Explore: Vajrapāṇi (buddhist Deity)

traditions in different countries have also absorbed native deities into their localized Buddhist pantheon, sometimes as Bodhisattvas. Some examples are Guan

Étienne (2003). "Vajrapāṇi in India (I)", Buddhist Studies Reviews 20(1), 1–30 Lamotte, Étienne (2003). "Vajrapāṇi in India (II)", Buddhist Studies Reviews

Shaiva deities to a subordinate position under the Buddhist deities (which took their form) and explained the usage of Shaiva elements by Buddhists. In other

manifestations of the bodhisattva Vajrapāṇi, the oldest and most powerful[citation needed] of the Mahayana Buddhist pantheon. According to scriptures

by non-buddhist traditions, including Śaiva and Śakta sources, the cults of local deities, and rites related to yakshas and nāgas. The Buddhist Yogini

delusion — conquering and trampling them on the spot." In Tantric Buddhist art, fierce deities are presented as terrifying, demonic-looking beings adorned with

Devotion is also important in some Buddhist traditions, and in the Tibetan traditions visualisations of deities and mandalas are important. The value

abundantly as the representation of Vajrapani, the protector of the Buddha. Other Greek deities abundantly used in Greco-Buddhist art are representation of Atlas

An important aspect of Tibetan Buddhist monasteries is the presence of ritualistic places that are dedicated to deities. Vajrayana Buddhism contains intricate

in Hindu, Jain and Buddhist texts, as well as ancient and medieval era temples of South Asia and Southeast Asia as guardian deities. The feminine form