Tibetan Monasteries are known for their rich culture and traditions, which are rooted in the teachings of Buddhism. An important aspect of Tibetan Buddhist monasteries is the presence of ritualistic places that are dedicated to deities. Vajrayana Buddhism contains intricate iconography that deals with deities and religious practices. To a devotee, it may appear as images and icons to bring luck or drive away evil spirits. Thangkas at monasteries show Buddha, Gurus, Yantras, andMandalas, which bring good luck, health, prosperity, wisdom, longevity, and peace.[1]
Thangkas are colorful pictorial representations of religious iconography, fables, and philosophy. These pictorial representations helped them to gain popularity among the masses during their introduction in around the 8th century. These thangkas were painted on fabric that could be rolled; such portability helped Buddhist monks to carry them from one place to another while propagating religion. Thangkas, as a medium of propagation of ideology, spread from Nepal to Tibet, and then to far-off places like Mongolia.[2]
Types of murals
Murals serve as visual representations of Buddhist teachings, stories, and deities. They acquaint the followers with glimpses of Buddhist tenets, pantheon, teachings, history, folklore, religious and cosmic objects.
Some Monastery Murals
(From Left to Right) (Murals at Stakrimo Monastery Zanskar, Murals at Lippa Monastery, Murals at Key Gompa Himachal Pradesh, Thangkas at Ralang Monastery)
Depicting lineages
Murals depict the lineages of Spiritual Gurus (religious teachers), and their disciples. The Guru-disciple relationship is fundamental to all schools of Tibetan Buddhism. Knowledge and religious practices are passed over from a Guru to their disciples. Murals represent the vast array of religious guru lineages. Each school has its Gurus and lineage of disciples. There are five schools of Tibetan Buddhism; the last among them being Bon, added recently.
The schools of Vajrayana Buddhism: Nyingma-pa (Padma-sambhava), Sakya-pa (Virupa), Kagyu-pa (Marpa), and Gelug-pa (Tsong-kha-pa), Bon (ancient Tibet religion).
GShan-rab founder of Bon religion
Lachung Monastery Murals Rinpoche
Tsongkhapa and disciples
Guru Padmasambhava with his retinues
Mahasiddhas: These are saints who have achieved direct realization of the Buddha's teachings in a single lifetime. These saints hailed from all walks of life: kings, slaves, monks, laymen, butchers, hunters, and all. All of them are said to have achieved total realization in a single lifetime. These are 84 Mahasiddhas who lived between 750 and 1150 CE.
Sakya Muni Buddha with disciples, Tak Thog Gompa, India
Buddha Shakyamuni: The historical Buddha, also known as Gautama Buddha, is often depicted at the center of murals. He represents the enlightened state and serves as the embodiment of wisdom, compassion, and liberation.
Buddha Families: The Buddha families are five symbolic groups that represent different aspects of enlightened qualities. Each family is associated with a specific Buddha, color, element, wisdom aspect, and afflicted emotion. In the Vajrayana iconography, the visualization of Buddha in five forms is called Dhyani Buddha. Buddha images are created with Vairocana at the center and Amitabha (Yodpame) in West, Akshobhya (Mitrugpa) in East, Amoghasidhi (Donyen Dondrup) in North, and Ratnasambhava (Rinchen Jungney) in South.[3]
1.Vairochana (white): Associated with the element of space and represents the wisdom of all-encompassing consciousness. It transforms the afflicted emotion of ignorance into the wisdom of reality.
2.Akshobhya (blue): Associated with the element of water and represents mirror-like wisdom. It transforms the afflicted emotion of anger and aggression into mirror-like wisdom that reflects things as they are.
3.Ratnasambhava (yellow): Associated with the element of earth and represents the wisdom of equanimity and richness. It transforms the afflicted emotion of pride into the wisdom of equanimity.
4.Amitabha (red): Associated with the element of fire and represents discriminating wisdom. It transforms the afflicted emotion of attachment and desire into discriminating wisdom that sees the true nature of phenomena.[4]
5.Amoghasiddhi (green): Associated with the element of air or wind and represents all-accomplishing wisdom. It transforms the afflicted emotion of jealousy into the wisdom that accomplishes all actions.
These Buddha families are depicted in murals to represent the full spectrum of enlightened qualities and to inspire practitioners to cultivate and embody these qualities in their spiritual journey.
Bodhisattvas; Bodhisattvas are compassionate beings who have attained advanced levels of realization but choose to postpone their own enlightenment to help sentient beings. Avalokiteshvara (the embodiment of compassion), Manjushri (the embodiment of wisdom), and Vajrapani (the embodiment of power) are among the most revered bodhisattvas depicted in murals.
Avalokiteshwara, Thongsa Gompa
Manjushree - Tawang
Symbolic - Manjushri, Avalokiteshvara and Vajrapani
Tara is a female bodhisattva associated with compassion and swift assistance. She is depicted with one leg extended, ready to spring into action to aid sentient beings.
Tara is typically depicted in a seated posture, with one leg extended and the other folded in a meditative position. She is often portrayed with a green complexion, although she can also appear in white, red, or other colors, each representing different aspects of her enlightened qualities. Tara is depicted with multiple arms, which symbolize her ability to engage in various compassionate activities. Each of her hands holds a specific symbolic object or makes a unique gesture (mudra). There are 21 forms of tara. Each identified with a different colour and characteristics.
Yellow Tara
Blue tara
Green tara of Vajrayana Buddhism
Black tara
Medicine Buddha: The Medicine Buddha, also known as Bhaiṣajyaguru,[6] is a celestial Buddha associated with healing and the alleviation of suffering. He is often depicted in a deep blue color, holding a bowl of healing nectar.
Depicting wrathful Deities
Wrathful Deities are protectors, or Dharmapalas, are revered in various schools of Tibetan Buddhism as powerful entities tasked with guarding the Dharma and its practitioners. They are often depicted in wrathful forms, symbolizing their fierce commitment to protecting the teachings of the Buddha and assisting practitioners on their path to enlightenment.
Mahakala, also known as the Great Black One, is a fierce and powerful deity associated with protection, overcoming obstacles, and the removal of negative forces. He is often depicted with a dark blue or black complexion, adorned with a crown of skulls, and wearing a necklace of severed heads.
Yamantaka, also known as the Destroyer of Death, is a wrathful manifestation of Manjushri, the bodhisattva of wisdom. He is depicted with a fearsome appearance, often depicted with multiple heads, arms, and legs.
Directional Guardians: Dharmapalas, the fierce deities that ward off evil were also conceived for directions. Accordingly, Vajrayana conceived Kuvera (Namthose) of North, Dhritarashtra (Yulkorsung) of East, Virudhka (Phagchepo) of South, and Virupaksha (Chenmigzang) of West. To make pictorial representation more vivid, these deities are associated with colour and characteristics. The fierce deities are associated with non-human forms making them aggressive as protectors.[7]
Virupaksha-West
Dhritarashtra-East
Virudhaka-South
Vaisravana-North
Dorje Legpa- Kungri Monastery
Raula at Kungri Rahula
Vajrapani at tamzhing Lahkang, Bhutan
Vajrakila - Hemis Monastery
Vajra Vidharana - Wrathful Deity
Dakinis
Dakinis are female celestial beings associated with wisdom, spiritual guidance, and transformation. They are depicted in various forms, often dancing or flying in dynamic poses. In Tibetan Buddhism there are numerous Dakinis, each associated with specific practices, qualities, and functions.
1.Vajrayogini: Vajrayogini is often depicted in a wrathful form, she is associated with the Chöd practice and is considered a fierce emanation of enlightened wisdom.
2.Kurukulle: Kurukulle is known as the Red Tara, she is associated with magnetizing activities, enchantment, and subjugating obstacles. Kurukulle is often invoked for love and relationship practices.[8]
3.Tara: Tara is often considered a Bodhisattva, certain forms of Tara are also revered as Dakinis. Green Tara, in particular, is widely venerated for her compassion and swift assistance.
4.Simhamukha:Simhamukha is a Dakini associated with the lion-headed wisdom deity, she is often invoked for protection and dispelling obstacles.[9]
5.Nairatmya: Nairatmya is also known as the Selfless One, Nairatmya is a Wisdom Dakini who represents the emptiness aspect of reality. She is associated with the Chakrasamvara tantra.[10]
6.Troma Nagmo (Wrathful Black Varahi): Troma Nagmo is a wrathful emanation of Vajravarahi, associated with the Chöd practice and the cutting through of ego.[11]
7.Vajravārāhī: Vajravārāh is also known as the Diamond Sow, she is a Dakini associated with the transformative power of compassion and is often linked with the Chakrasamvara tantra.
8.Machig Labdrön: Machig Labdrön is a historical figure and revered teacher, Machig Labdrön is often considered a Dakini. She is the founder of the Chöd practice and is associated with compassionate activities.
9.Dorje Shugden: Dorje Shugden is depicted as a wrathful deity, riding a snow lion and holding a sword and a wish-fulfilling jewel.
10.Palden Lhamo: Palden Lhamo is a fierce protectress and the only female among the eight major Dharmapalas. She is widely revered across the various schools of Tibetan Buddhism and is considered the principal protectress of Tibet itself. Palden Lhamo is typically depicted riding a mule over a sea of blood, with a mane of flaming hair, symbolizing her unwavering commitment to protecting the Dharma.
11.Ekajati (Ralchigma): Ekajati is the protector of the Dzogchen teachings and is known for her single eye, single tooth, and single breast. Ekajati is a powerful guardian against distractions and breaches of tantric commitments.
12.Tsiu Marpo: Originally a worldly god, Tsiu Marpo was subjugated by Padmasambhava and now serves as a protector of the teachings, particularly associated with the Nyingma school.[12]
13.Setrap: Setrap is a protector associated with the Gelug school, Setrap is an emanation of Amitabha and is often depicted in a wrathful aspect, riding a red horse.[13]
14.Gyalpo Sum: Gyalpo Sum refers to a group of four protector deities who were bound by Padmasambhava to protect the Dharma. They include spirits of the cardinal directions and are often invoked together.
Nagpo Champo
Senge-dongma
Citipati - Guardian of Charnnel ground
Dakini- Kurukulla Yogini
White Tara-Eshe Tsogyal
Simhamukha- Senge Dongma (Tibetan)
Palden Lahmo
Dorze Shugden
Ekajati
Vajrayana Deities of Protection - Kalachakra Gompa India
It is important to note that the Dakini pantheon is extensive, and the names and qualities associated with Dakinis can vary across different Tibetan Buddhist traditions and lineages. Dakinis play diverse roles, embodying wisdom, compassion, and transformative energy to guide practitioners on the path to enlightenment.
Mandalas
Mandalas are intricate geometric designs that represent the universe and serve as sacred spaces for meditation and visualization. Mandalas, with their profound symbolism and multifaceted themes, offer a rich tapestry for meditation, reflection, and spiritual exploration. They remind us of the complexity of the universe and our place within it, guiding us towards greater awareness and understanding.
They are often depicted in murals, showcasing the intricate details and symbolism associated with tantric practices. Mandalas are used as tools for concentration, visualization, and spiritual transformation.
1.Cosmology and Universe: Many mandalas represent the structure of the universe and cosmic order. They can depict the world mountain at the center, surrounded by continents, oceans, and mountains, symbolizing the Buddhist or Hindu cosmos.[14]
2.Sacred geometry: The geometric patterns in mandalas, such as circles, squares, and triangles, are symbolic and hold specific meanings. Circles represent wholeness and unity; squares can symbolize the earthly realm, stability, and balance; while triangles often stand for the trinity of deity, enlightenment, and the universe, or elements like fire and water depending on their orientation.[15]
3.Embodiment of deities: In Vajrayana Buddhism, mandalas often serve as abodes for specific deities. Each section of the mandala houses different deities and symbols, representing the qualities and teachings associated with those beings. Practitioners use these mandalas to invoke the deities, embody their qualities, and receive blessings.
4. Nature and environment: Some mandalas incorporate elements of nature, such as flowers, animals, and celestial bodies, symbolizing the interconnectedness of all life forms and the natural world's sacredness.
5.Ritual Mandalas: Mandalas serve as focal points for meditation, guiding the practitioner into deeper states of awareness and concentration. The act of creating a mandala, especially sand mandalas, is itself considered a meditative and healing ritual, symbolizing impermanence and the cycle of life.
6.Healing Mandalas: Certain mandalas are used for protection against evil spirits or negative energies. They are believed to have healing properties, promoting physical, emotional, and spiritual healing by harmonizing the environment and the individual's energy.[16]
Murals as objects of devotion inspire reverence and devotion towards the Buddhas, bodhisattvas, and deities depicted in the artwork. Monasteries show several cosmic charts, mandalas, and paintings of Vajrayana practices.
Monastic life and stories
Monastic walls are painted often with glimpses of monastic life, and tales of Buddhist preachings and values. These artworks play a crucial role in teaching Buddhist principles and stories. They visually depict the life of the historical Buddha, important events in Buddhist history, and complex philosophical concepts. There are several art forms in the paintings of these murals.[17] Avadana kalpalata is of Bodhisatva in animal form. Painting styles have been evolving such as karma Gadri style and Menri style.
Monastic life
Maya devi Mother of Buddha
Nine stages of meditation
Buddhas return from heaven-Painting
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References
↑ C V S Ranga Sai 'Buddhist Motifs in Tibetan Thangkas’ – Research Dimensions (ISSN 0976-8564), Vol 2, Issue IV April 2012
↑ C V S Ranga Sai 'Buddhist Art and Iconography: Array of themes in Thangkas’- National Level Conference on Trends in research in for the welfare of Humanity, 5 Jan 2013, Vaze College, Mumbai. India
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