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The Goddess within and Beyond the Three Cities (Sakta Tantra and the Paradox of Power in Nepala Mandala)
by Jeffrey S. Lidke
Hardcover (Edition: 2017)
D. K. Printworld Pvt. Ltd.
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Maya Devi (Mother of the Buddha Child -Rearing with Love)
by Haruyo Masuda
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Mandala Book Point, Nepal
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Oracles and Demons of Tibet: The Cult and Iconography of the Tibetan Protective Deities
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Chinnamasta: The Aweful Buddhist and Hindu Tantric Goddess
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Buddhist Deities & Masters (An Introduction)
by Chandra B Sakya
Paperback (Edition: 2009)
Adarsh Books
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The Life and Contribution of the Nepalese Princess Bhrikuti Devi to Tibetan History (from Tibetan Sources)
by Min Bahadur Shakya
Hardcover (Edition: 1997)
Book Faith India, Delhi
Item Code: IDI140
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The Divine Madman: The Sublime Life and Songs of Drukpa Kunley
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Divine Support: Ghurras Wooden Churning-rod Holders From Nepal
by Paul De Smedt
Paperback (Edition: 2000)
Book Faith India, Delhi
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Himalayan Pantheon: A Guide to the Gods and Goddesses of Nepal
by Daniel B. Haber
Paperback (Edition: 1988)
Book Faith India
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Mother Goddesses in Kathmandu
by Musashi Tachikawa
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Adroit Publishers, Delhi
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Sacred Animals of Nepal and India (With Reference to Gods and Goddesses of Hinduism and Buddhism)
by Trilok Chandra
Paperback (Edition: 2000)
Majupuria
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Princess Bhrikuti Devi
by Min Bahadur Shakya
Paperback (Edition: 1997)
Book Faith India
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The Guardian Deities of Tibet
by Ladrang Kalsang
Paperback (Edition: 2000)
Winsome Books
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Sacred Treasures: Divine Wisdom
by Toni Cameron
Hardcover (Edition: 2007)
Paljor Publications Pvt. Ltd.
Item Code: IHD019
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Against a Hindu God (Buddhist Philosophy of Religion in India)
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Buddhist Goddess Parnasabari and Hindu Goddess Sitala (A Comparative Study of Remedial Deities)
by Saheli Das and Paramita Roy
Hardcover (Edition: 2014)
Punthi Pustak
Item Code: NAG416
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The Iconic Female (Goddesses of India, Nepal and Tibet)
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The Goddess Tulaja and Kumari in Nepali Culture
by Durga Shakya
Paperback (Edition: 2013)
Kumari Publication
Item Code: NAJ678
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Deities in Buddhism
Theravada Buddhism insists that Siddhartha Gautama was very definitely a human being, who achieved a final nirvana and died never to be reborn. When a Theravada devotee makes an offering to an image of the Buddha, this is not the act of divine worship but a means to gain karmic merit and to be reminded of the Buddha’s virtues, which one should strive to cultivate.

However, this does not mean that Buddhism has nothing resembling the deities of, for example, ancient Indian tradition. In the Mahayana tradition, those who progress to the highest stages of the path to buddha-hood— the bodhisattvas (“buddhas-to-be,” or “future buddhas”)—are said to accumulate such power from their many works of compassion and wisdom that they acquire the ability to act in a quasidivine manner. These extraordinary figures are known as “celestial bodhisattvas.” They can intervene miraculously in this world, and can even create heavenly realms where people may be reborn into bliss for reasons that depend as much on the compassion of the bodhisattvas as on the merit of the individual worshipper.

At the end of their careers as bodhisattvas they become “celestial buddhas” and attain even more remarkable powers. But many bodhisattvas deliberately postpone their buddha-hood in order to assist ordinary devotees on the path to nirvana.

The concepts of the celestial bodhisattva buddha made it possible for Mahayana Buddhism to develop an elaborate “pantheon” of deities. One of the most important is the bodhisattva Avalokiteshvara (“Lord Who Looks Down”), who has been called the personification of the compassionate gaze of the Buddha. Avalokiteshvara’s compassion is invoked by pronouncing the mantra “Om Mani Padme Hum”.

In Indian Buddhism, Avalokiteshvara became associated with a female bodhisattva called Tara, who embodied the feminine side of his compassion. In China, where Avalokiteshvara is worshipped under the name Guanyin, the bodhisattva’s male and female identities became compounded, and Guanyin came to be worshipped mainly in female form. Tibetans feel a special kinship with Avalokiteshvara (in Tibetan, Spyan-rasgzigs, or Chenrezig). They claim that he has taken a vow to protect the nation of Tibet and is manifested in the person of every Dalai Lama.

Important celestial bodhisattvas also include Maitreya, the “buddha of the future age,” who will be the next bodhisattva to enter the world to become a buddha. Like Avalokiteshvara, Maitreya is said to rescue people in danger: in China, where he is called Mile Fo, messianic movements have at times proclaimed his imminent arrival and the transformation of society on Buddhist lines. Other celestial bodhisattvas are Manjushri, the bodhisattva of wisdom, and Kshitigarbha, the consoler of the dead and protector of travelers, pilgrims, and children.

The best known celestial buddha is Amitabha (“Infinite Light”), who is said to have established a paradise, the “Pure Land,” on becoming a buddha. Anyone who chanted his name with faith, especially at the moment of death, would be reborn in the Pure Land and come face to face with Amitabha himself. Amitabha Buddha had a great impact in China and Japan, where he is called Amituo Fo and Amida Butsu respectively (fo and butsu = buddha). Indeed, during the Kamakura era (1185—1333CE), Amida became one of the most important elements in Japanese Buddhist life. The great reformer Shinran (1173—1263) made a radical claim about reliance on the grace of Amida rather than on one’s own efforts.

Other important gods include the physician-buddha Bhaishajyaguru (“Teacher of Healing”) and the “Sun Buddha” Vairochana (“Radiant”), the central buddha in many Tantric mandalas. He is identified with the sun and was important in the acculturation of Buddhism to Japan, where the sun goddess heads the Shinto pantheon.

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