Kechara Forest Retreat’s Vajra Yogini
Vajra Yogini statues are all created and painted in-house in Kechara
(By Tsem Rinpoche)
Dear friends,
Kechara Forest Retreat is designed to be a direct portal to Vajra Yogini’s heaven and the more meritorious activities we conduct on this holy land that connects with her, the more people will benefit.
Recently I was thinking of ways for people to make a strong connection with the Sublime Queen, Vajra Yogini and collect merits along the way. The Buddha Vajra Yogini’s practice belongs to the highest yoga tantra and it is the most effective for people of this time according to His Holiness Pabongka Dorjechang. Therefore I would like very much for as many people as possible to ‘meet’ her and gain her practice in this lifetime or to have strong seeds planted in them to eventually receive her practice in future lifetimes.
So I came up with the idea of making real gold-paint offerings to Vajra Yogini in KFR for Kecharians and visitors. In some Buddhist countries like Thailand, it is common for people to make gold leaf offerings to the face and body of the Buddha. Like that, we will make gold paint offerings to Vajra Yogini, except instead of using gold leaf we will offer liquid gold painted on to Vajra Yogini’s holy face, body and limbs.
Tsem Rinpoche
Tsem Rinpoche’s New Idea – (Offering Gold to Vajra Yogini in KFR)
Making offerings to the Buddhas are acts of generosity and therefore highly meritorious. Tsem Rinpoche is perpetually looking for new, innovative and creative ways for Kecharians, visitors and guests to Kechara Forest Retreat (KFR) to collect merits. And earlier today (Thursday, 1 October 2015), Rinpoche conceptualized another exciting and powerful way for people to make offerings and accrue merits that is: Offering gold on to the body of a Vajra Yogini statue (the gold refers to real gold in tablet form that will be melted and applied on the statue).
In principle it is similar to how the Thais offer gold leaf on their Buddha statues, except in this case it is 100% gold applied to the face and body of a new Vajra Yogini statue in liquid form.
The following are salient points that Rinpoche thought of and articulated. These are not yet final or comprehensive, and Rinpoche may add to the points or amend them.
The Objective:
This offering of gold to be painted on Vajra Yogini is intended to be a spiritual exercise that is meritorious as we adorn the divine body of an enlightened being that fully represents the Three Jewels. This is an exercise that practitioners can engage in during auspicious occasions like birthdays, weddings, thanksgiving and any other occasions they wish to commemorate in a spiritual way, or simply when they make aspirational prayers. Rinpoche said that we can start a trend in Bentong where people make meritorious gold offerings on special occasions instead of going out to party. Presently, it is not uncommon for people to release animals on their birthdays and auspicious occasions; this offering onto Vajra Yogini is another alternative form of making offerings for blessings.
Rinpoche has three (3) primary purposes for doing this:
- for as many people as possible to create an affinity with Buddha Vajra Yogini;
- for the ongoing acts of making offerings to Vajra Yogini to continuously energize the land;
- to create awareness of Vajra Yogini and increase the blessings for Vajra Yogini’s practice to become stronger here;
The Statue:
The statue is to be a Vajra Yogini in the same form as what we have in the KL gompa. The height and material of this statue and other details are yet to be confirmed.
Rinpoche envisions this Vajra Yogini to be placed on a terraced platform with the statue on the top level, and offerings of precious/semi-precious stones and valuables cascading beautifully downwards, filling the steps. (Note: Rinpoche spoke about some of the offering items that can be placed there and mentioned imitation turquoise. People can also make offerings of stones and so on, apart from offering gold.)
A point of note is that the statue should be of a height and placed in a manner which is easy for the appointed painter to do the painting, and yet magnificent.
The Offering ‘Process Flow’
On days or during events when this form of offering can be made, those making this gold offering to Vajra Yogini will start with prayers. For more committed practitioners, the prayers can be The King of Prayers; for more casual practitioners, Rinpoche may condense The King of Prayers into a simplified format or compose a new prayer for this purpose.
At the time of reciting the prayers, or before the actual act, the gold is melted and prepared to be painted to the face and body of Vajra Yogini.
Then as the gold is being painted / applied onto Vajra Yogini, traditional music will be played and prayers or mantras chanted.
Finally, those making offerings will make a dedications of merits.
Notes:
- Rinpoche mentioned that the details of the gold offering will need to be worked out, for example, how much gold and Rinpoche explored whether there will be different ‘categories’ of offerings to the face of Vajra Yogini, her chest and body and to the legs. In addition, whether offerings to different parts of Vajra Yogini should be ‘offered’ differently because the face is more limited than the body for example. However, Rinpoche concluded that it is all the same whether we offer gold to Vajra Yogini’s face or her feet.
- One or more painters will be identified and trained to perform this task. The person will be chosen by Rinpoche.
Where Will the Statue Be Placed?
The location for this Vajra Yogini and offering exercise has not been chosen but the selected location should accommodate the safekeeping of the accompanying materials and apparatus, as well as minimize moving things into position during the preparation stages.
Some possible locations mentioned were:
- Rinpoche’s old cabin site. Although it is exposed, this can be rectified with fencing and other modifications.
- Gyenze chapel, or an extension or annex to the chapel. This location is ideal although Rinpoche wondered out loud how the image of Vajra Yogini and the image of Gyenze would match in the people’s minds. Rinpoche said that Vajra Yogini should be clothed as people may not understand her naked form.
- It was also suggested that the space to the right of the entrance of the Dream Manjushri pond could be considered.
- Rinpoche would like people to give ideas of where this Vajra Yogini statue and gold offering can be done.
(We are now in the planning stages of this Vajra Yogini statue installation project on Kechara Forest Retreat. Funds have not yet been raised and a Vajra Yogini statue has not been invited yet nor has Her abode been built. We have not started yet but very soon! This write-up is to share my ideas and plans with Kecharians and friends. Am in the process of inviting a Vajra Yogini for this purpose soon.)
May everyone be blessed, protected and nurtured by this supreme tutelary Buddha Vajra Yogini!
Some Concerns and Points:
This Vajra Yogini may or may not eventually be placed in the Tantric Park that is being planned right now. However, we can find a immediate and permanent suitable place now.
Written by Martin Chow
Update on February 2, 2016
The Vajrayogini statue has arrived! Please click here to find out more and to learn about the latest developments. If you are interested in making an offering, you can do so online via VajraSecrets.com (offer Gold or Jewels) 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.
Taken on February 2, 2016. Visitors and friends are welcome to make offerings of gold and jewels to create a connection with her
For more interesting information:
- Make Offerings to Vajrayogini in Kechara Forest Retreat
- 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
Thank you Martin for this sharing. Its Rinpoche ‘s compassion that we are fortunate and given an opportunity to create a cause with the supreme Buddha Vajra Yogini. Beautiful idea for us to make real gold-paint offerings to Vajra Yogini in KFR . Merely by looking at it , it’s a blessing and may more people create a connection with the supreme Buddha Vajra Yogini.
Thanks Rinpoche with folded hands.
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
I met Mother Vajrayogini once and that was it. I hope many many will be able to gaze upon her, even once. May many will receive her practice from Rinpoche soon.
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.
Thanks Martin for this write up.
Our Rinpoche is truly truly kind for conceptualising this idea whereby many people will be given an opportunity to create a connection with the supreme Buddha Vajra Yogini. Whether they have her practice or not, this will create the causes for it and for her Tantra to take root in our land and our institute. Thank you Rinpoche!
I’m really excited about this project and seeing it take shape because I remembered since the very first time I met Rinpoche in 2000 right up till this day Rinpoche has been consistently talking and skilfully finding ways to connect us with the supreme diamond lady Vajra Yogini.
It must mean Vajra Yogini is really “something” we really need especially in such a rough, gross, distracted modern lifestyle that does not seem to get any better. If anything, it is becoming more and more perverted. Hence Vajra Yogini is perfect because Her speciality is that she becomes more and more powerful as samsara degenerates further. When I heard that, it really blew my mind, how compassionately kind the Buddhas are to be able to manifest in such sophistication whereby to counter samsara is by using samsara. Amazing!
The more I learn about Vajra Yogini, the more I adore and love everything about her. She is a rebel heart. She is also the very first Vajrayana Tantric Buddha image I ever saw at my sister’s apartment when I first came back from uni. That time I thought she was some blood sucking demon and was convince my sister was in some kind of cult! Look at me now lol. All I did was clean her altar once and offered some incense I think, and I was terrified of even looking at Her, thinking she is some kind of demonic Goddess but somehow still strangely enough I respected her as our mother taught us to never condemn or say anything nasty to anything you do not know. In fact, since you don’t know, then all the more reasons we should shut up.
Anyway, I think that is probably how I created the cause to be connected to Vajrayana Buddhism and met Rinpoche… all from a simple offering at my sister’s. In other words all thanks to my dear sister – the queen of samsara herself lol. Hilarious how the dots are connected, well I a grateful to her for this, otherwise I would have never met Rinpoche or come across any Dharma.
Thanks Martin for sharing such awesome news with us. Also thanks for Rinpoche kindness to let us getting closer to Mother Vajra Yogini in this simplified ways so we are able to get Her blessing and practice in beautiful Malaysia.
I love the Tantric Park idea very much, hopefully i may be a part to support this project so in the future we are able to practice Vajra Yogini practice in a comfortable place and gain attainment in KFR Tantric Park (with folded hands)
Your sincerely,
Casteven
谢谢仁波切总是想尽办法的讓众生有机会和佛母结缘和累積功德,且不说会有什么成果在现世但是却种下佛种子,只要众生努力精進,总会有开花结果的一天
我建議把佛母置放在大众都能到达的地方,比方说仁波切的舊精舍或是鱼池。如果可以的话置放在未耒大佛堂的付近,畢竟那是未来开放给众生的地方而在后方將会是僧家活动的地方。
Dear Martin,
Thank u for the write up on the new and innovative method to male offerings to Buddhas, especially to Vajrayogini.
Although it may have been contemplated, i will suggest the (gold) statue to be placed directly behind Vajrayogini’s stupa? I am aware of the lack of space currently, but will be more ideal to circu-ambulate the stupa and then offer gold to Vajrayogini? Anyway just my 2 cents.
The idea is beautiful. I love Vajrayogini as much as I love our Guru H.E. Tsem Rinpoche. Let me know when i can help part sponsor the statue too.
Thank u
Dear Martin,
Thank u for the write up on the new and innovative method to make offerings to Buddhas, especially to Vajrayogini.
Although it may have been contemplated, i will suggest the (gold) statue to be placed directly behind Vajrayogini’s stupa? I am aware of the lack of space currently, but will be more ideal to circu-ambulate the stupa and then offer gold to Vajrayogini? Anyway just my 2 cents.
The idea is beautiful. I love Vajrayogini as much as I love our Guru H.E. Tsem Rinpoche. Let me know when i can help part sponsor the statue too.
Thank u