Pe ee eee 
1922. ] Concerning a Bon Image. 203 
We beseech the Bon god Flaming-Fierce-Power to come 
here.” 
[ Hara, snol-ba, here rather stretched out, ly ing down, 
than locked together. | 
According to Padmacandra Fierce-Power, or Strong-Fierce, 
is a name for Tamdin, ERIS, or Hayagriva, and he calls 
our image a Bon-no Tamdin. Hayagriva is said to stand on 
Ba AeA, Vishnu, and qaS Sy Ishvara or Mahadeva. I 
append here the following observations all furnished by Padma- 
candra. 
The Bon religion possesses all the gods of the Vajrayana, 
=" EMA", Padmasambhava’s ‘ religion,” BN Moreover, 
Padmasambhava's reform or mission was in the nature of a 
compromise between Buddhist and indigenous, AR, practices. 
He left three forms of worship untouched :— 
—_— ON ~— 
2! eee Se ee | 
“Padma did not subdue three Bon practices.” These 
practices are :— 
L easier, devapuja, worship of deities, with refer- 
ence to the gods. 
2. ANS ey, siddhikarana, producing success or for- 
~~ 
tune, with reference to human beings, ourselves. 
~— ~~ 
3. RAN a5 y, with reference to the demons. For 
the meaning of mdos see the detailed article s.v. in 8. C. D’s 
dictionary. A good picture of an exceptionally large mdos is 
to be found in Customs of the World (London, Hutchinson & 
Co.), Vol. I, p. 569. The mdos is a kind of artificial spider’s 
web, made of coloured threads, and may be often found near 
Tibetan habitations, together with rejected torma cakes. 
There is also another Bon practice, Egy, ju-thig which, 
according to the dictionaries, is a drawing of lots by threads 
of different colours. In Lamaist rituals and worship coloured 
threads play an important part. Other practices, such as 
