Shri Devi wrathful with one face and four hands holding upraised a sword, a skullcup to the heart, a peg dagger and a trident, riding atop a mule. At the top center is the Heruka form of Shri Hevajra and Vajra Nairatmya. Shri Devi is a category of Tantric Buddhist deity. Her primary function is as a protector (Dharmapala) and specifically the primary female Wisdom Protector of Himalayan and Tibetan Buddhism. There are dozens .
This 18th-century essay drawing is similar in content to the photographic measurements. The so-called “image measurement” is the scale of the Buddha’s human body and the scale of the figure. This may be a reference guide for the painting of Buddha statues in Tibet or Nepal in the 18th century. It contains 36 detailed drawings and the text is in Tibetan. The representation of the Buddhist figure is not fabricated out of thin air. .
The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer or preserver and Shiva the destroyer or transformer. These three deities have been called “the Hindu triad” or the “Great Trinity”. However, the ancient and medieval texts of Hinduism feature many triads of gods and goddesses, some of which do not include Shiva. Trimurti – The supreme lords .
Lion-faced Dakini is a secret form of Vajrayogini also has a relationship to Troma and the practice of chöd. She is appropriate for clearing obstacles of the most pervasive and malignant kind and cutting through the “three poisons” of mind. This ancient practice has been important in Tibetan Buddhism since the time of Guru Rinpoche. PeGyal Lingpa received this revelation directly from Padmasambhava, appearing in a red-black form, instead of the more common dark .
Goddess Bhuvaneswari holds the fourth position among the Dus Mahavidya’s. The word Bhuvaneshwari is a Sanskrit word which means the queen of the universe. Goddess Bhuvaneshwari is the ruler of the whole universe. She controls and influences the situations as per her wish. The name of the Mahavidya itself means the ruler of the world and a Sadhak of Bhuvaneshwari is always victorious on all fronts in life and becomes all powerful. A Sadhak .
Goddess Tara holds the second significant position among all the ten, Dus Mahavidyas. The Goddess Tara is the almighty Goddess of Shakti decimates all malevolent, is invulnerable and expels idleness, numbness, and haziness from the lover’s life. The word Tara means ‘star’ and it symbolizes light. Thus, Goddess Tara as ‘light’ is known to guide, carry over, overcome and conquer hurdles for acquiring knowledge, attain powerful speech and acquire the qualities of learning. Goddess .
For over 200 years, Western scholars have struggled to understand Hinduism, a faith whose followers seemed (to outsiders) to arbitrarily worship any one of a dozen Gods as the Supreme, a religion vastly diverse in its beliefs, practices, and ways of worship. Some Indologists labeled the Hinduism they encountered polytheistically; others even coined new terms, like henotheism, to describe this baffling array of spiritual traditions. Few, however, have realized, and fewer still have written, .
Great Goddess, Adhi Shakti, is not only wise, violent but she is also the creator. She is very much in touch with her sexuality, fertility and related bodily functions. She is worshipped as yoni in her Kamakhya form. The name Kamakhya literally means ‘Sexual Desire.’ Kamakhya is also known as Siddha Kubjika, is an important Hindu Tantric goddess of desire who evolved in the Himalayan hills. She is worshiped as Siddha Kubjika and is also identified .
Tibetan Buddhism has such a unifying symbol, known variously as a Refuge assembly, Field of Merit, or Refuge Tree. It is known as a Refuge assembly because it is a visualized gathering of figures representing the three Refuges. It is known as a Field of Merit because by visualizing a great array of Enlightened figures and then making offerings to them, and by performing other skillful actions, such as committing oneself to the Bodhisattva .
Avalokitesvara, the Lord of Compassion, gazes out across the world, his white radiance soothing the sufferings of living beings. With one pair of hands, he clasps to his heart the wish-fulfilling gem of his vow to eradicate the world’s pain. In his upper left hand, he holds the lotus of spiritual receptivity, the desire to leave the mud of samsara and reach up toward the sun of true happiness. Above his head, we sense .