ZhangzhungDrenpaNamkha was born to GrungyarMukhoe and ShazaGungzun at the silver palace of Garuda, Zhangzhung in 914 BCE. He was given name as Khoe (Gyoe) PungDrenpaNamkha. The eight great sages of Zhangzhung including Dha Mi Thad Ke took care of him. He studied calligraphy and reading until he reached eight years old. He received a detailed oral tantric transmission of the Wrathful Powerful one from WonseDhami Thad Ke. He learned about Zhangzhung on the great tantra of Fire Mountains from Zhangzhung scholar TonggyuThuchen, a principal scholar of four great scholars. He received the thirteen Tantric sections and General Discipline and so on from his master TaglaMebar and put them into practical meditation at the mountain of the heap of Yungdrung. He received many lineages of oral transmission of teaching from India and the country of Udyana. He trained in powerful reversing arguments at the Silver Palace of Garuda. He went through the training in the outer and inner secret tantra at the different directions of mountains and seas of Zhangzhung and Tibet including Mt. Kaislash and YarlhaShampo, a mountain in the Yarlung valley of Central Tibet and so on. He blessed all those places. He received the essence of the teaching of the great learned and accomplished Vidyadhara of Zhangzhung, India, China, Nepal, DrushaThoegar, the country of Udyana and so on and he dedicated a lot to the welfare of the beings there. He completely understood the outer, inner and secret teaching of Bon tradition which has carried the lineage of the three great Shen masters: Chime and his two prominent disciples. He gained the attainment too. As a part of the practice of union of means and wisdom, he accepted DakiniWoedenBarma as his consort and delivered two sons. He worked as a translator for spiritual teaching and made a great contribution to the preservation of Zhangzhung and Tibetan ancient culture rough many ways such as burying many Bon texts as treasures during the early destruction of Bon tradition at the rein of the ancient Tibetan king, Gri Gum Btsan Po. His many compositions are present even today.

The Yellow Goddess Vasundra has a yellow body with one face and two arms. The right hand is in the gesture of supreme giving, and the left holds a jewelled vase filled with unhusked grain. Precious ornaments and silk garments beautify her body, sitting with the right leg outstretched and the left outstretched. If one performs practices of this goddess, not only are there benefits like the increase of honest wealth, prosperity and so forth. Because she shoes the aspect of a yakshini [a kind of goddess], it will be easier to accomplish activities and so forth. This has been said in many places.

Yamāntaka, the Black Enemy with three faces, stand on the back of an angry black buffalo adorned with bone ornaments, on a crossed lotus and sun and is blue in colour, with three faces and six arms. His body color and root face are blue, his right face is white, his left face is red, and his right hands hold a wheel and a sword. His left hand holds a corpse impaled on a stake, an axe, and a vajra lasso. Embracing the wisdom of self-radiance, his tongue moves, his fangs are bared, and he has three eyes, an orange beard, eyebrows, and hair standing up. His body is short and his belly hangs down. His limbs are coarse and the eight great nāgas adorn him. He has a crown of five dry human heads and a necklace of fifty fresh blood-dripping heads. He stands with his right leg drawn in and left leg extended. The eight male and four female deities surrounding him have three faces and six arms, making thirteen, including the principal one.

The Wrathful Cakrasamvara Who Burns on Contact, of the Sakya tradition, is black in colour, with one face and two hands. His right hand holds an eight‑spoked wheel of fire on a vajra, and his left hand holds a four‑spoked wheel of wind on the tip of a trident. His body is short and thick, with all the wrathful attributes complete. He has the eight-charnel ground attire (- 1) head ornament human skulls 2. a rosary of human heads carved in crystal. 3. an elephant skin as an upper garment. 4. the skin of a human being who has committed heinous non-virtues as his skin. 5. his forehead bears three greased lines horizontally and vertically. 6. a tiger skin as his lower garment. 7. blood drop (tilaka) between his eyes. 8. body is covered with ashes., and his head is adorned with a wheel and a crossed vajra. He stands with his right leg extended, pressing Kālarātri, and his left leg bent, pressing down on Bhairava. The consort (female deity-mother) holds a curved knife in her right hand and a trident in her left hand, embracing the (male deity-father). Both father and mother deity stand in the midst of an expanse of blazing fire.

White Tārā has a body is white like the moon, clear and stainless like a water crystal jewel, radiating five-colored light rays. She has a smiling face that projects complete peace. Her face is fully unfurled like the petals of an utpala flower. She has seven eyes;three on her face and one on each of her palms and the soles of her feet. Her right hand is in the gesture that depicts supreme generosity. She holds a white utpala stalk to her heart with the thumb and ring finger of her left hand, which are open at the level of her ear. She has a charming and passionate demeanor. She is beautiful with a pair of protruding breasts. She wears a crown which is decorated with mainly white pearl, earrings, neck ornaments, necklace, string of pearls, armlets, bracelets, waist ornaments, anklets, and garlands of pearl, She is adorned with many divine flowers, wears an upper garment of white silk and a skirt of various colors, and her white hair is tied behind her back with a flowing topknot. She has a youthful body and she sits in the vajra posture surrounded by a moon disk. White Tara embodies the enlightened activities of all the Buddha and is a deity of longevity. Therefore, if one relies on her, obstacles are removed, one’s tasks are accomplished, one has a long life, and so forth. She is praised as supreme. In Tibet, countless people rely on White Tara as practised in the lineage of the Atisha. There are many Sadhanas for the practice of White Tara. Note:1 The Great Assembly of the Deities of Tibetan Buddhism, edited by GyurméChökyiDorjé, published in 2001 Qinghai Nationalities Publishing House page number 597 -598 2 The author is the KhenTsewangRigdzin of Ngari. The method of drawing the faces of the special deities - KunsangNamparopaiChakja . Published in 2005 the third tenure of the Mindröling editors’ committee,

White Manjushri has a white coloured body with one face and two hands. His right hand depicts the mudra of supreme generosity. His left hand is adjacent to his heart and holds a utpala-stem. The Utpala is fully blossomed with its petals around his ear and holds the Prajnaparamitra sutra text. He is adorned with jewels and the upper part of his body is covered by white scarf. He sits in Vajra posture with legs crossed, having five knotted locks of hair at the crown of head. White Manjushri is the embodiment of exalted wisdom of of infinite conquerors(Buddhas) of the ten directions. If one prays to this Manjushri then he or she will benefit from good qualities like advancing in wisdom and will possess peaceful and disciplined behaviour. In Tibet many great texts that describe the rituals and sadhanas for White Manjushri practice were composed. These help with increasing wisdom and carry extensive verses of praise to him. If one prays to White Manjushri one benefits fromgood qualities like love and compassion which makes one’s continuum gentle and peaceful.

The glorious Heruka for long life is white in color, with one face and two arms. The two hands hold Vajra and Bell, and he is hugging the female consort. He has three eyes and bares his fangs. He is adorned with six bone ornaments and a tiger skin. With his left leg bent, he holds down a black Vajrabhairava.With the right extended, he presses down on the red Kalachakra. The mother is red Vajravārāhī with one face and two arms. She has three eyes and loose hair. Her right hand holds a flaying knife and her left hand a skull cup. She wears a diadem of five dry skulls and a crystal vase of fifty fresh ones. She has the five symbolic ornaments and stands embracing the father with her right leg bent and left leg stretching. If one does meditation upon this deity and follows its profound instructions, it is said that one’s lifespan will increase. Many scholars have composed different rituals regarding long life practice of this deity.

Vasubandhu was born in Purusapura in Gandhara in 4th century (present in north-west Pakistan ) in a prist family. Took ordination in Nalanda. He moved to Kashmir to study and became expert on Tripitaka by relying on master Sangabandra. He was born as Pandit life for five hundred reincarnation and ninety nine volumes of sutra were being recited in daily practice. He became the abbot of Nalanda ,after Buddha passed away no one like him to have such knowledge and was known the second Buddha ,top expert Vasubandhu ! All the sangha of Mahayana and Hinayana had shown highly respect to him. He built six hundred and fifty four dharma center, ordained and took care about sixty thousands monks who hold the Mahayana teachings and so forth did great contributions for the Buddha dharma. He composed Abhidharmakosakarika (commentary on the treasury of the Abhidharma ) and other forty treaties including the eight Prakarana. He did great contribution to spread the Buddha dharma producing many scholar including four professional disciples . He had the privilege to see the Vajrapani deity and attained eighth stage of ground of path. He lived nearly hundred years and passed away in Nepal ,it is unknown the corpse keeps in Swayambhu stupa in Nepal .

Vajrabhaivara with a Buffalo Seat is dark blue in color, with one face and two arms, and with an angry buffalo face, two sharp horns, a gaping mouth, and barring the teeth. He has three eyes. He wears a crown and necklace made from dry and fresh skulls. His tawny hair stands upright. His right hand holds a curved knife, and his left hand holds a blood-filled skull-cup. He is naked and adorned with bone ornaments. With his right leg drawn in and left leg extended, he stands on a buffalo that has trampled demons and obstructors.

Vajrabhairava with the Eight Vetālas is dark blue in color, with one face and two arms. He holds a curved knife in his right hand and a skull cup in his left hand and sits on a multi-coloured lotus and sun seat in the posture of left leg extended. He is surrounded by eight great vetālas, his retinue. All of them are black in color, with the faces of angry rākṣasas. They have one face, two arms, and three eyes. Their mouths are open and their fangs are bared. Their tawny hair swirls upward. They are naked, with their red liṅga standing upright. They hold a hooked knife in their right hands and a blood-filled skull cup in their left hands. They stand with their right leg drawn in and left leg extended.