Ārya Kāraṇḍyavyūha means detail description of the making of a basket. Its Tibetan significance is very clear by rendering Za ma tog bkod pa. The text was translated into Tibetan by the 8^th century A.D. when the eminent Lo cha ba, Tibetan translator Ye shes sde rendered it into Tibetan. Prior to that the book was translated into Chinese in different names since 3^rd century A.D. to the 4^th century A.D. The Kāraṇḍayūha Sūtra is a very important Mahāyāna Vaypullya Sūtra out of nine. Kāraṇḍyavyūha Sūtra, belongs to the Vyūha categories of Buddhist Mahāyāna Sūtras. The text is one of the most important Vyūha-sūtra from the climax of the large text of the Avataṃśataka Sūtras. By the 3rd century B.C. Mahāyāna Sūtras, developed in different dimension. The Kāraṇḍya-vyūha is devoted mainly to the glorification of the Buddhas, the Buddha-kṣetṛas and Bodhisatvas. Kāraṇḍyavyūha Sūtra is a significant Sūtra because it aims at uniting these two facets of these spiritual practices of Mahāyāna Buddhism. The Kāraṇḍavyūha is an early Mantrayāna sūtra that is the source of the mantra oṃ maṇipadme hūṃ. The sūtra is thus of particular importance, as this mantra now holds a central role in the Tibetan Buddhist tradition, especially throughout the lay population. This sūtra also records Avalokiteśvara’s transformation into the principal figure of the Buddhist pantheon, greater than all other buddhas, let alone bodhisattvas. Buddhism in Tibet gave a more emotional epoch in which an increasing number of Buddha and Bodhisattva figures developed, offering a more tangible object to the devout devotees, thereby relegating the importance of the historic Buddha.