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Vajrasatwa, the sixth Dhyani Buddha, is regarded by hte Mepali Bhuddhist as the priest of the five Dyani Buddha. he is not represented in the stupa like other Dhyani Buddhas, but independent shrines are dedicated to his worship. His worship is always performed in secret and is not open to those who are not initiated into the mysteries of the Vajrayana. Vajrasattwa is represented in two forms, single and yabyum. This Dyani Buddha wears all ornaments, rich dress and a crown. He is of white colour. He sits cross legged in the meditative pose like other Dhyani Buddhas. He carries the Vajra in his right hand with palm upwards against the chest and ghanta (bell) in the left hand resting upon the left thigh.



Chakra sambara is the main deity of sambara. He is also regarded as manifestation of Heyvajra who is the central figure of an esoteric cult, the Vajrayana Buddhism. Vajrabarahi is his consort embracing in a mystic position. Their embrace symbolizes union between wisdom and method which leads ultimate bliss.





Green Tara is another figure representing compassion. She is a 16 years old girl, with a delightful, playful spirit. Showing that she quickly respond to suffering, her right hand stretches out to help with kindness and generosity. The color green in Tibetan Buddhism suggest that she really has all spiritual accomplishments. One story describes how Avalokiteshvara, seeing the suffering in the world, shed so many tears of compassion that a lake formed. From this lake grew a lotus flower, and when the lotus flower, and when the louts opened, there was Green Tara.



Padma Sambhav was a renowned and highly learned tantric saint of Northern India. In the middle of the eight century the Tibetan king Thi-sron Destan to India inviting the learned guru to come to Tibet. padma sambhav was renowned for his knowledge of tantras and their efficacious application. He remained 50 years in Tibet founding monasteries and teaching the tantra doctrine. He is said to have subdued all the malignant gods in the a Tibet sparing only those that became converted to Buddhism and that promised to be defenders (Dharmapala) of the doctrine. Padmasambhav, in this turn, pronmised to enroll them in the Mahayana Pantheon. He claimed to have received from the dakini the books from which he acquired his miraculous power. At the end of fifty years Padma sambhav disappeared miraculous. Padmasambhav is represented seated on a lotus asana with the legs locked, the right hand holding the vajra and the left, lying in his lap, the patra. He holds his special symbol, the khatvanga pressed against his breast with the left arm.



Gautam Buddha is believed to have had 550 incarnations. Many previous Buddha and other Buddhas yet to come are known as Buddhas. To distinguish from all other Buddhas, he has been called Sakyamuni (the lion of shakya clan), the son of king Suddhodana and queen Mayadevi. He was born on 563 B.C at Lumbini, western part of Nepal. He had attained "Bodhi" or knowledge after 6 years in fasting and meditation and then he was called "Buddha" as he was "the enlightened one". He died at the age of 80 at Kusinagar.




Tara is the female deity of the Buddhist Pantheon. White Tara was born from a tear of the Boddhisatwa of compassion. Avalokiteswara. She holds a very prominent position in Tibet and Nepal. Tara is believed to protect the human beings while they are crossing the ocean of existence. Among the two forms of Tara, white tara is regarded as consort of Avalokiteswara, some times of Vairochana. She is portrayed usually seated, dressed and crowned like a Boddhisatwas. And sometimes she is regarded as Saptalochana or seven eyes Tara. Extra eyes on her forehead, palm and feet and lotus flower at one or both of her shoulder. She is seated in full Vajra Posture. Her right hand will be in boon confering posture, her left hand in teaching gesture holding the stem of the lotus. She is wearing all sorts of precious ornaments and looks beautiful. The practice of White Tara is basically performed in to prolong life as well as for healing purpose.



The Four-armed Avalokiteshvara is white, sitting in meditation, with two holding a large gem at his heart(representing the precious nature of Enlightenment) the far right hand holding meditation beads(symbolizing that meditation practice is the way to develop Enlightenment  Compassion) and the far left hand holding a lotus flower.





Manjushri is a beautiful male youth, a golden orange in colour, who represents wisdom. He delicately holds a flaming sword above his head that cuts through the roots of confusion and spiritual delusion, and his left hand holds a book which represents cultural and knowledge. (Sometimes the book is resting on a lotus by his left shoulder and the left hand holds the stem of the lotus.) Nepalese legends consider Manjushri the creator of the Kathmandu Valley, the valley was once a large lake which Manjushri drained by slashing a gorge with his sword, leaving a very fertile valley. For the Tibetans, Manjushri is associated with the arts and culture, as well as spiritual wisdom.



The Wheel of life symbolizes the limitation of mundane existence. At the centre of the wheel is a cook, a snake and a pig, that represent greed, hatred and spiritual ignorance the whole wheel rotates around these three qualities.The six(sometimes just five) main segments of the wheel represent different realms that beings are reborn into, and also different states of mind that we can find ourselves trapped in at times. The heavenly realms are at the top, then the "Jealous Gods", human beings, animals, "Hungry Ghosts", and the different hellish states at the bottom.The whole wheel is in the grip of Yama, "the Lord of Death" or "Lord of Impermanence", who is biting into the wheel and tearing, is apart. At the top right of the thanka, out of Yama's sight, is a Buddha figure (or a sun, representing the Buddha). He points to the top left, where there will be a Bodhisattva (or a moon), indicating that the practice of a Wisdom and Compassion of the wheel.There is also a Buddha figure in each of the Six Realms, there are the Bodhisattva Avalokiteshvara, talking rebirth amongst the beings of each realm out of compassion. In each realm he offers something that suggests what the beings in that realm need to do. In the human realm, for example, Avalokiteshvara appears as a monk, suggesting that, a human being, we have an opportunity to practice the way to Enlightenment



The Thousand- armed Avalokiteshvara is standing on a lotus base, with his thousand arms fanned out like an aura around him. Some of the arms hold objects- a bow and arrow, a lotus flower, meditation beads- but all the hands have an eye in the palm, suggesting that wisdom and understanding are necessary parts of genuine compassion. The thousand-armed Avalokiteshvara has eleven heads, so that ha can perceive suffering in all directions at once.A Tibetan legend describes how Avalokiteshvara, in the distant past, took a vow to relieve all suffering and he declared that, if he should ever hesitate, his body should instantly spilt into a thousand pieces. So he worked tirelessly for aeons, relieving suffering in the world, then when he stopped to see how much he had really achieved, he saw that he had really helped just one drop of the great ocean of suffering and feeling like giving up, his body instantly exploded into a thousand pieces, then came back together as the thousand- armed Avalokiteshvara. So with a thousand hands, Avalokiteshvara was able to carry on his work of great compassion much more effectively than before.


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