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The Indian Buddhist Iconography, Mainly Based on the Sadhanamala and Other Cognate Tantric Texts of Rituals c10.s6: 5. Ratnasambhava

The Indian Buddhist Iconography, Mainly Based on the Sādhanamālā and Other Cognate Tāntric Texts of Rituals c10.s6

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Contents

5. Ratnasambhava

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Colour—Yellow Mudrā—Varada Vāhana—Lion Symbol—Jewel

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The Nepalese Buddhists regard him as the Third Dhyāni Buddha in order, and the earliest mention of his name may be found in the Guhyasamāja which is believed to have been composed circa 300 A. D. He is the progenitor of the Ratnakula, and is described widely in the Buddhist Tāntric works. Out of all descriptions the one given in the Pañcākāra section of the Advayavajrasaṅgraha is perhaps the best. Here Ratnasambhava is described as under :—

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“Dakṣiṇadale sūryamaṇḍalopari Trāṃ-kāraḥ pītavarṇo Ratnasambhavo ratnacihnavaradamudrādharo vedanāsvabhāva-piśunaśarīraḥ raktātmako ratnakulī samatājñānavān vasantaṛturūpo lavaṇaśarīraḥ Tavargavyāpī tṛtīyacaturthaprahārātmakaḥ”. ADV, p. 41.

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“Ratnasambhava originates from the yellow syllable Trāṃ placed on the orb of the sun on the southern petal. He is yellow in colour, his recognition symbol is the jewel and he exhibits the Varada (gift-bestowing) Mudrā. He represents the cosmic element of Vedanā (sensation) and is the embodiment of slander (piśuna). He presides over the blood in the human system, and belongs to the Ratna (jewel) family of deities. He possesses the knowledge of Samatā (equality) and presides over the spring season, the saline taste, the Ta (dental) group of letters and the third and fourth parts of the day and night”.

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When represented, his colour is yellow, and he always faces the South. His left hand rests on the lap with open palm, and the right exhibits the Varada Mudrā or the gift bestowing attitude. His Vāhana is a pair of lions, and the recognition symbol is the Jewel (Ratnacchaṭā).

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He may have more arms than two and in such forms he is described in the Niṣpannayogāvalī. Such forms are also represented in art. Some of his two-armed forms are only illustrated here (Figs 37, 38). He is widely known and represented in Tibet ¹ and China ².

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² Clark : TLP, II, pp. 32, 57 119, 126.

Vajradhātviśvari

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Colour—Yellow Symbol—Jewel

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Vajradhātviśvarī, according to a statement in the Advayavajrasaṃgraha is the deity of the centre surrounded by the four Buddhaśaktis, Locanā, Tārā, Pāṇḍarā, and Māmakī. She is said to be the embodiment of the highest truth in Mahāyāna Buddhism which is named differently as Tathatā, Śūnyatā, Prajñāpāramitā and so forth ³. Vajradhātviśvarī thus can be taken as the spiritual consort of Ratnasambhava only, with the yellow colour and the jewel as symbol.

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³ ADV, p. 43.

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Images and paintings of this deity are still rarer than those of the other Buddhaśaktis. One of her Nepalese paintings is illustrated here (Fig 39). She is known in Tibet ¹.

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¹ Getty : GNB, p. 37.

Ratnapāṇi

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Colour—Yellow Symbol—Jewel

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Ratnapāṇi, as the name signifies, belongs to the Ratnakula which is presided over by the Dhyāni Buddha Ratnasambhava, whose spiritual consort is Vajradhātviśvarī. Ratnapāṇi is of the same nature as the Dhyāni Buddha and when represented, he either stands erect, or sits in different sitting postures. He holds the stalk of a lotus on which appears the Kula symbol which is here the Jewel (Ratnacchaṭā). He is represented sparingly in the Buddhist countries of the North, and a metal image of his found in Nepal is illustrated here (Fig 40). Ratnapāṇi is known and represented in Tibet ⁵.

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⁵ Getty ; GNB, p 53, 54

Cites (1)