Twenty-Four Holy Places & Eight Great Charnel Grounds
Heruka Chakrasamvara and Vajrayogini are emanations of Buddha Shakyamuni and linked to both the Twenty-Four Holy Places and the Eight Great Charnel Grounds.
(By Tsem Rinpoche and Pastor Niral)
Dear Friends,
Recently on the ‘Ask a Pastor’ section of this blog an online friend asked a question about the Twenty-Four Holy Places and the Eight Great Charnel Grounds. The Pastors were asked if these were actual places found in relation to our world, e.g. actual geographic locations. Upon seeing the reply, His Eminence 25th Tsem Rinpoche advised that it would be good to write a longer explanation, as these places are often mentioned within many liturgies to the holy beings such as the Dharma protectors Setrap and Dorje Shugden. In such liturgies, the holy enlightened beings are invoked to come forth from these places.
Tsem Rinpoche and Pastor Niral
Twenty-Four Holy Places
The Twenty-Four Holy Places are associated with the origin story of Heruka Chakrasamvara. His Eminence had previously narrated this story as told to him by His Holiness Kyabje Zong Rinpoche when he was in Los Angeles in 1984.
The god Mahadeva and his consort Kalratri
A long ago there was a great god who lived in the highest of the god realms by the name of Mahadeva. He was the overlord of all the gods and demi-gods within samsara. Mahadeva was a very powerful being with a lot of psychic powers, however he was not enlightened. As with any being within the Six Realms of existence, he had his attachments and his primary attachment was to the act of copulation.
He was a very handsome and good-looking god who ruled a vast empire of gods and goddesses, together with his four primary consorts. He was so desirous that he would be in constant copulation with one of these four goddesses. He would switch consorts at the juncture between the four times of the day. He would have his consorts embrace him in full copulation during all his activities, such as sitting, walking, sleeping and even eating. This would not be possible for human beings, however he was a god with immense powers.
When the other gods would meet together, Mahadeva would not attend as he was so engrossed in his copulation, however he would use his psychic powers to see what was happening. Instead of going himself, he would send a symbol of his private organ to these meetings. This would float, accompanied with attendants, canopies and music to the place where the gods met. Due to his position as the overlord of the gods, this symbol was given the best seat and worshipped with milk, flower garlands, food, lights and incense. They did this to pay their respects to him. In this regard Mahadeva was encouraging the worship of copulation. On the other hand, if he was not honoured in such a manner, he would punish those who would not comply and show his anger severely. This is because his need for respect was second only to his desire. Since he was the most powerful of the gods, this desire began to permeate into other realms due to his widespread worship. He was powerful enough to grant boons to those who worshipped him, and to bestow his godly assistance to others. However, due to his primary attachment those who worshipped him became infused and overwhelmed with a sense of sexual desire that overrode all the other qualities that the worshipper may have, even to the point of ruining their lives. The gods were not affected as much but the humans who worshipped him were.
Buddha Shakyamuni arose in the form of Heruka Chakrasamvara and Vajrayogini to benefit sentient beings
It was during this time that the historical Buddha Shakyamuni saw that it was time to subdue this being, in order to curb this energy of sexual desire that was permeating the various realms. So he emanated in the exact form of Mahadeva, but of course being an enlightened being he was infinitely more powerful. He had four faces, two legs and twelve arms, and each hand held a different weapon. This is who we now call Heruka Chakrasamvara. Shakyamuni had also emanated into four main consorts, the primary of which we know as Vajravarahi or Vajrayogini.
Buddha Shakyamuni then appeared to Mahadeva and his consort Kalratri in the form of Heruka and Vajrayogini in union. Upon seeing the divine form of Heruka and Vajrayogini, amidst the blaze of wisdom fire, with more psychic abilities, wisdom and compassion, both Mahadeva and Kalratri were immediately subdued. They offered themselves under the feet of Heruka and Vajrayogini as a sign that they recognised their wisdom and power. This is the reason why Mahadeva and Kalratri are depicted under both Heruka and Vajrayogini’s feet.
The god Mahadeva controlled 24 powerful places on earth. Each of these places were controlled by a powerful guardian god and goddess, who were originally sent there by Mahadeva. In order to subdue these powerful gods and goddesses, Heruka emanated his entire mandala, together with a daka and dakini in each of these places to counter the energies of these gods and provide a blessed environment to practice towards enlightenment. Usually the tantric deities dissolve their mandalas into themselves after performing certain functions, such as giving teachings or other enlightened activities. In the case of Heruka, he did not dissolve the mandalas in these 24 places back into himself.
The holy form of Heruka Chakrasamvara and Vajrayogini
The mandala of Heruka has become imbedded into the physical landscape of these places. Since that time these dakas and dakinis who are actually one in nature with Heruka and Vajrayogini have resided there as well. These sites are now known as the Twenty-Four Holy Places that are mentioned in various liturgies. These places are very powerful energy centres, in fact if we engage in practices at any of these 24 places, the various beings who aid tantric practice such as various dakas, dakinis and Dharma protectors will come forth to bless practitioners. Therefore it is mentioned in many prayers, that we invoke the enlightened beings to come from these places, to wherever we are to aid us in our practice. This is a very powerful invocation, as the mandalas of Heruka exist on our earth, in our very plane of existence. When the holy beings are invoked from these places, they are able to come to our aid quickly.
These Twenty-Four Holy Places are of particular importance to those who practice the Vajrayogini tantras. The dakinis that reside in the Twenty-Four Holy Places are considered a 24 dakini entourage of Vajrayogini. During tantric practice these 24 dakinis are invoked by the practitioners and come to reside in one’s body, blessing their subtle energy channels and drops that are utilised in the practice to achieve their same enlightened state, which is of course the same as Vajrayogini – a fully enlightened Buddha.
These Twenty-Four Holy Places from ancient India are:
- Puliramalaya
- Jalandhara
- Oddiyana
- Arbuta
- Godavari
- Rameshvari
- Devikota
- Malava
- Kamarupa
- Otri
- Trishakune
- Kosala
- Kalingkara
- Lampaka
- Kanchi
- Himalaya
- Pretapuri
- Grihadeva
- Shaurashtra
- Suvarnadvipa
- Nagara
- Sindhu
- Maruta
- Kuluta
Eight Great Charnel Grounds
Dancing amid blazing wisdom fire Heruka liberated Rudra's mind
Another set of holy places are the Eight Great Charnel Grounds. At one time there was a god by the name of Rudra who was originally part of Mahadeva’s retinue. He was a very fierce being who also had many of his own consorts. Together with his consorts he began to oppress sentient beings, and promoted violence and unethical behaviour. At that time, Heruka once again arose, and in a dance of great compassionate wrath, liberated Rudra and his consorts from their physical bodies, sending their minds to pure lands. The places where Rudra’s body parts fell became charnel grounds. Rudra’s four energy centres (his head, heart, navel and private organ) fell in the four cardinal directions, and his limbs fell in the intermediate directions. It was from these body parts that eight great trees arose, and from here the charnel grounds developed around these trees.
They are known as the Ashta Maha Smashana in Sanskrit, and were the most important charnel grounds in Ancient India. They are known as:
- The Sitavana Cool Grove (in the East)
- Perfected in Body (in the South)
- Lotus Mound (in the West)
- Lanka Mound (in the North)
- Spontaneously Accomplished Mound (in the South-East)
- Display of Great Secret (in the South-West)
- Pervasive Great Joy (in the North-West)
- World Mound (in the North-East)
Charnel grounds are terrifying places, full of decomposing bodies, wild animals, wandering ghosts and other terrifying beings. The grounds are scattered with bodies, skeletons and other remains. In the various liturgies, it is also described as places with rivers and lakes formed from the bodies of the dead. However they are also peaceful places, because they are commonly described as groves, with pleasant flora and bird song amidst vast and open skies.
Meditation on death and impermenance is integral on the path towards enlightenment
From a spiritual perspective the charnel ground represents the death of the ego, and therefore our suffering, as well as the methods of how to accomplish this. Through (a) meditation concentrating on the various states of decomposition of the bodies, (b) meditation on the frightening environment, and (c) meditation on death itself, one is able to come to four very pivotal realisations in one’s spiritual path. These are that (i) one has to overcome attachment to the body and life, (ii) craving for a body in the future, (iii) the fear of death itself and (iv) aversion to the decay that is a part of impermanence.
Yogins have meditated in charnel grounds and gained the highest of attainments
In ancient times it was here that great masters attained many ‘siddhis’ or attainments. Many of the great tantric adepts of the past practiced in charnel grounds. Unfettered from adhering to cultural norms relating to life and death, and with no distractions to seduce them, they were able to meditate on death more clearly. On an ultimate level this is useful to realise the impermanence of the self as a means to realise the true nature of existence. This is achieved through meditation and investigation of the Dvadasanga-Pratityasamputpada or the Twelve Links of Dependent Origination.
On a more gross level it can be used to overcome fear, due to the culturally ingrained fear people have of such places. The wrathful beings and deities are said to reside in these Eight Great Charnel Grounds, therefore in some prayers, we invoke the wrathful deities from these places.
Within tantric practice the Eight Great Charnel Grounds have a deeper significance. In the practices of the wrathful yidams (meditational deities), surrounding the mandala of the deity are eight quadrants which are visualised as the Eight Great Charnel Grounds. These visualisations are particularly wrathful and include corpses in various states of decomposition and in different positions such as lying down, sitting up, those who have been hanged, those who have been impaled, those who are headless, rotting, etc. There are also zombies, various other wrathful beings, and wrathful animals such as jackels, vultures, crows, etc. They also include various dakas, dakinis, stupas, fires and wrathful yogins and yoginis.
Each of the aspects within the visualised charnel grounds symbolise tantric elements. There include:
- The great central trees in each charnel ground represent the central energy channel of the practitioner, known as Tsa-Uma (Tibetan) or Sushumna (Sanskrit).
- The ground itself represents the path of practice (the entire sutra and tantra teachings).
- The four types of corpses: (i) New corpses represent birth, aging, sickness and death or cyclic existence; (ii) Decaying corpses, or those impaled, hanging or dismembered represent the death of the mistaken idea of the self or ego; (iii) Skeletons represent the realisation of Shunyata or emptiness; and (iv) Reanimated and mindless zombies represent the realisation of selflessness.
- The wrathful animals represent the realisations of the generation stage of Highest Tantra Yoga practices, as they devour the ‘corpses’ of ordinary perception.
- The various lakes represent aspiring Bodhicitta or the aspiring thought to attain enlightenment for the benefit all of sentient beings.
- The clouds in the sky represent the drops of Bodhicitta at the crown of one’s head.
- The various fires represent Tummo or Inner Heat (Sanskrit: Candali).
- The various Dikpalas or direction protectors symbolise the ‘downward-voiding wind’ which is located below the navel.
- The various Lokapalas or realm protectors represent the ‘life-supporting wind’ which is located at the heart.
- The mountains symbolise the immovability of meditative stability with the inseparability of bliss and emptiness as its focus.
- The various stupas represent the three bodies of a Buddha.
- The Nagas represent the cultivation of the Six Paramitas.
- The Yogins and Yoginis represent practitioners who hold their tantric samaya well.
- The Wisdom-Holders (Sanskrit: Vidhyadharas) represent those who have realised the generation stage of tantric practice.
- The Mahasiddhas represent those practitioners who have realised the completion stage of tantric practice.
Conclusion
As we can see, both the Twenty-Four Holy Places and the Eight Great Charnel Grounds have tremendous significance within Buddhism, on both the sutra and tantra levels of practice. Therefore they are often mentioned within various liturgies and prayers as places where we invoke the enlightened beings from, especially those that have manifested wrathfully out of their compassion to aid sentient beings. I hope this post has been informative and has given some understanding as to the significance of both these sets of powerful and holy places.
Two-Armed Heruka. Click on image to enlarge or click here for more beautiful thangkas.
Mahasiddha Krsnacharya, Heruka Chakrasamvara and Dorje Shugden. Click for high-resolution image or click here for more high resolution Buddha images.
Pujas you can sponsor:
For more interesting information:
- Articles on Dorje Shugden
- Articles on Vajrayogini
- Mount Kailash and more
- Inviting Lord Setrap to One’s Abode
- Heruka’s Eye
- The Extremely Secret Song of Realisation
- Nepal Pilgrimage Full Videos
- Puja at Naropa’s Cave, Kathmandu Nepal
- Six Yogas of Naropa by His Holiness Kyabje Zong Rinpoche
- Teaching on the Twelve Links on Dependent Origination
- I Spoke about Death Meditation in More Detail
Please support us so that we can continue to bring you more Dharma:
If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team
This topic explained how Heruka came about how Buddha Shakyamuni had to manifest to be greater than Shiva to subdue Shiva and Rudra and how these great charnel ground arose.
An enlightened being is always thinking to help others to reach enlightenment. This shown by when Heruka liberated Rudra and his consorts from their physical bodies, sending their minds to pure lands.Thank you very much for this informative article.
Starting on Vajra Yogini now. Practicing Vajra Yogini without initiation.
Find out more- https://bit.ly/2JjTTXp
https://video.tsemtulku.com/chat-videos/2019/04/chat-1554237623.mp4
A sacred image of the rare form of Vajrayogini known as Ucheyma, the Buddha that shows us the path to eradicate the ego. For this and many other high-resolution images of the enlightened beings to download for free visit: https://bit.ly/2oxb4qU
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): H.H. the 7th Panchen Lama, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Dorje Shugden and Citipati.
The central deity is known as Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini, as she is also known, removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
The 7th Panchen Lama, Palden Tenpai Nyima is featured floating above because of his compilation of sadhanas from the ancient Sadhanamala texts. This includes a particular sadhana or collection of prayers, visualisation and mantra focused on Ucheyma. Incidentally, Dorje Shugden in many of his previous lives was a lineage master of the Vajrayogini tantras as well. These previous lives include the likes of the Mahasiddha Naropa and Tsarchen Losel Gyatso. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, the ascetic meditator engaging in his devotional practices towards Ucheyma in the cemetery represents the ideal environment for tantric practice because such environments invoke deep renunciation towards worldly affairs and attachments. All Buddhist traditions advocate meditating on the bones of the deceased because it reminds us of our mortality and hence, we develop revulsion towards the transient nature of worldly or ordinary existence.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): Maitri Kacho (Flying Vajrayogini), Maitri Kacho (One-Leg Up Vajrayogini), Naro Kacho, Sukhasiddhi, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Citipati, Vajravarahi and Dorje Shugden.
The central deity is known as Severed Headed Vajrayogini, Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
Severed Headed Vajrayogini is surrounded by some of her other forms, including Naro Kacho, two forms of Maitri Kacho, Sukhasiddhi and Vajravarahi. These forms of Vajrayogini are more commonly practised compared to Severed Headed Vajrayogini and are prevalent in most Tibetan Buddhist lineages. Though they may look different, all forms are indivisible from her true nature and all her practices can lead practitioners to enlightenment. Naro Kacho arose from a vision beheld by the Mahasiddha Naropa, Maitri Kacho from a vision beheld by Maitripa, and Indra Kacho from a vision beheld by Indrabodhi. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, Dorje Shugden is a protector with special affinity with Vajrayogini practitioners because he arose from an incarnation lineage that includes Naropa and Tsarchen Losel Gyatso who practised and proliferated her Tantra.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Vajrayogini (Main figure)
(Top to bottom): Naropa, Vajradharma, Hero Vajradharma, Naro Kacho, Maitri Kacho (Flying Vajrayogini), Dorje Shugden and Vajravarahi.
Vajrayogini is a female tantric Buddha and she has many forms that are derived from various lineages. She mainly embodies the fully enlightened female (shakti) aspect of a Buddha. She belongs to the Mother Tantra classification, which refers to her practice concentrating on the wisdom aspect of the path to Buddhahood. She is also the principal dakini, the compassionate female guides and nurturers of tantric meditation who lead practitioners to enlightenment. In the thangka, the main figure in the middle is Naro Kechari as she arose from the pure vision of the Mahasiddha Naropa.
In Anuttara (Highest) Yoga Tantra, principal dakinis normally appear in union with a male consort and this can be seen in the cases of deities such as Guhyasamaja, Hevajra, and Kalachakra. In the case of Vajrayogini, she is the principal female Buddha of the Chakrasamvara Tantra and therefore, she is normally in union with Heruka Chakrasamvara. Furthermore, Vajrayogini is also considered a Vajradakini, who are yidams or meditational deities in their own right. Their practices have evolved from the main practices of their consorts, simplifying the otherwise complicated original practice by reducing it to a single-deity meditation without sacrificing the main benefits and features of the original. Hence, Vajradakini practices such as Vajrayogini and Nairatmya are derived from the original Chakrasamvara Tantra and Hevajra Tantra respectively.
In essence, Vajrayogini is known as “Sarvabuddha-dakini” or the Dakini Who is the Essence of all Buddhas. Her mantra is known as the King of All Mantras as it has the most powerful ability to bless us with spiritual attainments even without any visualisation or meditation. There are 11 Yogas in the generation stage of her practice and a few which have the power of transforming ordinary actions like sleeping, waking and ordinary daily tasks into a collection of merits. Ultimately, her Tantra offers salvation for ordinary practitioners at death with her special promise of guiding practitioners towards Kechara, or the Paradise of the Dakinis, in which we can continue deep practices to become a Buddha without fear, obstacles and interruptions.
Within Vajrayogini practice, soliciting the blessings of the lama and the lineage master are of paramount importance in order for our practice to bear results. Hence, the lama is visualised as the red Vajradharma with arms crossed at the heart, holding the vajra and bell. The lineage masters are visualised as Hero Vajradharma, holding a damaru and skullcup while cradling a khatvanga. Aside from the main Naro Kechari form, Vajrayogini also appears in the form of Maitri Kechari, who is known as Flying Vajrayogini, and arose from the vision of Maitripa. Another common form is known as Indra Kechari, or Vajravarahi, who arose from the vision of Indrabodhi.
Last of all, Dorje Shugden is a Dharma protector with a special affinity with Vajrayogini practitioners. This is because he himself arose from an incarnation lineage that includes the likes of Naropa, the progenitor of Naro Kechari practice, and Tsarchen Losel Gyatso who had practised and proliferated her Tantra and is listed as one the lineage masters invoked upon every day by Vajrayogini practitioners.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Original illustration and text posted by Eric D Hatchell as a reply to H.E. Tsem Tulku Rinpoche’s facebook post on Vajrayogini here: http://bit.ly/VYogini0001
The Dākiṇī with the Essence of all Buddhas, Vajrayoginī
Her practice includes methods to end the otherwise repetitive states of Bardo and rebirth, by transforming the process into a journey, which may lead to full enlightenment. In preparation for which, Vajrayoginī further offers the omnipresent ability to reconstruct the nature of the most, mundane everyday experiences, such that they may reveal higher destinations, via the spiritual paths she may choose to reveal. [1] Vajrayoginī being defined as, “The Dākiṇī who is the Essence of all Buddhas”, [2] is amplified by scholar Miranda Shaw when she implied that this deity is no less than, the supreme nature of the very Tantric pantheon. No male Buddha, including her divine consort, Heruka-Cakrasaṃvara, further advances her in metaphysical implications. [3]
Vajrayoginī’s sādhanā originates from India circa 10/12th C, [4] when summoned as Heruka-Cakrasaṃvara’s Yab-Yum consort [5], with later forms including Vajrayoginī as “Solitary Hero”, she may be visualized with the deep red complexion of a 16-year-old female, whose stance is nude amidst a blazing fire of pristine awareness and most exalted wisdom. Her head is adorned with a crown of five skulls and upon her forehead, the third eye of wisdom is set vertically (represented here by an auspicious jewel). She drapes a necklace of fifty dried human skulls and is depicted with her traditional vajra-handled knife in her right hand; with a blood filled kapala in her left, she drinks with upturned head while looking above, toward the pure realm of Khechara. This seemingly gruesome gesture is actually symbolic of her clear light in great joy, known as “mahasukha” (the great bliss), [6] [7] thus the blood she drinks may be offered to us all as if a fine wine.
Resting on the left shoulder is a Katvanga staff as she stands tall with her two feet, trampling the bodies of red Kalaratri and black Bhairava (with heads bending backward), representing the embodiment of illusion and ego-awareness. The composition, all of which rests above a sun disc and multicolored lotus pedestal, she is rendered here after a thankga of Naropa Tradition (passed down from a special teaching of the Indian Mahasiddha Naropa). Vajrayoginī herself may be classified as the personification of “Wisdom” or “Mother” and her practice originates with the Chakrasamvara Cycle of Tantras, which is one of the five principal tantric practices of the Sakya School, although found in one form or another, she is included in all schools of Tibetan Buddhism. [8]
Vajrayoginī also appears in versions from the Kagyu school of Tibetan Buddhism, with one popular system having the practitioner visualize themselves as Vajrayoginī, as such, their guru taking the form of Milarepa. [9] Thus depicted above the central deity here we see Milarepa on our right, with his great Guru Marpa left (whose guru was Naropa himself, and other great Indian masters). [10]
Vajrayoginī is a simplified, single most form of the female Buddha, who is otherwise a collection of alternate forms. From her sādhanās she is visualized in English terms as “Vajra Sow”, “Wrathful Lady”, “Fierce Black One”, and other such similar manifestations of female energy found in numerous iconographic renderings and traditions. Each feature of Vajrayoginī’s visualization conveys important spiritual concept. For example, her three eyes indicate her ability to see all (past, present and future); her red-colored body symbolizes the blazing of her ”inner fire”, and the curved knife she wields, demonstrates the power to sever the delusions and obstacles of her followers and of all living beings. [11]
—–
Wordmarque Design and Photography
—–
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
It is always interesting and eye opening to know how Buddha subdue the untamed or corrupted mind of sentient beings skillfully so that they could achieved enlightenment someday. In this case, Buddha Shakyamuni arose in the form of Heruka Chakrasamvara and Vajrayogini with great compassion and wisdom, both Mahadeva and Kalratri were immediately subdued.
The 24 Holy Places and the 8 Charnel Grounds are both existed on Earth. These places are blessed and powerful because Heruka’s mandala is rooted there. These holy places provide the right conditions for practitioners to gain higher realizations and ultimately achieve enlightenment.
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 for creating a post on this topic Rinpoche and thank you Pastor Niral for writing it so clearly and easily for us to grasp.
I learnt a lot during the blog chat session and will definitely come back here to read again and learn more on the visualisations of the charnel grounds and its visualisation.
This topic explained how Heruka came about how Buddha Shakyamuni had to manifest to be greater than Shiva to subdue Shiva and Rudra and how these great charnel ground arose.
I love the mindblowing symbolism and meaning behind it and the visualisation of every single aspect, though it may seem wrathful and gruesome but it is very very meaningful if we contemplate upon it, and can truly change our minds and even life. Hence, tantric practices are the QUICKEST way to purify, gain attainments and eventually achieve enlightenment because it is a fast track that cuts through all the misconceptions we have/project and perceive of ourselves and people/things around us which causes us so much suffering. Especially when we live our lives daily with so many expectations. And especially when we keep protecting our ego which is nothing/does not even exist.
How amazing that at the end of the day it all goes back the beautiful, simple awakened prince who became a monk… Buddha Shakyamuni. Nothing changes yet everything changes.
This is a great post.
First times came to know that there is such holy places and are actually exist on earth. Great to know that if we engage in practices in any of this places, various beings who aid tantric practice will come forth to bless practitioners, must visit all these places
An enlightened being is always thinking to help others to reach enlightenment. This shown by when Heruka liberated Rudra and his consorts from their physical bodies, sending their minds to pure lands.
With this very informative article, it increase people’s’ faith in Vajrayogini practice.Thank you.
The holy beings come forth from the Twenty-Four Holy Places and Eight Great Charnel Grounds as requested in the liturgies of Dorje Shugden and Setrap. It is amazing to imagine these holy places here on earth.
The Great Charnel Grounds are very scary and to meditate in such a place is being confronted with the truth of our life. But from the spiritual point of view these charnel grounds represent the death of the ego and our suffering.
Thank you for sharing with us about the Twenty-Four Holy Places and Eight Great Charnel Grounds!
Interesting story on how Heruka Chakrasamvara was arose!
Desires within samsara really drag us far away from practicing Dharma. However, nothing is impossible, we should have faith in ourselves and what we believe then without hesitation fight all the way until we achieved what we want.
Death meditation really helps for every single individual, any time, any where and any circumstances, it acts as a booster when we are stuck within the problem or the fight within ourselves. Life is about death, hence, there is no reason for us to hold on things that are not worthy which are going to cost us even more than what we are losing now compared to in the future.
If we do not strive to escape from the cycle of samsara, we are going to be jailed in it forever.
When I read about this part
“due to his primary attachment those who worshipped him became infused and overwhelmed with a sense of sexual desire that overrode all the other qualities that the worshipper may have, even to the point of ruining their lives.”
It reminded me of the question asked by many people, why do I want to pray to the Buddha, to a God that belongs to the 6 realms, to the being who is still soaking in this sea of suffering, he can still infused with his quality to the people who worship him, imagine when we worship to the enlightened beings, what type of qualities are we receiving?
The manifestation of wrath from the Buddha, they are extremely fierce and they look scary, but this is not because they are angry or anything, the wrath is actually manifested with their great compassion wanting to liberating all the sentient beings, Rudra has committed in so many evil deeds and harmed so many lives, the Wrathful Heruka came to subdue him and send his mind to the pureland, he didn’t punish him or send him to hell but instead, he send him to the pureland.
All the things that the Buddha did, normal beings like us would not understand, but they have their purpose and reason for doing what’s best for us.
Thank you Pastor Niral and the team for preparing this very insightful article, and a very well researched has done on preparing this article.
Thank you for sharing this article Pastor Niral. What I take from this article is that Buddha compassionately subdued some of the gods (and actually powerful ones) in Mahadeva and Rudra and have them sent to the pure land realm so that they will no longer be of harm to others. The so called aftermath of the virtue act is 32 powerful places where mahasiddhas and mahasiddhis used as places for them to gain attainments. How actions motivated from compassion be led to benefitting others on a much greater scale. Inspiring!
Thank you pastor Niral for posting this article. It is very interesting to know how Shakyamuni emanated as Heruka and subdued Mahadeva. And he actually imbedded into the 24 holy places, and let people practice Buddhism. It is beautiful. Through this article, we have to remind ourselves that we got to always practice, chant mantra, do sadhana and never stop. The more we practice, we will slowly let go our attachment. Else, we will be like Mahadeva. Even a God can be subdued, what’s more we are human? Where will we be if we are too attached to something or someone? Thank you again Pastor Niral. _/\_
Glad to know the stories of Mahadeva, Kalratri and Rudra, and they all are connected with Buddhas. I don’t have much thoughts of this article, and this is the first i read about it. Thank You Pastor Niral and team who put on efforts on this article, because you letting us to gain more knowledge.
Appreciate it so much
Sincerely
Eric kksiow _/\_
In many of the Dharma text that I have read, it is always mentioned that Shakyamuni Buddha taught and subdued beings in all 6 realms of existence. This article illustrates how Shakyamuni Buddha, in emanating Heruka and Vajrayogini, subdued a God, Mahadeva and his consort, Kalratri and created the 24 Holy Places by releasing them from their uncontrollable desire for copulation. With the places which were under the rule of Mahadeva, Heruka released his mandala of Daka and Dakinis to reside therein to create these 24 Holy places.
Once again emanating as Heruka, the cruel God from Mahadeva retinue, Rudra was sent to Pure Land and his body into 8 pieces falling into places as the 8 Charnel ground.
It is awesome to note the beginning of these places and I will study more on this topic to understand more.
Thank you, Pastor Niral and your team.
Well researched article! This the first time I hear about such places. What I particularly liked was the part that Buddha Shakyamuni, out of His great compassion emanated another Great being to subdue and teach Mahadeva, Rudra and their consorts.
And the part where practitioners would actually sit on charnel grounds to practice and gain realisations.
“These places are very powerful energy centres, in fact if we engage in practices at any of these 24 places, the various beings who aid tantric practice such as various dakas, dakinis and Dharma protectors will come forth to bless practitioners.”
Beside those 24 places, I believe that Kechara Forest Retreat (Kechara Paradise on earth) is also a holy power place as our Guru blessed this place for us to practice and aspire to ascend to Kechara Paradise.
But it would be a bonus, to at least visit some of the holy places when we are in the vicinity.
I like how Heruka subdue Mahadeva’s ego and desire. Heruka is equivalent to compassion and nothing can defeat this pure value. Mahadeva which is the god of gods can feel Heruka power which I strongly believe is the value that Heruka has which is indestructible and Mahadeva can only offered himself. This is just the same as one offered their greed, hatred and delusion.
It’s great to know that the 24 holy places is a physical place that we can reach and I hope that one day that I can visit this place to receive the great blessing.
So many names, so many places, so many meanings and symbolism. No wonder tantra teaching is not simply given to just anyone to practice but one who is deemed ready by the guru. Reading this article gave me some knowledge but it’s a far cry from the real tantric practice. Still, it is a wonderful read, thanks to all involved in it.
Thank you Pastor Niral for sharing this article. Although I did not fully understand it but I learn that Mahadeva and Kalratri are depicted under both Heruka and Vajrayogini’s feet after being subdued. I also learned that Heruka is the tantric form of Buddha Shakyamuni. Both 24 holy places and the 8 charnel grounds are for people who engage in tantric practices.
With folded palms,
Vivian
This is an interesting article. An emanation of Buddha Shakyamuni to Heruka Chakrasamvara and his consort, Vajrayogini to subdue Mahadeva’s primary attachment which is sexual desire that had permeated to various realm. What’s more interesting was, through his great power of wisdom and compassion, Heruka emanated Mahadeva entire mandala including the 24 holy places and the 8 great charnel grounds for the purposed to blessed the environments and benefit others into practicing enlightenment.
Thank you Rinpoche, Pastor Niral and the team for this informative article.
This article are well research and informative about Heruka 24 holy places. It is important to go pilgramage one day in my life time to pray respect to Lord Heruka and Vajrayogini. My favour place is where Heruka residing at mount Kalash at Himalaya. Ganges river water source are from mount Kalash. It said the water of India are blessed by Lord Heruka nectar. India people believe washing body at the Ganges river can clear away the sin and have the new life. I remembered many year ago Rinpoche gave me some advice when I visited Ganges river must go to the place when they burning corpse and recite 8 praises of Vajrayogini and visit one holy of 24 holy places of Heruka reside to make milk offering. Thank again to Pastor Niral and other writers has find all the information of the holy places.
Thank you Pastor Niral for the complete explanation, never come across such a detailed explanation into the 24 places of Heruka and the 8 charnal grounds.
So, the god Mahadeva and consort was defeated by Heruka and Vajrayogini in union and their minds were subdued and offered themselves at the feet of Heruka and Vajrayogini, thus symbolising conquering the ego.
And, also knowing this story helps me to remember the significance of the 2 figures under Heruka’s feet – Mahadeva and Kalratri being subdued i.e. subduing of desire and recognizing the wisdom and power of Heruka and Vajrayogini.
The mandala of Heruka and Vajrayogini were left on earth and accessible to higher practitioners. So, that’s a very good reason to visit these places. This also means that the deities are closer to us.
When Heruka arose again to defeat Rudra, the mind of Rudra and his consorts were sent to Pure Land. That is very compassionate. What I find in Buddhism is the defeated foe are never smashed to smithereens but rather sent somewhere where the defeated can learn the dharma without distractions.
Though there are many advantages to meditating at the charnals grounds, it will definitely be for the higher practitioners. Don’t think I can overcome my fear and aversion so easily. The charnal grounds would definitely be way more distracting than any other places, in my opinion. Normal death meditation itself already is quite a challenge.
Thanks, Pastor Niral for a very informative and interesting article.
Very informative article which I will have to read a few more times before I can absorb all the knowledge here. In fact, I suspect that no matter how many times I read this, there will always be more to absorb because like all Tantric teachings, it requires the blessings of the teacher and especially the teacher’s commentaries and explanations to realise the true significance and gain the full benefits!
But I really like the fact that Heruka’s (and Vajrayogini’s!) holy places actually exist on our earth AND are accessible to us. I hope to visit one of them, particularly Mt Kailash, in this life before I lose my precious human body. I also really like your description of the charnel grounds, and it reminds me of a story that Rinpoche once told about how aspiring Vajrayogini practitioners would meditate in charnel grounds and cemeteries amidst rotting corpses, tombstones, wild animals, spirits etc and Vajrayogini would actually walk among them, unseen to most, blessing each meditator to gain attainments and eventually ascend to her paradise. It was a very moving story and it made me make a strong prayer that I will be fortunate to receive her practice in this lifetime.
Thank you for this great post.
Thank you Pastor Niral for sharing the article. From this article it’s exciting to learn and know about the 24 Holy Places is actually on Earth, from how Shakyamuni manifested as Heruka to subdue Mahadeva – where the mandala of Heruka does not dissolve into himself but imbedded on Earth, where nowadays’ practitioners could go to these holy places to aid in their practice. It’s really fortunate for Vajrayogini and Heruka practitioners with these places exist on Earth. Vajrayogini practice is the practice suitable for practitioners of this times, and the 24 Holy Places are existing on Earth to aid…
Whereas the Eight Charnel Ground is associated with fighting practitioners’ ego. We normally fear of unseen things, ghosts and etc, and avoid thinking of death…To go to charnel ground to practice aids in fighting with our self-cherishing mind, to focus at ourselves instead of focus out.
Thank you for this post. What I find interesting is that The 24 Holy Places & 8 Great Charnel Grounds are both different in many aspects yet both are conducive to aid practitioners and challenge their egos.
It’s exciting to know the mandalas of Heruka exist on earth where VY practitioners can access and invoke the 24 dakinis quickly. Hence, to lose the opportunity to receive the Vajrayogini tantra will be our greatest lost in this lifetime. As knowledge strengthens faith, we should aspire and work hard towards achieving and VY practice.
Thank you Pastor Niral for taking the time to research and share about Heruka and Vajrayogini and their relation with Mahadeva. Mahadeva is blinded by his indulgence in god realm. It is a dangerous trap because there is no suffering as compared to the human realm. To be borned in god realm and spending away the time in pleasure brings no benefits in the long term. As said in the Lamrim we would eventually fall back to hell realm which is even worst once our karma to stay in the god realm has exhausted.
I always thought mandala as existing on pure land only. However it is not true for the mandala of Heruka. His mandala exists here physically meaning these places can be visited. This is really wonderful news. Practitioners would gain much benefits because the places are highly blessed.
Before reading this article, I used to wonder about the names of the places in prayers and liturgies that I recite, if these places really existed on earth, be it in ancient times or current day. I used to think that these places are visualised or existed in a different plane of existence. But to my surprise and delight, the Twenty-Four Holy Places do actually exist here on earth. Unlike Shambala that can be found or accessed by selected few with the karma and merits, we can actually visit these Twenty-Four Holy Places.
After learning that these places are charged with tremendous amounts of blessings that can help in our spiritual practice, these places are going into my bucket list of places to visit. For aspiring tantric practitioners, these 24 places are a must-visit because it is mentioned in this post that practices engaged at any of the 24 places will be fruitful as the various beings who aid tantric practice such as various dakas, dakinis and Dharma protectors will come forth to bless practitioners. These powerhouse places are also said to contain fragments of Heruka’s mandala, making the invocation of this tantric Buddha come to our aid swift.
The 8 Charnel Grounds reminds me very much of Aghori*, a sect of Hinduism with unorthodox practices that many find extreme, bizarre or even repulsive. While The 8 Charnel Grounds may seem frightening and morbid, but when one looks deeper at its symbolism and significance, it is these very graphic representations that will help set us free. Through the understanding of each symbolism, one would have a roadmap towards Enlightenment.
Thank you for this insightful read, Pastor Niral.
*https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/aghori.html
It was such great act of compassion and wisdom, when Buddha Shakyamuni emanated in the exact form of Mahadeva, but an enlightened being, as the worshipper will now be able to make offerings to enlightened beings and gain merits and imprints instead.
It is also good to know this Holy Places is now in existence in our present time and in the same dimension as us land, and this will be an opportunity for us to visit these places and pay homage.
Thank you, Pastor Niral for the research.
Thank you Pastor Niral & team for sharing with us the 24 Holy Places & 8 Great Charnel Grounds.
From the article, I learned that:
24 Holy Places:
1. The origin: The story about Buddha Shakyamuni appeared in the form of Heruka and Vajrayogini in union to Mahadeva/Shiva and his consort Kalratri in order to subdue them, in order to curb the energy of sexual desire that was permeating the various realms.
2. The significant of the 24 holy places.
– These are the places that have powerful blessings from Heruka & Vajrayogini as their mandala has been imbedded into the physical landscape of these places.
– Most importantly, these places exist on earth that we can go visit and do our practices there to invoke the blessing of Heruka & Vajrayogini.
– The 24 places is each corresponding to different part of our body in tantric practices. When we invoke the daka & dakinis to bless us.
– These 24 places are particular importance to those who practice the Vajrayogini tantras. The dakinis reside in the 24 Holy Places are considered the 24 dakini entourage of VY that a practitioner can invoke and come to reside in one’s body, blessing their subtle energy channels, winds and drops that to aid one in meditation and to achieve attainment.
The Eight Charnel Grounds:
1. Origin: Heruka arose, and in a dance of great compassionate wrath, subdued & liberated Rudra and his consorts (who has been oppress sentient beings, and promoted violence and unethical behaviour at that time) from their physical bodies, sending their minds to pure lands.
2. The eight charnel grounds signifies the death of the ego and our sufferings. It’s also for us to practice and do our meditation on ending our ego, fear, death, impermanent etc.
3. It is also very informative that you shared about each of the aspects within the visualization of charnel grounds symbolise tantric elements
From the article, i also realised how precious and important of Vajrayogini practice that can help us in this era. First, we have the 24 places on earth that we can practice and get the blessings of Vajrayogini. Secondly, the Vajrayogini also easier to practices as the prerequisites are less compared to other tantric practices.
(To read more about the four prerequisites of Vajrayogini’s practice:https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/getting-closer-to-vajrayogini.html)
Thank you!
Reading the story of how Mahadeva was subdued, it again goes to show the great compassion and skills that were at play when Buddha Shakyamuni took whatever form that was necessary which would be effective to cut away Mahadeva’s attachment. In subduing Mahadeva, it benefitted beyond just Mahadeva and his immediate consorts. Others too have benefitted, be it from those propitiating Mahadeva and were developing improper practice as well as attitudes to those impacted by the Mahadeva’s energy of sexual desire which was permeating the other various realms.
Similarly, the story of Rudra also reflect the same (great compassion and skilful means) as in the midst of assisting Rudra and his consorts by sending their minds to pure lands, not only did others benefit from the immediate reprieve from Rudra’s tyranny but it also gave rise to the Eight Great Charnel Grounds which are of great significance within tantric practice. Basically, in the practices of the wrathful meditational deities, the eight quadrants surrounding the mandala of the deity are visualised as the Eight Great Charnel Grounds. Each of the aspects within the visualised charnel grounds actually symbolise tantric elements.
On a separate note, it is interesting to find that the physical form of Heruka Chakrasamvara is essentially derived from Mahadeva since Buddha Shakyamuni emanated in a replica form of Mahadeva (albeit being more powerful than Mahadeva).
It is indeed a great blessing that the 24 Holy Places are actually in our realm and thus physically accessible to us at our current times. The fact that the mandala was not dissolved back into Heruka himself and instead has become imbedded into the physical landscapes, translate to those places being very powerful energy centres. This is clearly a blessing to practitioners considering that those who engage in practices at any of these 24 places, will be aided by the various beings who are known to aid tantric practice such as various dakas, dakinis and Dharma protectors. And a plus point is that when such holy beings are invoked from these places, by virtue of them being so close, they are able to come to the practitioner’s aid quickly.
Thank you for such an informative article.
Thank you Pastor Niral, Phng Li Kheng, Vinnie Tan and Joy Kam for all your effort in producing this informative article. I have indeed recited prayers and praises which mentioned these holy places and charnel grounds, but never got to understand them in detail.
From reading the article, I now know that these 24 holy places do actually exist on earth, and we can actually visit them. I guess it will be added to my “to-do-list” in this lifetime to at least visit one or two of these holy places.
I have also heard from Rinpoche that in the ancient times, we Mahasidda and practitioners would meditate on charnel grounds, to contemplate on death, fear, impermanence and other topics. I used to feel scared upon hearing such way of practice, but these days, my projection is not as strong. I think it is a good thing 🙂 LOL.
Thank you for about the history on how Heruka and the 8 charnal grounds came about. It is quite interesting, the story of Mahadeva and Rudra, and how Shakyamuni won them over with what seems with great ease.
Thank you Pastor Niral for this enchanting blog post. It is certainly informative and also “fairy tale” like at the same time. I enjoy how the post provides some history about and the origins of tow of the most renowned tantra practice we know of: Heruka Chakrasamvara and Vajrayogini. The story of Heruka and Vajrayogini and how they subdued Mahadeva and Kalratri with the same form (i.e copulation) but higher states of mind (i.e. compassion and wisdom) shows us skillfulness and true compassion to manifest in forms and way that best fits the various mind sets of different beings.
This is like Rinpoche and other Gurus who return to samsara to turn the Wheel of Dharma. They have to be so skillful to work with the minds of all the students that are still highly deluded by our own ignorance, selfishness and anger.
I also love the stories about the 24 power places on Earth. Somehow, I believe in their presence and revere at the magic of these phenomena. May these power places emanate their energy around the world and bless sentient beings. May we find our ways to these holy grounds and gain spiritual progress.
A truly beautiful post!
Dear Pastor Niral and Team,
Thank you for this detail exanation of the 25 holy places and 8 great charnel ground. I had came cross these two phrases very often during Pujas and prayers and had always curious about it. Now, I have a deeper understanding thanks to you all.
Im extremely fascinated with all the stories of gods and how the Buddhas manifested different forms in order to subdue them. As we can see, Compassion conquers all.
Chris
The story of Mahadeva happened to be the first Tibetan Buddhism mythology that I came across. Needless to say, I was stumped but equally amused by the uncontrolled desire of Mahadeva, who is the King of the Gods. This got me thinking that if a powerful King of the Gods is attached to his desire, he is therefore, subject to the same cycle of pain & pleasure, just like us. Therefore, ascending to the Gods realm not only is the answer to solving any of our worldly problem, it is potentially a more dangerous place as the level of desire / attachment is much worse.
It was due to the great compassion of Buddha Shakyamuni who saw that Mahadeva needed to be subdued to curb the sexual desire that was permeating the realms. He manifested into Heruka Chakrasamvara and his consort Vajrayogini, who look like Mahadeva but much more magnificent. Upon seeing the divine form of Heruka and Vajrayogini, Mahadeva and his consort, Kalratri were immediately subdued. They offered themselves under the feet of Heruka and Vajrayogini as a sign that they recognized their wisdom and power. And this is the origin story of Heruka Chakrasamvara and Vajrayogini.
The 24 Holy Places were 24 powerful places on earth controlled by Mahadeva who assigned each place to a powerful guardian god and goddess. After Mahadeva was subdued these 24 sites become imbedded into the physical landscape. These places are very powerful energy centres, especially for those who practice the Vajrayogini tantras.
Thank you Rinpoche and Pastor Niral for this article, it is very interesting. I will read the 2nd part (8 great Charnel Grounds) as soon as I can.
Humbly, bowing down,
Stella Cheang
Dear Stella,
You are right that the gods are bound by the same cycle of pain and pleasure we are. This is due to the form and realm they have taken rebirth in. However, their experience is very different from our own. For example since birth, the gods have all that they could possibly desire and because of that, they are caught up in the enjoyment of these pleasures. That is all that fills their minds – the pure enjoyment of these pleasures. It is very rare for gods to have any other thoughts. Those that we hear of within Buddhist practices who are benevolent and assist practitioners are the exception. Usually, these are from the highest god realms, but there are many gods in the other god realms who live their lives simply enjoying various pleasures.
But the pain that they suffer is also tremendous. Towards the end of their lives, there are ten signs that manifest, which are omens that the god is about to be reborn in another realm. Usually one of the three lower realms. The reason for this is that they have used up a lot of their good karma while being in the god realms. Therefore their negative karma overwhelms the good karma and they take rebirth into one of the three lower realms.
One of these signs is that their form no longer radiates light. A god’s body is naturally beautiful and radiant. This lustre disappears when approaching the end of their life. When the other gods see the god without lustre they automatically distance themselves, so the god suffers from intense loneliness. Another sign is that the god remembers their previous life and the good karma which led to rebirth as a god. They also realise that in their current life they have used up this good karma. And they also become aware of where they will be taking rebirth next, more often than not in one of the lower realms. This weighs on the god’s mind greatly, but it is too late for the god to do anything, so this leads to great depression. Only after these ten signs have manifested will the god take rebirth. These have been explained in more detail in the Lam Rim teachings, which you can read if you want to know more.
A lot people pray to be reborn in one of the god realms so that they can enjoy these pleasures but do not understand that by doing so they will simply bind themselves further to samsaric existence. Therefore, rather than rely on the force of our karma for virtuous states of rebirth, it is better to practice one of the paths followed in traditional practices, (i) gaining complete enlightenment in this lifetime through the practice of Highest Yoga Tantra such as Vajrayogini, (ii) praying and making a concerted effort to take rebirth in a pure land or (iii) to generate the merit to be born in area that has the Dharma that we can continue our practice towards enlightenment.
This is one of the reasons the Guru Yoga of Lama Tsongkhapa is so important within in our daily practice. During the dissolution of Lama Tsongkhapa into ourselves, we visualise the white cloud-like string that links our heart to the heart of the Buddha Maitreya in Gaden Heaven. When we do this we create a strong link with both Lama Tsongkhapa and Maitreya. This creates the causes for us to be born in the Gaden pure land and for us to practice there without hindrances, or even be reborn during the time when Maitreya will descend and take rebirth as a Samyaksam Buddha to turn the wheel of Dharma again in the world. In both these cases, we are able to receive the Dharma directly from the Maitreya and practice near Maitreya for the speedy achievement of enlightenment.
Thank you Pastor Niral for the additional explanation on the dying process of Gods and why God realms is not exactly a good place to be to advance our spirituality. I will take heed that we should practice one of the paths followed in traditional practices as mentioned.
humbly,
Stella
Thank you all for this informative article. It has given me insights into Buddhist principles. It is interesting to know that even sentient beings like the gods can be so powerful as to warrant the extraordinary efforts of Buddhas to subdue them. I bet these too are enlightened beings in disguise. The alternative interpretation shared by some cultural historians are that this is a narrative conjured by Buddhists to justify their popularity over Brahmanism. But given that so many enlightened masters relied on liturgies as such, I bet this is highly unlikely. Have a good day.
Dear Lester,
You are right in that some historians have made similar comments. Whatever the case may be, we should realise what impact these stories have for own personal spiritual development.
One of these is to remember that there are many states one can take rebirth in, from the highest as the gods in the god realms to the lowest as beings suffering in hell. Despite our circumstances and however we feel that things are going well when are in the midst of samsaric activities, we do have our attachments and mistaken view of life. This will always lead us to further suffering. We need to realise that the only way to overcome the suffering and our mistaken views is to become a Buddha ourselves.
When we are doing our daily practices and we come across mention of these places, yes we invoke the holy beings from these sites. But what will make this invocation more effective, is remembering the reasons why these places are significant. In essence, this is due to the compassion of the enlightened beings. From compassion for all beings, Buddha Shakyamuni arose as Heruka and Vajrayogini to subdue the energies of this particular god, and he arose again to save beings from being tormented. This remembrance of the compassion of the Buddha, and that we should develop compassion to help others within our spiritual practice is the key to ensure this invocation has the most efficacy. When we focus out and care about others, developing compassion, the enlightened energies of the Buddhas can permeate our lives, blessing us and others around us.
Great detailed explanation Pastor Niral, Phng Li Kheng, Vinnie Tan and Joy Kam. Thank you, this was very informative. This helped me understand dharmapala liturgy a lot better. I now know these places actually exist here on Earth. Please all of you continue to write. Excellent article! 🙂