MY PERSONAL STATUE OF SACRED VAJRA YOGINI
I really love this beautiful image of the Powerful Yidam Vajra Yogini. This is the picture of the actual statue on my personal shrine.
(By Tsem Rinpoche)
I have always wanted a large statue of Vajra Yogini.
So last year I had Kechara Discovery Dept (KD) create a 5ft Vajra Yogini according to my specifications. They did a great job.
When the sacred statue arrived here, I had Kechara Saraswati Arts Dept of KH or KSA* offer the gold on her face in traditional style, jewels, adornments, silks on Her sacred body.
I have one here in Kuala Lumpur Ladrang, in Nepal Ladrang and also in Kechara Lounge* in Kathmandu. Kechara Lounge is our beautiful information centre we have created re the twelve depts. It is situated in front of the sacred Bodha Stupa in Kathmandu (See kechara website for more details).
Some of my students here have also decided to order and invite Her to their homes.
She is absolutely stunning and takes the centre of my private altar.
Everyday offerings are made to Her holy presence in order to generate the merits for the manifestation of TKL**, the growth of Her tantra and that we may gain Her attainments.
I recommend everyone to get one for their centre or home. It is a wonderful gift to a centre where everyone can be blessed by Her. What a wonderful representation of enlightenment to have in your home.
Praise to Sacred and Mystical Mother Vajra Yogini.
Humbly,
Tsem Rinpoche
NOTES:
*Kechara Discovery (KD), Kechara Saraswati Arts Dept (KSA), Tsem Kacho Ling (TKL), Kechara Lounge (KL) are part of the 12 depts we have in Kechara House (KH). Kechara House is the name of my centre here in Kuala Lumpur. For more information please go to: www.kechara.com
*TKL or Tsem Kacho Ling is the huge retreat centre we will be building in the mountains in the near future. It will have many activities including Yoga classes, Art classes, Philosophy studies, and intensive retreats to name a few. It will be a learning centre for all types of healing arts.
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
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.
The current form of Naro Kacho Vajra Yogini appeared to the Indian Mahasiddha Naropa after he meditated intensely on her practice inside a cave. He beheld her glorious form in a vision. This unique form became known as Naropa’s Vajra Yogini or Naro Kacho, as it had never existed before. Later, in Tibet, His Holiness Kyabje Pabongka Rinpoche also had visions of Vajra Yogini. His vision differed slightly from the vision of her that Naropa beheld. In the original Naro Kacho form, Vajra Yogini looks towards her pure land named Kechara. However in Kyabje Pabongka Rinpoche’s vision, she looked straight at him, symbolic of the deity empowering him to bestow her practice to many people in order to benefit them. The practice of Vajra Yogini belongs to the Highest Yoga Tantra classification that leads to tremendous inner transformation and can even grant enlightenment within just one lifetime.
Video of Tsem Rinpoche’s shrine taken July 16, 2018. Very beautiful, well done and meticulous.
https://www.youtube.com/watch?v=LPAfpMoN2bA
Video of Tsem Rinpoche’s shrine taken July 16, 2018.
Very beautiful, well done and meticulous.
https://video.tsemtulku.com/chat-videos/chat-1531752637.mp4
Vajra Yogini has many different forms and in each of these forms, the positioning of her sacred body, the various implements she holds and the expressions on her face have profound meaning into various aspects of enlightenment. The implements she holds, the expressions on her face, and her body symbolise specific aspects of enlightenment that suit people during a particular time and place according to their karma. So, therefore, Vajra Yogini’s pose, forms and emanations change over time in order to suit different karmically-connected practitioners. It will keep changing because enlightenment is fluid, compassionate and skilful. To gaze upon Vajra Yogini is to look at a complete ‘roadmap’ to enlightenment as every aspect of her body is a manifestation of enlightenment. Therefore to have her form, picture, painting or statue is very blessed. We should make offerings to her daily diligently.
After the great Mahasiddha Naropa had served his guru the Mahasiddha Tilopa for 12 years, Tilopa conferred the Vajra Varahi (another form of Vajra Yogini) initiation with full instructions unto Naropa. Then, Naropa diligently meditated on Vajra Varahi and had a vision of her, and when she appeared to him directly, she appeared in the form of Vajra Yogini. Normally, when he engaged in the Vajra Yogini (Vajravarahi) practice, she was in the form of facing him directly, holding a skull cup and a curved flaying knife in front of her heart. One leg was up and one leg was down as in a dancing pose. That was the form of Vajra Yogini that he had meditated on to gain the highest attainments.
After he had meditated on Vajra Varahi and gained visions of her, she appeared to him in a different form, with her face looking up at Kechara Paradise instead of facing him directly. Her left hand holding the skullcup was thrust in the air and her right hand holding the curved flaying knife, also known as a cemetery knife was facing down at sentient beings or samsara to help beings cut their bonds to suffering. Her left leg was bent, and her right extended while standing in a pose of looking towards Kechara Paradise like she is about to take off there. This form signifies she will take you there and out of suffering. That form of Vajra Yogini became special and that was called Naro Kacho or the Vajra Yogini of Naropa. This Naropa’s Vajra Yogini was initiated to the Nepalese Pamtingpa brothers and they meditated diligently and this tradition of Naropa’s Vajra Yogini just became prevalent and took off from there. Naropa started initiating his other disciples as well into this special form of Vajra Yogini and she became known as Naropa’s Vajra Yogini till this day and it is considered a highly blessed lineage. That is the lineage we have now and most prevalent.
She is looking up because this Naropa’s Vajra Yogini is indicating she will lead her practitioners to her Kechara Paradise within one lifetime if you are diligent in her practice. Realizing enlightenment is harder for people in today’s world and needs more time during Kaliyuga degenerate period, she leads you to her paradise where you can practice undisturbed to Buddha-hood.
In this brilliant artwork, what you see is the Mahasiddha Naropa having a direct vision of Vajra Yogini. It’s the first time she has appeared to Naropa in this form. This form is associated with Naropa. Prior to Naropa, this form of Vajra Yogini did not exist. She in this vision is initiating him into this form (Naro Kacho) of herself indicating this form will be most efficacious now according to our karmic period. In the background, you will see a cave with a light in it because when Naropa used to meditate in that cave, it is said that from his body would emit a light and people could see it from afar. You can also see animals surrounding Vajra Yogini, they can feel her compassion and her great blessings and they are at peace around her.
Vajra Yogini brings peace, love, compassion, wisdom and freedom to everyone who practices her incredibly powerful tantra. Therefore, this artwork is a very beautiful representation of the time when Naropa had a vision of Vajra Yogini in this form for the first time and it is now known as Naropa’s Vajra Yogini. This artwork was offered to me as a gift from a very talented artist. I deeply appreciate this piece of visual spirituality very much.
Tsem Rinpoche
To download for your shrine, please click here: https://www.tsemrinpoche.com/?p=62528
From Tsem Rinpoche: Every person who has Maha-anuttaratantra empowerments (Eg. Heruka, Guhyasamaja, Yamantaka, Vajra Yogini, Chittamani-Tara, Kalacakra, Hevajra, Gyalwa Gyatso Chenresig, etc) should keep a copy of this on their shrine or prayer book. These are all the ritual items tantric practitioner must keep by commitment. If it is in picture form, it is alright also.
Dear Ven. Rinpoche,
I’m Indonesian… This morning I have a really strange dream. I was dreaming about a cave -it’s like I’m having a pilgrimage to some place I’ve never seen. I arrived at a small rocky cave and I saw an altar with offering on it. suddenly something came down from the sky and I saw a leg a pale blue leg. It’s a female creature looks like human but she got a blue skin. She wear long necklace and she has a very beautiful long black hair. I didn’t see too much about her face but for sure, she got fangs. I fell in peace and then suddenly she transformed to shapes. Lots of heads and bodies.
When I woke up, I went straight to my computer and seacrh in google. I found Dakini. Blue Dakini called Nairatmya. Then I found your blog and facebook, thanks to Google :). This so strange for me because I never learn any Tantra and I didn’t read books or see any paintings before I went to bed. So my question is there any meaning from my dream (I know it sounds like a stupid question, but it’s just my curiosity)?
Thanks for your attention, Rinpoche. Namo Buddhaya.. _/|\_
Ven. Rinpoche, I am sure You have heard about this many times, but really it is the MOST PRETTY statue I have ever seen… Thank You for sharing this photo.
Konstantina
This 5ft Vajrayogini statue created by Kechara Discovery is spectacular! She looks alive especially after Kechara Saraswati Arts department offered gold on her face, drew her eyes, eyebrows and mouth.
When 2 of this statue arrived in Kathmandu, we had so much trouble with the customs. After days of negotiations, we finally invited them to Tsem Ladrang, Kathmandu and Kechara Lounge, Kathmandu. At the same time, a few of Rinpoche’s students were visiting and staying with us in Tsem Ladrang. Rinpoche gave all of us a retreat of making jewelry offerings to Vajrayogini. It was a lot of fun!
We all went shopping for various sizes of pearls, turquoise and corals in Boudha, where Kechara Lounge is situated. And for the rest of the 5 days, we adorned her earrings, crown, wrists and ankles with jewelry. We also made pearl skirts and shawls with the guidiance of Julia, one of Rinpoche’s student who’s a jeweller by profession.
Irregardless of load shedding at night, we would still continue working with limited lighting powered by a generator. We shared stories and jokes and laughed till we teared. It felt like we were back in school during summer camp. What a wonderful retreat! When all the jewellery were completed, we offered them up to Vajrayogini! May all of us have the merits to receive her practice and gain her attainments! Thank you Rinpoche for the amazing opportunity!
I want one too! I don’t know much about Vajrayogini, but somehow I have always been more attracted to the representation of the female form rather than the male form. Am I saying what I am really saying? But it’s really true. The female form has such captivating beauty that draws you towards them. Somehow, she looks very much like a beautiful vampire. Very alluring, beautiful and mysterious. Maybe that is why she is the queen of all desires and samsara.
She must be very special to Rinpoche for having her in Rinpoche’s altar and for a Vajrayogini coffee table book to be produced. (http://www.kechara.com/publications/publications/vajra-series/vajrayogini-and-other-sacred-power-places-in-nepal/) I would love to study the iconology of Vajrayogini. Must be most interesting to know the meanings – especially the fangs.
This is the most beautiful Buddha statue I’ve ever gazed upon, and of course it is none other then Vajrayogini! But this particular statue, when it first came to Rinpoche’s Ladrang all painted and done, is so alive. She really looks alive and yes they say the more you do your prayers, the more your statue’s feature will change and some even glow. Well, this Vajrayogin statue actually looks like she will turn and talk to you! She is the queen of all desires and samsara, taking away all your pain and suffering of this world.
She is on Rinpoche’s personal altar and everyday we make offerings to Vajrayogini on behalf of the whole Kechara organisation. Also every gift and offering that people make to Rinpoche is offered up to Vajrayogini so that they may receive her blessings and merits. I want one!!!
The Vajrayogini statue on Rinpoche’s personal altar is one of my favourite! She looks so alive and graceful.
I first set eye on sacred Vajrayogini statue when I visited Kechara Paradise (http://www.kechara.com/shopping/). During that time, Kechara House was closed and pujas were held at Kechara Paradise in SS2. Since the first link was made, I seem to gain more opportunity to connect with Vajrayogini.
The first ever Vajrayogini tsok that I attended was at one of our member’s house where she had converted her attic into a Vajrayogini chapel, an idea inspired by her visit to Kathmandu holy Vajrayogini chapel led by none other than Tsem Rinpoche.
It was during this blessing of the chapel that I attempted to make my first set of torma offering to Mother Queen Vajrayogini, it turned out I had gotten the colour wrong! It was supposed to be red! Rinpoche then said that Vajarayogini wanted to have different ‘flavour’.. hehe
Vajrayogini has always been mystical to me, a beautiful and powerful naked lady in red, cutting of our desire, illusion and lust! There is something about this mother of queen that attracts me to her.
May I have the merit to receive her practice in the future!
That’s one thing about Rinpoche’s Vajrayogini, it keeps growing. Rinpoche has quite a lot of very sacred images of this amazing Buddha. There is one old statue made in Delhi that was offered by a Malaysian monk many years ago in Bodhgaya. That statue still rests on Rinpoche’s altar filled with garlands of pearls and other jewels. She is very sacred because this image of Vajrayogini marks the first contact Rinpoche had with Malaysia. We are very fortunate because it was because of this Malaysian monk called Reverend Khoon that Rinpoche is walking and teaching amongst us.
The other image of Vajrayogini is an amazing little statue that is an antique piece given by Rinpoche’s father Lobsang Gyatso. It is apparently part of the original statues of Tashilhumpo monastery that was brought out of Tibet. It is highly refined with its ornaments removeable and exquisitely crafted. This statue is rather small about around 8-9 inches but with a lot of refined details. It could easily be part of an antique statue collection but are highly charged with Rinpoche’s meditations, offerings and devotion. This makes the statues so alive that they could almost burst out in a divine dance.
This is one of my favourite statues of Vajrayogini. I first saw her in this beautiful form when I was in Kechara Lounge in February-March 2010. She stands taller than me, and far more graceful! Paul from Kechara Discovery did an excellent job making the statue – she looks incredibly life-like, as though she’s ready to step forth at any time to blast away our delusions!
All of this is practice for the bigger picture, you know! It all happens in steps, as Rinpoche has so kindly planned. First, small statues for Kechara Paradise…then larger ones for Tsem Ladrang and Kechara Lounge…next, even bigger ones for the new Kechara gompa and finally, the world’s largest indoor Tsongkhapa at Kechara World Peace Centre, ready to bless all Malaysians and everyone else who lays their eyes upon him!
Can you imagine, if we never had this type of training??? Imagine building that Tsongkhapa as a first statue…we’d never be able to handle it!!!
The few statues that Rinpoche has offered to put in Kechara Paradise outlets (http://www.kechara.com/shopping/locations/) for all the people to come and make offerings are truly BEAUTIFUL and of course SPECIAL. Rinpoche’s personal statues are one of a kind with beautiful beadings, jeweleries and silk brocades offered and done by Rinpoche. Kechara used to have the statues sent abroad to have mantra insertions, sewing, painting, beading and it took quite some time for it to return. Communications, of course wasn’t as easy as talking face to face as to how we wanted it done hence Kechara Saraswati Art (http://www.kechara.com/arts/) was born under the guidance of Rinpoche.
I had the chance to see the Vajrayogini statue in Bodghaya’s Kechara Lounge (http://www.kechara.com/lounge/) when a group of us from Kechara Paradise outlets were on a shopping trip to Nepal. How lucky!
As long as I have known Rinpoche, he has always had a Vajrayogini altar near him. It first started with a 17in statue, which was given to Rinpoche in Bodh Gaya, followed by a 3ft one from India and most recently, this 5foot one designed and made by Kechara Discovery.
It was the advice of one of his Gurus, that Rinpoche should always keep a Vajrayogini close to him. So there is another 5ft Vajrayogini in Tsem Ladrang Kathmandu for this purpose. Wherever the ladrang is, offerings are made daily to Vajrayogini, to collect merit for the growth of the organisation.
My personal favourite Vajrayogini is the one on Rinpoche’s personal altar – she looks so much more alive now and I believe that Vajrayogini herself resides in there.
It shocks me a little to go into Rinpoche’s audience room and see the Buddhas because they sometimes look like little (or big) real people painted in gold and sitting on the altar (like the painted people you see in places like Covent Garden in London).
It is said that when practitioners are very sincere and have developed great compassion and attainments by their practice, their statues will come alive, look bright, real, luminous – you can tell the level and sincerity of someone’s practice just be looking at their statues.
This is definitely true of Rinpoche’s own statues – how stunning they are, every single one of them. Vajrayogini comes to Rinpoche just as a statue, and within a few days, the statue starts looking as if some real lady painted herself in gold and sprung up on his altar. In Rinpoche’s ladrang, the statues aren’t just copper and gold – I believe they are the Buddhas themselves.
You expect Vajrayogini to tilt her head at you when no one else is looking… and wink!
My obeisance to Vajra Yogini. Dance on me sometimes and set me free :-). Thank you – wunderful picture.