Make Offerings to Vajrayogini in Kechara Forest Retreat
Vajrayogini placed inside H.E. the 25th Tsem Rinpoche's original cabin in Kechara Forest Retreat
(By Tsem Rinpoche)
Vajrayogini is a female Buddha and she is also one of the most sacred and profound of practices within H.E. the 25th Tsem Rinpoche’s lineage. Kyabje Pabongka Rinpoche is one of the main lineage holders of this tradition and he had particularly recommended her practice for modern spiritual seekers.
Vajrayogini is one of the most effective practices for people today because the commitments are significantly lesser than other similar tantras. This is reflected in her simple form (of one face, two arms and two legs) and relatively short daily practice – sadhana. Vajrayogini’s mantra is so effective that one can recite it without visualization and still gain some attainments.
Of course, one must already have received her initiation from a qualified lama, maintained good and clean devotion to one’s teacher and also kept one’s vows and the commitments of her practice. The efficacy of Vajrayogini is due to the fact that her Tantra utilizes desire and transforms it as the path of practice, which is a perfect spiritual remedy in today’s world of materialism and greed. These are all embodied in the 11 yogas or special meditation practices of Vajrayogini.
Although her practice has lesser commitments, Vajrayogini is just as effective as other similar practices (practices of Highest Anuttarayoga Tantra) in purifying our negative karma, increasing our merits and realizations along with the capacity to bring us directly to Enlightenment within this lifetime. And if one is unable to attain full Enlightenment in this lifetime with her practice, Vajrayogini promises seven lifetimes (according to H.E. Tsem Rinpoche’s lineage) of meeting Vajrayogini again and continuing her practice until we ascend to her pure realm of Kechara Paradise.
Hence, Rinpoche named the Buddhist organization he founded ‘Kechara’, and the logo of Kechara is the Tibetan syllable ‘BAM’. This is because people who enter the Kechara organization are implanted with the spiritual seeds of Vajrayogini that is embodied in the name Kechara, her pure realm and the syllable BAM, which embodies Vajrayogini herself in the form of sound. All of these represent Rinpoche’s aspiration of spreading Vajrayogini’s lineage here when he feels the students are spiritually ready for it.
In line with this aspiration, Rinpoche has arranged for a 2-feet statue of Vajrayogini to be placed in the old container/cabin where Rinpoche used to reside in Kechara Forest Retreat, for the public to make a sacred connection with her. The statue was made in accordance to correct scriptural iconography and is filled with mantras, holy items and consecrated according to tradition with Soongdrup and Rabney pujas. The Soongdrup puja consecrates the mantras, jewels and other insertions into the statue while the Rabney puja consecrates the filled statue by inviting the actual wisdom being of Vajrayogini to reside within the statue.
The holy items inserted into the Vajrayogini statue include a blessed string from His Holiness Kyabje Trijang Chocktrul Rinpoche, the robes of His Eminence the 25th Tsem Rinpoche, a Dharma text, a smaller Vajrayogini statue, assorted tsatsas, a sacred protector string and knot, a selection of holy pills (rilbus), jewels and so forth.
One can now offer gold onto her sacred body or make jewel offerings to her. The gold is painted onto Vajrayogini’s body in the traditional manner used in old Tibet while sacred ritual music is played as an offering of sound to please the Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats, Dakas and Dakinis with the collection of merit. The ritual music of the traditional bellowing longhorn also sets an atmosphere of sanctity. Therefore, while making the offering, we should visualize dakas and dakinis in celestial dress appearing holding various auspicious signs and offering items, and offering them to Vajrayogini.
This traditional method of offering gold onto Buddha images involves heating pure gold dust in a solution of glue and water. The resulting gold solution is then painted on the statue. The offering of gold helps us to collect merits, spiritual attainments, gain a deeper connection to Vajrayogini, and also creates the causes to attain a Buddha’s body. The Buddha body is a culmination of our merits in achieving a type of body that is healthy, pleasant and possesses a charisma that leads others to the Dharma.
Besides gold, jewels can be offered around holy Vajrayogini. The jewels represent spiritual and material wealth and offering jewels to Vajrayogini creates the causes to achieve both of these while gaining merits and a strong connection to meet with her in her paradise.
There is actually no fixed day to make offerings to Vajrayogini but traditionally, we make offerings on our birthdays, Wesak Day, our Lama’s birthday, Gaden Ngamcho day (Lama Tsongkhapa’s Parinirvana Day) or any day of religious or personal significance. The offerings we make can be for ourselves or it can be dedicated to our Lama, family members or loved ones.
While making the offering of gold, one can make these aspirations while reciting the aspirational prayer as composed by H.E. the 25th Tsem Rinpoche:
- To receive Vajrayogini’s sacred initiation
- To master the 11 yogas of her practice
- To become a great practitioner/mahasiddha and become immensely beneficial to sentient beings
- To eventually ascend to Kechara Paradise at the time of death
If you are interested in making an offering, you can do so online via VajraSecrets.com (click here for gold offerings and here for jewel offerings) or in person by making an appointment with Kechara House Frontdesk. Naturally, you can offer the gold yourself or you can leave it to the experts to offer it on your behalf.
(Click here to find out how and why this project was conceptualised.
An up-close image of Vajrayogini
Kandarohi, Vajra Yogini and Dorje Shugden. Kandarohi is one of the Four Heroines of the Cardinal Directions from Vajra Yogini’s mandala and is known as the “Goddess of Action”. Click on image to enlarge or click here for more beautiful thangkas.
For more interesting information:
- Kechara Forest Retreat’s Vajra Yogini
- My Beautiful Vajra Yogini Statue
- TRANSCRIPT: How Lama Tsongkhapa transforms to Vajrayogini
- Starting On Vajra Yogini NOW!
- Don’t miss this: Offering onto Vajra Yogini
- Tea Offering to Vajrayogini (For the 1st Time!)
- Facebook Answered: Vajrayogini’s Sacred Initiation
- Facebook question: What are the Commitments After Receiving Vajra Yogini’s Sacred Initiation?
- Cosmic Tantra
- 8 Lines to Infinity
- Sunset Vajra Yogini
- Two Feeter!
- Artwork on Vajra Yogini
Please support us so that we can continue to bring you more Dharma:
If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team
This is definitely one of the best way for us to collect merits and plant seed for us to be able to do her practice in future. From this article I know and learn about the very sacred female Buddha. It gives us great opportunity to collect merits and make offering by having Vajrayogini stupa and statue in Kechara Forest Retreat.Thank you very much for the guidance and sharing such a good article.
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
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
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
From Tsem Rinpoche: Every person who has Maha-anuttaratantra empowerments (Eg. Heruka, Guhyasamaja, Yamantaka, Vajra Yogini, Chittamani-Tara, Kalacakra, Hevajra, Gyalwa Gyatso Chenresig, etc) should keep a copy of this on their shrine or prayer book. These are all the ritual items tantric practitioner must keep by commitment. If it is in picture form, it is alright also.
Thank you Rinpoche for sharing this article. We are indeed very fortunate to know about Kechara and to have met Rinpoche. Vajrayogini practices is very suitable for people in this degenerate age. All they go for is materialism, fame, greed, jealousy and hatred. We really need Vajrayogini’s practices to cut our desire and eventually gain enlightenment in 7 lifetimes (according to H.E. Tsem Rinpoche’s lineage). We are also very fortunate to be given the opportunity to offer gold offerings to Vajrayogini in the sacred land of Kechara Forest Retreat.
With folded palms,
Vivian
Dear Rinpoche,
Thank you for setting up this previous opportunity for us to make connection with Vajrayogini. The energy inside the cabin is so strong that when I entered it, my arm hair shoots up. The experience is one of a kind and everyone shoot do it. I pray to be able to receive Vajrayogini’s practice in this life time. I know it won’t be easy but I will work towards it one day at a time.
Humbly ,
Chris Chong
Vajrayogini’s mantra is so effective that one can recite it without visualization and still gain some attainments. – Such is the efficacy of Vajrayogini, such is the efficacy of the Tantra, such is the Compassion of the Buddha and our Gurus.
When Rinpoche conceptualised the idea of having a statue of Vajrayogini for the public to offer gold, Rinpoche also explained that Rinpoche intended to utilise every part of Kechara Forest Retreat to be a place for meritorious activities. Every project which Rinpoche think of is always to benefit, benefit, benefit. I was one of the first to benefit from a project such as this by making my first gold offering to VY. It was an enjoyable experience and would love to do it again and again.
Dear Rinpoche,
In this time and age, Rinpoche knew that many can’t be in dharma or refuse to practice dharma. Thus, with compassion and skillful, Rinpoche bring Vajrayogini to us.
That is one of the reason why Rinpoche name the Dharma center after the name of Vajrayogini paradise – KECHARA, so that the person can have imprint on in their mind – by just remember the name Kechara they are close to dharma.
From this article I come to know the important of offering to Buddha’s images and also the aspirations during the offering.
Thank you Rinpoche
With folded hand,
Freon
Vajrayogini is tantric female Buddha which is very suitable for us because her Tantra can transform our desired to be a spiritual practice to enlightenment path.By practising Her Tantra, we can get enlightened in this lifetime.If we unable to enlightened in this liftime, vajrayogini promised in seven lifetime the practitioner will able to meet her and practice till ascend to Kechara(Vajrayogini Pureland).
I am so lucky and feel blessed in Kechara because Rinpoche is giving us a chance to get close connection with vajrayogini,purify karma and collect merits making gold offering.
I am looking forward on this gold offering in KFR.
Thanks Rinpoche.
I’ve always been fascinated with Vajrayogini ever since Rinpoche gave a talk about her 9 years ago. Her method of transmuting our desire energies to energies of enlightenment is most suitable for the people now as we live in the age of desire.
Rinpoche is very compassionate to help us create the affinity with Vajrayogini so that we may receive her teachings either in this lifetime or our future lives. Her practice is so potent that normally, it would take at most 14 lifetimes to ascend to Kechara Paradise. In Rinpoche’s lineage it takes at most 7 lifetimes.
Everyone who has the opportunity should make a connection with Vajrayogini at KFR by offering gold on her body.
Rinpoche, thank you for giving us a chance to know and learn about the very sacred female Buddha. It gives us great opportunity to collect merits and make offering by having Vajrayogini stupa and statue in Kechara Forest Reteat.
I hope more people would know about Vajrayogini and the practise.
Vajrayogini is a female Buddha who bestows the swiftest practice in this degenerated age. She promises 7 lifetimes (according to H.E. Tsem Rinpoche’s lineage) of meeting Vajrayogini again and continuing her practice until practitioners ascend to her pure realm of Kechara Paradise. Vajrayogini is one of the most sacred and profound of practices within H.E. the 25th Tsem Rinpoche’s lineage, and Kyabje Pabongka Rinpoche is one of the main lineage holder.
It is our very good fortune to come across His Eminence the 25th Tsem Rinpoche who aspired to spread the Vajrayogini’s lineage here in Malaysia when his students and followers are ready. Rinpoche’s pure intention are seen when He named the Buddhist organization he founded ‘Kechara’, and the logo of Kechara is the Tibetan syllable ‘BAM’. This is meant to create the cause for people who enter Kechara organization be implanted with the spiritual seeds of Vajrayogini that is embodied in the name Kechara, her pure realm and the syllable BAM, which embodies Vajrayogini herself in the form of sound.
In addition to this, Rinpoche arranged to build a Vajrayogini Stupa in Kechara Forest Retreat. And now, Rinpoche has arranged for a 2-feet statue of Vajrayogini to be placed in the old container/cabin where Rinpoche used to reside in Kechara Forest Retreat, for the public to make a sacred connection by making offering to Her in the form of Gold Dust or Jewels. This is a exceptional opportunity for us to create the cause to receive Vajrayogini’s sacred initiation and master Her practice.
Thank You so much, Rinpoche, for always thinking of us, and making arrangement just so that we can create the cause to be nearer to the path.
Humbly, head to Rinpoche’s lotus feet,
Stella Cheang
The practice of offering is a very important preparation since it creates a vast amount of merit (good fortune) and makes our mind very strong. One of its special beauties is that everyone can do it easily because the way Rinooche has arranged every thing for us to collect merit..
Thank you Rinpoche for giving us the opportunity to make a connection with this sacred female Buddha Vajrayogini by making gold offering to her. This is definitely one of the best way for us to collect merits and plant seed for us to be able to do her practice in future. With Rinpoche’s blessing we are able to make this meritorious offering in this beautiful place Kechara Forest Retreat and what make it more special is this scared statues is kept in Rinpoche’s cabin which is where Rinpoche lived while developing this beautiful sacred place in Bentong, Pahang. This cabin is one of the must visit place in Kechara Forest Retreat!
From my experience of offering gold to a Buddha statue would be to have gold paper and paste it onto the statue.
But the traditional Tibetan way is to actually mix gold dust into a mixture of water and some glue and then slowing paint onto the statue. On drying, what is left is pure gold. It is a wondrous and pure way of offering of gold and I will definitely do so on auspicious days.