The wheel of life thangka is considered an endless life cycle of human being. It is believed to have been drawn first by the Buddha himself As seen in the picture, a minister demon, usually identified as Yama the god of death, clutches the whole wheel. In the smallest circle at the centre a pig, snake and cock symbolize the three cardinal sins of ignorance (Pig), anger (Snake) and lust (Cock), and are biting each others tails to show that these evils are inseparably connected. In the narrow circle around the innermost circle the light half at the viewer's left shows figures ascending to higher levels of existence, the dark half at the right shows figures descending to lower levels. The six main segments of the wheel depict the six world existence. In the upper half are the relatively happier realms of the gods, the asuras or demigods and human being. In the lower half are the more wretched realms of the animals, pretas or hungry ghosts, and those tortured in hell.

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This hand painted Buddha life story thangka depicts the entire life of Lord Gautuma Buddha and his quest for enlightenment. The day he was born in the garden of Lumbini, his childhood locked inside the palace compounds, how he was prevented from seeing and experiencing any kind of pain or suffering of outside world, the day he ventured beyond the castle walls and came across sorrow, pain, death and those suffering - he saw beggar, a cripple, a corpse and a holy man - which affected the prince deeply, the night he escaped the walls of the palace, when all were asleep and began the life of wandering ascetic. His years of fasting, meditation and time spent in painful search to find a way to end suffering, the full moon night when he had a direct realization of Nirvana, which transformed the prince into Buddha. The time he spent guiding people towards nirvana, love and friendship, the day he left this world at the age of eighty, having exhausted his human body for the sake of all sentiment beings. All these are shown in the Buddha Life Thangka Painting.

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The kalachakra tantra is classified as a mother tantra of anuttaryoga tantra. The trantra is presented in five chapters and it discusses the threekalachakra : External kalachakra, internal kalachakra and Alternative kalachakra.
External kalachakra; it is an external cosmos. The universe and beings within. In discusses the inter dependence of the universe and its dependence on the paternal cosmos. Environmental awareness which is now slowly beings understood was　its fact a pat of this ancient wisdom. Our inter dependence stretcher throughout all space and throughout all time. Because of this inter dependences. The suffering of others is our own suffering. Suffering we are ordinarily only able to see and feel for brief moments. when others is also our own is painful. So deepest of our sufferings. This is what the young siddharth the Buddha to be , learned when he stepped out of his glittering protected place, the cosmology and astrology of the Tibetan Buddhism are also derived from this tantra. The internal kalachakra; the internal cosmos deals with the understanding and central of nerve centres. Life force and energy.

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White Tara represents the enlightened and liberating activity of all the Buddhas. She embodies the motherly aspect of universal compassion. Her compassion for living beings and her desire to save them from suffering is said to be even stronger than a mother's love for her children. White Tara, the Mother of all Buddhas, is known for her swiftness in responding to the prayers of those who invoke her name. Her right hand is open towards us in the gesture of supreme generosity, signifying her ability to fulfill our spiritual and material needs. Her left hand is in the gesture (mudra) of bestowing blessing, refuge, and protection. White Tara meditation practice is said to grant health, long life, fearlessness, patience, and peace. As Manjushri is the celestial Bodhisattva who represents the wisdom of all Buddhas and Avalokiteshvara is the one who represents all their compassion, Tara is the Bodhisattva who represents the miraculous activity of all the Buddhas of past, present, and future. White Tara has seven eyes – one in each hand and foot, and a third eye on her face – to show that she sees and responds to suffering throughout the universe; and she sits in full lotus in Vajra posture. Like the solitary form of the deity, the right hand is in Varada Mudra (gesture) of giving symbolizing supreme generosity, with the left hand holding the stem of a white blossoming lotus in a gesture signifying the Three Jewels. The fraction of White Tara is basically performed in the order to prolonged lift as well as for healing purpose. It is said that because Arrya Tara is the collective manifestation of the enlightened activity of all Buddhas, Sadhana is easily accomplished. The recitation of her Mantra merely a hundred thousand with the motivation of Bodhicitta will cause aversion of hindrances.

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Sakayamuni Buddha was born about 2549 years ago in Lumbini, Nepal. He was known as Siddhartha Gautama, a prince and son of King Suddhodana and Queen Mayadevi. At the age of 29, he renounced the luxury of his royal heritage to take up the life of a religious wanderer. He submitted himself to rigorous and extreme ascetic practices, putting forth a superhuman struggle for six strenuous years. At the age of 35, after gaining profound insight into the true nature of reality (Dharma), he attained complete enlightenment. For the remainder of his life, living as the perfect embodiment of all the virtues he preached, the Buddha ('Awakened One') traveled widely teaching the Dharma. He offered his teachings to men, women, and children from all walks of life so they could also end suffering and attain awakening. The Buddha Sakyamuni, at the moment of enlightenment, invoked the earth as witness, as indicated by the fingers of his right hand, which spread downward in Bhumisparshana Mudra, the "gesture of touching the earth." As the Buddhist Sutras relate, the sun and moon stood still, and all the creatures of the world came to offer obeisance to the Supreme One who had broken through the boundaries of egocentric existence. All Buddhist art celebrates this supreme moment and leads the viewer toward the Buddha's stylized footprints served as supports for contemplating what was ultimately beyond words or form. As the possibility he presented. "Don't look at me," he said, "but to the enlightened state." The first anthropomorphic representations of the Buddha are said to have been drawn on canvas from rays of golden light emanating from his body. Later Buddhist art pictured the Buddha in numerous manifestations, but always as an archetype of human potential, never as a historically identifiable person. All forms of the Buddha, however, are commonly shown seated on a lotus throne, a symbol of the open space, so too does the mind rise through the discord of its own experience to blossom in the boundlessness of unconditional awareness.

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Chenrezig is a form of Avalokiteshvara. Chenrezig is also known as the Buddha of Compassion or 4 armed Avalokiteshvara. He is the lord endowed with complete illumination, who refrains from entering the blissful state of nirvana to remain here below and save the creatures of the earth. This devotion to the salvation of others emphasizes the profound compassion this bodhisattva represents. In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig, Avalokiteshvara, is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion. Avalokiteshvara, Chenrezig, is visualized in many forms, with various numbers of faces and arms, and various colors and ornaments. The radiant white Buddha form representing purity and power of the enlightened mind's loving kindness and compassion is illustrated above and at the very top of this page. He sits on a lotus and the flat disc of the moon, with another moon disk behind him, reflecting his total purity. Two of his four arms are joined in the prayer position holding the wish fulfilling gem. In his other left hand he holds a lotus flower and in his other right hand, a crystal mala (rosary), which he is using to count the repetitions of his mantra, Om Mani Padme Hum, Hail to the Jewel in the Lotus, which liberates all beings from suffering. He wears the silks and ornaments of a Bodhisattva, representing all his special qualities, and the soft skin of an antelope over his shoulder, symbolizing his complete freedom from violence. The four arms and hands signify the four immeasurable: immeasurable loving kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity. Chenrezig, the Bodhisattva of Boundless Compassion, is the very embodiment and realization of the four immeasurable. The four immeasurable are the vehicles through which Chenrezig benefits beings. "The first two, the inner arms, have palms joined at the heart, holding a sky-blue, and wish fulfilling jewel." This symbolizes that in whatever way Chenrezig manifests to benefit beings, the quality of Chenrezig's mind is never separate from the all pervasive primordial wisdom. In the outer right hand, Chenrezig is holding crystal beads and moving them the way we use a mala to count mantras. In the outer left hand, Chenrezig holds a lotus flower. Chenrezig may appear in any of the different realms, such as the hell realm or the hungry ghost realm. However Chenrezig may appear, he remains free from any of the samsaric stains of the various realms, the way a lotus flower growing in a swamp appears free of the stain of the mud. The left hand of Chenrezig, holding the flower, symbolizes that stainlessness.

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