Mongolian Mandala thangka of AvalokitEshvara

“Circle of the Eleven-Faced Lord Gazing on the World”

(Dated at MID –LATE 18^TH CENTURY)

This is an authentic and unique 18^th century Mongolian mandala thangka of real merit. Its open grace and provincial charm underpins its primary role as an engaging spiritual teaching tool. This thangka’s purpose is to assist in the transmission of specific Tantric liturgy (tantra) focused on Avalokiteshvara and the manifestation of absolute compassion.

Avalokiteshvara is the Bodhisattva of absolute compassion and is one of the most important deities of Tibetan Buddhism. Literally, his name means "Lord who looks Down upon the world." There are two primary uses of the name Avalokiteshvara: (a) the embodiment of the ultimate compassion and (b) a bodhisattva who renounced Nirvana in order to assist all other beings. Avalokiteshvara is the primary Bodhisattva of the jina Buddha Amitabha, who presides over the present kalpa, or eon. Avalokiteshvara's association with Amitabha, as well as the Bodhisattva's ability to aid all those in need of his help, has made him one of the most popular deities of lay devotion. 

Mandala Design Symbolism

As is typical of tantric mandalas, this thangka’s design consists of an outer circular mandala and an inner square with an ornately decorated mandala palace placed at the center. Situated at the very centre of the mandala is Avalokiteshvara - the Bodhisattva of absolute compassion. The outermost perimeter in the mandala comprises a rainbow of concentric circles that symbolise a ring of fire - which is said to deny the uninitiated access to the profound mysteries within. Within this, there is a circle of vajras which symbolise the indestructibility of the mind and its true wisdom or insight – this is a two-dimensional representation of an actual sphere of interlocking vajras that protects the cubic palace of the deity. Significantly, nothing samsaric, that is, nothing connected with the wheel of existence, can penetrate this sphere and enter into the mandala.

Both outer and inner mandalas are occupied by four directional dyani buddhas and wordly protector deities – these design elements symbolise different stages in the process of realisation. In contemplating this thangka it is important to realize that the image is not the mandala itself - but a plan for this mandala as abode of fully realised beings and deities.

Symbolism of Ekadasamukha - or eleven-headed Avalokitshvara.

At the center of the mandala Avalokiteshvara is shown in his Ekadasamukha, or eleven-headed form. He is depicted here with eight arms, the main pair held against his chest, concealing the jewel of enlightenment. In his upper right and left hands, he holds prayer beads and a lotus:

• The prayer beads are used for the recitation of Avalokiteshvara's main mantra, OM MANI PADME HUM. Each syllable in the mantra represents one of the six realms of rebirth, namely the heaven worlds of the devas; the realm of the asuras; the saha, or human world; the animal realm, the pretaloka, or realm of the hungry ghosts; and the various hells. Avalokiteshvara may appear in any of the six realms to help those in need.
• the lotus, in his left hand, symbolizes the potential of enlightenment through the realization of absolute compassion.

In his middle hands, he holds a chakra, or wheel, and a bow and arrow. These represent the Buddhist teachings and the attainment of wisdom through meditation, respectively. His lower right hand is in varada, or bestowal, gesture. A small kundika, or jar containing ambrosia, is held in his lower left hand

His eleven heads symbolize the dasabhumis, or ten stages of enlightenment. The eleventh head, seen above all the rest, is that the Buddha Amitabha. This visual association further attests to Avalokiteshvara's existence as a fully enlightened Buddha. His eleven heads are arranged in five registers. The lowest, displaying peaceful countenances, is surmounted by three levels of wrathful forms; the peaceful Buddha Amitabha is at the top. Each head represents an aspect of the compassionate deity, even the wrathful forms, which reflect Avalokiteshvara's ability to meet ferocious powers with comparable strength, although his heart remains full of compassion.

Inspirational Mythology

At one time the bodhisattva Avalokiteshvara made a promise that should he give rise to thoughts of self-benefit may the head break into 10 pieces and the body into 1000. After continuously witnessing the misery of beings in various states of existence, discouraged, he gave rise to thoughts of seeking only his own happiness. At that very instant the head and body shattered. Calling out to Amitabha, the buddha came forth and spoke words of encouragement. Gathering up the 10 pieces of the head Amitabha constructed 10 faces - representing the 10 perfections. Finally he placed a duplicate of his own head at the crown - illuminating the entire threefold universe.

Against this background, meditation on this mandala can be taken as one means for lamas and disciples to draw strength and purpose to assist them in their own compassionate work. . This thangka has therefore played a key role in the enlightenment of many generations of Mongolian Buddhists and in the oral transmission of the dharma.