Shadakshari Lokeshvara, the supreme soul (‘ishvara’) of the realm of existence (‘loka’) wherein it thrives, is a manifestation of the six (‘shad’) syllables (‘akshara’) of om-mani-Padme-hum, is a form of the Bodhisattva Avalokiteshvara. He is mentioned in the sixth form of the Sadhanamala. The name Chenrezig has its origin in the Tibetan Buddhist tradition. A solemn, bitone sculptu

Shadakshari Lokeshvara, the supreme soul (‘ishvara’) of the realm of existence (‘loka’) wherein it thrives, a manifestation of the six (‘shad’) syllables (‘akshara’) of om-mani-Padme-hm, is a form of the Bodhisattva Avalokiteshvara. He is mentioned in the sixth form of the Sadhanamala. The name Chenrezig has its origin in the Tibetan Buddhist tradition. A solemn, bitone sculpture o

Amoghapasha, which means "unfailing lasso," alludes to lasso-like compassion that brings all sentient creatures out of sorrow and into a state of happiness that leads to enlightenment. In Tantric Buddhist imagery, Amoghapasha is a convoluted god. In most creative renditions, he is easily confused with Avalokiteshvara. Scholars frequently confuse the two deities. When Avalokiteshvara is t

This forty inches high and twenty-six-inch wide brass image represents one of the early forms of Manjushri, the Buddhist god who stands for wisdom and knowledge, more particularly the knowledge of linguistics and grammar. The image of the deity, with its two arms and the book Prajnaparamita, carried over a lotus, pursues the initial idiom of Manjushri imagery. One of the would-be Buddhas, Manjushr

This forty-inch high and twenty-six-inch wide brass image represents one of the early forms of Manjushri, the Buddhist god who stands for wisdom and knowledge, more particularly the knowledge of linguistics and grammar. The image of the deity, with its two arms and the book Prajnaparmita, carried over a lotus, pursues the initial idiom of Manjushri imagery. One of the would-be Buddhas, Manjushri a