Deity Thangkas

Enhance your practice with an Authentic Deity Thangka.  These inspirational pieces of art are direct-to-fabric Gicleé prints mounted in the traditional scroll style on brocade fabric. Each illustration reflects the artist’s exact knowledge of the traditional iconography, proportions and measurements used for each deity.

A brief history… 

Tibetan monks and lamas used thangkas as an aid to illustrate Buddhist Dharma teachings. Each detail has meaning and refers to aspects of the deity’s activity or Buddhist philosophy. They have even been referred to as a ‘roadmap to enlightenment’. Thangkas also support visualization of the deity during meditation practice.

H.E. Garchen Rinpoche and Wangchen Lama

Featured Artist: Thangka Artist Wangchen Lama

Thangka Artist Wangchen Lama was born in 1972 – auspiciously in H.E. Garchen Rinpoche’s hometown of Nanchen, Dongur, Tibet. From an early age he loved the arts and painting, but it was not until he went to Gar Monastery in 1987 that he would find an opportunity to study and practice thangka painting.

In 1995, after years of concentrating on his monastic studies, he met the thangka painting teacher, Sonam Nyima. Then in 1997, he was invited to join the best thangka painters in Tibet to create the largest thangka painting in the world. It captures the vast history of Tibetan Buddhism. Wangchen Lama was asked to paint famous teachers in the Drikung Kagyu lineage, including Lord Jigten Sumgon.

In recognition for his work, he received certificates in honor of his skill as an artist and participation in this project. Currently the 2,000-foot-long painting is installed at the Tibetan Medicine & Culture Museum. Since 2008, Wangchen Lama has developed his computer skills to create thankgas.

His work reflects his training in traditional stylistic requirements found in authentic Tibetan thangka paintings, as well as his unique talent.

Authentic Deity Thangkas

Created by Gar Monastery Monk Wangchen Lama

  • 1000 Armed Chenrezig Thangka1000 Armed Chenrezig Thangka

    1000 Armed Chenrezig

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    $70.00

    The transformation of Chenrezig (Skt: Avalokitesvara) into his 1000-Armed form reflects the vastness and sincerity of his intention to end the suffering of all sentient beings.

    It is said that Chenrezig vowed before Buddha Amitabha that if he should ever have the slightest thought of giving up, his head should crack into ten pieces and his body should split into a thousand pieces. Though he worked tirelessly, Chenrezig saw that only a small number of beings were liberated. In despair, he wanted to give up—and at that moment, his body shattered according to his vow.

    Chenrezig called upon his guru, Amitabha, who restored his broken body by transforming it into 1,000 arms with an all-seeing eye at each palm which increased his capacity to help sentient beings 1,000 times. His broken head became nine peaceful faces and one wrathful with Buddha Amitabha at the top.

    Many deep meditative practices incorporate this aspect of Chenrezig, particularly the purification practice of Nyung-nay.

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  • 4 Armed Chenrezig Thangka4 Armed Chenrezig Thangka

    4 Armed Chenrezig

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    $70.00

    Chenrezig, the Buddha of Compassion, is widely regarded as the most popular deity in Tibetan Buddhism. There is no time of the day in which the blessings of the mantra, Om Mani Padme Hung, are not being offered to alleviate the suffering of beings—whether by mantra recitation or the turning of prayer wheels. Our beloved teacher, H.E. Garchen Rinpoche, is rarely seen without his precious prayer wheel.

    Chenrezig (Skt: Avalokitesvara) was born from a shaft of light emanating from the heart of Buddha Amitabha which transformed into a lotus. He arose as the radiant, white-faced, four-armed Chenrezig depicted here. His front two hands are pressed together at the heart, holding a wish-fulfilling jewel which reflects his desire to bring all sentient beings to enlightenment. In his right hand is a crystal rosary symbolizing liberation from samsara and in his left, the blue utpala flower expresses his all-encompassing, compassionate motivation throughout the three times.

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  • Achi Chokyi Drolma ThangkaAchi Chokyi Drolma Thangka

    Achi Chokyi Drolma

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    $70.00

    Achi Chokyi Drolma is the great dharma protector of the Buddha’s teachings. Although she is revered by all lineages, she is the grandmother of Lord Jigten Sumgon and strongly associated with the Drikung Kagyu lineage.

    According to the Chakrasamvara Tantra, the head of the karma dakinis would come to Tidro cave in Drikung and would be born as a Nirmanakaya manifestation of Vajrayogini. When Achi Chokyi Drolma was born, her body radiated rays of light. At the age of three, she was teaching the mantra of Tara to others. As an adult, she saw that through her marriage to the dharma practitioner, Ame Tsultrim Gyatso, their descendants would bear many enlightened beings benefitting the teachings of the Buddha. Her son, Naljor Dorje became the father of the great Ratna Shri Jigten Sumgon.

    Achi Chokyi Drolma promised to grant the ordinary and supreme siddhis to her followers. She composed a sadhana of herself and promised to protect the Buddha’s teachings in the future. When her activities came to an end, she flew up to the buddha-field on her blue horse depicted here. Here damaru and celestial songs could be heard by Lord Jigten Sumgon at Drikung Thel.

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  • Buddha Amitabha ThangkaBuddha Amitabha Thangka

    Buddha Amitabha

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    $70.00

    Amitabha, the Buddha of Boundless Light, is one of the five Dhyani Buddhas representing five aspects of the enlightened mind. He represents the Dharma purifying the afflictions of desire and lust whereby the delusion of attachment is transformed into discriminating wisdom.

    Amitabha is the color of brilliant rubies and sits in the Western direction in the mandala of the Dhyani Buddhas. He is considered the Lord of the Lotus Family and is seated in the lotus posture with his hands in the mudra of meditative contemplation holding a begging bowl. When depicted without the other four Dhyani Buddhas, he is frequently portrayed with the figures of white Chenrezig, the Lord of Compassion and blue Vajrapani, the Lord of Power, standing at the base of his throne.

    Many Buddhist practitioners around the world aspire to be reborn in Dewachen (Skt: Sukhavati), the Western pureland of Amitabha. Compared to other Buddhas’ purelands, it is relatively easy to take rebirth there and offers the ideal circumstances for achieving enlightenment.

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  • Green Tara ThangkaGreen Tara Thangka

    Green Tara

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    $70.00

    Tara, which means liberator, is an emanation of all the buddhas’ miraculous enlightened activities, and like Chenrezig, she is one of the most popular deities in Tibetan Buddhism.

    Tara is said to have been born from the tears of Chenrezig who wept at the plight of ignorant sentient beings. She pledged to help him liberate beings. Her inner realizations and outer activities are expressed by her pose. Her female form represents the wisdom that liberates from samsara. Thus, she is also known as the Mother of the Buddhas. Her outstretched right foot indicates her readiness to step into the realms of suffering to help confused beings. Her left leg is tucked in, demonstrating that she has full control over subtle inner energies. Tara’s right hand is in the gesture of granting supreme realizations and her left is in the gesture of the Three Jewels.

    Traditionally, it is said Green Tara protects us from the eight great fears, which are in reality the projections of the mind’s negativities: elephants (ignorance), fire (anger), lions (pride), robbers (wrong views), floods (desire), imprisonment (miserliness), demons (doubts), and snakes (jealousy).

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  • Manjushri ThangkaManjushri Thangka

    Manjushri

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    $70.00

    Manjushri, whose name in Sanskrit means ‘noble, gentle one’, is the bodhisattva of wisdom and insight that perceives the fundamental emptiness and true nature of all things.

    The practice of Manjushri enables the individual to cultivate and increase wisdom by facilitating the sharpening of intelligence and the ability to engage in critical analysis. It also enhances the development  of bodhicitta that leads to the state of omniscience.

    Manjushri is represented holding the vajra sword of discriminating wisdom or insight. The sword cuts through the ignorance that arises from conceptual views and the ego. In his left hand, he holds a blue lotus flower upon which rests the Prajnaparamita or Perfection of Wisdom Sutra.

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  • Medicine Buddha ThangkaMedicine Buddha Thangka

    Medicine Buddha

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    $70.00

    The Medicine Buddha (Skt: Bhaishajyaguru) encompasses the healing essence of all the Buddhas. It is said that anyone hearing his name or reciting his mantra (TADYATHA OM BEKHANDZYE BEKHANDZYE MAHA BEKHANDZYE RADZA SAMUDGATE SVAHA) will not be reborn in the lower realms.

    The healing experienced by practicing the Medicine Buddha goes beyond curing our physical ailments.  It also refers to overcoming the pain of suffering and the cause of suffering referred to in the Four Noble Truths. In other words, it is medicine that helps eliminate our defilements as we progress on the path to enlightenment.

    The Medicine Buddha is the bright blue of lapis lazuli. In his left hand, he holds a traditional begging bowl that contains the nectar of cures and healing herbs. His right hand has the palm facing outward in the mudra of giving. He holds the stem of the Aruna flower.

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  • Vajrakilaya ThangkaVajrakilaya Thangka

    Vajrakilaya

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    $70.00

    Vajrakilaya (Tib: Dorje Phurba) is a wrathful emanation of Vajrasattva known as the ‘fiercely compassionate one.’

     He is one of the Eight Great Herukas of the Highest Yoga Tantra whose practices were passed to the Eight Great Vidyadharas, or lineage holders. The Vajrakilaya tantras were given to Guru Padmasambhava to hold. They were hidden as earth treasures to be revealed later by treasure revealers, including the widely-practiced lineage of Ratna Lingpa.

     The practice of Vajrakilaya is known for being a powerful means to removing inner and outer obstacles to peace, happiness and enlightenment, as well as destroying forces hostile to compassion. In Vajrakilaya, the compassion of the Buddhas is expressed wrathfully. He wields a pointed dagger, or phurba, to eradicate ignorance and dualistic thinking that prevents the dawning of realization. 

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  • Vajrapani ThangkaVajrapani Thangka

    Vajrapani

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    Vajrapani, the Lord of Powerful Means, represents the power aspect of all the Buddhas. The vajra (Tib: dorje) he holds in his right hand represents compassion’s power.

    Frequently depicted in his fierce form, Vajrapani is considered a powerful protector and remover of obstacles for practitioners. Blue in color, he is part of the family of Akshobya, the Dhyani Buddha that transforms anger to mirrorlike clarity.

    In addition, Vajrapani is considered part of a triad of bodhisattvas that protected Shakyamuni Buddha. The others are Avalokiteshvara (Tib; Chenrezig), who represents the Buddhas’ compassion and Manjushri, who represents their wisdom. Those who practice Amitabha also visualize Vajrapani standing at the base of his throne with Avalokiteshvara. It is said that Vajrapani will become the last Buddha to appear in this world cycle.

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Authentic Deity Thangkas

Created by Other Artists

  • Amitabha with Retinue ThangkaAmitabha with Retinue Thangka

    Amitabha With Retinue

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    $70.00

    The Pureland of Great Bliss, or Dewachen (Skt: Sukhavati) was established through the power of the great compassion of Buddha Amitabha.

    Many aeons ago, when he was the monk, Dharmakara, he aspired to create a pureland that is easy to reach. Those who hear the name Amitabha, make aspiration prayers and who wish to help others are said to be able to take rebirth there. They will encounter the perfect circumstances to achieve enlightenment. It is said the entire realm is infused with the luminosity of the enlightened body of Buddha Amitabha—and even the birds sing songs of the Dharma.

    Buddha Amitabha is depicted seated in the center of Dewachen–where the name of suffering does not even exist for those who reside there. The other two great Lords of Dewachen, Chenrezig and Vajrapani, are shown at the base of his throne.

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  • Hayagriva with Consort ThangkaHayagriva with Consort Thangka

    Hayagriva with Consort

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    Hayagriva is a fiery red, wrathful emanation of Amitabha know in the Kagyu tradition as Lotus-like speech.

    His wisdom intent is expressed in the ‘three neighs of the horse.’  Through the compassionately wrathful, piercing neigh of HRIH, he awakens the world to the non-origination of Samsara and Nirvana. Making prayers to Hayagriva is considered a swift and powerful means to overcome negative forces, obstacles and illness.

    Hayagriva is one of the Eight Great Herukas and the Supreme Hayagriva Root Tantra was entrusted to Nagarjuna as the lineage holder. He was one of the main deities practiced by Padmasambhava.  Hayagriva is usually shown with a horse’s head protruding from his crown. Here, Hayagriva is portrayed in union with Vajravarahi to signify the union of wisdom and compassion.

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  • Kurukulle ThangkaKurukulle Thangka

    Kurukulle

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    Kurukulla is a red female, semi-wrathful yidam of the Lotus family who is mentioned in both the Hevajra tantra and as one of the Twenty-One Taras mentioned in ancient Tara tantras.

    She is associated with rites of magnetization and symbolizes controlling internal and external passions. Kurukulla destroys ignorance and transforms obstacles into wisdom through her arrows of flowers. Her practice is also considered helpful in subjugating enemies.

    She is depicted in the dancing posture of a dakini with four arms holding a flowery bow and arrow in one pair of hands and a hook and noose of flowers in the other pair. Her body and crown are adorned with skull ornaments.

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  • Lord Jigten Sumgon

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    Lord Jigten Sumgon, the founder of the Drikung Kagyu school of Buddhism, was born in 1143 C.E. in Eastern Tibet. His appearance was predicted in many sutras, tantras and termas—and he is sometimes called the second Nagarjuna.

    Jigten Sumgon studied with his root teacher, Phagmo Drupa. At the time of Phagmo Drupa’s parinirvana, a five-pronged vajra emanated from his heart-center and dissolved into the heart center of Jigten Sumgon, indicating he was his guru’s successor. Later, during his meditation in Euchung Cave, Lord Jigten Sumgon overcame a final obstacle to his enlightenment, leprosy, through the power of his compassion for the suffering of others.  Shortly after, he had a vision of the Seven Taras whose prayer is widely recited today.

    Lord Jigten Sumgon established Drikung Thel that attracted over 100,000 monks. His disciple, Gar Chodingpa presented him with a relic of the Buddha’s tooth, declaring he was returning it to its owner. After his parinirvana, he was cremated, but his heart was not touched by fire and turned golden in color, indicating he was an incarnation of the Buddha. It is said that those disciples who die with great devotion to him will be born in his Eastern Great All-Pervading Buddhafield.

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  • Vajradhara with Consort ThangkaVajradhara with Consort Thangka

    Vajradhara with Consort

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    Vajradhara (Tib: Dorje Chang) is the primordial buddha. When Buddha Shakyamuni attained enlightenment, the wisdom aspect of his realization was the truth body of the buddha, or Dharmakaya.

    Vajradhara is blue in color like the primordial buddha Samantabhadra. The bell in his left hand symbolizes wisdom and the vajra in his right symbolizes the method of compassion. His arms are crossed signifying the union of wisdom and compassion.

    Vajradhara is depicted in the center of the Drikung Kagyu refuge tree and is considered a significant figure throughout the Kagyu lineage. The dharmakaya depicted in the form of Vajradhara is the source of all the manifestations of enlightenment. Tilopa received the vajrayana teachings directly from Vajradhara. Therefore, the Kagyu lineage originated from the very nature of Buddhahood.

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  • Yellow Dzambala ThangkaYellow Dzambala Thangka

    Yellow Dzambala

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    $70.00

    The Wealth Deity Dzambhala is practiced to help practitioners achieve the material wealth they need to support their practice. A strong motivation of bodhicitta is generated to ensure the spiritual path of wanting to help others is followed.

    The practice of Dzambhala dates back to Lord Atisha. Overwhelmed, by compassion for a man dying of starvation, Atisha wanted to give his body to feed the man. Suddenly, he saw Chenrezig, who told Atisha he would manifest as Dzambhala to help eliminate poverty so that suffering beings could follow the spiritual path.

    The Yellow Dzambhala sits on a lotus, sun, and moon disk and holds a mongoose in his left hand, from whose mouth streams precious jewels. Frequently, practitioners make daily water offerings to Dzambhala while reciting his mantra.

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