was recognized by Lama Orgyen Kusum Lingpa as an emanation of Mandarava. Iconography The iconography of Mandarava in her sambhogakaya form often depicts her with white skin with a tinge of red and wearing regal bodhisattva ornamentation. In this form, in her right hand she often holds the dadar (or arrow) a teaching tool and ritual implement which is a powerful polyvalent symbol of Dzogchen, disciplic succession, lineage and transmission. Mandarava is also often depicted adorned with banners and a melong (or mirror) which is another ritual implement, teaching tool and polyvalent symbol of Dzogchen representing the clear, reflective and void (or empty and ethereal) nature of mind. Mandarava's left hand often holds a bumpa or long-life vase or wisdom urn of the ashtamangala. Mandarava is usually depicted in a standing pose, yet there are some depictions of her seated (in meditative postures), and occasional depictions of Mandarava in an energetic dance, with her right leg raised, denoting her enlightened activity and dakini nature. When depicted with Padmasambhava, Mandarava is often iconographically represented on his right side while Yeshe Tsogyal will be on his left. Teachings and lineages Teachings and spiritual practices arising from Mandarava are being practiced today by a variety of lineages and Buddhist organizations. Many of these focus either on long life practices or the consecration of sacred spiritual medicines. For example, the female terton 'Dechen Chökyi Wangmo' (Wylie: bDe chen Chos kyi dBang mo; 1868–1927) revealed a terma that includes Mandarava. bDe chen Chos kyi dBang mo (Dechen Chökyi Wangmo) was a student of the famous Bon teacher Shar rdza bKra shis rGyal mtshan (1859-1934). When she was 51 years old (Earth-Horse Year/1918), near the hermitage of Nor bu phug, at dMu-rdo in rGyal mo rGya'i rong, she revealed a textual treasure (dBang mo'i rnam thar). This gter ma contains sixteen hagiographies of female saints, including those of Maṇḍarava and Ye shes mTsho rgyal, and seems to be one of the few Bonpo treasure texts revealed by a woman in recent times. The terton Chögyal Namkhai Norbu has realized and transmitted a terma of spiritual practices of Mandarava along with oral instructions specifying the iconography of Mandarava and how she is to be depicted in thangka. Other sources for Mandarava practices include Dilgo Khyentse Rinpoche's terma as offered by Gochen Tulku Sang-ngag Rinpoche. The Chime Soktik, a terma received by Mandarava and Padmasambhava directly from Buddha