Dpal ldan lha mo
We mentioned before that some of the deities belonging to this class of the Tibetan Buddhist pantheon are well-known iconographic figures, which have already been dealt with in a number of publications on Tibetan iconography. As far as the better-known deities are concerned, the present discussion will therefore be limited to more general observations, reference being made, however, to the sources which are already available, while in the case of less known divinities some additional evidence wi.U be supplied.
In this context it has also to be mentioned that not only the chief deities (gtso ba) are traditionally listed under the above heading - including the various aspects and emanations they possess - but also the minor gods and goddesses belonging to their retinue (Tib. 'khor, Skt. parivara), who are often regarded by Tibetan priests as standing outside the spheres of wordly life, in the full sense of the expression jig rten las ’ das pa' i srung ma.
This claim, however, does not always prove to be correct, as upon closer examination we often find that many minor deities, who according to Tibetan iconographic texts would have to be included among the ’jig rten las ’tdis pa’i srung ma, in reality belong to the class of those protectors of the Buddhist creed who are still subject to the karmic law. Several of the most important dharmapalas belong to a group of Tibetan deities known as the Drag gshed brgyad, comprising the following members:
dPal Idan lha ma (Skt;, Sri-Devi) mGan po (Nag pa chen po, Skt. Mahakala)
rNam thos sras (Skt. Vaisravana) and his forms Jambhala and Kubera
Tshangs pa dkar po (Skt. Sita-Brahma)
gShin rje gshed (Skt. Yamantaka)
The first five deities belong to the class of the ’[[jig rten las ’das pa’i srung ma, while Tshangs pa dkar po is classified among the ’jig rten pa’i srung ma. rTa mgrin, who is believed to be a god keeping many of the dharmapalas under control, and gShin rje gshed are deities of the yi dam type, and they will therefore be omitted from our discussion.
The position and aspects of dPal Idan lha mo, the chief guardian-goddess of the Tibetan Buddhist pantheon, as well as those of some of the deities of her retinue have been only recently the subject of a comprehensive study published by Tucci.3 The present discussion may therefore be limited to short descriptions of the goddess's most important forms - the explanations being based to the greatest part upon material which had not yet been used in other studies - and to additional remarks concerning those of her companions, about whom so far only little had been known.
dPal Idan lha ma]] is supposed to be a goddess of the tenth rank. She is the chief protectress of the dGe lugs pa sect and her “emanation” Ma gcig dpal Idan lha ma is the principal guardian goddess of the Tibetan capital (lHa sa'l bka’ srung ma gcig dpal ldan lha mo).11 She is also believed to be the chief ma mo.
According to the iconographic compendium known shortly as the Rin ’byung (R),e the more important forms of dPal ldan lha mo are as follows: dPal ldan lha ma dud gsol mar grags pa ’dod khams dbang phyug ma (R, Vol. II, fol. 406 b),
also addressed as the gTso mo ramati. There are numerous titles which are given to this goddess. Especially remarkable among them are the appellations srog bdag chan mo, “great life-mistress”, dgra lha chan mo, “great dgra lha”, and dgra lha'i rgyal mo,“queen of the dgra lha”. She is of a black colour and her body is lean as a skeleton. The goddess has one face, four hands and two feet. In her upper right hand she holds a chopper, her second right hand is bent, lifting a huge red skull-cup. With her upper left hand she brandishes the weapon called shagti, and with her second .left hand she wields a trident to which streamers of silk are attached.
A human corpse lies in her mouth and she bares her teeth. She has three eyes, her hair is yellow-red and its plaits fall towards the left side. Her body is adorned with snakes and wreathes of human skulls as well as with a garland consisting of the severed heads of asuras. She wears a snake with a necklace of bells in her left ear and a lion in the right one. A diadem made of flowers and black silk rests on her head. An elephant-hide covers the upper portion of her body, and the skin of an ox serves her as a loin-cloth. The king of the nagas is drawn around her waist as a girdle and her . feet are decorated with iron fetters. She dwells in the centre of cemeteries, where her shrieks can be heard. Her companions are ma ma, dakinls and pisacas.
This form of dPal ldan lha mo derives her name from the main attribute, a sickle (zor), which is, however, not mentioned in the description contained in the Rin 'byung. According to this source the goddess is of a dark-blue hue, has one face, two hands, and rides on a mule. With her right hand she brandishes a huge sandal-wood club adorned with a thunderbolt and with her left hand she holds in front of her breast the blood-filled skull of a child, born out of an incestuous union (nal thod). She wears a flowing garment of black silk and a loin-cloth made of a rough material. Her ornaments are a diadem of skulls, a garland of freshly-cut heads, a girdle of snakes, and bone ornaments, and her whole body is covered with the ashes of cremated corpses. She has three eyes, bares her fangs, and the hair on her head stands ; on end. A khram shing is stuck into her girdle and she carries a sack full of diseases (nad rkyal) and a pair of dice (sho rde’u).
Above her head is a panoply of peacock- feathers. In her retinue appear countless bdud, black birds, black dogs and black sheep. A more detailed description of dPal Idan dmag zor rgyal mo and her train is contained in the Tibetan work mentioned under no. 109 of the list of Tibetan sources. The essential part of this description has already been published recently by Tucci,6 but we may nevertheless give a verbatim translation of this chapter, in order to have here some additional iconographic material for comparison.
The single figures or groups of deities forming the train of the dMag zor gyi rgyal mo remati - as she is called in the source here under discussion - are the ’Phrin las bzhi’i lha mo (Zhi ba’i lha mo, rGyas pad lha mo, dBang gi lha mo]], and Drag pod lha mo), the lHa mo remati gsang sgrub, the ’Khor ma mo bzhi or bKa’ nyan ma mo bzhi (Srog bdud ma, sNying bzan ma, Thog ’phen ma, and Nad gtong ma), the (las mdzad) Dregs pa bzhi (Khyab ’jug chen po, bTsan rgod, bDud mgon, and Li byin ha ra), the (jigs rung) gDong can gnyis (Chu srin gdong can and Seng ged gdong can), the (srog ’phrog) Bran g.yog mched bzhi (bDud mo remati,
Nad kyi bdag mo, sKye mthing ma, and Khri sman sa le ma), the Dus bzhi lha mo or Dus kyi bdag mo, also known as the Dus kyi rgyal mo, “queens of the four seasons” (dPyid kyi rgyal mo, dByar gyi rgyal mo, sTon gyi rgyal mo, and dGun gyi rgyal mo), the Tshe ring mched Inga and the bsTan ma bcu gnyis; the members of the latter two groups will be discussed in detail in a separate chapter.
The appearance of these various divinities is as follows: “In the middle of a vast wild sea of blood and fat, in the centre of a black storm rides on a kyang with a white spot on the forehead, which has a belt of rak$asa heads and a raksasa skin as (cover, with a crupper, bridle, and reins consisting of poisonous snakes, the dPal Idan dmag zor gyi rgyal mo remati, who comes forth from the syllable bhyo. She is of a dark-blue colour, has one face and two hands. Her right hand wields a club adorned with a thunderbolt, which she Lifts above the heads of oath-breakers, the left hand holds in 8 Tibetan Painted Scrolls, H, pp. 590-594; Jndo-Tlbelica, III/2, p. 100.
front of her breast the skull of a child bora out of an incestuous union (mil thod) full of substances possessing magic virtues, and blood. Her mouth gapes widely open and she bares her four sharp teeth; she chews a corpse and laughs thunderously. Her three red and globular eyes move like lightning and her forehead is very angrily wrinkled. Her yellowish- brown hair stands on end, her eyebrows and the . hair of her face bum fiercely like the fire ending a kalpa. Her right ear is decorated with a lion, the left one with a snake. Her brow is adorned with five human skulls, and she wears a garland of fifty freshly severed, blood-dripping heads.
Her body is covered with splashes of blood, specks of fat, and is smeared with the ashes of cremated corpses. On the crown of her head shines the disc of the moon and on the navel the disc of the sun. She wears a scarf made ' of black silk and a human skin serves her as a covering; her upper garment is made of rough black cloth and her loin-cloth is the freshly-drawn skin of a tiger, fastened by a girdle consisting of two entwined snakes. From the saddle-straps in front is suspended a sack full of diseases, from the straps in the back a magic ball of thread. A khram shing is stuck into her waist-belt. A load of red tablets and a pair of dice, white and black, hang from the straps. On her head she wears an umbrella of peacock-feathers.
In the back of the chief goddess comes forth from the white syllable bhyo, on top of a white mule adorned with a precious 'saddle and bridle, the Zhi ba'i lha mo, of a white colour, with one face and two hands, peaceful and smiling - though in a slightly angry mood - and possessing three eyes.
Her azure-blue hair hangs down and its locks are bound together with a golden thread into a single tuft. Her right hand holds a white mirror of silver showing clearly the happenings in 'the visible world, her left hand holds a white vessel of silver with a six-pointed handle filled with various medicines. She carries a diadem, earrings, a necklace, the se ma db ornament, a garland, and a girdle, and her hands and feet are adorned with bracelets, all these objects having been made of jewels.
She wears a flowing dress consisting of white silk, blue jag and yellow sha dar, bound together by a sash of blue silk. She sits with her legs half crossed.. A yellow ray emanates from her body (out of which originates) the train which surrounds her, carrying out (the kind of work called) zhi ba'i las. To the right side of the chief goddess comes forth from the yellow syllable bhyo, on top of a yellow mule adorned with a precious saddle and bridle, the yellow rGyas pa'i lha ma with one face hnd two hands, bearing the expression 'of passion. She has three eyes, her azure-blue
hair is bound by means of a golden thread into a tuft slanting to the left. Her right hand holds a golden vessel full of amrta and her left hand holds a golden pan full of wish-granting jewels. She carries a diadem, earrings, a necklace, the se mo do ornament, a garland, and a girdle, and her hands and feet are adorned with bracelets, all these objects having been made of jewels.
She wears a dress made of yellow silk, blue ’yog and sha dar rgya khas]]? bound together by a sash of blue silk. She sits with her legs half crossed. A yellow ray emanates from her body (out of which originates) the train which surrounds her, carrying out the (work called) rgyas pa’i las.
To the left of the chief goddess comes forth from the red syllable bhyo, on top of a red mule adorned with a precious saddle and bridle, the red [[[dBang gi lha mo]] with one face, two hands, assuming within a moment's time a fierce and passionate expression; she has three eyes. Her azure-blue hair is bound by means of a golden- string into a tuft slanting towards the left. Her right hand thrusts a hook and the left one a snare.
She carries a diadem, earrings, a necklace, the se mo do ornament, a garland, and a girdle, and her hands and feet are adorned with bracelets, all these objects having been made of jewels. She wears a flowing dress made of red silk, green jag and blue sha dar, bound together by a sash of green silk. She sits with her legs half crossed. From her body emanates a ray of red light (out of which originates) the train which surrounds her. carrying out the (work called) dbang gi las.
In front of the chief goddess comes forth from the dark blue syllable bhyo, on top of a black mule covered by a skin which had been drawn from a corpse, the black Drag po’i lha mo, with one face and two hands, staring with three widely opened eyes, wrathful and ferocious, with a gaping mouth and baring her long teeth; the eyebrows and the hair of her face blaze like fire and her dark-brown hair is similar (to the colour of) the dusk.
She has flapping breasts, her right hand holds a khram shing and the left hand (carries) a stick consisting of a mummified corpse, together with a snare. Atop of a garment made of coarse black cloth she wears a fluttering cover made of a human skin and (she also carries) a loin-cloth made from the skin of a tiger. She is adorned with five kinds of bone ornaments. She has the attitude of a rider. A black ray emanates from her body (out of which originates) the train which surrounds her, carrying out the (work called) drag po' las.
In front of the Drag po’i lha mo comes forth from the dark-blue syllable bhyo - when all has been completely changed on top of a 7 It was not possible to identify these two expressions.
huge corpse lying on its back, the IHa mo rematigsang sgrub; she has one face, two hands, and is very angry and ferocious. Her three red eyes are globular, her eyebrows and the hair of her face are ablaze, and her dark- brown hair hangs in streaks down to her heels. Her brow is adorned with a diadem bearing one skull. She is naked (except for) a pair of trousers made of coarse cloth. Her right hand lifts skyward a sharp strong sword, her left hand holds by the hair, towards her left breast, a blood-dripping human head. She dwells in the centre of a hire, in the manner 'of rising hesitantly.
In front appears from the syllable ma the black Srog bdud ma]], with two hands, crushing the sun and the moon, riding on a black bird. On the left comes forth from the syllable ma the black sNying bzan ma. She eats the human heart which her right hand is holding, her left hand (clutches) a hook; she is dressed in trousers of blue silk and (dwelling) on top of a corpse she assumes a running posture. In the back comes forth from the syllable ma the fierce red-brown Thog 'phen ma, with two hands, holding a sack full of lightning and hail, which she pours out on the enemies.
Standing on the sun with her right foot and on the moon with the left one, she hastens on the sky. Each of these three has the mouth widely open and bares the teeth. Their three eyes move like lightning, the eyebrows and the hair of the face are blazing. Their hair hangs down reaching to the thighs, and their brow is adorned with three dry skulls. On the left comes forth from the syllable ma the black scorpion-headed Nad gtong ma. Her right hand is open, the left one holds a sack full of diseases. She rides on a camel. - Each of these four has flapping breasts and a garland of poisonous snakes. In addition to it Nad gtong ma opens widely her genitals.
In the southeastern direction comes forth from the syllable ra the dark-brown Khyab 'jug.chen po with nine heads, the three on the right being white, the three on the left being red, and the three middle-ones being dark-brown. Atop of these faces he has the head of a raven; his yellow-red hair stands On end, his eyes are widely open, and he bares his teeth.
His first pair of hands holds an arrow and a bow in the attitude of shooting, the lower pair holds a victory-banner with the head of a makara as its point (chu srin gyi rgyal mtshan} and a snake forming a noose. The lower part of his body is the green coiled tail of a snake, his body is coveted with a thousand eyes and he has a face on his belly. He is adorned with a diadem of skulls, a human skin (which serves him) as an upper cover and with jewels, bone ornaments, and snakes.
In the southwest comes forth from the syllable tsa the red three-eyed bTsan rgod. His upper teeth, gnawing the lower lip, gnash in anger. His right hand thrusts a lance and the left one a snare. He wears a cuirass and a helmet (both made) of leather and on his feet he wears high red boots. He rushes away on the “red horse of the btsan” adorned with a saddle and crupper.
In the northwest appears from the syllable du the lion-faced black bDud mgon whose locks of turquoise stand on end. His right hand lifts a lance and the left hand throws a dmar gtor at the enemies. He wears a garment with a train, of red ’yog and black silk, and he is decorated with the six kinds of bone-ornaments. He rides on a black horse bearing a saddle and a crupper.
In the northeast comes forth from the syllable tsa the rgyal po Li byin ha ra, of a pink lustrous hue, in a peaceful, not angry disposition, with three eyes. His yellow-red hair is turned upward and he wears the (hat called) sag zhu. His right hand lifts a thunderbolt and the left one holds a skull-cup in front of the breast. He carries atop of a patched-up cloak a red robe with a train, having a blue mtha’ jag. He wears Mongolian boots (Hor lham) with three soles atop of each other, and he rides in the raja-paryahka on an elephant with a long trunk.
From the syllable bhyo comes forth in front of the mule (of the chief goddess) the dark-blue Chu srin gdong can, holding a snare in the right hand and the reins (of the mule) in the left one. She wears a human skin as her dress. Behind (the mule) is the dark-red Seng ge’i gdong can holding a chopper and a skull-cup full of blood. In the four directions (as seen from the chief goddess) appear: in front the dark blue bDudmo remail holding a sword in her right hand and a skull-cup full of blood in the left one.
She is dressed in a human skin and a garment of black silk and rides on an ass with a white patch on its forehead. On the right side is the dark-blue Nad kyi bdag mo holding a pair of dice in her right hand and a red tablet in the left one. She is dressed in a garment made of black silk and a rough cloth; she rides on a mule. In the back is the black sKye mthing ma, holding a human heart ,in her right hand and making with the left hand the tarjani-mudra. She is dressed in a human skin and in the skin of a tiger, and she rides on a stag. On the left is the white Khri sman sa le ma, lifting skyward with both her hands the skin of a makara. She wears a dress and a turban of white silk, and rides on a black bird.
In front, in the Height comer originates from the syllable bhyo the dark- blue dPyid kyi rgyal mo, “the [[Queen of spring”, holding a chopper in her right hand and a skuil-cup full of blood in the left. She is dressed in a human skin and rides on a mule. In the back, in the right corner, originates from the syllable bhyo the dark-red dByar gyi rgyal mo, “the queen of summer”, holding a hook in her right hand and a skull-cup full of blood in the left one. She is dressed in (silks of the kind called) cku dar and she rides on a water-buffalo.
In the back, in the left corner, comes forth from the syllable bhyo the yellow sTon gyi rgyal mo, “the [[Queen consort of autumn”, holding a sickle in the right hand and a skull-cup full of blood in the left one. She wears a cloak of peacock feathers and rides on a stag. In front, in the left corner, appears from the syllable bhyo the dark-blue dGun gyi rgyal mo, “the Queen of winter”, holding a magic notched stick in her right hand and a skull-cup full of blood in the left one. She rides on a camel which has a white spot on the forehead.
In front appears from the syllable mam the white bKra shis tske ring ma, holding a thunderbolt and a bum pa and riding on a lion. From the syllable mam originates the azure-blue mThing gi zhal bzang ma, holding a ba dan and a mirror and riding on a kyang. From the syllable mam comes forth the yellow [[Mi g.yo bio bzang ma, holding a pan with food and an ichneumon. She rides on a tiger. From the syllable mam comes forth the red Cod pan mgrin bzang ma, holding a jewel and a treasure box.
She rides on a stag. From the syllable mam comes forth the green gTad dkar bzang ma, holding a bushel of durva grass and a snare. She rides on a dragon. Each of these five bears an angry, passionate, haughty expression. They are adorned with dresses of silk and ornaments of precious stones. On the left originates from the syllable ma the blue rDo rje kun grags ma, wearing a cloak of a thousand black snakes and having the freshly drawn skin of a yak as her loin-cloth.
She holds a phur bu (of the kind called bya rgod phur bu). She rides on a turquoise (coloured) dragon. From the syllable ma comes forth the blue rDo rje g.yd ma skyong, wearing a freshly drawn yak-skin as her dress and a loin-cloth of a thousand AZyyuwt-wigs. She holds a phur bu of copper (and) rides on a three-legged mule. From the syllable me originates the white rDo rje kun bzang ma, wearing a lion skin as covering. She lifts a five-pointed thunderbolt and rides on a lion. From the syllable me originates the blue rDo rje bgegs kyi gtso, wearing a dress made from a thousand black bulls and a loin-doth consisting of a thousand khyung wings. She holds an iron phur bu and rides a golden-coloured hind.
In the back comes forth from the syllable la the white rDo rje spyan gcig ma, wearing a dress spun of conch-shells, tied together by a girdle of turquoise. She holds a “blood-sack” (khrag gi rkyal pa) and rides on a white “conch-shell stag”. From the syllable la comes forth the yellow rDo rje dpal gyi yum, dressed in a human skin, with a loin-cloth of human hearts, holding a poisoned arrow with a black notch and riding on a khyung.
From the syllable le originates the white rDo rje klu mo, wearing a cloak of piled-up human heads and holding a club consisting of a corpse. She rides a black wild boar. From the syllable le comes forth the green rDo rje drag mo rgyal, (wearing) a rlog pa consisting of a thousand yak-skins and a loin-cloth made of a thousand khyung wings. She holds a phur bu (of the kind called mchog phur) and she rides On a wild yak with nine horns.
On the left comes forth from the syllable ta the black rDo rje dpal mo che, with a klog pa of a thousand lion-skins and a loin-cloth full of black snakes. She holds a bum pa with blood in it and rides a white horse. From the syllable ta comes forth the red rDo rje sman gcig ma, with a covering of a thousand (skins drawn from) white horses of the best breed and a loin-cloth consisting of a thousand tiger-skins; she holds a phur bu (of the kind called bse’i phur) and rides on a black mule with a yellow muzzle.
From the syllable te comes forth the dark-red Do rje g.ya' mo sil, wearing a covering full of black snakes. She holds a phur bu made of sandal-wood and rides on a hind. From the syllable te comes forth the blue rDo rje dril bu gzugs legs ma, having a covering of a wolf (skin) and a loin-cloth of human ribs (and) fibres. She holds a small drum and a thighbone trumpet and she rides on a lion of turquoise.
In the main train of these appear towards the outside the ma mo, bdud, gshin rje, srin po, zhing skyong, etc., in an unimaginable multitude, and moreover the lha, klu, gnod sbyin, dri za, grul bum., mi ’am ci, Ito 'phye chen po, etc., in an unimaginable multitude, brandishing in their right hands various weapons as thunderbolts, choppers, swords, hatchets, lances, hooks, iron poles to empale criminals, fiercely blazing fire, etc., while all of them hold in the left hand a skull-cup full of poisonous blood.”
IHa mo srog sgrub Icags phur ma rang 'byung rgyal mo (R, Vol. II, fol. 415b),
also called “Remati of the gnyan” (gNyan gyi remati). Her body is black, her garment is made of black silk and black snakes serve her as ornaments. She has four hands: in the upper right hand she holds a magic mirror (jphrul gyi me long) and a snake snare (sbrul zhags) in her second right hand. In her upper left hand she carries a trident and * Text no. 109, fol. 8a sq.; see Tibetan Texts, text A.
in the lower one a phur bu of iron. She wears a lower garment made of a rough ejoth, a crown of dry skulls, a garland of freshly severed heads, a girdle of snakes, and she is covered with bone ornaments as well as with the ashes of cremated corpses. In her retinue appear the following ma mo: Ye shes kyi ma mo, Las kyi ma mo, ’Jig rten gyi ma mo]]; further, she is accompanied by nagis (klu mo), yakpas (gnod sbyin), raksasis (srin mo) and kumbhandas (grul bum).
IHa mo dung skyong ma (R, Vol. II, fol. 420 b), the “protectress of conch-shells”; her body is white-coloured and her facial expression is slightly wrathful. With her right hand she brandishes towards heaven a flaming sword of crystal, and with her left hand she holds a treasure-producing ichneumon (gter gyi ne’u le). Her hair is black, she wears a garment made of black and white silk and a loin-cloth cut from a rough material. A diadem of skulls adorns her head. Her ornaments are a. garland of freshly severed heads, a girdle of snakes, carvings of human bone, and her whole body is smeared with the ashes of cremated corpses.
bDud mo remati (R, Vol. II, fol. 423 a)
The description of the Rin ’byung is identical with that which was given already above, except that in this case no mount is mentioned. Klu mo rematiphyag bzhi ma (R, Vol. II, fol. 425 b)
The goddess Remati in her form as a mistress of the water-spirits is black-coloured and is shown riding an “ass of the rakshasas” (srin po’i bong bu) which has a red spot on its head and possesses the swiftness of wind. It carries a saddle made of human skin. Klu mo remati has four hands; the right ones hold a sword and a rosary of skulls, the left ones clutch a skull-cup full of blood and a trident. Her companions are a [[red]mo/mra-headed goddess, eight great black nagas carrying choppers and snake-snares, and millions of minor nagas.
gVod sbyin remati (R, VoI. II, fol. 427 b)
Her colour is black, she holds a sword in her right hand and a treasure- producing ichneumon in her left. gVod sbyin remati is accompanied by sixteen black yakpis (gnod sbyin mo), eight of them holding clubs and skull-cups filled, with blood, while the other eight brandish swords and carry ichneumons. Remati rdo rje gshog rgod ma (R, Vol. II, fol. 429 b)
This form of dPal Idan lha mo has a body of a dark-brown colour, one face, two hands and a pair of flaming wings. She holds a sword and a skull-cup, while an ichneumon rests in the crook of her left arm. A human skin serves her as an upper garment. Her other main attributes are the sack full of diseases, a pair of dice, and an umbrella of peacock- feathers.
The works of the rNying ma pa sect speak frequently about a sisterhood of three or four Rematis. The group called the Remati mched gsum comprises the black dPal Idan lha mo remati, riding on a three-legged mule and brandishing a hook, further the black dPal Idan rema rdza, whose mount is a hind - her attributes are a phur bu of seng Ideng wood and a khram shing and lastly the black dPal Idan rema dzu, riding on a blue water bull.
She carries an iron phur bu and a hook. The group of the four Rematis., shortly called the Rema mched bzhi, comprises the following members: the deities Remati, Rema dza, Rema dzu, and Reman ti. The last-named figure seems to be, however, a god and not a goddess. Other appellations of Remati, to be found in rNying ma pa works, which refer perhaps to other aspects of this goddess than those already described, are Magcig dpal Idan lha mo remati, 'Phags ma remati, Sems ma remati, dBang phyug remati, and Dam can remati. IHa mo ekajati (R, Vol. II, fol. 432 a)
Several forms of this goddess are described in the retinues of Gur mgon learn dral, [[mGon dmar rkang gling can and mGon po bzhi sbrags. According to the description of the Rin 'byung the IHa mo ekajati comes forth from the centre of the “sea of blood” (rakta’i rgya mtsho), which is surrounded by dark-red mountains. She rests on a sun-lotus; her colour is dark-brown and the plaits of her hair hang towards the left side. She has one face and two hands. Her right hand wields a trident and with her left hand she clutches a heart and a snare. A tiger-skin serves her as a loin-cloth, and she wears a human skin as an upper garment. Her ornaments are snakes and human heads, and her whole body is enveloped in a fiercely blazing fire-cloud. She dispatches numerous female wolves as messengers.
Here we may add two descriptions of Ekajati, based on a work of the rnyig ma pa sect, which speaks about a form of Ekajati, bearing the side “guardian of mantras” (sngags srung); she is also called the bKa’ srwg chen mo rdo rje khro gdong ma. The goddess is described as having 120, fol. 2a.
a dark-brown human body. Her attributes are a trident and a skull-cup. She stands on a sun and moon-lotus, on top of defeated enemies and vighnas. A typical rNying ma pa representation of Ekajati - known in this case on account of her appearance as the Ral gcig ma - is the second aspect of this goddess described in the same work: the goddess dwells upon a dark-brown, flaming mandala of a triangular shape, her hair is bound into a single tuft, she has only one eye, set in the middle of her forehead, and her mouth has only one tooth. Her body has one emaciated breast and only one foot. In rNyingma pa works Ekajati is often called the dgra Iha'i rgyal mo, “queen of the dgra lha".
According to a description of this goddess, contained on fol. 5a of Text no. 3, she surveys with her single eye the past, present, and future; with the single tooth she destroys the life of her enemies; she is dark-blue and has a lock of turquoise. Her right hand clutches the freshly torn out heart of an enemy, with her left hand she dispatches a clever falcon of turquoise and her two feet stand on a pedestal of earth.
The “emanations of her body” (sku'i sprul pa) are a hundred thousand Nepalese women (Bal mo), as “emanations of speech” (gsung gi sprul pa) she dispatches dakMs-, black women of the Mon country (Mon mo nag mo) are the “emanations of mind” (thugs kyi sprul pa), and her "karma and virtue- emanations” (phrin las yon tan sprul pa) are numberless.
On the right side she is accompanied by the “great ging”, the black IHa chen dpal ’bar ma ning. He has the countenance of a most ferocious raksasa, he is three-eyed and his brow is decorated with a diadem of skulls. Live black snakes are his hair and his attributes are a banner, a heart and a snare.
His “body-emanation” is the "mGon po who rides on a tiger” (mGon po stag zhon), the “emanation of speech” is the red mGonpo beng, the “emanation of mind” is the "mGonpo with a chopper” (mGon po gri gug can), the “emanation of virtue” is the black mGon po legs kdin, and the “Kfrma-emanation” is the mGon po tra k?ad. The goddess Rai gcig ma is accompanied on the left side by the “great sgrol ging” rDo rje legs pa, here addressed by an alternative name as sKyes mchog vajra thig le rtsal. His body has the colour of fire, and he is dressed in white silks and a tiger-skin. A thunderbolt and a heart are his attributes, his mount is a white lion. He is surrounded by his three hundred sixty brothers as well as by hordes of the’u rang demons and Monpas.
To the train of Ekajati belongs also her “maidservant” (lasmkhan ma) Ma mo gnod sbyin mdzes Idan ma]], who is a “guardian of the traditions of secret mantras" (gsang sngags bka’ yi srung ma} and also a “guardian of riches” (dkor srung). She is said to have sprung from the union of 'Od de ’odpo che with the goddess IHa bzang a mo learn. Her attributes are a hook and a mirror.
IHa mo nam mkha’ gos can (R, Vol. II, fol. 434 a) Her colour is either azure-dark or bluish-white. She has one three eyed face, two hands, and she appears in a fierce aspect. Her ornaments are a human skin, jewels, a garland of human heads, and her body is smeared with sesame-oil. She bares her fangs, her tongue moves with the speed of lightning and her blood-shot eyes view the enemies of religion with a hateful stare. In her right hand she holds a chopper and with her left hand she clutches a skull-cup filled with blood. She stands on a corpse, with her left foot set forward.
Another form of dPal Idan lha mo, not mentioned in the Rin ’byung, is the Ma geig rdo rje rab brtan ma, also called the Ma geig ’dod khams dbang phyug rab brtan ma. She is pictured as a dark-brown or blood- coloured goddess with one head, riding on a cross-breed between a mule and a kyang.
Her right hand brandishes a flaming rd&?wsasword, the left one holds a skull-cup filled with the blood of enemies and obstacle- creating demons, and in the crook of her left arm rests a sack full of diseases. She bares her teeth angrily and her three eyes stare full of hatred; her body is covered with blood-spots, grease-stains, and shining specks of human fat. The skin of a man covers her back, around her loins is wound the skin of a tiger, on her head she carries a diadem of five skulls and an aigrette of peacock feathers, her body is adorned with jewels and ornaments made from human bone. A snake serves her as a girdle, into which on the right side a divination-arrow and on the left side a mirror are stuck.
Her companion is the Pho klu bdud thod dkar, shortly called Klu geig thod dkar, a blue-coloured deity riding the “blue horse of the water- spirits”. His right hand holds a frog and a black snake, the left one an open sack full of diseases. From his girdle are suspended a sword, a quiver, and a bow-case.12
A variety of rDo rje rab brtan ma is the goddess [[Nor 'dzin rgyal mo rab brtan ma, who is blue-coloured attd has the appearance of a fierce 11 3;for other forms of Ralgeigma see Tucci, Indo-Tibetica, IV/t, P, 186.
rak?asi, She is one-faced, adorned with bone-ornaments, and her two hands hold a sword, a skull-cup, and an ichneumon.13 The dPal ldan lha mo rdo rje nam gru ma, another form of dPal ldan lha mo, is addressed as a “guardian of the teachings of the bKa' gdams pa sect” (bKa' gdams bstan pa'i bsrung ma). She is described as a one-faced, two-handed goddess, who holds a battle-lance and a skull-cup full of blood. Her dress is a brown cloak and she leads a lion at her side.
There exists also a dark-yellow form of dPal idan lha mo with nine heads and eighteen hands, who rides on a wolf. The veneration of this aspect of the goddess seems to be limited to the rNying ma pa sect.
Finally we may mention the goddess bKa' srung lha mo rdo rje chen mo, who is apparently a form or at least an “emanation” of dPal ldan lha mo. She is believed to have been the special, personal protectress of the famous lotsava Rin chen bzang po (958-1055 A.D.).15 She is described in the following way: the goddess has one face, and her colour is “like that of rain-clouds”. Her appearance is slightly fierce, and usually her face bears the expression of a ferocious smile.
With her right hand she brandishes a thunderbolt towards the sky and her left hand holds a vessel full of amfta in front of her breast. She is dressed in a loose garment, adorned with wreathes of jewels and flowers, and she rides on a lion. She is accompanied on the right side by the lHa mo remati, riding on a mule and carrying a magic notched stick and a sack with diseases. Her companion on the left is the goddess Gar mdzad ma who rides on a stag. pakas and dakinis follow in the train of these goddesses.
Besides the deities enumerated above there are numerous others who, too, belong to the retinue of various forms of dPal ldan lha mo. Thus works of the rNying ma pa sect assign the group of the eight 'Bar ma goddesses and that of the “four sisters’” (Sring mo bzhi) to the train of this goddess. The names and the appearance of the eight 'Bar ma goddesses, who are all depicted holding a skull-cup full of blood in the left hand, are as follows:
Name Colour Atnibuteheld in right hand
'Bar ma nyi zhags thogs ma white snare of sun-rays
'Bar ma khyer glog 'phreng ma yellow-red torch 1. 123, ft>I. 2a. 2. 47, fol. 41b. 3. On this personality see G. Tuccj, Indo-Tibenca, II; Rin Pen bzan po e la rinascita delBuddhismo nel Tibet tntorno almilie, Roma 1933. w 47, fol. 69b.
The Bring mo bzhi, who are depicted in the shape of beautiful women of a proud bearing and holding a skull-cup in the left hand, have the following names: Colour Attribute held in the right hand
East lHa’i sring mo byispa'i dur byed ma white hook
South gShin rje' sring mo mtshan byed yellow snare
West Klu' sring mo rnam byed red chain
North gNod sbyin sring mo rlung byin green bell
Other companions of dPal Idan lha mo, mentioned in the works of the rNying ma pa and bKa’ rgyudpa sects, are the Srin mo za byed ma, Ma mo sgam pa mat, bDud mo kha ’bar ma, Mon mo lag dmar ma, and sGrol ging mthu chen ma, further the four dMag gi rgyal mo chen mo and the group of the twenty-eight dBang phyug mat.
