Amitayus Buddha with Shakyamuni Buddha is handpainted on cotton canvas by Master Thangka artist from Nepal.
Amitabha and Amitayus are the same person or entity. In the Mahayana Tradition of Buddhism, a buddha is described as having three bodies: a form body (nirmanakaya), an apparitional body (sambhogakaya), and an ultimate truth body (dharmakaya).
Amitayus Buddha is presented at the center of the thangka with Shakyamuni Buddha at the top. Chenrezig and Padmasambhava are presented at the top left and right corner of the thangka. White Tara and Namgyalma are presented at the bottom left and right corner of the thangka.
Iconography of Amitayus Buddha
The important iconographic difference between the two, Amitabha and Amitayus, is that Amitabha has Buddha Appearance and Amitayus has Bodhisattva Appearance. Amitabha holds a black begging bowl in the lap with both hands. Amitayus holds a long-life vase in the lap with both hands.
Amitayus Buddha referred to in the Mahayana sutra literature is also a popular meditational deity in Vajrayana Buddhism.
Amitayus also belongs to the set known as the Three Long-life Deities: Amitayus, White Tara, and Ushnishavijaya. There are Tantric mandala practices such as the Nine Deity Mandala of Amitayus along with forms of the deity where he is embracing a consort. Rechungpa, the famous student of Milarepa, received a special practice tradition of Buddha Amitayus from Tipu Pandita while on a trip to India.
Upon his return, he passed the initiation and teachings to Milarepa. This is known as the Rechung Tradition. As a meditational practice in the lower Tantras Amitayus primarily serves the function of a Long-life deity.
The mantra of Amitayus Buddha
Om Amarani Jiwantiye Soha
Iconography of White Tara
White Tara is presented at the bottom left corner of the thangka. White Tara’s embodiment of peace is directed through loving compassion. From her serenity, she lends grace and dignity to situations and encourages the good to arise in all circumstances and situations.
The extra eye on her forehead, on the palms of her hands & the soles of her feet, represent her ability to see and understand the sufferings of all beings & her omniscient compassion toward the suffering.
Mantra of White Tara
The mantra of White Tara is Om Tare Tuttare Ture Mama Ayur Pune Gyana Puntin Kuru Swoha.
Iconography of Namgyalma
Namgyalma is presented at the bottom right corner of the thangka. Ushnisha Vijaya is also known as Namgyalma. Namgyalma is a deity for long life and purification. Her mantra has infinite benefits.
It is said to be so powerful that anybody who hears it will never again be born from the womb. Therefore, if animals hear it, they will never again be reborn in the lower realms.
The mantra of Ushnisha Vijaya (Namgyalma)
Om Dhrum Soha Om Amrita Ayur Dade Soha.
Iconograpy of Shakyamuni
Shakyamuni Buddha is presented at the top of the thangka. Shakyamuni Buddha is presented at the top of the thangka. His left hand is in the lap holding a begging bowl while the right arm is extended across the leg with the fingers touching the earth.
His skin is golden in color, the eyes partially closed and the hair piled with a gold ornament adorning the top of the head.
A dot (bindi or “urna”) between the eyebrows and the earlobes is elongated and pierced. The shoulders are covered with an orange and red robe wrapped around the torso and legs and tied at the waist with a green sash.
Mantra of Shakyamuni
The mantra of Shakyamuni is Om Muni Muni Maha Muniye Soha.
Iconography of Padmasambhava
Padmasambhava is presented at the top right corner of the thangka. The Khatvanga, a danda with three severed heads denoting the three kayas (the three bodies of a Buddha: the dharmakaya, sambhogakaya, and nirmanakaya), crowned by a Trishula and dressed in a sash of the Himalayan Rainbow or Five Pure Lights of the Mahabhuta is a particular divine attribute of Padmasambhava and intrinsic to his iconographic representation.
His two eyes are wide open in a piercing gaze. On his body, he wears a white vajra undergarment and, on top of this, in layers, a red robe, a dark blue Mantrayana tunic, a red monastic shawl decorated with a golden flower pattern, and a maroon cloak of silk brocade. He has one face and two hands.
In his right hand, he holds a five-pronged vajra at his heart; and in his left, which rests in the gesture of equanimity, he holds a skull-cup in the center of which is a vase of longevity filled with the nectar of deathless wisdom. Cradled in his left arm is a three-pointed Khatvanga representing the consort Mandarava. On his head, he wears a five-petalled lotus hat.
Wrathful and smiling, he blazes magnificently with the splendor of the major and minor marks. He is seated with his two feet in the royal posture.
Mantra of Padmasambhava
The mantra of Padmasambhava is Om Ah Hum Vajra Guru Padma Siddhi Hum.
Iconography of Chenrezig
Chenrezig is presented at the top left corner of the thangka. Chenrezig Tibetan Art is visualized in many forms with various numbers of faces and arms, and various colors and ornaments. He sits on a lotus and the flat disc of the moon with another moon disk behind him, reflecting his total purity.
Two of his four arms are joined in the prayer position holding the wish-fulfilling gem. In his other left hand, he holds a lotus flower and in his other right hand, there is a crystal mala which he is using to count the repetitions of his mantra.
Mantra of Chenrezig
The Mantra of Chenrezig is Om Mani Padme Hum.
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