| Notes | [S.] var. maṃdaḥ, maṃdaḥ; circle; a ritual map that outlines the positioning of various deities of the group of the central deity of a mandaḥ. Every mandaḥ is identified with its central deity, who is placed at the center of a yantra design that consists of four entrances at four cardinal points with a toraṇa on top. The central deity, who may be represented by one of his/her implement, is sometimes surrounded by the eight emblems of aṣṭamaṅgala or other related deities usually represented by one of their implements. All of these are seen within a border of frill pattern that is again surrounded by other circles of lotus, vajra and fire known as padmāvalī, vajrāvalī and jvālāvalī respectively (Śākya 1120 NS: 63). Some mandaḥs may also contain two additional circles of water and eight charnel grounds called aṣṭaśmaśāna. There is also a unique kāyamandaḥ (lit. mandaḥ of the body) in the Newar tradition that is drawn up for performing mhapujā. This mandaḥ is not related to any deity and consists of eight petals of lotus symbolizing aṣṭamaṅgala in the Buddhist tradition. In the Hindu tradition, a kāyamandaḥ symbolizes three forms of deha (body): a. sthūla deha (the human body), b. sukṣma deha (the human mind), and c. kāraṇa deha (the devine knowledge). The combination of material body and mind makes it a person who then begins to comtemplate on divinities, which in turn enables a being to become devine (Vaidya 1120 NS: 58). A mandaḥ is also taken as the basis for the placement of struts on a temple or monastery. A strut with an image of a certain deity is placed in the same direction as the deity is seen on a mandaḥ of the main deity of that particular temple or monastery. The construction of every caitya is also based on a mandaḥ. |
