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Green Tara Mantra 
Some Silver Bangle With TARA MANTRA (*NEW arrived)
Tibetan Buddhists believe that saying the mantra "Om Mani Padme Hum" out loud or silently to oneself, invokes the powerful benevolent attention and blessings of Chenrezig, the embodiment of compassion. Viewing the written form of the mantra is said to have the same effect -- it is often carved into stones, and placed where people can see them.Spinning the written form of the mantra around in a Mani wheel ( prayer wheel) is also believed to give the same benefit as saying the mantra, and Mani wheels, small hand wheels and large wheels with millions of copies of the mantra inside, are found everywhere in the lands influenced by Tibetan Buddhism.
It is said that all the teachings of the Buddha are contained in this mantra: Om Mani Padme Hum can not really be translated into a simple phrase or sentence.
It is appropriate, though, to say a little about the mantra, so that people who want to use it in their meditation practice will have some sense of what they are doing, and people who are just curious will understand a little better what the mantra is and why it is so important to Tibetan Buddhists. 
If you like this beautiful "om mani padme hum" Bangle Contact our Dharma Gallery. we have three diferent size. and also available in SILVER RINGS WITH OM MANI .Some information about the mantra.CLICK HERE
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DIFFERENT Kind of Green Tara statues
GREEN TARA
[Sanskrit] SyamataraMudra [posture]: vitarka [argument] & vara [charity], Symbol: Blue lotus [utpala].
Tibetan Lamaism considers Green Tara to be the original Tara. In fact, the Tibetan name for the goddess is do-ngon, which means 'the original Tara'; but ngon, original has sometime been interpreted by some Lama with sngo, meaning 'green', and the epithet 'green' has become inseparable from this form of Tara, which symbolizes the Divine Energy.
Green Tara is represented seated on a lotus-throne, the right leg pendant, with the foot supported by a small lotus, the stem of which is attached to the lotus throne. She is slender, graceful in her pose, and dressed like a Bodhisattva and wears the five-leafed crown. These leaves of crown symbolize five Dhyani-Buddhas. Some time in her crown, the five Dhyani-Buddhas are figured.
Her hair is abundant and wavy. Her right hand is in 'charity' mudra, and her left, which is in 'argument' mudra, holds the lotus.
She has two full open [human] eyes, where as her another manifestation; the White Tara has seven meditation [half-closed] eyes. The goddess may also be represented with a small image of Amoghasiddhi [one of the five Dhyani-Buddhas] in her headdress.
Tibetan Lamaism believed that Tara was incarnate in all good women, and in the seventh century they declared the two pious of the Tibetan Buddhist king, sRong-tsan-sgam-po, incarnations of Tara. She was then given two distinct forms: the 'white' believed to be incarnate in the Chinese princess Wen-ch'eng, daughter of a Chinese prince belonging to imperial family; and the 'green Tara', incarnate in the Nepalese princess Brikuti, daughter of the king Ansu Verman. Both queens are believed to have brought with them various scriptures, images of Buddha and cult to Tibet. She is regarded as mother of all Buddha and savior of all sentient beings from worldly miseries.
Tara Mantra by Ani Choying Drolma (You Tube)
OM represents Tara's sacred body, speech and mind.
TARE means liberating from all discontent.
TUTTARE means liberating from the eight fears, the external dangers, but mainly from the internal dangers, the delusions.
TURE means liberating from duality; it shows the true cessation of confusion.
SOHA means "may the meaning of the mantra take root in my mind."
ธิเบตเรียก ดอล.มา.ชาง.คู. จีนเรียก เสี่ยกิ๊วโต๋วบ้อ หรือเลกโต๋วบ้อ ดอล มา ชาง คู ชื่อเดิมคือดารากวนอิมโพธิสัตว์ ดาราภาษาสันสกฤตคือพระแม่ผู้เมตตา ท่านเป็นปางอวตารปางหนึ่งของพระโพธิสัตว์กวนอิม และท่านก็คือองค์ที่ชาวจีนเรียกว่าน่ำไฮ้กวนอิม องค์กวนอิมโพธิสัตว์ท่านมีความผูกพันกันสรรพสัตว์ในวัฏฏสงสารมาก สรรพสัตว์ที่ตกอยู่ในทุกข์มีมากมายมหาศาลแต่ผู้ที่สามารถโปรดสัตว์ได้มีเพียงนิดเดียวประดุจน้ำหนึ่งหยดกับมหาสมุทร ด้วยพระเมตตาท่านจึงได้แบ่งภาคเพิ่มขึ้นเป็นกวนอิมพันมือเพื่อช่วยงานโปรดสัตว์ได้มากขึ้น แต่ก็ยังไม่พอ งานมากเกินกว่าจะทำได้ ท่านจึงได้แบ่งภาคเพิ่มขึ้นอีก เป็นองค์พระแม่ดาราเขียวหรือเสี่ยกิ๊วโต๋วบ้อซึ่งเป็นองค์หลักของพระแม่ดาราทั้งยี่สิบเอ็ดองค์(องค์ดาราเขียวที่เป็นหนึ่งในยี่สิบเอ็ด ไม่ใช่องค์หลักนี้ แต่เป็นการแบ่งภาคร่างขององค์หลัก) คนส่วนใหญ่รู้จักแต่กวนอิมโพธิสัตว์ไม่รู้จักพระแม่ดารา ซึ่งที่ถูกต้องแท้จริงแล้วภาพกวนอิมโพธิสัตว์ในรูปผู้หญิงเกือบทั้งหมดนั้นเป็นภาพของพระแม่ดาราซึ่งเกิดมาจากองค์หลักคือ กวนอิมโพธิสัตว์นั่นเอง ในอินเดียโบราณมีบทปฏิบัติในองค์พระแม่ดารามากมายเป็นไปตามภาคร่างที่ปรากฏ บางตำนานได้กล่าวไว้ว่าหลังจากพระแม่ดาราได้เกิดขึ้นแล้ว ได้ไปตั้งปณิธานต่อหน้าพระอโมฆสิทธิพุทธเจ้า ว่าจะโปรดสัตว์ทั่วจักรวาลให้พ้นจากทะเลทุกข์ และนี่เองเป็นที่มาของชื่อพระแม่ดาราเขียว อนิสงฆ์ในการปฏิบัติธรรมในองค์พระแม่ดารา ขจัดอกุศลกรรม หมู่มารหลีกหนี ขอบุตรชายหญิงได้สมใจ ขอทรัพย์ได้ทรัพย์ ขออายุได้อายุ ขอสุขภาพได้สุขภาพ สุดท้ายช่วยคุ้มครองปกป้องผู้ต้องการเข้าสู่พุทธภูมิให้ได้เข้าสู่พุทธภูมิ 
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DHARMA PROTECTOR DORJE SHUGDEN
Introduction to the Dharma Protector:- A Dharma Protector is an emanation of a Buddha or a Bodhisattva whose main functions are to avert the inner and outer obstacles that prevent practitioners from achieving spiritual realizations, and to arrange all the necessary conditions for their practice. In Tibet every monastery had its own Dharma Protector, but the tradition did not begin in Tibet; the Mahayanists of ancient India also relied upon Dharma Protectors to eliminate hindrances and to fulfil their spiritual wishes.
Though there are some worldly deities who are friendly towards Buddhism and who try to help practitioners, they are not real Dharma Protectors. Such worldly deities are able to increase the external wealth of practitioners and help them to succeed in their worldly activities, but they do not have the wisdom or the power to protect the development of Dharma within a practitioner's mind. It is this inner Dharma the experiences of great compassion, bodhichitta, the wisdom realizing emptiness, and so forth that is most important and that needs to be protected; outer conditions are of secondary importance. Although their motivation is good, worldly deities lack wisdom and so sometimes the external help that they give actually interferes with the attainment of authentic Dharma realizations. If they have no Dharma realizations themselves, how can they be Dharma Protectors? It is clear therefore that all actual Dharma Protectors must be emanations of Buddhas or Bodhisattvas. These Protectors have great power to protect Buddhadharma and its practitioners, but the extent to which we receive help from them depends upon our faith and conviction in them. To receive their full protection we must rely upon them with continuous, unwavering devotion.
Buddhas have manifested in the form of various Dharma Protectors, such as Mahakala, Kalarupa, Kalindewi, and Dorje Shugdän. From the time of Je Tsongkhapa until the first Panchen Lama, Losang Chökyi Gyaltsän, the principal Dharma Protector of Je Tsongkhapa's lineage was Kalarupa. Later however it was felt by many high Lamas that Dorje Shugdän had become the principal Dharma Protector of this tradition.
There is no difference in the compassion, wisdom, or power of the various Dharma Protectors but, because of the karma of sentient beings, one particular Dharma Protector will have a greater opportunity to help Dharma practitioners at any one particular time. We can understand how this is so by considering the example of Buddha Shakyamuni. Previously the beings of this world had the karma to see Buddha Shakyamuni's Supreme Emanation Body and to receive teachings directly from him. These days, however, we do not have such karma, and so Buddha appears to us in the form of our Spiritual Guide and helps us by giving teachings and leading us on spiritual paths. Thus the form that Buddha's help takes varies according to our changing karma, but its essential nature remains the same.
Among all the Dharma Protectors, four-faced Mahakala, Kalarupa, and Dorje Shugdän in particular have the same nature because they are all emanations of Manjushri. However, the beings of this present time have a stronger karmic link with Dorje Shugdän than with the other Dharma Protectors. It was for this reason that Morchen Dorjechang Kunga Lhundrup, a very highly realized Master of the Sakya Tradition, told his disciples, `Now is the time to rely upon Dorje Shugdän.' He said this on many occasions to encourage his disciples to develop faith in the practice of Dorje Shugdän. We too should heed his advice and take it to heart. He did not say that this is the time to rely upon other Dharma Protectors, but clearly stated that now is the time to rely upon Dorje Shugdän. Many high Lamas of the Sakya tradition and many Sakya monasteries have relied sincerely upon Dorje Shugdän.
In recent years the person most responsible for propagating the practice of Dorje Shugdän was the late Trijang Dorjechang, the root Guru of many Gelugpa practitioners from humble novices to the highest Lamas. He encouraged all his disciples to rely upon Dorje Shugdän and gave Dorje Shugdän empowerments many times. Even in his old age, so as to prevent the practice of Dorje Shugdän from degenerating, he wrote an extensive text entitled Symphony Delighting an Ocean of Conquerors, which is a commentary to Tagpo Kelsang Khädrub Rinpoche's praise of Dorje Shugdän called Infinite Aeons.
FOR MORE INFO VISIT DORJE SHUGDEN Above info also from same site Except picture.
Also Visit http://dorjeshugden.com/ Thanks to One of reader who recommend this site.
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The merits of the mantra will benifit not only ourself, but all living creatures, including small animals and insects, so that their souls will become tranquil and joyful.
