The Indian Buddhist Iconography, Mainly Based on the Sadhanamala and Other Cognate Tantric Texts of Rituals c18: Chapter IX

The Indian Buddhist Iconography, Mainly Based on the Sādhanamālā and Other Cognate Tāntric Texts of Rituals c18

Language: English

Chapter IX

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There are several Buddhist deities emanating from the Dhyāni Buddha Amoghasiddhi whose colour is green and whose distinctive signal is the Abhaya mudrā. Out of the deities emanating from the Dhyāni Buddha Amoghasiddhi only one is a male, while all others belong to the female sex. The description of the only male deity, Vajrāmṛta by name, comes from the Niṣpannayogāvalī of Abhayākara Gupta. The deities are described here one after another in the order of their importance.

1. Vajrāmṛta

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Colour—Green Faces—Three Arms—Six

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Vajrāmṛta is the principal deity in the Vajrāmṛta Maṇḍala of the Niṣpannayogāvalī. He is described thus in the text:

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“Śrī-Vajrāmṛtaḥ sattvaparyaṅkī priyaṅguśyāmaḥ sitaraktamūlasavyavāmamukhatrayo....ṣaḍbhujaḥ savajraghaṇṭābhujayugmāliṅgitasvābhaprajñaḥ savyābhyāṃ cakrāsī vāmābhyāṃ pāsāṅkuśau vibhrāṇaḥ.”

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NSP, p. 18.

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“Vajrāmṛta sits on a Sattvaparyaṅka and is green like the Priyaṅgu flower. He is three-faced, the right and left faces show the white and red colour. He is six-armed. The two principal hands holding the Vajra, and the Ghaṇṭā, embrace the Prajñā of his own creation. The two other right hands carry the discus and the sword, and the two left show the noose and the goad.”

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Vajrāmṛta is represented in China ¹.

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¹ Clark : TLP, II, p. 236.

2. Khadiravanī Tārā

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Colour—Green Mudrā—Varada Symbol—Utpala ∗ Companions—Aśokakāntā and Ekajaṭā.

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∗ [No footnote text provided in source]

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Tārā is the common name applied to a large number of feminine deities in the Buddhist pantheon. In the Sādhanamālā, Jāṅgulī, Parṇaśabarī, Mahācīnatārā, Ekajaṭā and many others are called Tārās, including Khadiravaṇī, who is endowed with two hands, showing the Varada mudrā in the right and the Utpala in the left. She can be recognized by the figures of the two attendant deities, Aśokakāntā Māricī and Ekajaṭā. One Sādhana in the Sādhanamālā contains a Dhyāna which describes her form thus:

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“Haritāṃ Amoghasiddhimakuṭīṃ varadotpaladhāridakṣiṇavāmakarāṃ Aśokakāntā-Māricy-Ekajaṭāvyagradakṣiṇavāmadigbhāgāṃ divyakumārīm...dhyātvā”

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Khadiravaṇī-Tārā-Sādhanam” Sādhanamālā, p. 176

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“The worshipper should conceive himself as Khadiravaṇī-Tārā of green colour, who bears the image of Amoghasiddhi on her crown, and shows the Varada mudrā and the Utpala in the right and left hands respectively. To the right and left of her appear Aśokakāntā Māricī and Ekajaṭā, and she appears a celestial virgin....Thus meditating”

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She is commonly known as Śyāmā-Tārā¹ because of her green colour, and as the Sādhana does not mention any particular Āsana she may be represented in any attitude, either sitting (Fig. 166) or standing (Fig. 167). A beautiful statuette in the Baroda Museum shows the goddess in the Lalita attitude (Fig. 168)

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¹ IBBS : p. 56, Pl. XXI-XXII.

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Images of Khadiravaṇī Tārā are found in Tibet² and China³

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² Getty : GNB, p. 125

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³ Clark : TLP, II, p. 267.

3. Mahāśrī Tārā

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Colour—Green Arms—Two Mudrā—Vyākhyāna Companion—Four

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Another deity emanating from the Dhyāni Buddha Amoghasiddhi of green colour is Mahāśrī Tārā “Saviouress of Great Beauty”. A single Sādhana in the Sādhanamālā describes her form along with her four companion deities, such as Ekajaṭā, Aśokakāntā Māricī, Ārya-Jāṅgulī and Mahāmāyūrī. The Sādhana describes her form as follows:

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Mahāśrītārāṃ candrāsanasthāṃ śyāmavarṇāṃ dvibhujāṃ hastadvayena vyākhyānamudrādharāṃ ekavaktrāṃ sarvālaṅkārabhūṣitāṃ pārśvadvayenotpalasobhāṃ suvarṇasiṃhāsanopari apāśrayādīsobhāṃ nānāpuṣpāśokacampakanāgeśvarapārijātakādibhīrājitāṃ-Amoghasiddhimukuṭiṇīm.

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Sadhanamala, p. 244-245

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“Mahāśrī Tārā sits on the seat of the moon, and is green in colour; she is endowed with two hands which exhibits the Vyākhyāna mudrā. She is one-faced and is adorned with ornaments. Two lotuses beautify her sides. She sits on a golden throne furnished with beautiful cushions. She is decked in a variety of flowers like the Aśoka, Campaka, Nāgeśvara and Pārijātaka. She bears on her crown a small figure of Amoghasiddhi.”

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Later, the Sādhana gives a description of the four companion deities. Here Ekajaṭā who is stationed apparently to the left of the central deity, is of the following description :

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“Ekajaṭāṁ ardhaparyaṅkopaviṣṭāṁ nīlavarṇāṁ kartrikapāladharāṁ sakrodhāṁ lambodarāṁ piṅgalajaṭāvibhūṣitāṁ vyāghracarmāmbaradharām.” Sādhanamālā, p. 245

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“Ekajaṭā sits in the Ardhaparyaṅka, is blue in colour, holds the Kartri ( knife ) and the Kapāla (skull), and is angry-looking with a protruding belly. Her hair is of fiery red colour and matted, and she wears a garment made of tiger-skin.”

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In the corresponding right side appears Aśokakāntā who is described in the following words :

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Dakṣiṇe pārśve Aśokakāntāṁ pītavarṇāṁ ratnamukuṭinīṁ vajrāśokadharām.” Sādhanamālā, p. 245.

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“Towards the right is Aśokakāntā who is yellow in colour, wears a crown of jewels, and carries the Vajra and the Aśoka flower.”

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The goddess Ārya-Jāṅgulī also appears on the further left, behind the figure of Ekajaṭā, and is described here as follows :

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“Purnarvāme Ārya-Jāṅgulīṁ śyāmavarṇāṁ sarpavaradahastām.” Sādhanamālā, p. 245.

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“Further to the left there is Ārya-Jāṅgulī of green colour showing in her hands the snake and the Varda mudrā.”

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In the extreme right there is another goddess called Mahāmāyūrī. She is given the following form in the Sādhana :

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“Dakṣiṇe Mahāmāyūrīṁ mayūrapicchavaradahastām”. Sādhanamālā, p. 245.

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“In the right there is Mahāmāyūrī showing the peacock’s feathers and the Varada mudrā.”

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The mantra of the central deity Mahāśrī Tārā is given in the Sādhana as :

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“Oṁ Tāre Tuttāre Ture dhanam dade Svāhā”.

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The mantra evidently makes her a goddess of wealth, and as such the deity must have been worshipped by the Tāntric Buddhists. According to a further statement she sits in the Rājalīlā Āsana or the pose of princely ease.

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Only one statuette of the deity has been discovered so far. It is now in the Indian Museum, Calcutta ( Fig. 169 ). In conformity with the Sādhana the principal deity Mahāśrī Tārā is shown as one-faced and two-armed exhibiting the Vyākhyāna or the Dharmacakra mudrā. There are two night lotuses on either side. The principal deity sits in the Rājalīlā pose on a lion-throne and bears on her crown the miniature figure of Amoghasiddhi with the Abhaya mudrā.

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To her left is the fierce figure of Ekajaṭā, sitting in the Ardhaparyaṅka attitude and holding the Kartri and the Kapāla in the two hands. She has a protruding belly, garment of tiger-skin, and she bears a wrathful demeanour which is clear on the stone.

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To her right similarly, sits Aśokakāntā Mārīcī who wears a bejewelled crown, and carries the Vajra and the Aśoka flower according to the direction of the Sādhana.

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The statuette also depicts Ārya-Jāṅgulī towards the extreme left of the deity and shows the snake and the Varada mudrā in accordance with the direction of the Sādhana.

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The statuette also includes the small figure of Mahāmāyūrī to the extreme right of the principal goddess. She shows the peacock's feathers and the Varada mudrā.

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The Indian Museum image seems to be the only image representing Mahāśrī Tārā where the sculpture does not deviate even a little from the description given in the Sādhanamālā ¹.

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¹ For an article on the subject see *Proceedings of the Third Oriental Conference*, Madras, p. 257 et. seq.—Identification of an Indian Museum Statuette. Besides this there are some miniature paintings depicting Mahāśrītārā.

4. Vaśyatārā

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Vaśyatārā, is also known by the name of Āryatārā, and only one Sādhana in the Sādhanamālā is assigned to her. There is practically no difference between her form and that of Khadiravaṇī-Tārā in as much as both display the Varada mudrā in the right hand and carry the Utpala in the left. Both have green colour, and both bear the image of Amoghasiddhi on their crowns. In the case of Khadiravaṇī-Tārā, however, no mention is made regarding the attitude in which she should stand or sit, but here it is expressly mentioned that Vaśyatārā should be seated in the Bhadrāsana, which resembles the European fashion of sitting with both legs dangling below This Āsana, or the attitude of sitting alone distinguishes Vaśyatārā from other ordinary Tārās carrying the Utpala in the left and exhibiting the Varada mudrā in the right. The other point of difference between Khadiravaṇī-Tārā and Vaśyatārā is, that the former is accompanied by the two goddesses, Aśokakāntā Māricī and Ekajaṭā, whereas the latter is without companions. Khadiravaṇī may sit or stand in any attitude, but the Sādhana prescribes the Bhadrāsana only for Vaśyatārā.

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The accompanying sketch (Fig. 170) represents Vaśyatārā as she is pictured in Nepal, and its special importance lies in its depiction of the Bhadrāsana attitude in which the goddess sits ¹.

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¹ For the Sādhana, see Sādhanamālā, p. 178.

5. Ṣaḍbhujā Sitatārā

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Colour—White Asana—Ardhaparyaṅka Faces—Three Arms—Six

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There are many Sādhanas for Sitatārās, or the Tārās of white colour but in none of them are they mentioned as bearing the image of Amoghasiddhi on their crowns. It is only in this case that the image of the Dhyāni Buddha is expressly mentioned. This White Tara is three-faced and six-armed, and the Dhyāna describes her form in the following terms:

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"Sitatārāṃ trimukhāṃ ṣaḍbhujāṃ pītanīladakṣiṇetaramukhīṃ pratimukhāṃ trinetrāṃ varadā-kṣasūtra-śaradharadakṣiṇatrikarāṃ utpalapadma-cāpadharavāmapāṇitrayāṃ ardhaparyaṅkaniṣaṇṇāṃ candrāsanacandraprabhāṃ jaṭāmukuṭasthit-Amoghasiddhim pañcamuṇḍavibhūṣitamastakāṃ ardhacandrakṛtaśekharāṃ nānālaṅkāradharāṃ dviraṣṭavarṣākṛtiṃ aṣṭaśmaśānamadhyasthitāṃ.. vicintya."

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Ṣaḍbhuja-śukla-Tārāsādhanam Sādhanamālā, p. 216

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"The worshipper should conceive himself as Sitatārā, who is three-faced, and six-armed. Her right face is yellow and the left blue in colour, and the faces are endowed with three eyes each. Her three right hands show the Varada mudrā, the rosary and the arrow, and the three left carry the Utpala, the lotus and the bow. She sits in the Ardhaparyaṅka attitude, sits on and shines like the moon, and bears the effigy of Amoghasiddhi on her crown of matted hair. Her head is embellished by five severed heads and the crescent moon. She is decked in many ornaments, is twice eight years old, and resides in the midst of the eight cremation grounds. Thus meditating..."

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The accompanying sketch (Fig. 171) shows how she is represented in Nepal. It tallies in all respects with the description given in the Sādhana, except that here she is represented in Vajraparyaṅka instead of Ardhaparyaṅka as required by the Sādhana.

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She is known to the Chinese collection at Peiping ¹.

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¹ Clark : TLP, II, p. 282

6. Dhanāda-Tārā

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Arms—Four

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Colour—Green

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Dhanada-Tārā is one of the four-armed varieties of Tārā. The special features of this goddess are that she rides an animal, and like Vajratārā, is surrounded by eight goddesses, originating from the eight syllables of the famous mantra “Oṃ Tāre Tuttāre Ture Svāhā”. The symbols that are held in her four hands are also different from all other varieties of four-armed Tārā. The Dhyāna describing her form runs as follow :

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“Tārā-Bhagavatīṃ ātmānaṃ bhāvayet ; candrāsanaprabhāṃ saumyāṃ sattvaparyaṅkasthāṃ, haritaśyāmāṃ ekavadanāṃ dvilocanāṃ caturbhujāṃ akṣasūtravaradotpalapustakadharāṃ vicitravastrālaṅkāravatīṃ...Locanādibhir-devībhir-abhiṣiktāṃ ātmānāṃ Amoghasiddhimukuṭāṃ dhyāyāt.”

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Dhanada-Tārā Sādhanam.” Sādhanamālā, p. 219.

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“The worshipper should conceive himself as goddess Dhanada Tārā, who is seated on and has the radiance of the moon, is benign in appearance, sits on an animal, has green complexion, one face, two eyes, and four arms showing the rosary, the Varada pose, the Utpala and the book. She wears variegated ornaments and garments...The worshipper should further conceive himself as receiving homage from the goddesses, Locanā and others, and as bearing the image of Amoghasiddhi on the crown.”

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Images of Dhanada Tārā are found in Tibet ² and China ³. Fig. 172 illustrates a Nepalese drawing.

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² Getty : GNB, p. 123.

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³ Clark : TLP, II, p. 283

7. Sitatārā

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Colour—White

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Arms—Four

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Mudrā—Utpala Mudrā

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Sitatārā, as the name implies, is a Tārā of white variety with one face and four arms. She is accompanied by two goddesses Mārīcī and Mahāmāyūrī. It may be remembered that Khadiravaṇī also is accompanied by Mārīcī and Ekajaṭā ; but the difierence is that Khadiravaṇī is two-armed whereas Sitatārā is four-armed. The Dhyāna contained in the only Sādhana for her worship in the Sādhanamālā describes her form in the following terms :

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“Tārābhagavatīṁ śuklāṁ trinetrāṁ caturbhujāṁ Pañca-Tathāgatamukuṭīṁ nānālaṅkārāṁ, bhujadvayena utpalamudrāṁ dadhānāṁ, dakṣiṇabhujena cintāmaṇiratnasaṁyuktavaradāṁ, sarvasattvānāṁ āśāṁ paripūrayantīṁ, vāmenotpalamañjarīṁ vibhrāṇāṁ dhyāyāt.

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Tasyā dakṣiṇapārśve Mārīcīṁ pītāṁ candrāsanāṁ nīlāmbarāṁ dvibhujāṁ ; vāmena raktāśokapallavadharāṁ, dakṣiṇena sitacāmaradharāṁ ; raktakañcukābharaṇāṁ.

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Vāmapārśve Mahāmāyūrīṁ priyaṅguśyāmāṁ dvibhujāṁ ; vāmena mayūrapicchadharāṁ, dakṣiṇena cāmaradharāṁ, evaṁ vicintya...” Sādhanamālā, p. 215.

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“The worshipper should visualise himself as the goddess (Sita)-Tārā of white complexion, with three eyes and four arms. She bears the images of the five Dhyāni Buddhas on her crown, is decked in many ornaments, exhibits the Utpala mudrā with the first pair of hands, displays the Varada mudrā along with the Cintāmaṇi jewel in the second right, and carries the Utpala bud in the second left, and fulfils the prayers of all beings.

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To her right is Mārīcī who is yellow in complexion, sits on the moon, is clad in blue garments, is two-armed, and carries the bough with red Aśoka flowers in the left hand and the Cāmara in the right. She wears a red jacket and ornaments.

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To her left is Mahāmāyūrī of green colour, like the Priyaṅgu fruit, who is two-armed and carries the peacock’s feathers in the left hand and the Cāmara in the right. Thus meditating...”.

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Images of Sitatārā are found in Tibet ¹ and China ².

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¹ Getty : GNB p. 122.

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² Clark : TLP, II, pp 189, 216.

8. Parṇaśabarī

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Colour—Green Faces—Three Vāhana—Diseases (in human form) Āsana—Pratyālīḍha.

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One form of Parṇaśabarī of yellow colour has already been discussed along with the female emanations of the Dhyāni Buddha Akṣobhya. But here her complexion is green probably because the Dhyāni Buddha Amoghasiddhi, from whom she is said to emanate, is of that colour. The Mantra calls her ‘Piśācī’ and also ‘Sarvamāripraśamanī’ or “the destroyer of all diseases and epidemics”. She is almost identical with the form that has been described previously, except that here her colour is green and she bears the image of Amoghasiddhi on her crown, instead of that of Akṣobhya. She carries the same weapons as the previous one, but the expressions of their faces are very different, there a pleasant beaming smile, here an angry laugh. As the two specimens of Parnaśabarī discovered in East Bengal both bearing the image of Amoghasiddhi on the crown, it is necessary to quote the Dhyāna in this case also, for a comparison of the details with the images reproduced here:

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"Parnaśabarīṁ haritāṁ trimukhāṁ trinetrāṁ ṣaḍbhujāṁ kṛṣṇaśukladakṣiṇavāmānanāṁ vajra-paraśu-śaradakṣiṇakaratrayāṁ kārmuka-patracchaṭā-sapāśatarjanīvāmakaratrayāṁ sakrodhahasitānanāṁ navayauvanavatīṁ sapatramālāvyāghracarmanivasanāṁ iṣallambodarīṁ ūrdhvasamyatakeśīṁ adho aśeṣarogamārīpadākrāntāṁ Amoghasiddhimukuṭīṁ ātmānaṁ jhaṭiti niṣpādya .." Sādhanamālā, p. 308.

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"The worshipper should conceive himself as Parnaśabarī, who has a green complexion, three-faces, three eyes, and six arms. Her right and left faces are of blue and white colour respectively. She carries in her three right hands the Vajra, the Paraśu and the arrow, and in her three left, the bow, the cluster of leaves and the Tarjanīpāśa. Her faces show an angry laugh. She is in the prime of youth, is decked in tiger-skin and a garment of leaves, has a slightly protruding belly, and hair tied up above. She tramples under her feet various diseases and pestilences, and bears the image of Amoghasiddhi on the crown Thus meditating.. ".

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The two images of Parnaśabarī (Figs. 173 and 174) have been discovered by Mr. N. K. Bhattasali ¹. These two images follow the Sādhana most accurately in all details; the angry laugh has been correctly depicted in the three faces, and the belly slightly protrudes. To the right and left are two divinities, Hayagrīva, the Hindu god of Fever, and Śītalā, the Hindu goddess of small-pox, and they are represented in the images as flying in opposite directions to escape the wrath of Parnaśabarī. The prostrate figures under the feet are the Diseases and Pestilences, in human shape. The figure under the right leg, apparently, is a man attacked with small-pox, as we can judge from the circular marks all over his body; the other figure under the left foot, is probably attacked with some fatal disease. Both the images of Parnaśabarī are decidedly very fine specimens of the Bengal school of art.

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¹ Bhattasali : IBBS, p. 58f. Plate XXIII.

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Parṇaśabarī is represented in Tibet ¹ and China ².

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¹ Gordon : ITL, p. 71 ; Getty : GNB, p. 134, 135.

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² Clark : TLP, II, pp. 207, 287 two-armed, 287.

9. Mahāmāyūrī

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Colour—Green Faces—Three Arms—Six Āsana—Ardhaparyaṅka

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Mahāmāyūrī is another goddess of the Pañcarakṣā group, and is affiliated to Amoghasiddhi in the same way as the other members of the group are affiliated to one or another of the Dhyāni Buddhas. She is different in form when worshipped in the Pañcarakṣā Maṇḍala, which will be described later. When she bears the image of Amoghasiddhi on the crown she is three-faced and six-armed, but she may have another form with one face, two arms and yellow complexion, in which case she will hold peacock's feathers in the right hand and display the Varada mudrā in the left. The three-faced and six-armed form of Mahāmāyūrī has been described in the Sādhanamālā as follows :

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“Mahāmāyūrīṁ haritavarṇāṁ trimukhāṁ ṣaḍbhujāṁ pratimukhaṁ trinetrāṁ kṛṣṇaśukladakṣiṇetravadanāṁ ; dakṣiṇatrihasteṣu yathākramaṁ mayūrapiccha-bāṇa-varadamudrāḥ ; tathā vāmatrihasteśu ratnacchṭācāpotsaṅgasthakalaśāḥ ; vicitrābharaṇāṁ, śṛṅgārarasāṁ, navayauvanāṁ, candrāsane candraprabhāvatīṁ ardhaparyaṅkinīṁ Amoghasiddhimukuṭīṁ bhāvayet ātmānaṁ”. Sādhanamālā, p. 400.

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“The worshipper should visualise himself as Mahāmāyūrī, who has a green complexion, six arms, and three faces, each endowed with three eyes. Her right and left faces are of blue and white colour respectively. She shows in her three right hands the peacock's feathers, the arrow and the Varada mudrā, and similarly, in the three left hands the jewel, the bow, and the water-vessel on the lap. She is decked in wonderful ornaments, displays the sentiment of passionate love, is youthful, has her seat on, and the radiance of the moon, sits in the Ardhaparyaṅka attitude, and bears the image of Amoghasiddhi on the crown”.

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Mahāmāyūrī is popular in Tibet ³ and China ⁴ and her images are found in these countries. She is said to nullify the effect of snake-poison.

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³ Gordon : ITL, p. 74 ; Getty : GNB, p. 136.

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⁴ Clark : TLP, II, pp. 206, 275.

10. Vajraśṛṅkhalā

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Colour—Green Faces—Three Arms—Eight Āsana—Lalita Symbol—Chain

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Three Sādhanas in the Sādhanamālā are devoted to the worship of Vajraśṛnkhalā. Her colour is green, and as she emanates from Amoghasiddi she bears the image of that Dhyāni Buddha on the crown. "Śṛnkhala" means a chain, and as the goddess carries a chain marked with a Vajra, she is called Vajraśṛnkhalā. The chain, therefore, is her characteristic sign and should be paid particular attention to, in identifying her images, if ever, they come to light. She may be compared with Vajrasphoṭā another chain-bearing deity. One of the Dhyānas describes her form in the following manner :

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"Haritām trimukhām aṣṭabhujām; prathamamukhaṃ īṣaddhāsarasam; dakṣiṇaṃ kapilaṃ kapilalocanaṃ ca ; vāmaṃ raktaṃ bhṛkuṭidaṃṣṭrā-karālaṃ ; dakṣiṇeṣu catuḥkareṣu abhaya-vajra-śṛnkhala-śaradharām ; vāmacatuḥkaraiḥ rudhirapūrṇakapāla-tarjanī-pāśa-cāpadharām ; lalitākṣepāsanasthām, mārjjāracarmottarīyām, Amoghasiddhibhūṣito'dhvapiṅgalakeṣāṃ vicintya...

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Vajraśṛnkhalā-Sādhanam." Sādhanamālā, p. 414.

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"The worshipper should visualise himself as (Vajraśṛnkhalā) of green complexion, with three faces and eight arms. Her first face is gently smiling, right face is of brown colour with brown eyes, and the left is of red colour and appears terrible with contortions of the brows and bare fangs. She shows in the four right hands the Abhaya pose, the Vajra, the Vajraśṛnkhalā and the arrow, and in the four left, the Kapāla full of blood, the Tarjanī, the noose and the bow. She sits in the Lalita attitude, has a scarf of cat's skin, and her brown hair rises upwards and is decorated with the image of Amoghasiddhi. Thus meditating."

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Vajraśṛnkhalā may, according to the Sādhanas, have another form¹ with three faces and six arms, in which case she carries the Vajra, the Vajraśṛnkhalā and the arrow in the three right hands; and the Tarjanī, the noose and the bow in the three left hands. The illustration (Fig. 175) shows this form of the goddess as drawn by the native Citrakāras of Nepal. She is represented in China².

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¹ Sādhana No. 207 in the Sādhanamālā, p. 413.

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² Clark : TLP, II, pp. 196, 311.

11. Vajragāndhārī

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Faces—Six Arms—Twelve Āsana—Pratyālīḍha

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The name of Vajragāndhārī is already mentioned in connection with the Maṇḍala of the eight-armed Kurukullā, an emanation of Amitābha. In this Maṇḍala it is definitely said that Vajragāndhārī should bear the image of his sire Amoghasiddhi on her crown. She is thus included in the family of Amoghasiddhi. Vajragāndhārī is one of the terrible goddesses endowed with six faces and twelve arms. A short Sādhanā in the Sādhanamālā describes her form as follows :

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“Vajragāndhārī kṛṣṇā ṣaṇmukhī dvādaśabhujā ūrdhvapingalakeśī pratyālīḍhapadā daṃṣṭrākārālavadanā pratimukhaṃ trinetrā. Dakṣiṇabhujeṣu yathākramaṃ vajra vajraghaṇṭā-khaḍga-triśūla-bāṇa-cakrāṇi ; vāmaṣadbhujeṣu khaṭvāṅga āṅkuśa-dhanuḥ-paraśu-pāśa-hṛttarjanyaḥ ; prathamamukhaṃ kṛṣṇaṃ, aparāṇi mukhāni pañcavarṇāni viśvapadma-sūryāsanā ceti”. Sādhanamālā, pp. 403-404.

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“Vajragāndhārī is blue in colour, six-faced and twelve-armed with brown hair rising upwards. She stands in the Pratyālīḍha attitude, and her faces look terrible with bare fangs and three eyes. She carries in her six right hands 1. the Vajra, 2. the bell marked with a Vajra, 3. the sword, 4. the trident, 5. the arrow, and 6. the discus, and in the six left hands 1. the Khaṭvāṅga, 2. the goad, 3. the bow, 4. the Paraśu, 5. the noose and 6. the Tarjanī against the chest. Her first face is blue, and the other five faces show five different colour. She rests on the sun supported by a double lotus”.

Linked texts (2)

Sādhanamālā — Sanskrit
Niṣpannayogāvalī — Abhayākaragupta, Sanskrit