Shakyamuni Buddha with White Tara Thangka Art is a beautiful hand-painted thangka on cotton canvas. Shakyamuni is known as Gautam buddha. Shakyamuni Buddha is depicted in a beautiful landscape with clouds, mountains, rivers, and decorated with colorful flowers and other natural elements.
Shakyamuni is depicted at the center of the painting. Vajrasattva is presented at the top of the Shakyamuni Buddha in the thangka. Green Tara is presented at the top right corner of the Shakyamuni Buddha in the painting. White Tara is presented at the top left corner of the Shakyamuni Buddha in the painting.
Two Standing Buddha are presented at the bottom left and bottom right corner of the Shakyamuni Buddha in the thangka.
Iconography of Shakyamuni
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 Green tara
Green Tara is presented at the top right corner of the Shakyamuni Buddha in the painting. She is shown with a benevolent countenance seated upon a white moon disk which is associated with special restorative nectar associated with the naval chakra center. In Buddhists, the moon symbolizes the wisdom aspect which when coupled with compassion leads to Sakyamuni Buddha’s enlightenment. Her right hand is gracefully lowered in Varada mudra, the boon-granting gesture.
Green Tara’s special lotus is the blue lotus or ‘night lotus’ which she bears in both hands. The word Utpala means to ‘burst open’. Her left hand holds a stem with an open blooming flower and an unopened bud. The bent lower part of the stem represents the root.
The open blossom represents the present and also the present Buddha; the bud represents the future and also Buddhas yet to be born. The future here also refers to a safe journey’s end and future well-being. Her right-hand wisdom hand is in the gesture of giving refuge.
The third finger touches the thumb to create a circle representing the union of wisdom and compassion, and the three extended fingers symbolize the Three Jewels of Buddhism a. The Buddha State b. The Body of teachings c.
The Principles of the Universe The same hand holds the stem of a blue lotus representing her willingness to assist. The closed blossom in her right hand represents the past and also the Buddhas of the past. Green Tara is shown in a place of paradise called Khadiravani where Tara dwells. Khadiravani is described as a great mountain kingdom with many trees, flowers, and animals rainbow tails emanating from her outer aureole. The crescent moon and sun symbolize the union of males and females ubiquitous in Tantric art.
Mantra of Green Tara
The mantra of Green Tara is om tare tuttare ture soha.
Iconography of White Tara
White Tara is presented at the top left corner of the Shakyamuni Buddha in the painting. 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 Vajrasattva
Vajrasattva is presented at the top of the Shakyamuni Buddha 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’s 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.