Tara is the manifestation of the compassion of all the Buddhas of the three times.
She is also the goddess who carries out and accomplishes the enlightened activities of the Buddhas. It is said of Green Tara that not only will she give to beings whatever they may need, but also that she is able to allay each of the major fears of beings, such as the eight or sixteen common fears of beings which include fear of robbers and thieves, fear of water, of snakes, of poison, of imprisonment, and so on, as well as all the inner fears. Beautiful, inspirational literature on the beloved Buddha Tara, who has been exerting her fascination on devotees for upwards of fourteen centuries, as a bodhisattva, tantric deity, and the embodiment of the perfect woman latent within all of us.
This book is divided into three main sections. The first contains the basic text of Tara practice, the Essential Instruction on the Threefold Excellence, which connects the seeker to the profound essence of Tara as revealed by Chokgyur Lingpa. A basic introduction to the practice of Tara, the feminine embodiment of enlightenment, presented in a conversational style by the popular Buddhist author Thubten Chodron. Containing a page book, a white Tara resin figure, and a keepsake box, The Tara Box opens to create a mini-altar and portable shrine for the exquisitely carved Tara statuette.
Her second left hand holds a bow, the third holds a thread? Marici's right leg is extended in the manner of Tara, while the left is tucked in. She is dressed in the royal robes of a bodhisattva: five-pointed crown surmounting each face, jewels, silks and so forth. Marsh, with an accompanying thangka image. From the Mirrors of the Heart-Mind exhibit. She usually appears as a tranquil seated figure clothed in silks; her body is gold in colour, and she has one face and four arms. Natalie R. Marsh offers an essay on the iconography of Prajnaparamita along with an accompanying thangka image.
Catalog Record: Condensed four-mandala ritual of Cittamani Tara | HathiTrust Digital Library
There is a lovely thangka of Ushnisha-sitatapatra on the Art of Tibet site. Robert Chung's website also includes an illustrated sadhana [ritual text] of this deity. Ushnisha-vijaya is often shown in a triumvirate with the other two principal long-life deities, red male Amitayus and White Tara see above. Robert Chung's Namgyelma page includes a picture and her two mantras.
Praises to the Twenty-One Taras
Vajrayogini Tib. She is a slightly wrathful red female figure shown holding a curved knife in her right hand, a skullcup in her left and a khatvanga trident or staff in her left elbow. The Naro form of Vajrayogini, most commonly seen in the Sakya and Geluk traditions, is shown standing with her face turned upwards and to the left, with the skullcup held up to her mouth and the curved knife pointing to the ground.
The Vajravarahi form of Vajrayogini, generally more frequent in Kagyu, is shown in dancing pose with the right leg bent; this form holds the curved knife up in the air and the skullcup to her heart. Vajravarahi, whose name means Adamantine Sow, is usually shown with a small sow's head, representing triumph over ignorance, emerging over her right ear.
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In either form of this deity she may be visualised as a solitary yidam or in union with her consort dark-blue Heruka Chakrasamvara , a principal mother-tantra deity of Highest Yoga Tantra. Return to the WAiB Homepage. This page was last amended on 1 January If you'd like to contribute to these links or offer any corrections , please use our online form.
Thank you! Most of the deity images below are theirs. A-chi Chos-kyi sGrol-ma is a female Dharma protector whose practice was introduced by Drikung 'Bri-gung Achi, the matriarch of the Drikung hereditary lineage. She is white-coloured and is usually portrayed seated and riding a snow lion, the legendary white animal of Tibet; she may also be shown standing see right.
In Praise of Tara Songs to the Saviouress by Willson Martin
She holds an arrow with the five colours in her right hand and a white silver mirror in her left. The lifestory of the Longchen Nyingthig yogi Jigme Gyalwai Nyugu from the Dzogchen Lineage of Nyoshul Khenpo relates that an emanation of this deity appeared and offered him food once when he was suffering hardship and poverty. Painting by Duccio Ceglie courtesy of peacenvironment. She died not long after his birth, but is believed to have been reborn in one of the heavens where he later manifested and taught her the Dharma so that she too became enlightened.
She is traditionally depicted just as she was about to painlessly give birth, standing and holding the branch of a tree in her right hand. Nairatmya Yidam This dark-blue figure appears as both a single yidam and also in union with her consort, the Highest Yoga Tantra male yidam Hevajra. The name means 'No-Self' in Sanskrit. This was also the name of the wife of Marpa whose main practice was Hevajra -- the founder of the Kagyu lineage of Tibetan Buddhism.
Niguma Lineage guru and historical figure - lineage dakini This woman was a formidable mahasiddha , variously described as the sister or consort of Naropa. Palden Lhamo Sri Devi Dharma protector - wrathful protectress of Tibet Palden Lhamo whose name translates as "Glorious Goddess" is the only female dharma protector common to all four schools of Tibetan Buddhism. She is very wrathful, and rides her mule through a sea of blood, surrounded by wisdom fire. She is dark blue and has one face with three eyes; she wears a sun at her navel and a moon at her crown, and over her is a peacock umbrella a traditional symbol of protection.
She is variously depicted, but her most common forms are two-armed and four-armed. There is also a system of divination by dice associated with her. She is sometimes considered cognate to Sarasvati or Tara , but is at the same time a wrathful form of the peaceful goddess Sri Devi. They both stand upon a supine Shiva, identifiable here by his damaru.
Both goddesses are black.
go Both wear minimal clothing. Both wear a necklace of severed human heads and a girdle of severed human arms. Both have a lolling tongue, and blood oozes from their mouths. Their appearances are so strikingly similar that it is easy to mistake one for the other. Indeed, they are often said to be manifestations of each other; for example, in their thousand-name hymns they share many epithets as well as having each others names.
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The blood of devotees is to be taken from specified parts of the body, such as the forehead, hands, breasts, head, or area between the eyebrows; some of these areas may correspond to the different chakras spiritual centers within the body. She appears on the Tibetan Wheel of Life as the ogress, a destructive aspect symbolizing the suffering that is the cycle of life. She is said to swiftly come to the needs of those in distress when her mantra is spoken, although sometimes only a simple thought is needed Willson, The iconography of each of these representations is distinct.
She expresses maternal compassion and offers healing to people who are hurt or wounded, either physically or mentally. A central aim of Tantric practice is to visualize becoming the deity one is focused on.
First, lay practitioners directly appeal to her protective nature by invoking her mantra. The mantra is said to ward off fears or dangers, especially those outlined in the eight terrors. One must thoroughly contemplate a mantra to be able to apply it successfully; often this requires extensive ritual service to the deity. Merit must be accumulated, and recitations of a mantra may be recommended in the tens or hundreds of thousands.
All faults or interruptions in recitation must be made up for by further recitations. Faults are characterized by reciting improperly, too slowly, too quickly, too softly, or in an incoherent manner.
Interruptions may include coughing, sneezing, falling asleep, stumbling, or allowing the mind to wander. One feels no reluctance towards reciting the mantra and is instead inclined towards doing so. Magical powers may also indicate contemplative mastery, signaling attainment of great merit. These magical attainments may include invisibility, invincibility, youth, levitation, instant self transportation, and domination over all other things, as well as many other godly powers Beyer, The speaking of such a mantra is so central and important in practice that it holds tangible power itself, detached from and beyond the deity Beyer, Visualization is often characterized by visualizing oneself as the deity, in as detailed a manner as possible; the power of the deity can thus be invoked.
The accompanying mantra would also be altered accordingly.