1000 Armed Chenrezig$70.00$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.
4 Armed Chenrezig$70.00$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.
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.
<h3><a href=”https://gardrolma.org/authentic-deity-thangkas”>[BACK TO ALL THANGKAS]</a></h3>
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).
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.
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.
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.
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.
Vajrasattva is the Buddha of Purification. He embodies the wisdom of the five Dhyani buddhas and our own kind gurus.
The practice of Vajrasattva and 100,000 recitations of his 100-syllable mantra is one of the four preliminary practices that Dharma students accomplish on the path of Tibetan Buddhism. Our minds hold the seeds of negative karma created by our negative actions and afflictive emotions in past lifetimes. They have the potential to ripen into suffering and to create obstacles in our practice. The purification practice of Vajrasattva enables the realization of our full spiritual potential.
Vajrasattva is radiant white in color. He is depicted sitting in the diamond posture. His right hand holds a dorje (or vajra) at his heart which symbolizes his skillful means and compassion. His left holds a bell at his hip signifying wisdom. Together, they symbolize the union of wisdom and compassion.
White Tara is the female buddha of long life who is sometimes depicted in a triumvirate of longlife deities that include Amitayus and Namgyalma. Our beloved teacher, H.E. Garchen Rinpoche, holds White Tara close to his heart and we practice his White Tara sadhana weekly at Gar Drolma to benefit ourselves and others.
From a spiritual perspective, a long life gives us more time to create the causes for positive advancement along the path to enlightenment. Our lifetimes should be spent benefitting as many beings as possible. This is especially true for high lamas who can benefit thousands of people.
White Tara is depicted seated in the vajra posture surrounded by an aura of rainbow-colored rings. Her hand mudras are similar to Green Tara, with her right hand in the gesture of supreme generosity and her left hand holding a stem of a blue utalpa flower near her heart. However, she uniquely has seven eyes—three on her face, including one on her forehead, and the remaining four on the palms and soles of her feet. It is said they enable her to see all beings in all the realms of existence. Her expression is deeply compassionate and peaceful.