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The Indian Buddhist Iconography, Mainly Based on the Sadhanamala and Other Cognate Tantric Texts of Rituals c11: Chapter II

The Indian Buddhist Iconography, Mainly Based on the Sādhanamālā and Other Cognate Tāntric Texts of Rituals c11

Language
English

Contents

Chapter II

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The term Bodhisattva consists of two words Bodhi (enlightenment) and Sattva (essence) and they represent a class of deities who derive their origin from the five Dhyāni Buddhas representing the five primordial elements. The Bodhisattvas thus connote all the male deities of the Buddhist pantheon, while their female counterparts are known by the generic name of Śaktis. These Śaktis should be distinguished from the Buddhaśaktis who are the queens of the five Dhyāni Buddhas. The Bodhisattvas are sometimes represented in the company of their Śaktis who are seated either beside them or on their laps or in close embrace. Although all the male deities of the Buddhist pantheon can be called the Bodhisattvas, they are nevertheless separated in iconographic studies as an independent group. Thus, in the Niṣpannayogāvalī, three distinct groups of sixteen Bodhisattvas are mentioned and it is necessary to refer to them here along with their iconography as found in this excellent book. Amongst the Bodhisattvas, Avalokiteśvara and Mañjuśrī are the chief and have wide popularity not only in this country, but also in other Buddhist countries such as Tibet, China and Japan. As the images of Avalokiteśvara and Mañjuśrī are found in these countries in large numbers and in a wide variety of forms they require obviously a separate treatment in subsequent chapters.

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The Niṣpannayogāvalī of Mahāpaṇḍita Abhayākara Gupta mentions altogether three sets¹ of sixteen Bodhisattvas. Some names occur in one or two or all the three lists, which when analysed, give an account of twenty-five Bodhisattvas in all. These three lists are headed in one by Samantabhadra and in two others by Maitreya, the Future Buddha. Images of many of these Bodhisattvas are found in India, but their number is the largest in China as would be seen in the Two Lamaistic Pantheons by Walter Eugene Clark. The three lists as given by Abhayākara Gupta are stated below for facility of comparison, before the Bodhisattvas are actually described with the help of the Dhyānas.

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¹ NSP, pp. 46, 50, 67.

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List No. 1 Samantabhadra, Akṣavamati, Kṣitigarbha, Akāśagarbha, Ganganagañja, Ratnapāṇi, Sāgaramati, Vajragarbha, Avalokiteśvara, Mahāsthāmaprāpta, Chandraprabha, Jālinīprabha, Amitaprabha, Pratibhānkūṭa, Sarvaśokatamonirghātamati, Sarvanivaraṇaviṣkambhin.

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List No. 2 Maitreya, Mañjuśrī, Gandhahasti, Jñānaketu, Bhadrapāla, Sāgaramati, Akṣayamati, Pratibhānakūṭa, Mahāsthāmaprāpta, Sarvāpāyañjaha, Sarvaśokatamonirghātamati, Jālinīprabha, Candraprabha, Amitaprabha, Gaganagañja, Sarvanīvaraṇaviṣkambhin.

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List No. 3 Maitreya, Amoghadarśin, Apāyañjaha-Sarvāpāyañjaha, Sarvaśokatamonirghātamati, Gandhahasti, Suraṅgama, Gaganagañja, Jñānaketu, Amitaprabha, Candraprabha, Bhadrapāla. Jālinīprabha, Vajragarbha, Akṣayamati, Pratibhānakūṭa, Samantabhadra.

1. Samantabhadra

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¹ For a full description see Getty : GNB, p. 47, f.

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Colour—Yellow and Blue Symbol—Jewel

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The Bodhisattva Samantabhadra (Universal Goodness) is important as the leader of the sixteen Bodhisattvas and thus is not a whit less important than the Future Buddha Maitreya who is at the head of the two other lists of Bodhisattvas. Samantabhadra’s popularity is further exemplified by frequent mention of his name in the Niṣpannayogāvalī. Samantabhadra is popular both in Tibet and China where his images are frequent and numerous.

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He is described several times in the Niṣpannayogāvalī and in several places his form is identical with that of his sire. But there are places where his independent forms are described which are important for the purpose of iconographic studies. These are mentioned here.

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In the Dharmadhātuvāgīśvara Maṇḍala Samantabhadra is described as follows: Samantabhadraḥ pītaḥ savyena varado vāmena utpalakhaḍgadharaḥ. NSP, p. 58. “Samantabhadra is yellow in colour, shows the Varada (boon) in the right hand and holds on the left the sword on lotus.”

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In the Durgatipariśodhana Maṇḍala he is described as: Samantabhadraḥ suvarṇavarṇo ratnamañjaribhṛddakṣiṇapāṇiḥ kaṭisthavāmamuṣṭiḥ. NSP, p. 67. “Samantabhadra is of golden colour, holds a bunch of jewels in the right hand, while the left rests on the hip.”

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Once again Samantabhadra is described in the Kālacakra Maṇḍala. There he is described as: Samantabhadraḥ nīlaḥ savyairvajrakartriparaśūn vāmair-ghaṇṭā-kapāla-Brahmaśīrāṃsi dadhānaḥ. Brahmaśirahsthāne utpalam vā. Dharmavajrāsamāpanno’yaṃ. NSP, p. 85. ‘Samantabhadra is blue in colour and holds in his three right hands the Vajra, the Kartri and the Paraśu, and in the three left hands the Ghaṇṭā, the Kapāla and the severed head of Brahmā. Sometimes the head of Brahmā is replaced by the Utpala. He is embraced by his consort Dharmavajrā.

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Although images of Samantabhadra are not rare in India, the bulk of his images are to be met with in China. At least five images of the Bodhisattva are found in Peiping alone. Fig. 48 is a Nepalese drawing of the deity.

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Samantabhadra is popular in the Sādhanamālā, although only one description of his is available. In the Lokanātha Sādhana he is described as:

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Samantabhadraḥ pītābho ratnotpalavarapradaḥ
Sādhanamālā, p. 49
“Samantabhadra is of yellowish colour, holds the jewel on a lotus and exhibits the Varada Mudrā in his two hands.”

2. Akṣayamati

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Colour—Yellow Symbol—Sword or Jar

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The second Bodhisattva is Akṣayamati (Indestructible mind) and his name is widely known in the Buddhist ritualistic literature. Akṣayamati is described thrice in the Niṣpannayogāvalī.

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In the Mañjuvajra Maṇḍala Akṣayamati is described as:

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Akṣayamatiḥ suvarṇavarṇo vāmamuṣṭim hṛdyavasthāpya savyena varadamudraḥ.
NSP, p. 50.
“Akṣayamati is of golden complexion, and shows the clenched left hand against the chest, and exhibits the Varada mudrā in the right.”

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In the Dharmadhātuvāgīśvara Maṇḍala, he is described somewhat differently as:

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Akṣayamatiḥ pītaḥ savyena khaḍgam vāmenaabhayakamalaṃ bibharti.
NSP, p 58.
“Akṣayamati is yellow in colour and flourishes the sword in the right hand, while he exhibits in the left hand the Abhaya mudrā and the Kamala.”

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A third description of this Bodhisattva occurs in the Durgatipariśodhana Maṇḍala and he is described in the following words:

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Akṣayamatiḥ sito hastābhyāṃ jñānāmṛtakalaśadhārī
NSP, p. 67.
“Akṣayamati is white in colour and with his two hands holds the bowl containing the nectar of knowledge.”

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A Chinese statuette¹ depicts him in the form of the Dhyāni Buddha Amoghasiddhi with the right hand raised against the chest in the Abhayamudrā and the left resting on the lap. Fig. 49 is a Nepalese drawing of the deity. Fig. 50 illustrates a Chinese specimen.

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¹ Clark: TLP, II, p. 132.

3. Kṣitigarbha

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² For further information see Getty: GNB. p. 90, et. seq.

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Colour—Yellow or Green Symbol—Kalpa Tree on Jar

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The third Bodhisattva Kṣitigarbha (matrix of the earth) is rarely represented. He is described twice in the Niṣpannayogāvalī. In one, he is identical with his sire Vairocana with the Cakra symbol. In another, Kṣitigarbha is described in the following words:

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Kṣitigarbhaḥ pīto dakṣiṇena kṛtabhūsparśo vāmenābjastha-kalpadrumadharaḥ. NSP, p. 58.

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“Kṣitigarbha is yellow in colour, shows the earth-touching mudrā in the right hand, and a lotus with the wish-giving tree (kalpavṛkṣa) in the left.”

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Kṣitigarbha is illustrated four times in the Peiping collection in different forms.³ He is also found in Tibet.⁴ Fig. 51 is a Nepalese drawing of the deity.

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³ Clark: TLP, II. pp. 8. 9, 56, 274.

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⁴ Gordon: ITL, p. 60.

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Under Lokanātha Sādhana in the Sādhanamālā a further description occurs of the Bodhisattva Kṣitigarbha. Here he is described in verse as:

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Kṣitigarbhaḥ śyāmavarṇaḥ kalaśaṃ cābhayaṃ tathā. Sādhanamālā, p. 49.

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“Kṣitigarbha is of green colour, and shows in his two hands the jar and the Abhaya mudrā.”

4. Ākāśagarbha

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⁵ For futher information see Getty: GNB, p. 101.

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Colour—Green Symbol—Jewel

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The Bodhisattva Ākāśagarbha (essence of ether) is also known by the name of Khagarbha, the words “Kha” and “Ākāśa” signify the same thing “Sky” Ākāśagarbha is the Bodhisattva who lives in the womb of the sky.

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Ākāśagarbha is described in the Dharmadhātuvāgīśvara Maṇḍala of the Niṣpannayogāvalī. His form is depicted in the following words: Ākāśagarbhaḥ śyāmaḥ savyena sarvaratnavarṣī vāmena cintāmaṇi-bhṛt. NSP, p 58.

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“Ākāśagarbha is green in complexion, with the right hands he showers all kind of jewels and with the left, he holds the Cintāmaṇi (wish-giving) jewel.”

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Altogether four illustrations of Ākāśagarbha appear in the two Lamaistic Pantheons. In China, he is represented in three distinct forms.¹ Two statuettes show the lotus in the right hand and the Varada mudrā in the left. The third is three-faced and six-armed while the fourth shows the jewel in the right hand and the Varada mudrā with the jewel in the left. Fig. 52 is a Nepalese drawing of the deity.

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¹ Clark : TLP, II. pp. 8, 9, 56, 273. Also NSP. introduction p 25.

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Ākāśagarbha is recognized by his second name of Khagarbha in the Sādhanamālā and under the Lokanātha Sādhana his form is described as follows: Khagarbho nabhaḥśyāmābho cintāmaṇivarapradaḥ. Sādhanamālā, p. 49

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“Khagarbha is green as the sky, holds the Cintāmaṇi jewel in one hand and exhibits the Varada mudrā in the other.”

5. Gaganagañja

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Colour—Yellow or Red Symbol—Kalpa Tree

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The Bodhisattva Gaganagañja is described four times in the Niṣpannayogāvalī. His colour is yellow showing his affiliation to Ratnasambhava of yellow colour with the Varada mudrā and the jewel.

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In the Mañjuvajra Maṇḍala he is described as: Gaganagañjaḥ suvarṇavarṇo vāme vajramuṣṭim garvena kaṭyāṃ nyasya dakṣiṇaṃ gagane bhrāmayan. NSP, p. 50.

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“Gaganagañja is of golden yellow colour. In the left he holds the Vajra with in clenched hand which is proudly placed on the hip, while the right is flourished upwards in the sky.”

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The Dharmadhātuvāgīśvara Maṇḍala describes him with the following words: Gaganagañjaḥ pītaḥ savyena Cintāmaṇibhṛd-vāmena bhadraghaṭā-valambitakalpavṛkṣaṃ dadhānaḥ. NSP, p. 58.

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“Gaganagañja is yellow and shows the Cintāmaṇi jewel in the right hand. In the left, he holds the auspicious bowl from which is suspended a Kalpa (wish-giving) tree.”

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A third description of Gaganagañja occurs in the Durgatiparisoḍhanī Maṇḍala. There his form is as under:

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Gaganagañjaḥ sitapītaḥ savyena padmasthadharmagañjadharaḥ kaṭisthavāmahastaḥ. NSP, p. 67

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“Gaganagañja is whitish yellow in complexion. He holds the Dharmagañja on lotus in the right hand, while his left hand rests on the hip.”

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Gaganagañja is also represented in the same form as his sire Ratnasambhava of yellow colour. In the Two Lamaistic Pantheons Gaganagañja occurs only once and he is of the same form as his sire Ratnasambhava. Fig. 53 is a Nepalese drawing of the Bodhisattva.

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Bodhisattva Gaganagañja is not unknown to the Sādhanamālā. In the Loknātha Sādhana, a short description of the deity is available. It runs as follows:

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Gaganagañjo raktavarṇo nīlotpalavarapradaḥ Sādhanamālā, p. 49.

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“Gaganagañja of red colour, holds the blue lotus and exhibits the Varda mudrā in his two hands.”

6. Ratnapāṇi

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² For futher information see Getty : GNB. p. 53, 54.

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Colour—Green Symbol—Jewel or the Moon

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The Bodhisattva Ratnapāṇi (Jewel bearer) is described only once in the Dharmadhātuvāgīśvara Maṇḍala of the Niṣpannayogāvalī. Here he is described as:

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Ratanapāṇiḥ śyāmo dakṣiṇapāṇinā ratnam vāmenābjastha-candramaṇḍalaṃ bibhrāṇḥ. NSP, p. 58.

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“Ratnapāṇi is green in colour, holds the jewel in the right hand, and the disc of the moon on lotus in the left hand.”

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He is the Bodhisattva of the Dhyāni Buddha Ratnasambhava and as such, he is sometimes represented in Nepal and Tibet. His image is not found in the Chinese collection. Fig. 54 is a Nepalese drawing of the Bodhisttva.

7. Sāgaramati

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Colour—White Symbol—Sea Wave or Conch

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Bodhisattva Sāgaramati ( ocean mind ) is twice described in the Niṣpannayogāvalī. In the Mañjuvajra Maṇḍala, he is described as:

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Sāgaramatiḥ sito hastadvayaprasāritaḥ sarvāṅgulibhistaraṅgākhinayī NSP, p. 50.

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¹ Clark : TLP, II. p. 136.

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“Sāgaramati is white in colour with both hands outstretched and the fingers displaying the sea-waves.”

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In the Dharmadhātuvāgīśvara Maṇḍala he is once again described as :

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Sāgaramatiḥ sitaḥ savyena śaṃkhaṃvāmena vajrakhaḍgaṃ dadhānaḥ.

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NSP, p. 58.

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“Sāgaramati is white in colour, holds in the right hand the conch, and in the left a sword marked with a Vajra.”

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Fig. 55 is a Nepalese drawing of Sāgaramati.

8. Vajragarbha

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Colour—Blue or Bluish White Symbol—Daśabhūmika Scripture

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The Bodhisattva Vajragarbha (matrix of Thunderbolt) is described twice in the Niṣpannayogāvalī. In the Dharmadhātuvāgīśvara Maṇḍala he is described as :

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Vajragarbho nīlotpaladalavarṇo dakṣiṇena vajraṃ vāmena daśabhūmikapustakadharaḥ.

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NSP, p. 58.

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“Vajragarbha is of the colour of the petal of a blue lotus and holds in the right hand the Vajra and in the left the book called the Daśabhūmika.”

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In the Durgatipariśodhana Maṇḍala Vajragarbha’s form is depicted thus :

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Vajragabho nīlasitaḥ savyena nīlotpaladharaḥ kaṭinyastavāmamuṣṭiḥ.

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NSP, p. 67.

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“Vajragarbha is of bluish white colour and holds the blue lotus in the right hand while the clenched left rests on the hip.”

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His images are rare, and he is not represented in the Chinese collection. Fig. 56 is a Nepalese drawing of Vajragarbha.

9. Avalokiteśvara

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Colour—White Symbol—Lotus

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The Bodhisattva Avalokiteśvara (The Watchful Lord) also called Padmapāṇi (Lotus bearer) is the spiritual son of the Dhyāni Buddha Amitābha. He is one of the most popular Bodhisattvas of the Buddhist Pantheon having as many as 108 different forms. A separate chapter is devoted to this Bodhisattva in this work. Here only his special form that occurs in the Niṣpannayogāvalī in the list of Sixteen Bodhisattvas will be referred to.

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Avalokiteśvara is described in the Dharmadhātuvāgīśvara Maṇḍala as:

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Avalokiteśvaraḥ śubhraḥ savyena varado vāmena sarojadharaḥ.

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NSP, p. 58.

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“Avalokiteśvara is white in colour ; he displays the Varada mudrā in the right hand and in his left, he holds the lotus.”

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Avalokiteśvara is four times illustrated in the Two Lamaistic Pantheons ¹. Fig. 57 is a Nepalese drawing of Avalokiteśvara.

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¹ Clark : TLP, Vol. II, p. 7, 11, 161, 195. For further information on Avalokiteśvara and his forms in Tibet, China and Japan, see Getty : GNB, p. 55 f.

10. Mahāsthāmaprāpta

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Colour—White or Yellow Symbol—Six Lotuses or Sword

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The Bodhisattva Mahāsthāmaprāpta (one who has obtained great strength) is described twice in the Niṣpannayogāvalī. In the Mañjuvajra-Maṇḍala he is described as :

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Mahāsthāmaprāptaḥ sito vāmena ṣaṭ-vikasitapadmadhārī savyena varadaḥ. NSP. p. 50.

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“Mahāsthāmaprāpta is white in colour and holds in his left hand a bunch of six full-blown lotuses, while the right displays the Varada mudrā.”

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In the Dharmadhātuvāgīśvara Maṇḍala, he is once again described with the following words :

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Mahāsthāmaprāptaḥ pītaḥ savyena khaḍgaṃ vāmena padmaṃ dadhānaḥ. NSP. p. 58

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“Mahāsthāmaprāpta is yellow in colour. He holds the sword in the right hand, and the lotus in the left.”

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In the Chinese collection, Mahāsthāmaprapta occurs only once ². Fig. 58 is a Nepalese drawing of Mahāsthāmaprāpta.

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² Clark : TLP, II. p 160. For further information on the deity see Getty : GNB, p. 115.

11. Candraprabha

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Colour—White Symbol—Moon on Lotus

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Bodhisattva Candraprabha (Light of the Moon) is described thrice in the Niṣpannayogāvalī. In the Mañjuvajra Maṇḍala he is described as :

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Candraprabhaḥ candravaṛṇo vāmenotpalastha-candramaṇḍaladhārī dakṣiṇena varadaḥ NSP. p. 50.

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“Candraprabha is of white colour like the moon. He holds in his left hand the disc of the moon on a lotus, and displays the Varada mudrā in his right.”

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Candraprabha is described in the Dharmadhātuvāgīśvara Maṇḍala in the following words :

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Candraprabhaḥ śubhraḥ savyena vajracakraṃ vāmena padmastha-candramaṇḍalaṃ dhatte. NSP. p. 58.

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“Candraprabha is white in colour. He holds in his right hand the discus marked with a Vajra, and in the left the disc of the moon on a lotus.”

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In the Durgatipariśodhana Maṇḍala he is described differently as follows :

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Candraprabhaḥ śubhraḥ savyena padmasthacandrabimbaṃ bibhrāṇaḥ kaṭisthavāmamuṣṭiḥ.
NSP. p. 67
“Candraprabha is white in colour. He holds the moon on a lotus in the right hand while the clenched left rests on the hip.”

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Thus the recognition symbol of Candraprabha is the moon on lotus. In the Chinese collection Candraprabha occurs only once¹. Fig, 59 is a Nepalese drawing of Candraprabha

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¹ Clark : TLP, II. p. 147.

12. Jālinīprabha

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Colour—Red Symbol—Sun-disc

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The Bodhisattva Jālinīprabha (Light of the Sun) is also known by the name of Sūryaprabha and he is described three times in the Niṣpannayogāvalī. In the Mañjuvajra Maṇḍala he is described as :

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Jālinīprabho rakto vāmenotpalastha-sūryamaṇḍaladhārī savyena varadaḥ.
NSP. p. 50.
“Jālinīprabha is of red colour. He holds the disc of the sun on a lotus in the left hand while the right displays the Varada mudrā.”

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Jālinīprabha is again described in the Dharmadhātuvāgīśvara Maṇḍala as :

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Jālinīprabhaḥ sitaraktaḥ savyenāsiṃ vāmenābjasthasūryaṃ
NSP. p. 58.
“Jālinīprabha is whitish red in complexion. He holds the sword in the right hand and the disc of the sun on a lotus in the left hand.”

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In the Durgatipariśodhana Maṇḍala he is described further as :

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Jālinīprabho raktaḥ savyena vajrapañjaraṃ bibhrāṇaḥ kaṭisthavāmamuṣṭiḥ.
NSP. p. 67.
“Jālinīprabha is red in colour. He holds the Vajrapañjara (Vajra marked cage) in the right hand while the clenched left rests on the hip.”

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The symbol of Jālinīprabha is the disc of the sun and his red colour suggests that he is the spiritual son of the Dhyāni Buddha Amitābha. In the Chinese collection he is represented as Amitābha² Fig. 60 is a Nepalese drawing of Jālinīprabha.

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² Clark : TLP, II, p. 132

13. Amitaprabha

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Colour—White or Red Symbol—Jar

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The Bodhisattva Amitaprabha (Boundless Light) also spelt as Amṛtaprabha (Light of Nectar) is described thrice in the Niṣpannayogā- valī. Twice he is mentioned as of white colour and only once as red. It thus appears that Amitaprabha should belong to the family of Vairocana because of his white colour. His spiritual father will be Amitābha when he is red in colour.

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In the Durgatiparīśodhana Maṇḍala, Amṛtaprabha is described as : Amṛtaprabhaḥ śubhraḥ mukutoparyamṛtakalaśabhṛtsavyakaraḥ kaṭisthavāmamuṣṭiḥ. NSP. p. 67. “Amṛtaprabha is white in colour. In his right hand he holds the jar of nectar on the crown of his head. His clenched left hand rests on the hip.”

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In the Mañjuvajra Maṇḍala he is once again described as : Amitaprabhaḥ raktaḥ hastadvayena abhiṣekakalaśadhārī. NSP. p. 50. “Amitaprabha is of red colour and holds in his two hands the jar required in the bath of initiation.”

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In the Dharmadhātuvāgīśvara Maṇḍala a further description of the deity appears : Amitaprabhaḥ sitaḥ savyena viśvapadmaṁ vāmenābjasthakalaśaṁ bibhrāṇaḥ. NSP. p. 59. “Amitaprabha is of white colour. With the right hand he holds the double lotus and with the left hand a jar on lotus.”

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The jar of consecration is thus the recognition symbol of the Bodhisattva.

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Fig. 61 is an illustration of a Nepalese drawing of Amitaprabha.

14. Pratibhānakūṭa

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Colour—Green, Yellow or Red Symbol—Whip

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The Bodhisattva Pratibhānakūṭa is described thrice in the Niṣpannayogāvalī. In one he is green in colour, in the second he is yellow and in the third red, thus affiliating himself to the families of Amoghasiddhi, Ratnasambhava and Amitābha.

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In the Mañjuvajra Maṇḍala he is described as : Pratibhānakūṭaḥ śyāma utsaṅgavāmamuṣṭir-dakṣiṇena choṭikāpradaḥ. NSP. p. 50. “Pratibhānakūṭa is of green colour. His clenched left hand is placed on the lap, while he flourishes the whip with the right hand.”

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His description in the Dharmadhātuvāgīśvara Maṇḍala is as follows : Pratibhānakūṭaḥ pīto dakṣiṇena choṭikāṁ vāmena padmasthakṛpāṇaṁ dhatte. NSP. p. 59. “Pratibhānakūṭa is of yellow colour. With the right hand he holds the whip and with the left, a sword placed on lotus.”

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The Durgatipariśodhana Maṇḍala describes his form with the following words:

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Pratibhānakūṭo raktaḥ savyenābjasthamukuṭadhārī kaṭisthavāmamuṣṭiḥ. NSP. p. 67.

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“Pratibhānakūṭa is red in complexion. With the right hand he holds the crown placed on a lotus, while his clenched left hand rests on the hip.”

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He is not represented in the Chinese collection, nor his images are found in India. Fig. 62 is a Nepalese drawing of Pratibhānakūṭa.

15. Sarvaśokatamonirghātamati

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Colour—Whitish Yellow. Yellow or Red Symbol—Staff

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This Bodhisattva who destroys all sorrows and inertia is described thrice in the Niṣpannayogāvalī. He is given twice the yellow colour or the colour of gold or whitish yellow and once the red. Thus the Bodhisattva undoubtedly belongs to the family of the Dhyāni Buddha Ratnasambhava, although red suggests Amitābha also.

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The Durgatipariśodhana Maṇḍala describes him as:

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Sarvaśokatamonirghātamatiḥ sitapītaśiravarṇaḥ daṇḍabhṛtsavyakaraḥ kaṭisthavāmamuṣṭiḥ. NSP. p. 66.

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“Sarvaśokatamonirghātamati is of mixed white and yellow colour. With his right hand he holds the staff while his clenched left hand rests on the hip.”

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The Mañjuvajra Maṇḍala describes him with the following words:

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Sarvaśokatamonirghātamatiḥ kanakakāntiḥ hastadvayasampuṭena prahārābhinayī. NSP. p. 50.

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“Sarvaśokatamonirghātamati is of golden complexion. With his two hands joined palm to palm, he displays the attitude of striking.”

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In the Dharmadhātuvāgīśvara Maṇḍala his description is as under:

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Sarvaśokatamonirghātamatiḥ kumkumavarṇaḥ savyena pañcasūcikakuliśaṃ vāmena śaktiṃ dadhānaḥ. NSP. p. 59.

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Sarvaśokamonirghātamati is of the red colour of Kumkuma (vermillion). With his right hand he holds the Vajra with five thongs and with the left, the Śakti (javelin).

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In the Chinese collection, this Bodhisattva is illustrated twice as Tamodghātamati and as Śokanirghātamati¹. Fig. 63 illustrates a Nepalese drawing of Sarvaśokatamonirghātamati.

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¹ Clark: TLP, II, pp. 192, 135.

16. Sarvanivaraṇaviṣkambhin

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Colour—White or Blue Symbol—Sword and Book

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Sarvanivaraṇaviṣkambhin is the Bodhisattva who is the effacer of all sins. Two independent forms of this Bodhisattva are described in the Niṣpannayogāvalī. His colour is either blue or white and thus he is the spiritual son of Akṣobhya in one psychic school and of Vairocana in another.

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The Mañjuvajra Maṇḍala describes him as : Sarvanivaraṇaviṣkambhī nīlaḥ śuklo vā vāmena bhūsparśī dakṣiṇe muṣṭitarjanyaṅguṣṭhau sammīlya praśamābhinayī. NSP. p. 50. “Sarvanivaraṇaviṣkambhī is of either blue or white colour. With the left hand he displays the Bhūsparśa (earth-touching) mudrā; with the thumb and the index finger joined together in the clenched right hand he displays the act of pacification.”

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In the Dharmadhātuvāgīśvara Maṇḍala he is described in the following words : Sarvanivaraṇaviṣkambhī nīlaḥ kṛpāṇabhṛtsavyapāṇiḥ vāmena viśvavajrāṅkapatākādharaḥ. NSP. p. 59. “Sarvanivaraṇaviṣkambhī is blue in colour. With his right hand he holds the sword and with the left the banner marked with a double thunderbolt.”

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This Bodhisattva is also known by his shorter name of Viṣkambhin, and his statuettes occur at least four times in the Chinese collection¹. He is popular also in Tibet². Fig. 64 is a Nepalese drawing of the Bodhisattva.

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¹ Clark : TLP, II, pp. 7, 11, 52, 274

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² Gordon : ITL, p. 104 ; Getty : GNB, p. 107.

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This Bodhisattva under his shorter name Viṣkambhin appears also in the Sādhanamālā. In the Lokanāthasādhana his description is as under : Viṣkambhī tu kṣāravarṇo ratnottamavarapradaḥ Sādhanamālā, p. 50. “Viṣkambhin is of the colour of ash, and holds the excellent jewel and the Varada mudrā in his two hands.”

17. Maitreya

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Colour—Golden Yellow Symbol—Nāgakeśara Flower

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The Bodhisattva Maitreya who is supposed to be waiting in the Tuṣita heaven in order to come down to earth as the Future Buddha is described several times in the Niṣpannayogāvalī. Maitreya heads the list of Bodhisattvas in the Mañjuvajra Maṇḍala. Although he takes the form of his spiritual sires Vairocana and Akṣobhya two of his independent forms are nevertheless available.

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In the Mañjuvajra Maṇḍala he is described as :

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Maitreyaḥ suvarṇavarṇo dvābhyāṃ kṛtadharmadeśanāmudro varadasavyakaro vāmena sapuṣpanāgakeśarapallavadharaḥ. NSP. p. 50 “Maitreya is of golden colour. With the two principal hands he displays the Dharmacakra mudrā. The other two hands show the Varada mudrā in the right and the twig of a Nāgakeśara with flower in the left.”

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In the Durgatipariśodhana Maṇḍala his description is as under : Maitreyaḥ pītaḥ savyakareṇa nāgakeśarakusumaṃ vāmena kuṇḍīṃ dadhānaḥ. NSP. p. 66. “Maitreya is yellow in colour. He holds in his right hand the flower of Nāgakeśara and with the left the mendicant bowl.”

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In the Chinese collection his statuettes occur at least six times and he is variously represented ¹. The Nāgakeśara flower is his chief recognition symbol both in China and in India. He is found also in Tibet ². Fig. 65 is a Nepalese drawing of the Bodhisattva.

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¹ Clark : TLP, II, 7, 9, 59, 143. 195, 202

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² Gordon : IL, p. 104, 107

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In the Sādhanamālā his description is simple : Maitreyaḥ pītavarṇaśca nāgapuṣpavarapradaḥ. Sādhanamālā, p. 49. “Maitreya is yellow in colour and shows the Nāga flower and the Varada mudrā.”

18. Mañjuśrī

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³ For a detailed account of the legendary origin of the deity and his forms in Tibet, China and Japan. See Getty : GNB. pp. 112, 113

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Colour—Golden Symbol—Sword and Book

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Like Avalokiteśvara Mañjuśrī is worshipped in all Buddhist countries and has a variety of forms. Mañjuśrī has several names such as Mañjuvajra, Mañjughoṣa, Dharmadhātuvāgīśvara and so forth. His wide variety of forms, and his legendary origin deserve a separate treatment in a later chapter.

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As one of the sixteen Bodhisattvas Mañjuśrī is taken as second in the group headed by Maitreya. Mañjuśrī does not find mention in the list headed by Samantabhadra.

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In the Mañjuvajra Maṇḍala Mañjuśrī comes as a Bodhisattva in the third circle of deities surrounding the principal god Mañjuvajra who is represented along with his Prajñā or female counterpart. According to Niṣpannayogāvalī, Mañjuśrī should have the same form as the principal deity but he should have no Prajñā.

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Thus the form of Mañjuśrī will be of the following description : Pītanīlaśuklasavyetaravaktraḥ ṣaḍbhujo dakṣiṇaiḥ khaḍgavarada-bāṇān vāmaiḥ prajñāpāramitāpustakanīlābjadhanuṃṣi bibhrāṇaḥ. NSP. p. 48.

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“Manjusri is three faced, with the three faces of yellow, blue and white colour. He is endowed with six arms; in his three right hands he holds the sword, Varada mudrā and the arrow, and in the three left shows the Prajñāpāramitā book, the blue lotus and the bow.”

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Next to Avalokiteśvara, Mañjuśrī is important in the Buddhist pantheon as the God of Learning with the sword for destroying ignorance and the book of transcendental wisdom. His images are numerous, and the Chinese collection presents no less than five different statuettes showing his great popularity in China¹. Fig 66 illustrates a Nepalese drawing of the Bodhisattva.

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¹ Clark: TLP, II. pp. 7, 11, 53, 198 199

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Mañjuśrī as one of the eight Bodhisattvas is recognised by the favourite name of Mañjughoṣa (soft voice) and under this name he is described in the Lokanāthasādhana of the Sādhanamālā The text is:

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Mañjughoṣaḥ kanakābhaḥ khaḍgapustakadhārakaḥ. Sādhanamālā, p. 49.

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“Mañjughosa is of golden colour and he holds in his two hands the sword and the book.”

19. Gandhahasti

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Colour—Green or Whitish Green

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Symbol—Elephant’s Trunk or Conch

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The Bodhisattva Gandhahasti is mentioned in the Niṣpannayogāvalī as belonging to the group of sixteen Bodhisattvas headed by Maitreya and is described in two independent forms. In one prominence is given to the word ‘Hasti’ and in the other to ‘Gandha’.

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In the Mañjuvajra Maṇḍala he is described as follows:

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Gandhastiḥ śyāmo vāmena kamalasthahastikaradhārī savye varadaḥ. NSP. p. 50.

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“Gandhahasti is green in colour and holds in the left hand the trunk of an elephant on a lotus. The right hand exhibits the Varada mudrā.”

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In the Durgatipariśodhana Maṇḍala on the other hand the Bodhisattva is described somewhat differently as

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Gandhahastiḥ sitaśyāmaḥ savyena gandhaśaṅkhadharaḥ kaṭisthavāmamuṣṭiḥ. NSP. p. 66.

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“Gandhahasti is whitish green in colour. He holds in his right hand the conch containing sandal paste. The clenched left is placed on the hip.”

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This Bodhisattva is represented only once in the Chinese collection.¹ His images are very rare. Fig. 67 illustrates a Nepalese drawing of the Bodhisattva.

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¹ Clark : TLP, II, p. 135.

20. Jñānaketu

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Colour—Yellow or Blue Symbol - Flag with Cintāmaṇi jewel

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The Bodhisattva Jñānaketu is mentioned as one of the sixteen Bodhisattvas under the leadership of Māitreya. Two independent forms of his are described in the Niṣpannayogāvalī.

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In the Mañjuvajra Maṇḍala he is described as :

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Jñānaketuḥ pīto vāmena cintāmaṇidhvajadhārī savyena varadaḥ. NSP. p. 50.

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"Jñānaketu is yellow in colour. He holds in his right hand the flag marked with the Cintāmaṇi jewel. The left hand displays the Varada mudrā"

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In the Durgatipariśodhana Maṇḍala he is described somewhat differently as :

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Jñānaketu nīlaḥ cintāmaṇidhvajabhṛddakṣiṇapāṇiḥ kaṭisthavāmamuṣṭiḥ. . NSP. p. 67.

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"Jñānaketu is blue in colour. He holds in his right hand the flag marked with the Cintāmaṇi jewel. The clenched left hand rests on the hip."

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Jñānaketu occurs only once in the Chinese collection, where his form is identical with his sire Ratnasambhava ² Fig. 68 is a Nepalese drawing of the deity.

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² Clark : TLP, II, p. 146.

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