In Indian mythology, Yama occupies the same place as Pluto in Greek. He is the god of death and is responsible for several hells mentioned in the Puranas. Considering his destructive nature, he is called Shiva's assistant. He rides a buffalo accompanied by two dogs, each with four eyes. These dogs help him drag his rebellious souls to hell.
Yama has a secretary named Chitragupta who keeps track of the good and evil deeds of mortals. When after death a person comes to Yama, he calls on Chitragupta to read aloud the story of his deeds. After reading, the conclusion is summed up, if it turns out not in favor of the person, he is sent to hell, where, under the supervision of Yama, he is subjected to various tortures.
The Vedas say that Yama was the first person who died and went to another world, becoming its autocrat. He is not directly called the King of Hell. The Bhavishya Purana contains the story of how Yama married a mortal woman. He fell in love with Vijaya, the pretty daughter of a brahmana, did not marry her, and took Yamapuri to his abode. Here he forbade her to enter the southern part of his vast palace. For some time Vijaya was obedient, but later curiosity won out, and, “thinking that Yama must have another wife,” she entered the forbidden region and saw hell and souls in torment there. Among the tormented souls was her mother. She met Yama there and begged him to release her mother. Yama said that liberation can be achieved only if a relative performs a sacrifice. The sacrifice was made, and Yama's mother-in-law was freed.
Yama is the ruler of the south, therefore this direction is considered unfavorable among the Hindus. Death is allegorically referred to as “the journey to the south”.
Based on the book by Paul Thomas: India. Epic, legends, myths / Per. from English. N. G. Krasnodembskaya. - SPb.: Publishing group "Eurasia", 2000
Yama or Yama (Skt. यम - "Twin") is a god in Hinduism, Lord of the Underworld, Peacekeeper of the South, King of Death and Justice.
According to the most ancient naturalistic concept, this is the deity of the Sun, who is the twin of the Moon. Yama is called brother Yami (or Yami - Yami). In the Vedas, the dialogue between Yama and his sister Yami is preserved, where she offers him incest, but he refuses, citing his close relationship; this principle is subsequently reflected in Indian legal codes.
The solar meaning of Yama appears in some hymns of the Rig Veda. He appears to be the son of Vivasvyat (or Vivasvant - Uivasvanti), that is, the dawn (day), and Saranyu, that is, the fleeing (night), daughter of Tvashtar. The visible daytime rotation of the sun served the ancient Hindus as a symbol of human life. Like the setting sun, Yama was in their eyes the king of the underworld and the deceased ancestors of the people (pitaras - fathers) dwelling in it. According to the most ancient Hindu concepts, in the kingdom of Yama, the deceased ancestors continue to lead the same life that they led on earth, eating food and using sensual pleasures. At a further stage in the development of religious thought, Yama is already a gloomy, punishing god of death, who walks on the earth and outlines his sacrifices. He is accompanied by two terrible dogs, called his ambassadors and carrying away people doomed to death. Developing in the anthropophysical direction, the idea of Yama as a sun god passed into the idea of him as the first deceased person, who opened the way to the afterlife for subsequent generations of people. This idea is especially vividly expressed in the 14th hymn of the X book of the Rig Veda. However, the relegation of Yama to the level of a person did not drown out the divinity of Yama in the later mythology of the Hindus: he is considered one of the 4 or 8 worldguards (lokapaias), along with the great gods Agni, Indra and Varuna. However, the relegation of Yama to the level of a person did not drown out the divinity of Yama in the later mythology of the Hindus: he is considered one of the 4 or 8 worldguards (lokapaias), along with the great gods Agni, Indra and Varuna. However, the relegation of Yama to the level of a person did not drown out the divinity of Yama in the later mythology of the Hindus: he is considered one of the 4 or 8 worldguards (lokapaias), along with the great gods Agni, Indra and Varuna.
Promotional video:
In the Katha Upanishad, one of the most famous Upanishads, Yama is portrayed as a teacher. He is the father of Yudhishthira (also known as Dharmaraja), the elder brother of the 5 Pandavas and is said to have incarnated as Vidura according to some accounts during the Mahabharata period.
The pit is called Kala ("Time"). Shiva is also called Kala ("Time"), as well as Mahakala ("Great Time") in his form of the destroyer of the world.
Iconography
In art, some Sanskrit sources say that the Yama should be dark blue, similar to a gnosis cloud, with two arms, fiery eyes and protruding fangs. He is depicted in red clothes, and sits on the throne of a lion or he is a buffalo. Various iconography depicts Yama with four arms and golden yellow robes. Sometimes he holds a rope loop (pass) in one hand.
Gods - Guardians of the countries of the world (Lokapala)
East
When Indra was victorious in all wars, Brahma divided the power over the world between him and those gods who helped him. Indra himself received power over the East, the land of the gods. Since then, the east is guarded by his white elephant Airavata - the main of the four world elephants, each of which is like a huge mountain and has four fangs. Indra rules the eastern side together with seven great heavenly sages, and all the gods, planets and stars, winds and clouds serve him.
South
This land of ancestors was received by Yama - the god of death. There, beyond the end of the earth, shrouded in fog, stands his palace. But the path to it is guarded by two monstrous Sharbar dogs, variegated and four-eyed. The Yama's domain is gloomy, the trees do not give shade, there is no water and air, but the souls of virtuous people find relief there. The pit also owns the terrible hellish places located under the seven underworlds. There flows the bloody and fiery river Vaitarani, and those who have committed a crime on earth go there. Not a single criminal will escape from the Pit, because the Sun, Moon, Wind, Fire and Water serve as spies. Yama, judge and king of justice, rules the kingdom of the ancestors and death, and his elephant Mahapadma guards the south.
West
This country belongs to Varuna, who rules in a magnificent white palace at the bottom of the Ocean. This palace is surrounded by magnificent gardens where precious stones grow on trees and where it is neither too cold nor too hot. As the dead people go to the kingdom of Yama, so the asuras who died in battle go to Varuna, whom he judges and punishes for their sins, just as Yama does it with people. Host of sea monsters, oceans, rivers, lakes and springs serve Varuna, and his elephant Vamana protects the West.
North
It is ruled by Kubera, the king of riches and the ruler of the Yakshas - mountain spirits guarding treasures. Kubera has a rather funny look: a large spherical belly, three legs, only eight teeth and one eye in his mouth. His possessions are full of treasures, at his throne there are mountains at the head of the great Mount Meru, his chariot is drawn by Guhyakas - half horses, half birds, and his elephant Sarvabhauma guards the northern end of the earth.
Lokapaly
These four gods are called Lokapals - Guardians of the world. And when they said that the earth is supported by four elephants, they meant precisely their elephants. As long as they stand and hold the earth, the world is not in any danger.
DESCRIPTION OF THE TORTURE IN THE KINGDOM OF THE PIT
1. Garuda asked: “What is the suffering experienced by the sinner on the path of Yama to his abode? Tell me about it, about Keshava '"
2. The Blessed Lord said: “Listen, O descendant of Vinanta. I'll tell you this from start to finish. But you will tremble even at the mere description of hell.
3. Forty-four yojanas, O Kasyapa, from the city of Bahubhiti, lies the great city of the King of Justice.
4-5. A sinner cries out when he hears the lamentations of a crowd of similar sinners - everyone who goes to the city of Yama. All go to the gatekeeper and report to him. The doorkeeper Dharmadhavaja is always on duty.
6. He, having visited Chitragupta *, reports evil and good deeds. Then Chitragupta tells this to the King of Justice.
* the name of a creature that records the affairs of people
7. Atheists, O Tarksya, and people mired in sin are well known to the King of Justice, as they should be.
8. However, he asks Chitragupta about their sins. Chitragupta, although he is omniscient, asks the Shravanov (listeners).
9. Sravans, the sons of a brahmana, who live in heaven, on earth and in the lower regions, hear and understand from a distance and see very far.
10. Their wives are of the same nature and are called Shravani. They know absolutely everything that women do.
11. They report to Chitragupta everything that is said or done by each person, openly or secretly.
12. These courtiers of the King of Justice know exactly all the virtues and vices of mankind and the karma generated by the mind, speech and body.
13. Such is the power of those who have power over mortals and immortals. Thus, always speaking the truth, Shravans narrate about the activities of a person.
14. To a person who disposes them to himself with asceticism, charity and honest speech, they are benevolent and grant heaven and liberation.
15. Knowing the evil actions of the sinner, telling the King of Justice about them, these broadcasters of truth become givers of suffering.
16. Sun and moon, fire, wind, sky, earth and water, heart. Pit, day and night, twilight of morning and evening, and Justice - know the deeds of man.
17. The King of Justice, Chitragupta, Shravana, the sun and others know fully the sins and good deeds of the embodied being.
18. Then Yama, convinced of the sins of sinners, sums them up and shows them his terrifying image.
19-21. Very sinful people see the terrifying image of Yama - he has a huge body, he sits on a buffalo, with a rod in his hand. Rumbling like a cloud during pralaya, black as a mountain of soot, a terrifying weapon flashing like lightning, in his thirty-two-handed form, as tall as three yojanas, with eyes like wells, with a gaping mouth from which huge fangs protrude, with red eyes and a long nose.
22. Even Chidragupta is terrible surrounded by Death, fever and others. Next to him, all the messengers, resembling Yama in appearance, roar.
23. Seeing this, the unfortunate man cries out in fear. A sinful soul that did not bring gifts trembles and groans.
24. Then, on the order of Yama, Chidragupta addresses all these sinners who weep and mourn their karma.
25. “O you sinners, malefactors, polluted with selfishness, unjust - why did you commit sins?
26. O you foolish people, why did you commit these grieving sins born of lust, anger, and fellowship with sinners?
27. Until now you have committed sins with great delight, that is why suffering is now assigned to you. Don't turn your faces away.
28. You have committed sinful deeds in multitudes, and these sins are the cause of inevitable misfortune.
29. It is known that Yama treats the stupid and the learned, the poor and the rich, the strong and the weak alike
30. Hearing these words of Chitragupta, sinners grieve bitterly over their karma and remain silent and motionless.
31. The King of Justice, seeing that they stand motionless like thieves, appoints an appropriate punishment for each sinner.
32. Then the rude messengers, having beaten them up, say: "Go, sinner, to the most terrible, terrifying hells."
33. Messengers Prachanda *, Chandaka and others, carrying out the sentences of Yama, tying all of them with one noose, drag them to the underworld.
* both names mean "fierce" or "terrifying".
34. There is a huge tree that looks like a blazing fire. It is five yojanas in height and one yojanas in thickness.
35. They beat sinners by chaining them to a tree and hanging them upside down. The unfortunate, for whom there is no salvation, groan, burning in the fire.
36. On this tree are suspended many sinners, exhausted by hunger and thirst, beaten by the messengers of Yama.
37. “Oh, forgive my sins!”, These very sinful people cry out to the messengers in complete helplessness, folding their beseeching hands.
38. Again and again they are beaten by the servants of the Yama with metal rods, clubs, clubs, clubs and large pestles from a mortar.
39-40. Beaten, they freeze in a lifeless state. Then, seeing that they have calmed down, the servants of Yama turn to them like this: “O you sinners, servants of evil, why did you do such vile deeds? You have not even made simple food and water offerings.
41. You did not give even half a handful of food to crows or a dog, you did not respect the guests, did not make offerings of water to your ancestors.
42. You did not focus properly on Yama and Chitragupta, did not repeat their mantras, which relieve torment.
43. You have never visited holy places or worshiped Deities. Although you were householders, you did not even show compassion.
44. You have not performed any devotional service. Reap the fruits of your own sins! Because you are deprived of righteousness, you deserve the punishment of beatings.
45. Forgiveness of sins is given by Lord Hari, Ishvara. We only punish the evildoers as ordered."
46. Speaking thus, the messengers beat sinners mercilessly, and from such beatings they fall to the ground like red-hot charcoal.
47. Falling, they scratch on sharp leaves, and when they are below, they are bitten by dogs, and they scream loudly.
48. Then the servants of Yama fill the mouths of the shouting people with mud, tie some with numerous loops and beat them with hammers.
49. Some sinners are sawed with saws like wood, others are cut into pieces with axes, spreading on the ground.
50. The bodies of some are half drowned in tar, and arrows are thrust into their heads. Others, mounted in the center of the machine, are pressed like sugar cane.
51. Some are burnt with burning coals, surrounded by torches and melted like a piece of ore.
52. Some are immersed in boiling oil, others in heated oil, and turn over like a cake thrown into a frying pan.
53. Some are thrown on the road in front of huge rabid elephants, while others are hung upside down, with their hands and feet tied.
54. Some are thrown into wells, some are thrown from the top, others are planted in pits with worms that eat them.
55. Huge predatory ravens and vultures with firm beaks peck them on the head, eyes, face.
56. Others protest loudly: “Give, give my wealth, which you owe me. I see that in the kingdom of Yama you are enjoying my wealth."
57. Such sinners, arguing in hell, bear a terrible punishment - the messengers of Yama tear off their meat with pincers.
58. By order of Yama, the servants of Yama carry away these disputants and throw them into disgusting hell, Tamisra and others.
59. Hell, full of great suffering, are here, not far from the tree; misery and suffering in them defies description.
60. There are 8,400,000 hells, O Bird, in the center of which are twenty-one of the most terrible of the most terrible.
61-64. Tamsira (darkness), Pohshanku (steel spears), Mahoraurashalmali (terrifying woolen tree), Raurava (horror), Kudmala (flowering), Kalasutraka (thread of death), Putimrittika (stinking flesh), Sanghatata (accumulation), Lohitoda (iron giri), Savisha (poisonous), Sampratapana (burning), Mahaniraya (great exit), Kaka (crows), Ulu (owls), Sanjivana (cohabitation), Mahapayakhin (great path), Avichhi (calm), Andhatamisra (blocking darkness), Kumbhipaka (pot-like), Samratapana (burning), Tapana (hot).
All are created from various kinds of sorrows and diseases, various fruits of sin, and are inhabited by many servants of Yama.
65, Foolish sinners, deprived of righteousness and who got there, experience various hellish torments in them until the end of the kalpa *.
1 day of Brahma = 4.320.000.000 solar years.
66. Men and women are tormented by Tamisra, Andhatamisra, Raurava and other hells because of their secret connections.
67. Anyone who supported a family or satisfied the needs of his womb receives the corresponding fruit, leaving both after death.
68. Having thrown off his body, which he nourished at the expense of other beings, he goes straight to hell, where everything is completely opposite to happiness.
69. A person experiences in a disgusting hell what fate has prescribed for him, like a cripple who has been robbed of his fortune and family support.
70. Anyone who supported his family at the expense of funds obtained by unrighteous means ends up in Andhatamisra, where impenetrable darkness reigns.
71. Having experienced the hellish torments in due order, he comes here again - already purified."
Yama in Tibetan Buddhism
The world of Yama (Yama, Tib. Thab.bral) is also called "heaven without battles", because it is the first level, physically separated from the problems of the earthly world. The world of Yama is ruled by deva Suyama; his wife is a reincarnation of Sirima, a courtesan from Rajagriha who was very generous to the monks during the Buddha's time. The creatures of this world are 2,250 feet tall and live for 144,000,000 years (sarvastivada). The height of this world is 160 yojanas above the Earth.
Yama, or Yamaraja (Skt. And Pali Yama, Yamarāja - Ruler of Yama; Tib. Gshin rje, gshin rje rgyal po, gshin rgyal - literally "King of the dead", "Lord of death", here gshin - dead, death, rje and rgyal - ruler, king) - dharmapala, in Vajrayana Buddhism, a deity of the anuttarayoga tantra class. In the Gelug school, Yamaraja is considered one of the three main patron gods of this school. It is said that along with Vaisravana and the Six-Armed Mahakala, Yama was the special patron of Lama Tsongkhapa.
One of the meanings of the Sanskrit word yama is restraining commandments, restricting rules of conduct; it can also mean control, verification. Ruler Yama is a god who controls the reincarnation of creatures.
In the Sutra tradition, Yamaraja is known as the ruler of the Yama Heaven. According to Buddhist cosmology, Yama resides in the Yama Heaven (Skt. Yamaloka, Tib. Gshin rje'i 'jig rten, lit. "Yama World"). Among the six Heavens of the gods of the World of Passion, his world is above the Heavens of the Four Strong Rulers and the Heavens of the Thirty-Three Gods, but below the other three Heavens. God Yama judges the souls of the dead and makes a decision where the soul should be reincarnated according to its karma accumulated during the past life. For this reason, in Tibet he is called the "King of the Dead."
Throughout life, beings by actions of body, speech and mind accumulate karma (Skt. Karma, pali kamma; Tib. Kar ma, phrin las, 'phrin las; literally action, deed, karma). According to the nature of the acts committed, three types of karma are distinguished: good karma, bad and neutral. A feature of karma is that it tends to persist until the moment of manifestation in the form of a corresponding phenomenon. It is like a genetic map, but the map of our karma is written down by particles of light, sanskaras (Skt. Saṃskāra, Tib. 'Du byed - formed experience, karmic imprints). Bad karma is information about bad deeds, good karma is information about good deeds. The events in which we are involved during our life are manifestations of our own karma. This is how what we did in the past comes back to us.
The sutras say that the gods of Heaven Yama read the karma of the soul of a deceased being accumulated during the past life, using the mirror of karma and stones for counting: white stones - for counting white, or good, karma, and black stones - for counting black, or bad, karma. Bad deeds are the reason for punishing non-virtuous souls in the form of reincarnation in the lower worlds, full of misery and suffering. Good deeds are the reason for being reborn in happy worlds. Neutral karma will bear neither good nor bad fruit in the future. For good reward after death, it is necessary to perform good deeds during life.
The Gods of the Heavens of the Yama control the rebirth of beings who are to be born in the next life in one of the worlds located below their Heaven. And these are the worlds from the Heavens of the Thirty-Three Gods to Hell, our World of People also belongs to these worlds.
One of the epithets of Yama is Dharmaraja (Skt. Dharmarāja, Tib. Chos rgyal, chos kyi rgyal po - "King of Dharma", "King of the Teachings"; Tib. Gshin rje chos rgyal, gshin rje chos kyi rgyal po - Yama Dharmaj).
Researchers, not without reason, believe that the Yama from the Tantra tradition is not the same person as the Yama Dharmaraja, known to us from the sutras. In the root Bhairava Tantra, Manjushri takes the form of Yamantaka to defeat Yama, which represents death, symbolizing the repetitive process of suffering in Samsara.
In the center of the thangka - Yama with his sister Yami, both deities stand on a buffalo and trample the human body (note: they often depict a woman as a symbol of passionate affection). Around them - a halo of tongues of raging fire. The companions, the ferocious assistants of Yamaraja, are often depicted around.
Pit (left) - petroglyph near the Tibetan Sera monastery.
In iconography, Yama is represented in the following forms
1. The form in which he was defeated by Yamantaka. The pit is depicted in red. Himself with the head of a buffalo, he stands on a buffalo with a digug and kapala (a knife and a skull bowl). Sometimes they depict him holding a bow and arrow on a bowstring in combat readiness. This is the secret Yama Dharmaraja.
2. A form where a dark blue or black Yamaraja with a buffalo head is also depicted on a buffalo, but already with a bone rod and a lasso (note: the rod is made of a human skull and spine covered with human skin and an elephant's skin; with a lasso Yama catches and binds souls dead). He is depicted accompanied by his wife Chamundi (note: according to another version, this is his sister Yami), who brings kapala to his lips. This is the outer Yama Dharmaraja.
3. The supreme judge in the bardo of being. Unlike previous forms, he does not stand on a buffalo, but on a prone person, he has an anthropomorphic appearance, in his hands digug and dripping. He is depicted in dark blue. This is the inner Yama Dharmaraja (Tib. Gshin rje chos rgyal nang ba).
As a judge in the bardo of being, Yama Dharmaraja is also depicted in the Bhavachakra thangkas, where he embraces the Wheel of Being. As the sage of Hell, he is depicted on the Wheel of Being in the realm of the hells. As a judge, he is also symbolically depicted among the beings of hell.
From the book: René de Nebesky-Voykovitz "Demons and Oracles of Tibet"
Russian translation: Petra Goryashko
Yama, the judge of the dead and the ruler of all living beings who were reborn in one of the hot or cold hells to atone for sins committed in past lives, is usually called in Tibet gShin rje, "the lord of death" - this term, however, applies to a whole class of death-bringing demons, hereinafter referred to as Chos kyi rgyal po, "king of the Dharma", an expression correlated with the Sanskrit Dharmaraja, or, combining both of these terms, as gShi rje сhos kyi rgyal po. This deity belongs, presumably, to the eighth class.
There are various forms of Yama, the main ones being called phyi sgrub, nang sgrub, and gsang sgrub, or phyi nang gsang gsum combined.
In the case of the phyi sgrub or "outward" form, Yama is depicted in blue, with a buffalo head, holding a club with a skull at the end (thod dbyug) in his right hand and a lasso in his left hand. It is on the back of a blue buffalo kneeling on a female body. Usually, the animal is depicted crushing a prostrate figure, but in some cases, it is obvious that the woman and the buffalo are in a state of sexual union, in accordance with the concepts of tantra. I have not met, however, in Tibetan iconographic texts, literal indications of this.
To Yama's left, his sister Yami is often depicted standing, offering him a drip of blood. Klong rdol bla ma designates this Yama form as Chos rgyal phyi sgrub ma he'I gdong can, and mentions eight male and eight female gshi rje (gshi rje pho brgyad mo brgyad) as his entourage.
The “outer” form of Yama (nang sgrub) is also dark blue, but in this case the ruler of hell has the head of an angry raksasa, holds digug and kapala in his hands. He stands on a corpse. According to Klong rdol bla ma, this form is called Nang sgrub srin gi gdong can; his retinue includes four other forms of this deity: Zhi ba'I gshin rje, rGyas pa'I gshin rje, dBang gi gshin rje, and Drag gi gshin rje.
The "secret" aspect of Yama is depicted with a red buffalo head standing on a buffalo of the same color. Its attributes are jewel and dripping.
Then there is a group of four Yama in different colors, each holding a damaru and a divination arrow. Each of these figures is associated with one of the directions: the east Yama is white, the south is yellow, the west is red, and the north is green (or blue).
The Rin 'byung describes the following Yama forms with consorts and servants: Chos rgyal las kyi gshin rje mtihing ga (R. Vol. II, fol. 435 "Dharmaraja, azure blue Lord of Death, lord of karma", identical to Las gshin dpa' gcig according to Zur kha brgya rtsa (fol. 205). In Rin 'byung he is described as "manifesting in the most fearsome form" and corresponds to the already mentioned form Yama phui sgrud. He is dark blue, with the head of a bull. His right hand holds thod dbyug The deity is depicted naked, with an erect penis standing on the back of a buffalo, which is adorned with a vazhra on the handle, the left hand, with fingers folded in tarjam'mudru, waving a black lasso.
To the left of the Yama stands a black sakti Tsamundi. She has saggy breasts and her hair hangs loosely in strands. Chamundi's clothes are ox skin and black silks, her attributes are trisula and dripping. Dharmaraja and his sakti are surrounded by eight deities; the first four, which we mentioned already when discussing the mGon po zangs gri suite
Las gshin dinar po ta ru rtse bzhis skorba (R, Vol. II, fol. 440 a)
The red, angry Yama is armed with a sword and a "flaming wind wheel" (rlung gi 'khor lo' bar ba). He is dressed in human skin and tiger skin, standing on a buffalo. His sakti is the black goddess Ekajati, dressed in human skin. She holds an iron hook and drip. Four red deities armed with knives, razor-sharp lassos, and bse bya bird-riders accompany this Yama form. Each of them is associated with a specific class of demonic beings;
Las gshin dmar po khrag mdog (R, Vol. II, fol. 443 a) As indicated by the name, the color of this Yama form is blood red. His right hand holds a five-pointed vajra and a human heart, his left hand, folded in tarjam-mudra, waves a lasso. The deity is completely naked, with the exception of the tiger skin loincloth. On the left is his dark red sakti Dus mtshan ma; her attributes are sword and drip. She rides on a mule, stepping on the clouds, from which red lightning strikes.
Las gshin lha bcu gsum (as described in Zur kha brgya rtsa). The main deity of this group of thirteen gods and goddesses is Yama in the same form described under the heading Chos rgyal las kyi gshin rje mthing ga, but in this case his parivara (retinue) is different.
These four deities are dark blue, with one head and two arms. The attribute in the left hand is not indicated in the text. In the four intermediate quarters there are four ma mo, dark red, frightening and ugly, each holding a pair of dice in its left hand.
The four gates are guarded by four fearsome white deities called sgrol 'gying chen bzhi:
The Yama shape is "yellow like pure gold". Yama has, in this case, the head of a ferocious buffalo with lapis lazuli horns; fire comes out of their ends. He has three glaring eyes, his mouth is wide open, and he bares his teeth, sharp like icicles. A diadem of five skulls adorns his forehead, and a garland of fifty bleeding heads hangs around his neck. In his right hand he holds a club with a human skull at the end, in his left, folded tarjam-mudra, a black lasso. His bent right leg steps on the head of the white lion, his left leg is extended.
A few additional words should be said about the various Yama satellites. In his form known as Chos rgyal phyi sgrub, he is accompanied by twelve great Ma Mo. The names of eleven of them are mentioned by Tucci: gShin rje'i pho nya mo, Dus kyi zhags pa ma, gShin rje dam sri ma nag mo, gShin rje sreg ma, Dus mtshan ma, gSod ma, Nag mo, Nam gru, Sha ga li, gShin rje phebs ma, and gShin rje mtshan mo. When comparing this list with the names of the deities belonging to the Yama retinue and mentioned in this chapter, we find that in six cases the names are almost identical. Yama's well-known companions are Dur khrod bdag po (Citipati), a pair of dancing skeletons.
A similar figure is the deity Keng rus dkar, the "white skeleton", whose attributes are a pair of crossed vajras and a bell. Yama also has at his disposal many deer and owl spirits, which are his emanations, and which he uses as messengers (pho nya). Various forms of Yama, deer-headed messengers, and Dw khrod bdag po play an important role in Tibetan religious dances ('cham).
After listing the well-known forms of Yama, Rin 'bymg mentions the dharmapala group, mainly related to rNying ma pa. The deities indicated here in the first and third places are undoubtedly the Yama forms, while the second dharmapala is in the closest relationship to the Mahakala group. Dw khrod bdag po learn dral (R, Vol. II, fol. 446
“The owners of the cemetery are brother and sister,” or “the heroes, the owners of the cemetery are sakta and sakti (in sexual union)”, dPa 'bo dur khrod bdag po yab yum, is the usual form of this deity and his companion. The text, however, only describes sakta, a white skeleton of a "terrifying appearance." He has three eyes, wears a tiara of jewels, and the lower part of his body is wrapped in multi-colored silks. His attributes are a club with a skull (thod skam gyi dbyug pa) and a kapala filled with blood. Both deities are in the center of the blazing fire, and they are surrounded by countless dakini.
Pu tra lcam dral (R, Vol. II, fol. 450 a) The name and form of this deity suggests that he is associated with the Gw rngon group, especially the deities we discussed in the section on Gw gyi mgon po lha brgyad. Pu tra learn dral is black and is appropriately called rDo rje nag po. His right hand holds a digug, his left holds a kapala in front of his chest, on his forearms a magic stick ('phrul gyi gandi), which we have already mentioned as a typical attribute of various forms of Mahakala. He has three eyes, teeth bared, yellow hair reared up. Dress and jewelry Pu tra lcam drall - a loincloth made of tiger skin, multicolored silk garments, a crown of skulls, a garland of fifty heads, bone jewelry and snakes. A black bird follows to his right, a black dog runs to his left, a jackal is behind him, a black man walks in front of him, khyung flies above him.
Shakti Pu tra lcam dral is a blue Ekajuti holding a vessel full of amrita with both hands. The middle part of her body is wrapped in a tiger's skin and she wears white silk jewelry.
Bran bdud gshin rje nag po (R, Vol. II, fol. 456 A black god holding a black trident with four heads impaled on it and a bleeding heart sucked by two black venomous snakes. He stands in a dance pose, dressed in black clothes silks held together by a belt of snakes He has high boots on his feet and a khram shing is attached to his belt Bran bdud gshin rje nag po is accompanied by an ash-gray shakti Spu gri ta is depicted naked, unadorned and her hair loose. Flames erupt from her mouth, her two arms raised menacingly, clouds of fire emanate from her palms, and she squats, facing her companion.
dKar mo nyi zla lcam dral (R, Vol. II, fol. 460 a) This white dharmapala owes its name to the necklace of a thousand suns and moons, which he wears around his neck. With his right hand, he lifts Mount Sumeru. In addition to the aforementioned necklace, the dharmapala also wears a garland of nine hundred and ninety-nine suns and moons, strung in an alternating fashion. On his head he wears a crown of skulls, surmounted by the sun and the moon. He is dressed in tiger skin and white silk robes, and his body is adorned with jewels and snakes.
This protector of religious law is accompanied by a deity called bDud rgyal dpa 'bo thod' phreng can, "the king of bdud, the hero with the skull beads," black and riding a black horse bdud. The second part of his name comes from his main attribute - a rosary made of human skulls in his left hand.
Shani (Skt. शनि, Śani IAST) is the planet Saturn, one of the Navagra (nine celestial bodies) in Indian astronomy and astrology. In his personified form, Shani is a maiden, the son of Surya from his wife Chhai (which is why Shani is also called Chhayaputra). He is the elder brother of the Hindu death god Yama. Shani during his lifetime rewards or makes a person suffer for the results of his actions, while Yama punishes or rewards an individual after his death.
According to legend, when Shani first opened his eyes after birth, a solar eclipse occurred. Shani is considered the greatest teacher. He brings much suffering to those who follow the path of betrayal and injustice. He is regarded as the greatest well-wisher and the one who gives the greatest suffering. In Hindu art, Shani is depicted with dark skin, dressed in black clothes, holding a sword, arrows and two daggers, sitting on his wakhan - a black raven, or an evil, ugly old man.