Stunning Vajra Yogini Altar
Dear friends around the world,
The following stunning pictures are of my private altar to Buddha Vajra Yogini. Except for one, all the candles are battery operated so they are safer and do not produce any smoke on the altar. The shrine contains the sacred and beautiful Vajra Yogini produced by Kechara and She is 5ft in height. She is adorned with traditional pearl skirt also hand-made in Kechara, representing bone ornaments which signify renunciation.
It is very beneficial to have any image, picture, thangka or representation of sacred Vajra Yogini in our homes and make daily offerings to Her. It is good in our lifetime if we can make a minimum (more is better) of 100k light offerings, 100k mandala offerings, 100k prostrations, 100k water offerings to Her. By making these offerings, it will serve to collect great amounts of merit and purify disturbing negative karma. Negative karma leads us to have sicknesses, distress, disasters, depressions and many other negative experiences. By visualizing all the Buddhas, Bodhisattvas, Yidams, Arhats, Dakas, Dakinis and Dharma Protectors dissolving into sacred Vajra Yogini, She embodies all of them.
Thus by making offerings, prayers and meditations to Her, you are making offerings to all the enlightened beings of the ten directions and three times (past, present and future). Very powerful practice. Her actual practice is secret and requires empowerment but we can do preliminary practices to Her and you can see here how to do so:
Starting On Vajra Yogini NOW! | 今天就开始修习金刚瑜伽母- https://www.tsemrinpoche.com/?p=4395
What is important is we keep our mind focused on the Lam Rim, be the kindest person we can be and hold our refuge vows strongly. We can also engage in the preliminary practices of Vajra Yogini such as offerings of light, mandala, water and prostrations. We can start that now. We can do it anywhere but do so daily. We do not need empowerment or permission to engage in preliminary practices focused on Vajra Yogini. Preliminary practices can be done with any Buddha as our main object of practice.
Vajra Yogini’s practice is most beneficial during degenerate times like now and we will be able to enter Kechara Paradise through her practice. There are many untold benefits in Vajra Yogini’s practice; many great beings have become liberated from samsara due to their practice of Her tantra. So compared to any other samsara activities, it really is worth spending our time in practice to Vajra Yogini. This practice will help us now, at our death and in the bardo and future lives. It is really worth our efforts.
The sacred Vajra Yogini practice in our lineage was given to us by the great Indian Mahasiddha Naropa. From Naropa it extended down through many great lamas up to Kyabje Pabongka Rinpoche, then Kyabje Trijang Rinpoche then to Kyabje Zong Rinpoche. It is an extremely blessed lineage.
I wish you all well,
Tsem Rinpoche
Incredible Vajra Yogini
To download all of the images, click here for the gallery or the .Zip file.
For more interesting information:
- 100,000 Butterlamp Offering Retreat
- Shimmering Vajrayogini from Ms. Wahyu
- The Queen’s skirt tailor-made!
- Renunciation by Lama Yeshe
- Floating Market: Dharma sharing on offerings
- Dharma Protectors of Tibetan Buddhism
- Lamrim Teachings by HH Kyabje Zong Rinpoche
- Vows: The Roots of All Attainments
- Preliminary Practice
- Getting Closer to Vajrayogini
- H.H. KYABJE PABONGKA RINPOCHE (1878–1941)
- His Holiness Kyabje Trijang Dorje Chang
- H.H. Kyabje Zong Rinpoche’s biography
- 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
- The Miraculous Vajrayogini of Ditsa Monastery
- She smiles at me
- Kechara Forest Retreat’s Vajra Yogini
- Mara Fears Vajra Yogini
- The Extremely Secret Song of Realization
- Heruka’s eye (胜乐金刚之眼)
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
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
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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-1552837867.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
Wow, look at how beautiful Tsem Rinpoche’s Vajrayogini altar is! And also how big and how ornamented the Vajrayogini statue is. Vajrayogini definitely deserves so much offering from us because she is very powerful and she can lead us out of samsara in a very short time.
Actually, Buddhas do not need any offerings from us, but because we need merits to progress in our spiritual journey, therefore we have to make a lot of offerings. It is better to spend our money to make offerings to the Buddhas than on ourselves. When we make offerings to the Buddhas, we can collect merits to fuel our spiritual practice so we can be out of suffering and the merits will follow us life after life. When we spend the money on ourselves, we are creating more attachment and more suffering to ourselves.
Vajrayogini practice is a very powerful higher tantra practice, if practice well, the practitioner can ascend to Kechara paradise in one lifetime. In order to receive her practice, we must make an aspiration. We must also have very strong guru devotion, never give up, be kind and have integrity. Without these qualities, we will not be able to receive the practice. Nothing comes easy, we have to work hard for it.
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
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
Dear friends,
This meme is powerful. Who you hang around with and the types of attitude they have is who you will be influenced by many times and who you will become in the future. Look at your friends and the people that always surround you to know who you will become.
Tsem Rinpoche
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 Rinpoche’s personal altar with a stunning Vajrayogini statue. She is beautifully adorned with pearl dress. She is also being offered light and also water offerings. I just like the way how this altar is being set up. Everything is nicely arranged. We are all so blessed to have come across Vajrayogini so that we can work hard towards her paradise.
With folde palms,
Vivian
I remember Rinpoche saying that the first time he saw Vajrayogini was when Rinpoche was in Reshi Jempil Ling in Howell, New Jersey where one of Rinpoche’s teachers Kensur Lobsang Tharchin Rinpoche was residing. Kensur Rinpoche was the Guru who bestowed refuge on Rinpoche (when Rinpoche was in his teens!) along with many other teachings and initiations, including the highest Annutara Yoga Tantras of Heruka and Vajrayogini.
Rinpoche has a 17” Vajrayogini statue, and for easy reference, calls Her Bodhgaya Vajrayogini. It was an offering to Rinpoche. (Read story here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/travel/my-bodhgaya-vajrayogini.html ) In the monastery, whenever a family member offered money to the sangha (Rinpoche) for their dearly departed called Ngoden, Rinpoche would use the money to purchase jewels/precious stones/jewellery/beads to adorn on and offer to Vajrayogini so that the deceased would collect lots of merits for their future lives. How blessed. This is my earliest recollection of hearing Vajrayogini’s name – through Rinpoche’s stories. Thank you Rinpoche for letting us meet Her in this life.
Until, we achieve enlightenment, we can never stop creating merits and purification, I remember how Rinpoche put it. So nothing we ever do is wasted whether it is dharma work contribution, helping others with dharma sometimes our actions may not manifest immediately, as not all karma manifest in the same live or within months or years, due to many factors.
The Vajrayogini altar is stunning, stunning altars have that ability to get people to also want to do the same and also put more energy and impetus to also engage more in dharma practices.
Buddha Vajrayogini looks stunning. Even though she has fangs, three eyes, red skin, wearing skull heads and stepping on naked human bodies, I still think she is beautiful. She is very different from all the peaceful looking Buddhas, isn’t she? It is by looking at and meditating on these iconographies that we come to realize our perception of things is not necessarily correct. The judgment system we used onto others is but our own personal view.
Since Vajrayogini’s practice is known for cutting our strong attachment and desire fostered by this degenerate age, we must make a strong connection with her now.
Thank you, Rinpoche, for sharing this uniquely beautiful altar with us! All the photos are stunning.
It is great to see such a beautiful altar with stunning Vajrayogini statue. I love the Vajrayogini statue so much and I can just sit down and look at her for few minutes or even longer time.
From the article, the preliminary practices is very important in order for us to further our higher trantric practice.
We must start the preliminary practices in daily basis without delay.
Thanks Rinpoche to advice us on Vajrayogini practice which can help us to achieve liberation of samsara swiftly if we practice according to Rinpoche’s teachings.
Jason
One of the things I love to do is to look at beautifully adorned Buddhas and altars especially one as stunning as Rinpoche’s. It helps inspire me to do up my altar better as I believe that a beautiful altar is also an offering to the Enlightened beings.
Thank you so much for sharing this, Rinpoche.
As long as I have known Rinpoche for more than 10 years ago, Rinpoche had always maintained a shrine in his immediate surroundings. The deities are usually Manjushri, Vajrayogini, Tara and Dorje Shugden. There would always be immaculate offerings laid out and that is just a part of who Rinpoche is and his role in others.
This is because there is a purpose with the shrine and over the years, he had been upsizing his shrines with bigger statues and offerings in order to collect tremendous amounts of offerings not so much for himself but for the growth of the organization, his students and for the people out there who would need the merits to receive assistance, merits and ultimately the Dharma. That is how rinpoche had operated for years and what he believes to be the way to create the cause for all that he has created in this lifetime thus far.
The very first image of any Vajrayana deity I ever saw was Vajrayogini. That was the year 2010. At that time, I was not in the least interested in Buddhism, let alone Tibetan Buddhism and as I look back I see how much of my life has changed. And so, I believe that even the image of the Great Bliss Queen is extremely blessed and potent, and can either open up certain latent karmic seeds in our mind, or implant good seeds that may open in future and work to return us to the path of liberation.
People will tell you that Vajrayogini is a secret practice and we should not be posting images and pictures of tantric deities. And here again, we see how incredibly kind our Laama, Tsem Rinpoche is. Every opportunity Rinpoche gets, Rinpoche uses to implant the holy image of Vajrayogini in our mind. And not not just any image , but supremely beautiful, impeccable, glorious and victorious images, pictures, statues, tsatsas, thangkas and paintings to make us want this highest female tantric Buddha. Just looking at Her can take our breathe away and so imagine how much positive energy we build up by just admiring her, be in awe of her and want her and become motivated to make offerings to her? Even by naming our Dharma centre ‘Kechara’, which is the Pure Land of Buddha Vajrayogini, we see Rinpoche’s aspirations for all of us. And then we look at Rinpoche’s altar and we see that the practices a high lama relies on, have similarly been given to us.
The statue of Vajrayogini is stunning but the real beauty is the kindness of the teacher who in the first place gave meaning to the name ‘Vajrayogini’.
Dear Rinpoche,
Thank you for sharing this stunning beautiful Vajrayogini’s altar. Just by looking at this altar i feel happy already. It is so creative and beautiful.
I like to look at Rinpoche’s altar design. It gave me an idea on how to make my altar beautiful or even share idea with people to make their altar look nice. Recently, i have help a friend in Sarawak to redesign his altar by using whatupps call. The idea of the altar came from Rinpoche’s design. Today, he sent me a message to tell me after he redesign the altar, the altar looks more clean and neat. Since that day, he felt his luck change, many things seem going smooth for him.
I begin to understand that just by cleaning and make the altar nice is another method that Rinpoche taught us to collect merits.
Thank you Rinpoche for your kindness in teaching us dharma
With love, bowing to Rinpoche’s lotus feet
Freon
Captivating Vajrayogini statue and beautifully arranged altar. So precious and bless to see these pictures. Thank you Rinpoche for always creating so many methods for us to be connected with Vajrayogini.
Very beautiful and stunning Vajrayogini! One look at makes me feel like she can shock us out of samsara 🙂 Thank you very much Rinpoche and blog team for sharing this very blessed Vajrayogini _/\_
Dear Rinpoche,
I am thinking to print out one of the pictures of Lady Vajrayogini that Rinpoche has shared and put it on my altar. At the moment, I have one pendant and Her book on my altar. I understand that we need tremendous merits to be near and practice Dharma, even more so to understand and realise it, hence we are advised to make offerings. I still prefer to use candles at the moment but perhaps will buy the battery operated candles in future. I have two small battery operated candles, gifted by a Dharma friend from Ipoh. Thank you Rinpoche for the above advice and the stunning picture of Mother Vajrayogini.
Wow….beautiful statue of Vajrayogini, very fortunate to see it eventhough it is just pictures.It is ineed very stunning ,with colourful traditional pearl skirt looks lively and lovely.Those beautiful pictures shown us a thousands words and example for us to follow and the importance of engaging in the preliminary practices of Vajra Yogini with the
offering of lights ,water and so forth .Its very meritorius to collect great amounts of merit and purify our negative karma.
Thank you Rinpoche for your profound advice and teachings on this beautiful Vajrayogini,
Beautiful photos of Vajrayogini. love pictures like these as they are a guide on what and how to make offerings to Vajrayogini. As this is not part of our tradition, culture and upbringing, it can get a bit intimidating when talking about offerings.
Love the simple, beautiful and meaningful offerings of light and water on the altar besides the beautiful offering of jewels onto the body of Lady Vajrayogini. Blessed indeed to be able to lay eyes on her.
Dear Fong,
Never feel intimidated when making offerings to the Buddhas. As the offerings are meant to lessen our miserliness and increase our merit store to gain higher realizations as long as your offering are sincere and from your heart, that is good enough. The Buddhas have no grasping, attachment or need for your offerings therefore all offerings to the Buddhas are the same and perceived to be the same by them. As long as it’s from the sincerity of our hearts and it is done with good motivation, you cannot go wrong with making any offering both visualized and actual to the holy Buddhas. Thank you, Tsem Rinpoche
Thank you, Rinpoche for your advice. It is always our own perception that clouds our vision and creates our problems. In this case, the ever present fear of not offering appropriate or enough that clouds my judgement on offerings and makes me hesitate time and again. I have failed to really see the Buddhas but instead have input human expectations. Thank you for pointing our my failing so that I may move forward.