with right hand raised in the Victory gesture, seated in vajraparyankasana on a lotus throne with recumbent horses beneath, a triratna before the throne, a torana of snow lions, dragons and makara with khyung above, the throne flanked by the Four Excellent Youths, naga and entourages in the lower corners flanking the eight-armed red deity centre surrounded by animal-headed dakini, tutelary deities to either side, and Spiritual Heroes in discourse above Himalayan Art Resources item no. 73127.

Per Kvaerne, The Bon Religion of Tibet: The Iconography of a Living Tradition, London, 1995, pl. 21.

Two pieces of canvas joined together to form support. Joint running through lotus pedestal of deity and creating a ridge. Losses throughout particularly in the greens of central figure and the foliage surrounding the shrine. Losses to the blues throughout particularly in the makara above the throne to the right and in the halo of the central figure. Staining throughout particularly in the halo framing the head of the central figure and water runs down the left hand side of the painting with resultant stains and paint loss. Surface abraded throughout with resultant paint loss and accretion throughout. Condition stable and no restoration.
In response to your inquiry, we are pleased to provide you with a general report of the condition of the property described above. Since we are not professional conservators or restorers, we urge you to consult with a restorer or conservator of your choice who will be better able to provide a detailed, professional report. Prospective buyers should inspect each lot to satisfy themselves as to condition and must understand that any statement made by Sotheby's is merely a subjective qualified opinion.
NOTWITHSTANDING THIS REPORT OR ANY DISCUSSIONS CONCERNING CONDITION OF A LOT, ALL LOTS ARE OFFERED AND SOLD "AS IS" IN ACCORDANCE WITH THE CONDITIONS OF SALE PRINTED IN THE CATALOGUE.

Nampar Gyalwa is known by his epithet Fully Victorious One, and is a manifestation of Tonpa Shenrab, see Per Kvaerne, The Bon Religion of Tibet, London, 1995, p. 33. Kvaerne identifies the deities seated cross-legged within golden haloes above the palace as the deities of the mandala of Yungdrung Longe, which Tonpa Shenrab constructs when consecrating the temple that is depicted behind Nampar Gyalwa’s throne, ibid, p. 68.