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VAISRAVANA, KUBERA, AND JAMBHALA

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The important, complex figure of the Buddhist god of wealth, mainly known as Vaisravapa, Kubera, and Jambhala, has already been discussed extensively in previous publications on Tibetan iconography. As to the position, which the three above divine forms have been assigned in the pantheon of Tibetan Buddhism, it may suffice therefore to mention that Var.fr<av<^j^a (Tib. rNam thos sras or simply rNam sras) acts, in addition to his task as guardian and dispenser of wealth and treasures, as the lokapala (Tit), phyogs skyong) of the northern quarter of the world.

The name Kubera is usually associated with the aspects, in which the deity acts only as the supreme distributor of wealth and not as a lokapala. The Tibetan name of this aspect is either Lus ngan or Kubera, the latter name being then rendered in Tibetan letters. Kubera absorbed apparently the figure of the Nor lha, who seems to have been the original Tibetan god of wealth. As for Jambhala - he has no Tibetan name ~ it has been alleged in Western publications that he is a yi dam; this has, however, been denied by my Tibetan informants. Vaisravapa and the two other figures are regarded by the Tibetans as deities of the eighth rank:.

The descriptions of Vaisravapa, Kubera, and Jambhala which follow are based again on the iconographic work Rin 'byung; this source enumerates the following forms of these three figures:

rNam sras ser chert (R, Vol. II, fol. 82 b)

“The great yellow Vaisravapa”; in this form the body of Vaisravapa is yellow “like pure gold, radiating with the.brilliance of a hundred thousand rising suns”. In his light hand he holds a “banner of victory” adorned with the wish-granting jewel, and in his left hand rests the treasure-producing ichneumon (gter gyi ne’u le). In accordance with his position as a dispenser of wealth, he is richly dressed in flowing garments of silk and wears a diadem and ornaments of jewels.- On his right shoulder rests the disk of the sun, on the left shoulder the moon. He rides on a white lion.

In his parivara are mentioned the following accompanying deities, depicted as richly dressed armoured riders who, in addition to the attributes mentioned below, are all holding a treasure-producing ichneumon in the left hand. These deities are called collectively the rTa bdag brgyad, “the eight masters of the horses”. Their names and the directions in which they are supposed to stand are as follows:

Direction Name Description

East Jambhala of a yellow colour, holds a jewel in his right hand

South Gang ba bzang po yellow, his right hand lifts a vessel filled with gems; this is supposed to be the divine ruler of the gNod sbyin gang bzang mountain near Gyantse (rGyal rise)

West Nor bu bzang po white, holds a jewel in his right hand

North Kubera black, brandishes a sword with the right hand

Southeast Yang dag shes yellow, his right hand wields a sword

Southwest 'Brog gnas black, holds a red lance made of gems

Northwest INga rten yellow-white, his right hand lifts a palace {khang brtsegs)

Northeast Dzam po ’khyil pa (or ’Khyil pa) white, wields a sword in his right hand and a shield in his left.


Later on, we shall encounter the above-named eight deities several times again, but then mostly in different forms from those just mentioned. - The Rin ’byung names further, among the host of spirits accompanying the yellow form of Vaisravana, a group of twenty-eight “war-lords” (sde dpon) of a dark-red colour, armed with swords and carrying shields, and further thirty-two powerful, armoured fighters of a dark-green colour, brandishing lances and swords. All of them have again a mongoose as an additional attribute, which rests on the left arm.

rNam sras mdung dmar rta sngon can (R, Vol. n, foL 91 b)

“The Vaisravana possessing a red lance and a blue horse”. This form of the northern lokapala appears as an armoured rider of a red colour, three-eyed and with a ferocious face. His chief attributes are a red lance adorned with silken streamers, which he brandishes in his right hand, while his left holds the treasure-producing ichneumon. His horse - as mentioned in the title - is of a blue colour.

The following deities appear in his retinue: in the East the gZa' mchog chen po rahula of a smoke-gray colour-. The upper part of his body is that of a raksasa, the lower one has the form of a coiled snake-tail. On top of his nine heads rests the head of a raven. All his heads as well as the body are covered with eyes. In his right hand he holds a “zwicaaa-banner” (chu srin gyi rgyal mtshon), and in his left a snake-snare (sbrul shags). The southern point is occupied by the yaksa Dhana, the western one by the yaksa Kaia and in the North stands the yaksa Kubera.

To the retinue of the chief deity belong further the guardians of the four gates of the mandala, depicted as fierce goddesses and named after their attributes, which are: Icags kyu (Skt. ahkusa), a hook; zhags pa (Skt. pasa), a snare; Icags sgrog (Skt. srhkhaia), an iron chain; and driibu (Skt. ghanta), a bell. In the East stands the white ICags kyu ma, in the South the yellow Zhags pa.ma, in the West the red ICags sgrog ma, and the northern gate is guarded by the green-coloured goddess Dri! bu ma, rNam sras Ijang ser be con can (R, Vol. II, fol. 96 b)

“The yellow-green Vaisravana who has a club”. He is depicted as a fierce deity with a human body of a yellow-green colour, who holds in his right hand a club (be con) adorned with a gem, and a treasure- producing mongoose in his left. He is richly decorated with silks and jewels and resides - with his feet crossed in the meditation-posture - on top of a treasure-vessel (gter gyi bum pa). The description further mentions, that the sun rests on his right shoulder and the moon on the left one.

The sakti corresponding to this form of Vaisravana is the red Padma gtsug phud ma, who holds a gem in her right hand and a vessel in the left one. The lower part of her body is the coiled tail of a snake and above her head rise threateningly seven snakes.

rNam sras dmar po gar mkhan mchog (R, Vol. II, fol, 100 b)

“The red Vaisravana, the excellent dancer”, has sixteen hands, the right ones holding the following attributes: a “banner of victory”, a club, sword, arrow, trident, hammer, citron, and a red lance, while the left ones brandish: a mongoose, a snake-snare, wheel, thunderbolt-snare (rdo rje' zhags pa), bow, vessel, mountain, and a twig.

The red Padma gtsug phud ma is named again as the sakti of this form of VaiSravaya, and further several deities - among them also four, who appeared in the retinue of rNam sras ser chen, but this time in forms differing from those given before - are mentioned as belonging to the train of the sixteen-handed Vaisravapa. They are: Srad nyi ma la dga' ba, who is white and holds a jewel; Nor bu bzang po of a white colour, in this case described as possessing the head of a sheep and holding a “banner of victory”; Gang ba bzang po, yellow, having the head of a horse and holding a vessel;

Yang dag shes, blue, has the head of a stag and a jewel is his main attribute; Sred spong, yellow-red, with the head of a goat, holding a knife (?); and lastly the “minister” rGyal ba khyu mchog of a green colour, having the head of an elephant and holding a bowl rNam sras gsung mchog lus ngan po (R, Vol. II, fol. 105 a), is of a red colour, has one head and two hands. He blows a white conch-shell - coiled to the right - holding it with both hands. He is richly dressed in silks and adorned with jewels. In his retinue appear eight yaksas and yaksis, all of them blowing conch-shells, rNam sras drag byed (R, Vol. II, fol. 109 a)'

“The terror-causing Vaisravapa". This form of Vaisravapa is supposed to be black-coloured, of a most terrible appearance and surrounded by flames, possessing a three-eyed face and two hands. With his right hand, Vaisravapa brandishes a thunderbolt-club (rdo rje’i dbyug to), to which streamers “made of cloth from Benares” are attached. With his left hand he holds a black mchod rten (Skt. stUpa) in front of his breast. Again, the sun and the moon are shown resting upon his shoulders. The upper part of his body is covered with a garment of silk, and he also wears a loin-cloth of tiger-skin. In his retinue appear eight great klu of a dark-blue colour, with ferocious faces. They all hold a gem in their folded hands.

rNam sras. nag po ria sngon can (R, Vol. II, fol. 112 b) “The black Vaisravana having a blue horse” is being depicted in the following way:

“The great king is dark-blue, he has one face and two hands, his two red, globular eyes stare full of hatred at the enemies and obstacle- creating demons. He bares his teeth and wrinkles his face angrily. His right hand brandishes a flaming sword, the left one lays upon the shoulder a saffron-coloured divination-arrow. On his body he wears a sacerdotal cloak of black silk and a cherry-brown cuirass of leather. On the head he has a helmet of iron with spots of gold. The hair of his face and the eyebrows blaze like fire, on the feet he wears leather-boots with a pattern of turquoise. He rides a skilful horse having the colour of lapis-lazuli, carrying a saddle of gold and stirrups studded with jewels. He has the appearance of a most fright-inspiring raksasa. He dwells in the middle of a fire-storm.

In the middle of four lakes lying in the four cardinal points: in the East comes forth from the syllable traka the black bDud mo gshin rje mgo dgu ma, who holds a chopper of conch-shell in the right hand and a skull-cup full of blood in the left one. She has a diadem of five dry skulls and is adorned with jewels. She wears a white cloak and rides a wild bull with curved horns. In the South issues from the syllable rag the yellow bDud mo gshin rje lag brgya ma. Her fifty right hands brandish swords, and the fifty left hands brandish slings of the bdud.

On the upper part of her body she wears a human skin, and on the lower part a tiger-skin. She rides on a buffalo. In the West comes forth from the syllable sha the dark-red bDud mo phung khrol ma. Her right hand holds a hook, and the left one the heart of an enemy. A tiger-skin serves her as a loin-cloth. She discharges a blood-zor from her mouth and rides on a black wild yak.

In the North comes forth from the syllable bhyo the dark-green bDud mo gsod byed ma. Her five right hands hold magic notched sticks, the five left hands hold snares of the bdud together with hearts and lungs. On the upper part of her body she wears a human skin, and on the lower part the skin of a bear. She rides on a kyang with a white muzzle. All these are also adorned with garlands of human heads and with jewels. (Each of them) is surrounded by hundred thousand times hundred thousand women having the colour and appearance (of the particular chief goddess).

On the four spokes of the wheel: in the southeast comes forth from the syllable nghri the white Yul ’khor bsrung, holding a guitar and riding an elephant. In the southwest issues from the syllable be the blue ’Phags skyes po, holding a sword and riding a buffalo. In the northwest comes forth from the syllable bi the red Mig mi bzang, holding a snake-snare and a stupa and riding on a makara. In the northeast comes forth 'from the syllable be the dark-green Ngal bsos po, holding a club and a mongoose and riding a lion. All of them wear armour and appear in an angry mood.”2 rNam sras dkar po tshedzin (R, Vol. II, fol. 118 b)

“The white Vaisravapa, the life-holder”. This form of Vaisravapa is depicted in the peaceful, but proud aspect, possessing a white human • See Tibetan Texts, text B. body, covered with silks and jewels. The deity holds an iron hook in the right hand and a vessel of clear crystal full of amrta in the left one. In the parivara appear again the eight chief companions of Vaisravana, that is Jambhala, Gang ba bzangpo, Nor bu bzangpo, etc., as enumerated when describing the retinue of rNam sras ser chen, but in the present case they are all of a white colour and wear white garments. Each of them holds an iron hook in the right hand and a vessel in the left one.

rNam sras Ijang gu seng zhon manyaja na’i lugs (R, Vol. II, fol. 123 a) The main attributes of the green Vaisravana riding a lion, are a club adorned with a string of jewels and a treasure-producing mongoose held towards the left hip. The green Vaisravana is accompanied by his usual eight chief followers, who are depicted here in the same way as when occupying their places in the retinue of rNam sras ser chen.

rNam sras yang gsang phyag mtshan bzhi pa (R, Vol. II, fol. 126 a) “The most secret Vaisravana with the four attributes” is red-coloured, he has one head and two hands. The right hand holds a “banner of victory” with the head of a tiger as its point (stag gi rgyal mtshan) and a red lance; the attributes carried in the left hand are an ichneumon and an iron hook. The train comprises the following deities:

East - Nor rgyun ma (Skt. Vasudhara}

South - dByangs can ma (Skt. Sarasvati)

West - Nor skyong ma (Skt. Manipali)

North - Bharali

All the above four goddesses are of a red colour, they are adorned with bone-ornaments, and each of them holds an iron hook in her right hand and a whisk (rnga yab) in the left one. Also Gang ba bzang po, Nor bu bzang po, etc., appear in the parivara, in their usual colour. In addition to the attributes which they normally carry each holds also a red lance in the right hand and an iron hook in the left one, Jambhala ser po gtso rkyang (R, Vol. II, fol. 132 a) “The yellow Jambhala, the only lord”; the colour of this one-faced and two-handed deity is said to be like that of purified gold (gser btso). In the palm of his right hand, which rests in the posture of gift-bestowing, lies a citron. The left hand holds a mongoose, from whose mouth a rain of wish-granting jewels issues. The deity has black hair, wears a diadem of jewels and a flowing dress of multicoloured silks. A garland of blue lotus hangs around his neck and he treads on a treasure of emeralds, rubies, and other gems.

gSang 'dus las byung ba’i. jam ser (R, Vol. 11, fol. 135 b) A tantric form of Jambhala: a figure of a dark-yellow colour, with three faces and six hands, the upper pair of hands embracing the sakti Nor rgyun ma. The other two right hands hold the bljapura and a sword, and the left ones a treasure-producing ichneumon and a lotus. A garland of blue lotus adorns the neck of this deity.

dPa' bo chig grub pa las byung ba’i jambhala lha mang (R, Vol. II, fol. 138 b) Another tantric conception of Jambhala, The gtso bo as well as the deities of the parivara are shown in sexual union with their saktis. The distribution of the gods and goddesses is as follows:

Direction Sakta Sakti

Centre Jambhala Nor rgyun ma

East Nor bu bzang po Zla shel ma

South Gang ba bzang po sByin ma

West Nor sbyin sByin bzang ma

North rNam thos kyi bu 'Phags ma

Southeast Kilimili Rob bzad ma

Southwest 'Jam po 'khyil pa Rab sbas ma

Northwest ’Zhal gyi dbang po IHa'i bud med

Northeast sPyodpa'i dbang po dByangs can ma


The colour of all the above-named deities is golden, and they are richly adorned with jewels. Each sakta is depicted sitting in the rarja-paryanka attitude (rolpa'i stabs}, holding the bljapura on the palm of the right hand and a treasure-producing ichneumon in the left one. The right hand of each sakti rests in the varada-mudra and the left hand holds an ear of rice.

Jambhala nag po Kha che pan chen lugs (R, Vol. II, fol. 141 a) “The black Jambhala according to the style of Kasmira Pandita” is depicted as having a dwarfish body, naked, except for affew rags “as worn by low-class people”. “His ear-lobes are not pierced”, and he does not wear any ornaments. He has three eyes, and his teeth are bared. With his right hand he lifts in front of his breast a skull-cup full of blood, and with the left hand he holds a treasure-producing ichneumon towards the left side of his body. Residing upon a moon-lotus, he tramples under his feet a “treasure-owner” (nor bdag). Jambhala dkar po lha Inga jo bo’ i lugs (R, Vol. II, fol. 145 a)

A white Jambhala according to the style of Atisa. He has a fierce,

three-eyed face, with the right hand he brandishes a lance with three

points, and with the left a club adorned with jewels. The white Jambhala

wears a garment of silk and jewels. His mount is a turquoise-blue dragon and he is surrounded by flames.

The following dakinis appear in his retinue: Direction Name Appearance East rDo rje mkha 'gro ma blue, holds a vajra in her right hand and a vessel, filled with various offerings, in the left one South Rin chen mkha' ’gro ma yellow, in her right hand she holds a precious vessel and with her left hand she brandishes an iron hook West Padma mkha' 'gro ma red, holds a lotus in her right hand and a “banner of victory”, which is adorned with gems, in her left hand North Las kyi mkha 'gro ma green, her right hand brandishes two crossed vajras (rdo rje rgya gram) and with her left hand she holds a treasure- producing ichneumon

Jambhala dmar po srog sgrubs sa lugs (R, Vol. II, fol. 149 a) “The red Jambhala in the srog sgrubs style of Sa skya” has one three eyed face and two hands, the right one holding a jewel and the left hand, which embraces the hip of his sakti, lifts a mongoose. The name of the sakti is bDe rgyas byed ma. She is shown embracing the yab, and she holds a skull-cup, filled with amrta, in her left hand.

Grva pa mngon shes lugs kyi jambhala dmar po (R, Vol. II, fol. 152 a) “The red Jambhala, in the style of Grva pa mngon shes". A red, threefaced form of Jambhala, with six hands and four feet. He is of a haughty appearance, his central red-coloured face bears the expression of a ferocious laugh. The face on the right is white, the one on the left is blue. The upper and middle right hands hold a jewel and an iron hook, the corresponding hands on the left side lift a skull-cup filled with jewels and a snare, while each hand of the lowest pair holds one treasure-producing ichneumon. His feet tread upon two yak$as who vomit jewels.

In his retinue appear eight great water-spirits (klu chen po brgyad) and further the goddess Kurukulle, who is represented in the following form: her body is red, the face bears a haughty expression and it is contorted to a fierce smirk. She has four hands; with the upper pair she prepares to shoot off a “blue lotus-arrow” (utpala'i mda'), while her two lower hands lift an iron hook and a snare, both being adorned with blue lotus-flowers. Her body is covered with bone-ornaments and countless jewels.

Jambhala Ijang gu dus ’khor lugs (R, Vol. II, fol. 157 a)

“The green Jambhala in the style of the kalacakra”. He is either green or yellow-green, has one face which shows a peaceful but haughty expression, and his right hand holds the bljapura fruit while the left one carries an ichneumon from whose mouth issues a rain of precious stones. The hair of the green Jambhala is black, and his head is adorned with a diadem of jewels. His other ornaments are a garland of blue lotus- flowers, jewels, silks, etc. The main figures of his retinue are his sakti, the blue-coloured goddess Nor rgyun ma and the following goddesses, standing in the main quarters of the world: East - Zla shel ma South - sByin ma West - sByin bzang ma North - ’Phags ma

The Rin ’byung then enumerates a number of minor deities, who stand in more or less close relation to the Vai$ravana-Kubera-Jambhala group; several of these figures have already been mentioned above. To facilitate the identification of Tibetan iconographic material, they will be discussed here as well. gNod sbyin nor bu bzang po (R, Vol. II, fol. 160 a)

The colour of the yak$a Nor bu bzang po is yellow and he rides a blue horse. In the right hand he holds a flaming jewel, in the left one a treasure- producing ichneumon.

Sras gar mkhan mchog (R, Vol. II, fol. 161 a) “The son, the excellent dancer”. He has three faces - a yellow, a blue, and a white one - all bearing a fierce expression, and the colour of his body is red.. He has sixteen hands, the right ones holding the following attributes: thunderbolt, wheel, jewel, lotus, sword, snare, arrow, and battle-axe; the attributes held by the left hands are: a bell, trident, ichneumon, an ornament of flowers {me tog gi phur ma), a ba dan, skull-cup, bow, and a whisk. The deity wears a garment of silk, a loincloth of tiger-skin, snakes and jewels.

The retinue of Sras gar mkhan mchog comprises the following deities: on his right side stand Brahma {Tshangs pa) and Rahn {Khyab jug), on the left Isvara {dBang phyug) and Kubera {Lus ngan). Four treasure- guarding yak?as and four yak$is dwell in the spaces in between. Sras rgyal ba khyu mchog (R, Vol. II, fol. 164 a)

“The son, the chief of the victorious ones”. The colour of this deity is said to be brilliant like purified gold. Sras rgyal ba khyu mchog - who is also called the gnod sbyin rGyal ba khyu mchog - has one face and four hands. The upper pair holds a chest {sgrom bu) fH^^d with jewels, the lower one lifts a club, adorned with a wish-grantingjewel, and a mongoose.

IHa mo dpal chen mo (R, Vol. II, fol. 166 a)

A green goddess, smiling and haughty in appearance. With her right hand she lifts a lotus flower adorned with jewels, and with her left hand she makes the gesture of protection.

gZungs las byung ba'i lha mo nor rgyun ma (R, Vol. II, fol. 161 b)

“The goddess Vasudhara? who originated from a mantra”. A yellow form of the goddess Vasudhara, having one face and two hands. Jewels are dropping from the palm of her right hand, and her left hand holds an ear of rice.

Vor rgyun ma ba glang rdzi (R, Vol. II, fol. 17^ a) “ Vasudhara, the keeper of bulls”; the colour of her body is yellow, her attributes are the same as those in the case of the just before-described goddess. Yi 'phrog nor rgyun ma (R, Vol. II, foi. 177 a)

“The infatuating Vasudhara”, a red form of the goddess, holding an iron hook and an ichneumon.

gNod sbyin zhang blon rdo rje bdud ’dul (R, Vol. II, fol. 178 a)

“The yakfa, the royal minister Devil-Subduing Thunderbolt”, also called “the commander” {sde dpori) rDo rje bdud ’dul. A wrathful deity Some of the rNying mapa speakofa groupofeight Nor rwunma sisters, the Nor rgyun lha mo mched brgyad.

of a black colour, who holds a jewel in the right hand and a golden vessel, filled with jewels, in the left one. The yaksa wears a diadem of gems, a dress of black silk with a girdle of gold, a garland of human heads, etc. He resides in the centre of a blazing fire.

His sakti is the blue rDo rje kun 'grub ma, who offers food to her consort with her right hand. Her left hand lifts a sack full of diseases. She wears a dress of white silk, and a garland of human heads hangs around her neck. The retinue of rDo rje bdud 'dul consists further of the following deities:


Direction

East

Name Nor lha

South

mGon po

West

Brog gnas

North

rNam sras

Appearance white, wearing a garment of white silk; his hands hold a gem, a chest full of jewels and he treads upon a pisaca and a pisdci black, of a most wrathful appearance, wearing a black garment with a green border; has snakes and human heads as ornaments, wields a club of sandalwood with his right hand and a hook with the left one. He stands on top of a male and a female gshin rje red, has five heads: in the centre that of a lion, on the right those of a horse and sheep, on the left side the heads of a goat and a monkey.

He has six hands; the first pair holds a box full of jewels, the second pair carries a golden wheel and a fruit and the last pair lifts a vessel, full of medicines. He stands on top of a male and a female klu green, armoured, holds a horse-whip of gold (gser gyi rta Icag) and a pan filled with various medicines and jewels. He rides a yellow horse treading upon a yaksa and a yaksi

Three other forms of rDo rje bdud 'dul are mentioned on fol. 180a of the Rin 'byung. Firstly, in the phyi sgrub aspect, the main attribute of rDo rje bdud 'dul is a club adorned with jewels. In the nang sgrub form the deity is of a dark-blue colour and holds a trident in the right hand, while


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the left one carries a skull-cup. The right leg is bent, while the left one is stretched out; both feet tread upon a rdkpasa and a rakfasi. In the gsang sgrub aspect he is described as a deity of a dark-blue colour, having a black, a white, and a red face, and holding in the three right hands a trident, a club, and a sword, while the three left hands brandish a skull- cup, a snare, and a hook.. In the last-mentioned case, rDo rje bdud ’dul is accompanied by the following yaksas: on the right side by the black rNon pa, who holds a battle-axe, a sword, a sack full of diseases, and a snare. On the left side appears the yellow-red Kun gyi ’jigs byed, brandishing the same attributes as the black yaksa of the right side, only that he has a banner of black silk instead of the battle-axe. In the back dwells the dark-red Nyi mat mig, who brandishes a chopper, a snare, a sack full of diseases, and a skull cup filled with blood. And lastly, in front, comes forth the sakti rDo rje kun ’grub ma, whose iconography had been discussed before. rDo rje bdud 'dul is sometimes called the “chief of the Rudras”. He is also worshiped as a “god of medicine” (smart gyi lha), and as such he stands in closest relation to the “Buddha of medicine” (sMan bla). Text no. 162 calls him an “attendant of the medicine-Buddha” (sMan bla'i bka' sdod) and states that he is a member and commander of a group of nine deities acting as servants of the sMan bla, who are known as the bka? sdod srung ma zhang blon dam can sde dgu. In this case, however, rDo rje bdud ’dul is represented in a way different from the descriptions given above: he is dark-blue and has one three-eyed face. His hair stands on end, a diadem of five skulls adorns his head, he bares his teeth, and a garland of human heads hangs around his neck. With the right hand he brandishes a chopper decorated with a gem, his left hand lifts a skull-cup full of hearts. A cloak of black silk is his dress, a club made of sandalwood is stuck into his girdle, and his mount is a black horse with white heels, which stands amidst a vehemently burning fire. Also the other members of this group are all represented as wrathful deities surrounded by flames. They are distributed in the main and intermediary quarters in the following way: East - Yum mchog ekajati South - Khyab jug chen po rdhula West - mKha' gro'i gtso mo ce spyang ma North - the coral-coloured gNod sbyin bshan pa Southeast - the dam can with the life-chopper Southwest - the dark-red Srin po ’jigs byed Northwest - the smoke-coloured Shan ting ro zan Northeast - Srog bdag hob se, who has the colour of the ha la poison A fifth form is the red rDo rje bdud 'dul, who has black locks. He is dressed in a garment of black silk, rides on a dark-brown mule, and his hands hold two objects called khrag than and nyungs than. gNod sbyin aparajita (R, Voi. II, fol. 183 b) The text calls him a maha-yak$a (gnod sbyin chen po); his colour is white “like a snow-mountain”. Also his dress is white. He holds an iron hook in his right hand, while his left hand lifts a treasure-vessel (gter gyi bum pa). The Rin 'byung continues then its enumeration of deities belonging to the Vaisravana-Kubera-Jambhala group by describing the following three forms of Ganesa (Tshogs bdag)'. 'Zur 'gegs sel ba'i tshogs bdag chags pa rdo rje (R, Vol. II, fol. 185 a) His central face is that of an elephant, the right countenance is that of a cat, and on the left side is the face of a monkey. He has six hands, holding a vessel, full of Tibetan beer, a jewel, a sword, etc. The deity and his monkey-faced sakti are both depicted naked. Tshogs bdag dkar po phyag bzhi pa jo bo’i lugs (R, Vol. II, fol. 1^1 a) “The white four-handed Ganesa in the style of Atisa” has an elephant- head and brandishes a shield, a rosary, an ichneumon, and a battle-axe. He is dressed in a tiger-skin and stands on a rat. Tshogs bdag dmar po phyag bzhi pa (R, Vol. II, fol. 188 a) The red, four-handed Ganesa is described as riding a rat:. He holds a shield, a battle-axe, a conch-shell, and a rosary. Lastly, three other deities belonging to the group here discussed should be mentioned as well: Klu rgyal sog ma med (R, Vol. II, fol. 189 a) Seven snakes rise above his head. The lower part of his body is the coiled tail of a snake, his two hands hold a vessel filled , with ampta in front of his breast. His retinue consists of his son, his Sakti - who is, however, not addressed with the customary polite term yum, but simply as chung ma - and of his servants, “altogether sixty thousand of them”. dByug gu ma spun gsum (R, Vol. II, fol. 19 b) A group of three sister-deities, the middle one being called Nor ster ma sngon mo, “the blue bestower of jewels”. Her sister who stands on the right side is the Gosster ma dkar mo, “the white bestower of garments”, and the goddess standing on the left bears the name Zas ster ma dmar mo, “the red dispenser of food”. All three hold a jewel in the right hand and lift a vessel full of amrta with the left one. Kholpo kundhali (R, Vol. II, fol. 191 a) The “serf Kundhali’" is a yak$a of a white colour, holding a hook in his right hand and leading with his left hand an elephant by the trunk. - Representations of this yaksa can occasionally be seen painted on the wall of a monastery next to the main entrance. To the retinue of Vaisravana belongs further the deity gNod sbyin nor gyi fgyal po, worshiped mainly by the rNying ma pa. Tire gNod sbyin nor gyi rgyal po, also called the rDo rje khyung rgyal, is described as a white figure wearing a cloak of bear-skin. He holds the snare of the bdud, a chopper, and his mount is an elephant with a long trunk. Under the name Nor bdag chen po kubera the Buddhist god of wealth is worshiped also by the Bon. The Bon work listed under no. 52 of the Tibetan sources describes him as a wrathful figure of a dark azure-blue colour, one-headed and two-handed. He wears a golden cuirass, a helmet made of the same material, and he rides on a black horse with white heels.