Padmasambhava with Vajrasattva Thangka is handpainted on cotton canvas. It is a beautiful red background and fine golden finishing. Padmasambhava is generally referred to as Rinpoche which means precious master.
Padmasambhava is presented at the center of the thangka. Shakyamuni Buddha is presented at the top left corner of the Padmasambhava in the thangka. Vajrasattva is presented at the top of the Padmasambhava in the thangka. Medicine Buddha is presented at the top right corner of the Padmasambhava in the thangka. Two standing gods are presented at the bottom left and bottom right corner of the Padmasambhava in the thangka.
Padmasambhava is also referred to as the Second Buddha as he’s so important for assisting in the founding of Tibetan Buddhism in Tibet. Padmasambhava was born in the 8th century and he was a tantric master and famous for performing miracles.
He did not become enlightened gradually, or start practicing the teachings of Buddha Shakyamuni and eventually achieve enlightenment. Guru Rinpoche is incarnated as a fully enlightened being. Guru Rinpoche is a totally enlightened being, a fully awakened one, a buddha.
Mantra of Padmasambhava
The mantra of Padmasambhava is Om Ah Hum Vajra Guru Padma Siddhi Hum.
|Size||62 x 45 cm|
|Material||Cotton Canvas, Natural mixed color|
Iconography of Padmasambhava
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.
Iconograpy of Shakyamuni
Shakyamuni Buddha is presented at the top left corner of the Padmasambhava in 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 Vajrasattva
Vajrasattva is presented at the top of the Padmasambhava in the thangka. Vajrasattva is pure white in color and is sometimes known as the Prince of Purity. His name means “Adamantine Being”, or more poetically “Embodying Reality”.
He is a member of the Vajra family of Aksobhya which also includes Vajrapani. He is depicted as a young man in the prime of life, with all the silks and jewels of a wealthy prince.
In his right hand, he delicately balances a vajra at his heart. In his left hand, he holds a bell at his waist. The vajra represents Reality, and Compassion; while the bell represents Wisdom.
Vajrasattva is said to have been originated from the seed syllable Hum and is generally invoked for removal of obscuration of Kleshavarana and Jneya Avarana.
His hundred syllable mantra is very efficacious in purifying our defilements through confession practice. It is said if confession is done with the four opponent powers, then non-virtuous actions or obscurations will be purified.
The first opponent power is the force of reliance. This means looking upon the visualized image of Vajrasattva as the embodiment of one refuge. The second opponent power is the sincere regret for the non-virtuous action done by oneself.
The third opponent power is desisting from evil deeds. The fourth opponent power is to apply the power of good deeds; and especially regarding this case, practicing the meditation and recitation of Vajrasattva without parting from Bodhicitta while remaining in the state of emptiness.
Vajrasattva is a very popular tutelary deity for Nepalese Vajracharya. He is worshipped very often by Nepalese Buddhists through the Guru Mandala ritual.
In some mandalas Vajrasattva represents the Adi Buddha or the Primordial Principle of Buddhahood in others, he changes places with Aksobhya in the East.
In Shingon Buddhism it is Vajrasattva that passes on the initiation of the Dharmakāya Buddha Mahāvairocana to Nagarjuna, thereby creating the Vajrayana lineage.
Mantra of Vajrasattva
The mantra of Vajrasattva is Om Vajrasattva Hum.
Iconography of Medicine Buddha
Medicine Buddha is presented at the top right corner of the Padmasambhava in the thangka. Medicine Buddha is the popular term for Bhaisajyaguru and refers to healing blue light transmitted by his representation and conception. Bhaisajyaguru means “Master of Blue Light”.
His healing energy is transmitted through a blue light wavelength called Vaydurya light. Medicine Buddha radiates this healing energy. Think of the light as internal chakra energy.
Mantra of Medicine Buddha
The mantra of Medicine Buddha is tayatha om bekandze bekandze maha bekandze radza samudgate Soha.
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