Buddhist Gods & Deities: Complete Guide to the Buddhist Pantheon

Buddhist gods and deities living in the six Buddhist realms of existence have different meanings, forms, and origins. These sacred figures — along with Buddhas and Bodhisattvas — have always existed throughout the six realms of existence and thousands of world cycles. They represent the full spectrum of enlightened qualities: compassion, wisdom, power, healing, protection, purification, long life, and spiritual strength.

The most commonly found statues in the Buddhist pantheon venerate gods, Buddhas, and high-level Bodhisattvas. However, astute practitioners must ask themselves: are Buddhas and Bodhisattvas actually Buddhist gods? Many people incorrectly assume they are — but the answer is nuanced and reveals one of the most philosophically interesting distinctions in all of Buddhist theology.

Generally speaking, several types of divinities inhabit the spheres above and below the human realm. The most powerful are the Devas and Brahmas. Other divinities such as nagas, kinnaras, and garudas can be found in or near the human realm. Finally, the Dharmapala (guardian deities) can dwell in the upper realms but also in hell — though these are actually Buddhas or Bodhisattvas in fierce, protective form, not true gods in the theological sense.

This complete guide to the Buddhist pantheon covers every major category of Buddhist deity — from the historical Buddha and the great Bodhisattvas to the wrathful Dharmapalas and the lord of death — including their mantras, iconography, and the role each plays in Buddhist practice.

What Are Buddhist Gods? Devas, Brahmas & Divinities

1. Devas and Brahmas — heavenly beings that exist in five main heavens structured in layers above the human realm. They can exist in material or immaterial form and possess great power, beauty, and longevity — but they are still subject to death and rebirth.
2. Nagas — semi-divine serpent beings who exist in the form of snakes and can take human form. Nagas are associated with bodies of water such as lakes and rivers, and are invoked in rituals related to weather, fertility, and earth energies.
3. Kinnaras — mythical half-human, half-bird creatures from the Himalayas who assist humans in times of trouble. They exist in a perpetual state of bliss and are always depicted dancing and singing.
4. Garudas — giant celestial birds who are traditional enemies of the nagas, often depicted grasping a snake in their claws. Some can take human form when necessary.
5. Dharmapala — a Sanskrit word meaning “Protector of the Dharma.” Dharmapalas are actually Buddhas or Bodhisattvas who have taken fierce, wrathful forms to protect the Dharma and its practitioners — such as Yamantaka.

False Assumptions About Buddhist Gods

What many people think are Buddhist gods are not really gods at all. Some Bodhisattvas are highly venerated by devotees but they are neither gods nor Buddhas. Avalokiteshvara, for example, has taken a vow of compassion to remain in the cycle of samsara and assist all sentient beings until universal liberation is achieved.

A high-profile example is the Dalai Lama — whom Tibetan Buddhists believe to be a human incarnation of Avalokiteshvara. Although the Dalai Lama has achieved a god-like status in the eyes of millions, he is neither a god nor a Buddha. He is a Bodhisattva operating in human form.

In more progressive Buddhist schools, Buddhas and Bodhisattvas are understood to possess special god-like powers through an embodiment known as the Sambhogakaya — a subtle body of limitless form that can appear at any time, as any form, anywhere. Learn more about the Sambhogakaya and its role in Vajrayana practice.

Buddhist Gods Have Human Frailties

Buddhist gods, along with most Bodhisattvas, still exist within the cycle of rebirth known as samsara. As a result, these deities retain the same frailties as humans — sensuous desire, conceit, and emotion. Only a fully enlightened Buddha has transcended samsara entirely and permanently eliminated these frailties. This is the defining distinction between a Buddhist god and a Buddha.

Because Buddhist gods remain in samsara, their rebirth can eventually occur in the human realm. If so, they must begin again — accumulating merit through virtuous action to return to the higher realms. Only a fully enlightened Buddha stands permanently beyond this cycle, which is why Shakyamuni Buddha is considered the supreme being in the Buddhist pantheon.

Theological Origin of Buddhist Gods

The three primary branches of Buddhism — Theravada, Mahayana, and Vajrayana (Tibetan Buddhism) — each hold different views on the nature and role of Buddhist gods and deities. Beliefs range from conservative to extremely progressive, yet even the most conservative Theravada Buddhist must acknowledge the existence of gods.

The Buddha’s own mother ascended to the Tusita heavenly realm after her death. Thousands of Devas and Brahmas attended the Buddha’s first sermon when he set the Wheel of Dharma in motion at Sarnath. The existence of these heavenly beings is evidenced in the most original and venerable Buddhist teachings — including the Dhammacakkappavattana Sutta and the Bhavacakra (Wheel of Life). The key theological question becomes: can these Buddhist gods perform miracles? The answer varies — no, possibly, and yes — for Theravada, Mahayana, and Vajrayana Buddhism respectively.

What Would the Buddha Say About Buddhist Gods?

The orthodox teachings of Theravada Buddhism — the tradition closest to what the historical Buddha originally taught — consider the concept of Buddhist gods and Bodhisattvas largely irrelevant to personal salvation. The Buddha’s most cited teaching on the subject is unambiguous:

“One’s own karma is one’s own property.”

Shakyamuni Buddha

The implication is clear: salvation is in your own hands, and no external miracle can save you from the consequences of your own actions. The only way to correct bad karma is to replace it with good karma through virtuous living, generosity, and meditation practice. This principle is not diminished even in more progressive Buddhist schools — it simply describes the baseline that other practices build upon.

Progressive Schools of Buddhism

In Mahayana Buddhism, there is much greater acceptance of Buddhas and Bodhisattvas possessing divine powers. Mahayana approaches tend to help devotees help themselves — offering the compassionate assistance of Bodhisattvas as a support for practice rather than a replacement for it.

Tibetan Buddhism (Vajrayana) is the most progressive branch. With sufficient faith and merit, devotees can invoke outright miracles through Tibetan Buddhist deities — including karma purification, healing, wealth creation, longevity extension, and powerful protection from harm. These practices are systematic and rigorous, requiring specific mantras, visualizations, and ethical conduct to be effective.

How Do You Pray to Buddhist Gods?

Buddhist prayer and practice is most effective when the devotee is also living a virtuous lifestyle. As a result, Buddhists follow the Five Precepts in combination with prayer, mantra recitation, acts of generosity, and meditation. The Five Buddhist Precepts involve abstaining from:

1. Harming other sentient life forms
2. Improper sexual conduct
3. Speaking untruths
4. Taking what is not given
5. Consuming intoxicants

Most Buddhas and Bodhisattvas in the Buddhist pantheon have a mantra — a sacred sound formula that devotees recite to generate connection with that deity’s enlightened qualities. The more recitations performed with sincere intention, the stronger the connection. Many devotees also make offerings on the altar of the deity — food, water, light (butter lamps or candles), incense, and flowers — as expressions of gratitude and aspiration.

Members of the Buddhist Pantheon

The entries below include a description, mantra, historical background, and statue image for each major figure in the Tibetan Buddhist pantheon. For devotees, a physical representation of a deity — whether a statue or thangka painting — is an important support for practice. Having an image of your spiritual inspiration on a home altar or in a meditation room strengthens the effectiveness of mantra recitation and visualization, because the qualities the deity embodies can directly influence your future actions and support the purification of karma.

Shakyamuni Buddha — The Historical Buddha

Shakyamuni Buddha Mantra (Tibetan Buddhism)

“Om Muni Muni Maha Muniye Soha”

Is Shakyamuni Buddha the supreme being in the Buddhist pantheon? Yes — though he is not considered a Buddhist god. He transcended the cycle of rebirth entirely, placing him permanently beyond the realm of gods and Bodhisattvas. Shakyamuni Buddha was reincarnated in the 6th century BCE as Prince Siddhartha Gautama, born in present-day Lumbini, Nepal. His father was King Suddhodana and his mother Queen Maya, who proclaimed an immaculate conception.

Prince Siddhartha renounced his kingdom at age 29 — an event known as the Great Renunciation — and six years later, at 35, achieved full enlightenment under the Bodhi tree at Bodh Gaya, India. He then dedicated the remaining 45 years of his life to teaching the Four Noble Truths and the Eightfold Noble Path. Furthermore, Shakyamuni is a Sammasambuddha — one who rediscovered the Dharma entirely on his own in an era when it had been forgotten — making him the founder of Buddhism as we know it today, the predecessor of Maitreya, the prophesied future Buddha.

Amitabha Buddha — Infinite Light and Life

Amitabha Mantra

“Om Amitabha Hrih”

Amitabha Buddha — the Buddha of Infinite Light and Life — is the most widely venerated cosmic Buddha in Mahayana and Vajrayana Buddhism. As the Bodhisattva Dharmakara, he accumulated inconceivable merit over countless lifetimes and fulfilled 48 vows to create his Western Pure Land of Sukhavati. His most celebrated vow — the 18th or Primal Vow — promises that every being who recites his name or mantra with sincere faith (a minimum of 10 times) will gain entrance to Sukhavati.

Once admitted to Sukhavati, devotees are protected and nurtured by Amitabha and the great Bodhisattvas who reside there until they attain the highest achievement of Nirvana. Amitabha is also one of the Five Dhyani Buddhas, representing discriminating wisdom and the transformation of desire into enlightened discernment.

Amitayus — Long Life Deity

Aparmita Mantra

“Om A Ma Ra Ni Dzi Wan Ti Ye Soha”

Amitayus (also known as Aparmita) represents the longevity attribute of Amitabha Buddha. In Sanskrit, Amitayus means “infinite life.” He is one of the three long life deities in Tibetan Buddhism alongside White Tara and Namgyalma. Amitayus statues are distinguished by the immortality vase (bumpa) cradled in his meditation gesture — filled with amrita, the sacred nectar of deathlessness.

In Tibetan longevity rituals (tse drub), a replica of his immortality vase is filled with consecrated wine. Devotees consume a small amount along with dough pills (rilbu) while reciting his mantra. The effectiveness of the ritual is traditionally understood to depend on the sincerity and depth of the devotees’ faith in his longevity powers.

Green Tara — Buddhist Goddess of Protection

“Om Tare Tuttare Ture Svaha”

Green Tara is the most popular Buddhist goddess and stands foremost among all female Mahayana Buddhist deities. She is one of 21 emanations of the Bodhisattva Tara, but she embodies the most universally beloved of Tara’s virtues — swift protection, fearlessness, and the immediate removal of obstacles — and is therefore the most highly venerated.

Tibetan Buddhists believe Tara was born from a teardrop that fell from the eye of Avalokiteshvara as he contemplated the immensity of all suffering. The tear fell into a lake filled with his tears and formed a lotus on the surface, from which Tara sprang forth — making her literally the daughter of compassion. She is also an ardent advocate for feminine enlightenment, having refused rebirth as a male until there are more female Buddha names recognized in the tradition.

In Tibetan Buddhism, Green Tara is already considered a fully enlightened Buddha; in Mahayana Buddhism she is a Bodhisattva. Her pure land — Mt Potala — is a lush forest wonderland of waterfalls, birds, flowers, and trees. The color green signifies speed and agility: Green Tara is always ready to respond the moment her name is called.

Avalokiteshvara — Bodhisattva of Compassion

Avalokiteshvara Mantra

“Om Mani Padme Hum”

Avalokiteshvara (known as Chenrezig in Tibetan) is the embodiment of the Buddha’s boundless compassion. He has chosen to indefinitely delay his entrance into Nirvana until the universal cessation of all suffering is achieved — one of the most profound vows in Buddhist history. His mantra, Om Mani Padme Hum, is the most widely recited mantra in all of Tibetan Buddhism and is believed to contain the entire teaching of the Buddha in six syllables.

Upon realizing the immensity of his compassion vow, it is said that Avalokiteshvara imploded into thousands of pieces. Amitabha Buddha reassembled him — granting him 1,000 arms so he could simultaneously assist all beings, and 11 heads so he could see and hear every form of suffering in every direction. Until his goal is achieved, he bridges the gap between Shakyamuni Buddha and the future Buddha Maitreya — making him the most universally venerable Bodhisattva in Mahayana Buddhism. The Dalai Lama is believed to be his human incarnation.

Manjushri — Bodhisattva of Wisdom

Manjushri Mantra

“Om A Ra Pa Tsa Na Dhih”

Manjushri is one of the most venerable and ancient Bodhisattvas in the entire Buddhist pantheon. The most common depiction shows him wielding the flaming sword of wisdom over his right shoulder — a sword that cuts through ignorance with surgical precision, not violence. His left hand holds the stem of a lotus on which rests the Prajnaparamita Sutra — the scripture of perfected wisdom that is Manjushri’s origin text.

Manjushri resides in his pure land of Vimala, believed to have a terrestrial presence on Mt Wutai in northern China — a UNESCO World Heritage Site and one of China’s four sacred Buddhist mountains. Recitation of his mantra is traditionally held to enhance speech, increase memory, sharpen analytical intelligence, and accelerate progress in the study of Buddhist scripture and philosophy. He is the patron Bodhisattva of scholars, students, and writers.

Vajrapani — Bodhisattva of Power

Vajrapani Mantra

“Om Vajrapani Hum”

Vajrapani represents the Buddha’s spiritual power — the third member of the great triad of Bodhisattvas alongside Avalokiteshvara (compassion) and Manjushri (wisdom). Together, these three embody the complete qualities of an enlightened mind. Vajrapani is also the protector and guide of the Buddha himself — tradition holds that he protected Prince Siddhartha during the Great Renunciation and helped him escape from the palace, enabling the journey that would lead to the founding of Buddhism.

Vajrapani can take a peaceful, semi-wrathful, or fully wrathful appearance. In Tibetan Buddhism, his wrathful form is used as a powerful meditation deity (yidam) capable of purifying the deepest obstacles to enlightenment. Vajrapani statues often depict him with right arm raised holding a vajra (thunderbolt), surrounded by flames of wisdom, trampling ignorance underfoot.

Vajrasattva — Buddha of Purification

Vajrasattva 6-Syllable Mantra

“Om Vajrasattva Hum”

Vajrasattva (Tibetan: Dorje Sempa — “Diamond Being”) is the Sambhogakaya embodiment of the primordial Buddha Vajradhara — the subtle body of limitless form through which Buddhas and advanced Bodhisattvas manifest in pure realms. He is the supreme karma purification deity of Vajrayana Buddhism and one of the four foundational Ngondro (preliminary) practices, in which practitioners recite his 100-syllable mantra a minimum of 100,000 times to purify accumulated negative karma.

Vajrasattva can theoretically take any form — from a sublime clear-light manifestation to a wrathful Dharmapala appearance. He has vowed to forgo full enlightenment until every being who recites his mantra has received complete purification — making him, alongside Amitabha, one of the most accessible and compassionate figures in the entire Buddhist pantheon. He holds a vajra (thunderbolt) at his heart and a ritual bell at his hip, symbolizing the inseparable union of compassion and wisdom.

Medicine Buddha — Buddhist Healing Deity

Medicine Buddha Mantra

“Om bhaiṣajye bhaiṣajye bhaiṣajya-samudgate svāhā”

Medicine Buddha (Sanskrit: Bhaisajyaguru — “Master of Healing”) first appears in the 7th-century Medicine Buddha Sutra and is one of the most popular healing deities in Mahayana Buddhism. He is immediately recognizable by his deep lapis lazuli blue body — a color so significant that the ground of his Eastern Pure Land is also composed of lapis lazuli, giving his pure realm the name Lapis Lazuli Pure Land.

As a Bodhisattva, Medicine Buddha made 12 great vows promising to cure all illness and every imaginable form of mundane suffering. His right hand rests on his right knee in the gesture of giving, holding the yellow myrobalan medicinal fruit — a symbol of the medicine that heals both body and mind. His left hand rests in the meditation gesture holding a lapis lazuli bowl filled with healing nectar. The sole requirement for receiving his healing blessings is to hear his name or recite his mantra — making him among the most accessible of all Buddhist healing deities.

Palden Lhamo — Guardian Deity of Tibet

Palden Lhamo Mantra

“JO RAMO JO RAMO JO JO RAMO TUNJO KALA RACHENMO RAMO AJA DAJA TUNJO RULU RULU HUNG JO HUNG”

Palden Lhamo is the most powerful female Dharmapala in Tibetan Buddhism — the fierce protector of the Tibetan people, the Gelug school of Buddhism, and the Tibetan government. In a former life she was a Sri Lankan queen named Remati, whose husband the king persecuted Buddhist practitioners. Despite her persistent warnings, his persecution continued — until, in an act of devastating resolve, she vowed to destroy his lineage and carried out her threat.

She fled across a sea of blood on the back of a divine mule, was reborn in hell, and eventually escaped to the charnel grounds — where Buddha Vajradhara appeared and invited her to become a Buddhist protector deity. She agreed, and has since become the patron Dharmapala of the Dalai Lamas and guardian spirit of the sacred lake Lhamo La-tso near Lhasa, Tibet — a lake where visions concerning the reincarnation of the Dalai Lama are traditionally sought.

Guru Rinpoche — Founder of Tibetan Buddhism

Guru Rinpoche — also widely known as Padmasambhava (Sanskrit: “Lotus Born”) — is the enigmatic Tantric master revered as the founding father of Tibetan Buddhism and venerated as a second Buddha, particularly in the Nyingma school. Born miraculously from a lotus in the lake of Dhanakosha in Oddiyana (ancient northwest India), Padmasambhava is one of the most extraordinary figures in Buddhist history.

Called to Tibet in the 8th century CE by King Trisong Detsen to subdue local spirits obstructing the construction of the first Tibetan Buddhist monastery — Samye Monastery — Guru Rinpoche succeeded where others had failed. He subsequently stayed at the king’s request and transmitted the profound Vajrayana teachings throughout Tibet. These Tantric teachings were ultimately chosen by the Tibetan king over the sutra approach of the scholar Santaraksita, cementing the character of Tibetan Buddhism as the world’s most elaborate and systematic esoteric tradition.

Jambhala — Buddhist God of Wealth

Yellow Dzambhala Mantra

“Om Jambhala Jalendraye Svaha”

Jambhala (also spelled Dzambhala) is the Buddhist God of Wealth and one of the eight Dharmapalas entrusted with protecting the Dharma. His primary purpose is the alleviation of poverty — because practitioners who struggle with hunger and deprivation are less able to study, meditate, and progress on the spiritual path. Jambhala’s wealth-bestowing power removes material obstacles so that devoted practitioners can focus their energy on the Dharma.

There are five Dzambhalas — yellow, white, black, red, and green — each an emanation of one of the Five Dhyani Buddhas. The most popular is Yellow Dzambhala, an emanation of Ratnasambhava Buddha, who holds the virtue of equanimity — perfectly suited to the task of equitable wealth distribution. His most recognizable iconographic feature is the mongoose Nehulay perched on his left forearm, eternally spitting forth precious jewels and treasures. His right hand holds a jewel-spitting mongoose, and his belly is large and round, symbolizing abundance and contentment.

Yamantaka — Destroyer of Death

Yamantaka Mantra

“Om chu-li ka-la-lu-pa hum-kan so-ha”

Yamantaka combines two Sanskrit words: Yama (“Lord of Death”) and antaka (“destroyer”) — meaning literally “Destroyer of Death.” He is among the most powerful Dharmapalas in the entire Buddhist pantheon. What Yamantaka has conquered is not simply biological death, but the cycle of rebirth itself — samsara — achieving the state of irreversible liberation that Buddhism defines as supreme enlightenment.

Yamantaka is the most visually shocking and theologically misunderstood deity in the Buddhist pantheon. He has nine heads — with the head of a water buffalo at the center — 32 arms holding weapons, and 16 legs trampling on negativity. His appearance so alarmed the first Christian missionaries to Tibet that they believed Tibetan Buddhism was a form of devil worship.

In reality, Yamantaka is the wrathful emanation of Manjushri — the Bodhisattva of Wisdom. His ferocious appearance embodies the principle of “fighting fire with fire”: the strongest illusion (the appearance of death and terror) is used to overcome a stronger illusion (the ego’s fear of dissolution). He stands within flames of pristine wisdom that protect him from all negative thoughts. In the Gelug school of Tibetan Buddhism, Yamantaka (also known as Vajrabhairava) is one of the most important yidam (meditational deities).

The Mythical Origin of Yamantaka

In Tibetan Buddhist tradition, an ancient myth explains both the origin of Yamantaka and the ultimate conquest of death. Long ago, the Yama — Lord of Death — appeared in Tibet and was killing the people throughout the land. The Tibetans prayed to their most powerful protector — Manjushri — to save them from the Yama’s rampage.

Manjushri responded by taking a form more ferocious than the Yama himself — appearing with nine heads, 32 arms holding every manner of weapon, and 16 legs to trample all negativity. Standing within flames of pristine wisdom, he confronted and defeated the Lord of Death. In doing so, Manjushri transcended the cycle of rebirth entirely and attained the status of a fully enlightened Buddha — which is why in Tibetan Buddhism, Manjushri is already considered a Buddha rather than merely a Bodhisattva.

Yama — Lord of Death

Yama is the Sanskrit word for “Lord of Death.” He is the Buddhist God of Death and the keeper of the Hell Realms — responsible for judging the karma of deceased beings and assigning them to appropriate rebirths. His origins lie in ancient Vedic mythology, where he is also the ruler of the dead, but in Tibetan Buddhism he takes on a uniquely vivid and terrifying form rooted in a specific origin story.

The Story of the Yama

The Tibetan origin of Yama is told as follows: a hermit monk was deep in meditation inside a cave, on the verge of spiritual realization, when two thieves burst in with a stolen bull. Deeply disturbed at having his practice interrupted at such a critical moment, the monk became furious and demanded they leave. After many refusals, fearing the monk would betray them to the authorities, the thieves cut off the head of the bull — and then the monk’s head as well.

However, the monk did not die. Because he had been a high-level practitioner of special spiritual powers (siddhis), he arose from death in righteous fury, placed the severed head of the bull on his own shoulders, killed both thieves, and went on a rampage throughout the Tibetan countryside — becoming the terrifying Lord of Death that the people called Yama. His rampage continued until Manjushri appeared in the form of Yamantaka — the Destroyer of Death — and brought him to heel.

In Buddhist iconography, Yama is depicted with a bull’s head, holding a mirror in which the karma of every deceased being is perfectly reflected, and a life-wheel (the Bhavacakra) illustrating the six realms of existence. He represents the inescapable law of karma — the moral force of cause and effect that governs all existence — and the impermanence that applies to all beings, including gods.

Frequently Asked Questions About Buddhist Gods

Are Buddhas and Bodhisattvas the same as Buddhist gods?

No — Buddhas and Bodhisattvas are fundamentally different from Buddhist gods. True Buddhist gods (Devas and Brahmas) are powerful heavenly beings who still exist within samsara — the cycle of rebirth — and retain human frailties such as desire, pride, and emotion. A fully enlightened Buddha has permanently transcended samsara and is therefore considered supreme even over the highest gods. Bodhisattvas occupy an intermediate position: they have achieved extraordinary spiritual realization but have chosen to remain active in samsara out of compassion for all beings, rather than entering final Nirvana.

What is the Buddhist pantheon?

The Buddhist pantheon is the complete system of enlightened beings, Bodhisattvas, protector deities, lineage masters, and sacred forms venerated in Mahayana and Vajrayana Buddhism. It includes fully enlightened Buddhas (such as Shakyamuni and Amitabha), great Bodhisattvas (such as Avalokiteshvara, Manjushri, and Vajrapani), fierce Dharmapalas (such as Yamantaka and Palden Lhamo), wealth deities (such as Jambhala), healing deities (Medicine Buddha), longevity deities (Amitayus and White Tara), founding masters (Guru Rinpoche), and cosmic deities (Yama). Each figure in the Buddhist pantheon represents a specific dimension of enlightened awareness and a corresponding area of practice.

What is the most powerful Buddhist deity?

In the framework of Buddhist doctrine, a fully enlightened Buddha is more powerful than any god or Bodhisattva because a Buddha has permanently transcended samsara and its limitations. Shakyamuni Buddha — the historical Buddha — is the supreme figure of the Buddhist pantheon for this reason. Among the wrathful deities and Dharmapalas, Yamantaka is often considered the most powerful — specifically because he has conquered death itself and represents the full enlightened mind of Manjushri in its most forceful expression. In terms of popularity and accessibility, Amitabha Buddha and Avalokiteshvara are the most universally invoked deities across all Buddhist traditions.

What is a Dharmapala in Buddhism?

A Dharmapala is a “Protector of the Dharma” — a fierce deity whose function is to protect Buddhist teachings, practitioners, and institutions from obstacles, negativity, and harm. In Tibetan Buddhism, Dharmapalas are not ordinary gods but are actually Buddhas or Bodhisattvas manifesting in wrathful form to effectively remove powerful obstacles. Their terrifying appearance is not a sign of malevolence but of fierce compassion — the willingness to use forceful means when gentle means are insufficient to protect the Dharma. Major Dharmapalas include Yamantaka, Palden Lhamo, Mahakala, Vajrakilaya, and Hayagriva.

Who is the Buddhist goddess of compassion?

Green Tara and White Tara are the two primary female embodiments of compassion in the Buddhist pantheon. Green Tara specifically embodies active, swift-acting compassion — she is always ready to spring to the aid of devotees the moment her name is called. Her male counterpart in compassion is Avalokiteshvara (Chenrezig), and Tibetan tradition holds that Green Tara was actually born from his tears. In Chinese Buddhism, the goddess of compassion is Guanyin — the Chinese form of Avalokiteshvara, who over time took on a distinctly feminine form in East Asian Buddhist art and practice.

What is the difference between Theravada, Mahayana, and Vajrayana Buddhism?

Theravada (“Way of the Elders”) is the oldest surviving Buddhist school, practiced primarily in Southeast Asia. It focuses on individual liberation through meditation and ethical conduct, and is conservative regarding the role of gods and Bodhisattvas. Mahayana (“Great Vehicle”) expanded Buddhism to include all beings in the aspiration for liberation, introduced the Bodhisattva ideal, and embraced a vast pantheon of enlightened figures to assist practitioners. Vajrayana (“Diamond Vehicle” or Tibetan Buddhism) is the most advanced and elaborate form — an extension of Mahayana that employs mantra, visualization, ritual, and direct transmission from teacher to student to accelerate the path to enlightenment. All three traditions accept the core teachings of the historical Buddha; they differ in their methods, cosmology, and the role they assign to the Buddhist pantheon.