Szilágyi András (szerk.): Ars Decorativa 14. (Budapest, 1994)

KELÉNYI Béla: Panydzsara Mahákála. Egy tibeti Tekercskép a Delmár-gyűjteményből

one of his messengers (a further three are mentioned in the text): a garuda bird (Tib.: khyung) holding a snake in its mouth. The first member of his entourage {parivara) is Ekajati („With one strand of hair") (2); stemming from the seed syllable TAK. she sits on his left side, beside his leg. In her hand there is a vase (kalasa) full of nectar (amrta). Her blue body is covered on top by a white silk cloak; she has a tiger-skin loincloth. From the goddess's vagina, from the seed syllable TRAG, there flows a sea of blood, across which Kämadhätvisvara (3), one of the forms of appearance of Sridevi, is riding on a mule. The body of the four-armed goddess, who stems from the seed syllable BHYOM, is blue. In her right upper hand she waves a flaming sword and holds a string of prayer beads; in her lower right hand there is a skull-cup filled with blood. In her left upper hand she holds a trisüla, a trident; and in her lower left hand there is a lance. She wears a crown with five skulls, and a garland consisting of fifty bloody heads. She has three eyes, from her mouth there hangs a human corpse, and she is bearing her fangs. On her two sides are the „black"yaksa (Tib.: Nag po gnod sbyin) (4) andyaksi (Tib.: Nag mo gnod sbyin) (5). On her right side, the yaksa, originating in the seed syllable YA, which derives from Mahäkäla, is dressed in a human skin; in his raised right hand there is a hatchet, and in the palm of his left-hand he holds the Orb of the Sun. The attire of his companion on the left hand side (who derives from the seed syllable MAM stemming from Sridevi) is of black silk; with his right hand he waves a gold blade, and in his left hand he holds the Moon. From them there derive the three ,jvIon children" (Tib.: Mon bu putra) (6-8). The dark-blue ,,brothers and sisters"

18 (Tib.: Putra ming sring gsum) similarly denote an ancient form of Panjara Mahäkäla. In the middle is Putra nag po (6), stemming from the seed syllable TRI; his attire is of black silk and in his right hand he holds up a long sabre (Tib.: shang lang); in his left hand he holds a skull-cup, filled with hot brains and blood. On his right is Bhadra nag po (7), also stemming from the seed syllable TRI; he is dressed in a tiger skin, black silk and breast-plate. With his right hand he raises a staff above wrongdoers; with his left he lifts up the heart, dripping with blood, of a man who has broken his word. On the left side is their sister Sri« mo ral gcig ma (8), stemming from the seed syllable BHYO, who holds a golden blade in her right hang; from her left hand and from her mouth hand the entrails of sinful people. From the eyes of the three figures blood flows; their mouths vomit flame, and their bodies are ornamented with human heads. In the bottom left-hand edge of the picture, among other things, dogs and an eagle pecking a corpse-probably details of a cemetery-can be seen. On the right side of Panjara Mahäkäla is located Bhütadämara Vajrapäni (9), one of the tantric forms of appearance of Vajrapäni. He stands on a lotus throne, his body is blue, and there is a vajra in his hair, which is standing upright. With his right leg he treads on a man with four arms, his hands in the middle are in a ,,fear-arousing" pose (Skt.: bhütadämaramudrä), in his raised right hand there is a vajra, his left hand is in threatening" pose (Skt.: tarjanîmudra), in it is a lasso (Skt.: päsa). His loin-cloth is a tiger skin, and on his neck there is a garland of snakes. Beneath him is Bráhmanarúpa, the Brähmana-shaped Mahäkäla (10), who is depicted in the form of an aged ascetic with white hair and white beard. In his right hand he holds a skull-cup filled with blood; on his right shoulder there rests a trident, or trisüla. In his raised left hand there is a shin-bone (Tib.: rkang gling), in front of him is a gold vase, which belongs among the symbols of the deity. Beneath him the four däkini, his attendees, can be seen. Their colours are green, red, blue and yellow; in their hands are hatchets and skull-cups. On the left side of Panjara Mahäkäla one of the protective goddesses of the Sakya sect, Sarvabuddhadákiní (11) can be seen, standing among tongues of fire. The colour of the