiping imported Nepalese and Tibetan artists to China and made them
execute these statuettes under royal command*
Whatever may be the circumstances under which the statuettes were made,
it still remains to be seen wherefrom the artists derived their knowledge of tbi
correctness of the form of the numerous deities for the purpose of representation.
Since this book Nifp*nn*yog*v*lt gives full iconographic descriptions of most
of the deities found in Peiping, it is not unreasonable to suppose thai tbi
formed at least one of the originals from which the artists
idea o{ thc (orm of th dellies ' Otherwise it it difficult to
Set Apptndto at the end of thi$ volomt, "~~ "" w
14
conceive how form can be given to such obscure deities as the Sixteen Bodhi-
sattva, the Twelve Paramitas, the Twelve Va6its, the Twelve Bhamis, the Four
Pratisamvits, etc. which are described accurately in the Manjuvajra Map^aia in
the Nispannayogavali. It is not possible to prepare images of these deities with-
out the help of the descriptions given by Abhayikaragupta* The conclusion is
thus irresistible that the images found in China correctly represent the forms
described in Nispannayogfoali, and the artists received this inspiration directly
from this work of Abhayakaragupta,
According to Professor Clark who studied these statues, they were present-
ed by emperor Chien-lung to his mother on the occasion of his mother's eight-
ieth birthday in the year 1771. It is therefore conclusive that even in the i8th
century China continued to be deeply influenced by Sanskrit Buddhism which
she received through Tibet.
The importance of Ni$pannayog$val$ in unravelling the iconographic prob-
lems of the Chinese statuettes can hardly be overrated in the present state of
our knowledge. The obscure deities described in the Nifpannayogdvali can hardly
be found in India today, but it is strange that their images could be mad in
Tibet and installed in China even in theiSth century, There are several reasons
for their absence in India.
Perhaps our author was better known and respected in Tibet than in
India, or we have yet to discover hidden store of images prepared according to
the Nt$pannayog&val$ cannon from under the ruins of some monastery destroyed
by alien invaders. According to Professor Clark, plaques and moulds of these
divinities are found with the local dealers even now, and illustrated MSS in
Manchu and Mongolian with miniatures of Buddhist divinities are still to fcw
found with curio dealers in Peiping and elsewhere. The question may be raised
why the Chinese had such a fascination for Indian divinities which are the
products of Indian Buddhism. To find an answer we have to go deep Into the
question of Buddhist rituals and the origin of deities. The sublime nature of
the Buddhist Pantheon no doubt attracted the Chinese mind to it
Origin of Buddhist D<fili^*
The origin of Buddhist deities is hidden in a class of Buddhist literature
called the Tantras. These Tantras are psychic sciences which prescribe a
variety of psychic exercises in order to experience certain supernormal
phenomena. The deity is part of this psychic process. The worshipper in deep
meditation visualises the deity with a form and a variety of symbols* For thf
purpose of visualisation of deities thera is a class of special literature $n
Buddhism called the Sadhanas. A number of these Sidfaanas is published in
the two volumes of the SMh^mmSOM published in the Gaekwad's Oriental Series .
Jn these Sadhanas practical directions are given as to bow a Yi^fe can achieve
15
success by following certain fixed procedure, and visualise the different dt itiee
described in the book*
The Buddhist Pantheon in an elaborate form is a product of the Vajrayina
School which most probably took its origin with Aa%a in the fourth etnttiry,
The Vajrayinists believed that the Ultimate came of the Universe is S'flnyi
from which everything originates &nd into which everything merges, The
Individual Soul is Bodhisattva, or more accurately, Bodhlcitta " Bodhi mind* **
and is seemingly separate from the S'fmya or the Universal Soul dot to
ignorance and impurities, Ignorance and impurity can only vanish by
continuous meditation on S'Onya and the Bodhi mind becomes gradually
purified, and in the process of purification glimpses of the infinite S'inyt or tht
Ultimate Principle gradually reveal themselves before the Bodhiciiti which
is forever trying to secure oneness with feftnya the Ultimate Cause? of the
Universe-
Dtiiies Spring fr&m Y0g& Mtdttatton
According to GuhyammMja when the BodhsciUa secures ontntii wilh
Sfinya or the Infinite Spirit in the highest state of meditation, it fnind*slcy S
Ailed with innumerable visions and scenes, until at lait, like sparks the Bodhi*
citta visualises letters of the alphabet as gerrn syllables, which graduitly assume
the shape of deities, first indistinct, then changing into perfect, glorioui, living
forms, the embodiments of the Infinite. The deities appear before hit mind's
eye in bright, effulgent, gorgeous and divine beauty in form, dreee, and ornt
ments. Violent deities in like manner appear in BodMcitta in tht mot violent
shape conceivable in an awe-inspiring form with dishevelled hair, protruding
eyes, bare fangs, bone ornaments, skulls and severed heads, and with violent
and frightful weapons and draw. These beings art known at dtitfei, and ones
visualized in a regular course of meditation, they never Itavt the ascetic, but
become one with him, Incidentally, the deities become instrumental In bestow-
ing on the ascetic more and more psychic, supernormal powers,
The process of the evolution of the deity is described in Tlntric works,
where dear cut statements are to b found on the origination of tht deity. In
the AdMywjr*$*i*grah*, for Instance, it is said " The form of the dtity b
nothing but an explosion of Sflnya. It is by nature non-exittent, Wherever
there is explosion, it is Sfinya in essence/ 1 In another place it is declared i
" From the right perception of Sflnyati proc^ids the gerni syllable ; from tht
germ syllable proceeds the conception of an icon, and from the kn iu
external representation. The whole process therefore b one of dtpendnt
origination, '*
The above in a nutshell gives an account of the mystery surrounding the
revelation of deities. When the Bodhicltta combines with S'finya in the Wgheet
i6
meditation and concentration, an artificial condition akin to deep leep { u$upti }
is brought about, and the deity appears on the mind-sky in flashes and sparks.
The nature of Bodhicitta being finite, it Is not possible to realise the Infinite in
its entirety, that is to say, the result of the mystic experience ol the Jivltmaa
also remains finite. And the object for which the Yogin undertakes the psychic
exercise being different in different cases the deity visualized also becomes
different. It is the Bhavan " desire " of the worshipper which is of the nature
of a psychic force, which re-acts on S'unya* giving rise to manifold appearances
in the concrete shape of deities. The nature of the re-action is of illimitable
variety and thus the resultant deity also appears in infinite variety of form*
This is the chief reason why we find a surprisingly large number of deities in
the Buddhist Pantheon. The ascetic who visualises a particular deity in the
course of psychic communion makes it a point to record the particular process
by which the said deity was realised for the benefit of disciples in order that
the latter may realise the deity in the easiest and the moit efficient manner
possible.
S'unya is invoked for thousand and one purposes, and it manifests itself
in thousand and one ways and in thousand and one forms of deities, It is
precisely in this manner that the number of deities increased in the Buddhist
Pantheon, The deities were then classified under five families generally presided
over by the five Dhyani Buddhas who are the embodiments of the five Skandhas
or elementary principles. These Dhyini Buddhas are known by the names of
Vairocana, Ratnasambhava, Amittbha* Amoghasiddhi and Akfobhya, Each of
these has a distinctive mudra, colour, direction and vehicle as under ;
Fiv*
Dhyani Buddha Ptaectkm Hudrl Colour Vtiticte
I
Akobhya
East
Bhftspar&a
Blue
Elephant
2
Vairocaua
Centre
Dharmacakra
White
Dragon
3
Amitabha
West
Samidhi
Red
Peacock
4
Ratnasambhava
South
Vamdft
Yellow
Horse
5
Amoghasiddhi
North
Abhaya
Green
Canada
From these five Dhytrii Buddhas originate the five families of deities
named in the GubyasamZja Tanfcra. Coda and goddesses belonging to a family
have to show on their beads ttemirittan figure <*f the perenUJ Dhyinl Buddha,
and generally have the same colour and are usually placed in tbe direction
sacred to the Dhyani Baddfea, Th table below gives the familiw M origtaattat
from the Dhyani Buddlias :
i;
The Five Families.
No.
DhySni Buddha
Name of the family
i
2
3
4
5
Ak$obhya
Vairocana
AmitSbha
Ratnasambhava
Amoghasiddhi
Dve$a family
Moha family
Riga family
CintAmaoi family
Samaya family
In each family there are numerous deities, They are usually of the tame
colour as that of their lords called Ku!eas ( Lords of families ) and they usually
occupy the direction sacred to their respective Kuleia on th nearest inter-
mediate corner. In the Nhpannayogivall t as a special case Kute&as are indicated
wherever possible and the information is valuable in determining the origin of
the various undetermined or obscure deities, The M$pMnayog&vall further
formulates certain rules by which the origin of deities can be determined, For
instance, on page 65 in the ma^lala for Dharmadh&tuvagMvara, it ii said that
the Eastern deities have Ak^obhya as their Kuie&a, the Southern deities have
Ratnasambhava as their Kule$a, the Western deities have Amitftbha ai their
Kulega ; and the Northern deities have Amoghasiddhi in their Kufota, In the
M&rlclmajrfala, again, on p. 41 it is said that the White deities have Vairocana
as their sire, Black deities have Ak$obhya as their sire, the Yellow deities have
Ratnasambhava as their sire, the Red deities have Amitlbha as their sire, and
the Green deities have Amoghasiddhi as their sire*
In another Marujala (p. 67), the N*$p#nn&y0giv< gives the Kultit of
deities appearing in the intermediate corners, Hert it is said that lha dtltlet
in the Agni corner have Vajro^f^a or Ak^obhya as their Kulalt ; tht deities in
the Nairrta corner have Ratno^f^a or Katnasambhava ai their Kwlela; the
deities in the V&yu corner have Padmo^a or AmiUbha as their Kulcia and
the deities in the lilna corner have Vilvopf^a or Amoghasiddhi as their Kuleta*
This information is tabulated below for convenience ;
Deities and their Sim.
Kule&i
Second name of
the Kuleia
Colour of
Beities
Position of Deitits
in corntrt
Akfobhya
Ratnasambhava
Vajro$$l$a
Ratnoplfa
Black
Yellow
Agni
Amitabha
Padmo$$!fa Red
Vlyy
Amoghasiddhi
Vilvo$$!fa
Green
Ulna
Vairocana
*
White
The above information furnished by the present work is of utmost import*
ance for the study of the Buddhist Pantheon, It also shows that the noblt
conception of the Buddhist Pantheon was not based on the haphazard data or
mere accumulated tradition through the ages, but was based on sound laws and
well constructed in relation to the basic elements constituting the universe.
The deities of the Buddhist Pantheon mostly represent these elemental forces
according to well-defined plan which continued throughout centuries and form-
ed the background of all later accretions. Each Kula or family of deities ii an
extension of a single DhyHni Buddha idea, All the five Kulas or (amities of
deities are therefore an extension of the Five Dhylni Buddha*, the presiding
deities, or rather the five elements or Skandhas constituting the Universe. The
Skandhas are: RQpa (form), VedanI (sensation), Samjft! (name), Saihskftrt
(conformations) and VijMna (consciousness),
The present work Nifpannayeg&wilt is a T&ntric work describing twenty-
six mandates and is replete with information regarding the individual deities
constituting the Buddhist Pantheon, The iconographk importance of the
Nispannayogawti cannot be overrated, since it gives for the first time ieono-
graphic details of more than 600 Buddhist deities. The Ni$pmmy&gMmtt thus
provides extensive and original material for correct Identification of numberless
Buddhist images, in stone, metal and in paintings, In this respect its import-
ance is greater than the standard work on the subject, the $&4h&mm$t&.
The Saihaiunn&ld describes the procedure for realising or visualising some
312 principal deities in intense meditation. Sometimes the principal deity is
accompanied by several minor deities, and therefore, iconographte details of
many minor deities aro also recorded in this work besides those of the principal
ones. Sometimes a large number of S&dhanas am devoted to one particular
deity. But the material presented in the Ni$p&nmyogi&#tt is of a different
nature. Here one principal >Jty is described along with all his companions
ajid subsidiary deities, the number in certain cases being surprisingly large as
will be found in the carefully prepared summary of the different ma^alas
described in the book, forming part of this introduction,
The Ma$dala is a circle in which a large number of deities appear In
smaller circles surrounding the principal deity. Generally, the central chapel is
reserved for the principal deity. His companions appear in regularly wall
defined groups and surround him in the four cardinal directions and the in*
termediate comers, in a series of minor drctes. TMs series is again followed by
further circles in like manner *ft occupied by a group ol companion dlitlffc
Sometimes the number of circles is surprisingly tog*. The Marf*, dedicated
to Dharmadhatuvagfcvara, a form of Mtijulrt, fatt a kif number of deities la
several circles, and so is the 11*9*0* <Wteatt4 to Kilacakra, tte itit in tto
series 9* Ma^alas described in the
19
Th& Promi &/ Dtiflcttio*.
From a list of deities indexed at the end of this volume it will b found
that Abhaytkara Gupta, th author, deified almost everything that was sacred
in Buddhism. The Twelve Bhdmis or heavens as acknowledged by the Va jrayina
Buddhists were all deified with a human form, colour, weapons and symbols,
These Twelve Bhdmis are: Adhimukticaryl, PramuditA, ViinalA, PrabhAkar!,
Arci?rnatl, SudSrjaya, Abhimukhf, Durartgama, Acali, SAdhumall, Dharma-
megha and SamantaprabhA. It will be noticed that here two BhOmis are added
to the ten well-known and orthodox heavens mentioned in the DaiabhQmika
S'astra.
Next to the BhCLmis, Abhayakara deities the Twelve PAramitAs. The
Paramitis are usually the great qualities leading to Buddhahood. AH these
qualities are deified with heads, hands, weapons and symbols, These Twelve
Pramitas are: Ratna, Dana, S'lla, K$Anti, Vlrya, DhyAna. PrajAA. UpAya.
Prai^idhana, Bala, JftAna and Vajrakarma. Out of these twelve the form of
Prajfiapramita only is widely known.
In Buddhism, VaiitA stands for the control acquired by a Bodhisattva
over his mind, longevity, etc, Abhayakara recognised Twelve VatitAs und
proceeded to endow each of them with human form, facet, hands, weapons and
symbols. According to the author the Twelve VaiitAs are Ayus, Citia, Parif
kra, Karma, Upapattl, ?ddhi f Adhimukti, PraoidhAna, ]Mm, Dharma.
Tathata and Buddhabodhiprabha.
In Buddhism, there is a class of literature which goes by the general name
of Dharitfs or DhAragla. There are MSS in Nepal and other placet giving n
collection of such DhAriitfs, DhArioIs arc so called because one has to commit
these texts to memory. These texts are usually a string of unmeaning words
with a distinct sound effect and perhaps contain traces of a language now
defunct. AbhayAkaragupta makes a selection of twelve principal DhAriolf
and deifies them with human forms, colour and weapons ai uiunl. In this
category are deified the following deities : Sumati, Ratnolkl* U^plpvijayl,
Marl, Par$aabarl, jAAgulI, Anantamukhf* Cunda, PrajAAvardhant, Sarvakar-
mavaraijavi^odhan!, AkfayajHanakara^4^ fi d Sarvabuddhadharmakoiavatf.
Out of these DhSri^I goddesses, Ufpf^avijaya, Par^alabirf, ja%ull and Candi
are well known and often represented.
In Buddhism, Four Pratisarhvits are acknowledged as the branches of
logical analysis, and they are named as: Dharma (nature), Artha {analysis),
Nirukti (etymological analysis) and PrattbhAna (context), Th uuthor
Abhayakara as usual deifies all the four in the form of goddesses wiih colour
and weapons.
But the most noteworthy and strange process of deification is to be
observed in the Kalacakra Mughal* where human desires of diverse kinds arc
deified in the form of innumerable Ictldevls like Gandheccht, S'ayanechl f
Bhojaneccha, etc,, their number running to thirty-seven. It is hardly necessary
to multiply instances* Our author Abhay&kara must have belonged to a time
when the craze for deification reached its very jsemth amongst the Vajraylna
Buddhists, That these very deities should be found in China in the same form
as described by Abhayakara is stranger still*
The relation between Hindu and Buddhist Dtitie*.
The Nispannayogftvati, moreover, gives ample information to enable tts to
judge the exact relation that existed between Buddhist and Hindu religions
and the deities affiliated to them. First of all, it is noteworthy that in several
of the Mandalas a large volume of Hindu deities finds a place, although in a
subordinate or sometimes humiliating position. Thus it is necessary to investi-
gate the reason for the presence of Hindu deities in Buddhist konology , The
first and the principal reason seems to be the intention on the part of the
leaders to make Buddhism popular amongst the recently incorporated Hindu
converts to Buddhism. Converts are not likely to be interested in a new
religion unless they find therein something which is familiar to them. Buddhism,
unlike Hinduism, believed in conversion and tried to secure a numerical supe-
riority over the followers of the Hindu Faith, The Hindu character, however.
caused much concern to the leaders of the Buddhist organisation, and many
Hindu deities were thus incorporated into the Buddhist Pantheon, By this
amalgamation a sort of Hindu-Buddhist unity was attempted.
In this amalgamation one thing however, remained most important.
Except probably Ga^efe and Sarasvatl in some isolated Stdhanas, no Hindu
deity was ever given the principal place In the Ma^ala, and whenever Hindu
deities were accepted they received either a subordinate portion or a humiliat-
ing role.
The instances of such subordinate and humiliated Hindu deities Ju the
Nifpannayogfoali are not isolated examples. They form part of a well organised
scheme of the Buddhists to incorporate or possibly to humiliate Hindu gods, in
order to prove the superiority of the Buddhist gods over their Hindu confreres,
Many examples such as could be gathered from the S&dhanam&l& have already
been collected in the Indian Buddhist Iconography which was published in the
year 1924. Here it is necessary that the relevant portions of the book should
be quoted to make the relation between ft* <!eitie$ of the two opposing faiths
somewhat clear. There it is said :" Steefctees In the images <rf gods and
goddesses we notice the presence of Gf^e&t, who to regarded by the Hindus as
' Siddhidata ' or the Bestower of Perfection or success to Ttntrk rites* The
at
Buddhists in order to display their aversion to the followers
aith f made their gods trample upon Gagelm* Thus in the Indian Museum
mage of Pari?aabarl and Apar&jitl, the VaAgiya Sihltya Parifad image of
lahtpratisari, Gaijeia appears below the seat lying prostrate on the ground,
mder the pressure of Buddhist deities. The Buddhists thus Stowed their
nimosity against the Hindu god Ga$e4a and gave him the epithet Vighna or
bstacle. Their animosity may further be illustrated by the following features
f the Sadhanas. The four Hindu gods, Brahml, Vtypu, Siva and Indra hive
>een designated uniformly as the four Mima or " Wicked Beings, ** and several
Suddhist gods have been described as trampling them under their feet. Tht
&dhanasof Prasaiinat&rl, Vajrajvillnalilrka, VidyujjvlI&karJIIf and the like are
istances in point. Trilokyavijaya has been represented is trampling upon
he prostrate forms of S'iva and Gaurf. Nlrlyapa has been made a Vlhana or
chicle by Harihanharivihana, Poor Brahml has been more wvertly handled
>y the Buddhists, The severed head of Brahmft r the Brahniakaplta is carr-
sd by a number of Buddhist deities. According to the Hindu tradition* Brahml
hould be very old with grey beards and four heads* and the Buddhlit deities
nercilessly hold the heads by the matted hair and flourish them in their hand*.
'his is how the Buddhists attempted to exhibit the superiority of their gods
ver those of the Brahmanical faith. It is a matter of satisfaction however,
hat the Hindus never disgraced any gods belonging to the alien faith in this
nanner. On the contrary they placed Buddha amongst the ten Avatlrat of
fitycmu" (p. 162 f, }
The above was written in the year 1924, Although much time has flaps*
rd since then it has not been necessary to modify these views, The Nijpmn&*
'og&vali bears ample evidence to confirm the above view, For instancy white
Ascribing the Herukama$4#la (p. ao) the four attendant deities Gaurf, Catsrf.
Detail and Ghasmarl are made to stand on the chest of Brahml, Idra Upendra
nd Rudra, The other four attendants stand on the prostrate figures of Yams,
Cubera, Nairj-ti and Vemadtrf. In the SGmbf&m&%4&i& (p, aft) the principal
od is made to stand upon the igures of the Hindu deities Bhairava and
CilarltrL In the Yogimbw&iwnd&te { p, 33 ) the dignifit d position of the gait.
:eeper is given to such Htodii deities as Hari, Brahml, Mabdivara, a^vaktra
K&rtUceya), Indra, Kubera, Yama and Varapu The Hindu god Yama hi
is natural enemy in Yamiataka or Yamlri who stands upon the figure of Yama
he mighty god of Death.
Disrespect to Hindu gods is exemplified further in the Hawaii of
)harrnadhfttuvagttvara in which there is a number of minor deities whose
ppearance betrays ill-treatment to HJndu gods. The first Vightslntaka ( p. S9)
ides upon Viniyaka or Gamete ; the second Triiokyavi|ya has one hg m the
ead of 'Mabeivara and the second on the breast of Umi the ooteort of Siva ;
the third Vajrajvalinaltrka tramples upon Vif$a accompanied with ins consort ;
the fourth Herukavajra { p. 60 ) stands upon Brahml and hit consort ; the fifth
Paramagva (p. 60) is endowed with four tegs, and under each of these there
appear two Hindu deities* The first takes care of Indripf and S*rf f the second
Rati and Prlti, the third Indra and Madhukara and the fourth Jayaicara and
Vasanta.
The Synthesis of ike KM&c&km Cult.
It is hardly necessary to multiply instances. Several Mandalas, notably
Kalacakra, assign subordinate positions to the highest Hindu deities* It cannot
therefore be denied that at sometime or other the Buddhist* developed hatred
for Hindu deities and therefore humiliated Hindu gods, Bat there is another
aspect of the question that should not be lost sight of, The way the Hindu
deities are incorporated in the Ni$pann&yog&mlt t especially in the Mapjjhilji of
Kalacakra, shows conclusively that there was a need for this incorporation.
The Kalacakra or the Circle of Time as the highest god was set up by a partic-
ular section which wanted that the Hindus should unite with the Buddhists
under the common non-sectarian banner of the Time-God Kliteakra in order
to present a united front against the cultural penetration of the Semitic peoples
which had already invaded Central Asia and Iran, Several of the associates
of Kalacakra are time gods, to wit, Amtvasyi, PGrnimI, the lords of the Twelve
Months and the rest. The Vimal&pmbhfr a commentary on the Klltcakra
Tantra records that an invitation was extended to the highest Hindus to
embrace the worship of Kalacakra in order to ward off the evil of Hlecelm
civilization which was sure to envelop the East and corrupt the sons and
daughters of both the Hindus and the Buddhists. The Hindus could join the
Buddhists only on two conditions, namely, mterdining and intermarriage
with tfoe Buddhists. It is said that the Hiadus at first refined both, but later
cm accepted the two conditions owing to certain miracles. Incorporation of
Hindu deities in the Buddhist Pantheon was thus a necessity also, and it is no
use overlooking this fact. Although the Buddhists gave undue attention to
conversion, at the end it proved abortive, because with the destruction of
Buddhism, the converts were absorbed in the great Hindu mass in accordance
with the inexorable laws of mature. It only provides one more eieample how
cultural fusion is continuously going on here ia India lor tfee benefit and
enlightenment of all men in the country, In fact, thi* external fusion of etslf tires,
made what India is to-day, The present work Ni$anwyg$wlt was composed
when the Kalacakra cult was firmly esttWUsfeed in India,
The contribution of the
e contribution of the Ni$p m n^^ ^ ^ knowte%e of Boddfaift
Iconotogy and Buddhist rituals is great and varied, TWt work makes oiir vague
n
notions accurate by allowing the connection of the deities wilh the idea*, notions
and dogmas current in Buddhism, or with the parental Dhylni Buddhas and
their Kulas, regulation of colours of the deities and the directions with which
they have natural connection. A summary of the whole book which appears
later in this introduction will make this point clear, With the help of this book
it will be possible to write a comprehensive work on the Buddhist Pantheon,
classify the deities accurately according to Kulas or families or according to
colour and directions* With the help of this book it will also be possible to
identify the surprisingly large number of Buddhist statuettes, discovered in
China in the Forbidden CJty of Peiping, Thinking that it will be profitable to
compare the list of deities (barring a few exceptions) available in China* with
those that are found mentioned in the Ni$p&nn&yo&v&ll t an index of deities
illustrated in the second volume of the ' Two Lamaiitic Pantheons * by Professor
Walter Eugene Clark is appended at the end of this volume,
This index will show that a large number of deities mentioned in the
Ni$*n*ayogto*tt have their parallels in China. Here it is necessary to point
out how our present work helps the student to identify correctly the Chinese
statuettes. It is physically impossible to deal with the subject exhaustively in
an introduction of this kind, and therefore observations will be restricted to
only a few typical examples.
The Sixieen BodhimUvas.
Let us begin therefore with a study of the most important et of Buddhist
deities called the Sixteen Bodhistttvas, There are altogether three nets of
Bodhisattvas, one headed by Samantabhadrt and the two others by MaStrtya,
The Samantabhadra group is taken first While studying the iconography of
the Sixteen Bodhisattvas it will be our endeavour to find out what kind of
similarity existed between their descriptions in the Ni$pmmy&gmMt and their
statuettes discovered in China. As the material is altogether novel, It It
proposed to devote some space for its treatment
x, Sawantabkadra,
At the head of the group of Sixteen Bodhisattvas stands the popular ftgure
of Samantabhadra who is mentioned here at least ten times and described in
five different forms*
Samantabhadra appears in the Ak$obky&m#$4te along with nsvtn othtri
(p,6), but here he has no independent or individual form at he has assumed
the form of his Kulela, Vajrasattvt who is described on p,a as Maftjuvajra with
three faces and mx arms in the company of his Prajftt with the four other hands
holding the sword, arrow, lotus and bow,
Samantabhadra is again referred to on p.46 in the
24
Here again he is of the same form as his sire Amoghasiddht, with the Garcia
vehicle and right hand in the Abhayamudit,
Samantabhadra is further described in the DkamMkmmgiimmtwngafa
(p-58) along with other Bodbhattvas. He is described as yellow in colour
showing Varada in the right hand and a sw<*rd or lotus in the left.
In the Durgatipariodhamm<xn$al& (p.6y) Samanlabhadra appear* as a
Bodhisattva with an independent form. He is described as of yellow colour,
holding a bunch of jewels in the right hand, and left resting at the hip.
In the miacahmmmdala (p,8s) Samantabhadra is popular, He is of
blue colour. In the right hands he holds the Vajra, knife and Paraiu and in the
left Gharta, Kapaia and severed bead of Brahmt ( or night lotus ). His S'akti
is Dharmavajri.
In the second volume of the * Two Ltmaistk Pantheons * at least five
statuettes of Samantabhadra are illustrated.
The first one ( p. 8 ) shows Samantabhadra as two-armed with Vartda in
the right and sword or lotus in the left. He sits hi Lalita attitude
The second illustration ( p. 9 ) shows him as two-armed with the right in
Abhaya and the left holding sword or lotus, He sits in Sukhisana,
The third ( p. 52 ) shows Samantabhadra as six-armed with the three right
hands holding the sword, Vtevavajra and mirror, while the three left hold the
ghai^a, leaves and jewels. He Sits in Vajitsana*
The fourth ( p. 133 ) shows him as one-faced and two-armed showing the
Abhaya with Vtevavajra in the right and left resting on thigh.
The fifth ( p. 274 ) in a miniature painting shows him as two-armed with
the right exhibiting the fruit in Varada wad left the lotus,
From the above comparative material it can be assumed that Samanu-
feliaLte's peculiar features are sword or lotus, hand oil hip, double lotus, Abhaya
and Varada mudrs etc. Ail these feattbris are found In the descriptions in the
Nispanmyogftvalt as .well as in the later statuettes discovered in China. There
can be little doubt that these Chinese statuettes of Samantabhadra were
influenced and inspired by Sanskrit in general and Abbay&kara in particular.
2.
The second Bodhistttva in Nfypmnayogiwll is Akftyawati He is
described four times in the book. ,
In one (p. 46) Ak^ayamati takes the same form as Amogha&idd&i with
Abhaya in the right and tte left lying R Ufa tip,
In the second ( p. 58 ) he is yeltoir to ^m, widto| 9*m& to tfa* riftit
and e;xhibitiftg tb* Ablaya witti lotus in >tkt Wt, .,
In the third < p, 50 ) he is golden in colour, the clenched left hand In btld
against the chest with the Varada with rotary in the right hand,
In the fourth { p. 67 ) he is white and with the two handu holds the bowl
with the nectar of knowledge,
A Chinese statuette of Ak^ayamati in illustrated on p, 131 of tha * Two
JUmaistic Pantheons/ Here Ak^ayamati has anumecl the form of Amoghatid*
dhi with the right raised against the chest in Ahhaynmudrft with Viivavajro
while the left rests on the lap,
The third Bodhisattva is K*!t>garbha who is described In the .Vi>J>*fiJM*
yog&v*lt definitely at least twice,
In one (p* 6} he is described as identical with hia sire Vairocana with the
JDharmacakramtidrt and the Cakra symbol*
In the second ( p, 58 } he is described as yellow in colour showing the earth-
touching mudrl in the right hand and a lotus with the Kalpa tree in the left*
There are altogether four illustrations of Kfitigarbhst in the * Two Lamatst*
ic Pantheons/ These Chinese specimens depict him as showing the Vartdnmtidri
in the right and the lotus in the left in two statuettes, The third ihowa him a*
three-faced and six-armed and the fourth shows him with the fruit in the right
and lotus in the left*
4,
The fourth Bodhiaattva in order is AkUagarbha who is alto known by
the name of Khagarbha. Several references to these names are to ba found fit
the text of Nifpannayog&vtlt* Akftiagarbha is sometimes ( p. 6) given the time
form as his sire Ratnasambhava with the Varadamudrl with the jewel.
In another description he is green in colour, with the right hand in th
attitude of showering jewels and the Cintlmapt jew! in the left,
Altogether four illustrations of AkUagarbha appear in the *Two Lamaiatic
Pantheons.* In China, AkMagarbha is represented in three distinct varieties,
Two statuettes show the lotus in the right and Varadtmydrl in the left. The
third is three-faced and six -armed, while the fourth shows the jewel in the right
and Varada with jewel in the left.
5* GaganctgQ%ja>
The fifth Bodhifiattva in order is Gtganagaftji who is four time* described
in this book* His colour is yellow showing his affiliation with Eiinaaambhavi
of yellow colour with Varada and jewel.
At oue place (p, 58) Gtgaiiagtflji is described as yellow with the right
hand holding the CiatiWMti Jewel Md left a bowl from which the Ktlpt trtt (
26
suspended. At another place ( p, 50 } his left hand is clenched and rests on the
.hip while the right is raised in the act of motion. A third {p 67) makes him hold
the Dharmaganja on lotus and the left rests on the lap* In the fourth ( p, 46 )
he is identical with his sire Ratnasambhava*
The only Chinese statuette of Gaganagafija shows him as Ratna&arnbhava
with the Cintamanl jewel in the right hand in Varadamtidrl and the lift retting
on the lap.
6, Raimp&$t*
The sixth Bodhisattva in order is Ratrtapi&i who is de*cribd only onct
in our text, i$ altogether absent in the Chinese collection of the * Two Larrumtic
Pantheons. '
Ratnapani is described on p, 58 as green in colour holding in the right
hand jewels and displaying the Moon on the lotus in the left. Apparently, he
belongs to his sire Amoghasiddhi of grter* colour,
7. Sfyaramaii.
The seventh Bodhisattva Stgaramati is described twic* in the *Vif#itffHMi*
yogavalf, and his statue is not found in the collection presented in the * Two
Lamaistic Pantheons. '
In one place ( p. 58 ) he is described as white in colour with th right
hand holding the conch and the left a sword marked with a Vajra* In another
place (p. 50) he is represented with both hands outstretched with fingers
playing the waves.
8, Vajragarbha.
The eighth Bodhisattva Vajragarbha is described thrki In thto book but
he is not represented in the Chinese collection,
In one place ( p. 58 } he is described as blue in colour wltti the right band
holding the Vajra and the left showing th Dafabhainika bode. In anothtr
place ( p. 67 ) he is described as biaisfa white and at holding the bint bins tn
the right hand with the left resting on the hip. la the third (p. 46) he i*
identical with ArnoghasiddfaL
9, Avalokiit&ara.
The ninth Bodhisattva in order is Avatoklteivara who is described twice
in the text. His sire is Amitabha with the SaraadM madrt and In on plact
( p. 6 } he is described as resembling Aimitibtia, In another place ( p, 58 ) !** it
white in colour, shows tbe Varada to tltt right and lotus to the left.
In the Chinese collection that are few statuettes ol AvtkOdWirtriu If*
t ^ofthem(pp. 7 ,it)!*o W tt*v^^ tb*
left, A third ( p, 161}
a;
chest* A fourth (p, 195} represents him m holding the book on him in the
right bind with the left resting on the hip,
The tenth Bodhfoattva Mahiithlmaprlplt is described twice in the text
and only one statue of his is found In the Chin%te collection.
ilihlsthlmaprlpta ii described here (p. 58) as yellow in colour with the
right hand holding the sword and the Jtft the lotus, At another place (p. 53}
he holds six full blown lota** in the left hand and shows the Varadt mudrl in
the right*
In China he ii found to hold a full blown lotws in the left hand and the
right touches it against the chest.
if, Cuwtmpr&blm.
The eleventh Bodhisattvi Candrapmbha is described four time* in the
book, In the first ( p, 58 ) he is white in colour and holds in the right hand the
discus marked with * Vajri tnd In ttit left the Moon on lotos, In the second
(p,46) he is Identical with his parental Dbylni Buddha Amitibha. In the
third (p* 50) he holds In the left hand the Moon on lotui and shows the Varada
in the right. In the fourth ( p 67 ) he has in the right hand the Moon on lotus,
and the clenched left rests on the hip,
In the Chinese collection Candrtprmbba occurs only once { p, 147 ), and
here he is the same as Amit&btia with full Bodbleattva ornaments and drew.
The twelfth BodhisaUva Jttinfprabha is described four times in the
Nifptm$t#y0gimtL In one ( p, 58 ) he is reddish white In colour and holds in tbe
right hand tbe sword and in the left the Sun on lotus. In the second (p 50)
he is red and holds in the left itit Sun on lotus and the Varadt in the right, In
tbe third (p,6;) he i* red and holds in the right tbe Vajrapafljara and the left
rests on the hip, HU red colour suggests that his sire is Aniitlbha. In the
fourth (p. 46} he is identical with Amltlbha,
In the Chinese collection he is reprettnted only once and bare he Is
identical with Amhabh*, but with regal ornaments and dress,
The thirteenth Bodhtottva Amttaprabba is described thrice in the
Xifp**nayogto*lt, In ooe ( p. 59 ) he i white in colour and holds in tbe right
hand the double Vajra and In the left a Jar on lotus, In the second ( p. 46 ) be
is identical with hi* spiritual *lr* Amitibha* In the third { p. 50 ) he is red in
1 and holds in two hands the Jar of consecration,
Araitaprabha Is not represented la the Chinese collection.
14,
The fourteenth Bodhisattva is described four limes in the present text.
In one ( p. $9 ) he is yellow in colour and holds in the right hand the stick
(chhotika) and in the left the sword on lotus, In the second ( p. 46 ) he is
identical in form with his spiritual sire AmoghasiddhL In the third ( p, 50 ) he
is green in colour and his right hand rests on the lap while the left shows
Varada. In the fourth (p. 67} he is red in colour and holds in the right hand
a jewelled crown on lotus and the left rests on the hip,
Pratibhanakuta is not represented in the Chinese collection,
15.
The fifteenth Bodhisattva Sarvaiokatamonirghltainati in described four
times in the Ni#mn*yog*vaU, In the first (p. 59) he it red in colour and
holds in the right hand the Vajra with five thongs, and the javelin in the left.
In the second ( p. 66 ) he is whitish yellow in colour and holds in the right hund
the rod and the left rests on the hip, In the third (p. 5) he it golden in
colour and his two hands are engaged in the act of striking ( prahAra ). In the
fourth ( p. 46) he is identical with Akfobhya.
In the Chinese collection this Bodhisattva is represented only once as
Tamodghatamati (?). This picture shows him as carrying the sword in th
right hand while the left rests on the hip. As S'okamrghltanamati (?) he is
represented like Ak?obhya( p. z 35) with BhGfparia in the right and the left
hand on the lap,
1 6, Sanianwara$*w?kambkin.
The sixteenth Bodhisattva Sarvanivara^tvifkambhin, also known by his
shorter name Vikambhin is described lour times in the present text. In one
( p. 59 } he is blue in colour and holds the sword in the right hand and the flag
in the left. In the second { p, 50 } he is blue in colour and shows tht earth
touching mu<ira in the left hand and displays in the right the act of pacification.
In the third ( p. 85 } he is identical with VaJrocana, and in the fourth { p, 6 ) he
has the same form as that of his spiritual sire Amoghasiddhi.
He is represented four times in the Chinese collection* In two { pp. 7,11 )
he has lotus in the right hand, and the left rests on the hip. In the third
( p. 52 ) he is three-faced and six-armed, and in the fourth ( p. 374 ) he holds
the club in the right and the left rests on the hip.
Besides these sixteen well known Bodhisattvas there art others who are
omitted in the above list. The Ni$p&mwyQgiwd$ in three places { pp 5O # 59,
67 ) has given three different lists of Sixteen Bodhisattvas. One Is headed by
Samantabhadra and the two others by Maitreya, The preceding dtseripttea of'
the Sixteen Bodhisattvas follows the ordtr as given on p* 58, 59 to
tg
dedicated to DbarmidhlttiiflglivAri Only stvtn itatnts art common in the**
three lu*u, ntmtly. Akfayamafi, Pf4iiblittmkafi f S^rvAiokataroomrgh&umati,
Jilinfpfftbha, Caftdripfubha, Amiupfabha ( alto called Afnriapfibhs ) ami
GaganagaAj*.
The list 01 Sixlttn BodhisAlfvas occur? tag on p 30 in tb# Man^d** dtdicat-
ed to HaAjuviijfji croniiiifii Ibt following mmm in ordrr Tltis iist is httdfd by
or iht Future
a
j
4,
5,
<
7,
ta. Jllifilprbh*
15. Gigtnagifijii*
16.
Tbf nanm matk*<i with an iiltritk tiavt fa^n d^cribad prtvioualy and,
fherttoft, ih rtmatitiitg 0t wttl bt diaciMMd *MU and ccMftipartd witb tbtk
as avallabit in tbt
i.
Mailrtya Bodhteatlva wto li now waiting in the Tufiia hmvm in rdtr io
com<& down to earth at iht ftiiyrf Buddha is dticfibtd four time* in the
In the Aft! ( p, ) h it identical with hi* rirt who in Ibis
cast is Vafraaaa. In tb si^d ( p. 46 ) bt to Mntical with Iht Dhyiai
BnAIha Akfottj^u In tto iblrd ( p. 3 ) ^ ** fottr-arniid and is of foWten
catour. Hi showg In hla two principal handi iht DharmEcmkramwdri, the
ioond f%hl abowi iht Vmrada and Ihi ii^nd Itli holds tbt Nlf aktar a flowtr
with leive*. In th fourth, { p. 66 ) h la ytllow in ootoor and holds in Iht
right iht Nlf akftera tow^r and tbt Kurujl or bowl in the bit.
In Iht CMotit collection bis statutes occtif ftiic time*. In the ftmt ( p.
7 ) fato ri^l bad ahowt Iht Varada with tht Niak4ar flowtr . whUt Iht M t
his Abhaya, In IN tteoad ( p, f ) tht right hand holds N^akrtara white tht
left shows Varada* la tfat third { p, 59 ) ht m throe-f accd and tight* armed, In
the fourth ( p. 143 ) he shows Ifat Bh&fparia in tht right hand, white the left
lies on the lap, and in this respect be it identical with hit spiritual sire Ak^obhya,
In the fifth (p. 195 ) the right hand holds a bowl on lotus while the left rest*
on the hip. In the sixth { p. 202 } he shows in a standing posture the teaching
or Vitarka mudra in the right hand, while the left holds n bowl
The descriptions and statuette* of Ha i trey a as found in India and China
show that he was one of the most respected and one of the most popular ods
of the Buddhist Pantheon*
Next to Avalokiteivara, ManjuArl is important in the Buddhist
as the god of Learning with the sword for destroying ignorance ind the book of
transcendental wisdom. Many of his forms are already described in the Indian
Buddhist Iconography, In the present work although reference* to MafljuArf,
Mafijughoa, Maftjuvajra are numerous, his form* dtscribtd art not many, la
one place (p, 6) MafljoM is Identical with hit parental Dhyini Buddha
Ak?ohhya, and in another { p. 54 ) he fa shown ai three-faced and siM-itrmed,
The Chinese collection presents no less than five different statuettes thaw-
ing his great popularity in China. In one place ( p. 7) he shows Virada in the
right hand, while the left has sword on tottis, In the second ( p. it ) with his
two hands MafijugrI exhibits the Dharmaodbraiattdrl, and over his shoulders
appear the sword on lotas in the right and tht book m lotus in tbt Ml. la
thid third ( p. 53 ) he is three-faced and six-armed. In tbt fourth ( p. 198 ) be
shows in the right hand the sword on lotus and in tbt left Yarada* In tbt fifth
(p. 199 ) he carried the sword in the r%ht had white tbt left carries tbt book
on lotus,
.: to tfct M**MM*jqflMfe tins Bodhbattva Gandbabtsli is described thrict
' l<Mpms* In one tbt second part $f hi* name " Hmstl M is
irtce aMd in tbt second F iiiiiitiict it given to tbt first part
Gandha - IB to d^eriptto ( P#5 o} Gaadbtbi^i tepttn in oitotsr,
holds m . At hit band as elephant trtmk on a pltcbtf, and Vimd ill tbt right,
,/
the third ( p. 46 ) he k M^tleal with his jire
G
Here h
thplap
Here he told* .the fa*
4. JWnaktiu.
The Bodhi&attva JMnaketu i$ described thrice in the Ni$pannayog&vali,
In one place { p. 50 } he is described as of yellow colour and holding the flag
marked with Cinttma$i in the left hand and showing the Varada in the right* In
the second { p. 67 ) he is blue in colour holding in the right the Cint&ma$i flag
and the left resting on the hip. In the third (p. 46} he is identical with his sire
Ratnasambhava.
This Bodhisattva is represented only once in the Chinese collection* Here
( p. 146 } he sits in Samldhi, holds the Cintamapi jewel in the right hand while
the left rests on the lap* Thus lie is identical with Ratnasambhava, but with
ornaments and regal dress,
5. Bh&lmp&la,
The Bodhisattva Bhadrapita is described thrice in the Ni$pannayog3vali.
In one place ( p. 46 ) he is identical with his sire Amlt&bha, In another (p. 50 )
he is red in complexion, shows jewels in the left and Varada in the right* In a
third ( p. 67 ) he is white in colour and holds in the right jewels with effulgence
and the left rests on the hip*
Bhadrap&ia is represented only once in the Chinese collection (p. 147)*
Here he is identical with Amitabha whose hands are arranged in Sam&dhi
tnudrl, with a bowl on lotus placed thereon* Bhadrap&la* however, wears all
Bodhisattva ornaments and regal dress.
6, S&fvMpiy&%}k&
The Bodhisattva Sarvlplyafljaha also known by his shorter name o!
Ap&yaftjaha is described thrice in the NifpannayogAvatt, In one (p* 46) he is
identical with his spiritual father Akfobhya, In the second { p. 30} he is white
in colour and display* with his two hands the act of removing sin. In the third
( p. 67) h is white in complexion, and holds the a&kuia (goad) in both hands*
He is represented twice in the Chinese collection. In one (p. 143 ) he is
identical with Akfobhya with the Bh&paiia in the right and the left resting on
the lap* In another place ( p. 169 ) his right hand with open palm rests against
the chest while the left shows act of forbidding. Perhaps this attitude is
identical with the act of removing sin.
The third list of Sixteen Bodhisativas occurs on pp. 66 and 67 of the
Nifpannayog&vali in the Manila of Durgatipari$odhana, In this list the
following names occur ;
x, Maitreya*
a* Amoghadariin
3. Aptyafljatia*
4. Sarva^okatamonirghatarnati *
3 2
5. Gandhahasti *
6. Surangama
7. Gaganagaftja *
8. Jfiananaketu *
,9. Amrtaprabha ( same as Amitaprabha } *
10. Candraprabha *
11. Bhadrapala*
12. Jalinlprabha*
13. Vajragarbha
14. Aksayamati*
15. Pratibhanakufa*
16. Samantabhadra*
Those marked with an asterisk have already been described in the two previous
lists. It now remains to treat the others to complete the section on Sixteen
Bodhisattvas.
i , A moghadariin*
The Bodhisattva Amoglmdarin is described twice in this present text. In
one (p. 46) he is identical with his sire Ak$obhya with the Bhft^paria mtidrl,
and in the second ( p. 66 ) he is yellow in colour and holds the lotus in the right
hand and the left rests on the hip.
He is noted thrice in the Chinese collection. In one { p. 247} he shows
Abhaya in the right and the left with open palm is slightly raised over the lap.
In the second (p. 20) he shows Abhaya in the right and the left rests on the
lap. In the third (p. 143) like Ak^obhya, he displays BhG$para in the right
hand and the left rests on the lap.
2. Surangama,
The Bodhisattva Surangama is referred to twice in the Nfapann&yQg&vtdl*
In the first ( p. 46 }lie js identical with Ratnasambhava and in the second ( p, 67 )
he is white in colour, holding the sword in the right hand and the left rests on
the hip.
In the Chinese collection Suraftgama is represented only once on p* 135.
Here he shows the Varada with jewel while the left rests on the lap.
3, Vajragarbha,
The Bodhisattva Vajragarbha is referred to twice in the NigpanmyegMvalL
In one place (p. 46) Vajragarbha is identical with his parental Dhy&ni Buddha
Amoghasiddhi with the Abhaya mudra. In another place {p, 67 } he is whitish
blue in complexion holding in the right hand the blue lotus with the left resting
on the hip.
Vajragarbha is not represented in the Chinese collection of the " Two
Lamaistic Pantheons " Vol. II.
PLATE III
(a) TALIKA
(b) KUSCIKA
( c ) KAPATA
( d ) PATADHARlljII
33
In order to explain further the close connection between the Chinese
statuettes and their descriptions in the Nitp*MMpcg4hwlf, we shall take tip
here a set of four obscure, unimportant and unfenown deities. These are men-
tioned in the P*te*4&k*m*i4*lA on page 77. Their names as given in the
present work are ;
TlUikl
Kyflcl
Kaplfi,
Apparently, these deities are the embodiments of the valuable household articles
such aj the Lock (TllikI), Keys (Kufkt), Dooir planks { Kaptfa ) and the
Curtain ( Kl^apafa }. These four special household divinities are given these
very symbols in their hands in an appropriate mtnner,
In China, these very deities with the above symbols appear, and they are
illustrated on page 108 of the "Two Lamaistic Pantheons" Vol. IL Their
original names obviously are the Sanskrit ones, but they are somewhat differently
restored from Chineie in Prof. Clark's book, Here they are named as;
DyRriUlakadhari
Kuftcikftdharft
Dvlndhari* and
Vitinadhari,
It ii not difficult to identify Dvlrattlakadharl having the lock in hand with
Tftlikft; Kufldkftdharl having the keys with Ku fid of the Pafica#Uca Ma^ala;
Dviradhari holding a door plank with Kmplti and VitinadharS. holding a
curtain with Pa|tdhlri^l of thtNifpannayegSvall. Thus it is conclusive that the
artists who are responsible for the production of the Chinese statuettes must
have been influenced in a large measure by the NitpaHHayogdvaii of Abhaylkara
With thaie few preliminary remarks, a summary of tbe whole boofc w
flvtis btlow :
1. Matyuvajra M'an^ala, .
The central deity is Maftjuvajra who it of the nature of Vajrasattva, the
xth Dhyini Buddha, an extension of the form of the Dhyani Buddha
Vairocana.
He is surrounded by ten deities of .direct ions:
I, Yamftntaka~Ea*t
a* PrajMntaka South
3, Padmiatakm W^il
4, Vigtotataka North
5, TiWrIia~Agiii comtr
34
6. Niladanda Nairrta corner
7. Mahabala Vlyu corner
8. Acala lana corner
g, Usflfsacakravarti Above
10. Sumbharaja Below
Mafljuvajra has a set of four Dhyani Buddhas in the inner circle in the four
cardinal directions and four Buddhaafctis in the intermediate corners, as
under :
j, Vairocana East
2, Ratnea South
3, Amitabha West
4, Amoghasiddhi North
5, Locana Agni corner
6, Mmakl Nairrta corner
*1* Pa^i^ari, VlLyu comer
&, Tlri, lna comer
Besides these in another circle appear six female deities in the different
directions :
1. Rupavajr,~Agni corner
2. S'abdavajrH Nairrta corner
3. Gandhavajrt VHyu corner,
4. Rasavajri, lna corner
5. Spar^avajrE East-North
6. Dharmadhatuvajri East-South
The different companions in the Mafljuvajra Ma$<Ja!a are classified accord-
ing to the progenitors of their families. These progenitors or heads of
are usually the Dhy,ni Buddhas* The classification as recorded in this
is given below :~
Ak$obhya Family
1. Maftjuvajra
2. Tathigatas
3. MamakI
4. S'abdavajra,
5-13 Eight Krodha deities
1. LocanS,
2. Rupavajrt
3. YamSntaka
35
Family
x, Gtndhavajri
Family
a. Rasavajrft
3, Padmlntaka
Amogkasiddhi Family
I. Tir&
a, Spariavajra
or Ak$obhya Family
$* Dharmadhatuvajri
2, Ak$obhy# Mandate*
Ma^^iak as described in the Pi^Jkarma Tantra is recorded in
the econd chapter of the Nifpannayogivalr,
In the central shrine appears Ak?obhya locked in close embrace with hi$
Svftbfal PrajM Sparfavajri,
He is iiarrounded by the Tathftgatas in the four cardinal directions and
the S'afctis in the four intermediate corners. These are :
i* Vairocana
a, Ratnas&mbhava
3, Amltfibha
4- Amoghasiddhi
5* Locanft
6. MimakT
7,
8. Tirl
In the second circle appears the following;
2, Rupavajrl "Agni corner
a, S'abdavajrl Nairrta corner
3, Gandhavajrli V&ya corner
4, Rasavajrl liana corner
In the third circle there are eight Bodhisattvas* Their names are given
below, two Sn each direction:
i. Maitreya 1
a. Kfitlgarbha J mt
3, Vajrapi^i
4, Khagarbha
+
\ Soatfa
36
5 . Lokevara / )
6. Mafijughoa )
7. Sarvanivarariavikambhm 1 North
8. Samantabhadra )
In the outermost circle appear the ten Krodha deities or the presiding
deities of the ten directions. Their names in this Ma^ala are given as follows :
1. Yamantaka
2. Prajfiantaka
3. Padmantaka
4. Vighnantaka
5. Acala .^,
6. Jakkiraja
7. Niladan<Ja
8. Mahabala
10. Sumbharaja
The, Dhyam Budd^ family to wW$h tha differenl deities belonged i$ given
clearly in this Mandate. The information given hert xni&y b summarised as
under : -
Vajr*$*tto* Family
1. Akobhya
2. Samantabhadra
Ak$obhy& Family
1. Tath&gatas
2. Mimakl
3. Vajrapi^i
4. Mafijughofa
5. U^Sja
6. Sumbharaja
Vairocana F&mUy
i . LocanS,
2. Rupavajra
3. Maitreya
4. Kitigarbha
5. Yamintaka
6. Acala
*R&tm& Family
i. S'abdavajrt
55. Khagarbha ' ' '
37
3. PrafMntaka
4. TakkMja
Amiidbka Family
x. Pfi$4ara
2* Gandhavajrt
3, Loke&vara
4, Padm&ntaka,
5, Nlladai^a
i Family
. f k
* 2, Rasavajrl
3* Spaiiavajra* '
4. Vifkambhin
5. Vighnintaka
6. Mahlbala
3.
This Ma^ala is extracted from the S'ri Sampuja Tantra ; although the
chief deity is mentioned here as Vajradhara, he 5s taken as a form of Vajrasattva
in accordance with the concluding remarks.
The outermost circle is occupied by the ten Krodha deities ;
x. Yamiri
2. PrajMntaka
3. Padmtntaka
4. Vighniri
5* Acaia
6. Takkirlja
7. Ntladaptfa
8. Mah^bala
9* U^lfacakravarti
lo. Sumbha
Round the central deity Vajradhara there are the Dhyini Buddhas and
their S'aktls in the different directions and corners thus : *
i. Vairocana East
a, Ratneia South
3, Amit&bha West
4, Amoghafddh!~North
5, Locani IHna corner
6, Himak!-~Agnl corner
7, Pi^^art Nalrrta corner
8, TlrlVlyu corner
3$
In the second circle beyond the PhyiUii Buddha^ and their S'aktis appear
the following female deities, eight in number :-
1. Vajraraudrl East
2. Vajrabimba South
3. RagavajraWest
4. Vajrasaumya North
5. VajrayakI lana corner
6. Vajradakim - Agni corner
7. S'abdavajra Nairjta corner
8. Pfthvlvajra Vayu corner.
In the? third circle beyond the second appear the following eight feraaf<j
deities in the four directions and four intermediate corners as follows :
i. Hasya East
3. JLasya South
3. Gjta West
4. Njrtya North
5. VamSa liana corner
6. VJ^a Agn! corner
. 7. Mukunda Nair^ta corner
8. Muraja- Vayu corner.
Beyond this on an outer circle appear the following eight goddesses in
the eight directions and intermediate corners :
1. Pupci Agni corner
2. Dhupa Nairjrta corner
3. Dlpa Vayu corner
4. Gandha lana corner
5. Adar&~East
6. Rasa South
7. Sparta West
8. Dharmi North
Besides these, there are four gate-keepers in the shape of four goddesses :
1. Vajranku^I East
2. Vajrapa^I -South
3. Vajrasphofa West
4. Vajragha$t& North
The parental Buddha is indicated in the Mao^&Ia which supplies valuable
information regarding their origin :
Ak$obhyfr Family
i. Vajrasattva
3. TathSgatas
39
3* MImakI
4, S'abdavajrt
5* Gltft
6, Spargavajri
7, Dharmadhltuvajri
Vairocana Family
i Locan&
2. Vajraraudrl
3, P|*thvfvajr&
5. Hisyl
6. Vaihii
Ratnasambkava Family
a* Vajrabimbi
3. DhfipS
4. Usyi
5- Viol
6. VajrapMf
AmiMha Family
3, Vajrarigt
4* Gtndhl
5. Mukundl
Atnoghasiddht Family
x. Tiri
2, Vajraiawnyt
3- Vajrayakf!
4- Nrtyi
5. Ras&
6 Morajft
7. Vajragha^fi.
4. jMna$Akini Manual*.
Ths central shrine i occupied by Jflanatfikinf with a blue fa^s and there-
fore of blue complexion, three-faced and six-armed. She is associated with the
40
irental Dhy,ni Buddha Akobhya of blue colour, and thus represents an
^tension of the Akobhya Family,
In the four cardinal directions a set of four goddesses is stationed :
1 . Vajradakinf East
2, Ghoracjakinf North
3 , Vetall West
4. Ca^4a)l South
The following four additional goddesses occupy the four intermediate
orners :
1. SimhinI I&Lna corner
2. Vyaghri Agni corner
3. JambukI Nairjia corner
4. UlukI Vsiyu corner
The four gates of the Majtfaia are occupied by a further set of four
oddesses ;
1. Rajanti East
2. Dipinf North
3. Ciii^I West
4. Kambojl South
Although families of these deities are indicated at the end, it is not reli-
tble enough to be dependable.
5. Hevajm Mantfala.
Hevajra is one of the most popular deities of the Buddhist Pantheon and
;eparate Tan trie works are devoted to his worship, ^n this, particular section
ieveral varieties of Hevajra are mentioned. When t|?o-armed he is named
[railokyakepa. The second variety is four-armed au<J the third siae-armed.
In all the three cases, the inner circle is occupie4 by tight deities begfn-
ling with Vajraraudrf . t , .
Beyond, in the second circle in the four intermediate corners thert are
;our deitiel: '"'
1. Vam^L -
2. Vfi?a
3. MukundSL
4. Muraja
In the four gates are the four deities :*
i,
2.
There is another variety of Hevajra with sixteen arms, and his
is here described rather more elaborately than the rest.
In the first circle appear eight goddesses on lotus petals in the four direc-
tions and the four intermediate corners : -
1. Gaurl-- East
2. Catarl South
3. Vetll West
4. Ghasmarl North
5. Pukkasft^na corner
6. S'abarl Agni corner
7. Ca$$lf Nairrta corner
8. pombinf VSyu corner
Beyond this circle in the outer corners are stationed four deities beginning
with VarMI,
The four gates of the Ma^ala are occupied by the following :
1, Hayisyl East
2, S'CJkarisyi South
3, S'v&ntsyt West
4, Sirfthtsyl North
6, Nair&imM Ma$4#ta
In the central shrine is to be found the goddest Nair3,tm& In the first
circle there tr thrte more deities ;
a, GaurT
3, Vajratfifcinf
In th second circle appear four deities in the four directions :
i, Gaurl
a, Caurl
3. Vetlll
4, Ghasmarl
In th four corners mr to be itan ;
X, PukkasI
a. S'abarl
3, Ca$<JIlf
4, Pombl
Above the central deity Nairttmt towards the east and weit appear
respectively :
i. Khecarl
z, BhUcarl
42
In the corners there are the four deities beginning with
The four gates of the Nairatma Mandala are occupied by the four deities
in the four cardinal directions :
1. Hayasya -East
2. S'ukarasya South
3. S'vanasya West
4. Simhasya North
7. VaJYamyla Mandala
The central shrine is occupied by S'rf Vajramfta of green colour, who thus
appears to belong to the family of Amoghasiddhi, the Dhyini Buddha of green
colour.
Jp. the first circle there are eight goddesses in the four cardinal directions
and the four intermediate corners;
.. Saumyar East
2. Saumyavadani. South
3. Candri West
4. S'ainl North
5. S'aiman4ala Agni corner
6. S'ailekha-Nautta corner
7. Manojfia V&S*t* cWner
8* Manohladanakari l,na corner
In the second circle there a!re four deities in the four corners :
1. Puspa
2. Dhupa
3. Dlpa
4. Gandha
In the four fcardinal Sdiractterfg again" there &*& f^ur mof6 :^ i
1. Varh^a
2. Vina
3. Mukunda
4. Muraja
The gates of the Mandala are occupied t>y a* &t Of four
1. Bhrkutltarariga East
2. Bhayabhisana South
3. Hayarupa West
4. Gananayaka North
8. Hentka
Heruka is another very popular deity in Tantric Buddhism and independent
Tantras are deypt^d to his worship. According to a statement in
43
the parental Buddha of both Heruka and his S'akti Nairtm& is Akobhya, and
thus It appears reasonable to take Heruka as an extension of the Aksobhya idea.
In the first circle appear the familiar deities, eight in number, in the eight
different directions;-
1. Gaur!
2. Caurl
3. VetUlI
4. Ghasmarf
5. PukkasT
6. S'abarf
7. Caixlalt
8. pombl
In this Ma^Iala several forms of Heruka are noted. The first is eight-
faced and sixteen -armed with the S'akti Nairtm* The second is two-armed
with NairHtml as S'akti or femate counterpart The third is four-armed with
as S'akti, while the fourth is six-armed with Vajraftr&khalft -as'S^kti,
Mahlmtya is not a female deity* It is the name of a special form of
Heryka which is four-faced and four-armed, and has for his S'akti the deity
Buddha$&kinL The colour of the deity is black or blue, and he belongs to the
Aksobhya family,
The deity is surrounded by four goddesses in the four cardinal directions:
1, Vajra^Udnf East
2, Ratna$Ikint South
3, Padma$ikin!~~* West
4* Viiva<l&kin!-~North
The five plkinls belong to five different families of DhyHni.Buddhas*
Thus :
x, Byddha$kinl S'Mvata or Vairocana family*
2* Vajra$Ik5nI Ak^obhya family
3* Ratna^ftkin!-~!Utnefo family
4, Padma^ikinl VitgKa or Amitlbha family
5, Viiva^&kinf ^Amoghasiddhi family
lo, Buddhakapftla Mantfala
The central and principal deity is Buddhakapfda, who is surrounded by
eight deities on eight petals in the four cardinal points and the four intermedi-
ate corners. The names of these deities, their directions, and parental Dhyini
Buddhas as given in this Map^ala are summarised as under :-<~
44
No.
Deity
Direction
Parental Buddha
j
East
Ak$obhya
2
South
Vairocana
PatalavasinI .
West
Ratna&ambhava
Saubhadra
North
Amitibha
lna
Akobhya
6
Agni
Vairocana
7
Aka^avasinl . . . . .
Nairfta
Ratnasambhava
8
Pitambara
Vyu
Amitibha
II.
Vajrah&mk&m
The central deity in this Ma^ala is called VajrahGrlik&ra who fa given
the epithet of Trailokyavijaya exhibiting the Trailokyavijaya mudrl.
He is surrounded by the ten Krodha deities who are named differently in
this Ma^ala but can be identified with the known names of the Krodhas,
Their new and old names along with directions are given below :
No.
New Name
Old Name
Direction
i
Vajndatfa
Yamantaka
East
2
Anaiarka
PrajMntaka
North
3
Vajro$Ia
Padmintaka
West
4
Vajraku^^alf
Amrtakuj?4 a ^
South
6
7
Vajrayak^a , .
Vajrakla
Mahakala
Takkiraja
MahUbala
Agni
Nairfta
Vlyu
8
Vajrabhl^aija
Acala
Idina
9
P^pisa
UQl^a
Above
10
Vajrapatala
Sumbha
Below
12. Sambara
The central deity is Sambara, four-faced and twelve-armed who is
accompanied by his S'akti VajravarthL
Surrounding the pair in the four cardinal directions appear the following
four goddesses :
1. Dakim
2, Lama
3.
4.
45
In the intermediate corners are kept four holy vessels.
The peculiarity of this Man^ala is that it has three circles of deities, and
are called here as :
i. Cittacakra
:*. Vakcakra
3. Klyacakra
There are sixteen deities in each circle, two in each direction and two in each
corner, The information as given in this Ma$cjala is summarised below in
tabular form :
i. CiUa Circle
i, East { i )
(ii)
a. North ( i ) Mahlkaftktla
(ii)
3. Wtt ( i )
Kafikaia
Prabh&vatf
4, South
5, Agni ( i ) Sur&vairf
( ii ) Vlramatl
6, Nairrta ( i ) Amitlbha
( ii ) Kharvarl
7, VHyu ( i ) Vajraprabha
( ii ) Larlkevarf
8, !&tna ( i } Vajradeha
{ ii ) Drumacchlya
IL V&k Circle
i. East
i ) Arikuraka
( ii ) tr&vat!
a, North ( 5 ) Vajraja$ila
( ii ) Mahlbhairava
3. West ( i ) Mahtvlra
( 5i ) V&yuvegl
4, South ( i ) VajrahQAktra
( ii ) Surtbhakfl
5 # Agni ( I ) Subhadra
( Ji ) S'ylmidev!
4 6
6.
Nairrta ( i )
Vajraprabha
()
Subhadra
7-
Vayu ( i )
Mahabhairava
( ii )
Hayakarnl
8.
lana ( i )
Virupaka
(ii)
Khaganana
III. Kay a Circle
*
East ( i }
Mahabala
(ii)
Cakravega
2.
North ( i )
Ratnavajra
3-
West ( i )
Hay^grlya,
(ii)
S'au^ii)!
4-
South ( i )
Aka^agarbha
(ii)
Cakravarmj^I
5-
Agni ( i )
S'rilt'erufca
( ^ )
Suviri,
6.
Nairrta ( i )
Padjcnanartteivara
(ii)
MahatJaJlL
7*
Viyu ( i )
Vairocaija
( ii )
Cakravartii?!
8.
lana ( i )
Vajrasattva
(ii)
Mahavirya
Besides these there is another set of eight deities as gate-keepers in the
four directions
and corners:
i. Directions.
i,
Kakasya
2.
UlukasyS,
3-
S'vanasya
4-
S'ukarasya
2, Corners.
f
Yamadahi
2.
YamadutI
3-
Yamada$?tn
4-
Yamamathanf
The parental Dhy^ni Buddha of the principal deity of the Ma$$a!a is
Ak$obhya. Vajravlrhl has Vairocana as the parental Buddha. The p&kinb
belong to the Ratne^a family. Deities o! the Citta circle belong to Ak^obhya,
of Vak circle to Amitabha and of Kiya ckck to
47
13- Buddhakap&la Man$ata,
BuddhakapfUa is the name given to Heruka when he is four-armed, one-
feced, dances in Ardhaparyartka and is associated with his S'akti Citrasent,
The pair is surrounded in the first circle by four deities :
1, Sum&linf East
2, Kapllinl North
3, BMma -West
4* DurjayS, -South
In the corners there are vessels made of skulls.
In the second circle there are eight deities ;
1, Subhamekhala East
2, RGpifll -North
3, Vijay -West
4, Kamin! South
5, Kapalin!-~Ina
6* Mahodadhi -Agni
7, K&riQl Nairrta
8. Sumaiinl 'Vayu
In the third circle likewise there are eight deities :
x, Tri^! East
2, Bhlmadariaall North
3, Sudarianl W^t
4, .Ajayt Soath
5, Subha Ina
6, Tl^laka Agnl-
7, Kaiaratri Wairrta
8; "HaMhasSVayu ' ' ' -""" " ' '
The fow gat are^guErde(* by the- follow ing four goddesses ;
x, Sundarl East
2. Vajrasundarl -North
3, Swbhagi.West
4* PriyadaHani South
With regard to the parental Dhyani Buddhas this Ma^ala furnishes the
following information,
* t. The principal deity Is stamped with the Five Dhyini Buddhas,
2* Citrasen*s sire is Mah,vairocana.
3, Four goddesses beginning from SumilinI have RatneSa as sire,
4. Deities of the second circle have AmStlbha as sire.
5* Deities of the third circle have Vairocana as sire,
6, The four gate-keepers have Amoghasiddhi as thft$r sire*
14* Yogdmbara
The central deity here is called Yogambara, three-faced and six-armed,
blue in complexion, embraced by S'akti JMna^akini and belonging to the
Aksobhya family.
In the first circle appear four deities in the four cardinal directions, each
with a special Vahana and with a special mode of sitting (isana ) :
No.
Deity
Direction
Vehicle
Asana
i
2
3
Vajra<JakinI . .
Ghora<Jakini
Vetali
East
North
West
Elephant
Peacock
Garuija
Lalita
Ardhaparyahka
Utk&taka
4
Ca$<JalinI
South
Servant
JinuparyaAka
The four intermediate corners are occupied by four more deities with a
special vehicle and a special mode of sitting :
No.
Name
Corner
Vehicle
Asana
i
Siihhinl
lana
Lion
Lalita
2
Vyaghrl
Agni
Elephant
Ma$<Jala
Trunk
3
J.mbukl
Nairjrta
Buffalo
Ardhaparya&ka
4
umki
Viyu
Jackal
Utkfltaka
Beyond the first circle of deities in the four cardinal direction! appear
four more subsidiary deities :
1. pikinl East
2. DipinI North
3. Ciisinl West
4. K&mbojl South
In the second outer circle there is another set of four deities in the four
cardinal directions :
1. PukkasI East
2. Ghori--North
3. UgrI West
4. Kapill South
49
Each of the intermediate corners is occupied by a set of two deities."]
Thus there are eight deities in the corners:
2. Gandhi
3,
4.
5. G!tt
6. DhQpa
1 I&na
V Agni
> Nairj-ta
I Vtyu
In the outermost circle the gates are occupied by a set of eight deities:
I* Hari East
2, Brahm&~- North
3, Maheivara West
4, a$vaktra South
5, Indra litna
6, Kubera Agoi
7, Yama- Nairjta
8, Varuoa- Viyu
Beyond this there is a set of sixteen deities divided into four groups
according to four cardinal directions :
x Karaftkabhairavt
a. Khatv&ftgar&kfasm
3# Ga^eSvara
4, Gha$takari?a
_
East
6. Chandodeva
7. Jvarefivara
8.
9* Takkirudra
10.
ix t Damaru^tmbara
J3 phakMbhaylnaka
13, Tumbure^vara
14, Sphtonada
15, Darhtr&karlla
16, Dhanurdhtara
Very Interesting information is
colour of the deities-
North
ta this Mai?4ala with regard to the
I.
50
While.
1, PukkasI group
2. Deities in the Agni corner.
2, Yellow.
1. Ghora group
2. Deities in the lana corner.
3.
1. Ugr! group
2. Deities in the Vayu corner,
4, Slack or Blue
i.
Kapall group
2, Deities in the Nairfta corner.
With regard to the parental Dhyani Buddha the Ma^ala gives interest-
ing details and these are noted below :
Deities a Crest
1. Yogimbara Five Dhyani Buddhas
beginning with Ak$obhya
2. JMnadakini Akobhya or Vairocana
1. Vajradakinl
2. Ghoradakim
3. Vetali
4. Ca^dalim
1. Siinhini
2. Vyaghn
3. Jambuki
4. Uluki
1, Brahma
2. Mahegvara
1. Deities of white colour
2. Deities of yellow colour
3. Deities of red colour
4. Deities of blue colour
Amit&bha
Amoghasiddhi
Ak^obhya
Vairocana
Ratnela
Amitbha
Vairocana
Amitbha
Vairocana
Ratne^a
Amit&bha
Ak^obhya
5*
The last four groups of gods and goddesses, when unspecified, will have
these parental Dhy&ni Buddhas, according to colour,
15. Yamftri Man$ala*
The central deity in this Maiiclala is Yamari, the enemy of Yama and,
significantly enough, he tramples Yama, the god of Death under his feet.
Yamari here is three-faced and six-armed and is associated with a Sakti which
is his own emanation.
In the first circle there are four gods in the four cardinal directions and
four goddesses in the four intermediate corners :
I, Gods.
i Vairocana East
2, Ratnela South
3, AmMbha West
4, Ir$yiiyaiMri North
a. Goddesses
i, Vajracarcik& Agni
a VajravHrahf Nairrta
3. Vajrasarasvatl V&yu
4. Gaur! Isana
The four gates of the Ma^^ala are guarded by the following deities :
l, Mudgarayamtri East
2* Da^ayam&ri South
3* Padmayam&ri West
4, Kha^lgayamiri North
16. Vajratfiri, Manila,
The central deity in this Ma^lala is Vajratira, four-faced and eight-armed.
She is surrounded by four deities in the first circle ;
1, Pufpatlrl East
2* Dhfipatirl South
3, Dlpttlrl West
4* Gandhat&rl North
In the second circle as guardian of gates appear four deities, with two
more, one above and one below :
1, Vajrftftkutt East
2, VajrapUI South
3, Vajrasphott West
52
4. Vajragha^ta North
5. Us$iavijaya Above
6. Sumbha Below
The parental Dhyani Buddhas for the different deities as given in the
Mandala are stated below :
Deity Parental Buddha
1. Vajratara Ratnea
2. Pu$patara Vairocana
3. Dhupatara Akobhya
4. Dlpatara Amitabha
5. Gandhatara Amoghasiddhi
6. Vajrankugi Vairocana
7. Vajrapai Akobhya
8. Vajrasphota Amitabha
9. Vajraghanta Amoghasiddhi
10. UsQl^a Ratne^a
n. Sumbha Ak^obhya
17. Maricl Mandala
The principal deity of this Maij^ala is MSrlcl, three-faced and six-armed,
She is associated with seven sows. Her name and seven sows representing seven
rays of the Sun-god suggest that Marie! is a kind of Sun-goddess in Buddhism.
In the first circle there is a set of eight goddesses in the cardinal directions
and intermediate corners :
1. Arkamasi East
2. Indumasi South
3. Antardhanamasi West
4. Tejomasi North
5. Udayamasi Agni
6. Gulmasi Nalrrta
7. Vanmasi Viyu
8. Civaramasi
In the second circle round the principal deity, there is a set of eight deities
in the four cardinal directions, two in each and four goddesses in the four comers,
The list is given below:
i. Mahaclvaramasi >
)
2, Varahamujchl
)
f
)
3. Padakramamasi
,r ,- f South
4. Varai!
PLATE II
PASCARAK$A MANI)ALA
From a Nebalese
53
5- Parakramamasi 1
6. Vadall f WeSt
7. Ugramasi \
o tr -u- r North
8. Varahf j
9. Vartt&ll Agni
10. Vadlli Nairfta
11. VarUlf Vayu
12. Var&hamukhl I&Lna
The gates of the Mai?clala are guarded by four deities with peculiar and
strange names :
1. Alo East
2. Tab South
3. Kilo West
4. Matsaro North
With regard to parental Buddhas, this Mai?<;Jala gives the information that
the principal deity Mlrfcl has Sli&vata ( Vairocana ) as the sire, and the deities
in the four cardinal points have their sires in Ak^obhya, Ratnea, Amitabha
and Arnoghasiddhi, Corner deities are marked with the Caitya* But the most
important information obtained here is that the sires of the deities have to be
fixed according to their colour, e.g.
1, Vairocana for White deities
2, Akobhya for Blue deities
3, Ratnasambhava for Yellow deities
4, Amitlbha for Red deities
5, Amoghasiddhi for Green deities*
18. Pa%carak$& M&ni&la
The Ma^ala is called usually as the Paikarak^ Man^ala because it in-
cludes always the five raft$& or protective deities, or in other words, the five
great protectresses, Their worship is fairly widespread in Buddhist countries
and in times of distress and danger, they are worshipped. Manuscripts of
PafkarakfH are kept ready at hand by Buddhist householders and it is recited
regularly by them on appropriate occasions,
Anyone of the five deities can occupy the central position in the Ma$$ala,
but here Mahtpratisar appears at the centre, and she is surrounded by the
other four Rak$! deities in the four cardinal directions :
x, MahSs&hasrapramardinI East
2* Mahftmantrlnuslrinf South
3, MabSsitavatI West
4, Mafaim&yirf North
54
In the second circle appear the following four deities in the four inter-
mediate corners, to wit :
1. Kali Agni
2. Kalaratri Nairria
3. Kalakanthi Vayu
4. Mahayasa lana
The four gates are occupied by the following four deities in the four
cardinal directions :
1. VajrankuI
2. Vajrapai
3. Vajrasphota
4. Vajrave!
19. Vajradh&tu Ma%$ala
Vajradhatu is the name given to the Dhyani Buddha Vairocana who is
described here as four-faced and eight -armed, sitting on a lion*
In the first circle appear in the four cardinal directions the following four
goddesses whose names end with ' Vajrl '.
1. Sattvavajrl East
2. Ratnavajri South
3. Dharmavajri West
4. Karmavajri North
Beyond this, in the four principal directions there are the four Dhyani
Buddhas on their respective vehicles:
No.
Buddha
Direction
Vehicle
i
2
Akobhya
Ratnasambhava
East
South
Elephant
Horse
3
Amitabha
West
Peacock
4
Amoghasiddhi
North
Garu^a
Each of these four Dhyani Buddhas again is surrounded by four deities
in the four directions:
Aksobhya is surrounded by :
1. Vajrasattva East
2. Vajraraja South
3. Vajrarga North
4. Vajrasadhu West
55
Ratnasambhava's circle consists of :
1. Vajraratna East
2. Vajratejas South
3. Vajraketu North
4. Vajrahasa West
Amitabha is accompanied by ;
1. Vajradharma East
2. Vajratlksna South
3. Vajrahetu North
4* Vajrabhaa West
Amoghasiddhi has for his companions :
,1 Vajrakarma East
2. Vajrarak$a South
3* Vajrayaka North
4* Vajrasandhi West
Round the central shrine in the four corners appear the following :
i* Lfisyi. Agni
2. Mlla Nairrta
3* Gltft Vftyu
4. Nftya Mna
On the outer strip beyond the central chape! on lotuses, there is a set of
sixteen Bodhisattvas, four in each direction:-**
1, East.
i* Mai trey a
2* Amoghadar^i
3, SarvipSyaftjaha
4* Sarvafokatamonirghfttamatl
2, South.
5* Gandhahasti
6* Surangama
7, Gaganagajflja
8* Jfllnaketu
3, Wtsl
9. Amitaprabha
10* Candraprabha
11. Bbadraplla
12, J&linlprabha
5 6
4* North.
13. Vajragarbha
14. Akayamati
15. Pratibhanakuta
16. Samantabhadra
The outermost circle is occupied by the following four deities in the
corners :
1. Vajradhupa Agni
2. Vajrapuspa Nairfta
3. Vajraloka Vayu
4. Vajragandha ls*ana
The four gate-keepers are mentioned as follows ;
1. Vajrankus'a
2. Vajrapas'a
3. Vajrasphota
4. Vajrave^a
Interesting details regarding the parental Dhy&ni Buddha of the different
deities mentioned in the Man$ala are given here* The information may be
classified under the different heads as follows :
Vairocana Kuleia
1. Aksobhya
2. Ratnasambhava
3. Amitabha
4. Amoghasiddhi
Aksobhya Kuleia
1. Sattvavajn
2. Vajrasattva
3. Vajraraja
4. Vajraraga
5. Vajrasadhu
6. Lasya
7. Dhupa
8. Maitreya
9. Amoghadarsl
10. Sarvapi-yafijaha
it. Sarvaokatamonirghi,tama ti
12, Vajrankusa
x. RT'a.tna.va.jrI
:z. Vajra-ratna,
3. Vajrateja.s
4- Vajnaketu.
5, Vajra.lvli.sa.
Oancihahnsti
I. DHarma.va.jrf
se. Vajratdthatrma,
3.
5.
6. Ot
7.
S* Amitapratbha.
i a* Vajraspho^a
i Ka.rmmva.jrf
a* Va.jraka.rm a
4.
x a * Va. j r&'vesla.
58
2O, MaHjuvajra
The central deity in this Ma$$ala is Mafljuvajra of the nature of Vairo-
cana, three-faced and six-armed. His Maij^ala is described in an elaborate
-manner with a large number of gods and goddesses.
In the first circle surrounding the central deity are the following in the
cardinal directions and intermediate corners :
i. Akobhya
East
2, Ratnasambhava
South
3, Amitabha
West
4. Amoghasiddhi
North
5. Locana
llna
6. Mamaki
Agni
7. Pa$$ara
Nairjrta
8. Tara
VSyu
In the second circle, there is another set of eight deities in the four direc-
tions and four corners :
i. Sattvavajrl
East
2. [Ratnavajrl]
South
3. Dharmavajrl
West
4. Karmavajrl
North
5. Cunda
liana
6. Ratnolka
Agni
7. Bhrkuji
Nairrta
8. Vajrasrnkhali
Vayu
In the third circle, there are
four Bodhisattvas in each direction. The
details are as follows :
i
, East
i. Maitreya
2. MafSju3rI
3. Gandhahasti
4, Jflanaketu
2.
South
i* Bhadrapala
2. Sagaramati
3. Akayamati
4. PratibhanakQfa
3-
West
i , Mahasthamaprapta
f, Sarvapayaftjaha.
59
3. Sarva^okatamonirghatamati
4, Jalinlprabha
4. North
i . Candraprabha
2. Amitaprabha
3. Gaganagaftja
4. Sarvanivara$avi$kambhi
The gates in the four directions and intermediate corners, above and below,
are occupied by the ten Krodha deities, somewhat differently named in this
Mai?<;lala :
x, Yamlntaka East
2. Aparijita South
3. Hayagrfva West
4. Amrtakui?4ali North
5. Acala Bina
6. Takkirtja Agni
7* Nllada^<ia Naiirta
8. Mahabala V&yu
9. Sumbharaja Above
io, Vajrapatala Below
The parental DhySlni Buddhas of the respective deitie* are Indicated and
the information is classified as under :~~~
Kula
i* Mafljuvajra
Matijiwtjr*
i* Ak^obhya
a. Ratnasambhava
3. Amitabha
4. Amoghasiddhi
5. Locant
6. Cunda
x. M&maki
as* Sattvavajii
3. Maitreya
4. Mafiju&r!
5. Gandhahasti
60
6. Jfianaketu
7. Yamantaka
8. Aparajita
9. Hayagrlva
10. Amrtakuijdall
ir. Acala
12. Takkiraja
13. Nlladancja
. 14, MaMbala
15. Sumbharaja
1 6. Vajrapatala
Ratnasambhava Kula
1. Ratnavajrl
2. Ratnolka
3. Bhadrap.la
4. Sagaramati
5. Akayamati
6. Pratibhanaktita
AmiWbka Kula
2., Dharmavajrl
3. BhrkutI
4. Mahasthamapri.pta
5. Sarvapayafijaha
6. Sarvaokatamonirghatamati
7. Jalinlprabha
Amoghasiddhi Kula
1. Tara
2. Karmavajri
3. Vajra^rnkhala
4. Candraprabha
5. Amitaprabha
6. Gaganagafija
7. Sarvanivaranavi^kambhi
21. DharmadhatuV&giivara
In this Ma$4ala the central deity is Maftjughof a, a form of Malijulrl with
four faces and eight arms carrying different symbols.. A, -surprisingly large
number of deities is included in this Mai?4ala, almost a*. elaborate as the
Kalacakramaijtjala to be described later.
In the first circle, there are the eight Uril?a deities in the four directions
and four corners :
1. Mahon!a
2. Sitatapatra Unfa
3. TejoraSi Unlsa
4. Vijayos$Ia
5. Vikiraiia Uril$a
6. Udgata
7. Mahodgata
8. Ojas Unia
Beyond this in the four directions are the Dhy&ni Buddhas on their
distinctive vehicles:
No. Name Direction Vehicle
i. Akobhya East Elephant
, a. Ratnasambhava South Horse
3. Amitftbha West Peacock
4. Amoghasiddhi North Garuda
In the four intermediate corners are to be found the four Buddha^aktis:
1 . LocanI
2. MSmakf
3.
4.
The gates of the first circle are occupied by the following :
i, Vajr&ftku&a East
, 2. VajrapMa South
3. Vajrasphota West
4. Vajr&ve3a North
In the second circle in the eastern direction from the lina corner are
the twelve Bhdmis or he*v*n :
1. Adhimukticaryi,
2. Pramuditi
3. Vimal&
4* Prabhlkarl
5* Arcifmatl
6, SudOrjay&
7. Abhumukhf
8* DufaAgami
9. Acalt
10, S&dhumatf
zi, Dharmamegha
12. Samantaprabha
62
In the southern direction another set of twelve Paramiti deities are
arranged :
i Ratnaparamita
2. Danaparamita
3. S'flaparamita
4. Kantiparamita
5. Viryaparamita
6. Dhyanaparamita
7 . Prajfiaparamita
8. Upayaparamita
9. Pranidhanaparamita
10. Balaparamita
ir. Jnanaparamita
12. Vajrakarmaparamita
In 'the western direction there is a further set of twelve deities, known as
the twelve Vaitas :
1. Ayur VaiitI
2. Citta VaSita,
3. Parikara Va&ti
4. Karma
5. Upapatti
6. rfddhi
7. Adhimukti Va^ita
8. Prar^idhana
9. Jftana
10. Dharma
n. Tathata
12. Buddhabodhiprabha
In the northern direction likewise there is another set of peculiar deities
called the Dhri$I deities, twelve in number:-
1. Sumati
2, Ratnolka
3.
4.
5.
6. Jangulf
7. Anantamukhl
8. Cunda
9. Prajftavardhanl
lo, SarvakarmavarapavteodhanI
6 3
J2, SarvabuddhadharmakoiavatI
The gates of the second circle are occupied by a set of four deities, called
Pratisamvits :
1. Dharraa Pratisamvit East
2. Artha Pratisamvit South
3. Nirukti Pratisamvit West
4. Pratibh^na Pratisamvit North
The intermediate corners are occupied by a further set of four goddesses ;~r
1. Lisya Agni
2. Mala Nairfta
3. Glta
4. Nrtya
In the third circle round the principal shrine of Maftjughoa, there appears
a set of Sixteen Bodhisattvas, four in each cardinal direction ;
I, East
i* Samantabhadra
2. Akayarnati
3, K^itigarbha
4* Ak3tagarbha
a. South
5. Gaganagaftja
6. Ratnapai^i
7. S^garamati
8* Vajragarbha
3, Wai
9* Avalokite^vara
10. Mah$thlmapr&pta
zx* Candraprabha
ia. JlHnlprabha
4, North
13, Amitaprabha
14, Pratibhlnakftfa
15, Sarvaiokatamonirghltamati
x6, Sarvanivarai?avikambhi
The gates are occupied by the ten Krodha deities, four in the principal
directions, four in the corners, one above and one below, as under :
1, Yamtotaka East
2, PrajMntaka South
3, Padm&ntaka West
4, Vighnlntakt Horth
5. Trailokyavijaya
' 6, Vajfajv3Mnal5rka Agni
7. Herukavajra Nairfta
8. PararfciSva Vayu
9. U$I$acakravarti Above
10. Sumbharaja Below
In the corners of the third circle there appear eight deities, two in each
corner, one to the right and the other to the left :
1. Pu$pa Right
2. Dhupa
3. Dlp *>
4. GandhS. >,
5. 'Vajrarftpa 1 Left
6. VajraSabda ,,
7. Vajrer$ya ,
8. Vajraspar& - ,
the fourth circle there are eight deities, four in the principal directions
and four others in the corners. They have each a distinctive vehicle :
1. Indra East Aittvata
2. Yama South Buffalo
3. Varu^a West Makara
4. Kubera North Man
5. lana Iana Bull
6. Agni Agni Goat
7. Nairfti Nairrta Corpse
8. Vayu Vayu Deer
Beyond the fourth circle there is a regular congregation of deities, mostly
belonging to Hinduism. In the group are included the well known and famous
gods of the Hindu Pantheon, their Saktis and other goddesses, the planets,
serpents, Asuras, Yakas and the constellations. The whole list is given
below :
i. Hindu Gods 15
1. Brahma on Swan
2. Vi$u on Garu$a
3. Mahevara on Bull
4. Karttikeya on Peacock
5. Barhma$!
6* Rudra$!
7.
8, Kaumarl
9-
Indr.#r~*'"
10.
Varahl
ii.
Camu^4^
12.
BhrngI
*3-
Gai?apati
14,
Mah&k&la
*5.
Nandike.4vara
I.
Aditya
2.
Candra
3,
MaAgala
4-
Budha
5-
Brhaspati
6.
Sukra
7-
Sanai^cara
8.
Rglhu
9*
Ketu
3^ i
I.
Balabhadra
2*
Jayakara
3*
Madhukara
4-
Vasanta
4*
I*
Ananta
2*
VEsuki
3-
Tak^aka
4*
Karkkotaka
5*
Padma
6.
Mahipadma
7-
S'aj^khapala
8.
Kulika
5-
I,
Vemacitri
a*
Bali
3*
Pralb&da
4,
Vairocana tc*
5*
Garu4^d ra
6,
Kinnarajendra
>7.
Pafica^ikha
on Owl
on
on Motase
2. Planets 9
on chariot: drawn jby j^even
on Swan
on Goat
on 3Lotws
on Frog or Skull
on Lotus
on Tortoise
Balabhadra Group 4
on Elephant
on Kokila chariot
on Suka chariot
on Plavaftga
Strptni
A sura Kings~-~ 8
Sarv^rthasiddha,
King of
King of
66
6, Y<*h$a Kings i&iih Hariti p
x. PCirijabhadra.
2. M&pibhadra.
3. Dhanada
4. Vairavaraa
5.
Sukhendra
Calendra
Harm
I. A^vinl
2.
3,
4* Rohii^I
5 . Mfga^ira
6, ArdrS,
y. Punarvasu
8,
xo. Maghai
XX.
X2, TJttaraphalgunl
13. HastSL
14* Citr&
15. Sv5LtJ
x6. Vi^khSL
1:7, AnurSLdlia
MQla
S'rava^iS.
24.
25* Purvabh3.drapa.dS.
RevatI
Interesting details are given in -thfe Man^ala with rtgfard' to tihe parenl
Dhyani Buddha of the different deities constituting the Mafijuvajra Manual
The information may be summarised as follows under the different heads i
parental Buddhas :
1, Vajrasaitva Kula
i, Maftjughoa, the principal deity
2. Mafijughofa Kula
1. Ak$obhya and others numbering four.
2. Unl$a
3. Locana
3. Ak$obhya Kula
1. Vajrasattva and three others
2. MamakI
3. VajrSnku^a
4. Twelve BhCimis
5. Dharma Pratisamvit
6. Lasya
7. Samantabhadra and three others
8. Ten Krodhas
9,
10. Rftpa
11. AH Eastern Deities
4. Rainasatnbkava Kula
1. Vijraratna and three others
2. VajrapaSa
3. Twelve Paramitts
4* Artha Pratisamvit
5. Ma
6. Gaganaganja and three others
7. DhUpa
8. S'abda
9. All Southern Deities
5*
1. Vajradharma and three others
3, Vajrasphota
4, Twelve VaJitft*
5, Nirakti Pratisamvit
68
.>:$, ' AvatoJuta and tftirae others
9,.. Rasa
10. All Western Deities
6; Amoghasi&dHi
1. Vajrakarma and three others
2. Vajravea . .
3. Twelve Dhariijls
4. Pratibhana Pratisamvit
5* Njtya
6. Amitaprabha and three others
7. Gandhi
8. SparSl
9. All Northern Deities
22. Dttrgatiparifodkana
This is the Mai^ala of Durgatiparitodhana or the " remover of misfor-
tunes," a special epithet of Sakyasimha. Sakyasimha is fcere identified with
Vairocana with the Dharmacakra, murJU
In the first circle he is surrounded by eight U$&Sa deities fwr to the card-
inal directions and four in the intermediate corners :
1. Vajronla East :
2. Ratno$iiia South
3. Padmo?^il?a West
4. Vi$vonl$a ' ' North
5. Tejola Agni
6. Dhvajo$Ia Nairfta
7. Tlknoi?ia Vayu
8. Chhatrojjla I^ina
Beyond this circle in the corners are the following;
1. Lasya
2. Mala
3- Gita
4. Nrtya
The four gates in the four ^cardinal directions have in each two Bodhi-
sattvas in the right and two in the left:' Thus there are sixteen Bodhisattvas,
four in each direction, thus: * ? j "*
i. East
1. Maitreya
2. Amoghadari
3. ApaySfijaha ;
2, South
i, Gandhahasti
2.- Suraftgama
3, Gaganagaflja
4. Jflanaketu
1. Amjrtaprabha '..''
2, Candraprabha
3, BhadrapUla
4. J&Iinfprabha
4, North
i, Vajragarbha
2* Ak^ayamati
3, Pratibhanak&ta
4. Samantabhadra
In the intermediate corners of the Ma$$ala appear :-
i.
3-
4, Gandhi
The doors of the Ha^cjiala are occupied by :
i Vajr&rtkusa East
2. Vajrapt&a South
3. Vajrasphofa West
4. Vajr&ve^a North
A further series of deities is placed in the Ha$$ala, They have a Vihan
and a Sakti and appear mostly as Hindu deities. The number is large :
I* Principal God$ 5
No, Deity Sakti Vehicle
r *, Ntlaka$tha ,* Bull
2. Vi|^u Vajrahemi Garu4&
3. Vajraghajgtt^ Kaumarl Peacock
4. Maunavajra Vajrai&nti Swan
5 # Vajr&yudha Vajramu^ti Elephant
2, Plmete g
i, Vairakufldal! VairSmjrtS Chfdrlot drawn t
2. Vajraprabha
3, VajrapiAgala ...,, Vajfew^kW*
4-
Vajrasaumya
5-
Vajraguru
6,
Vajraukra
7-
Vajradaij<Ja
8.
Vajrarahu
9-
Vajraketu
3. V
i.
Vajra$aun<Ja
2.
Vajramala
3-
Vajravamsa
4*
Vijayavajra
5-
Vajramu^ala
4- E
i.
Vajranala
2.
Vajrakala
3-
Vajra6ku5a
4-
N.gavajra
$
Vajranila
6.
Vajrabhairava
5. M
i.
Vajravinakaya
2.
Putana
3-
Bhlma
4-
Sri
5-
SarasvatI
Vajrasaurayt
GuruvajrS.
Sukravajrl
Lotus
Lotus
Tortoise
Elephant
Kokila chariot
White chariot
Frog
Flower chariot
Goat
Buffalo
Makara
Deer
Ghost
Vajrlsurl
Vajrangl
Vajraauy4a Group 5
Vajravinayl
Vajrasani,
Vajravam^L
Vajrasenl
VajradStl
Deities of Quarters 6
Vajrajvali
Vajraktli
Vajramukhl
Vajramakara.
Vegavajiipl
Vajravikati
Miscellaneous Group 6
Rat
Rat
6. SimhadurgS
Beyond these there are others like Pjthvl, the Asuras, the goblins birds,
men and others steeped in AvidyL,
The information regarding parental DhySni Buddhas contained in the
* L may be summarised thus :
i. Vairocana
i., Mahavairocana Sakyasimha
2. M ah&vairocana
. i^ yajro^f?a and three others
3-
Eastern Deities
Deities ir
r.
4,
1. Southern Deities
2. Deities in the Nairjta corner.
5. Padmo$ni$
1. Western Deities
2. Deities in the V&yu corner,
6, Vivonl$a
1. Northern Deities
2. Deities in the lna corner,
23. Bh&to$$mara
The central figure in this Ma$$ala is the fierce deity BhtSta$mara one-
faced and four-armed.
In the first circle in different chambers there are eight deities in the eight
quarters :
i* Maheivara East
2* Vi$$u South
3. Brahmt West
4. Kftrttikeya North
5. Gaiiapati I^Lna
6. Aditya Agni
y* Rlhu Naiijta
8* Nandi Vyu
In the second ring there are again eight goddesses in the eight quarters:
i* Sri East
a, Tilottaml South
3, Sail West
4* Um& North
5. Ratnairf Agni
6 Sarasvatl N^irrta
j. Surasundar! V|lyu
'8. Vibhfiti ISina
In the third rfng there is a set of deities, presiding over the
i. Sakra East
a* Yama South
3, Varu$a Wet
4, Kuberm North
5. Agai Aga!
6. Naiitta Nalffts
7<
8. Candra
In the fourth circle there is a ftirtber set of eigfat goddtessefe, four in the
four principal directions and f our m the fottr intermediate corners :
1. Simhadhvajadharin! East
2. Vibhuti South
3. PadmavatI : . . West
4. Surahariril North
5. Varaharir;! I.na
6. RatneSvari Agrri
7. Bhu^ana ' Nakyta
8. -Jagatpalinl V&yu ,; , :
24. Panca$&ka Mandala
This is the Mandala of the five Daka deities corresponding to the five
Dhyani Buddhas, with different forms and symbols, and each associated with a
Sakti. Anyone of the five Daka gods may the be presiding deity of the Ma^ala
according to the need. Here however Vajradaka happens to be the principal
god.
i. Vajra$aka
The first and the central chapel is occupied by Vajradaka wh6 is surround-
ed by eight goddesses in the eight quarters :
1. Gauri : East
2. Vetaii
3. Caurl
4. Ghasmarl
5. Pukkasi I^ana
6. Sabari
7-
8,
The chapel to the east is occupied by Buddha<Jka. To his right and
left appear eight skulls containing different animals. Buddha<J&ka is surrounded
fey eigiht gbaaf^is in the eight quarters :
1. Sandam^L East
2. Pa^inl
3. Vagura
4-
5-
73
7. Dipa
8. GandhS
3. Ratnagdka
In the Southern chape! is placed the third P&ka god known as Ratna$&ka.
On the eight skulls to the right there are eight different birds, while on the eight
skulls to the left there appear eight serpents of which only seven names are to
be found in the text. Ratna^ljlka is likewise surrounded by eight goddesses in
the eight quarters;
1. Suryahastft East
2. Dlpa
3. EatnolkH
4. Ta<Jitkar
5. L&syft Btna
6. Mala
7. GUI
8. Nftya
4, Padm&4&kn
In the Western chapel is placed the fourth plka god, namely, Padma^fUca,
Eight skulls on the right and eight on the left hold a variety of animals and
birds. Padmacjaka is also surrounded by eight goddesses in the eight quarters
as in the case of others :
1. Padmi East
2. Dharmodayl
3. Sphoti
4.
5,
6,
7* Mukundi
8* Muraji
5,
In the Northern chapel appear the fifth pika god named as
The skulls on the right hold the planets, Budha, Brh*pati, Ketu, Rahu,
Maftgala, Sukra, Sanaifcara and Viou The skulls to the left hold Indra,
Brahma, Rudra f Kmadeva f Balabhadra, K^apai?aka Vemacitri, and Bali.
Like others VUvagaka is alto surrounded by eight goddesses in the eight
quarters :
1. Tatika East
2, Kufld
74
6. Mamaki
7. Pandara
8. Tara
It is hardly necessary to slate that these akas are nothing but prototypes
of the five Dhyani Buddhas, and may be identified as under :
No. Daka Dhyani Buddha
1. Vajradaka Akobhya
2. Buddha<Jaka Vairocana
3. Ratnadaka Ratnea
4. Padmadaka Amitabha
5. Vivadaka Ampghasiddhi
25. Satcakravarti Mandala
This Mandala is devoted to the six Cakravartis or overlords and describes
the five Dhyani Buddhas along with the sixth Dhyani Buddha Vajrasattva.
In this Mandala Vajrasattva is the central deity, and is surrounded by the
five Dhyani Buddhas and their companions. These Dhyani Buddhas are here
named as Daka gods. The table below gives the Daka names of the Dhyani
Buddhas.
No Dhyani Buddha Daka Name
1. Vajrasattva Jfiana^aka
2. Vairocana Buddhaclaka
3. Ratnea Ratnadaka
4. Amitabha Padmadaka
5. Aksobhya Vajradaka
6. Amoghasiddhi Vilva^aka
In the central chapel on a white lion sits Vajrasattva Jftana^aka. He is
accompanied by his Sakti in close embrace. The Sakti is named variously as
Jnanadakinl, Vajradhvatvigvari or Vajravarahl,
The four cardinal points are occupied by :
1. DakinI
2. Lama
3. Khandaroha
4. Rupini
The doors of the chapel are occupied by :
1. Khan^akapala
2. Mahakarikala
3. Vikata
4. Damtnn
The second chapel is devoted to Vairocana Buddha<Jaka on a lion closely
locked in eijil?race with his $akti
75
The doors are occupied by four gods accompanied with their Saktis a
under : -
Gods Saktis
1. Suriivairl Vlramatl
2. Amitabha Kharbarl
3. Vajraprabha Laftkevarl
4. Vajradeha Drumacchaya
The third chapel is dedicated to RatneSa Ratna^aka on a horse who i
locked in embrace with his Sakti RatnadakinL
The doors are occupied by four gods who in their turn are accompanie<
with their Saktis as under :
Gods Saktis
1. Arikurika Airavatf
2. Vajrajatila Mahabhairava
3. Mah&vlra Vayuvegi.
4. Vajrahuftkara Sun\bliak!
The fourth chapel is dedicated to Amitabha Padma^aka who Is in clos<
embrace with las Sakti Padma^tkinl.
The doors are occupied by four gods accompanied with their aktis a:
under :
Gods Saktis
1, Subhadra Syimi.de vl
2, Vajraprabha Subhadri
3, Mahabhairava HayakamU
4, VirGp,ka Khagi,nan&
The fifth chapel is dedicated to Ak$obhya Vajra^ilka who is close embrace
with his Sakti Vajra<Jk5nL
The doors are occupied by four gods with their Saktis as below :
Gods Saktis
i* Mahabala Cakraveg&
2, Ratnavajra Kha^aroh
3, Hayagrlva aui?glinl
4, AkMagarbha Cakravarmi^l
The sixth chapel is dedicated to Amoghasiddhi Viiva^ftka who is lockec
in embrace with his Sakti Vi^va^i^kinl*
The doors are occupied by four gods along with their Saktis as below ;
Gods Saktis
i Heruka Sovlri
2, Padmanartte^vara Blah&bali
7 6
3. Vairocana Cakravartinl
4. Vajrasattva Mahavirya
The gates of the whole Mandala are guarded by the four deities with
animal faces:
1. Kakasya
2. Ulukasya
3. Svanasya
4. Sukarasya
The corners of the great Marsala are occupied by another set of four
deities as under :
1. Yamadahl
2. Yamaduti
3. Yamadamstn
4. Yamamatham
26. Kalacakra Mandala
The central deity in this Mandala is Kalacakra of a complex and very
peculiar appearance with three necks, six shoulders, four faces and twelve
principal arms, and twenty-four thousand subsidiary arms. A special Tantra,
namely the Kalacakra Tantra is dedicated to his worship. The Kalacakra Tantra
is almost entirely in verse, and it has a very lengthy commentary entitled the
Vimalaprabha* If circumstances are favourable in the future both these works
will be published in the Gaekwad's Oriental Series. From certain passages in
the Vimalaprabha it appears probable that the Kalacakra was designed to bring
the warring elements of the Hindus and the Buddhists under the banner of one
god Kalacakra against the cultural penetration of the aliens, notably the
Mlecchas.
In the Mandala the central deity Kalacakra is locked in embrace with his
Prajna who is named here as Vi^vamata. Under the feet of the principal god
appear Kamadeva, Rudra, Rati and GaurL
In the first circle, surrounding the couple appear the following four god*
desses in the four cardinal directions :
Goddess Direction
1. Krriadipta East
2. Raktadlpta South
3. Pitadfpta West
4. Svetadlpta North
The corners are occupied by a further set of four deities as below;
1. Dhuma
2. Marlci
3. Pratlpa
4. Khadyota
77
In the second circle, beyond the first are installed the following four Dhyar
Buddhas each locked in embrace with his respective PrajM;
No. Dhyani Buddha Prajfia Direction
1. Amoghasiddhi Locana East
2. Rathasambhava MamakI South
3. Vairocana Tara West
4. Amitabha Pandara North
In the third circle, there are four gates, and the two sides of each gate
are occupied by Bodhisattvas with their Saktis.
East
1. Samantabhadra-Dharmavajra Left
2, Khagarbha-Gandbavajra Right
South
1. Vajrapa^i-Sabdavajra Left
2. K^itigarbha-Rupavajra Right
West
1. Dharmadhituvajra-SamantabhadrS Left
2. Sarvanivaraii^viskambhi-Spargavajni Right
North
i Vajrap&i?i-fiabdavajrii Left
2. Lokegvara-RasavajrH, Right
In the four corners, there are four goddesses accompanied by their male
counterparts, as below :
i. Agni Corner
Goddess Coun terpart
Spar^ava jrft Sarvani vara^avi^kambh i
Corner
Rasavajrl Loke^vara
3* V&yu Corner
Gandhavajri Khagarbha
4, l$na Corner
Rfipava j ri K?it igar bha
The doors are cccupied by the Krodha deities each accompanied i>y his
female counterpart,
78
1. East
Deity Sakti
.1, Atibala Starabfaakf
2. South
z t Jambhaka , , M&raakl
3. West
3'. Stambhaka Atiball
4. North
4. Manaka Jambhak!
The four main deities are also known by their popular names of Vighnlntaka
( i ), Prajnantaka ( 2 ), Yamantaka ( 3 ), and Padmlntaka ( 4 ).
On the eastern altar at the foot of the archJB there are pillars. To the
right and left of each pillar there are goddesses :
Eastern Pillars
1,
2.
Gandha
Mala
Left
Right
Southern Pillars
I.
2.
Dhupa
Dipa
Left
Right
Western Pillars
I.
2.
Lasya
Hasya
Left
Right
Northern Pillars
I.
2.
Amita
Hala
Left
Right
On all the altars there are innumerable and a variety of Dhadnl, PCijS
and Naivedya deities, in the four directions. The principal ones are these :-~
1. Njiya Eastern arch
2. K&ma Southern arch
3. VadyS Western arch
4. Glta Northern arch
In the Vanman<Jala there are lotuses in the eight quarters and these are
occupied by deities. The lotuses have eight petals and these are occupied by
their companions,
79
I* East on Lotus
Carcika with Indra on corpse.
On eight petals.
1. Bhlmi.
2. Ugra
3. Kaladarnstra
4. Jvalanmukha
5. Vayuveg,
6. Pracanda
7. Raudraksl
8. Sthulanasa
II. Agni Corner on Lotus
Vaifpavl with Brahma on Garucja
On eight petals
x, Sri
2. Maya
3. Kfrtti
4. Lakml
5. Vijaya
6- Srfjayantf
7. Srlcakrf
8.
III. South on Lotus
V&r&hl with Rudra on Buffalo,
On eight petals.
1. Ka^kail
2. Ktlaratri
3. PrakupitavadanSL
4*
5.
6. Ghort
7. VirQpa
8.
IV* Natrfia on Lotus
Kaum&rl with Ga$ea on Peacock*
On eight petals
i. Padma
2.
So
3. Kaumari
4. Mjrgapatigamana
5. Ratnamala
6. Sunetra
7. Lin a
8. Subhadra
V. West on Lotus
Aindrl with INTairrti on. Airavata.
On eight petals.
1. Vajrabha
2. Vajragatra
3. Kanakavatl
4. Orva^i
5. Citralekha
6. Rambha
7. Ahalya
8. Sutara
VI. Vayu on Lotus
Brabmani with Visnu on S^van.
On eight petals.
1. Savitri
2. Padmanetrl
3. Jaladavati
4. Buddhi
5- Vak
6. l^varf
7. Gayatri
8. Vidyutsmrti
VII. North on Lotus
Raudri with Yama on Bull-
On eight petals.
i* Gauri
2. Ganga
3. -Nitya
4. Tvarita
5. Totala
6. Lakai?a
7. Pingala
8.
8i
VIII. l8na on Lotus
Laksmi with Kartiikeya on Lion.
On eight petals.
1. Sri
2. Candralekha
3. aadharavadana
4. Harnsavarna
5- Dhrti
6. Padme^a
7. Turanetra
8. Vimala&asadhara
Beyond this there is another circle called the Kayaman^lala containing
deities pertaining mostly to time* In the central lotus in the middle are to be
found the deities Purnima ( Full Moon } and Amavasya ( New Moon ) as prin-
cipal ones representing Prajfta and Up&ya. They are surrounded by the Tithi
Devls beginning from Pratipada. to CaturdailL
The quarters are occupied by another set of gods locked in embrace with
their Prajfii or female counterparts on a distinctive vehicle. Different months
are attributed to each of these as presiding deities,
i. East, Right side
Nairfti with R&ka&L Red Corpse
All days in the month of Caitra,
2. Agni
Vyu with Pracanda. Deer
All days in the month of Vaikha,
3, South, Left side
Yama with K!f. Buffalo
All days in the month of Phalguna.
4, South, Right side
Agni with Varu;qa, Ram*
All days in the month of
5.
anmukha with LakmL Peacock,
All days in the month of A?$ha,
6. West, Left side
Kubera with KauberL Elephant,
All days in the moflth of
8a
Elephant.
Swan,
Bull,
Makara.
Rat.
Garucla.
7, West, Right side
Sakra with V&savl,
All days in the month of As" vina.
8. V&yn
Brahma with Vidyut.
All days in the month of Karttika.
9. North, Left $ide
Rudra with GaurL
All days in the month of M&rga!rsa.
10. North, Right side
Samudra with Varaln.
All days in the month of Sravana.
II. Hana
Gar^eSa with Kaumari.
All days on the month of Bhadrapada.
12. East, Left $ide
Visnu with Sri.
All days in the month of Magha.
The gates are occupied by the Krodha deities each accompanied by his
appropriate counterpart in the six quarters as under :
1. East
Niladanda with Marie!
2. South
Takkiraja with Cunda
3* West
Mahabala with Vajras^nkhalS,
4, North
Acala with Bhfku^I
5, Above
Ur>IsacakravartI with Atinlla
6, Below
Sumbharaja with RaudrakJ Tiger chariot
Between the pillars of the altar arches, there are the Snake-gods along
with their f em; ate counterparts :*
Pig chariot
Horse chariot
Elephant chariot
Lion chariot
Garucla chariot
1. East. Vayu Mandala
1. Padma left with Svanasya
2. Karkkota right with Kakasya.
2. South. Vahni Mandala
1. Vasuki left with SukarSsya
2. Sarikhapala right with Grdhrasya.
3- West. Prthvi Mandala
1. Takaka left with Jambukasya
2. Mahapadma right with Garutfasya
4. North. Jala Mangala
1. Ananta left with Vyaghrsya
2. Kulika right with Ulukasya
5. Above. &%nya Mandala
i. Jaya with Nfl&
6. Below. $&nya Mantfata
I. Vijaya with Vajrak?!.
Between the Agni and V^yu Mai^^alas, there are the great cremation
grounds. Wheels of eight spokes each are placed on the ground, and each is
occupied by deities, four in the principal directions, four in the corners, one
above and one below :
i. Cardinal Directions
1. Svanisyt East
2. Sukarisya" South
3. Jambukisya West
4. Vyghrsyi North
2, Corners
1. KakSsyl Agni
2. Grdhrasyi,
3. Garutf&syt
3* Above
x, Anili
4. Bdow
i. Vajraksl
84
In these very cremation grounds, there are four mandalas and in them
there are the planets in the four directions and corners :
i* V&yu
I.
Candra
East
2,
Surya
Agni
2. Agni Mangala
I.
Budha
South
2*
Mangala
Nairfta
3. Pfthvt Mandala
I.
Ketu
West
2.
anaicara
Vayu
4, Toy a Mandala
I.
Sukra
North
2.
Brhaspati
ISana
5. Sftnya Mandala
1. Rahu Above
2, Kalagni Below
Besides the above in the Vayu Mandala, there are innumerable deities,
such as Dhruva, Agastya, 28 Naksatras, 12 Rais, 16 Kalas, 10 Dikpalas, Nandi,
Mahakala, Ghantakarna, BhriigJ, Ksetrapalas, Dutfs, Hariti and all Siddhis,
besides innumerable beings.
In the altars constituting the VarimaiTtdala, there is a series of special
deities called Icchadevis or Deities of Desire, According to the V ' imalaprabhfi 1
all desires originate from the Yoginls, and their forms are given here in brief,
The altars belonging to the Vanmandala are occupied by a series of
Icchadevis or deities of desires, to the right and left of the gates of the different
directions.
i. East
( a ) right side
1, Vidveseccha
2, Am^ukeccha
3, Kayakancluyaneccha
4, Vadanakaphotsarjaneccha
5, Uccataneccha
( b ) left side
1. Santapaneccha
2. Spareccha
l . p. 92. where the relevant quotation from Vimalaprabkd appears. .;
3,
x.
3
( 1> ) left sidle
x.
3,
3,
( a. )
3.
left
x,
3.
x.
tz.
3.
-4,
S- IVI r<3lu.va.ca.necoh^L
( fc> ) left side
x,
ia*
3,
Separate descriptions of these Icchadevls are not given in the K&lacakra
Mandala, but they are compared to certain deities whose descriptions are record-
ed either here or elsewhere in the book, ,#.
Vidveeccha is like TSira
ArhSukeccha is like Spar&vajra
Kayakanduyaneccha is like Camunda, and so on.
With regard to parental Dhyani Buddhas the Manila gives the interesting
information that the deities mostly should be classified according to colour.
But the colour scheme of the Kalacakra School materially differs from that of
the established usage. The information is summarised below:
Coloured Deity Dhy&ni Buddhas
1. Black Deities Amoghasiddhi
2. Red Deities Ratnasambhava
3. Yellow Deities Vairocana
4. White Deities Amitabha
t v
it
* ^
/ 1
1 -I
2.1
"
3: ( ? )
Bg* 3Bsf 4 BC 'fjHrftlJ 1 4B^ 5 C
8 B*w gC* 10 B omits ?ri ir C w 12 B
* 15 B "fir i6B'fo i7C TO B '
1!!
i B adds after this ft?r?^Bpt: fwi^ugn 2 B rf 3 B
4Bf5B-fl*ir 6C>l' 7 C'!irr8B-* 9 B'- xoC
II B ^ 12 B OT: 13 B t 14 B 'mwiT 15 B "ft 8
[ SB : ]
cfRT
: i
[ 6b jcl
I * cT*rT*TcTT
3TTJT[ sb ]= K ff ^f^TT V
6a
4B'w 5B| 6B|" 7 B
8 B ftr 9 B omits 10 B omits n B *ww: 12 B sr' 13 B "
ff
f ifc fat WSTHT ^ qjf sn [ 7 b j u
fr i | 4 n ^NRiftpS^Tf u ^T m fr rff ^: | f> I en i ^ t|
3
g
IT
I
^
g
I
II ^Rt '*i'*SS*i^!|^*'4w^ II
only 9B s -g> 10 C 3 n B 8 ft 12 B omits
ftftwi" i3B^r e i 4 B* isB'ir 16 B 'jft 17 C '** 18 B
19 B ST 20 B '%' 21 B *%* 22 B %.
3 sspmq** 1 s^raj tinrt a ftStit
5PW
WOT
ewii?iT
g tcPPB
here is the Kula symbol " Vajra
6BV yB'^r 8Cw 9 C
H
[ Hb [sift 1
3FqI!
I2a -
JJ/&
1 ^^
9 BY 10 B 'a* BC '*' ia B
13 B % 14 B '*?> 15 B T
T^
i B g^ C 3a?B i " $&&>" is variously spelt in the MSS as
5B, S?B s, etc. 2 C omits e ^ 3 C * 4 B ffr e 5 B 8 ^
6C n>i3t 7B 8 4 8B e fT e 9Cfro: 10 B | nC* 128%
13 B 3^ 14 B f 15 B tf 16 C A 17 B f 18 C <T 19 B '(i^.
cf^ff
1 \ I
sfe
i6a
[t6i)ja^^J
i B *w 2B*$ and adds jgawW 1 * 3 C adds
4 6Mssir C*** 8Cfti C*w:
g flt
t
TO
tjrffe 5T1ST
[ i8b J
i C 4 2 B cer 3 C $ 4 p & The correct name of the goddess
seems to be $*rar instead of ^^r i d^^ is appropriate as she is the
female counterpart of Vairocana. 5B% 6B^ 7B 5r 8Cf
9 B V 10 B 2r4 ii B ft 12 B *r
%c!T [ igb j
: \
203 ]
f ftwwr:
^f ROT ^
llR^I SF^rf^T^lf^^
?[ iga ]xfiT I ? I
l ficlT 5J^F^ ^W^ft'Wf^'cff ! it I
r ^IS
i B t 2 B omits the second **** 3 B Wf 4 C sft* s
40e '
B
ffefl
ffcffcffa: I
an:
9
w
f s ^PT all 9 qwiicl TfTg'i f I0
i It
8 B omits ro 9 B 4 stf 10 B ^ n B ff: 12 B T
rj%qr
c!cr:
3ftM
7 B 3 8 B ?l 9 B
14 Bg i5B%x
V I
10 B | B II B
B D gr 17
12 C
6 B '%
13 B omits
19 Bi'
* *
I
qp: IWK f^tetR^rg*!: afagi ft^ft isigfERtbim; 2411]
:, 3fcR 3 qi|T
cw?f; ar an: | ifr:
m: wsfi&mft i ^ wFrvrum ^'^r swr qflrr: JRI^RI IVg: pnfr f?-
: SPRT Ht^ i a
iB?r 2 , C ^ e 3 C'|' 4 B s | 5Bar,Cft
6 B e ^ 7 C ?; 8 B e w" 96^ 10 B omits u B 'm*
t 5 ==TT^t
S^TT ^^
f WIT
0-5
arr sit WT
II
| 1 ^
- si ^ 5^3 ^f q^r 93-
"
: srf?rg
> e sC'1% 4 B
6% 6 B
12 C '
13 B
<TfFf1i^T i
*
I ganrt ^i rtsr wro^qf
=*r
i 9f[ $ ^r|% i^w; i afi
iB^ 2 Brr: 3 B '*' 48^' 5B
7 B e jp^ 8 C % 9 B 8 t 10 The bracketted portion is omitted
inB,
lB?m 2
; 5 B * e
I
^
H^lfT
3*71
i^
3B on 481^ 5 B a ft 6 B f | tt 78
8 B W g B "* .10 B *r .11 C ' * 12 B omits pw ft
5:
f:
6 B
: W- 1
1555
=3
sprrn
i^rr
x.B omits |s 2 B ?tr C 4s?n a 3 Badds j|^i^ before fft
6Bft 7 B *?lf: or s ^i: 8 B fitf 9 Mss
i2C e ^t 13 CW 14 Ci I5B
33.1
WKft?n: I
ll 'wn Hf[
*
III ^ rt^
Tl
: l
5 B H* 6 B w
7 C ai: 8 B ^ 96 "gsa 10 B "vr* IX B *$: 12 This sentence Is
omitted in B 13 B e
feftr
fwsrfeft
I ]
^ w I
3Ti: 1 1 cr ? ^rsirr *F5t:
II ^wf *J^I*H4('H k '4(>n t It
i B adds after this wflfo*ipi%zrirt ?fw ^lfw i 2 B ' 5N * 36
" 4 B $ 5 C 4 6 B omits ai" 7 B "f^nr 8 C omits v*,..
9 B smN 10 B r, C y j: n r:
gsi-' l ?r JRBT.
omits TOUH^ 8C"" gC't ioB'^ e n B fc 12 B
I ]
1 ;. J7 a i
srftgi
TI?:
: i
: I \
4
flfcf; fec
*n* sC ft ftr: 6 C
* loB'^t* iiB e
12 <wj is omitted in B 13 B *$m* 14 C tt | 15 B $ 16 B ^r
srt
rrr ^rr
an:
C'1%* B e f%* 2B^ D 3B9RI 4B
8 B '% 9 B omits mem 10 B H"
isMss'wr 8
i8C c ^ 19
[ 39!) j
8 j* 3 B
" 10 B
Sq I \ I
I \ \
8B e ?qf9 e 9 saw 10 B "JTFOT? 8 Cnwn" nBadds
12 "ftor'Q'
SRRKWT 3n*nrt siftFiRffai *f%: 1 fawwr-
ft
; ?WI= : TT: I 317*
: I
i C *K' 2 B ai%" 3 B 8 !H" 4 C omits 5 C omits 6B*
7 mss "for* 8 Mot in B 9 C *rogr* 10 B ?rt n C **ifar* 12 B omits
13 B ^ 14 B "a 15 C *anr* 16 B "f '
I J
*^" 2 B *
n*wtf
qr
iBg4 ,2B^ 8 3Br e 48 omits 5B*< e 6C e J!i e
7 C?Pi 8B^f* 9 B ^ ioB*S xxB'*ft 12 B *ift e
13 B "tnt^n. The B Ms is very corrupt here. 14 B " tfl 15 B
i6B e wnftft 173^^ iSB'sf igB'fer 9 20 C OT"
22 B
mm
f 4 6b ] I
ar
I |
l J
*** ^^ ** ** 1
78"%* 8B'ft* 9 B .. .,.
13 B #t t 14 B omits 15 B
10 B omits n B omits 12 B
5^
n%^pi sfi^t {Iff mt
* q*qi2h^
^fl^ ^
cl?!: 12
5 Hf
Tfir 18 g0| ipg^Vl f*PP*!I ^Ulft fe^f^t! fif WI
i B *r* 2 B ft ft 3 C wi* 4 B * ' 5 B omits ^fii 81 6 B '
5sra 8C^c 98 omits w 10 B omit Hi fii^ro f u B
<> 12 B omits 13 B fl 5* 14 *w 15 B ^pw* 16 B adds tt ^* and
adds $i$^^ *pri^^ 178
20 BJTR* 21 B 5*
Frt ft[ftr ggttfi" ^'^^Di
" N
^i 4x1, \ \
IfTl
5nw
^r <rrnfe*ft ip^
: i^rn,
2B* 3C "? 4 B ft^?ft 5 B
6 B fim 7 C snfe<t^ 8 B. omits 9 B $-mfr 10 C ^ -n C
12 B omit I3B-W i 4 !J e iEn: I5 B "^ i6C% i7C'*Nr i8
gas qcf:
: v 49 b
Wf >* T3 5W o
ft?IT:
' 6C
f I: 1 ^fcT 5^
H ^m *i* Vi
*W 4
: qRI
: 'T.I^-T 51,,
SSI1 111
iB 8 to 2B*rR s sBomits 6 ^ 8 4 H omits 5 C '
6 C e wft 7 B omits ^n 8 B 8 f4 e 9 C "fWi 10 B omits nKfir*
12 B omits the portion from "laTrft.,.^ fr^nw: in the next para
146*^11 i5B*2i* 16 B omits *wr e 17 B "<
18
aifoffamw vst:
<m*ti3RT^r
it ff3r
i B gtst" 2 B omits ^it...ftzn 3 C m- 48 omits this sen-
tence. 5 Mss FnwRt 6 B ?} " 7 C |t
I ]
cl^ff
3R!RI
ftgl^wn: t
48^^ 5 C *^ w
SBjrfpftonly. 90^* 10 B *fis u B Tf:
cff 8 I 3fT cfK 3!
54a
ffct
'w" 2 B HfT 3 B 4 B **^.
I ]
*n*
iB 'ft* 2~B"^r 8 3 B omits 4!)*^^* 5 6C
7 8BW%?r Bft' xoB'ff* ll C
B srfrrftr 12 B "% 13 B "war^w 14 Bn" 15 B omits "farft* 16 B
omits m i7B^ft i8C 8 ^ igB^'C 8 ^ 9 20 C *?ft 21
22 B
sq cRTfl
^^r^^ElfcR^^^
air
s&b ]fh ftf
i C *w^r 2 C **fmn$w 3 B omits 4 C w ^ 5 C e ^rt 6 dropped
inB 78% 8Bi^ 98*4
I ]
"ft*
i p f m ^i4
7I5T qg:
3fcl%
PWI
5 ?;3T
^TFlt mm?* %I 5;f?P"q{ ld?ft?FT I V I
i C 'w 2 C adds si^rgir 3 B *v 46 omits 5 C "ffsft 6 B It
7 C omits 8 B omits q$ " g B omits m^srn^ " 10 C omits IT*
ii B omits *$ to jj 12 B omits ** 13 C *a* 14 B *r* 15 B *ff
16 B %?IT,
an i 3?i
sf air:
T 3f | ai w: 8
[ *ff J i a| n
i C w>r 2 C "w: 3 B omits the Bija 4 B omits ^ air 5B
omist the Bi|a 6 B omits 4t an: 7 omits the Bija 8 B omits afr an:
9 B omits the Bija C wrongly states afr 10 C adds aft ii B omits
12 B "WIT* 13 omits
^xfi! riJ|?Rl*lt
26 e sr?gr e 3 B ** 4 B HRR^ar* 5 B omits
6 B omits n* to N#w 7 B omits 8 B omits gB'w 10 B
ii B 8 5R f 12 gN 13 B 'W 14 B *% WPT* 15 B omits.
flsq^f ^Tg If ?clJT
I B BFI 2 B omits 3 B omits *g*fi e 4B *md 5 C p^
6Comit*$Kt' tom 7B>* 8 B 'ww gC'ft ioB omits w'
nB'iftij* J2BJCW: 13 B omits 14 B omits; C ito 35 C repeats
'^'...'PW: I 16 Cpc4 1 CfP*: ^^ 18 CfUHi" 19 C.*H*.
^ Pi <JH i^M 1 4 ( '
feftl I
*^ ftiw
ft" ^^^W'WSRTPIT: WRrrf^l^^i^^
B it 2 B omits the name I wrtwwni i 3 B *w4r
6C A ^ 78*1!* 8 B omits ^fif* 9 B omits
10 B ^ II B iftr 12 B omits fHTO* 13 B Wltf%ft t 14 B
15 B 0] ^ 16 B *wT 17 B omits 18 B *
!t3J l I aft CFfetnirT Tf T'fl'fl 8 ^ | ffcT
iB*^n' aB'W 3 B omits 4B*tr*l 5Br 6B
smw* 7 B *Sta* 8B *"T 9 B *wn" 10 B omits
: ft^ISf; 64,1 j
ift
3
ftiiit
: 6 5 a
^ ^N
i B omits "<HRt 2 B *** 3 B *^w* 4 B omits " v* 5 B omits
' 6 B *j 7 C 'ft' 8 B omits sftu 9 B omits *p* 10 B 'mm'
* e ^sF? e 12 B omits fop* 13 B *T" 14 B omits 'fflp^* 15 C
' '"* " i i7B*4te' i8C** igBomits
ii B
omits *?5f,..TFwtf 16 B
'll" 20 B e
"7T5T
*PR125| 8 SFKT%:
f^ 1 *
* -,%.., -- -. 3^^ 4 B omits 5B"#|sr^ 6B
omits rt 7 omitted in 8 B <m* g B t 10 B X n B omits
12 C ***$ 13 B ^^ flrwaiftttlilMT :
: i 1,7., I
i -2 C iff 3 B **w* 4 B **rfWl|* 5 B *^; 6 B **$?*
r 14 B sft 15 C e % 16 C wr* 17 B omits s virawn 18 B
19 B omits 20 C omits *mw* ai C *
: apt ?f[68a]<
3C3ZJT
qrg
; q3f:
3ms?
i B atlds iiFfiftr?! 1 ?!^!^^ and repeats thereafter
i 2 C adds before thisOTwWfW'Ci'a'sw^&spnspr 3 C *rf
4 C "g 5 Bfwi* 6 C *^* yBomitsfw.-.WRF^ 8 Bent" 9 B omits
10 B qntf ii B omits 12 B "ahi " 13 B vi*.
3
wn
i j w i w?t
i B "^i" 2B "spc: 3 B omits ite...E^. 4 B omits
5CE eC'f^" 7Baddstito* 8B"nw^: 98 omits
10 B iiPrffr: ii B e ^sf^ 12 B m iw" 13 C 'fffc* 14 C omits *
156^ i6B e ^iwg? a lyBfVifiw: 18 B ' * and adds NP* 8
19 B "*: 20 C
am
<* "
!,:" I 3fT an: ffct p;q^ 1 an
i C suiter 2 B smmfilf * 3 B omits 461*.
I ]
: J
I B omits *pfhrc ' 2 C adds apwr^ ' 3 B "ui^ ' 4 B
5 C omits f5?pflw 6Comits*^ e 7 B IF|' SBw^w: 98^*
ri nC^g i2B e ?r:!ir e 138 omits fi 9 14 B'^' 15 B
16 B omits "IOTW" 17 B "
torn
WE*
filf ronfNt
qflm
?nsr
I ? I
I B "i: % B **C1W* 3 B "ft 1 4 B " e 5 B omits "wC 6C"^
yB'w* 8C*i" gB'iwT 10 C ^TOT n B 'jpir 12 B omits
13 B omits ^RTO" 14 B 'ft* 15 B "aiwsr i6C^ 170^
ISC *'.
^f 5 TI[74b]?ftcTI
! s J
\ , t
75.1
li 'iRT i
ftfBT
t \ I
" 6Bomits
7 Cm' 8&m' gB ^' xoCadds'ra 11 B omits
12 C adds 5Ru* isCsf" 14 omits fen* 15 B frfy
16 B omits 17 C "fora 18 B omits 19 B *ftn* 20 B omits
"ft*! 1
f%?FfW"
r^cftewn i ^
5|1fl T
1
SflH
ilfew ^f^fifwr^flRr 11 ^^^ l ?
"<"% *^*l **W * * 11 1*1 * *^*W * 1iT j f * 'it V* * J C ^"
i B omits a B omits 3 B omits 4 B "ft: 5 only in C 6 B
7 B omits vro*fl * 8 B JfRift 1 or mwfl' 9 B omits nk 10 In B ?
iw only it C adds m* 12 not in B 13 B vz 14 C "or 15 C
jfrm ^an FRn*^ ^N WF< 77*
wit i^i ?[5Tifgwiw : i
i B *ft?s$t* 2 B omits **m* 3 omits *iif^* 4 not in B 5 not
in B 6 B has ^ $r ( ! } wtiwt 7 B has i% only 8 B omits it *
9 B ^i^iiftRd ro B omits *m* n B omits wn* 12 B omits *P*
13 not in B.
fn?3P<gr: 4
: i
{n?t
5d%WTO 11 ^^
i B *%m* 2 C adds W, 3 B ^^r^^ 4 B omits 5^^: 5 not
if* B 6 C *PI^ 7 B ^* 8 B *P^ 9 B omits 1^-.^ ioB omits
*If * ii B omits the portion form m* ...... ffiw m** in the next
paragraph iz B omits **m * 13 C *n: !twr* 14 B *t 15 not in B
16 B omits *<iro* 17 B *w mm: 18 C adds
IRT
p
sr^it
i C *fc?i<to 2 B "PB' 3 C 4ww* 4 B wf^fln 5 B 'w* 6 C
7B^ 8 B "aft 9 B 'r 10 B *** u B *tc%" 12 B omits
..iTjf in the next para 13 "ig^pir 11 only in C 14 B omits IWR.
15 B $3r i6B omits e WRi 17 Cadds'pw* i8B": 19 not in B
20 not in B 21 B **w: 22 B *4fc 23 C adds fW?w% 34
ti wffi fw^fi^^^^^sf 5 ?^^
i B omits *ym* 2 C *i?x 3 C omits a long portion from
,,. # ifiii!f : 4 not In B 5 B ^rwc: 6 not in B 7 not in B
8 B 8 fnis 9 not in B 10 not in B n not in B 12 not in B 13 B
14 not in B 15 B *w * i6Br* 17 not in C 18 B omits
19 B *^f* 20 B *$rj* 2i B e wf^*
^
sf sifts* fit ^ wwi^f ff*
J**if
tt
^
: fret
IPS:
i not in B 2 not in B 36 omits 4 B omits 5 B omits ir^ff
wiufo : 6 not in B 7 not in B 8 not in B g B onnits 10 B repeats
i5Fft...wrr ii mss ^ xa B omits 13 B *%f^ (!) 14 C ww* 15 B
EK*T 16 B omits*
: \
^ 84^
%IPP? :
ws:
? 4 C ^ S BV-6.B
M ^f **f*tt* 1 1 ^ ^*i t
<fTcTT
qftcTT I
1c ft?IT I
t
sn:
7 B w)wn 8 B ^* 9 B *m*r" 10 B *
B *n: 12 B
I
: pit
i ]
[8 7 a]
i
*wffiWT
*
fTT"!
: I
It
m
: )
feaqfta: SF% qwwfrrsw: sfe wif*?T : I
afar
fern
ft fllt^'fH^ : ?^i>i%^i^ "gfi^a : I
i
I"B **ro "2 B *! 3 C "5Bp5i 4 C omits from
5 B omits 'wfrwr 6 C omits gfiwc ...... ^i in the next line. 7 B
omits
ff ^
, i>cii* j
ft iTOTOflENf: ftui: ^Fif^ fi
: I
lo
i B omits a long portion from ift8r-. # ^/ffT^Ril a C
3B 5 e 4B a ^ sComlts^" ec^w* 7 C omits nr^
8 C adds t^ before this. 9 B omits ID B * *wl
*i tri H K^M
*
Wlwr: I
? ftrit w
W$FT
IB omits in" a B omits e s^: <Nrt 38 omits
5 B *m* 6C witift 7 B omits SCfirowr 9 B $rN 10 B
ft **4 * *M *f WPl *
<sRjijf
^551
g'CT : ?F% ^
* ^^ f^Hf W/ : I
mm*w
4 B ***: 5 C *" 6 C p 7 not in B
8B** 9 C*% ioC"% II Bw i 2 B"<Wi: i3Biu' 14 B 'w
15 B [*()
: i 'mr%?q g
: i an
H ^ilf ^iW^Ji H^tl
I~B'*I% 2 C omits sC omits 4C'" 5 C omits 6 B
: 8B*iN.
qwwnfat fift*
94 a i
!! 5ftiii<vij:
:*[ gsa ] I
WTI ftR:
iCw^ 2 omitted in B 3 B We 40*?: 5B*fit' 6BV
B e ^i 8 B ' g C ETO: 10 B t* XI B ^i" za B i?:.
=33% ?F?$ tflfft
i
srsft
Wttaiwi:
: I
omits a Fomits 3 B **4 8 4 ' 5 B omits 6 Bomits
'
H' 7 C omits H*:......fflPW n the third para 8 B '* 9 B
10 Bomits ix C omits *PI* ...... w*W- xaB^' 13 B
^NW*! I ^ fc I'^'^WC
^ ft^Jcft
in
* ^ftsn
i B omits e *F* gBoiMts'g^ sBmp' 4 B '113'
6 B adds 5.
ftsn
HOT
piw:
mm
$l[g8b]<n
^ 3B * W * 4. B omits v* 5***' 6
7 B f 4* 8 B *<* 9 B omits 10 B tt fM 11 B *fOT 12 B omits.
3*1
tfm
*J$RJ! U
i C *m, % B omits 3 B omits 4 B reads differently as mm-
5 ^ ^ *j^ti * 7 wwferwt 8 B *<mnf 9 B fi ii
10 B ^r 11 B *ff 12 B *
f! Urn
foil fxi*it
BI qwnf^i:
i jfsg?wftr ficsqM* ISIF?^ i wi5r
If flIWITfi ." sn^RWWfil^JSf toob ]
"
ioia
ffe ll*lJtfti^n' ct^F9T : I
g
i C omits '!:' ...... *W" zC't 3C"t 4Ci5r 5Cw
6Bmrriisii 7 C w 8 B "fttw 9 B e w' ioE'm a iiBsrrot 12 B
' 148 "Its 15 B omits 16 B omits
qroraft ww **
3ff 5TTW! MWfWcl < Rf ^ ]: 1021 -f I I
an w^ awlf^m w*^rof ??vp| f
wm f^ |^ aiKH^ f
ft
lB 'nt*** zC^wr" 3BW 4 Bn* sComitsthis
mantra 6 B ***t e 7 C "* 8 C 'm** 9 B ir4 *nit 10 B *m*.
Waftitnft
: %?!: fft n
3TI- lojb
: "ftfl :
nrr qsgro^q we i
? ^taforawhrooishiiT sra
aw s
IB omits >WT iiwwfos! 2B*mV jB'f^r" 46 omits
"ft* xi C *fw xa B omits 13 B omits *i& 14 B presents a long
gap at this poiat. For the bracketted portion C is our only guide.
!.' ;j4Ki<0*ii
I 1 9
<fl?n:
Rf3l^ffV?lR ^iqlf|ft f
<i'KHv<it<tHii* "W ^WJffi^HR ^ ] i *
i Not in the Ms 2 Not in the Ms 3 B resumes after this
4C *?I$KW 5B$PRW: 6B*fnft 7 B*t,
f ft
wt: i ^r ; 1(>5b
fHffi: I f3f5T?TO^Tf ftvrpR: I fFRTR ffcl
m nftRsft3rFreR f ^ wi I ar
I B * i ' 2 B 7 wswro ' 3 B ' k ' 46 ' ij5o ' 5 C omits the
bracketted portion 6 B qi 7 B adds <wg<*K<fo# 13$*' 8 B ""
9 B *w ' 10 B * ift zx B ww* 12 B omits 13 B adds JR.
sr : 2
it ff?f
an: | ^f^fRT^w^ | ^^ifr i ^i ^r ftimf; 4
1117.1
i B tor a 2 B w : ^* 1 3 B omits the bracketted
am;
1 ^ swr
ft ^flff^twfl* tffS'SR flKf I
t femr^ i
if*i.
l fti ft** ?flW!?<tT: 1^T w sftT w:
: inft
Ik oft ft gSt wi wft i tf
'wwifw' aB'ww 3CwlW%fr e 4C e ^ 5 B
6 B omits *** 7 Instead of 'wiw e C has
138 omits
i6B omits f 17 C
18 8 omits.
$TT fefal ^ 5J*1I
' \
noa
lift 1 071
ww
mm*
l
3 B adds vma!** 4C*Jf
SB'fc B*s xoB'w: nC*
i
fiw*ng: tfags^^Tfa I $5
%cTFTf
Wt feftl
t
's?^ : fl?t : nf^ftwf
%: ^I* 1* |
1 1 ah j 3'"' *?!
r q%f,iqt
a?qr
ogprarr
: i
; i w
: i 91 3
; i m 5
: 1 ail spf
!
I ^r^ct^r; ?R^WIS fiwn; i | W^sii 3
n ^Fit^f m
6 B
7 C m: 8 B omits ffflta* ...... IPWWI: i gC^atww ioC*iro* n B
omits 12 B omits m 13 C "t* 14 B omits *?HN*.
qtai reir sr
tffar
^wj tfrai
tfnfcn i *Jh
i C has a long gap here for the whole of the bracket ted
portion* a C resumes after tMs,
'eirflf gf^rtfarA
ifft ?Tf I flfw cSff^f ;m 3 ff^F SJtOT! fo|p3T
: t
Rwn i TO ^frfim snm
cirempi; i
sftraft TO^r
: 1 3fpf fnifcj : j
m* 6 C omits
9 8Bl e gC*m 10 C *if^* n B omits 12 B 9 *r
13 B ^ i4Cirf|\
wiwi:
it
I flf 3
wft^t *ttm
^ sftrowi
pn
wfi I 3F^?^w ; i
mrr frar %
cwr ^TFit wroipfl
a a C v *pi 3 C ^ 4 C omits 5 B qpiA 6 B *wn&
^ **W3! :
an
f
f%*|J
f
3 Bn* 4C ft f* 5 B 9 H"
8 B ^^ 98 omits the bracketted portion.
WTfftf,
-ir;
123,,
n'r fl 5 "? wfji?? qiwr,
i C *itsJlpftir' 2 B >' 3B' 9 48 omits %s' 5 C '
6B*^" 7 B omits * ft^WH 8 Bye' 9 B ftwqt 10 C ^*w n B
omits **, *^N ia B '%' 13 C V 14 B '' 15 B e m i6B
mHiir 17 C *flwi* i8Cl%*.
; swn* '
: i ft
i aw ?
'*
5 K
7 C "^Brcitsi and repeats wM "i%^i 8CR%^w" 9 C
10 C ^v^f f ii B <ns* 12 H frsmt; only 13 B won 14 C {
'sPir mi amr
i C 'Jrs<rs* a C wftw 3 B "wr 4C ^ 5 B ^fr 6 The
post colophon Statement in Ms, C. is as follows: ffit sftft'mr
t^'*ffl^ < <fnCT^^^
f
B adds after the name of the author the following:
^ H'OT^t iwp; i
Wfr W^W: if I2 ? a "I I
4*1*3
^HiHNwirfis^
INDEX
n,
Vt, M,
<:<:
( "N )
IRfl
V9
-W
80,
>^JV
_^
^
^
vS^
3WT
gwffaf
m
un
-*f
-m \*> ^
AS
-fta" ^i ^
<<,
a
iften
"JHT'OT
vs
U, ^ V-*,
f*
TOIPR
n,
aftKi^r
am '
tffaft
m
iWt
flfW^ft
mft
. %
n, u, N,
tfti
"Fulfil
^8
a
3TTWTT
'TOT
-^
W6 11
6*
a
WR
m
a
"<*
30
<**
Sftft
-TH
-win
\,
g
a
wn
3IWT
u
u
u
UK
<:
, U,
fwq'f
-"
OTI
, a, vs, <:,
VA,
w,^*,^ U, 6
"XV, "t'A,
V*
n, u"^
VA,
VA
., *, <i'A, ^
X'',, 'At
VA, VA, 6^
, U
r*,, v*
V80
?, <\
31KIJ
VSO
U, U,
,,
-Hjlf
3IcI
<:<:
ftwift
^Wftrtt
s<nn
>*,
gift*
8
^
9 , <s ^,
fWft
ffal
(Rf
APPENDIX
1
List of Deities with Sanskrit Names as illustrated in Vol. II of
TWO LAMAISTIC PANTHEONS by Walter Eugene Clarke. (References
arc to page numbers )
Abh&sara&ni (?) ( Buddha ) 33
Abh&svara (?) tath&gata
( Buddha } 34
Abhayariidada { Bodhisattva ) 169
Abheda 26, 296
Abhimukha ( Bodhisattva ) 167
Abhimukhl 121
Abhyudgatarftja (Buddha ) 37, 254
AbhyudgatosQlga (?) ( Bodhisattva) 166
Acalft n8
Agni (dava) 87, 165
Agra { ? ) matirajatath&gata
( Buddha ) 35
Ajiu 36, 293
Akarjapl { ? ) ( devl ) 184
Akftiagarbha { Bodhistttva } 8, 9, 56,
273
Ak&fanctra ( Bodhisattva ) 161
Ak$ayamati { Bodhisattva ) 132
Ak$obhya (Buddha) 126, 129, 138, 244
Akfobhynvajra 58, 168
Amttftbha 244
Amit&bha ( Buddha ) 32, 57, 142
Amitftbhtt ( Bodhisattva ) 147
Amitlyus 240
Amitftyus { Buddha ) 188, 216
Amoghadariin 247
Amoghadirlin ( Buddha } 20
Amoghadittiin ( Bodhisattva ) 243
Amoghapftia 267
Amog hapUa*Uvara ( Loke^vara )*-*
Avaiokileivara ( Bodhisattva ) 220
Amoghaiiddhi
Amoghasiddhi ( Buddha ) 32, 56, 115,
126, 128, 138, 144
Amoghatriiia ( ? ) Vajraparii 62
Amoghavikramin ( Bodhisattva ) 192
Amj"tabmduvajra 58
Amrtakup<Jalin 311
Amrtaku^alivajra 75
Ananda 27, 297
Anafigavajra ( Bodhisattva ) 220
Anantasvaraghoa ( Bodhisattva ) 162
Anantaujas 249
Anantaujas ( Buddha ) 22
Aftgaja 36, 292
AAgSraka 66
Aftgirodeva ( Bodhisattva ) 155
Arikusadhara 51
AAku^I 94
AntarasSdhana-Mafijughosa 58, 232
Anuclrin ( ? ) ( Buddha ) 35, 254
Aparajita 208, 290
Aparajita-Tara 278
Apftyaftjaha ( Bodhisattva ) 143
ArthadarSin ( Buddha ) 26
Artha-Pratisamvit 134
Aryadeva 225
Arya-jangull 283
Arya-Sitatapatra 286
ASoka ( Buddha ) 33
Atoka^rl 250
Atokairl ( Buddha ) 22
Aiokatathagata ( Buddha ) 35
Alokottamairl 258
j a-DharmadhtuVagKvar a
Astabhuja-MaricI
A^bhuja-Vajratara
Astadaabhuja-Padmanartevara
A|akapi-Acala
A$taml Tithi
Avajit
Avaivartikacakra-sambhavari (? )
Avaivartika^ricakra ( Buddha )
Avalokite^vara (Bodhisattva) 7,
Ayur-Va&ia
Ayu?pati-Mahakala
B
Bahubhiija-Cundi. ( devf )
Bakula
Bala-Paramiti
Bhadra
Bhadrapila ( Bodhisattva }
Bhadralrf
Bhadra&rl ( Buddha )
Bhadrasvare^vara ( ? ) rfija-
Maftjugho^a
Bhagavad-BhayanMana
Bhagavad-Mah^klla
Bhairava
Bhairavavajra
Bhairavavajra { Buddha }
285
^n
266
255
3$
n,
195
Jj6
303
40, 294
140
28, 294
147
249
23
314
300
335
6B
46
Bhai^ajyagurutathftgata (Buddha) 34
Bhayadavajra
Bhinnaklea ( ? ) ( Buddha }
Bhramarasvara-Malijulr! ( Bodhi-
sattva )
76
39
218
171
Bhrkufl ( dev! ) 160 288
BhUta^mara-Vajrapipi 242
Bhma$mara-Vajrapipi { Buddha ) 153
Brahmadatta 248
Brahmadatta ( Buddha ) 24
Brahma|yotirvikrl4ittbhijM
Brahma jyotirvikr!( t lttabhijAA
( Buddha )
Brahman 248,
Brahman ( Buddha }
Brahman ( clcva ) 100, 156,
Br&hmaQ.ir8pa-( MahAkftta )
Buclita ( deva )
Buddhaixxihi
Buddhacj&ka {Buddha)
Budhakapftla 103,
Budclhakap&U { Budtlha )
BuddhalocanA 6i 109,
Buddho?tf$a I Bodhisattva )
C
Cakradharar5ja { Buddha }
ClmiurjiJH ( devf )
Ca$d**Vijr4pfirn { clum )
Cai^ilall 96,
Candanar!
Candana^r! { Buddha )
Cai^tjikli { dcvl )
Candra { dcva } HIJ,
CandrakAntt (?)-TArA
Candraketu or Sa4iketu { Buddha }
Candrakfrtt
Candraprabha
Candraprabha ( Bodhitattva )
Candra vairocana { Bodhisat tva }
CarcikA
OiturbhujaAcala
Caturbhtija-Acalavajra
18
307
19
179
3<c
83
138
95
237
i6a
176
243
ito
Caturbhuja-Avaiokitelvara 190,
Caturbhujn*AvaloktteivAra ( Bodhi
sttlva }
Caturbhuja*CintAmi9icalcraTftrA
Caturbhuja -CintftmaoirftjAI
Caturbhuja Cundl (devl)
23
307
182
276
33
237
axa
147
196
72
312
203
240
264
axo
282
284
301
Caturbhuja-Mattreya
273 Dharmadhatuvaglgvara (Buddha)
Catiirwuija-Nlmasamgiti-Maflju-
115, 124, 241
gho$a
263
Dharmaghoatathagata ( Buddha ) 35
Cnturbhuja-PrajAApAramttA *
287
Dharmaklrti 226
Caturbhuja-rakta-Avalokit^vara
Dharmakirtisagaraghoa 259
(Bodhisattva)
219
Dharmamegha 118
CaUirbhuja*rakta-Lok*vara
266
Dharma-Pratisaxhvit 134
Caturbhtija-V&yu ( deva )
'102
Dharmaraja 70, 302
Caturmukh&$tabhuja-Hayagr!va~
Dharmasagaragra ( ? ) mativikridi-
vajra
*93
tabhijMraja 259
Caturvirtiiatibhuja-Ekajata ( devf )
284
Dharmavajn 122, 290
Cnuri
92
Dharmavaita 137
Cfnakrama-Tftrl
282
Dhltika 298
Clna-T&rft
218
Dhrtara?tra 306
CintIma$iAval0kite$vara
268
Dhflmavatl ( devi ) 302
CintAmagicakra-sita-Tarl
282
Dhflpa 67, 91
Ciltpati
309
Dhvaj^gra ( ? ) ( Buddha ) 126, 201
Citrft(?)(devl)
184
Dhvajgrakeyura 200, 289
Cittt-Vtfit*
*36
Dhyinibhyudgataraja ( Buddha ) 38
Cittavi^rlrnai?a-Ava!okitlvara
268
Dhyna-Paramit, 117
fittotpada (adhimukti ?)-Va$ita
^33
Dipt 67, 90
riUutpudacaryabhQmi
124
DlpaAkara ( Buddha ) 32
Cudfiparithaka 40,
295
Dfpayugmadhara 88
Cundl ( See BahubhujI,
285
Pom bin! 96
Caturbhuji) 222,
284
Potnbipada 228
Drdha-PrthivJ (devf) 305
D
Duhkhadahana-Tari. 280
DundubhMvara (Bodhisattva) 194
pftkin! 97
238
Durartgami 121
Dftna>Paramitft
120
Durdantadamaka ( Bodhisattva) 168
Dap^adhara-Bhairavavajra 48 S
. 73
Durgottari$!-Tara 221, 283
Dw4& [dhara]-llahlkila
300
Dfltl (?) or Get! (?) 47
D;u^,ladhara
47
Dvadaia ( deva ) 99
Dafii^trldh@ra
47
DvUda^abhuja-Marlci 207
Daiabhuja-lflrlc! 222,
285
Dv&radhara 108
DatomI Ttthi
84
Dvlratalakadhari 108
Dhsnada
291
Dvibhuja-Dharmadhatuvagl^vara
DhanackTIrI
283
( Buddha ) 221
Dhanairl ( Buddha ) 18,
251
Dvibhuja-Ekajat^ 222
Dharms ( deva )
83
Dvibhuja-Maitreya 273
Dharmadhatti
85
Dvibhuja-Marlci 285
20
Dvibhuja-Padmanartegvara-
Avalokite^vara 265
Dvibhuja-Pari?aabarI 287
Dvibhuja-PrajMramita 287
Dvibhuja-Pratisarii 289
Dvibhuja-Srfmatfdevf 302
Dvibhuja-Vajrasarasvat! 288
Dyuti (?) (Buddha) i%%
Ekadaa ( deva ) 99
Ekdaamukha 268
Ekadaami3kha-Avalokitevara
289, 199
284
236
69
Ekajati, ( dev! )
Ekavfra-Bhairava
Ekavlra-Bhalravavajra
Gaganagaftja { Bodhisattva )
Gaganarlja
Gai?apati (deva)
Gandhi
Gandhahastin ( Bodhisattva )
Garbha (?)Hevajra
Garu$a~Samvara
Garu^a-Samvararlja ( Buddha )
136
268
153
68
135
236
234
93
62
Gaud 72, 92, 105
Gautamadeva ( Bodhisattva ) 156
Gavtrhpati a?
48
Ghasmarl 92, 100
Cm 63, 94, 146
Gopaka 25, 296
GrahaiBatrka 292
Guhya-Ak|obhyavajra ( Buddha ) 44
Guhya-l^vara ( Lokdwara )*Avaloki-
te^vara 58
Guhya-Mafljulr! ( Buddha ) 45 n6 f 124
Guhya*M;iiljuvajra ( Buddha) 45, 54
G uhyasadhana- Hayagrlva 240
Guhyasiitlhana-MaAjughosa 261
Guhytsadhanji"Maftju4if ( Bodhi-
sattva) 46, 54
Guhyasamaja-Aksobhyavajra 232
Guhyasamaja-Loke^vara
Guhhya-Vajraksobhya ( Buddha )
GuQaprabha { Buddha ) 311,
H
HAiahala-Lokeivara
Hariharivhana-Lokevara
HArltl (deva)
Hastivhana-Samaniabliadra
Hayagrlvavajra 59, ifnf, 172,
Hemantadevf
Hevajra
HurhkAravajra
HurhsvarandinI-TrA
I
55
374
198
308
33
^77
%*5
Indra ( mahynk?.i*nap;ttt )
!ndraketudhvaj4 ^5^
Iridrakftudhviijarrija (Buddha) 14
Ir$y*Bhairavavajra 53, 71
!&vara (deva) 138
Ilvara ( Loke4vara )*Avilokite4varft
( Bodhisattva ) aoa
J
Jagadclama-ViijrapftQi 134
Jagadvi { ? )-Tra 178
J<nldharA (?) 94
Jllinlprabtm (BodhisaUva) 133
Jllinlprabhakumlra 173
JAAgulf ^04, 317
JftAgulI-Tftrft a8i
Jayl ( devi ) 179
JayadA 211
( Buddha ) mg
Jinamitra
JsnasAgara-Avalokitegvara
Jinisi!garaAvalokitevara
( Buddha )
Jiria Vajradhara
jAunatjAkinf
jAAnAkara ( Bodhisattva )
jAAnaketu ( Bodhisattva }
JftAna-PAramitA
303
K>5 233
* 82
232
237
192
'146
137
JvAlAnala (?) ( Buddha ) 139
JvAiAnala ( VajrajvAlAnalftrka ? ) 312
JvAlAnaio$$!$a ( ? ) ( Buddha ) 130
Jyoti?prabha { ? ) ( Buddha ) 29
K
KAkAsya-KarinanAtha 300
KAIa 298
K&lacafcra 233
KAladhvaja (?) or KAiaketu (?) 47
KAIadhvaja (?) or KAiaketu ( ? )
( devl ) 175
KAlAgni ( deva ) 98
KAIikA 28, 293
Kttma!o$g!$a ( ? ) ( Buddha ) 127
KAmarAjavajra 50
KanakabiiAradvAja 39, 294
Kanakamyni 257
KanakavarQa-TArA 277
Kanakavatsa 29, 294
KanyA ( deva ) 102
KapAladhara-Hevajra 82
Knrkn|a ( ? ) deva ( Bodhisattva ) 155
Karma vajrl 129, 290
Karma ( ? )-VaiitA 137
KAr ttikeya { ? ) ( dcva } 156
Kalyapa 31, 257
Kaiyapadeva ( Bodhisattva ) 165
KAtyAyma 30
Kawmarlf ? ) (devl) 176
Kelitil ( devl ) 173
Ketugraha-( deva ) gg
Khatfgadhara-Bhairavavajra 48, 74
Khadiravanl-Tara 276
Khasarparia-Avalokite^vara
( Bodhisattva ) 202, 264
Krakucchanda 257
Krodhacandravajra 163
Krodhamahabala 310
Krodhaparajita ( devi ) 183
Krodhaparajitavajra 182
Krodha-Vajrapai?i 62
Krnacarin or Kr^napada 228
Kjrria-DharmaraJa 175
Krwa-Garu^a 106
Kr9a.Jambhala 310
Kr#a~Jambhalavajra 196
Kr9iri 235
K|-$ri-Bhairavavajra 69
Kr?i?^rivajra ( Buddha ) 45
Kr?na-Tak?ad ( Raudrantaka-
Mahaktla ) 301
Kr^a-Vajravidarana ( Buddha ) 151
Kruddha-KalMara 279
K$Hnti-Paramita 120
K^etrapala 303
Kitigarbha 274
Kitigarbha ( Bodhisattva ) 9
Kitigarbharija ( Bodhisattva ) 8, 56
KumarabhCita-Mafiju3ri 261
Kumbha ( ? ) deva 87
Kumbhfra ( Mahayak^asenapati ) 191
Kuftcikadharl 108
KurukullA 105, 239
Kusuma ( Buddha ) 15
Kusuma ( Buddha ), the second 14
Kusuma^r! 250
Kusumair! ( Buddha ) 18
LAsyA 63, 145
Locanaprabha ( Bodhisattva ) 166
243
57
23
xo
Lohakhadga-Hayagrlva
Lohanadi ( ? }-Vajrapani
M
Mahabahu ( Buddha )
Mahabala ( Buddha )
Mahabalavajra 49
Mahabhurnika-Avalokite&vara
( Bodhisattva )
Mahabhumika { ? )-rakta-Avabkt-
te^vara 267
Mahacakra-Vajrapa$i 55, 239
Mahacakra-VajrapI$i ( Buddlia ) 46
Mahajinaor Mahjaya (Bodhi-
sattva } 159
Mahakla ( deva ) loi
Mahakiia-gur ( paftjara ? ) 301
Mrhakla-Takad ( Rauclriiitaka-
Mahikala } 299
Mahak&lavajra 75
Mahaka^yapa 297
Mahimati ( Bodhisattva ) 295
MahSmSya, 237
Mahimayivajra ( Buddha ) 3a
Mah.plta-Vairavana
Mahiprabha ( Buddha )
Mahipratyarigiiil
Mahirtja-Vai^ravana
Maharakta-Ganapati
Mahasahasrapramardun!
23 i
305
13
200, 289
304
314
275
279
MaMstliimaprapta ( Bodhisattva) 260
Mahfisukha ( Buddha ) 141
Mah&vajradlmra 55
Mahe^vara { deva ) 157
Mahodgato^I^a ( ? } { Bodhisattva ) 166
( Buddha } 130, 131
159
Maitreya ( Bodhisaf tva ) 7, 9, 59, 143,
Maitreya { Buddha }
Maitreya ( Buddha }
statue
Makaf a ( deva )
MUmakf
Maifgalotpariana-Tfirii
MaJriidharin { Bult!ha )
31
standing
202
86
63, 103, 145
106, 151, 164
308
279
at}
(Bodhisattva) 7, II, 53, 198,
Mantrilriudhlrapl
Mlrasfidafia-T&rl
Mirk!
Miirlcf (with jade girdle*)
205, 275
278
189, 201
2*17, 286
iifa ( ? } deva ( Bariiitaitt va ) 155
M&t&trya { ? )-Bhairavavajra 53, 71
Ma uclga I y a y a n a 30
M a y i jft la k ra m a - A v a lok i tc4 va ra 267
Mfna ( deva ) 89
Moha-Bhairavaviijra 54, 71
Miidgaradliara-Bhairavavajra 73
Mukfiskanclh.i ( hutidlia ) 22
Mukyfidktdharfi 107
Muni { Bucklhn) 13
N
Nftgeivarar&JA 246
NAgc4vararftja (Buddha) 16
Nair&tmft 61, 238
rariija ( Buddha ) 29
{ Buddha ) 10
NftmasaAgfti.MaAiiiArf(Bodhiiattva)
2fS
NandUvara (?) i deva ) 104, 153
NlrlyaQn 250
Nftr&yapa ( Buddha ) aa
NArftyaoa ( deva ) 181
NArftyapI (devf) 176
Niro { H&4\ ) cjlkinf 93
Nartakivara-Vaiirivspa 305
NavumJ Tithi 84
Nava.4ikbin ( ? ) ( Buddha ) 116
N!ia*Aca!a 309
Nfla-Acaiavajra 139
49
Lokesvara)"
Avalokiteivara { Bodhisattva) 219
N!lmbaradhara-Vajrap$Qi ^242
NHa-Tara 151, x6i
Nlia-Viijraplrn 264
Nirbhayavigatatamoraja ( ? )
Nirukti*Pfatisarpvit
256
134
, 93*
O
Ofadhi { Buddha )
P
Pacaka-Tara
Padmacaryi* Pirami 1 1
Padmacjfikin!
!\Mlni<ti)hara-Hhairavavajra
Padroajyotirvikrf^itftbbijIUl
279
140
86
85
4^73
251
{Bodhisattva)
Padmanarte^vara- Hnyagrfva
Padmaviki4ana*Ava!okite$vara
Paflcabuddha-Samvararaja
( Buddha )
PadmajyotirvifcrtyjUtabhijM ( Buddha)
18
193
240
264
90
Avmlokiieivtra {Bodhisattva) 220
pao4 arav ^ 8 * n t 61 f 106, 152, 164
Panthaka 25, 295
Parlpfirpa (or PartQi$panna)-Tara 281
Pariskara (?}Vaiitl 136
Parvatadhararaja (Buddha) 31
Paiadhara 50
Pill 95
25, 295
Pltaparajita
Plta-Jambhala
Plta-Jambhalavajra
Pita -Marie!
Prabhakarl
Prabhamati or Prajftaloka
(Bodhisattva)
Prabhasa,4ri
Prabhasa^rl ( Buddha )
Prabhflta (Buddha)
Pradlpa (Buddha)
Pradyota ( Buddha )
Prajflacakra-Mafljughoa
PrajflakGJa (Bodhisattva)
Prajflalokakftya-sita-Vajravarahi
Prajfiantakavajra
Prajfiaparamita
Pramudita
Pra^idhana-Paramita
197
309
203, 214
200
123
195
250
22
26
26
15
263
132
292
59
140,206
123
117
134
Prathamacittotpada-Samsayacche-
dika ( ? )
Pratibhana-Pratisamvit
Pratisarl 190
Pratyalf$ha-Bhairavavajra
Pravlra ( ? )-Tara
Prthivl
P|-thivl (devl)
PukkasI
Puijye^varl ( ? )
214,
256
135
216, 276
69
276
180
179
91, 100
174
67, 94
R
RSga-Bhairavavajra 53, 71
RUganisiidana-Tara 280
Rlhu(deva) 153
RaJallla-Maftjugrl ( Bodhisattva ) 218,
263
Rlk^asa 178
Rakta -Bhairavavajra ( Buddha ) 46
RaMa-Sarasvatl ?03
Rakta3ula-Vairavana 305
Rakta-Yamari 236
Ra^misamudgata-Srlkutaraja 260
Ratnacandra 247
Ratnacandra ( Buddha } 19
RatnacandrapadmapnUimajKlita-
pandita ( ? ) tejahsvaraghosanlja-
( Buddha } 258
Ratnacandraprabha 247
Ratnacandraprabha { Buddha } 20
Ratnacchattrodgata ( Buddha ) 255
Ratnacchattrodgatapnibha
( Buddha ) 38
Ratna^&ka gt
Ratnagni 246
Ratnagni { Buddha ) 20
Ratnamukufa ( Bodhisaltva } 172
Ratnaftgadyuti ( Buddha ) 37
Ratnaftgavyuhadyuti ( Buddha } 254
Ratnapadmavikramin 253
Ratnapadrnavikramin ( Buddha ) 21
Ratn^rcis 245
Ratharcis { Buddha ) 16
Ratnasambhava 244
Ratnasambhava ( Buddha ) 32, 57,
JRatna^ikhin
Ratna&khin ( ? ) ( Buddha )
Ratnavajrf { ? )
Ratnavajrf
Ratnavijaya
Ratna^vari (?)
.96,
Sabarl
a^bhuja*Jambhalavajra
$acjbhuja-Mahaka!a
207,
173
174
304
133
100
310
203
299
287
aclbhujaVajrasarasvat!
Sadhumatf
Sahara -Samvara
Sihasrapramarclan!
Sailendrarftja ( Buddha )
Sakra
Salfyamuni
^akyatnuni ( Buddha ) 6,
Sfikyaprabha
S&kyasiriiha ( Buddha )
Samantabhadra
Samantabhadra ( Bodhisattva
Samanticlar^itt ( Jina )
Sarnantadiuravajra { ? )
SarnantaprabhA
SamantavabliAsavydihair! ( But
282
288
118
234
205
253
8rj 178
245
17, 167
225
128
274
) 8, cj,
S^, I3J
2(10
157
Samvarar&ja ( Buddha }
Sahkara ( ? ) v,ijr,t
&artkar ? ( ? ) ( clevl }
Sa rt k ha pa d m a
(devl)
8. rp
297
158
x8J
1 711
301
( Buddha )
45
S*ir*isvali
Aha ( Buddha )
173,
13
( BodhUUv4
7, ii, 31, 074
{ devf ) UK)
&irvA|)AyiAjiha { BodhUatlva ) 169
Sarv&rihadhaiui*TAr& 204,
Sar va vid Vairoca na 14 1
Sarvavid-Vairocana { Buddha ) 114, 1515
25
$a$|hl Tilhi 87
&ttraclharaIIcvajra ( Buddha ) 81
&atakratu t 3 og
Siitrufljayavajr.1 154
Sattvavajf! 122, 291
SiddhaHarigha 230
SiddliidA-TarA ,1281
$ikliin 256
Slla-I'ftramitft 120
Simlui ( Buddlu ) 16
Siiiihadhvaja 170
Sitiiiiaiiftda ( Buddha ) 36
Sifiihanfida { Jitnt ) #59
Siiftlianftda-Avalokitfivara 199, 265
SiriihanAda' MaAjuglio$a 26$
Sirhliav&liana*MaAju4r!
(BodhUattva ) 198
SiriibavAltana*Taktpid ( Raudflntika-
MatnlkAla | 299
Siitihavaktra 314
Sit.i-Arala 309
Sita-Acalavajm 198
Sita-Ayurvardh*ina Vaiiravana 304
Sita ( infauum Maliakahi 304
Sit a { deva ) 99
Sila-IIayagrlvavajra { Buddha ) 151
Sita*MaAjugho^a 261
Sita-MaAjuArl ( RcxIliisaUva ) 317
Sita^Nftinrajn 180
Siu-nigavAhana-JambhaU 313
SitaNlg! 180
Sita-Samvara 134
Sila-SamvarArijft 90
Sita*SamvarirIja { Baddba ) 81
S>t;*ujMtr,i ( Bmiliisnttvn ) i6a
Sitllapair& 190, aoa
SilItipiFfQlp ( Buddha ) 131
Sila-Tirl 1% a*6
125
SN^# 75
SlU*VetilI . $3
Smytiir!
tiSrl (Buddha)
Sita-vijaya-Tara 2 8o
204
251
15
>kitevara
{Bodhisattva) 216
Sokanirghatamati ( Bodhisattva ) 135
Sokavinodana-Tara * 278
Sphofadhara $ 0> 35
Saptamf Tithi ' 84
rama$i (devf) 204, 291
Srl-Cakrasamvara 233
Srf-Vtdirtt ( Bodhisattva ) 220
Spftkhali (?) 208
Sthiracakra-Mafijughoa 261
Sudadana 298
Sudariana ( Bodhisattva ) 192
Sudhanakumira 171
Sudurjayl 121
Sukhada-Tirl 280
SumerukHf a ( Bodhisattva ) 194
Sumeruparvatar&ja or Sailendraraja
( Buddha ) 12
Sumaruiikharadhararaja ( Bodhi-
sattva ) a 194
Sunimatathtgata ( Buddha ) 34
Sunetra ( Buddha ) 13
SyparikfrtitanimaM 252
Suparlklrtitanama^r! (Buddha) 14
Supariktrtltanamalrfraja 258
Surtdatta 248
Suradatta { Buddha ) 19
SuraAgama ( Bodhisattva ) 135
Suratol { Buddha ) 33
Sftrya ( deva ) 178
SSryadhara 88
Siryagarbha ( Buddha ) 12
Stryaprabha ( deva ) 89
Stryavairocana ( Bodhisattva ) 197
S^rtrptbhadfavimalaratnaprabha-
suvrata 258
Suvarnaratnaprabhatathigata
( Buddha }
Suvikrantagamin ( Buddha )
Suvikrtatafirl
Suvikranta^rf ( Buddha )
Syanva-Taii,
T
U^l^acakravartin
34
21
252
14
Takkiraja
Tamodghatamati
3<>3
? ) { Bodhisattva )
60, 107, 171
Tathata (?) 237
Tejau$$!$a { ? ) ( Buddha } 127, 231
Tejoryu$$ffa ( Bodhisattva ) 158
Tejo ( ? ) vajra 74
Tik$$oi?!a ( ? ) { Buddha ) 13 1
Trailokyaraja 310
Trailokyavadarhkara-Avalokite^vara
a 19. 266
263
139
168
116
104
194
243
aio
207
101
88
i8a
283
133
Trailokyavijaya ( Buddha }
Trailokyavijaya ( Bodlnsattva )
Trailokyavijayavajra
Trayoda^a ( deva }
Trimukhacaturbhuja-Maitreya
( Bodhisattva }
Trimukha|a<Jbhujasita-TrI
Trimukhafabhuja-rakta~
Hayagrlvavajra
TuII { deva )
U
Uikidharl
Upakrfinl(?) (devl)
Upapatti-Vaiiti
Uptsaka-Dharmatala
Uptyakauia!ya~P&ramtt4
177,
Uttama&l ( Buddha }
V
76
277
286
115* 139
t Maftjugho^a 262
Vaklya ( Buddha ) 27
Vairocana - 244
Vairocarta ( Buddha } xa, 37
Vairocana-Bhairavavajra 68
Vairocana-MaHjuvajra 54
Vairocartlbhisambodhi 24,1
Vairocandbhisainbodht { Buddha }
130, 161
Vairocana-S&kyasivhha 341
VajrabhA^a 270
Vajrabh$a ( Bodhisattva } 144
VajrAbhedya ( Buddha ) 17
Vajrabhrkutl no
Vajrabhfimi 5a, 97
Vajracakra { Bocihbattva ) x6o
VajracarcikA a9
Vajracaryl-PIramill 140
Vajracatu^pftha 239
Vajra^Ikinf 93
Vajradanta { Bodhisattva } 159
Vajradharma 371
Vajradharma ( Buddha ) iaj
Vajradharma ( Bodhisattva ) 142
Vajradharma-Avalokitevara
Vajradhltti
Vajardhfttu { Buddha )
Vajradhfttu* Vairocana ( Bwddhs )
196,
1 17
166
Vajragandhi
Vajragindhlr!
Vajrmgarbha ( Bodhisattva }
Vajragarhhapramardtn
Vajragarbhapramardin-Avalokite-
ivara
113
123
a68
60
90
133
27
Vajragaru^la ( Sabala )
Vajraghapfi
VitjrligrH
Vajrahiia
Vajrahetu
Vajrahurfiklra
Vajrak&la
Vajrakarma
Vajra kef ti
Vajr&kfobhya
235
6 5
i63
141, 271
142, 270
238, 314
Vajiffiala
Vajr&niia
145.
270
271
260
65
237
269
75
Vajr&ftktiA! 64
Vajra [ pftpi ] ( Bodhisattva ) 8, n,
56, 197, 201
I Vajra ]paAjarabh$ita-Vajratr 281
Vwjraputtall { ? )
Vajrarftga
VajrarHgl ( ? )
Vajrar&ja
Vajrariik^a
Vajrarasi
V.tjraratua
Viijrasidha
Vajrattnti
Vajrasattva
Vajrasattva { Buddha }
Vajrasattva ( Bodhisattva )
Vajratattva-Samvara
Vajraifirya
Vajratfk^a
no
120, 272
97
128, 272
144, 269
59
xxg, 272
60
60, 98
119, 272
97
242
138
129, 273
234
64, 163
196, 311
65
119, 271
142, 270
VaJravarHhf
Vajravetai!
Vajravidara^a ( mistake for
vidarai?! ? )
Vajravidararil
Vajrayaka 66,
Vajrlputra
Vajrodaka
Vajro?i?fsa
Vajroflla ( Buddha )
Vajro^isacakravartiraja
Vanav^sin
VIrhi ( devl )
Vari,-devi
Varuga ( Buddha )
Varu$a ( deva }
Varu^adeva
Varuijadeva ( Buddha)
Vasanta-dev!
Vasithadeva ( Bodhisattva
Vasubhu
Vasumat! ( ? ) ( devl )
Vyu ( deva )
Vidyuddhara
Vighnantaka
Vighnantakavajra
Vijaya
Vijaya ( Bodhisattva )
Vijaya
Vijaya-Tara
Vijayo$$!$a ( Buddha )
179
Vikr&ntotifa ( ? } ( Buddha )
Vimala
Vimala ( Buddha )
Vimala
VimalftkaSa ( Bodhisattva )
Vimalaprabhakumara
Vl$,dhar,
V!9&-SarasvatI
238
62
Vajra-
3*3
312
145, 269
2 8, 293
51
65
128
49
36, 293
72, 176
307
248
24
98, 178
249
24
307
155
225
184
181
88
311
217
170, 177
* 162
189, 213*
277
130
253
130
247
19
123
163
172
107
288
Vipa$yin( Buddha)
Viranandin
Viranandin( Buddha)
Virasena
Vfrasena( Buddha)
Viripaka
irva-
Vip(deva)
ViSvabhu
Vita (?)4&ka (Buddha)
Vifeamitj*
256 Vffcika(dew) 104
246 VyighravIhani'MaliSkSla 300
20 Y
246 Yaka(deva) 102
16 Yakja Purijabhadra 313
306 Yamintakavajra 52,73
306 Y^ketttorYaWhvaja
117 (Buddha) 10
,156 YaiodharSj?) yt
257 YogSmbara 239
107 Yoglmbaraf Buddha) 81,103
284 Yuddhajaya 252
108 Yuddhajaya) Buddha) ai
ERRATA
Page Line For Rea d
1 4
15
16
18
18
24
33
19
36
*7
37
in.
43
4
46
6
46
16
49
7
50
16
53
3
54
21
54
21
65
12
65
13
65
16
76
2O
78
3
80
12
80
16
83
2
83
2
84
14
90
19
93
16
far -fa
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11