The Extremely Secret Song of Realization
My dear friends,
This is very powerful prayer to Heruka Chakrasamvara written by Changkya Rolpai Dorje or one of the previous incarnations of His Holiness Kyabje Pabongka Rinpoche. This prayer can be done daily or as and when you like in order to create a closer connection to Heruka and Vajra Yogini. This prayer can be done to generate the merits to achieve the results of engaging in their tantra and also entering the real Kechara Paradise. Beautiful.
Heruka Chakrasamvara
Since Buddha taught the Heruka and Vajra Yogini path to enlightenment, many thousands of beings have gained enlightenment, attainments, Kechara Paradise or just a higher rebirth from doing the complete practice of this. In order to practice higher yoga tantras such as Heruka and Vajra Yogini, we must be very grounded in the foundational practices such as 50 Verses of Guru Devotion, Lam Rim, Lojong, Three Principle Paths and it would be good if we have finished the 100,00 minimum of the preliminary practices (Vajrasattva, Guru Yoga, prostrations, Refuge, Mandala, water offerings, etc). To enter the path of Heruka and Vajra Yogini without being grounded and solid in the foundational practices, then it would be difficult to find success. If we are grounded in the foundational practices and we enter in Heruka and Vajra Yogini practices, we can gain high attainments, or enter in Kechara Paradise with our very bodies at the time of our death and or full enlightenment. This is the path that is most recommended by our lineage gurus. To recite the prayers daily helps us to create the affinity to receive these practices in the future. Reciting these prayers from the heart will create the causes to be close and protected by Heruka and Vajra Yogini.
Tsem Rinpoche
The Extremely Secret Song of Realization Entitled
Melody Calling on the Heart Drops of the Vajra Dakinis
NAMO GURU SHRI CHAKRASAMBHARAYA
Sacred Vajra Yogini (Condensed form of Heruka’s practice)
Like orange clouds of dawn embracing a mountain of lapis
Beauty one can’t see enough of, Shri Guru Heruka and
Blissful Mudra Goddess Varahi in union dancing;
Play with full delight ‘midst the lotus of my heart!
Guised as anything living or not, Buddha’s Elegant Consort
Who gives delight to the Glorious Single Lord of Blood Drinkers
My supreme Guru Deity as powerful Goddess of Kachö
Come alight here like a swan, Grantor of Supreme Bliss!
Face blazing with brilliance of hundred thousand suns, smiling, laughing
Sidelong glance of utpala blue eyes like light lasso safeguarding
And clearly singing a song of six-fold sweet melody
Bestow on me the hundred tastes of honey dripping from your lips!
Supreme body, sinuous, smooth and soft with full blooming breasts and nipples
Wafting a fragrance that supremely satisfies body and mind
Like a swaying tree of coral, soft branches of arms held out
Bestow on me now the joyful ritual of your tight embrace!
Graceful with undulating movement of your slim, shapely hips
Swaying movement of your skirt makes tinkling sound of small bells
Alluringly shows lower body, raising goose-bumps of ecstasy
With dance of sixty-four arts of love bestow the supreme bliss!
Through force of experiencing touch of the fully opened lotus’s
Heart standing out, meeting the tip of the secret channel
The innate radiant fierce inner tummo fire completely blazing
Satiate my being with wonder of the supreme youthful maiden!
By movement of blazing and dripping the pure stream of garland
Of sweet drops of great bliss melted moon, the goddess of sixteen
Gloriously robs samsara and nirvana of their torment
Consummate for me this technique’s festival of skilful means!
From within clear light in which all clouds of concepts are cleared
From the great bliss sky of equal taste with the projection-free sphere
The sun-like wisdom emanation with marks and signs blazing light
Bestow on me the good fortune to manifest it right now!
Make me forever drunk on the intoxicating power
Of the indestructible vajra of awareness in equipoise
In the unborn inexpressible sphere of primordial emptiness
Samsara and nirvana’s objects are name only, just imputed!
Through the supreme vajra yoga of EWAM unification
Having conquered four maras’ forces and gained seven-featured union
Which sends and collects all mandalas of the hundred buddha families
May I swiftly achieve great state of all-pervasive Vajradhara!
If I pass away from this life through force of my karma
May the Guru Father and Mother’s beautiful face appear to me
And, escorting me with vajra songs and wondrous clouds of offerings
Draw me without impediment to the Pure Land of Dakinis!
May good conditions to accomplish this supreme path come together
Through support and gathering of field, mantra and innate born messengers!
May I enjoy supreme festival growth of great bliss realization
Bestow on me power to make this most excellent path flourish!
Potent fierce, magically powerful dakinis such as Kakasya
Vajra attendant dharamapalas such as black Mahakala
In the battle with maras and obstructers, grind them to ashes
Throughout day and night’s six periods ever nurture us, your children!
May there everywhere be signs of great virtue and auspiciousness
That the great venerable Lamas live for hundreds of eons and
Happily, harmoniously brothers and sisters with pure commitments
Without decline enjoy the tantrayana’s Great Dakini!
As for this Extremely Secret Song of Realization called Melody Calling on the Heart Drops of the Vajra Dakinis, in the water snake year, at the supreme sit of the Five Peaked Mountain, during a long period of practice, one time between sessions, while offering tsog, the attendant monk Venerable Geleg Namka who has supreme aspiration for this path requested a song of request for the practice of great bliss. To fulfil his request this upholder of Conqueror Losang’s Teachings, the monk tantrika who relies on the yidam Chakrasambhava, I, Changkya Rölpay Dorje, in the retreat place called Grove of Total Bliss, in the house called Bliss Swirl of Ewam, sang this song. It is extremely forbidden to disclose it to those without initiation and faith. For practitioners with samaya, if it is chanted melodiously between sessions and during tenth day offerings such as tsog, I believe it is a supreme method to create auspiciousness to be cared for by Guru Chakrasambhava-Vajra Yogini. May it be, as well, as cause for the excellent path of the supreme vehicle to increasingly flourish!
Click on image to enlarge
Click on image to enlarge
Mahasiddha Krsnacharya, Heruka Chakrasamvara and Dorje Shugden. Click for high-resolution image or click here for more high resolution Buddha images.
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:
- H.H. KYABJE PABONGKA RINPOCHE (1878–1941)
- Incomparable Kyabje Pabongka Rinpoche
- Did you know this about Pabongka Rinpoche?
- Heruka’s eye (胜乐金刚之眼)
- Holy and Profound Pabongka Rinpoche
- Lineage
- Starting On Vajra Yogini NOW!
- Tea Offering to Vajrayogini (For the 1st Time!)
- TRANSCRIPT: How Lama Tsongkhapa transforms to Vajrayogini
- Facebook Answered: Vajrayogini’s Sacred Initiation
- For Elizabeth regarding Vajra Yogini Mandalas
- Facebook question: What are the Commitments After Receiving Vajra Yogini’s Sacred Initiation?
- Facebook question: What is Vajra Yogini’s Left Foot Stepping On?
- Buddha Lady Finally Arrives Home!!
- Bodhgaya & Vajrayogini
- 8 Lines to Infinity
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can anyone recite this prayer or does one need initiation first?
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
Thank you Rinpoche for the sacred song of realisation for us. Its enable us to create and have a connection to Heruka and Vajra Yogini.
do you Tibetan version of ? my lama will visit my city, I want to get oral transmission from him. Thanks!
please email to: xiaoxin186@gmail.com
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
Thank you Rinpoche for sharing this beautiful prayer of Vajrayogini. Hope I will have the great merits to receive her practice in the future.??
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.
“It is extremely forbidden to disclose it to those without initiation and faith.” – Changkya Rölpay Dorje
As is always expounded in Buddhism, there is no such thing as a coincidence. So, I guess, I can safely assume that even though one may not have initiation but if one has enough faith, then, it is permitted for one to read the prayer to create connection with Heruka Cakrasamvara. What is even more important is that it will create cause for us to receive the initiation into the Heruka Cakrasamvara practice.
Thank you, Rinpoche for making this prayer available to all who come across this article and be drawn to the read the article and especially the prayer.
Thank you Rinpoche for connecting us to the Queen of Samsara, Vajrayogini via this prayer.
do you have Chinese version of this secret song? if you do, please send me a copy! thanks a lot!
Dear Rinpoche,
Thank you for sharing such sacred prayer. Rinpoche is so kind of to share all kinds of ways for us to connect with the tantric buddha Vajrayogini. In Kechara, we all hope to be able to receive Vajrayogini’s initiation and go to her pure land when we pass on.
I had added this prayer to my sadhana as well.
Chris
Although I do not know very well about Heruka but I appreciated that Rinpoche has shared this prayer is to enable us to generate the causes and merits and have close connection to Heruka and Vajra Yogini.
Thank you Rinpoche for your compassion and always think how to help and guidance us to achieve the attainments and get out from the samsara.
Thank you Lama!
Will be added to my sadhana. I bow at your feet Rinpoche for sharing such sacred teachings.
Wow thank you dear Rinpoche for this sacred secret treasure song of realization. Thank you Rinpoche for your compassion in us degenerates by publishing this and allowing us to read this prayer to connect with the blissful Heruka and Vajrayogini…. hoping that we may be able to one day be worthy of her sacred nectar.
I know Rinpoche is planting seeds in us and Rinpoche has been doing so since day one I met Rinpoche, it has been consistently consistent in the practices we should focus. And as a real genuine Lama would, Rinpoche’s focus has always been the Dharma, to skilfully pass it on to us, and the deep concern for our final journey. Indeed we are vere fortunate… thank you Rinpoche.
Thank you Rinpoche for the above prayer. It is said that it should not be revealed for those who do not have initiation or without faith. Looks like now we have generated a little bit of merits to have this revealed to us. Thank you so much.
I have recited this prayer as I read it for the very first time (although it’s said that this is a song). May this be the fulfillment for many to be able to enter the supreme path to Enlightenment.
After Rinpoche’s passing, I thought I wanted to recite this on 10th and 25th, according to Tibetan calendar. Although I did forget once in a while but I’m glad I did and have tried my best. May Rinpoche return swiftly 🙏