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In the centre of the painting is Avalokiteśvara, the patron deity of Tibet, whose chief function is compassion. His body-colour is white. In his top knot there is an image of Amitābha, the Buddha of Infinite Light. He has four arms: in his upper right hand he holds a rosary, in his upper left hand an open white lotus, and in his two lower hands he holds a jewel level with his heart. He is seated in full lotus posture on a lotus throne
In the top left corner is a seated Śākyamuni Buddha, his body colour golden with a green halo and a dark blue body-nimbus. In his left hand he holds a dark blue begging bowl and his right hand forms the earth-touching gesture which calls the earth to witness that he has reached supreme Enlightenment
The deity in the top right corner is Vajrasattva, his body-colour blue, with a green halo and dark blue body-nimbus, his left hand in meditation gesture holding a vajra (thunderbolt), his right hand forming the earth-touching gesture. His hair and top knot are golden and he wears monk's robes
In the bottom left corner the White Tara holds a vajra in each hand, one pointing upwards and one downwards. She wears golden Bodhisattva ornaments and sits in full lotus meditation posture, i.e. with the soles of both feet turned upwards on both thighs, on a lotus throne
In the bottom right corner Padmasambhava is seated, a ritual wand under his left arm, his left hand holding a white bowl, his right hand a vajra, seated in meditation posture on a lotus throne. In the centre are the symbols of the five senses

1 painting : distemper on linen ; distemper 46 x 34 cm

Avalokiteśvara surrounded by other deities. Distemper painting.

The white Tārā, saviour goddess who helps human beings to find liberation from the fears of the cycle of births and deaths. Her right hand forms the giving gesture, the left hand holds the stalk of an open lotus while forming the preaching gesture, with the index and middle finger crossed. She is surrounded by 120 forms of herself replicating herself whenever she is needed. The figures have alternating brown, red and yellow body-radiances, and red or green halos. All are sitting in the double lotus posture

1 painting : distemper on linen ; distemper 76 x 51 cm

The white Tārā. Distemper painting.

A maṇḍala (circle) is both the sacred circular realm of an enlightened being and a symbol of the universe. In the centre of this mandala is Uṣṇīṣavijayā (Ushnishavijaya), the Buddhist deity of long life, surrounded by her retinue placed at strategic cardinal points. Between the inner maṇḍala and an outer circle is a square structure representing a heavenly palace of geometric design, in accordance with sacred architectural principles. Visualisation of a maṇḍala aids progress towards enlightenment, while the visualisation of Ushnishavijaya promotes longevity
The form of Uṣṇīṣavijayā shown here has only one head, while the more usual form has three. Since the inscription on the verso says "sgrol ma tshe rin rnam dkyil" (The excellent mandala of the Tārā of Long Life), Uṣṇīṣavijayā is probably here regarded as a form of the White Tārā. In her upper right hand, she holds an image of the Red Amitābha. Her upper left hand forms the "fear not!" gesture. Her two original hands form the dharmacakra (Wheel of life) gesture. The hands between the upper and the original hands are holding a bow and arrow while forming the tarjanī (threatening) gesture. The lowest right hand forms the giving gesture, while the lowest left hand holds a vase with a wishing tree in it. On her necklace, Uṣṇīṣavijayā is wearing the viśvavajra or double vajra (crossed thunderbolts)
Uṣṇīṣavijayā is surrounded by eight deities in a circle: the four blue male deities are forms of Vajrapāṇi, their legs stepping to the right (an action called pratyālīḍhāsana). The Vajrapāṇi at the top is swinging an elephant goad in his right hand, holding his left palm on which is a vajra (thunderbolt) poised against his chest. Moving to the viewer's right, the second Vajrapāṇi holds a vajra in his outstretched right hand and forms a threatening gesture with his left. The third Vajrapāṇi, at the bottom, holds an arrow in his outstretched right hand and a bow in his left hand against his chest. The fourth Vajrapāṇi, on the left side of the circle, holds a club in his outstretched right hand. All the Vajrapāṇis are wearing Boddhisattva ornaments, long green scarves round their necks and tiger skins round their hips
Between each pair of Vajrapāṇis there is a Tārā: 1. a green Tārā holding a fly whisk in her right hand ,while her left hand, in preaching gesture, holds the stem of a white flower. She stands with her feet pointing in opposite directions. 2. a yellow Tārā is seen walking in profile, bowing in a worshipping attitude, holding in both hands a vase with peacock feathers in it. 3.Opposite her is another yellow Tārā with the same attributes and in the same attitude. 4. a white Tārā standing, her right arm holds a fly whisk, her left arm stretched downwards, her hand forms the threatening gesture and holds the stem of a white flower.
These nine deities form the centre of a maṇḍala with eight leaves forming a circle. The circle is surrounded by a square palace with four gates leading into the palace gardens filled with wishing trees, rgyal mtshans (victorious banners), umbrellas, ascetics meditating in the gardens and Ḍākinīs (serving girls) offering fruit. The gardens are surrounded by a blue, red, green and yellow wall of fire. In the top gate is a stūpa (reliquary) surmounted by an umbrella. In the clouds are gandharvas (heavenly musicians)
Outside the circle, in the top centre of the painting, is Tsongkhapa with book and sword at shoulder level. He holds a vase with a giwang (bezoar, concretion from a cow's stomach). Tsongkhapa is flanked by Amitāyus on the left and by the White Tārā on the right. Below the firewall on the left hand side is a White Amitāyus embraced by a pink consort. She holds a wishing tree in her left hand. He holds a wishing tree in both hands which form the medicine bowl gesture. This is formed like the dhyāna mudrā (meditation gesture), but the thumbs, instead of lying flat, form a triangle with the nail end of the thumbs meeting at the top. Below the couple is a standing Red Amitāyus with his feet pointing in opposite directions, holding a bowl containing a bezoar in both hands which form the medicine bowl gesture. At the right hand side, below the maṇḍala is the four-handed Avalokiteśvara. Below Avalokiteśvara in the right hand bottom corner is Vajrapāṇi, with a blue body, wearing Bodhisattva ornaments, his body surrounded by a fire aureole, stepping to his right, his outstretched right hand holds a vajra, while forming the kāraṇā mudrā (fascination gesture). He is wearing a green scarf and a tiger skin
In the centre, below the maṇḍala, is a combined emblem of the Eight Auspicious Things: wheel, unending knot, two fishes, conch shell, umbrellas, mirror, lotus and vase, with two myrobalan plants and fruit, and a pair of cymbals in addition. To the left of Vajrapāṇi is the yellow Mañjuśrī, sitting in meditation posture, lifting the sword of knowledge with his right hand, and with a book on a lotus flower above his left shoulder; with his left hand he forms the preaching gesture. To the left of Mañjuśrī are the Eight Auspicious Things, and to the left of these is the white Mahākāla with six arms. In his upper right hand he holds an elephant goad, in his upper left a triśūla (trident), in his middle right hand a chopper, in his middle left hand (which forms the fascination gesture) a ḍamaru (double drum), in his lower right hand a wish-fulfilling gem, and in his lower left hand a skull-bowl. To his left, in the bottom left hand corner, is a standing figure of Amitāyus with his feet pointing in opposite directions

1 painting : distemper on linen ; distemper 66 x 44 cm

Mandala with the eight-handed Uṣṇīṣavijayā as a Buddhist deity of long life. Distemper painting by a Tibetan painter.

The central figure, the third Dalai Lama, Sonam Gyatso (bSod-nams rGya-mtsho) is flanked by four large hands. This probably serves to indicate that he is a manifestation of the four-handed Avalokiteśvara. He is traditionally represented as having a moustache. His right hand forms the teaching gesture while holding a white lotus containing the image of the white Tārā. His left hand holds a book. His legs are in sattvāsana posture, his feet being covered by his robe. He is wearing the green hat of the Gelugpa order of monks and a monk's robe. His halo is green
At the top centre is Tsongkhapa, the founder of the Gelugpa school. He forms the Wheel of the Law gesture with both hands. His legs and feet in full lotus posture are covered by his monk's robe. His halo is green, his body-nimbus is dark blue traversed by golden rays and surrounded by a golden radius
At the top left is the Buddha Gautama wearing a monk's robe. His halo is golden and his body-nimbus is green. His body-colour is white, his right hand makes the earth-touching gesture, and his left hand is in the meditation-gesture. At the top right is a blue Buddha whoose face, ears and neck are white. He is wearing a top knot, and his hands form the añjali mudrā, the worship-gesture with palms touching, but in his case the little fingers are crossed. This may be symbolic of the Ten Perfections being linked together
Flanking the Dalai Lama on the left-hand side is a Yidam (Yid dam), a meditational deity, probably Sitacaraśaṃvara in his peaceful aspect, with one head and two arms, holding a vajra (thunderbolt) in his right hand and an upturned bell in his left, his legs in full lotus posture. His pink consort is folding her left leg round him. He is wearing a red robe with a green scarf; she is wearing a red skirt, and her black hair is long. Both are wearing Bodhisattva ornaments
Flanking the Dalai Lama on the right-hand side is the Green Tārā. Her body-nimbus is pink, traversed by golden rays, and her halo is green. Her hair is dressed in beehive style, her right hand forms the giving-gesture, and her left hand the preaching-gesture while holding the lotus. Her legs are in the enchanter's posture with the right foot pendent and the left leg bent in meditation-posture
In the bottom centre is Arapacana Kālamañjuśrī, cutting through ignorance with his sword uplifted in his right hand. He has three eyes, and his colour is dark blue. He is sitting in meditation-posture, with a white scarf over his shoulder knotted in front. His red body-nimbus, traversed by golden rays, is surrounded with flames. he is wearing Bodhisattva clothing: a green scarf and a red and blue loincloth. A book is lying on a white lotus at his left. He is attended by two shaven-headed disciples in monks' robes, one of them offering a book, the other making the worship-gesture
On the bottom left-hand side, Vajrapāṇi appears in the form of a Garuḍa bird, with horns, beak, claws, feathered legs and wings. He has three eyes. He holds a garland of snakes in both hands, and wears a golden necklace and Bodhisattva ornaments. His left hand also forms the fascination-gesture. The top of his body is red, the bottom white. He stands with his legs apart and treads on the snakes surrounding him. On the bottom right-hand side is a White Defender of the Doctrine, perhaps the peaceful form of rDo-rje Śugs-ldan, with three eyes and surrounded by flames, his head surrounding a flame aureole. But, though the flames indicate a Dharmapāla, he is wearing Bodhisattva ornaments. His right hand is holding a ritual wand, his left hand a club, and he is sitting in the enchanter's posture, mounted on a makara (fabulous sea animal)
Just as some figures in this painting have dual skin-colours, so the whole picture gives the impression of a mixture of peaceful and wrathful features

1 painting : distemper on linen ; distemper 57 x 39 cm

The third Dalai Lama Sonam Gyatso (1543-1588) and his entourage. Distemper painting.

Tārakā was the daughter of the demon Sunda who ravaged the countryside and was eventually killed by Rāma with an arrow, after having her arms, nose and ears cut off

1 print : lithograph, with watercolour ; border 19.7 x 16.3 cm

Taraka standing on a dead body. Coloured lithograph.

The other five goddesses mentioned are Bhuvanesvari, Virarātī, Bagata, Kamala and Mātaṅgī. They are all mahāvidyās, ten tantric goddess-transformations

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Avalokiteśvara surrounded by other deities. Distemper painting.

The white Tārā. Distemper painting.

Mandala with the eight-handed Uṣṇīṣavijayā as a Buddhist deity of long life. Distemper painting by a Tibetan painter.

The third Dalai Lama Sonam Gyatso (1543-1588) and his entourage. Distemper painting.

Taraka standing on a dead body. Coloured lithograph.

The ten Madavidyas. Chromolithograph.

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Avalokiteśvara surrounded by other deities. Distemper painting.

The white Tārā. Distemper painting.

Mandala with the eight-handed Uṣṇīṣavijayā as a Buddhist deity of long life. Distemper painting by a Tibetan painter.

The third Dalai Lama Sonam Gyatso (1543-1588) and his entourage. Distemper painting.

Taraka standing on a dead body. Coloured lithograph.

The ten Madavidyas. Chromolithograph.

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