Difference between revisions of "Conography and texts of the tibetan five protecting deities"
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| − | 1. Five sticking deities in the «nameless | + | 1. Five sticking [[deities]] in the «nameless [[religion]]» |
| − | The deities known mostly in their fivefold group and named mainly as «Five sticking | + | The [[deities]] known mostly in their fivefold group and named mainly as «Five sticking [[deities]]» ('go ba'i [[lha lnga]], «stuck to the [[body]] of the [[person]] as a shade») come from the outside of the systemized [[religions]] of [[Buddhism]] ([[chos]]) and [[Bon]]. Such [[tradition]] has been called «nameless [[religion]]» by R. Stein, and the main disadvantage for researchers lies in the fact that it is carried merely by [[oral tradition]] leaving no fixed records of texts. The research on these [[deities]] is scarce and hence for the bringing near to their function in the [[folk religion]] let me use few notes once left by [[G. Tucci]] ([[Tucci]] 1980: 187-193). [[Tucci]] speaks about two general subgroups of these [[deities]]: the first one is centered around the {{Wiki|individual}} [[person]] and dwells in his [[body]], and the second one is related to the home. |
| − | The first group, according to Tucci, is composed of the Enemy-Deity (dgra lha, i.e. the deity offering protection from the enemies), Male-Deity | + | The first group, according to [[Tucci]], is composed of the Enemy-Deity ([[dgra lha]], i.e. the [[deity]] [[offering]] [[protection]] from the enemies), Male-Deity |
331 | 331 | ||
| − | (pho lha), Female-Deity (mo lha) and Maternal Uncle-Deity (zhang lha). These deities reside in the body of the individual: Enemy-Deity in his right shoulder, Male-Deity in the left armpit, Female-Deity in the right armpit and Maternal Uncle-Deity in the heart. | + | ([[pho lha]]), Female-Deity ([[mo lha]]) and Maternal Uncle-Deity (zhang [[lha]]). These [[deities]] reside in the [[body]] of the {{Wiki|individual}}: Enemy-Deity in his right shoulder, Male-Deity in the left armpit, Female-Deity in the right armpit and Maternal Uncle-Deity in the [[heart]]. |
| − | The second group is called Household-Deities (khyim lha) or Inside-Deities (phug lha). Among them appears the Store-Deity (bang mdzod lha), Entrance-Deity (sgo lha), Pillar-Deity (ka lha), Hearth-Deity (thab lha) and Power-Deity (dbang thang lha). | + | The second group is called Household-Deities ([[khyim]] [[lha]]) or Inside-Deities ([[phug lha]]). Among them appears the Store-Deity (bang [[mdzod]] [[lha]]), Entrance-Deity (sgo [[lha]]), Pillar-Deity (ka [[lha]]), Hearth-Deity (thab [[lha]]) and Power-Deity ([[dbang thang]] [[lha]]). |
| − | These deities are in some cases connected with the cosmological ideas, and the household to some extent imitates the structure of the world, according to Tucci. The pillar is the «pillar of the | + | These [[deities]] are in some cases connected with the [[cosmological]] [[ideas]], and the household to some extent imitates the {{Wiki|structure}} of the [[world]], according to [[Tucci]]. The pillar is the «pillar of the [[world]]» and residence of the main [[deity]] of the household, the staircase with thirteen stairs imitates the thirteen layers of the [[heavens]], and so on. [[G. Tucci]] divides the [[deities]] according to their «gender-role», the [[female deities]] in wider [[sense]] are connected with the «inside» and preservation ([[deities]] of the pillar, the hearth, etc.), while the wider group of [[deities]] of {{Wiki|males}} is connected with [[protection]] and the «outside». The Male-Deity resides on the roof of the house in the small cairn. |
| − | Unfortunately G. Tucci does not give any precise information concerning the sources of his information. His clear-cut description I consider to be the result of a mixture of field-observation, knowledge from several Buddhist textual sources and interpretation following the essentialist «total» perspective resembling that of M. Eliade. The actual role of these deities varies in the regions of the Tibet, in some parts only few of them are known and the fixed structure and the uniform role of them are absent. I do not consider the Tucci's treatment to be invalid, since he is probably aware of certain simplifications. But such interesting tradition is worth a closer look, which however must resort to the rather chaotic and perplexing world of number of contexts. Paradoxically, information concerning these deities carried by oral tradition is more easily drawn from textual sources. Recording in the texts often indicates the vanishing of the particular oral tradition. Before the attempts of conclusion we will make circle across several textual sources. | + | Unfortunately [[G. Tucci]] does not give any precise [[information]] concerning the sources of his [[information]]. His clear-cut description I consider to be the result of a mixture of field-observation, [[knowledge]] from several [[Buddhist]] textual sources and [[interpretation]] following the essentialist «total» {{Wiki|perspective}} resembling that of M. [[Wikipedia:Mircea Eliade|Eliade]]. The actual role of these [[deities]] varies in the regions of the [[Tibet]], in some parts only few of them are known and the fixed {{Wiki|structure}} and the {{Wiki|uniform}} role of them are absent. I do not consider the [[Tucci's]] treatment to be invalid, since he is probably {{Wiki|aware}} of certain simplifications. But such [[interesting]] [[tradition]] is worth a closer look, which however must resort to the rather chaotic and perplexing [[world]] of number of contexts. {{Wiki|Paradoxically}}, [[information]] concerning these [[deities]] carried by [[oral tradition]] is more easily drawn from textual sources. Recording in the texts often indicates the vanishing of the particular [[oral tradition]]. Before the attempts of conclusion we will make circle across several textual sources. |
| − | 2. The cosmogony of Bon | + | 2. The {{Wiki|cosmogony}} of [[Bon]] |
| − | The following fragment appears in the commentary of Mdzod phug, believed in the Bon tradition to be composed by the 8th century sage Dran pa nam mkha' and entitled Bden pa bon gyi mdzod sgo sgra `grel `phrul gyi sde mig (Namdak 1966). The text was however rediscovered as a | + | The following fragment appears in the commentary of [[Mdzod phug]], believed in the [[Bon tradition]] to be composed by the 8th century [[Wikipedia:Sage (sophos|sage]] [[Dran pa nam mkha]]' and entitled [[Bden pa]] [[bon]] gyi [[mdzod]] sgo [[sgra]] `grel `[[phrul]] gyi sde mig (Namdak 1966). The text was however rediscovered as a «[[treasure]]» ([[gter]]) only in the 12th century ([[Karmay]] 1998: 127). |
| − | The fragment is part of a large cosmological narrative concerning creation of hundreds of beings. The deities under the focus are miraculous manifestations of the female deity called Shed za, the deity of life2. From it the twelve "beings of activity" emanate and are divided into three groups: "the upper elder brothers", "the middle joint ones" and the «lower younger siblings)). Among the first fourfold group appear the names of mythical animals tiger and ibex and this group is probably connected with the higher spheres of heaven. The second fourfold group represents deities of the seasons of the year and probably also the lower spheres of heaven. With the last group come the deities under the focus and their "activities" are mentioned. They are probably connected with the lowest sphere of heaven (Namdak 1966: 61, my translation): | + | The fragment is part of a large [[cosmological]] {{Wiki|narrative}} concerning creation of hundreds of [[beings]]. The [[deities]] under the focus are miraculous [[manifestations]] of the {{Wiki|female}} [[deity]] called Shed za, the [[deity]] of life2. From it the twelve "[[beings]] of [[activity]]" [[emanate]] and are divided into [[three groups]]: "the upper elder brothers", "the middle joint ones" and the «lower younger siblings)). Among the first fourfold group appear the names of [[mythical]] [[animals]] [[tiger]] and ibex and this group is probably connected with the [[higher spheres]] of [[heaven]]. The second fourfold group represents [[deities]] of the seasons of the year and probably also the lower [[spheres]] of [[heaven]]. With the last group come the [[deities]] under the focus and their "[[activities]]" are mentioned. They are probably connected with the lowest [[sphere]] of [[heaven]] (Namdak 1966: 61, my translation): |
| − | ...Now to the four lower younger siblings. These are protecting Male-Deity, the lord of men; befriending Enemy-Deity, the young man; attending Mather-deity (ma lha), the nurse; healing Maternal Uncle-Deity, the very kind one. | + | ...Now to the four lower younger siblings. These are protecting Male-Deity, the lord of men; befriending Enemy-Deity, the young man; attending Mather-deity (ma [[lha]]), the nurse; [[healing]] Maternal Uncle-Deity, the very kind one. |
| − | Later in the text appear the deities once again. This time the deities show their miraculous manifestations as demons (Namdak 1966: 65, my translation): | + | Later in the text appear the [[deities]] once again. This time the [[deities]] show their miraculous [[manifestations]] as {{Wiki|demons}} (Namdak 1966: 65, my translation): |
| − | (......) What concerns the miraculous manifestations of the Lord of chud demons of the celestial space (chud rgyal sa bla), these are said to appear as five brothers and sisters of the gods and demons. When the Male-Deity showed his miraculous appearance, the Male-Demon (pho sri) was created. When the Enemy-Deity (gra lha) showed his miraculous appearance, the Enemy-Demon (gra sri) was created. When the Mother-Deity showed her miraculous appearance, the Female-Demon (mo sri) was created. When the Maternal Uncle-Deity showed his miraculous appearance, the demon chung sri was created. When the pal po showed his miraculous appearance, the demon byur was created... | + | (......) What concerns the miraculous [[manifestations]] of the Lord of chud {{Wiki|demons}} of the [[celestial]] [[space]] (chud rgyal sa bla), these are said to appear as five brothers and sisters of the [[gods]] and {{Wiki|demons}}. When the Male-Deity showed his miraculous [[appearance]], the Male-Demon (pho sri) was created. When the Enemy-Deity ([[gra]] [[lha]]) showed his miraculous [[appearance]], the Enemy-Demon ([[gra]] sri) was created. When the Mother-Deity showed her miraculous [[appearance]], the Female-Demon (mo sri) was created. When the Maternal Uncle-Deity showed his miraculous [[appearance]], [[the demon]] [[chung]] sri was created. When the pal po showed his miraculous [[appearance]], [[the demon]] byur was created... |
| − | The deities are structured here in the symmetrical groups consisting from four members and surprisingly instead of Female-Deity speak about Mother-Deity, whose function is the care of babies. The second fragment witnesses the presence of dualistic idea and resembles the Tibetan tradition found in several texts of Bon, which speaks about the inborn deity and demon in every human being (cf. Karmay 1998: 132). At the given state of research on this interesting text it is very hard to decide whether it stems from the ancient times or is the result of the systematization of the Bon in | + | The [[deities]] are structured here in the symmetrical groups consisting from four members and surprisingly instead of Female-Deity speak about Mother-Deity, whose function is the [[care]] of babies. The second fragment witnesses the presence of [[dualistic]] [[idea]] and resembles the [[Tibetan tradition]] found in several texts of [[Bon]], which speaks about the inborn [[deity]] and {{Wiki|demon}} in every [[human being]] (cf. [[Karmay]] 1998: 132). At the given [[state]] of research on this [[interesting]] text it is very hard to decide whether it stems from the [[ancient]] times or is the result of the systematization of the [[Bon]] in |
333 | 333 | ||
| − | the 12th century. Only the detailed research on the text might reveal it in the future. | + | the 12th century. Only the detailed research on the text might reveal it in the {{Wiki|future}}. |
| − | 3. Anonymous purification-ritual text of Bon tradition | + | 3. Anonymous purification-ritual text of [[Bon tradition]] |
| − | Another text of Bon tradition connected with our group of protecting deities was in its original sounding published among the collection of rare manuscripts by G. S. Karmay and Y. Nagano. The text comes from Dolpo in Nepal and is entitled «The purification of the deities of the four clans of little men» (Mi'u rigs bzhi lha sel). It is unfortunately anonymous but its content reveals the probability of its ancient origin. | + | Another text of [[Bon tradition]] connected with our group of protecting [[deities]] was in its original sounding published among the collection of rare [[manuscripts]] by G. S. [[Karmay]] and Y. [[Nagano]]. The text comes from [[Dolpo]] in [[Nepal]] and is entitled «The [[purification]] of the [[deities]] of the four [[clans]] of little men» (Mi'u [[rigs]] bzhi [[lha]] sel). It is unfortunately anonymous but its content reveals the {{Wiki|probability}} of its [[ancient]] origin. |
| − | It starts with procreation myth. In the heavenly plains is a couple of gods. Their golden bird Pud de descends to the earth. He creates parts of the vulture: his white front, the bluish tail, white crown. From the godly barley comes the verdure of the earth. And from the arrow come «four clans of little men»: Zhang-zhung, Sumpa, Minyag, Azha, who receive their deities. Also three kinds of birds come to existence: «the meat- | + | It starts with procreation [[myth]]. In the [[heavenly]] plains is a couple of [[gods]]. Their golden bird Pud de descends to the [[earth]]. He creates parts of the [[vulture]]: his white front, the bluish tail, white {{Wiki|crown}}. From the godly {{Wiki|barley}} comes the verdure of the [[earth]]. And from the arrow come «four [[clans]] of little men»: [[Zhang-zhung]], [[Sumpa]], [[Minyag]], [[Azha]], who receive their [[deities]]. Also three kinds of birds come to [[existence]]: «the [[meat-eating]]», «mud-eating» and «seed-eating» ones. |
| − | The procreation myth then continues in the «thirteenth region», the ravine U, clearly at the lowest layer of the heaven, where the mythical personage Ode Gunggyel resides with his wife. They give birth to the four miraculous birds: bat, crane, cuckoo, parrot and lark. These birds are instructed to invite deities for the people. | + | The procreation [[myth]] then continues in the «thirteenth region», the ravine U, clearly at the lowest layer of the [[heaven]], where the [[mythical]] personage Ode Gunggyel resides with his wife. They give [[birth]] to the four miraculous birds: bat, crane, [[cuckoo]], {{Wiki|parrot}} and lark. These birds are instructed to invite [[deities]] for the [[people]]. |
| − | Following this myth-narration the actual ritual text comes. In the introductory parts the birds are inviting deities for the people. Among them appears also our group of protective deities (Karmay, Nagano 2002: 2, my translation): | + | Following this myth-narration the actual [[ritual]] text comes. In the introductory parts the birds are inviting [[deities]] for the [[people]]. Among them appears also our group of [[protective deities]] ([[Karmay]], [[Nagano]] 2002: 2, my translation): |
| − | The voice of the conch-shell crane resounded, | + | The {{Wiki|voice}} of the [[conch-shell]] crane resounded, |
| − | deities heard it full of desire, | + | [[deities]] heard it full of [[desire]], |
| − | the body of Enemy-Deity filled with good fate raised, | + | the [[body]] of Enemy-Deity filled with good [[fate]] raised, |
| − | by the smoke of Akaru plant3 the pollution of widowing is purified, | + | by the smoke of Akaru plant3 the pollution of widowing is [[purified]], |
| − | I invite you, deity, to this place, | + | I invite you, [[deity]], to this place, |
as a support I erect this sharp sword, | as a support I erect this sharp sword, | ||
| − | protect the people, deity, | + | {{Wiki|protect}} the [[people]], [[deity]], |
| − | come to the surface of the iron support, | + | come to the surface of the {{Wiki|iron}} support, |
| − | the long arrow is adorned by blue ritual nets nam | + | the long arrow is adorned by blue [[ritual]] nets [[nam mkha]]’ |
| − | I offer you ambrosia in the four points of compass, | + | I offer you [[ambrosia]] in the four points of {{Wiki|compass}}, |
| − | deity, I invite you to this place, | + | [[deity]], I invite you to this place, |
| − | all, all! Come deity! | + | all, all! Come [[deity]]! |
334 | 334 | ||
| − | Then the Female-Deities, Maternal Uncle-Deity and Male-Deity are invited in the following verses. Across the longer ritual text they appear in a number of different groupings. Male-Deity resides in the right shoulder, Enemy-Deity in the left one. Female-Deity dwells in the belly and takes care of the child. Besides them appears also Spine-Deity and others of the organs of the human body. These deities are named «Five protecting | + | Then the Female-Deities, Maternal Uncle-Deity and Male-Deity are invited in the following verses. Across the longer [[ritual]] text they appear in a number of different groupings. Male-Deity resides in the right shoulder, Enemy-Deity in the left one. Female-Deity dwells in the belly and takes [[care]] of the child. Besides them appears also Spine-Deity and others of the {{Wiki|organs}} of the [[human body]]. These [[deities]] are named «Five protecting [[deities]]» (mgon pa`i [[lha lnga]]). In another part of the text the Male-Deity is called the «[[deity]] of the groom», Female-Deity is the «[[deity]] of the bride», Vitality-Deity is the «[[deity]] of the baby». |
| − | Another groups connected with the household and living space appear in the text. The Harvest-Deity is a female cattle, Fortress's Top-Deity is roof, Household-Deities are «loss» and «well-being» (rma g.yang), Hearth-Deity is hind, Entrance-Deities are yak and tiger. All these deities are invited to the body to dwell there «as in a prison-pit». Rituals to these deities should be performed at the beginning of all four seasons. | + | Another groups connected with the household and living [[space]] appear in the text. The Harvest-Deity is a {{Wiki|female}} cattle, Fortress's Top-Deity is roof, Household-Deities are «loss» and «well-being» (rma g.yang), Hearth-Deity is hind, Entrance-Deities are {{Wiki|yak}} and [[tiger]]. All these [[deities]] are invited to the [[body]] to dwell there «as in a prison-pit». [[Rituals]] to these [[deities]] should be performed at the beginning of all four seasons. |
| − | The deities appear here in chaotic and not clearly structured groupings of five. The number five has symbolic connotations and following different perspectives it is filled by different deities of the given kind. These deities are connected with four clans, which represent old kingdoms surrounding Central Tibet. They include even those kingdoms whose people were not related to the Tibetans. The text attests the importance of birds (found also in several myths on the first Tibetan king, where person with bird features appears) for the older rituals. Birds are connected with heaven and deities are invited to the people by them. Through the purification ritual (sel and bsang) they accommodate themselves in the body of the individual person und grant the protection. | + | The [[deities]] appear here in chaotic and not clearly structured groupings of five. The number five has [[symbolic]] connotations and following different perspectives it is filled by different [[deities]] of the given kind. These [[deities]] are connected with four [[clans]], which represent old {{Wiki|kingdoms}} surrounding {{Wiki|Central Tibet}}. They include even those {{Wiki|kingdoms}} whose [[people]] were not related to the [[Tibetans]]. The text attests the importance of birds (found also in several [[myths]] on the first [[Tibetan king]], where [[person]] with bird features appears) for the older [[rituals]]. Birds are connected with [[heaven]] and [[deities]] are invited to the [[people]] by them. Through the [[purification ritual]] (sel and [[bsang]]) they accommodate themselves in the [[body]] of the {{Wiki|individual}} [[person]] und grant the [[protection]]. |
| − | 4. Five deities within the astrological tradition | + | 4. [[Five deities]] within the [[astrological]] [[tradition]] |
| − | As a representative of the astrological tradition will serve here an influential treatise of the regent of the fifth Dalai Lama, Desi Sangye Gyatsho (sde srid sangs rgyas rgya mtsho, 1653-1705)4 named | + | As a representative of the [[astrological]] [[tradition]] will serve here an influential treatise of the {{Wiki|regent}} of the [[fifth Dalai Lama]], [[Desi]] [[Sangye]] Gyatsho ([[sde srid sangs rgyas rgya mtsho]], 1653-1705)4 named «[[White Beryl]]». The text surveys all the particular [[astrological]] systems and besides [[Buddhist]] sources it mentions also those of [[Bon tradition]]. The following paragraph appears in the chapters dedicated to the [[astrological]] system called «Black counting» ([[nag rtsis]]) inspired by {{Wiki|Chinese}} [[astrological]] systems but probably maintaining some older [[Tibetan]] [[elements]] at the same time ([[Sde srid sangs rgyas rgya mtsho]] 1996: 305, my translation): |
335 | 335 | ||
| − | ...What concerns the five deities — the Male-Deity, Female-Deity, Maternal Uncle-Deity, Vitality-Deity and the Enemy-Deity — these are "Five Inborn Deities". The five — Creation-Deity, Wealth-Deity, Local Deity, Deity-Btsan and Elder-Deity — these are "Five Protecting Deities". Hearth-Deity, Store-Deity, Entrance-Deity, Pillar-Deity and the Earth-Deity, these are | + | ...What concerns the [[five deities]] — the Male-Deity, Female-Deity, Maternal Uncle-Deity, Vitality-Deity and the Enemy-Deity — these are "Five Inborn [[Deities]]". The five — Creation-Deity, Wealth-Deity, Local [[Deity]], Deity-Btsan and Elder-Deity — these are "Five Protecting [[Deities]]". Hearth-Deity, Store-Deity, Entrance-Deity, Pillar-Deity and the Earth-Deity, these are „[[Five Deities]] Sticking to the Power" |
| − | The Male-Deity acts towards advancement of males and multiplying the family. Female-Deity acts towards creation and great well-being of females. Maternal Uncle-Deity acts towards kindness of people and good fate (phya) and well-being (g.yang). Enemy-Deity acts towards great wealth and lack of enemies. Vitality-Deity acts towards the long life and firm vitality. | + | The Male-Deity acts towards advancement of {{Wiki|males}} and multiplying the [[family]]. Female-Deity acts towards creation and great well-being of females. Maternal Uncle-Deity acts towards [[kindness]] of [[people]] and good [[fate]] (phya) and well-being (g.yang). Enemy-Deity acts towards great [[wealth]] and lack of enemies. Vitality-Deity acts towards the long [[life]] and firm [[vitality]]. |
| − | Btsan-Deity acts towards gathering loftiness and multiplying children. Elders-Deity acts towards lack of immediate stress during the life. Creation-Deity acts towards reproducing abilities and lack of dying. Wealth-Deity acts towards the proportion of well-being of wealth. Local Deity acts towards purity and skill. | + | Btsan-Deity acts towards [[gathering]] loftiness and multiplying children. Elders-Deity acts towards lack of immediate [[stress]] during the [[life]]. Creation-Deity acts towards reproducing {{Wiki|abilities}} and lack of dying. Wealth-Deity acts towards the proportion of well-being of [[wealth]]. Local [[Deity]] acts towards [[purity]] and skill. |
| − | Store-Deity acts towards gain of food, drinks and multiplying stores. Hearth-Deity acts towards the heat and tasty food. Earth-Deity acts towards multiplying grains and expectations in the future. Entrance-Deity acts towards multiplying cattle and minimizing its loss. Pillar-Deity acts towards good fortune and wealth for the long period of time... | + | Store-Deity acts towards gain of [[food]], drinks and multiplying stores. Hearth-Deity acts towards the heat and tasty [[food]]. Earth-Deity acts towards multiplying grains and expectations in the {{Wiki|future}}. Entrance-Deity acts towards multiplying cattle and minimizing its loss. Pillar-Deity acts towards [[good fortune]] and [[wealth]] for the long period of time... |
| − | The deities within the art of astrology appear in clear-cut structure of their groups and function. This is caused by the need of calculations and analogical groupings of various elements. It is not typical for older Tibetan ritual, where the deities' vague structure and function creates space for ritual experience. | + | The [[deities]] within the [[art]] of [[astrology]] appear in clear-cut {{Wiki|structure}} of their groups and function. This is [[caused]] by the need of calculations and analogical groupings of various [[elements]]. It is not typical for older [[Tibetan]] [[ritual]], where the [[deities]]' vague {{Wiki|structure}} and function creates [[space]] for [[ritual]] [[experience]]. |
| − | 5. Entering the Tantric ritual of the Buddhist traditions | + | 5. Entering the [[Tantric ritual]] of the [[Buddhist traditions]] |
| − | This part introduces the tantric ritual text authored again by Desi Sangye Gyatsho, the regent of the fifth Dalai Lama. The text is entitled "Offering and prayer to the five deities generating merit" (lha lnga `i gsol mchod bsod nams dpal bskyed). It was composed in 1678 according to the colophon. In my opinion, this text plays a crucial role in introducing such once folk tradition of the protective deities to the Tantric ritual of the so-called New Schools of the Buddhist tradition in Tibet. It mentions as its inspiration several texts of the Old School, which were rediscovered as | + | This part introduces the [[tantric ritual]] text authored again by [[Desi]] [[Sangye]] Gyatsho, the {{Wiki|regent}} of the [[fifth Dalai Lama]]. The text is entitled "[[Offering]] and [[prayer]] to the [[five deities]] generating [[merit]]" ([[lha lnga]] `i gsol [[mchod]] [[bsod nams dpal]] bskyed). It was composed in 1678 according to the colophon. In my opinion, this text plays a crucial role in introducing such once {{Wiki|folk}} [[tradition]] of the [[protective deities]] to the [[Tantric ritual]] of the so-called New Schools of the [[Buddhist tradition]] [[in Tibet]]. It mentions as its inspiration several texts of the Old School, which were rediscovered as «[[treasure]]» (gter).5 The author speaks in the colophon about his [[effort]] to {{Wiki|structure}} clearly these [[deities]] which are grouped in various ways in the older texts. |
336 | 336 | ||
| − | All the texts within the New Schools I am aware of are of the later date6. During the reign of the fifth Dalai Lama several older Tibetan traditions were absorbed into the Buddhist garb. And this might be also the case with the trudition of our protecting deities (Bsod nams 'bum 2003: 73, my translation): | + | All the texts within the New Schools I am {{Wiki|aware}} of are of the later date6. During the reign of the [[fifth Dalai Lama]] several older [[Tibetan traditions]] were absorbed into the [[Buddhist]] garb. And this might be also the case with the trudition of our protecting [[deities]] ([[Bsod nams]] 'bum 2003: 73, my translation): |
| − | From the sphere of emptiness appears syllable РАМ in the space in front of you. From it appears lotus-flower marked by syllable A. From it appear five quivering discs of moon. | + | From the [[sphere]] of [[emptiness]] appears {{Wiki|syllable}} РАМ in the [[space]] in front of you. From it appears [[lotus-flower]] marked by {{Wiki|syllable}} A. From it appear five quivering discs of [[moon]]. |
| − | On the cushion of the first of them appears from the syllable JNYA Female-Deity; the handsome and beautiful young girl of the white complexion, with one face and two arms. In her left hand she holds an arrow with strips of silk and in her right a mirror. She is dressed in the cloak from the blue silk, her head is adorned by a crown with various precious stones and she is decorated by various ornaments. She rides a hind and shows fully in her miraculous appearance as mother and mother's sister. Further is here Maternal Uncle-Deity in a dress of male youth. He shows in miraculous appearances as vulture and the minister-maternal uncle. They are attended by beautiful Mother-Deities, Medicine Ladies (sman btsun) showing in their miraculous appearances as many young people and deer. | + | On the cushion of the first of them appears from the {{Wiki|syllable}} JNYA Female-Deity; the handsome and beautiful young girl of the white complexion, with one face and two arms. In her left hand she holds an arrow with strips of {{Wiki|silk}} and in her right a [[mirror]]. She is dressed in the cloak from the blue {{Wiki|silk}}, her head is adorned by a {{Wiki|crown}} with various [[precious]] stones and she is decorated by various ornaments. She rides a hind and shows fully in her miraculous [[appearance]] as mother and mother's sister. Further is here Maternal Uncle-Deity in a dress of {{Wiki|male}} youth. He shows in miraculous [[appearances]] as [[vulture]] and the minister-maternal uncle. They are attended by beautiful Mother-Deities, [[Medicine]] Ladies ([[sman]] [[btsun]]) showing in their miraculous [[appearances]] as many young [[people]] and {{Wiki|deer}}. |
| − | From the syllable NA of the second disc of moon raises Vitality-Deity in an appearance of young man. He is of one face and two arms, with armor and helmet, in his right hand he holds a spear with silk strips, in his left hand lasso. To his waist a quiver with arrows from the tiger skin is attached and a quiver with bow from the panther skin. He has leather boots and rides a black horse with harness and dock. He shows in many miraculous appearances as white people and horses. Further, Inborn Deity is here adorned by various ornaments from silk and precious stones. He shows in the miraculous appearances as white people and horses. | + | From the {{Wiki|syllable}} NA of the second disc of [[moon]] raises Vitality-Deity in an [[appearance]] of young man. He is of one face and two arms, with armor and helmet, in his right hand he holds a {{Wiki|spear}} with {{Wiki|silk}} strips, in his left hand lasso. To his waist a quiver with arrows from the [[tiger skin]] is [[attached]] and a quiver with [[bow]] from the panther {{Wiki|skin}}. He has leather boots and rides a [[black horse]] with harness and dock. He shows in many miraculous [[appearances]] as white [[people]] and [[horses]]. Further, Inborn [[Deity]] is here adorned by various ornaments from {{Wiki|silk}} and [[precious]] stones. He shows in the miraculous [[appearances]] as white [[people]] and [[horses]]. |
| − | From the syllable A of the third disc raises Male-Deity, a young man. He is of one face and two arms. In his right arm he holds a precious gem and in his left arm a bowl filled with precious stones. The bun of his hair is bound by a strip of silk, he is dressed in a long blue cloak adorned by ornaments. He has leather boots, rides an excellent saddled horse with white hair by the hoofs, with harness and dock. His miraculous appearances show as many paternal relatives and as male triple attendants [of men, horses and cattle]. Also thirty Ancestor-Deities and Power-Deities are present here in silk dresses and perfect precious ornaments. | + | From the {{Wiki|syllable}} A of the third disc raises Male-Deity, a young man. He is of one face and two arms. In his right arm he holds a [[precious]] [[gem]] and in his left arm a [[bowl]] filled with [[precious]] stones. The bun of his [[hair]] is [[bound]] by a strip of {{Wiki|silk}}, he is dressed in a long blue cloak adorned by ornaments. He has leather boots, rides an {{Wiki|excellent}} saddled [[horse]] with white [[hair]] by the hoofs, with harness and dock. His miraculous [[appearances]] show as many paternal relatives and as {{Wiki|male}} triple attendants [of men, [[horses]] and cattle]. Also thirty Ancestor-Deities and Power-Deities are {{Wiki|present}} here in {{Wiki|silk}} dresses and {{Wiki|perfect}} [[precious]] ornaments. |
| − | From the syllable YU of the fourth disc raises white Local Deity. He is of one face and two arms holding an arrow and a bow. He has helmet and armor and to his waist a quiver with arrows from the tiger skin is attached and a quiver with bow from panther skin. He has leather boots and rides white saddled horse with harness and dock. His miraculous appearances show as relatives-friends and as main leader | + | From the {{Wiki|syllable}} YU of [[the fourth]] disc raises white Local [[Deity]]. He is of one face and two arms holding an arrow and a [[bow]]. He has helmet and armor and to his waist a quiver with arrows from the [[tiger skin]] is [[attached]] and a quiver with [[bow]] from panther {{Wiki|skin}}. He has leather boots and rides white saddled [[horse]] with harness and dock. His miraculous [[appearances]] show as relatives-friends and as main leader |
337 | 337 | ||
| − | of the country, as number flocks of sheep and as white yaks. Also a protectors of house dwelling in it as Fortress's Top-Deity and others are present here in various dresses and with various ornaments. Their miraculous appearances show as large birds. | + | of the country, as number flocks of sheep and as white [[yaks]]. Also a [[protectors]] of house dwelling in it as Fortress's Top-Deity and others are {{Wiki|present}} here in various dresses and with various ornaments. Their miraculous [[appearances]] show as large birds. |
| − | From the syllable SHI of the fifth disc raises Enemy-Deity in an appearance of young adult man. In his peaceful form he is white and smiling, of one face and two arms. In his right hand he holds spear with strips of textile and in his left hand holds lasso. He is dressed in perfect white-silk cloak and the bun of his hair is bound by silk strip. To his waist a quiver for arrows from the tiger skin is attached and a quiver for the bow from the panther skin. He is adorned by various precious ornaments. He has leather boots, rides a saddled white horse of strength of wind with harness and dock. His miraculous appearances are spiritual friends (dge shes) and white armored men, he shows as many falcons, wolfs and wild yaks. | + | From the {{Wiki|syllable}} SHI of the fifth disc raises Enemy-Deity in an [[appearance]] of young adult man. In his [[peaceful form]] he is white and smiling, of one face and two arms. In his right hand he holds {{Wiki|spear}} with strips of textile and in his left hand holds lasso. He is dressed in {{Wiki|perfect}} white-silk cloak and the bun of his [[hair]] is [[bound]] by {{Wiki|silk}} strip. To his waist a quiver for arrows from the [[tiger skin]] is [[attached]] and a quiver for the [[bow]] from the panther {{Wiki|skin}}. He is adorned by various [[precious]] ornaments. He has leather boots, rides a saddled [[Wikipedia:White horse (mythology)|white horse]] of strength of [[wind]] with harness and dock. His miraculous [[appearances]] are [[spiritual]] friends ([[dge shes]]) and white armored men, he shows as many falcons, wolfs and wild [[yaks]]. |
| − | Further up, down and to all directions are protective deities, protectors of the Doctrine, vidyadharas and they show in the appearance of Tantric masters. Power-Deities and protectors of Bon show in their miraculous appearances as followers of Bon and pheasants. All are surrounding them in their own appearances and own ornaments (...) | + | Further up, down and to all [[directions]] are [[protective deities]], [[protectors]] of the [[Doctrine]], [[vidyadharas]] and they show in the [[appearance]] of [[Tantric masters]]. Power-Deities and [[protectors]] of [[Bon]] show in their miraculous [[appearances]] as followers of [[Bon]] and pheasants. All are surrounding them in their [[own]] [[appearances]] and [[own]] ornaments (...) |
KYE! | KYE! | ||
| Line 134: | Line 134: | ||
I ask you to come from the right shoulder, | I ask you to come from the right shoulder, | ||
| − | your miraculous appearances are many spiritual friends (dge bshes), your offerings are clean cakes bshos bu, become my friend today, | + | your miraculous [[appearances]] are many [[spiritual]] friends ([[dge bshes]]), your [[offerings]] are clean cakes [[bshos]] bu, become my [[friend]] today, |
| − | dispatch the troops of army suppressing the crowds of enemies. | + | dispatch the troops of {{Wiki|army}} suppressing the crowds of enemies. |
I summon the bat-like Maternal Uncle-Deity, | I summon the bat-like Maternal Uncle-Deity, | ||
| Line 142: | Line 142: | ||
I ask you to come from the left arm-pit, | I ask you to come from the left arm-pit, | ||
| − | your miraculous appearances are maternal uncles-ministers, | + | your miraculous [[appearances]] are maternal uncles-ministers, |
| − | your offering is "secret sheep", | + | your [[offering]] is "secret sheep", |
| − | become my friend today, | + | become my [[friend]] today, |
establish the harmonious circumstances and avert those adversary ones. | establish the harmonious circumstances and avert those adversary ones. | ||
| − | I summon the retaining Vitality-Deity, I ask you to come from the heart, your miraculous appearances are white men, your offering is this healthy goat, become my friend today, | + | I summon the retaining Vitality-Deity, I ask you to come from the [[heart]], your miraculous [[appearances]] are white men, your [[offering]] is this healthy {{Wiki|goat}}, become my [[friend]] today, |
| − | I ask you for protection against the obstacles of life. | + | I ask you for [[protection]] against the [[obstacles]] of [[life]]. |
| − | I summon fertile Female-Deity, | + | I summon {{Wiki|fertile}} Female-Deity, |
I ask you to come from the right arm-pit | I ask you to come from the right arm-pit | ||
| − | your miraculous appearances are mothers and aunts, | + | your miraculous [[appearances]] are mothers and aunts, |
| − | your offering is gentle cake 'brang rgyas, | + | your [[offering]] is gentle cake 'brang [[rgyas]], |
338 | 338 | ||
| − | become my friend today, | + | become my [[friend]] today, |
| − | I ask you for rain of food and wealth. | + | I ask you for [[rain]] of [[food]] and [[wealth]]. |
| − | I summon the protecting Local Deity, | + | I summon the protecting Local [[Deity]], |
| − | I ask you to come from the crown of head, | + | I ask you to come from the {{Wiki|crown}} of head, |
| − | your miraculous appearances are friends, | + | your miraculous [[appearances]] are friends, |
| − | your offering is this "secret yak", | + | your [[offering]] is this "secret {{Wiki|yak}}", |
| − | become my friend today, | + | become my [[friend]] today, |
I ask you to fulfill all my wishes. | I ask you to fulfill all my wishes. | ||
| − | 6. Concluding remarks: notes on the iconography | + | 6. Concluding remarks: notes on the [[iconography]] |
| − | Following the commencing brief circle around few excerpts from the texts it becomes clear that this tradition of protective deities underwent change from the domain of folk religion connected with ritual purity represented by heaven (3) to the clear-cut structuring in the astrological texts and Tantric ritual (4, 5, perhaps also 2). | + | Following the commencing brief circle around few excerpts from the texts it becomes clear that this [[tradition]] of [[protective deities]] underwent change from the domain of [[folk religion]] connected with [[ritual purity]] represented by [[heaven]] (3) to the clear-cut structuring in the [[astrological]] texts and [[Tantric ritual]] (4, 5, perhaps also 2). |
| − | The anonymous Bon ritual text (3) seems to be the source closest to the folk tradition. It is very characteristic for it that the deities assume various forms, their appearance is very variable, and one would not find any allusion to their fixed anthropomorphic representations in it. Across the collections of museums a large number of the depictions of these deities is to be found. In their center the Female-Deity is depicted as a young lady riding the hind. To the four corners other four deities riding horses are painted there. High frequency of such depictions prove the successful spread of the version of the Buddhist Tantric ritual text (5) across Tibet and Mongolia, since it faithfully follows the description of the deities in such texts stressing their anthropomorphic appearance. | + | The anonymous [[Bon]] [[ritual]] text (3) seems to be the source closest to the {{Wiki|folk}} [[tradition]]. It is very [[characteristic]] for it that the [[deities]] assume various [[forms]], their [[appearance]] is very variable, and one would not find any allusion to their fixed {{Wiki|anthropomorphic}} {{Wiki|representations}} in it. Across the collections of museums a large number of the depictions of these [[deities]] is to be found. In their center the Female-Deity is depicted as a young lady riding the hind. To the four corners other four [[deities]] riding [[horses]] are painted there. High frequency of such depictions prove the successful spread of the version of the [[Buddhist]] [[Tantric ritual]] text (5) across [[Tibet]] and [[Mongolia]], since it faithfully follows the description of the [[deities]] in such texts stressing their {{Wiki|anthropomorphic}} [[appearance]]. |
| − | At the same time it is not simple depiction of the deities. With entering the Tantric ritual, the iconographic representation of them serves primarily the ritual. It is the ritual tool for purpose of visualization of the deities, for which the fixed form of them is needed. Tantric rituals acted as a civilizing force in Tibet and most of the visual art is closely connected with it. It goes hand in hand with the need of fixed structure and form. | + | At the same time it is not simple depiction of the [[deities]]. With entering the [[Tantric ritual]], the iconographic [[representation]] of them serves primarily the [[ritual]]. It is the [[ritual]] tool for {{Wiki|purpose}} of [[visualization]] of the [[deities]], for which the fixed [[form]] of them is needed. [[Tantric rituals]] acted as a civilizing force [[in Tibet]] and most of the [[visual]] [[art]] is closely connected with it. It goes hand in hand with the need of fixed {{Wiki|structure}} and [[form]]. |
| − | Bibliography: | + | [[Bibliography]]: |
| − | Bsang mchod phyogs sgrigs. Ed. by Bsod nams 'bum. Peking: Mi rigs dpe skrun khang, 2003. | + | [[Bsang mchod]] [[phyogs]] sgrigs. Ed. by [[Bsod nams]] 'bum. {{Wiki|Peking}}: [[Mi rigs dpe skrun khang]], 2003. |
| − | Karmay S. G A General Introduction to the History and Doctrines of Bon // Karmay, S. G. The Arrow and the Spindle. Studies in History, Myths, Rituals and Beliefs in Tibet: Kathmandu: Mandala Book Point, 1998. P. 104-156. | + | [[Karmay]] S. G A General Introduction to the [[History and Doctrines of Bon]] // [[Karmay]], S. G. The Arrow and the Spindle. Studies in History, [[Myths]], [[Rituals]] and [[Beliefs]] [[in Tibet]]: [[Kathmandu]]: [[Mandala]] [[Book]] Point, 1998. P. 104-156. |
339 | 339 | ||
| − | The Call of the Blue Cuckoo. An Anthology of Nine Bonpo Texts on Myths and Rituals. Ed. by S. G. Karmay, Y. Nagano. Osaka: National Museum of Ethnology, 2002 (Bon Studies 6). | + | The Call of the Blue [[Cuckoo]]. An {{Wiki|Anthology}} of Nine [[Bonpo]] Texts on [[Myths]] and [[Rituals]]. Ed. by S. G. [[Karmay]], Y. [[Nagano]]. [[Osaka]]: National Museum of [[Ethnology]], 2002 ([[Bon]] Studies 6). |
| − | Namdak T. Mdzog phug: basic verses and commentary. Delhi, 1966. | + | Namdak T. Mdzog phug: basic verses and commentary. [[Delhi]], 1966. |
| − | Sde srid sangs rgyas rgya mtsho. Phug lugs rtsis kyi legs bshad bai DUr dkar po bzhugs so. Stod cha. Krung go'i bod kyi shes rig dpe skrun khang: Lhasa, 1996. | + | [[Sde srid sangs rgyas rgya mtsho]]. Phug [[lugs]] [[rtsis]] kyi [[legs bshad]] bai DUr [[dkar po]] [[bzhugs so]]. [[Stod]] cha. [[Krung go'i bod kyi shes rig dpe skrun khang]]: [[Lhasa]], 1996. |
| − | Tucci G. The Religions of Tibet Berkeley-Los Angeles: University of California Press, 1980. | + | [[Tucci]] G. The [[Religions]] of [[Tibet]] Berkeley-Los Angeles: {{Wiki|University of California Press}}, 1980. |
| − | 1 This work was supported by the Grant Agency of the Czech Republic, project No. 401/05/2744 (2005-2007): Image and Text in Buddhism: Tibetan and Mongolian Iconography. | + | 1 This work was supported by the Grant Agency of the [[Czech Republic]], project No. 401/05/2744 (2005-2007): Image and Text in [[Buddhism]]: [[Tibetan]] and {{Wiki|Mongolian}} [[Iconography]]. |
| − | 2 She is the fifth of nine sisters, the «females of the | + | 2 She is the fifth of nine sisters, the «females of the [[world]]» ([[srid pa]] mo dgu). For the detailed [[information]] see [[Karmay]] 1998:129. |
3 Aquilaria agallocha, sinensis, Cinnamomum parthenoxylon. | 3 Aquilaria agallocha, sinensis, Cinnamomum parthenoxylon. | ||
| Line 212: | Line 212: | ||
4 He is named as author, but it is highly probable that he stands merely behind the compilation of the treatise and the actual author is anonymous. | 4 He is named as author, but it is highly probable that he stands merely behind the compilation of the treatise and the actual author is anonymous. | ||
| − | 5 The colophon mentions the following titles: : Tshe bdag lcags sdigs, Lcags `dra, Yang bzlog me'i spu gri, Man ngag srid pa'i gter khyim, see Bsod nams 'bum 2003:73. | + | 5 The colophon mentions the following titles: : [[Tshe]] [[bdag]] [[lcags]] sdigs, [[Lcags]] `dra, [[Yang]] bzlog me'i [[spu gri]], [[Man ngag]] srid pa'i [[gter]] [[khyim]], see [[Bsod nams]] 'bum 2003:73. |
| − | 6 In the catalogue of Tibetan Buddhist Resource Center appear some eight texts dedicated to our deities, all of them are of later date. This concerns also all the texts I have come across rather accidently. See http.www//tbrc.org. | + | 6 In the catalogue of [[Tibetan Buddhist Resource Center]] appear some eight texts dedicated to our [[deities]], all of them are of later date. This concerns also all the texts I have come across rather accidently. See http.www//tbrc.org. |
Latest revision as of 21:32, 11 February 2020
by D. Berounsky
1. Five sticking deities in the «nameless religion»
The deities known mostly in their fivefold group and named mainly as «Five sticking deities» ('go ba'i lha lnga, «stuck to the body of the person as a shade») come from the outside of the systemized religions of Buddhism (chos) and Bon. Such tradition has been called «nameless religion» by R. Stein, and the main disadvantage for researchers lies in the fact that it is carried merely by oral tradition leaving no fixed records of texts. The research on these deities is scarce and hence for the bringing near to their function in the folk religion let me use few notes once left by G. Tucci (Tucci 1980: 187-193). Tucci speaks about two general subgroups of these deities: the first one is centered around the individual person and dwells in his body, and the second one is related to the home.
The first group, according to Tucci, is composed of the Enemy-Deity (dgra lha, i.e. the deity offering protection from the enemies), Male-Deity
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(pho lha), Female-Deity (mo lha) and Maternal Uncle-Deity (zhang lha). These deities reside in the body of the individual: Enemy-Deity in his right shoulder, Male-Deity in the left armpit, Female-Deity in the right armpit and Maternal Uncle-Deity in the heart.
The second group is called Household-Deities (khyim lha) or Inside-Deities (phug lha). Among them appears the Store-Deity (bang mdzod lha), Entrance-Deity (sgo lha), Pillar-Deity (ka lha), Hearth-Deity (thab lha) and Power-Deity (dbang thang lha).
These deities are in some cases connected with the cosmological ideas, and the household to some extent imitates the structure of the world, according to Tucci. The pillar is the «pillar of the world» and residence of the main deity of the household, the staircase with thirteen stairs imitates the thirteen layers of the heavens, and so on. G. Tucci divides the deities according to their «gender-role», the female deities in wider sense are connected with the «inside» and preservation (deities of the pillar, the hearth, etc.), while the wider group of deities of males is connected with protection and the «outside». The Male-Deity resides on the roof of the house in the small cairn.
Unfortunately G. Tucci does not give any precise information concerning the sources of his information. His clear-cut description I consider to be the result of a mixture of field-observation, knowledge from several Buddhist textual sources and interpretation following the essentialist «total» perspective resembling that of M. Eliade. The actual role of these deities varies in the regions of the Tibet, in some parts only few of them are known and the fixed structure and the uniform role of them are absent. I do not consider the Tucci's treatment to be invalid, since he is probably aware of certain simplifications. But such interesting tradition is worth a closer look, which however must resort to the rather chaotic and perplexing world of number of contexts. Paradoxically, information concerning these deities carried by oral tradition is more easily drawn from textual sources. Recording in the texts often indicates the vanishing of the particular oral tradition. Before the attempts of conclusion we will make circle across several textual sources.
The following fragment appears in the commentary of Mdzod phug, believed in the Bon tradition to be composed by the 8th century sage Dran pa nam mkha' and entitled Bden pa bon gyi mdzod sgo sgra `grel `phrul gyi sde mig (Namdak 1966). The text was however rediscovered as a «treasure» (gter) only in the 12th century (Karmay 1998: 127).
The fragment is part of a large cosmological narrative concerning creation of hundreds of beings. The deities under the focus are miraculous manifestations of the female deity called Shed za, the deity of life2. From it the twelve "beings of activity" emanate and are divided into three groups: "the upper elder brothers", "the middle joint ones" and the «lower younger siblings)). Among the first fourfold group appear the names of mythical animals tiger and ibex and this group is probably connected with the higher spheres of heaven. The second fourfold group represents deities of the seasons of the year and probably also the lower spheres of heaven. With the last group come the deities under the focus and their "activities" are mentioned. They are probably connected with the lowest sphere of heaven (Namdak 1966: 61, my translation):
...Now to the four lower younger siblings. These are protecting Male-Deity, the lord of men; befriending Enemy-Deity, the young man; attending Mather-deity (ma lha), the nurse; healing Maternal Uncle-Deity, the very kind one.
Later in the text appear the deities once again. This time the deities show their miraculous manifestations as demons (Namdak 1966: 65, my translation):
(......) What concerns the miraculous manifestations of the Lord of chud demons of the celestial space (chud rgyal sa bla), these are said to appear as five brothers and sisters of the gods and demons. When the Male-Deity showed his miraculous appearance, the Male-Demon (pho sri) was created. When the Enemy-Deity (gra lha) showed his miraculous appearance, the Enemy-Demon (gra sri) was created. When the Mother-Deity showed her miraculous appearance, the Female-Demon (mo sri) was created. When the Maternal Uncle-Deity showed his miraculous appearance, the demon chung sri was created. When the pal po showed his miraculous appearance, the demon byur was created...
The deities are structured here in the symmetrical groups consisting from four members and surprisingly instead of Female-Deity speak about Mother-Deity, whose function is the care of babies. The second fragment witnesses the presence of dualistic idea and resembles the Tibetan tradition found in several texts of Bon, which speaks about the inborn deity and demon in every human being (cf. Karmay 1998: 132). At the given state of research on this interesting text it is very hard to decide whether it stems from the ancient times or is the result of the systematization of the Bon in
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the 12th century. Only the detailed research on the text might reveal it in the future.
3. Anonymous purification-ritual text of Bon tradition
Another text of Bon tradition connected with our group of protecting deities was in its original sounding published among the collection of rare manuscripts by G. S. Karmay and Y. Nagano. The text comes from Dolpo in Nepal and is entitled «The purification of the deities of the four clans of little men» (Mi'u rigs bzhi lha sel). It is unfortunately anonymous but its content reveals the probability of its ancient origin.
It starts with procreation myth. In the heavenly plains is a couple of gods. Their golden bird Pud de descends to the earth. He creates parts of the vulture: his white front, the bluish tail, white crown. From the godly barley comes the verdure of the earth. And from the arrow come «four clans of little men»: Zhang-zhung, Sumpa, Minyag, Azha, who receive their deities. Also three kinds of birds come to existence: «the meat-eating», «mud-eating» and «seed-eating» ones.
The procreation myth then continues in the «thirteenth region», the ravine U, clearly at the lowest layer of the heaven, where the mythical personage Ode Gunggyel resides with his wife. They give birth to the four miraculous birds: bat, crane, cuckoo, parrot and lark. These birds are instructed to invite deities for the people.
Following this myth-narration the actual ritual text comes. In the introductory parts the birds are inviting deities for the people. Among them appears also our group of protective deities (Karmay, Nagano 2002: 2, my translation):
The voice of the conch-shell crane resounded,
deities heard it full of desire,
the body of Enemy-Deity filled with good fate raised,
by the smoke of Akaru plant3 the pollution of widowing is purified,
I invite you, deity, to this place,
as a support I erect this sharp sword,
come to the surface of the iron support,
the long arrow is adorned by blue ritual nets nam mkha’
I offer you ambrosia in the four points of compass,
deity, I invite you to this place,
all, all! Come deity!
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Then the Female-Deities, Maternal Uncle-Deity and Male-Deity are invited in the following verses. Across the longer ritual text they appear in a number of different groupings. Male-Deity resides in the right shoulder, Enemy-Deity in the left one. Female-Deity dwells in the belly and takes care of the child. Besides them appears also Spine-Deity and others of the organs of the human body. These deities are named «Five protecting deities» (mgon pa`i lha lnga). In another part of the text the Male-Deity is called the «deity of the groom», Female-Deity is the «deity of the bride», Vitality-Deity is the «deity of the baby».
Another groups connected with the household and living space appear in the text. The Harvest-Deity is a female cattle, Fortress's Top-Deity is roof, Household-Deities are «loss» and «well-being» (rma g.yang), Hearth-Deity is hind, Entrance-Deities are yak and tiger. All these deities are invited to the body to dwell there «as in a prison-pit». Rituals to these deities should be performed at the beginning of all four seasons.
The deities appear here in chaotic and not clearly structured groupings of five. The number five has symbolic connotations and following different perspectives it is filled by different deities of the given kind. These deities are connected with four clans, which represent old kingdoms surrounding Central Tibet. They include even those kingdoms whose people were not related to the Tibetans. The text attests the importance of birds (found also in several myths on the first Tibetan king, where person with bird features appears) for the older rituals. Birds are connected with heaven and deities are invited to the people by them. Through the purification ritual (sel and bsang) they accommodate themselves in the body of the individual person und grant the protection.
4. Five deities within the astrological tradition
As a representative of the astrological tradition will serve here an influential treatise of the regent of the fifth Dalai Lama, Desi Sangye Gyatsho (sde srid sangs rgyas rgya mtsho, 1653-1705)4 named «White Beryl». The text surveys all the particular astrological systems and besides Buddhist sources it mentions also those of Bon tradition. The following paragraph appears in the chapters dedicated to the astrological system called «Black counting» (nag rtsis) inspired by Chinese astrological systems but probably maintaining some older Tibetan elements at the same time (Sde srid sangs rgyas rgya mtsho 1996: 305, my translation):
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...What concerns the five deities — the Male-Deity, Female-Deity, Maternal Uncle-Deity, Vitality-Deity and the Enemy-Deity — these are "Five Inborn Deities". The five — Creation-Deity, Wealth-Deity, Local Deity, Deity-Btsan and Elder-Deity — these are "Five Protecting Deities". Hearth-Deity, Store-Deity, Entrance-Deity, Pillar-Deity and the Earth-Deity, these are „Five Deities Sticking to the Power"
The Male-Deity acts towards advancement of males and multiplying the family. Female-Deity acts towards creation and great well-being of females. Maternal Uncle-Deity acts towards kindness of people and good fate (phya) and well-being (g.yang). Enemy-Deity acts towards great wealth and lack of enemies. Vitality-Deity acts towards the long life and firm vitality.
Btsan-Deity acts towards gathering loftiness and multiplying children. Elders-Deity acts towards lack of immediate stress during the life. Creation-Deity acts towards reproducing abilities and lack of dying. Wealth-Deity acts towards the proportion of well-being of wealth. Local Deity acts towards purity and skill.
Store-Deity acts towards gain of food, drinks and multiplying stores. Hearth-Deity acts towards the heat and tasty food. Earth-Deity acts towards multiplying grains and expectations in the future. Entrance-Deity acts towards multiplying cattle and minimizing its loss. Pillar-Deity acts towards good fortune and wealth for the long period of time...
The deities within the art of astrology appear in clear-cut structure of their groups and function. This is caused by the need of calculations and analogical groupings of various elements. It is not typical for older Tibetan ritual, where the deities' vague structure and function creates space for ritual experience.
5. Entering the Tantric ritual of the Buddhist traditions
This part introduces the tantric ritual text authored again by Desi Sangye Gyatsho, the regent of the fifth Dalai Lama. The text is entitled "Offering and prayer to the five deities generating merit" (lha lnga `i gsol mchod bsod nams dpal bskyed). It was composed in 1678 according to the colophon. In my opinion, this text plays a crucial role in introducing such once folk tradition of the protective deities to the Tantric ritual of the so-called New Schools of the Buddhist tradition in Tibet. It mentions as its inspiration several texts of the Old School, which were rediscovered as «treasure» (gter).5 The author speaks in the colophon about his effort to structure clearly these deities which are grouped in various ways in the older texts.
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All the texts within the New Schools I am aware of are of the later date6. During the reign of the fifth Dalai Lama several older Tibetan traditions were absorbed into the Buddhist garb. And this might be also the case with the trudition of our protecting deities (Bsod nams 'bum 2003: 73, my translation):
From the sphere of emptiness appears syllable РАМ in the space in front of you. From it appears lotus-flower marked by syllable A. From it appear five quivering discs of moon.
On the cushion of the first of them appears from the syllable JNYA Female-Deity; the handsome and beautiful young girl of the white complexion, with one face and two arms. In her left hand she holds an arrow with strips of silk and in her right a mirror. She is dressed in the cloak from the blue silk, her head is adorned by a crown with various precious stones and she is decorated by various ornaments. She rides a hind and shows fully in her miraculous appearance as mother and mother's sister. Further is here Maternal Uncle-Deity in a dress of male youth. He shows in miraculous appearances as vulture and the minister-maternal uncle. They are attended by beautiful Mother-Deities, Medicine Ladies (sman btsun) showing in their miraculous appearances as many young people and deer.
From the syllable NA of the second disc of moon raises Vitality-Deity in an appearance of young man. He is of one face and two arms, with armor and helmet, in his right hand he holds a spear with silk strips, in his left hand lasso. To his waist a quiver with arrows from the tiger skin is attached and a quiver with bow from the panther skin. He has leather boots and rides a black horse with harness and dock. He shows in many miraculous appearances as white people and horses. Further, Inborn Deity is here adorned by various ornaments from silk and precious stones. He shows in the miraculous appearances as white people and horses.
From the syllable A of the third disc raises Male-Deity, a young man. He is of one face and two arms. In his right arm he holds a precious gem and in his left arm a bowl filled with precious stones. The bun of his hair is bound by a strip of silk, he is dressed in a long blue cloak adorned by ornaments. He has leather boots, rides an excellent saddled horse with white hair by the hoofs, with harness and dock. His miraculous appearances show as many paternal relatives and as male triple attendants [of men, horses and cattle]. Also thirty Ancestor-Deities and Power-Deities are present here in silk dresses and perfect precious ornaments.
From the syllable YU of the fourth disc raises white Local Deity. He is of one face and two arms holding an arrow and a bow. He has helmet and armor and to his waist a quiver with arrows from the tiger skin is attached and a quiver with bow from panther skin. He has leather boots and rides white saddled horse with harness and dock. His miraculous appearances show as relatives-friends and as main leader
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of the country, as number flocks of sheep and as white yaks. Also a protectors of house dwelling in it as Fortress's Top-Deity and others are present here in various dresses and with various ornaments. Their miraculous appearances show as large birds.
From the syllable SHI of the fifth disc raises Enemy-Deity in an appearance of young adult man. In his peaceful form he is white and smiling, of one face and two arms. In his right hand he holds spear with strips of textile and in his left hand holds lasso. He is dressed in perfect white-silk cloak and the bun of his hair is bound by silk strip. To his waist a quiver for arrows from the tiger skin is attached and a quiver for the bow from the panther skin. He is adorned by various precious ornaments. He has leather boots, rides a saddled white horse of strength of wind with harness and dock. His miraculous appearances are spiritual friends (dge shes) and white armored men, he shows as many falcons, wolfs and wild yaks.
Further up, down and to all directions are protective deities, protectors of the Doctrine, vidyadharas and they show in the appearance of Tantric masters. Power-Deities and protectors of Bon show in their miraculous appearances as followers of Bon and pheasants. All are surrounding them in their own appearances and own ornaments (...)
KYE!
I summon the wild Enemy-Deity,
I ask you to come from the right shoulder,
your miraculous appearances are many spiritual friends (dge bshes), your offerings are clean cakes bshos bu, become my friend today,
dispatch the troops of army suppressing the crowds of enemies.
I summon the bat-like Maternal Uncle-Deity,
I ask you to come from the left arm-pit,
your miraculous appearances are maternal uncles-ministers,
your offering is "secret sheep",
become my friend today,
establish the harmonious circumstances and avert those adversary ones.
I summon the retaining Vitality-Deity, I ask you to come from the heart, your miraculous appearances are white men, your offering is this healthy goat, become my friend today,
I ask you for protection against the obstacles of life.
I summon fertile Female-Deity,
I ask you to come from the right arm-pit
your miraculous appearances are mothers and aunts,
your offering is gentle cake 'brang rgyas,
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become my friend today,
I ask you for rain of food and wealth.
I summon the protecting Local Deity,
I ask you to come from the crown of head,
your miraculous appearances are friends,
your offering is this "secret yak",
become my friend today,
I ask you to fulfill all my wishes.
6. Concluding remarks: notes on the iconography
Following the commencing brief circle around few excerpts from the texts it becomes clear that this tradition of protective deities underwent change from the domain of folk religion connected with ritual purity represented by heaven (3) to the clear-cut structuring in the astrological texts and Tantric ritual (4, 5, perhaps also 2).
The anonymous Bon ritual text (3) seems to be the source closest to the folk tradition. It is very characteristic for it that the deities assume various forms, their appearance is very variable, and one would not find any allusion to their fixed anthropomorphic representations in it. Across the collections of museums a large number of the depictions of these deities is to be found. In their center the Female-Deity is depicted as a young lady riding the hind. To the four corners other four deities riding horses are painted there. High frequency of such depictions prove the successful spread of the version of the Buddhist Tantric ritual text (5) across Tibet and Mongolia, since it faithfully follows the description of the deities in such texts stressing their anthropomorphic appearance.
At the same time it is not simple depiction of the deities. With entering the Tantric ritual, the iconographic representation of them serves primarily the ritual. It is the ritual tool for purpose of visualization of the deities, for which the fixed form of them is needed. Tantric rituals acted as a civilizing force in Tibet and most of the visual art is closely connected with it. It goes hand in hand with the need of fixed structure and form.
Bsang mchod phyogs sgrigs. Ed. by Bsod nams 'bum. Peking: Mi rigs dpe skrun khang, 2003.
Karmay S. G A General Introduction to the History and Doctrines of Bon // Karmay, S. G. The Arrow and the Spindle. Studies in History, Myths, Rituals and Beliefs in Tibet: Kathmandu: Mandala Book Point, 1998. P. 104-156.
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The Call of the Blue Cuckoo. An Anthology of Nine Bonpo Texts on Myths and Rituals. Ed. by S. G. Karmay, Y. Nagano. Osaka: National Museum of Ethnology, 2002 (Bon Studies 6).
Namdak T. Mdzog phug: basic verses and commentary. Delhi, 1966.
Sde srid sangs rgyas rgya mtsho. Phug lugs rtsis kyi legs bshad bai DUr dkar po bzhugs so. Stod cha. Krung go'i bod kyi shes rig dpe skrun khang: Lhasa, 1996.
Tucci G. The Religions of Tibet Berkeley-Los Angeles: University of California Press, 1980.
1 This work was supported by the Grant Agency of the Czech Republic, project No. 401/05/2744 (2005-2007): Image and Text in Buddhism: Tibetan and Mongolian Iconography.
2 She is the fifth of nine sisters, the «females of the world» (srid pa mo dgu). For the detailed information see Karmay 1998:129.
3 Aquilaria agallocha, sinensis, Cinnamomum parthenoxylon.
4 He is named as author, but it is highly probable that he stands merely behind the compilation of the treatise and the actual author is anonymous.
5 The colophon mentions the following titles: : Tshe bdag lcags sdigs, Lcags `dra, Yang bzlog me'i spu gri, Man ngag srid pa'i gter khyim, see Bsod nams 'bum 2003:73.
6 In the catalogue of Tibetan Buddhist Resource Center appear some eight texts dedicated to our deities, all of them are of later date. This concerns also all the texts I have come across rather accidently. See http.www//tbrc.org.
