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Relevant bibliographies by topics / Buddhist tantric deity; Buddhism

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Academic literature on the topic 'Buddhist tantric deity; Buddhism'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Buddhist tantric deity; Buddhism"

1

Lepekhova, E. S. "Ganeša’s Cult and His Veneration in Japanese Buddhism." Journal of the Institute of Oriental Studies RAS, no. 1 (11) (2020): 33–46. http://dx.doi.org/10.31696/2618-7302-2020-1-33-46.

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This research focuses on the cult of the deity Ganeša in Japanese Buddhism. Ganeša is one of the Hindu gods, also known as Vinayaka, Ganapati and Vighnesa. Like many other Hindu deities, he was included in the pantheon of Vajrayana Buddhism. Due to this fact, various hypostases of Ganeša spread in Tibet, China and Japan, where his worship turned into an esoteric cult. In the Far East were known both single and paired images of Ganeša in the form of two hugging creatures with elephant heads. In Japan, such images were called Sosin Kangiten. In local esoteric Buddhism (mikkyō) they were interpreted as the opposites, male and female, phenomenal and absolute in the form of two sacred mandalas: the “Diamond mandala” and the “Womb Mandala”. For this reason, Ganeša is sometimes considered the epitome of the main deity of mikkyō tradition — Mahavairocana Buddha (Jp.: Dainiti Nerai) and was known as a composite element of another esoteric deity, Matarajin, or Santen, a triad of deities Saraswati, Dakini, and Ganeša. The history of Ganeša’s cult in these countries has not been sufficiently studied yet, however it shows the way in which elements of Hindu religion were preserved in the traditions of tantric Buddhism. While this religious and philosophical doctrine spread in the countries of Central Asia and the Far East, they gradually became part of local religious and cultural traditions. The author stresses that in the future they influenced not only the development of philosophical doctrines in local Buddhist schools, but also the formation of popular religious beliefs.

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Grela, Joanna. "Avalokiteśvara in Tibetan Buddhist art of the Later spread (Tib. phyi dar) of the Dharma. Image classification proposal, part 1." Polish Journal of the Arts and Culture New Series, no. 12 (2/2020) (2020): 27–40. http://dx.doi.org/10.4467/24506249pj.20.007.13446.

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According to traditional Buddhist narratives and popular beliefs, Tibetans are a people chosen by Avalokiteśvara. Therefore, his worship and multitude, as well as diversity of his images are quite common both in temples and public areas. Unlike the widespread analyses where the Bodhisattva has been treated as a peaceful tutelary deity, and classifications of its images have been based on morphological features (i.e. the number of hands, heads, etc.) or by artistic styles and techniques. This paper proposes another approach by grounding images in Tantric Buddhism models used locally. In the first part of the article, the images of Avalokiteshvara are inscribed in the bodyspeech-mind models as well as the external, secret and the first of the three internal aspects of the Three Refuges, also known as the Three Jewels, which covers a much wider set of iconographic material than usually considered.

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Payne, Richard. "Lethal Fire." Journal of Religion and Violence 6, no. 1 (2018): 11–31. http://dx.doi.org/10.5840/jrv201842348.

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An important element in the ritual corpus of Shingon Buddhism, a tantric tradition in Japan, is the homa (goma, 護摩). This is a votive ritual in which offerings are made into a fire, and has roots that trace to the Vedic ritual tradition. One of the five ritual functions that the homa can fulfill is destruction, abhicāra. A destructive ritual with Yamāntaka as the chief deity is one such ritual in the contemporary Shingon ritual corpus. Consideration of this ritual provides entrée into the history of destructive practices, including violent subjugation, that date from very early in the Buddhist tradition. Exploration of this theme is offered as a balancing corrective to the modern representation of Buddhism as an exception to the violent character of other religions. However, despite the history of destructive ritual practices, the contemporary homa examined in the latter part of the essay shows very few of the characteristics found historically. This indicates an ambiguity in the tradition between a historical understanding of such rituals as literally destructive of one’s enemies, and the contemporary understanding that the enemies to be destroyed are simply personifications of one’s own obscurations.

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Wang, Juan, and Damzhin Cedain. "Princess Wencheng in historical writing: The difficulty in narrating ethnic history in multi-ethnic China." Chinese Journal of Sociology 6, no. 4 (October 2020): 615–45. http://dx.doi.org/10.1177/2057150x20963264.

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For a multi-ethnic political entity, whether it is an empire or a nation-state, the key to survival is an inclusive order under which multiple ethnic groups with different heritages coexist peacefully. Historical writing on ethnic groups and interactions among them is an important part of this order. To demonstrate this point, this paper offers an examination of three different historical narratives of Princess Wencheng, the heroine of a “peace-making marriage” of the Tang Empire (AD 618–907), who married Songtsen Gampo, the king of Tubo (the ancient name of Tibet). In the first narrative, which is from Chinese classical literature, Princess Wencheng was treated as an insignificant figure and the text paid much more attention to the ceremony of the “peace-making marriage” than to the princess’s individual traits. In the second narrative, which is from Tibetan ancient literature, the princess was portrayed as the incarnation of “Green Tara”, a tantric deity in Tibetan Buddhism, and supposedly possessed goddess qualities and magical powers. This striking difference reflects the different views about the world and its ideal order of the two ancient civilizations. The third narrative, which was shaped by the nationalist discourse during the first part of the 20th century, depicted a new image of Princess Wencheng, gradually transforming her into a “transmitter of technology.” This paper offers a detailed analysis of this evolution and, furthermore, a critical comment on the historical writing done under the guidance of the so-called “progressive view of history”. Our conclusion provides a theoretical discussion of the structural dilemma for modern China as a multi-ethnic nation-state.

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Nepal, Gopal. "Tantric Buddhism in Nepal." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 122–26. http://dx.doi.org/10.3126/rnjds.v4i1.38043.

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Tantrism is the science of practical spiritualism. Tantrism is the practical way out of enlightenment. It is the perfect mix of theoretical and empirical knowledge of liberation. Although there are different arguments for and against tantric Buddhism. To find out the basic overview of Tantric Buddhism the study has been conducted. It is a literature review of Tantric Buddhism in Nepal. In conclusion, the study found that there is a great contradiction between Buddhist philosophy with the law of cause and effect. It is difficult to make ritual action conform to such a law, as he demonstrated.

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Gentry, James Duncan. "Arguing over the Buddhist Pedigree of Tibetan Medicine: A Case Study of Empirical Observation and Traditional Learning in 16th- and 17th-Century Tibet." Religions 10, no. 9 (September 16, 2019): 530. http://dx.doi.org/10.3390/rel10090530.

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This article examines the relationship between the practice and theory of medicine and Buddhism in premodern Tibet. It considers a polemical text composed by the 16th–17th-century Tibetan physician and tantric Buddhist expert Sokdokpa Lodrö Gyeltsen, intending to prove the Buddhist canonical status of the Four Medical Tantras, the foundational text of the Tibetan medical tradition. While presenting and analyzing Sokdokpa’s polemical writing in the context of the broader debate over the Buddhist pedigree of the Four Tantras that took place during his time, this discussion situates Sokdokpa’s reflections on the topic in terms of his broader career as both a practicing physician and a tantric Buddhist ritual and contemplative specialist. It suggests that by virtue of Sokdokpa’s tightly interwoven activities in the spheres of medicine and Buddhism, his contribution to this debate gives voice to a sensibility in which empiricist, historicist, and Buddhist ritual and contemplative inflections intermingle in ways that resist easy disentanglement and classification. In this it argues that Sokdokpa’s reflections form an important counterpoint to the perspectives considered thus far in the scholarly study of this debate. It also questions if Sokdokpa’s style of argumentation might call for a recalibration of how scholars currently construe the roles of tantric Buddhist practice in the appeal by premodern Tibetan physicians to critical and probative criteria.

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Batomunkueva, S. R. "The Mahakala cult in Tibet: some aspects of its history." Orientalistica 3, no. 4 (December 28, 2020): 1114–30. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1114-1130.

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The article offers a research on Mahakala cult in Tibet. Mahakala is a deity common to Hinduism and Buddhism. It appears also as protector deity known as dharmapala – the Protector of Buddhist Doctrine. The author addresses some issues regarding the genesis of this cult, namely materials and historical facts about how it did appear in the Tibetan Buddhist pantheon, and how it did subsequently receive its further development and became popular inTibet. The author uses the already published scholarly works to illustrate some of the main forms of the deity manifestation and their functional aspects. She also draws attention to the ways of Mahakala teaching lineages and transmissions as well as religious practices, which did exist in the early stages of the cult formation. The article emphasizes the importance of the deity cult inTibet, as well as the prevalence of the Mahakala Six-Armed manifestation. This ancient and multifaceted cult was tightly connected with that of the deities in ancientIndia became firmly rooted in the Buddhist pantheon. Subsequently it gained significant popularity not only in the “Land ofSnows” but also in all other areas where the Tibetan Buddhism was spread.

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Erokhin, B. R. "BUDDHIST HERITAGE OF KALINGA (ODISHA STATE, INDIA)." Bulletin of Udmurt University. Series History and Philology 30, no. 1 (March 21, 2020): 119–25. http://dx.doi.org/10.35634/2412-9534-2020-30-1-119-125.

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The interaction between autochthonous, Buddhist and Hindu traditions here is regarded through the historical perspective basing on the material presented in publications of the state’s historical school which describe the archaeological and epigraphic monuments of Odisha. Unlike the “brahminical” approach, which generally dominates the Indian historiography and diminishes the influence of Buddhism on the Indian subcontinent, the studies of the local school provide more attention to this factor forming the regional history. The introduction describes the early period of Kalinga's relationship with Buddhism. The main part of the article is dedicated to the evidence of the overwhelming presence of Buddhist tantric tradition and subsequent gradual adaptation of Buddhist images and symbols in Hinduism. Due attention is paid to the outstanding figures of Buddhism whose lives were connected with Odisha, and to the main archaeological sites of the state. The conclusion generalizes the historical process of assimilation of Buddhist ideas and practices on the Indian subcontinent, which ended in the 13-14 centuries by extinguishing Buddhism over the most part of the subcontinent.

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Sharrock, Peter D. "Garuḍa, Vajrapāṇi and religious change in Jayavarman VII's Angkor." Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 111–51. http://dx.doi.org/10.1017/s0022463409000083.

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Ancient Cambodia turned definitively to state Buddhism under King Jayavarman VII at the end of the twelfth century, after four centuries of state Śaivism. This paper explores the motivation behind this momentous change and tries to establish the means by which it was achieved. It uncovers signs of a very large, politically motivated campaign of tantric Buddhist initiations that required a significant overhaul of the king's temples and the creation of a new series of sacred icons.

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Mallinson, James. "Kālavañcana in the Konkan:How a Vajrayāna Haṭhayoga TraditionCheated Buddhism’s Death in India." Religions 10, no. 4 (April 16, 2019): 273. http://dx.doi.org/10.3390/rel10040273.

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In recent decades the relationship between tantric traditions of Buddhism and Śaivism has been the subject of sustained scholarly enquiry. This article looks at a specific aspect of this relationship, that between Buddhist and Śaiva traditions of practitioners of physical yoga, which came to be categorised in Sanskrit texts as haṭhayoga. Taking as its starting point the recent identification as Buddhist of the c.11th-century Amṛtasiddhi, which is the earliest text to teach any of the methods of haṭhayoga and whose teachings are found in many subsequent non-Buddhist works, the article draws on a range of textual and material sources to identify the Konkan site of Kadri as a key location for the transition from Buddhist to Nāth Śaiva haṭhayoga traditions, and proposes that this transition may provide a model for how Buddhist teachings survived elsewhere in India after Buddhism’s demise there as a formal religion.

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Dissertations / Theses on the topic "Buddhist tantric deity; Buddhism"

1

Li, Gregory Kenneth, and 李群雄. "Tantric symbolism in Vajrayogini imagery." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B45166225.

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English, Elizabeth. "Vajrayogini : her visualisation, rituals, and forms." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313185.

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Twist, Rebecca L. "Patronage, devotion and politics a Buddhological study of the Patola Sahi Dynasty's visual record /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1197663617.

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Li, Xin Jie. "Weituo : a protective deity in Chinese Buddhism and Buddhist art." Thesis, University of Macau, 2012. http://umaclib3.umac.mo/record=b2585607.

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Tanemura, Ryugen. "A study of consecration ritual in Indian Buddhist Tantrism : a critical edition and annotated translation of selected sections of the Kriyasamgrahapanjika of Kuladatta." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.249929.

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Nichols, Michael David. "Malleable Māra the transformations of a Buddhist symbol of evil /." Oxford, Ohio : Miami University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1086204203.

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Vignato, Giuseppe. "Chinese transformation of Buddhism the case of Kuan-yin /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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8

Chen, Jinhua. "The formation of early Esoteric Buddhism in Japan, a study of the three Japanese esoteric apocrypha." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ30080.pdf.

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Niderost, Heather I. (Heather Isabel). "The myth of Maitreya in modern Japan, with a history of its evolution /." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56655.

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This thesis deals with the myth of Maitreya, the next Buddha to come. The myth is traced from its earliest emergence in the Buddhist scriptures, briefly through its metamorphosis in China, with a view to presenting its evolution in Japan. The myth's history in Japan spans thirteen centuries, and as a result it is interesting to explore it in its historical context to see how the myth evolves and changes according to the exigencies of the times.
Buddhism has in many ways been synthesized into the Japanese indigenous Shinto context, with the result that the myth of Maitreya has emerged not simply as a Buddhist figure, but a pan-Japanese phenomenon very much responding to the Japanese ethos of "world-mending". This underlying current has become particularly strong in the twentieth century with the result that Maitreya has become a vehicle for social rectification as well as hope.

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Eddy, Glenys. "Western Buddhist Experience: The Journey From Encounter to Commitment in Two Forms of Western Buddhism." Arts, 2007. http://hdl.handle.net/2123/2227.

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Doctor of Philosophy
This thesis explores the nature of the socialization and commitment process in the Western Buddhist context, by investigating the experiences of practitioners affiliated with two Buddhist Centres: the Theravadin Blue Mountains Insight Meditation Centre and the Gelugpa Tibetan Vajrayana Institute. Commitment by participants is based on the recognition that, through the application of the beliefs and practices of the new religion, self-transformation has occurred. It follows a process of religious experimentation in which the claims of a religious reality are experientially validated against inner understandings and convictions, which themselves become clearer as a result of experimental participation in religious activity. Functionally, the adopted worldview is seen to frame personal experience in a manner that renders it more meaningful. Meditative experience and its interpretation according to doctrine must be applicable to the improvement of the quality of lived experience. It must be relevant to current living, and ethically sustainable. Substantively, commitment is conditional upon accepting and succesfully employing: the three marks of samsaric existence, duhkha, anitya and anatman (Skt) as an interpretive framework for lived reality. In this the three groups of the Eight-fold Path, sila/ethics, samadhi/concentration, and prajna/wisdom provide a strategy for negotiating lived experience in the light of meditation techniques, specific to each Buddhist orientation, by which to apply doctrinal principles in one’s own transformation. Two theoretical approaches are found to have explanatory power for understanding the stages of intensifying interaction that lead to commitment in both Western Buddhist contexts. Lofland and Skonovd’s Experimental Motif models the method of entry into and exploration of a Buddhist Centre’s shared reality. Data from participant observation and interview demonstrates this approach to be facilitated by the organizational and teaching activities of the two Western Buddhist Centres, and to be taken by the participants who eventually become adherents. Individuals take an actively experimental attitude toward the new group’s activities, withholding judgment while testing the group’s doctrinal position, practices, and expected experiential outcomes against their own values and life experience. In an environment of minimal social pressure, transformation of belief is gradual over a period of from months to years. Deeper understanding of the nature of the commitment process is provided by viewing it in terms of religious resocialization, involving the reframing of one’s understanding of reality and sense-of-self within a new worldview. The transition from seekerhood to commitment occurs through a process of socialization, the stages of which are found to be engagement and apprehension, comprehension, and commitment. Apprehension is the understanding of core Buddhist notions. Comprehension occurs through learning how various aspects of the worldview form a coherent meaning-system, and through application of the Buddhist principles to the improvement of one’s own life circumstances. It necessitates understanding of the fundamental relationships between doctrine, practice, and experience. Commitment to the group’s outlook and objectives occurs when these are adopted as one’s orientation to reality, and as one’s strategy for negotiating a lived experience that is both efficacious and ethically sustainable. It is also maintained that sustained commitment is conditional upon continuing validation of that experience.

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Books on the topic "Buddhist tantric deity; Buddhism"

1

Goepper, Roger. Aizen-Myōō: The esoteric king of lust : an iconological study. [Zurich]: Artibus Asiae, 1993.

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2

The Vajra and bell. Birmingham: Windhorse, 2001.

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Herrmann-Pfandt, Adelheid. Ḍākinīs: Zur Stellung und Symbolik des Weiblichen im tantrischen Buddhismus. Bonn: Indica et Tibetica-Verlag, 1992.

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Reynolds, John Myrdhin. The sadhana practice of wrathful deities in Tibetan Buddhist tantra. Budapest, Hungary: Bodhiszattva Publisher, 2009.

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5

Nicholas, Ribush, ed. Becoming Vajrasattva: The tantric path of purification. Boston: Wisdom Publications, 2004.

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Yeshe, Thubten. Universal love: The yoga method of Buddha Maitreya. Boston: Lama Yeshe Wisdom Archive, 2008.

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1012-1097, Mar-pa Chos-kyi-blo-gros, ed. Bde mchog sñan rgyud kyi rtsa rluṅ ʼkhrul ʼkhor gyi skor: Three texts on the nature in practice of the yoga of the oral transmission of the Cakrasamvara. Rewalsar, Distt. Mandi, H.P., India: Zigar Drukpa Kargyud Instituite, 1985.

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English, Elizabeth. Vajrayoginī: Her visualizations, rituals & forms : a study of the cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002.

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Paṇ chen Nā ro paʼi kye rdor ʼgrel pa. Beijing: Kruṅ-goʼi Bod rig paʼi dpe skrun khang, 2011.

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century, Ye-śes-mtsho-rgyal active 8th, ed. A bolt of lightning from the blue: The vast commentary on Vajrakila that clearly defines the essential points. Berlin: Edition Khordong, 2002.

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Book chapters on the topic "Buddhist tantric deity; Buddhism"

1

"20. Two Tantric Meditations: Visualizing the Deity." In Buddhism in Practice, 236–45. Princeton University Press, 2007. http://dx.doi.org/10.1515/9781400880072-026.

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Bell, Christopher. "Pehar and the Five King Spirits." In The Dalai Lama and the Nechung Oracle, 19–44. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197533352.003.0002.

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Chapter 1 concerns the iconography and mythic origins of the protector deity Pehar and the Five King Spirits overall. This chapter specifically cites diverse mythological accounts of Pehar’s past, and his relationship to other deities, to not only introduce the reader to this deity but to illustrate how conflicting representations can offer opportunities for promoting certain characterizations. The stories cited in this chapter draw on Nyingma and Sakya texts predominantly, while noting how the imagery and themes in Pehar’s mythos reverberate through different communities who choose to understand the deity in different ways. This convoluted cluster of narratives nevertheless evince familiar tropes found across Buddhist, Tantric, and Tibetan milieus.

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Samuel, Geoffrey. "Tibetan Longevity Meditation." In Asian Traditions of Meditation. University of Hawai'i Press, 2016. http://dx.doi.org/10.21313/hawaii/9780824855680.003.0008.

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The central aim of Tantric practice in Tibetan Buddhism is enlightenment, but the same techniques are also used to attain good health and a long life. The image of the Tantric deity and the surrounding mandala enables the imaginative recreation of a universe in which body-mind and wider environment are connected. Along with mantra recitation, secret breathing techniques, sometimes sexualized visualizations, and various movements and postures, this is understood to help the person reabsorb various kinds of life-essence that have been lost to the environment. Technique and culture are intertwined, since the practices are based on a ‘shamanic’ world-view in which life-essence may be lost to external forces, and the body-mind complex restored to good health and functioning through their recovery.

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"Mantranaya/vajrayana – tantric Buddhism in India." In Buddhist Thought, 152–94. Routledge, 2012. http://dx.doi.org/10.4324/9780203153178-12.

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"Mantranaya/Vajrayāna – tantric Buddhism in India." In Buddhist Thought, 204–56. Routledge, 2002. http://dx.doi.org/10.4324/9780203185933-14.

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"73. The Deity Of Miwa And Tendai Esoteric Thought." In Esoteric Buddhism and the Tantras in East Asia, 854–62. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004184916.i-1200.340.

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"27. Tantric Medicine in a Buddhist Proto-Tantra." In Buddhism and Medicine, 286–91. Columbia University Press, 2017. http://dx.doi.org/10.7312/salg17994-029.

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Gayley, Holly. "A Tantric Couple." In Love Letters from Golok. Columbia University Press, 2016. http://dx.doi.org/10.7312/columbia/9780231180528.003.0006.

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Chapter Five treats the joint career of Tāre Lhamo and Namtrul Rinpoche from 1980 forward as represented in his hagiography, Jewel Garland. In contrast to the intimate words exchanged between lovers in their correspondence, Jewel Garland portrays the public personae of this tantric couple, whose visionary talents and ritual prowess formed the basis of their many accomplishments promoting the revival of Buddhism in Golok. Tāre Lhamo and Namtrul Rinpoche are depicted side by side traveling throughout Golok to unearth their revelations, bestow tantric initiations, establish ritual practices at monasteries, and construct stūpas and temples. I argue that the writing of Buddhist hagiography is itself constituent of cultural revival and a means to reposition Buddhist masters at the center of society and as the main agents of Tibetan history.

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Birtalan, Ágnes. "Ritual Texts Dedicated to the White Old Man with Examples from the Classical Mongolian and Oirat (Clear Script) Textual Corpora." In Sources of Mongolian Buddhism, 269–93. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900694.003.0013.

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This chapter examines some examples from the ritual text corpora written in “Classical Mongolian” and in Oirat “Clear Script,” dedicated to the veneration of the Mongolian nature deity, the White Old Man. The deity’s mythology, iconography, and the variety of ritual genres connected to him have been extensively studied. However, the rich textual corpus, especially the newly discovered Oirat incense offering texts and the various aspects of the White Old Man’s contemporary popularity among all Mongolian ethnic groups, evokes the revision of the deity’s ethos. Being a primordial nature spirit of highest importance became integrated later into the Buddhist pantheon and returned as syncretic deity into the folk religious practice. The chapter examines the similarities and differences between the Classical Mongolian and Oirat offering text versions and provides a glimpse into the newly invented religious practices dedicated to the deity.

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Norov, Batsaikhan, and Batchimeg Usukhbayar. "Čaqar Gebši Luvsančültem’s Offering Ritual to the Fire God." In Sources of Mongolian Buddhism, 309–28. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900694.003.0015.

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Gebši Luvsančültem (1740–1810), born in Čaqar of current Inner Mongolia, authored hundreds of texts on various subjects in Buddhism, and dedicated all his life to the development of Buddhism. In his texts, nomadic Mongolian lifestyle and culture were widely reflected and syncretized with Buddhist rituals. As he was not only a Buddhist scholar but also a famous medical practitioner, Luvsančültem documented smallpox inoculation and other newly spread infectious diseases among Mongols for the first time. Many of his works are also related to the nāga deity and devil’s wickedness, and to treatments for the unhappy spirits. One of the best examples of them is an offering ritual to the fire, which has two versions, written in Tibetan and Mongolian. Interestingly, the fire deity was described differently in these two versions. In the Mongolian version, the fire deity is appeared as a pleasant looking White Old Man whereas in the Tibetan version who is visualized as fierce imaged God with three faces and six armes. In addition, the fire offering ritual was recognized by traditional medical practitioners as one of the last, most effective, and fierce rituals for nāga spirits that are associated with diseases, when other rituals such as water rituals and sacrificial cake offerings do not show efficacy.

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