TSHE-RING-MA, THE LONG-LIFE GODDESS AND HER FOUR SISTERS

Estimated Value:

2.000 € - 3.000 €

Result:

6.475 € incl. Premium and VAT

Description:

Bhutan, 18th/ 19th c.
41,5 x 28 / 90 x 51 cm
This precious and lovingly painted small thangka is dedicated to the goddess of long life Tshe-ring-ma. The goddess Tshe-ring-ma, together with her retinue, belongs to the great circle of deities around the goddess Remati (dPal-ldan dmag-zor-ma). lconographically, the mountain goddess bKra-shis tshe-ring-ma, together with four other goddesses, appears as a group under the name "the Five Sisters of Long Life". The idea of mountain deities is widespread in Tibet as well as in many Himalayan countries, because for the Tibetans the high mountains have always been sacred as deities' residences, because on the tops of the mountains spring the spring waters for all life, and on the mountain slopes flourish the most powerful and healing herbs. The five goddesses of long life, Tshe-ring mched-lnga, were banished earlier by Padmasambhava, and used as protective deities. In the vicinity of the great yogi Mi-la ras-pa, the demoness Tshe-ring- ma, who was initially hostile to him, stayed together with 8000 other evil demons who tried to harm the yogi and to take his life. However, through severe banishments, he was able to bring them to their senses and to stop their nefarious intentions. Relevant texts describe as follows: "From the absolute sphere of the teaching of liberation in the midst of a heavenly palace, a lotus arises from the syllable Bam and the five thrones of a sun mandala from the syllable Ram. In the middle of it appears the noble lady bKra- shis tshe-ring-ma, the Buddhadakini of white colour, riding on a white snow lioness. In her right hand she holds up to the sky the golden and five-pointed vajra warding off the obstacles of life. In her left hand she carries the precious vessel with the water of life in front of her heart. Below left, in front of Tshe-ring-ma appears the goddess mThing-gi zhal-bzang-mo, the Vajradakini of deep blue colour riding a female wild ass, with white mouth. In her left hand she holds the mirror showing the samsaric world as a delusion, and in her right hand she waves a victory banner with three strips of cloth. On the left side above her rides the goddess Mi-gyo blo-bzang-ma, the Ratnadkini of yellow colour on a striped tigress. In her left hand she carries a golden bowl with the "Hundred Most Precious Flavours". On the right side opposite, the deity gTad-dkar 'gro-bzang-ma rides as a Karmadakini of green colour, on a green female dragon. In her left hand she holds a bundle of durvagras, and on the right a snake. Below on the right appears the goddess Cod-pan mgrin-bzang-ma, the Padmadakini of red colour, riding a hind. In her right hand she holds the cintamani (wishing gem) on a stick. All five goddesses are of vivacious, youthful beauty (Ratnadkini!), dressed in silken robes, and crowned with golden diadems. Above Tshe-ring-ma, surrounded by dense clouds, the dakini Naro Khachöma manifests. According to the descriptions in the sadhana texts, she is said to be visualised as a beautiful fourteen-year-old girl, with lust-filled full breasts. The goddess is of red body colour and radiates a glow like fire. Her black hair falls open to her waist. With her head turned to the left, she looks upwards into the empty sky. With her left hand she raises a skull bowl filled with the blood of the four maras to her mouth, while with her right she reaches down with a cleaver to cut off "all the faults of samsara", such as pride and others. Over her left shoulder she carries a khatvanga staff, indicating her constant union with her secret Heruka partner. Bone ornaments cover her body, and a garland of fifty-one dry human heads hangs around her neck. On her head she wears the fivefold crown of skulls, a symbol of the dharmakaya aspect of the Five Tathagatas. The Dakini stands in the alidha posture in the midst of a glowing wisdom fire on a sun lotus, as well as with both legs above the red goddess Kalaratri and above the black Bhairava. Both are Hindu gods who have been overcome by Buddhist tantra. According to the inner meaning, they symbolise the overcoming of selfishness and attachment. Naro Khachöma's title: "Dakini of all Buddhas" distinguishes her as the essence of the wisdom and being of all five Tathagata Buddhas. In front of her, in miniature, towers the world mountain Meru with a palace on its summit. Snow-covered mountains surround Mount Meru. In a small mountain cave you can see the famous poet-yogi Milarepa, in his white cotton robe. Typically, he holds his right hand to his ear to hear the voices of the dakinis. The red dakini is accompanied by the "Buddha of the Future" - Maitreya, and the "Buddha of Long Life" - Amitayus, in the two top right and left corners. Next to Maitreya crouches a scholar of the Sakya lineage and an Indian Pandita. On the lower left, half-hidden by trees, appears the "Bodhisattva of Compassion" - Padmapani. His iconographic colour is white. Between his ring finger and thumb he holds a mala, and behind it one can glimpse the suggestion of a gazelle skin. His left hand holds his symbol, as a lotus bearer, the white lotus flower. In the lower right-hand corner, a high cleric of the Sakya school, representing the gNor lineage, is enthroned on a seat raised several times, protected by a canopy of honour. In his left hand he holds the golden Dharma wheel and his right hand points protectively and blessingly to the large gathering of offering monks, a sadhu, men of Mongolian origin, and noble women of various descent. All gather in front of an altar table richly covered with offering bowls, arched over by a rainbow. They bring precious gifts to the lama. The meeting of the deities and the worshipful assembly takes place in a lush mountain landscape surrounded by clouds, with green trees, flowers and flowing waters. With this painting, the artist has created a lively and life-affirming worship image. Tempera and gold on cotton fabric, original brocade border.
From an old and important German private collection, collected between 1950 and 1987, collection number T 42.
After: D. I. Lauf; Die Berggöttin des langen Lebens; EZZ Zürich, I 1972:259ff - On the right side in some places influence of humidity, wear, traces of age

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