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| Green
Tara Statue |
The Green Tara is
regarded as spirtual consort of Amogasiddhi, the fifth
of the transcendental buddha (also known as the Dhyani
Buddhas), the principal female embodiment of enlightenment
in Mahayana Buddhism. Her appearance is similar to
that of White Tara, except that Green Tara holds the
stem of a half-closed lotus blossom in her left hand.
In paintings, this blossom is almost always blue.
Also,the right foot of Green Tara is not crossed,
but instead hangs down and forward, often resting
on its own seperate lotus blossom.
It is believed by the people of Nepal
and Tibet that Green Tara is incarnated in all virtuous
women. She is also believed to have a historical base
in the princesses who married Srang-Tsan Gampo, the
king who introduced Buddhism to Tibet.
|
|
| White
Tara Statue |
The Goddess Tara
is the female personification of compassion. Born
of a tear from the eye of Avalokiteshwara, literally
her name means "saviouress". She is seated
gracefully on a lotus base in the Lalitasana posture.
She is clad in a brocade Dhoti, naked from the waist
up, save for the profusion of jewelry and crowned
by a tiara. Her rounded face is surmounted by a mass
of tubular hair. She holds a lotus in her left hand
and displays the gesture of charity with the right.
The third eye on her forehead and four additional
eyes, two each on her palms and soles, symbolize her
omniscience. |
|
| Manjushree
Statue |
Manjushree –
“God of Divine Wisdom”, whose worship
confers mastery of the Dharma, retentive memory, mental
perfection and eloquence. Manjushree is also one of
the forms of Bodhisatwas and he symbolizes wisdom.
In Nepal, he is considered as the founder of Nepalese
civilization and the creator of Kathmandu Valley.
According to the tradition, he was a Chinese Saint.
His intuition told him of the blue flame (symbolizing
Adibuddha or Swayambhu) on a lotus in the big lake
of Nepal. He went there to offer worship, but could
not reach because of the water. He cut with his sword
the southern wallof the hills. The water of the lake
drained to the south. The dry valley became the Kathmandu
Valley. He carries the sword of wisdom and light in
his right hand and Prajnaparmita manuscript “the
book of Divine Wisdom” on his left on the lotus
blossom. His left hand will be in teaching gesture
(Jnan Mudra). He is also called Manjughose, Manju
Bara, Vajranga and Vagiswara. People believe that
the worship of Manjushree can confer upon them wisdom,
memory, intelligence etc. |
|
| Ekadas
Lokeswar Statue |
Avalokiteswara, in
his manifestation with eleven head, is Samantamukha
or the 'All sided One' the god who looks in every
direction to protect all creatures. In this form he
is known as Ekadas Lokeswar. Avalokiteswara "
The compassionate one, descended into hell converted
the wicked, liberated them, and conducted them to
Sukhavati, the paradise of his spritual father, Amitabha.
Avalokiteswar discovered that for every culprit converted
and liberated another instantly look his place and
legend claims that his head split inot ten pieces
from griedf and despair on discovering the extent
of wickedness in the world and the uttr hopelessness
of saving all mankind. Amitabha caused each piece
to become a head, and placed the head on the body
of his spiritual son, Avalokiteswara, in three tiers
heads of three with the tenth head on top and his
own image above them all. Thus, the " One ooking
Lord' was endowed with twenty two eyes instead of
two, to see all suffering, and eleven brains instead
of one, to concentrate on the best means of saving
mankind. The three tires of heads indicate that Avalokiteswara
looks down on the three world, world of desire, world
of live form and world of no form. |
|
| Heybajra
Statue |
Heruka is the principal
deity. There is a slight difference between Heruka
and haybajra. When Heruka is accompained with his
Prajna, he begets the name of Haybajra. Haybajra will
have two arms to sixteen arms. |
|
| Bajrayogini
Statue |
Bajrayogini is an
important and popular goddess. She has three forms
in number and conforms to two distinct types different
from each other. In one form she has no head, but
carries it in her hand and in another, she has her
head intact. The former form is identical in appearance
with the Hindu goddess Chhinamansta of the group of
Mahavidyas. She is always accompanied by the two yoginis
on either side of her. She is yello in colour. She
carries in her left hand her own head served by herself
with her own katri held in her right hand. She is
nude and her right leg is stretched, while the left
is bent down. Another form is of red color. She is
no less terrible than the headless form. She is surrounded
on all sides by the terrible burning grounds. She
stands in the Alidha attitude, rides the corpse. She
is nude and has three red eyes and round controlled
brows, protruding belly and tongue. She carries the
kapala in the left hand and the Vajra in the right.
The Khatwanga hangs from her left shoulder. This form
of Vajrayogini is similar in many respects to the
form of Nairatma and Vajravarahi. |
|
| Kubera
Statue |
Kubera
is the lord of wealth and guardian of the Northern
Direction. According tot the Hindu mythology, he is
said to have performed austerities for a thousand
years, in regard for which Bramha gave immortality
and made him the god of wealth, guardian of all the
treasures of the earth which he has to distribute
according to the destiny of the receivers. Kubera’s
dwelling place was said to be on Alka in the Himalayas,
abounding in wealth and magnificent. Kubera is also
worshipped by Buddhist. |
|
| Avalokiteswara
Statue |
Among
the 108 forms of Lokeswara Availokiteswara is one
who refuses to accept. Nirvana since he consider such
acceptance selfish n view of the ignorance of the
great majority of the people who have not yet attained
the stage. His sacrifice symbolises infinite compassion
(Karuna), sharing of mankind's misery, willingness
to help those in distress. He holds in his hand the
indestructible jewel. He is saviour and protector
from danger, so, his invocation (Mantra) "OM
MANI PADME HUM" is found inscribed on rocks,
loose stone, prayer wheels, etc. Avalokiteswara is
called Chengresik in Tibet. |
|
| Mayadevi
Statue |
In the earliest forms
of Buddhism there were no representations of the Buddha
image. Usually the idea of his presence was indicated
by symbols, such as the lotus or the wheel. With the
coming of Mahayana Buddhism there came a changing
of attitudes leading to the eventual creation of works
such as this. Not only does it show the Buddha figure,
but it shows him coming out of the right side of the
lady Maya. This scene of nativity is extraordinary
in many ways: it successfully combines, in its charged
appearance, the qualities of both sculpture and painting.
It rings with a richness that is unbelievable, with
Mayadevi seeming to dance on a celestial stage under
that bejeweled tree of light whose branch she holds
to steady herself. There never was a more jubilant
depiction of a birth. As she rhythmically moves in
that space created by the device of the conceptualized
tree, there is a great onrush of potential music surrounding
her. All of this the sculptor accomplishes with a
combination of great simplification side-by-side with
an almost overly ornate treatment of details. There
is the extreme feeling of order and equilibrium in
this view of a royal and divine birth. Mayadevi is
the Mother of Siddharta Gautam and the wife of King
Suddhodana. In this work, Mayadevi seems to dance
on a celestial stage. |
|
| Lokeswara
Statue |
Lord of the world
form of Avaokiteswara, This form is assumed when Buddhist
pantheon incorporated on shiva. Heis found both as
an attendant deity and in his own shrine. He is richly
ornamented. He wears a sacred thread of jewels and
earrings. Ther will be full blown totus at each shoulder. |
|
| Mila
- Raspa Statue |
Milaraspa was a medicant
monk and poet. He lived in the beining of the twelfth
century. He spent his life wandering through Tibet
performing miracles, converting the nomadic people
tp buddhism and writing his 10000 songs. Milaraspa
is represented in the bronzes seated on a gazelles
skin on a lotus anans. He has short, curly hair, and
in dress in monastic graments, he always holds his
right hand with the fingers extended and the plam
turned outwars hehind his right ear, as if he was
listening to the echoes of nature. His left hand holds
a begging bowl. |
|
| Padma
Sambhav Statue |
Padma Sambhav was a
renowed and highly learned tantric sant of Northern
India. In the middle of the eight century the Tibetan
King Thi-Sron Detsan sent to India inviting the learned
guru to come to Tibet. Padma Sambhav was renowned
for his knowledge of tantras and of their efficacious
application. He remained 50 years in Tibet founding
monasteries and teaching the tantra doctrine. he is
said to have subdued all the mailganant gods in the
tibet sparing only those that became converted to
buddhism and the promised to be defender (Dharmapala)
of the doctrine. Padmasambhav, in his turnm promised
to enroll them in the Mahayana Pantheon. he claimed
to have received form the dakini the books from which
he aquired his miraculous power. At the end of fifty
year Padma sambhav disappeared miraculously.
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. |
|
| Samantabhadra
Statue |
| There are three groups with sixteen Bodhisatwa.
Among these groups one group is headed by Samanta Bhadra
(Universal goodness). So he is important as the leader
of sixteen Boddhisatwas. He is not less important than
the Future Buddha Maitreya who is head of the two other
lists of Boddhisatwas. He embraced by his consort "Dharmavajra" |
|
| Kharachheri
Statue |
Kharchheri is also
a form of Bodhisatwa Avalokiteswara. He is alos know
as Six Syllable Lokeswara. The six syllables are "
OM MANI PAHME HUM" which is considered so efficacious
the it has been carved on rock faces and constantly
chanted by devoteess. He is always decked with all
sorts of ornaments. heis white in colour, four armed
carrying rosary in the right hand and full hown lotus
in left. The other two principalhands are raised to
the chest with the palms enjoined in Namaskar Mudra
with a round object known as " Jewel" which
is regarded as a symbol of knowledge. |
|
| Vajrapani
Statue |
Vajrapani with the
vajra symbol is the spiritual son of the Dhyani Buddha
Akshobhya who is the progenitor of the Vajra family.
His spiritual mother is Mamaki. Vajrapani is also
known as god of rain. It is said that when the Nagas
(serpent) appeared before Buddha to listen to his
teachings. Vajrapani was charged by Tagthagata to
guard them from the attacks of their mortal enemies,
the Garudas. To deceive and combat the Garudas, Vajrapani
assumed a form with head, wings and claws like the
Garuda themselves. Hence, Vajrapani as the protector
of Nagas is looked upon as the Rain God. So, Northern
Buddhists appeal when rain is needed or is too abundant.
One can also find Vajrapani in Garuda form among the
various forms of Vajrapani. Vajrapani when represented
either stands or sits and carries usually a lotus
on which is placed the family symbol of Vajra. Sometime,
he holds the vajra against the chest in one of his
hands. |
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