Vajrayogini Ugra-Tara in Sankhu, Nepal
During the Bajrajogini Jatra, Vajrayogini Ugra-Tara and the self-arising Swayambhu Stupa are brought out in a procession to bless the public.
(By Tsem Rinpoche and Pastor David Lai)
The supreme goddess Vajrayogini is highly revered as the heart practice of many high lamas and mahasiddhas of India, Tibet, Nepal, Mongolia and China. The founder of the Gelug lineage of Tibetan Buddhism, Lama Tsongkhapa, was famous for advocating the Yamantaka, Heruka and Guhyasamaja practices, but after he entered clear light, Vajrayogini texts were found amongst his possessions and it was discovered that he had practised Vajrayogini secretly and intensely.
The elaborate gateway welcoming locals, travellers and pilgrims to Sankhu town.
In the Tibetan tradition, there are three major lineages of Vajrayogini collectively known as the Kachö Marpo Korsum or the ‘Three Circles of the Red Dakini’. Each tradition descends from one of three Mahasiddhas, namely Indrabodhi, Maitripa and Naropa.
Naropa’s lineage is considered the most supreme as its practitioners have gained high levels of realisation quickly. This lineage is known as Naro Kachö, Naropa’s Dakini, or Kachöma. Nevertheless, there are innumerable other lineages which propitiate Vajrayogini in her different forms with various physical attributes. The iconography of these lineages can vary greatly from the simple Naro Kachö with one face and two arms, to those with multiple arms and in different postures.
Featured prominently above Sankhu’s gateway is an image of the famous sword-bearing 4-armed Vajrayogini
Vajrayogini herself is the consort of Heruka and her Tantra was first expounded within the 47th and 48th chapter of the Heruka Root Tantra. She is a Highest Yoga Tantra yidam (meditational deity; ishtadevata in Sanskrit) and is considered to be one of the most important deities in the Tibetan pantheon simply because her practice is the easiest. Therefore, her Tantra is considered to be the most suitable for people of these degenerate times. The reason for Vajrayogini’s efficacy lies in her ability to transform ordinary desire into great bliss, necessary on the tantric path to Enlightenment. She is seen as being ideally suited for people with strong desires because she provides the method to transform this emotion into enlightened virtue.
Vajrayogini’s practice contains special instructions to transform all ordinary daily experiences into higher spiritual paths; and the prevention of ordinary death, intermediate state (bardo) and rebirth by transforming them into paths towards Enlightenment. It is stated in the Heruka Tantras that it is possible to achieve spiritual attainments by merely reciting Vajrayogini’s mantra if our vows are intact, along with our spiritual commitments to our lama, known as samaya. Furthermore, Vajrayogini is closely associated with other tantric practices like Chöd and the Six Yogas of Naropa.
The Mahasiddha Naropa himself had two Nepalese disciples who were known as the Pamthingpa brothers. The brothers proliferated her practice to many other disciples who were mostly from Nepal and Tibet. In this manner, Vajrayogini proliferated throughout Nepal, so much so that it became a prominent practice across the country.
These stairs lead up Sankhu Hill to the Vajrayogini Temple perched on the hilltop
At the top of the stairs, pilgrims are greeted by the welcoming sight of the temple gates
Vajrayogini in Nepalese Folklore
Vajrayogini is closely associated with the foundation of the Kathmandu Valley. According to Nepalese folklore, the Kathmandu Valley was once a great lake where the Buddhas and Bodhisattvas went to meditate.
Manjushri went to the Kathmandu Valley to meditate as well, and there he beheld a vision of Heruka Chakrasamvara together with his consort, Vajrayogini. Hence, he decided that this was a sign that it would be a perfect place to engage in meditation and practice. It was then that Manjushri decided to drain the water from the lake to make the place more conducive for men to engage in spiritual practice.
Unfortunately, the water gushed out uncontrollably and he could not plug the hole to stop the water from escaping. In desperation, he called out to Vajrayogini and the yoginis of her entourage and they instantly appeared to help. It is said that when Vajrayogini appeared and visited the area, she dropped one of her earrings. A pond manifested where the earring fell and a tree sprung up nearby. A child appeared on a branch of the tree and he grew up to be Sankyadeva, the first wise ruler of the land. ‘Sankya‘ literally means city or place in Sanskrit, while ‘deva‘ means God.
Called Dhunge Dhara, these traditional stone waterspouts are found extensively in Nepal, commissioned by medieval rulers of the country.
About Sankhu
Sankhu is an ancient Newar town that was once an important stopover on the old trade route between Kathmandu and Lhasa, Tibet. It is located in the northeastern corner of the Kathmandu Valley about 17 kilometres from the capital city of Kathmandu. Unfortunately, earthquakes in 2015 heavily damaged this ancient town and the roads leading there. Fortunately, larger four-wheel-drive cars can still make the journey to Sankhu. At the time of writing, the damaged Vajrayogini Temple on the northern hillside of the village is being reconstructed but is still open to pilgrims.
View of the Sankhu Temple from the top of the hill (if making the journey by road)
The temple building is adorned with prayer flags and a mixture of other Buddhist and Hindu paraphernalia
Sankhu Vajrayogini Temple
Within the legends of Manisaila Mahavadana, Vajrayogini is said to have drained the lake water from the Sankhu Valley with her curved knife. She also appeared before the temple priest Jogdev and instructed King Sankhadev to build the town of Sankhu in the shape of a conch shell. The oldest inscription at Sankhu which dates back to 538 CE attests to this. There is also another tale that tells a different story, ascribing the building of Sangkhu temple in 1655 CE to the Nepalese King Prakash Malla.
These twin ‘pagoda’ temples in Sankhu enshrine the 4-armed self-arising Vajrayogini image and the self-arising Swayambhu Stupa
Regardless of its origins, Sankhu with its famous Vajrayogini or Bajrajogini Temple attracts pilgrims and tourists from all over the world. Perched on the hilltop, this temple used to be part of a monastic complex that was known as Gum Vihara.
The main temple enshrines the two sacred representations of this site — two statues of the four-armed Vajrayogini Ugra-tara who is worshiped by both Buddhists and Hindus alike.
The original self-arising Vajrayogini statue is enshrined within the lower Sankhu temple, built in the ancient Nepalese style.
This statue is slightly wrathful yet carries a haunting expression of bliss. She has four arms, two of which hold a skull-cup (kapala) and curved knife at her heart. The remaining two arms hold a sword and a blue utpala flower.
The ornate doorway of the larger temple leads to the inner sanctum where Vajrayogini is enshrined
The ornate torana (ornament) above the doorway of the Vajrayogini temple is carved with elaborate forms of the sword-wielding Vajrayogini
In the upper Sankhu temple is an identical image of Vajrayogini cast in bell metal, in which her left leg is outstretched. This is the image carried during the annual religious procession in Sankhu town called the Sankhu Jatra.
According to a Tibetan source, a powerful and attained female lama used to live in Sankhu. She is said to have attained Enlightenment by relying on Vajrayogini and benefited countless beings. After she passed away, many auspicious signs are said to have manifested during her funeral, thus indicating her sublime nature. In the end, her sacred remains were inserted into this statue of Vajrayogini Ugra-tara.
In both the upper and lower temples, Baghini and Singhini, the Tiger-headed and Lion-headed attendant yoginis stand guard next to Vajrayogini.
The self arising Swayambu Stupa at Sankhu
Other notable sights at Sankhu include an ancient solid bronze Standing Lokeshvara and a smaller chapel housing a self-arisen (Swayambhu) stupa in stone.
This stupa is said to be older than any other stupa in Kathmandu because it is believed to have arisen during the time of the previous Buddha.
It is also said that the actual loom of the Nepali Princess Bhrikuti, the spouse of the Tibetan king Songtsen Gampo, lies on the upper floor of the upper Sankhu temple.
The torana above the smaller temple housing the self-arising Swayambhu Stupa is carved with the elaborate ancient form of Manjushri Namasamgiti
A closeup of the ornately carved image of Manjushri Namasamgiti
Sankhu is also known as a power place of the 84 Mahasiddhas, as there are four or five caves around the temple complex where the great mahasiddhas of India are said to have resided and meditated. One of the caves is believed to have been Nagarjuna’s cave, and an image of the great master was originally placed there but has since been moved to another location.
One of the caves around Sankhu where the 84 Mahasiddhas of ancient India are said to have meditated and practised.
In another related story, Guru Rinpoche is said to have travelled to Sankhu on pilgrimage where he met Shakyadevi, his consort, and took her to the Upper Cave of Yanglesho where they practised together. Guru Rinpoche is also said to have left a number of termas (hidden teachings for future practitioners) in and around Sankhu. The great translator Vairotsana, leaving Tibet after his teachings were slandered, also stopped in Nepal and offered a golden statue to the monastery at Sankhu.
A stone image of Vajrayogini Ugra-Tara in one of the meditation caves
The caretakers of Sankhu Temple belong to a caste of lay tantric priests who play an important role in Nepalese society. They keep the old tantric traditions alive by performing tantric rituals to propitiate and make offerings to Vajrayogini; maintain and upkeep her ancient shrines; bless the public; accompany Vajrayogini during her yearly religious processions into town; and to pass these traditions on to the next generation of lay priests.
These lay bajracharya priests are therefore considered holy men in traditional Nepalese society, and they recite benedictions and accept offerings from the public on behalf of Vajrayogini.
Thus, Sankhu is one of the sacred power places of Vajrayogini in Nepal along with the other ancient temples at Pharping, Patan, Bijashwari and Guyeshwori. These ancient temples are testament to how prevalent and widespread the tantric practice of Vajrayogini was in ancient times.
Another Dhunge Dhara waterspout sits right in the courtyard of the large upper temple that houses the other sword-wielding Vajrayogini statue
Devotional Practices at Sankhu
The Nepalese have a very rich devotional tradition steeped in ancient Buddhist practices. At Sankhu, the traditional offerings available are butterlamps prepared by the caretakers of the temple. These offerings of light represent the dispelling of ignorance and acquisition of wisdom. They are also available at most shrines and temples across Nepal.
A lay bajracharya priest holds the key to the Vajrayogini shrine and performs benedictions and offerings for the public
Other offerings include khatas (silk scarves) that symbolically carry our prayers and aspirations to Vajrayogini; offerings of flower garlands along with fruits, milk and tea that represent the gaining of sustenance; and incense, which usually consists of juniper powder or stick incense offered outside the shrine. Another common offering is sindura (vermillion) powder, which is offered to Vajrayogini to represent the sindura powder that spontaneously appears on the crown of our head when we gain realisations from her practice. This is an auspicious sign that Vajrayogini will take us to Kechara Paradise upon our passing. Finally, many pilgrims leave offerings of wealth in the form of a small amount of rupees, which is usually placed near the Vajrayogini statue to accumulate merit.
During the annual Bajrajogini Jatra, the sacred image of Vajrayogini bedecked in finery is carried in a religious procession to bless everyone in Sankhu town.
Apart from making offerings, pilgrims can also engage in prostrations – full length on the ground, half-length or just bowing towards Vajrayogini. Most Nepalese pilgrimage sites have a circuit laid out around the temple or shrine that allows pilgrims to circumambulate in a clockwise direction. These clockwise devotional rounds are called circumambulations and are meant to accumulate merit.
Many temples and shrines also have prayer wheels built along the circuit for pilgrims to turn them clockwise. The turning of the prayer wheels is said to multiply the effects of mantra recitation. While circumambulating Sankhu, those who have yet to receive initiation can recite the mantras of Lama Tsongkhapa (Migtsema), Manjushri, Chenrezig, Medicine Buddha, Tara or our Guru’s mantra, while those with the appropriate initiations or permissions should recite Vajrayogini’s mantra, the Eight-Line Praise of Vajrayogini or one’s Guru’s mantra.
In addition, pilgrims should make powerful prayers and aspirations while at Sankhu, or at any other holy Vajrayogini site. As recommended by H.E. Tsem Rinpoche, these should be:
- To receive the full Vajrayogini initiation in this lifetime from a qualified lama or master.
- To master the 11 yogas, generation and completion stages of Vajrayogini’s practice and to engage in the long Vajrayogini retreat.
- To ascend to Kechara Paradise upon our passing
- To never be separated from Vajrayogini in this life and all future lives
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Nepali Dorje Shugden graphic novel
This beautifully illustrated graphic novel in the Nepali language explains the fascinating story of how Bhagawan Dorje Shugden arose as the supreme World Peace Protector of our time. When you understand his story and origins, you will gain even more appreciation for this powerful divine being.
Click on the link below to open the selected file in your browser (PDF format):
For more interesting information:
- Sakya Lopon Sonam Tsemo – The One Who Ascended to Kechara Paradise
- Tsarchen Losal Gyatso: Lineage Holder of Vajrayogini’s Tantra
- Stunning Vajra Yogini Altar
- Shimmering Vajrayogini from Ms. Wahyu
- Pilgrimage Through India & Nepal
- Starting On Vajra Yogini NOW! | 今天就开始修习金刚瑜伽母
- Power Place: Jog Falls
- Vajrayogini – The Powerful Divine Red Lady
- Twenty-Four Holy Places & Eight Great Charnel Grounds
- 6 Yogas of Naropa by H.H. Kyabje Zong Rinpoche
- Make Offerings to Vajrayogini in Kechara Forest Retreat
- Getting Closer to Vajrayogini
- The Miraculous Vajrayogini of Ditsa Monastery | 支扎大寺殊胜的那洛空行母
- Kechara Forest Retreat’s Vajra Yogini
- TRANSCRIPT: How Lama Tsongkhapa transforms to Vajrayogini | 宗喀巴如何转化成金刚瑜伽母
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So cool and inspirational. We are blessed to even get to view a very moving image of the lady Buddha Vajrayogini. Really just as Rinpoche wished for beings of this time to practice her teachings and sadhana – May we truly and deeply practice her lineage from You great Rinpoche and keep benefitting beings like you do. Great one we bow lovingly and obediently before you always.
Starting on Vajra Yogini now. Practicing Vajra Yogini without initiation.
Find out more- https://bit.ly/2JjTTXp
https://video.tsemtulku.com/chat-videos/2019/04/chat-1554237623.mp4
Dear friends around the world,
Many people have asked how to connect with Sacred Diamond Dakini Vajra Yogini without initiation and formal commitments. I have explained how to do so here: https://bit.ly/2JjTTXp
Any form of Vajra Yogini you worship leads to the same benefit. All her forms are just her wisdom manifesting for different karmic propensities at different time periods.
Please be blessed with these beautiful pictures of Ucheyma (Severed Head Vajra Yogini) from my personal shrine. Read more on this sacred form.- https://bit.ly/2QghvhS
May you all be blessed and ascend to Kechara Paradise.
Humbly, Tsem Rinpoche
——————————————————————————
致世界各地的朋友：
人们曾无数次问我：如何在没有受灌顶和誓言的情况下，跟殊胜的金刚空行母——金刚瑜伽母结缘。我已经在此文中跟大家解释：https://bit.ly/2JjTTXp
不管我们供奉以哪种形象示现的金刚瑜伽母，所得的益处是一样的。她以无上智慧，顺应不同时代众生的业力而示现不同形象。
衷心希望我佛坛上的“乌切玛”（断首金刚瑜伽母）像的这些庄严相片能加持你的心续。更多关于这一殊胜法相的资料，可在此阅读：https://bit.ly/2QghvhS
祈愿你获得加持，日后能登克切拉净土。
詹杜固仁波切敬启
https://video.tsemtulku.com/videouploads/comment-1552837520.mp4
Dear friends around the world,
Many people have asked how to connect with Sacred Diamond Dakini Vajra Yogini without initiation and formal commitments. I have explained how to do so here: https://bit.ly/2JjTTXp
Any form of Vajra Yogini you worship leads to the same benefit. All her forms are just her wisdom manifesting for different karmic propensities at different time periods.
Please be blessed with these beautiful pictures of Ucheyma (Severed Head Vajra Yogini) from my personal shrine. Read more on this sacred form.- https://bit.ly/2QghvhS
May you all be blessed and ascend to Kechara Paradise.
Humbly, Tsem Rinpoche
——————————————————————————
致世界各地的朋友：
人们曾无数次问我：如何在没有受灌顶和誓言的情况下，跟殊胜的金刚空行母——金刚瑜伽母结缘。我已经在此文中跟大家解释：https://bit.ly/2JjTTXp
不管我们供奉以哪种形象示现的金刚瑜伽母，所得的益处是一样的。她以无上智慧，顺应不同时代众生的业力而示现不同形象。
衷心希望我佛坛上的“乌切玛”（断首金刚瑜伽母）像的这些庄严相片能加持你的心续。更多关于这一殊胜法相的资料，可在此阅读：https://bit.ly/2QghvhS
祈愿你获得加持，日后能登克切拉净土。
詹杜固仁波切敬启
Thank you, Rinpoche and Pastor David, for this informative sharing about Vajrayogini temple in Sankhu, what to visit and do there as well as the legends surround it. It is eye opening to learn that Nepal has so many Buddhist spiritual powered sites. Nepal also houses many Vajrayogini temples, Sankhu being one of the places, along with Pharping, Patan, Vijashwari and Guyeshwori. It is an important pilgrimage site for spiritual aspirants to visit and make strong prayers, so that we can receive the full Vajrayogini initiation in this lifetime from our Guru, Tsem Rinpoche; able to hold/master, Vajrayogini’s practice and to engage in the long Vajrayogini retreat, be guided to ascend to Kechara Paradise after we die and most importantly, never be separated from our Guru and Vajrayogini in this life and future lives.
A sacred image of the rare form of Vajrayogini known as Ucheyma, the Buddha that shows us the path to eradicate the ego. For this and many other high-resolution images of the enlightened beings to download for free visit: https://bit.ly/2oxb4qU
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): H.H. the 7th Panchen Lama, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Dorje Shugden and Citipati.
The central deity is known as Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini, as she is also known, removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
The 7th Panchen Lama, Palden Tenpai Nyima is featured floating above because of his compilation of sadhanas from the ancient Sadhanamala texts. This includes a particular sadhana or collection of prayers, visualisation and mantra focused on Ucheyma. Incidentally, Dorje Shugden in many of his previous lives was a lineage master of the Vajrayogini tantras as well. These previous lives include the likes of the Mahasiddha Naropa and Tsarchen Losel Gyatso. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, the ascetic meditator engaging in his devotional practices towards Ucheyma in the cemetery represents the ideal environment for tantric practice because such environments invoke deep renunciation towards worldly affairs and attachments. All Buddhist traditions advocate meditating on the bones of the deceased because it reminds us of our mortality and hence, we develop revulsion towards the transient nature of worldly or ordinary existence.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): Maitri Kacho (Flying Vajrayogini), Maitri Kacho (One-Leg Up Vajrayogini), Naro Kacho, Sukhasiddhi, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Citipati, Vajravarahi and Dorje Shugden.
The central deity is known as Severed Headed Vajrayogini, Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
Severed Headed Vajrayogini is surrounded by some of her other forms, including Naro Kacho, two forms of Maitri Kacho, Sukhasiddhi and Vajravarahi. These forms of Vajrayogini are more commonly practised compared to Severed Headed Vajrayogini and are prevalent in most Tibetan Buddhist lineages. Though they may look different, all forms are indivisible from her true nature and all her practices can lead practitioners to enlightenment. Naro Kacho arose from a vision beheld by the Mahasiddha Naropa, Maitri Kacho from a vision beheld by Maitripa, and Indra Kacho from a vision beheld by Indrabodhi. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, Dorje Shugden is a protector with special affinity with Vajrayogini practitioners because he arose from an incarnation lineage that includes Naropa and Tsarchen Losel Gyatso who practised and proliferated her Tantra.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Vajrayogini (Main figure)
(Top to bottom): Naropa, Vajradharma, Hero Vajradharma, Naro Kacho, Maitri Kacho (Flying Vajrayogini), Dorje Shugden and Vajravarahi.
Vajrayogini is a female tantric Buddha and she has many forms that are derived from various lineages. She mainly embodies the fully enlightened female (shakti) aspect of a Buddha. She belongs to the Mother Tantra classification, which refers to her practice concentrating on the wisdom aspect of the path to Buddhahood. She is also the principal dakini, the compassionate female guides and nurturers of tantric meditation who lead practitioners to enlightenment. In the thangka, the main figure in the middle is Naro Kechari as she arose from the pure vision of the Mahasiddha Naropa.
In Anuttara (Highest) Yoga Tantra, principal dakinis normally appear in union with a male consort and this can be seen in the cases of deities such as Guhyasamaja, Hevajra, and Kalachakra. In the case of Vajrayogini, she is the principal female Buddha of the Chakrasamvara Tantra and therefore, she is normally in union with Heruka Chakrasamvara. Furthermore, Vajrayogini is also considered a Vajradakini, who are yidams or meditational deities in their own right. Their practices have evolved from the main practices of their consorts, simplifying the otherwise complicated original practice by reducing it to a single-deity meditation without sacrificing the main benefits and features of the original. Hence, Vajradakini practices such as Vajrayogini and Nairatmya are derived from the original Chakrasamvara Tantra and Hevajra Tantra respectively.
In essence, Vajrayogini is known as “Sarvabuddha-dakini” or the Dakini Who is the Essence of all Buddhas. Her mantra is known as the King of All Mantras as it has the most powerful ability to bless us with spiritual attainments even without any visualisation or meditation. There are 11 Yogas in the generation stage of her practice and a few which have the power of transforming ordinary actions like sleeping, waking and ordinary daily tasks into a collection of merits. Ultimately, her Tantra offers salvation for ordinary practitioners at death with her special promise of guiding practitioners towards Kechara, or the Paradise of the Dakinis, in which we can continue deep practices to become a Buddha without fear, obstacles and interruptions.
Within Vajrayogini practice, soliciting the blessings of the lama and the lineage master are of paramount importance in order for our practice to bear results. Hence, the lama is visualised as the red Vajradharma with arms crossed at the heart, holding the vajra and bell. The lineage masters are visualised as Hero Vajradharma, holding a damaru and skullcup while cradling a khatvanga. Aside from the main Naro Kechari form, Vajrayogini also appears in the form of Maitri Kechari, who is known as Flying Vajrayogini, and arose from the vision of Maitripa. Another common form is known as Indra Kechari, or Vajravarahi, who arose from the vision of Indrabodhi.
Last of all, Dorje Shugden is a Dharma protector with a special affinity with Vajrayogini practitioners. This is because he himself arose from an incarnation lineage that includes the likes of Naropa, the progenitor of Naro Kechari practice, and Tsarchen Losel Gyatso who had practised and proliferated her Tantra and is listed as one the lineage masters invoked upon every day by Vajrayogini practitioners.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Original illustration and text posted by Eric D Hatchell as a reply to H.E. Tsem Tulku Rinpoche’s facebook post on Vajrayogini here: http://bit.ly/VYogini0001
The Dākiṇī with the Essence of all Buddhas, Vajrayoginī
Her practice includes methods to end the otherwise repetitive states of Bardo and rebirth, by transforming the process into a journey, which may lead to full enlightenment. In preparation for which, Vajrayoginī further offers the omnipresent ability to reconstruct the nature of the most, mundane everyday experiences, such that they may reveal higher destinations, via the spiritual paths she may choose to reveal. [1] Vajrayoginī being defined as, “The Dākiṇī who is the Essence of all Buddhas”, [2] is amplified by scholar Miranda Shaw when she implied that this deity is no less than, the supreme nature of the very Tantric pantheon. No male Buddha, including her divine consort, Heruka-Cakrasaṃvara, further advances her in metaphysical implications. [3]
Vajrayoginī’s sādhanā originates from India circa 10/12th C, [4] when summoned as Heruka-Cakrasaṃvara’s Yab-Yum consort [5], with later forms including Vajrayoginī as “Solitary Hero”, she may be visualized with the deep red complexion of a 16-year-old female, whose stance is nude amidst a blazing fire of pristine awareness and most exalted wisdom. Her head is adorned with a crown of five skulls and upon her forehead, the third eye of wisdom is set vertically (represented here by an auspicious jewel). She drapes a necklace of fifty dried human skulls and is depicted with her traditional vajra-handled knife in her right hand; with a blood filled kapala in her left, she drinks with upturned head while looking above, toward the pure realm of Khechara. This seemingly gruesome gesture is actually symbolic of her clear light in great joy, known as “mahasukha” (the great bliss), [6] [7] thus the blood she drinks may be offered to us all as if a fine wine.
Resting on the left shoulder is a Katvanga staff as she stands tall with her two feet, trampling the bodies of red Kalaratri and black Bhairava (with heads bending backward), representing the embodiment of illusion and ego-awareness. The composition, all of which rests above a sun disc and multicolored lotus pedestal, she is rendered here after a thankga of Naropa Tradition (passed down from a special teaching of the Indian Mahasiddha Naropa). Vajrayoginī herself may be classified as the personification of “Wisdom” or “Mother” and her practice originates with the Chakrasamvara Cycle of Tantras, which is one of the five principal tantric practices of the Sakya School, although found in one form or another, she is included in all schools of Tibetan Buddhism. [8]
Vajrayoginī also appears in versions from the Kagyu school of Tibetan Buddhism, with one popular system having the practitioner visualize themselves as Vajrayoginī, as such, their guru taking the form
of Milarepa. [9] Thus depicted above the central deity here we see Milarepa on our right, with his great Guru Marpa left (whose guru was Naropa himself, and other great Indian masters). [10]
Vajrayoginī is a simplified, single most form of the female Buddha, who is otherwise a collection of alternate forms. From her sādhanās she is visualized in English terms as “Vajra Sow”, “Wrathful Lady”, “Fierce Black One”, and other such similar manifestations of female energy found in numerous iconographic renderings and traditions. Each feature of Vajrayoginī’s visualization conveys important spiritual concept. For example, her three eyes indicate her ability to see all (past, present and future); her red-colored body symbolizes the blazing of her ”inner fire”, and the curved knife she wields, demonstrates the power to sever the delusions and obstacles of her followers and of all living beings. [11]
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Wordmarque Design and Photography
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References:
[1] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.xii.
[2] “The Berzin Archives.” Bonding Practices for Mother Tantra. Accessed February 18, 2016. http://www.berzinarchives.com/…/bonding_prac_mother_tantra_….
[3] Shaw, Miranda Eberle. Buddhist Goddesses of India. Princeton: Princeton University Press, 2006, p. 8.
[4] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002.
[5] “Vajrasattva (Buddhist Deity) – White (with Consort).” Vajrasattva (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/77598.
[6] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996 p. 123-127.
[7] Glenn H. Mullin
[8] “Item: Vajrayogini (Buddhist Deity) – (Naropa Tradition).” Vajrayogini (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/290.
[9] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002, p. xxiii.
[10] Drinking the Mountain Stream: Songs of Tibet’s Beloved Saint, Milarepa … by Mi-la-ras-pa, Rinpoche Lama Kunga, Brian Cutillo, p.305.
[11] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.123-127.
For more free high resolution images of Vajrayogini, visit: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=9
Medicine Buddha puja encourages healing of all levels – physical, mental and emotional healing for those in need.
High resolution file of this thangka is available for download for all dharma practitioners around the world and for those who just want sacred images in their environment. Enjoy, be blessed and share this with others.
Here is the link to free download of this image and many other images: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=7
This is my beautiful Bodhgaya Vajra Yogini on my personal altar. May you be blessed by her always. Read about her here https://bit.ly/2AfEK4Q
Tsem Rinpoche
The current form of Naro Kacho Vajra Yogini appeared to the Indian Mahasiddha Naropa after he meditated intensely on her practice inside a cave. He beheld her glorious form in a vision. This unique form became known as Naropa’s Vajra Yogini or Naro Kacho, as it had never existed before. Later, in Tibet, His Holiness Kyabje Pabongka Rinpoche also had visions of Vajra Yogini. His vision differed slightly from the vision of her that Naropa beheld. In the original Naro Kacho form, Vajra Yogini looks towards her pure land named Kechara. However in Kyabje Pabongka Rinpoche’s vision, she looked straight at him, symbolic of the deity empowering him to bestow her practice to many people in order to benefit them. The practice of Vajra Yogini belongs to the Highest Yoga Tantra classification that leads to tremendous inner transformation and can even grant enlightenment within just one lifetime.
Video of Tsem Rinpoche’s shrine taken July 16, 2018. Very beautiful, well done and meticulous.
https://www.youtube.com/watch?v=LPAfpMoN2bA
Video of Tsem Rinpoche’s shrine taken July 16, 2018.
Very beautiful, well done and meticulous.
https://video.tsemtulku.com/chat-videos/chat-1531752637.mp4
Vajra Yogini has many different forms and in each of these forms, the positioning of her sacred body, the various implements she holds and the expressions on her face have profound meaning into various aspects of enlightenment. The implements she holds, the expressions on her face, and her body symbolise specific aspects of enlightenment that suit people during a particular time and place according to their karma. So, therefore, Vajra Yogini’s pose, forms and emanations change over time in order to suit different karmically-connected practitioners. It will keep changing because enlightenment is fluid, compassionate and skilful. To gaze upon Vajra Yogini is to look at a complete ‘roadmap’ to enlightenment as every aspect of her body is a manifestation of enlightenment. Therefore to have her form, picture, painting or statue is very blessed. We should make offerings to her daily diligently.
After the great Mahasiddha Naropa had served his guru the Mahasiddha Tilopa for 12 years, Tilopa conferred the Vajra Varahi (another form of Vajra Yogini) initiation with full instructions unto Naropa. Then, Naropa diligently meditated on Vajra Varahi and had a vision of her, and when she appeared to him directly, she appeared in the form of Vajra Yogini. Normally, when he engaged in the Vajra Yogini (Vajravarahi) practice, she was in the form of facing him directly, holding a skull cup and a curved flaying knife in front of her heart. One leg was up and one leg was down as in a dancing pose. That was the form of Vajra Yogini that he had meditated on to gain the highest attainments.
After he had meditated on Vajra Varahi and gained visions of her, she appeared to him in a different form, with her face looking up at Kechara Paradise instead of facing him directly. Her left hand holding the skullcup was thrust in the air and her right hand holding the curved flaying knife, also known as a cemetery knife was facing down at sentient beings or samsara to help beings cut their bonds to suffering. Her left leg was bent, and her right extended while standing in a pose of looking towards Kechara Paradise like she is about to take off there. This form signifies she will take you there and out of suffering. That form of Vajra Yogini became special and that was called Naro Kacho or the Vajra Yogini of Naropa. This Naropa’s Vajra Yogini was initiated to the Nepalese Pamtingpa brothers and they meditated diligently and this tradition of Naropa’s Vajra Yogini just became prevalent and took off from there. Naropa started initiating his other disciples as well into this special form of Vajra Yogini and she became known as Naropa’s Vajra Yogini till this day and it is considered a highly blessed lineage. That is the lineage we have now and most prevalent.
She is looking up because this Naropa’s Vajra Yogini is indicating she will lead her practitioners to her Kechara Paradise within one lifetime if you are diligent in her practice. Realizing enlightenment is harder for people in today’s world and needs more time during Kaliyuga degenerate period, she leads you to her paradise where you can practice undisturbed to Buddha-hood.
In this brilliant artwork, what you see is the Mahasiddha Naropa having a direct vision of Vajra Yogini. It’s the first time she has appeared to Naropa in this form. This form is associated with Naropa. Prior to Naropa, this form of Vajra Yogini did not exist. She in this vision is initiating him into this form (Naro Kacho) of herself indicating this form will be most efficacious now according to our karmic period. In the background, you will see a cave with a light in it because when Naropa used to meditate in that cave, it is said that from his body would emit a light and people could see it from afar. You can also see animals surrounding Vajra Yogini, they can feel her compassion and her great blessings and they are at peace around her.
Vajra Yogini brings peace, love, compassion, wisdom and freedom to everyone who practices her incredibly powerful tantra. Therefore, this artwork is a very beautiful representation of the time when Naropa had a vision of Vajra Yogini in this form for the first time and it is now known as Naropa’s Vajra Yogini. This artwork was offered to me as a gift from a very talented artist. I deeply appreciate this piece of visual spirituality very much.
Tsem Rinpoche
To download for your shrine, please click here: https://www.tsemrinpoche.com/?p=62528
It is truly rejoicing to be able to see Vajrayogini being carried and imprinting many beings and humans alike. Seeing the image of Vajrayogini, creates not only imprints, but propensity to be able to encounter her practice again and again and to practice it in the future.
Vajrayogini practice is truly supreme as it is practiced by Je Tsongkhapa who is one with Manjushri.
Most excellent! Thanks for sharing! ?!!!Om Hreem Streem Hum Phat!!!?
Hello Author,
Thank you for beautifully portraying Vajrayogini and Sankhu.
But I am shocked to see the picture of “The self-arising god” on this website. For your Information, taking the photo of “the self-arising god” is completely forbidden and is clearly written in an understandable language outside of the temple.
To preserve our culture we will not back up to report this to high authorities in Sankharapur Municipality and ask to take required action if the photo is not removed at the first point of contact with this comment.
Hope you respect the cultural value of Holy goddess Vajroyogini.
Thank you for your understanding.
Hello Author,
Thank you for beautifully portraying Vajrayogini and Sankhu.
But I am shocked to see the picture of “The self-arising god” on this website. For your Information, taking the photo of “the self-arising god” is completely forbidden and is clearly written in an understandable language outside of the temple.
I am more than shocked to see the picture on this website. As a native resident of Sankhu, I kindly ask you to remove the picture from the website on behalf of all the local Sankharapur people.
To preserve our culture we will not back up to report this to high authorities in Sankharapur Municipality and ask to take required action if the photo is not removed at the first point of contact with this comment.
Hope you respect the cultural value of Holy goddess Vajroyogini.
Thank you for your understanding.
The pictures shown above are illegal. They should not have been clicked. Humble request to remove those images.
谢谢仁波切和黎国圆讲法师的分享。
尼泊尔是一个富有宗教和古文明富有的国度。 在那里， 我们可以看到各种古色古香的建筑物， 也可以看到很多供奉着佛教和兴都教神明的庙宇。 那里的人把宗教融入日常生活当中， 虽然那里的人普遍上并不富有， 不过他们时常都会向佛做供养。
文章上提到的是Sankhu 小镇的金刚瑜伽母寺。 里面供奉的金刚瑜伽母像历史久远， 何时雕凿的也无从考究。 不过我们从观察当地的人如何对待这些寺庙和佛像就可以知道这些对他们的意义是如此巨大。
我自己曾经拜访过 Sankhu 金刚瑜伽母寺。 那里的感觉真的非常平静和祥和。 希望下次还可以到这里拜访金刚瑜伽母。
谢谢
great.thanks master
Thank you for the brief and yet detailed tour of the holy places where mother Vajrayogini statue resides. It is very interesting to see all the holy images of Stunning Lady Vajrayogini and this interesting place of Sankhu. And the self arising Swayambu Stupa at Sankhu. I truly enjoyed the whole story about Vajrayogini Ugra-Tara. Thank you very much Rinpoche and Pastor David for this wonderful article ???
Sankhu is a must visit sacred place during pilgrimage. Not only it is a power place of the 84 Mahasiddhas, also it is a holy site for the self-arising 4 arms Vajrayogini statue in the Sankhu temple.
Vajrayogini, the enlightened wisdom queen has a strong connection with Kathmandu according to Nepalese folklore. Sankhu is one of the holy places of Vajrayogini besides Pharping, Patan, Bijashwari and Guyeshwori. Vajrayogini has different forms according to different lineages.
Vajrayogini in Naropa’s lineage is considered the simplest form because she has one face and two arms as to compare with multiple arms and different postures. She manifested in brilliant red, passionate, astonishing beautiful and energetic form. Naropa’s lineage is the most supreme because many great masters have gained attainments and enlightenment within one life time.
Vajrayogini practice has the method to transform our desire and delusion into enlightened virtue. Therefore, her practice is suitable in this degenerate time. Some of us may not have Vajrayogini initiation yet, still we can prepare ourselves to be awarded the Vajrayogini empowerment by holding our vows strongly, keeping our samaya clean with our Guru and engage in the 5 preliminary practices.
Stunning…… this very famous Vajrayogini – Ugra Tara temple situated in Sankhu, Kathmandu, Nepal full of history, legends and culture . This temple seem to have the greatest power of blessings for everyone who visited and seeing it. Vajrayogini is a Hindu goddess of knowledge and wisdom and for the Buddhist is also known as Ugra Tara . This temple was built dedicated to the goddess Vajrayogini ,has attracted thousands of pilgrims and tourists from all over the world. Sankhu is one of the sacred power places of Vajrayogini in Nepal . I do hope I can visit this beautiful sacred temple one day. Thank you Rinpoche and Pastor David for sharing with us. I loved looking at those beautiful pictures as shared.
Thank you for the brief and yet detailed tour of the holy places where mother Vajrayogini statue resides, it is very interesting to see all the holy images of Mother Vajrayogini. Very beneficial for the public eye. May all who comes across her image will receive countless blessings to meet her practice in future lives if not current. The last I went was 10 years ago and it was a really great experience and have benefited me a lot. Very much recommended to visit Sankhu hill and the self arising Swambu Stupa.
??? Thank you for sharing.
The one that caught my eye are the caves around Sankhu where the 84 Mahasiddhas of ancient India are said to have meditated and practised.
The pictures in this article are beautiful. Sankhu is such an old and powerful oasis of Buddhist practice in Nepal. Thank you Rinpoche and Pastor David for introducing the Vajrayogini Ugra-Tara to us.