Vajrayogini - Vello Väärtnõu's article on the dakini Vajrayogini (Vajravarahi)

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Painting of Vajrayoginī

Author	Vello Väärtnõu
Written	2007 to 2009

Vadžra-joogini

Vadžra-joogini (sanskrit: Vajrayogini; tib: rDo-rje-rnal -'byor-ma, samuti Dorje Phagmo - tib: rdo-rje phag-mo) ehk Vadžravarahi, on djaani buddha Ratnasambhava raevukas ilming.Tantrismis meditatsiooni jumalus (tib: yidam, sanskrit: ishtadeva) ja daakini (tib: mKha' gro). Vadžra-joogini-l on suur hulk erinevaid vorme ja pärinevusliine, teda seostatakse ka hinduismi jumaluse Chinnamasta-ga. Vadžra-joogini sadhana ehk pühitsus, pühendumis-praktika, ulatub tagasi10.sajandisse meie aja järgi. Vadžra-joogini-t seostatakse Tarkuse võiduga juhmuse üle, öeldakse, et ta valitseb kahe mõiste üle - loobumine ja hülgamine. Kaheosalist Vadžra-joogini õpetust ehk praktikaid õpetas esmakordselt Buddha Vadžradhara. Buddha Vadžradhara võttis Heruka kuju ehk ilming-keha ning õpetas ja selgitas Heruka juur-tantrat. Nimelt selles tantras selgitab Buddha Vadžradhara detailselt, kuis Vadžra-joogini õpetusi ja praktikaid ka reaalselt teostada. Vadžra-joogini pärinevusliine uurides, jõuab välja nende algpunkti, kust nad alguse said omal ajal.

On teada kolm põhilist pärinevus-liini ehk traditsiooni, mida praktiseeritakse.

1) Narokhachö pärinevus-liin, sai edasi antud Vajrayogini-lt mahasiddha Naropa-le.

2) Maitrikhachö pärinevus-liin, sai edasi antud Vajrayogini-lt Maitripa-le

3) Indrakhachö pärinevus-liin, sai edasi antud Vajrayogini-lt Indrabodhi-le.

Vadžra-jooginit seostatakse veel hinduismi jumaluse Varuni-ga, kes valitseb, alkoholi, narkootikumide ja meelemürkide üle. Varuni või Varunani on jumalus Varuna kaaslane. Varuni jumalusena valitseb iludus veini üle, samuti kujundab ta olendite emotsionaalseid joobumisi ehk joobe seisundeid. Inimeste puhul joovastavad seisundid võivad olla mitte ainult alkoholi poolt esile kutsutuid, vaid selleks võib kasutada väga erinevaid muid meele-mürke. Varuni või Varunani on Vadžravarahi salajane olemus, mis sümboliseerib surematuse seisundi saavutamist tänu amritale. Vadžravarahi on ka trantsendentaalse (kõikjale ulatuva) teadmise ja trantsendentaalse (kõike hõlmava) teadvuse seisundi vahendaja kujustamise ajal, mida viiakse läbi jumaluste pühitsus ning pühendumis-praktikate ajal.

Vadžra-joogini kaaslaseks on Tšakrasamvara, keda thankadel tihti sümboolselt kujutatakse khatvanga-na, mida Vadžra-joogini enda õlal hoiab. Khatvanga sümboliseerib ka Heruka mandalal asuvat 62 jumalust. See detail osutab faktile, et Vadžra-joogini on lahutamatu oma kaaslasest Tšakrasamvara-st, olenemata sellest, kas Tšakrasamvara on näha thankal või mitte. Vadžra-jooginit -Vadžravarahit peetakse tantsimise valitsejannaks ja tantsu meistriks raevukate daakinite hulgas.

Vadžra-joogini oli kaitsvaks jiidamiks daakinina tõlkija Marpale, Milarepale, Gambopa-le ja Phagmogru-le . See näitab, et Vadžra-joogini on tähtsal kohal Kagyudpa koolkonnas. Vadžra-joogini ja Tšakrasamvara koos on kagyu koolkonna kaks põhilist jiidamit ja kaitsjat. Vadžra-joogini olemus on Heruka loomus. Vadžra-joogini õpetusi jagas kunagi algaegadel Vadžradhara ning nad (Vadžra-joogini ja Vadžradhara) kuuluvad Heruka tantra juurde. Sinna kuulub ka Vadžra-joogini rituaali ajal elemendina pühendumine Heruka-le koos Heruka mandala annetamise ning kujustamis-võimustamisega. Heruka mandalal, mida kujustatakse, pesitseb 62 jumalust. Vadžra-joogini õpetus oli ja on aukohal ka Kadampa koolkonnas. Vadžra-joogini õpetused kuuluvad Jooga tantra klassi.

Vadžra-joogini-l on olemas ka "must" vorm ehk aspekt , mida Tiibetis kutsutakse ( khros ma nag mo)

Vajrayogini on ka jiidamiks, kellega mediteerija ehk sadhana praktiseerija end samastab Naropa kuues joogas. Tiibetis Samding-i nunnakloostris, mis asub Yamdrok Tso järve ääres Gyantse-s, oli selle nunna-kloostri eestseisja traditsiooni järgi Dorje Phagmo-Vadžra-joogini kehastus ehk tulku. Praegune Vadžra-joogini kehastus asub Lhasas.

Vadžra-joogini-s on kehastunud kolm põhimõtet:

1) Vadžra-joogini on täielikult Valgustunud naisolevus, metsik, leegitsev ja vitaalne (Šakti )

2) Vadžra-joogini-s on (kogemuslik) Tarkus, mis viib Budhasusele.

3)Vadžra-joogini on ka daakini (tib: mKha' gro) kaastundlik ja inspiratiivne aspekt, Naiselikus tarkuses peituva tühjuse olemus, mis juhib sadhana praktiseerija Valgustatusele.

Vadžra-joogini-t kujustatakse ja ka kujutatakse thankadel õrnalt läbipaistva ja tumepunasena, kes näeb välja 16- aastase noore naisterahvana, kelle laubal veel kolmas silm. Kolmas silm Vadžra-joogini laubal annab talle võime näha kolme aega-minevikku, tulevikku ja muidugi olevikku korraga ning põhjuslikkuse ja tagajärje seostena veel lisaks. Vadžra-joogini parem käsi vibutab ähvardavalt kumera teraga nülgimis-nuga(sanskr. karttrka; tiib. gri gug) , mille käepideme tipus asub vadžra. Vasakus käes on Vadžra-joogini-l kolbakauss (Sanskrit., kapala, tib., thod-pa ), täidetud Dharma vaenlaste ajude, vere ja jäänustega.

Paljud tiibeti budismi jumalused, Dharmapala-d, Daakinid, Mahasiddhad jne., omavad enda rituaal-instrumentaariumis inimkolbast kapalat. Kapala on tehtud inimkolbast, mis kulmude kohalt horisontaalselt kaheks jupiks ehk pooleks saetud. Olenevalt siis vastavalt pühaduse, jumala või jumalanna funktsioonist ja missioonist, on kapala kas siis tühi või täidetud erineva verd tarretama paneva sisuga, nagu ajud, veri ja muu sellelaadne materjal. Mõningate jumaluste argi-tavade hulka kuulub otse kapalast verd rüübata ja üks selline verd armastav iludus on ka daakini Vadžra-joogini. Kapalat hoitakse traditsionaalselt alati vasakus käes. See verejanuline traditsioon tuli budismi tänu sellistele hinduismi jumalustele nagu Durga, Kali ja Shiva. Vadžra-nuga on daakinil selleks peos, et neid-samuseid Buddha Õpetuse vaenlasi ja juhmust elanikkonnas elimineerida. Vadžra-joogini on kujutatud thankadel lausa alasti, mis sümboliseerib mõistet, mis thankale maalitud - Vadžra-joogini daakini kui naisterahvas on täielikult vaba ühiskondlikest tava-arusaamadest, mis seob tavalisi surelikke sansaara külge. Peas on Vadžra-joogini-l viie kolbaga kroon, mis sümboliseerib vadžrajaana teel "esimest viit täiust". Tihti kujutatakse Vadžra-joogini-t (külimiga). Öeldakse, et Vadžra-joogini praktika sobib hästi kirglikele inim-natuuridele ja neile, kes elavad Languse ajastul. Thankadel seisab Vadžra-joogin püsti, toetudes jalgadega hindu jumalusele Bhairava-le .

Viis Vadžravarahi emanatsiooni, ilming-vormi, on tuntud kui viis Tarkuse daakinit, kes ilmuvad esile seisundites, mida kirjeldatakse bardo õpetustes, mis kuuluvad Njingma koolkonna traditsiooni hulka. . Vadžravarahi figureerib ka kuulsa njingma koolkonna rajaja ning guru Padmasambhava elus ja tegemistes pidevalt, nimelt viis tähtsamat nais-olevust, kes Padmasambhava-l elus siin maa peal olid, neid nais-õrnusi loetakse Vadžravarahi viieks inkarnatsiooniks või emanatsiooniks. Vadžravarahi-t peetakse daakiniks keda seostatakse ka menstruatsioonitsükliga naiste puhul .

Vadžra-joogini ilmingu-vormide (emanatsioonide) kohta veel nii palju, et Vadžra-joogini-t seostatakse ka Sarvabuddha-daakini-ga, kes on samuti üks Vadžra-joogini ilmingu-vormidest .

Sarvabuddha-daakini (Tib., na-ro mkha-spyod-ma) Raevukas naisjumalus Sarvabuddha-daakini on omapärane nähtus Tiibeti tantristlikus panteonis, sest teda kujutatakse enamus juhtudel ikka lausa alasti oma naiselikus ilus ja säravuses. Ainuke erootilis-sümboolne kate, mis sümboolselt "varjab" Sarvabuddha-daakini alastust ja ilu, on Sarvabuddha-daakini kaelas olev inim-kolpadest kaelakee. Sarvabuddha-daakini on äärmiselt vajalik daakini Chöd-i praktiseerijate jaoks, kes surnuaedadel ja matmispaikades viivad Sarvabuddha-daakini käe ja juhtimise all läbi "8 meditatsiooni-praktikat ).Sadhanamala-s on kirjas, et Sarvabuddha-daakini on Vadžra-joogini emanatsioon ja tema kirjeldus sellises ilming-vormis langeb paljus kokku hindu jumaluse Chinnamasta-ga. Sellisel viisil ilmuv Sarvabuddha-daakini-Vadžra-joogini omab alati endaga kaasas ka kahte daakinist kaaslast, keda kutsutakse Vadžra Vairocani, Vadžra Varnani. Sarvabuddha-daakini on üks Vadžra-joogini manifestatsioonidest ehk ilming-vormidest. Vadžra-nuga, mida Sarvabuddha-daakini peos hoiab, on puhas versioon lihuniku noast Lhasa moslemitest loomaveristajatel. Sama nuga kasutatakse Tiibetis ka surnud inimeste laipade tükeldamiseks, kes nii söödetakse raisakotkastele . Sarvabuddha-daakini puhul see Lhasa lihuniku tööriist tähendab vahendit, mis lõikab läbi meie seotuse sansaaraga.

Chinnamasta ( Skt., cinnamasta;) Peatu ehk ilma Peata.

"Tema-ke läbilõigatud kaelaga " või "Peatu," on hinduismi jumalanna Chinnamasta, kes valitseb meie suguelu, kirgede ja seksi üle. Chinnamasta-st pärineb ka idee, mille vanad kultuurid kiirelt omaks võtsid, nimelt et veri on vitaalsuse ja elujõu kandjaks paljude olendite puhul. Chinnamasta valitseb jumalusena meie verd ja kõiki verest sõltuvuses olevaid funtsioone meie organismis.

Chinnamasta Šaktina esindab lõhkuvaid, destruktiivseid jõude, mille läbi saab tegevusse asuda uus Loov printsiip ja mõlemad protsessid kuuluvad Chinnamasta alluvusse.Thankadel kujutatakse teda naisterahvana, kellel pea otsast ära lõigatud ja jumalanna Chinnamasta hoiab seda enda käes liual. Chinnamasta kaelast purskab kolmes joas kohutavalt verd, rikastades Chinnamasta elujõu ja vitaalsusega Varnani-t ja Daakini-t, kahte kaaslast, kes seisavad Chinnamasta kõrval. Öeldakse, et Chinnamasta on see, kes jagab kõigile elusolendeile vitaalsust ja elujõudu. Šaktina esindab ta ka mõistet Lahkumine ja Tagasitulek, mida nimetatakse ka olemise "esmaseks põhjuseks". Kogu eelpool kirjeldatud stseen toimub kõik ülisuures lootos-lilles, mis kasvas Rati ja Kama, mehe ning naise armastusest ja kirest.Chinnamasta-t kutsutakse ka Viraratri-ks.Teda samastatakse ka Vadžra-joogini-ga, ning temas (Chinnamasta-s) nähakse Durga ja Kali erinevaid aspekte.

Naropa (956-1040) Vadžra-joogini versioon .

Vadžra-joogini' Naropa Khechari (tiib: dor je nal jor ma, na ro kha cho ma), kutsutakse ka (Narhajid), Vadžra-joogini - (Naropa traditsoon- ehk pärinevusliin) kuulub Tšakrasamvara tantrate juurde ning on üks viiest Sakja koolkonna põhilistest tantratest.

Daakini kujutis ja kirjeldus.

Daakini on punast värvi, ühe näo ja kahe käega. Paremas, alla lastud käes, on Vadžra-joogini-l Vadžra-nuga ja vasakus, üles tõstetud käes, mis rinna kõrgusel, hoiab ta kapala-t. Daakini vasakul õlal on khatvanga.Tal on viiest inimkolbast kroon ning kannab kontidest tehtud ehteid. Vadžra-joogini kaelas on suur inimkolpadest tehtud kaelakee, mis ripub maani. Daakini kaks jalga toetuvad kahele maas lamavale olendile, kellest üks on punane Kalaratri ja teine vaevleja neist kahest on must Bhairava. Daakini koos kahe kannatanu, Kalaratri ja Bhairava-ga, asuvad värvilisel lootos-lille troonil. Nad on ümbritsetud Algse Puhta Teadmise leekide ja tulemerega. Seisva Daakini pilk on suunatud üles Puhta Maa suunas, nimega Khechara.Tavaliselt asub thanka üleval servas, keskel, veel Vira Vajradharma, mis on ürgBuddha Vajradhara üks ilming-vormidest ja ta on punase näoga. Vira Vajradharma-l on paremas käes mantra-trumm damaru ja vasakus kolbakauss kapala. Vira Vajradharma istub vadžra asendis, poosis (sanskr. vajraparyankāsana, dhyānāsana, vajrāsana; tiib. ;rdo rje 'iskyil krung) ning tal on khatvanga, mis toetub vasakule õlale. Vira Vajradharma kaheks traditsiooniliseks kaaslaseks on kaks Sakja koolkonna laamat. Naro-daakini (Tib., na-ro mkha-spyod-ma) on Vadžra-joogini üks vormidest samas ka Sakja koolkonna peamistest jiidamitest.Vadžra-joogini thankal istuvad mõlemad sakjalased padja peal, mis thankade puhul võib olla ka vihje sellele, et laamad maaliti thankale juba nende eluajal (kui sakjalased oleks istunud lootos-troonil, siis tähendanuks see, et auväärsed sakjalased olid selleks ajamomendiks juba sellest kehast lahkunud, kui thankasid maaliti).

Vasakul Vira Vajradharma-st istub kuulus Jamyang Kyentse Wangpo (1820-1892). Ta hoiab vadžrat , põhjaga ülespoole keeratud drilbut, kahte Utpala lille, vaasi, vasakul pool on mõõk ja raamat ehk tekst. Jamyang Kyentse Wangpo kirjutas oma eluajal arvuliselt 22 teksti, mis pühendatud Vadžra-joogini rituaalide ja praktika tarbeks.

Vira Vajradharma vasaku käel istub Loter Wangpo, kelle parem käsi on õnnistus-mudras. Loter Wangpo-l on samuti lill ja mõõk .

Siin klassifitseeritakse Vadžra-joogini-t kui Tarkust, kui Anuttarajooga tantrate "Ema," mis lähtub Tšakrasamvara tantrast. Vadžra-joogini-t on palju erinevaid vorme Tiibeti budismis, täpsemalt tantrismis, ja need Vadžra-joogini vormid erinevad üksteisest, sõltuvalt ja vastavalt erinevate koolkondade traditsioonidele. Vadžra-joogini' Naropa Khechari - Narokhachö traditsioon saab alguse mahasiddha Naropast, kust siis Vadžra-joogini õpetus jõudis Sakja koolkonnani. Mahasiddha Naropa sai enda Vadžra-joogini tarkuse ja õpetused Vadžra-joogini-lt endalt 10.sajandil . Naropa õpilased hakkasid seda Vadžra-joogini aspekti ehk ilmingut kutsuma Naro Kha Chöd või Naro pilvedel kihutaja, sest sellisel nägi Vadžra-jooginit mahasiddha Naropa, kui Vadžra-joogini omal ajal taevastes ringi kihutas. Naro Kha Chöd-i õpetuse traditsiooni tõid Tiibetisse Nepaalist pärit kaks hulkur-tantristi, kaks venda nimega Pom Ting . Nende poolt Tiibetisse toodud Vadžra-joogini õpetuste traditsioon ja pärinevus-liin kestavad meie ajani välja.

Vadžra-joogini ' Naropa Khechari pärinevus-liin:

1) Vajradhara - (Buddha) Vajradhara, (Buddha) Shakyamuni ja (Buddha) Heruka kujutab endast ühe ja sama persooni erinevaid aspekte. Kui Buddha lõi käima Suutra - Dharmaratta, ilmus Buddha tavalise inimese kujul. Kui Buddha lõi hoo sisse Tantra -Dhamarattal, ilmus ta juba Vajradhara kujul. Siis saabus moment kui Buddha juba käivitas Heruka tantra - DharmaRatta, sel momendil oli Buddha endale võtnud Heruka kuju ja välimuse.

1.Dorje Cho (Vadžradharma)

2. Vajrayogini (Dorje Naljorma)

3. Mahāsiddha Naropa (1012 -1100)

4. Jigme Dragpa (Phamthingpa)

5. Ngawang Dragpa (Bodhibadra)

6. Sherab Tsegpa

7. Mal Lotsawa Lodro Dragpa (1034 - 1102)

8. Sachen Kunga Nyingpo

9. Lodro Sonam Tsemo (1142 - 1182)

10. Sakya Jetsun Dragpa Gyaltsen (1147 - 1216)

11. Sakya Pandita Kunga Gyaltsen (1182 - 1251)

12. Dromton Phagpa Lodro Gyaltsen (1235 - 1280)

13. Konchog Pal (1240-1302)

14. Naza Drugpa Sonam Pal (1277 - 1350)

15. Laama Dampa Sonam Gyaltsen (1312 - 1375)

16. Yarlungpa Sengge Gyaltsen (1345 - 1413)

17. Sonam Gyalchog Wang

18. Jamyang Namkha Gyaltsen (Sakya Dagchen) (1398 - 1472)

19. Lodro Gyaltsen (Gygarba) (1444 - 1495)

20. Kunzang Chokyi Nyima (Doringpa) (1449 - 1524)

21. Tsarchen Losal Gyatso (1502 - 1566)

22. Jamyang Khyentse Wangchuk (1524 - 1568)

23. Labsum Gyaltsen (1526 - 1577)

24. Wangchuk Rabten (1558 - 1636)

25. Kagyurpa Gonpo Sonam Choden (1603 - 1659)

26. Rinchen Sonam Shedrub (Shalu Khenchen) (1602 - 1681)

27. Khen Rabjampa Ngawang Lhundrup (1633 - 1703)

28. Morchen Kunga Lhundrup (1654 - 1726)

29. Nesarwa Kunga Lekpa Jungnay (1704 - 1760)

30. Kunga Lodrö (1729 - 1783), The 32nd Sakya Trizin ---->Sakya Branch

30. Dodrub Losal Phuntsok

Vadžra-joogini Gelugi koolkonna pärinevus-liin.

30. Dodrub Losal Phuntsok

31. Jetsun Tenzin Trinley (1744 - 1798)

32. Kagyurpa Ganden Tenzin (1741 - 1803)

33. Ganden Dhargyey (1758 - 1820)

34. Ngulchu Dharmabhadra (1772 - 1851)

35. Yangchen Drupey Dorje (Losang Choepel) (1809 - 1887)

36. Losang Jigme Wangpo

37. Phabongkhapa Dechen Nyingpo (1878 - 1941)

38. Losang Yeshe Tenzin Gyatso (Trijang Rinpoche) (1901 - 1981)

39. Losang Tsondru Gyaltsen (Zong Rinpoche) (1904 - 1984)

Tantrismis eristatakse kahte liiki daakinisid: üks liik on nii-nimet "maavälised" daakinid, kes asetsevad väljaspool meie maist elu ja arusaamu ning teine liik on daakinid, kes siis just nimelt tegelevad selle maise elusfääriga, milles meie asume. Need maist liiki daakinid on jooginid ja Chöd-i praktiku müstilised kaaslased, seda kogu tema elu jooksul ning nood joogiinid -daakinid olevat veel tavainimeste silmade jaoks nähtamatud, kui nad saadavad Chöd-i õpetuste järgijat tema teel läbi linnade ja külade. Vaid teised Chöd-i praktiseerijad ja daakinitele pühendunud pidavat neid daakinisid oma vaimse silma kaasabil märkama ja tähele panema. Nood maist liiki daakinid ehk joogiinid pidavat enda hoolealusele ja kaaslasele andma kamaluga salajast tarkust ning suurel hulgal imelisi siddhisid ehk maagilisi võimeid .

Selleks, et jõuda buddhasuse ehk Valgustatuseni, on Chöd-i praktiseerijale tema tantra-teel vaja alalti kolme abilist ehk kaaslast tantra-teel, kui Vadžrajaana jumalustele pühendatud sadhanaid praktiseerida. Sama kehtib ka Vadžra-joogini õpetuste sadhanate ja nende praktiseerimise puhul.

Need kolm kohustusliku kaaslast Chöd-i õpilase teel Valgustatusele on :

1). Guru ehk isiklik õpetaja (Guru) 2). Jiidam ehk meditatsiooni jumalus (Deva). 3)Daakini (Daakini)

Neid nimetatakse - Kolme kalliskivi (Buddha, Dharma, Sangha) Kolmeks Juureks (Guru, Deva, Daakini) .

Näiteks mõned vadžrajaana tõotustest, mida tuleb anda neil, kes kavatsevad Chöd-i õpetuses.

1) Lubamatu on halvustada enda gurut sõnas, mõttes ja teos

2) Lubamatu on ignoreerida ja vääriti suhtuda Buddha õpetuse poolt ettenähtud normidesse.

3) Lubamatu on halvustada teisi olendeid ja keelatud on lubada endas esile kerkida negatiivsetel emotsioonidel ning sobimatu on näidata enda agressiooni ja negatiivseid seisundeid (Vadžra Vennaskonna) liikmetele.

4) Lubamatu on loobuda kaastundest olendite kannatuste ja vaevade puhul sansaaras.

5) Lubamatu on loobuda Virgunu Teadmise ja Valgustatud Teadvuse seisundini viivast tantra-teest.

6) Lubamatu on halvustada enda ja teiste tõekspidamisi tantra-õpetuste valdkonnas .

7) Lubamatu on rääkida tantra -õpetustes peituvaid salajasi teadmisi ja anda edasi neid teadmisi pühendamatuile.

8) Lubamatu on ahistada enda viit skandhat, kuna nende olemus kuulub ju viiele Buddhale.

9) Lubamatu on omada eelarvamusliku suhtumist ja seisukohta nähtuste suhtes, mis enda algolemuselt on puhtad, määrimatud.

10) Lubamatu on sõbrustada kuritahtlike inimestega.

11)Lubamatu on anda all-tekstiga mõisteid sõnadeta nähtuste kohta .

12)Lubamatu on enda mõtetes luua halvustavat suhtumist tavalisteusuliste suhtes.

[edit]

Painting of Vajrayoginī

This translation is provided by AI

Author	Vello Väärtnõu
Written	2007 to 2009

Vajrayogini

Vajrayogini (Sanskrit: Vajrayogini; Tib: rDo-rje-rnal-'byor-ma, also Dorje Phagmo - Tib: rdo-rje phag-mo), or Vajravarahi, is a wrathful manifestation of the dhyani buddha Ratnasambhava. In tantrism she is a meditation deity (Tib: yidam, Sanskrit: ishtadeva) and a dakini (Tib: mKha' gro). Vajrayogini has a great number of different forms and lineages; she is also connected with the Hindu deity Chinnamasta. The sadhana of Vajrayogini, that is the consecration, devotional practice, goes back to the 10th century of our era. Vajrayogini is connected with the victory of Wisdom over dullness; it is said that she rules over two notions - renunciation and abandonment. The two-part teaching, or practices, of Vajrayogini was taught for the first time by the Buddha Vajradhara. The Buddha Vajradhara took the form, or manifestation-body, of Heruka and taught and explained the root tantra of Heruka. Namely in this tantra the Buddha Vajradhara explains in detail how to carry out the teachings and practices of Vajrayogini in reality. Studying the lineages of Vajrayogini, one arrives at their starting point, where they began in their time.

Three main lineages, or traditions, are known that are practised.

1) The Narokhachö lineage, passed on from Vajrayogini to the mahasiddha Naropa.

2) The Maitrikhachö lineage, passed on from Vajrayogini to Maitripa

3) The Indrakhachö lineage, passed on from Vajrayogini to Indrabodhi.

Vajrayogini is further connected with the Hindu deity Varuni, who rules over alcohol, drugs and mind-poisons. Varuni or Varunani is the consort of the deity Varuna. As a deity the beauty Varuni rules over wine; she also shapes the emotional intoxications, or states of intoxication, of beings. In the case of people, intoxicating states may be called forth not only by alcohol, but very various other mind-poisons can be used for this. Varuni or Varunani is the secret nature of Vajravarahi, which symbolises the attainment of the state of immortality thanks to amrita. Vajravarahi is also the mediator of transcendental (all-reaching) knowledge and of the state of transcendental (all-embracing) consciousness during visualisation, which is carried out during the consecration and devotional practices of the deities.

Vajrayogini's consort is Chakrasamvara, who on thangkas is often depicted symbolically as the khatvanga that Vajrayogini holds on her shoulder. The khatvanga also symbolises the 62 deities on the mandala of Heruka. This detail points to the fact that Vajrayogini is inseparable from her consort Chakrasamvara, regardless of whether Chakrasamvara is visible on the thangka or not. Vajrayogini-Vajravarahi is considered the ruler of dance and the master of dance among the wrathful dakinis.

Vajrayogini was the protecting yidam, as a dakini, for the translator Marpa, for Milarepa, Gampopa and Phagmodrupa. This shows that Vajrayogini has an important place in the Kagyupa school. Vajrayogini and Chakrasamvara together are the two main yidams and protectors of the Kagyu school. The nature of Vajrayogini is the nature of Heruka. The teachings of Vajrayogini were once given in the earliest times by Vajradhara, and they (Vajrayogini and Vajradhara) belong to the Heruka tantra. To it also belongs, as an element during the Vajrayogini ritual, the dedication to Heruka together with the offering of the Heruka mandala and the visualisation-empowerment. On the Heruka mandala that is visualised there dwell 62 deities. The teaching of Vajrayogini was and is held in honour also in the Kadampa school. The teachings of Vajrayogini belong to the class of Yoga tantra.

Vajrayogini also has a "black" form, or aspect, which in Tibet is called (khros ma nag mo)

Vajrayogini is also the yidam with whom the meditator, or sadhana practitioner, identifies himself in the Six Yogas of Naropa. In Tibet, at the Samding nunnery, which lies by Lake Yamdrok Tso near Gyantse, the head of this nunnery was by tradition the embodiment, or tulku, of Dorje Phagmo-Vajrayogini. The present embodiment of Vajrayogini lives in Lhasa.

Three principles are embodied in Vajrayogini:

1) Vajrayogini is a completely Enlightened female being, wild, blazing and vital (Shakti)

2) In Vajrayogini there is (experiential) Wisdom, which leads to Buddhahood.

3) Vajrayogini is also the compassionate and inspiring aspect of the dakini (Tib: mKha' gro), the nature of emptiness hidden in feminine wisdom, which leads the sadhana practitioner to Enlightenment.

Vajrayogini is visualised, and also depicted on thangkas, as delicately transparent and dark red, looking like a young woman of 16 years, with a third eye on her forehead as well. The third eye on Vajrayogini's forehead gives her the ability to see the three times - past, future and of course present - at once, and in addition the connections of cause and effect. Vajrayogini's right hand brandishes threateningly a flaying knife with a curved blade (Skt. kartrika; Tib. gri gug), at the tip of whose handle there is a vajra. In her left hand Vajrayogini has a skull bowl (Sanskrit kapala, Tib. thod-pa), filled with the brains, blood and remains of the enemies of the Dharma.

Many deities of Tibetan Buddhism, Dharmapalas, Dakinis, Mahasiddhas, etc., have in their ritual instrumentarium a kapala made from a human skull. The kapala is made from a human skull sawn horizontally into two pieces, or halves, at the level of the eyebrows. Depending on the function and mission of the holy being, god or goddess, the kapala is either empty or filled with various blood-curdling contents, such as brains, blood and other material of this kind. Among the everyday habits of some deities is to sip blood straight from the kapala, and one such blood-loving beauty is the dakini Vajrayogini. The kapala is traditionally always held in the left hand. This bloodthirsty tradition came into Buddhism thanks to such Hindu deities as Durga, Kali and Shiva. The dakini holds the vajra knife in her hand in order to eliminate these same enemies of the Buddha's Teaching and the dullness among the population. Vajrayogini is depicted on thangkas downright naked, which symbolises the notion painted on the thangka: Vajrayogini the dakini, as a woman, is completely free of the ordinary social notions that bind ordinary mortals to samsara. On her head Vajrayogini has a crown of five skulls, which symbolises the "first five perfections" on the path of Vajrayana. Vajrayogini is often depicted (with a goblet). It is said that the practice of Vajrayogini suits passionate human natures well, and those who live in the Age of Decline. On thangkas Vajrayogini stands upright, resting her feet on the Hindu deity Bhairava.

The five emanations, or manifestation-forms, of Vajravarahi are known as the five Wisdom dakinis, who appear in the states described in the bardo teachings, which belong to the tradition of the Nyingma school. Vajravarahi also figures constantly in the life and doings of the famous founder of the Nyingma school and guru, Padmasambhava; namely, the five most important female beings whom Padmasambhava had in his life here on earth, these female tendernesses, are counted as the five incarnations or emanations of Vajravarahi. Vajravarahi is considered a dakini who is also connected with the menstrual cycle in women.

About the manifestation-forms (emanations) of Vajrayogini this much more: Vajrayogini is also connected with Sarvabuddha-dakini, who is likewise one of the manifestation-forms of Vajrayogini.

Sarvabuddha-dakini (Tib. na-ro mkha-spyod-ma). The wrathful goddess Sarvabuddha-dakini is a peculiar phenomenon in the Tibetan tantric pantheon, because in most cases she is depicted downright naked in her feminine beauty and radiance. The only erotic-symbolic cover that symbolically "hides" Sarvabuddha-dakini's nakedness and beauty is the necklace of human skulls on Sarvabuddha-dakini's neck. Sarvabuddha-dakini is an extremely necessary dakini for the practitioners of Chöd, who in cemeteries and burial places carry out "8 meditation practices" under the hand and guidance of Sarvabuddha-dakini. In the Sadhanamala it is written that Sarvabuddha-dakini is an emanation of Vajrayogini, and her description in such a manifestation-form coincides in many respects with the Hindu deity Chinnamasta. Sarvabuddha-dakini-Vajrayogini, appearing in this way, always also has with her two dakini companions, who are called Vajra Vairocani and Vajra Varnani. Sarvabuddha-dakini is one of the manifestations, or manifestation-forms, of Vajrayogini. The vajra knife that Sarvabuddha-dakini holds in her hand is a pure version of the butcher's knife of the Muslim animal-slaughterers of Lhasa. The same knife is also used in Tibet for chopping up the corpses of dead people, who are thus fed to the vultures. In the case of Sarvabuddha-dakini this Lhasa butcher's tool means the means that cuts through our attachment to samsara.

Chinnamasta (Skt. cinnamasta): the Headless, or Without a Head

"She with the severed neck", or "the Headless", is the Hindu goddess Chinnamasta, who rules over our sexual life, passions and sex. From Chinnamasta also comes the idea, which the ancient cultures quickly adopted, namely that blood is the carrier of vitality and life force in many beings. As a deity Chinnamasta rules our blood and all the functions in our organism that depend on blood.

Chinnamasta as Shakti represents the breaking, destructive forces through which a new Creative principle can come into action, and both processes are subject to Chinnamasta. On thangkas she is depicted as a woman whose head has been cut off, and the goddess Chinnamasta holds it in her hand on a platter. From Chinnamasta's neck blood gushes terribly in three jets, enriching with Chinnamasta's life force and vitality Varnani and Dakini, the two companions who stand beside Chinnamasta. It is said that Chinnamasta is the one who distributes vitality and life force to all living beings. As Shakti she also represents the notion of Departure and Return, which is also called the "first cause" of being. The whole scene described above takes place within an extremely large lotus flower, which grew out of the love and passion of Rati and Kama, man and woman. Chinnamasta is also called Viraratri. She is also identified with Vajrayogini, and in her (Chinnamasta) different aspects of Durga and Kali are seen.

The Naropa (956-1040) version of Vajrayogini.

Vajrayogini Naropa Khechari (Tib: dor je nal jor ma, na ro kha cho ma), also called (Narhajid), Vajrayogini (the Naropa tradition, or lineage), belongs to the Chakrasamvara tantras and is one of the five main tantras of the Sakya school.

The image and description of the dakini.

The dakini is red in colour, with one face and two arms. In her right hand, lowered down, Vajrayogini has the vajra knife, and in her left hand, raised up to the height of her breast, she holds the kapala. On the dakini's left shoulder is the khatvanga. She has a crown of five human skulls and wears ornaments made of bones. Around Vajrayogini's neck is a great necklace made of human skulls, which hangs to the ground. The dakini's two feet rest on two beings lying on the ground, of whom one is the red Kalaratri and the other sufferer of the two is the black Bhairava. The dakini together with the two sufferers, Kalaratri and Bhairava, is on a many-coloured lotus throne. They are surrounded by the flames and sea of fire of the Primordial Pure Knowledge. The gaze of the standing Dakini is directed upwards in the direction of the Pure Land called Khechara. Usually at the upper edge of the thangka, in the middle, there is also Vira Vajradharma, who is one of the manifestation-forms of the primordial Buddha Vajradhara, and he has a red face. Vira Vajradharma has in his right hand the mantra drum damaru and in his left the skull bowl kapala. Vira Vajradharma sits in the vajra posture, or pose (Skt. vajraparyankasana, dhyanasana, vajrasana; Tib. rdo rje 'i skyil krung), and he has a khatvanga resting on his left shoulder. The two traditional companions of Vira Vajradharma are two lamas of the Sakya school. Naro-dakini (Tib. na-ro mkha-spyod-ma) is one of the forms of Vajrayogini and at the same time one of the main yidams of the Sakya school. On the Vajrayogini thangka both Sakyapas sit on cushions, which in the case of thangkas may also be a hint that the lamas were painted on the thangka already in their lifetime (if the Sakyapas had sat on a lotus throne, this would have meant that the venerable Sakyapas had already left this body by the moment the thangkas were painted).

To the left of Vira Vajradharma sits the famous Jamyang Khyentse Wangpo (1820-1892). He holds a vajra, a drilbu turned with its base upwards, two utpala flowers, a vase; on the left side there is a sword and a book, or text. Jamyang Khyentse Wangpo wrote in his lifetime 22 texts in number, dedicated to the needs of the rituals and practice of Vajrayogini.

At Vira Vajradharma's left hand sits Loter Wangpo, whose right hand is in the blessing mudra. Loter Wangpo too has a flower and a sword.

Here Vajrayogini is classified as Wisdom, as the "Mother" of the Anuttarayoga tantras, which proceeds from the Chakrasamvara tantra. There are many different forms of Vajrayogini in Tibetan Buddhism, more precisely in tantrism, and these forms of Vajrayogini differ from one another, depending on and according to the traditions of the different schools. Vajrayogini Naropa Khechari - the Narokhachö tradition begins from the mahasiddha Naropa, from whom the teaching of Vajrayogini then reached the Sakya school. The mahasiddha Naropa received his wisdom and teachings of Vajrayogini from Vajrayogini herself in the 10th century. Naropa's pupils began to call this aspect, or manifestation, of Vajrayogini Naro Kha Chöd, or Naro's racer on the clouds, because that is how the mahasiddha Naropa saw Vajrayogini when Vajrayogini in her time raced around in the heavens. The tradition of the Naro Kha Chöd teaching was brought to Tibet by two wandering tantrists from Nepal, two brothers named Pom Ting. The tradition and lineage of the Vajrayogini teachings brought by them to Tibet continue until our time.

The lineage of Vajrayogini Naropa Khechari:

1) Vajradhara - (Buddha) Vajradhara, (Buddha) Shakyamuni and (Buddha) Heruka are different aspects of one and the same person. When the Buddha set going the Sutra Dharma wheel, the Buddha appeared in the form of an ordinary man. When the Buddha set the Tantra Dharma wheel in motion, he appeared already in the form of Vajradhara. Then came the moment when the Buddha set going the Heruka tantra Dharma wheel; at that moment the Buddha had taken on himself the form and appearance of Heruka.

1. Dorje Cho (Vajradharma)

2. Vajrayogini (Dorje Naljorma)

3. Mahasiddha Naropa (1012-1100)

4. Jigme Dragpa (Phamthingpa)

5. Ngawang Dragpa (Bodhibadra)

6. Sherab Tsegpa

7. Mal Lotsawa Lodro Dragpa (1034-1102)

8. Sachen Kunga Nyingpo

9. Lodro Sonam Tsemo (1142-1182)

10. Sakya Jetsun Dragpa Gyaltsen (1147-1216)

11. Sakya Pandita Kunga Gyaltsen (1182-1251)

12. Dromton Phagpa Lodro Gyaltsen (1235-1280)

13. Konchog Pal (1240-1302)

14. Naza Drugpa Sonam Pal (1277-1350)

15. Lama Dampa Sonam Gyaltsen (1312-1375)

16. Yarlungpa Sengge Gyaltsen (1345-1413)

17. Sonam Gyalchog Wang

18. Jamyang Namkha Gyaltsen (Sakya Dagchen) (1398-1472)

19. Lodro Gyaltsen (Gygarba) (1444-1495)

20. Kunzang Chokyi Nyima (Doringpa) (1449-1524)

21. Tsarchen Losal Gyatso (1502-1566)

22. Jamyang Khyentse Wangchuk (1524-1568)

23. Labsum Gyaltsen (1526-1577)

24. Wangchuk Rabten (1558-1636)

25. Kagyurpa Gonpo Sonam Choden (1603-1659)

26. Rinchen Sonam Shedrub (Shalu Khenchen) (1602-1681)

27. Khen Rabjampa Ngawang Lhundrup (1633-1703)

28. Morchen Kunga Lhundrup (1654-1726)

29. Nesarwa Kunga Lekpa Jungnay (1704-1760)

30. Kunga Lodrö (1729-1783), The 32nd Sakya Trizin ----> Sakya Branch

30. Dodrub Losal Phuntsok

The lineage of Vajrayogini of the Gelug school.

30. Dodrub Losal Phuntsok

31. Jetsun Tenzin Trinley (1744-1798)

32. Kagyurpa Ganden Tenzin (1741-1803)

33. Ganden Dhargyey (1758-1820)

34. Ngulchu Dharmabhadra (1772-1851)

35. Yangchen Drupey Dorje (Losang Choepel) (1809-1887)

36. Losang Jigme Wangpo

37. Phabongkhapa Dechen Nyingpo (1878-1941)

38. Losang Yeshe Tenzin Gyatso (Trijang Rinpoche) (1901-1981)

39. Losang Tsondru Gyaltsen (Zong Rinpoche) (1904-1984)

In tantrism two kinds of dakinis are distinguished: one kind are the so-called "extraterrestrial" dakinis, who are located outside our earthly life and notions, and the other kind are the dakinis who deal precisely with this earthly sphere of life in which we are. These earthly kind of dakinis are yoginis and the mystical companions of the Chöd practitioner, throughout his whole life, and these yoginis-dakinis are said to be invisible to the eyes of ordinary people when they accompany the follower of the Chöd teachings on his way through towns and villages. Only other Chöd practitioners and those devoted to the dakinis are said to notice and perceive these dakinis with the help of their spiritual eye. These earthly kind of dakinis, or yoginis, are said to give their ward and companion secret wisdom by the handful and a great many wonderful siddhis, or magical powers.

In order to reach Buddhahood, or Enlightenment, the Chöd practitioner on his tantra path always needs three helpers, or companions on the tantra path, when practising sadhanas dedicated to the Vajrayana deities. The same also applies to the sadhanas of the Vajrayogini teachings and their practice.

These three obligatory companions on the Chöd pupil's way to Enlightenment are:

1) The Guru, or personal teacher (Guru) 2) The yidam, or meditation deity (Deva). 3) The Dakini (Dakini)

They are called - the Three Jewels (Buddha, Dharma, Sangha), the Three Roots (Guru, Deva, Dakini).

For example, some of the Vajrayana vows which must be given by those who intend in the Chöd teaching

1) It is not permitted to disparage one's guru in word, thought and deed

2) It is not permitted to ignore and wrongly relate to the norms laid down by the Buddha's teaching.

3) It is not permitted to disparage other beings, and it is forbidden to allow negative emotions to arise in oneself, and it is unfitting to show one's aggression and negative states to the members (of the Vajra Brotherhood).

4) It is not permitted to give up compassion in the case of the sufferings and pains of beings in samsara.

5) It is not permitted to give up the tantra path leading to the state of Awakened Knowledge and Enlightened Consciousness.

6) It is not permitted to disparage one's own and others' convictions in the field of the tantra teachings.

7) It is not permitted to tell the secret knowledge hidden in the tantra teachings and to pass on this knowledge to the uninitiated.

8) It is not permitted to harass one's five skandhas, since their nature belongs, after all, to the five Buddhas.

9) It is not permitted to have a prejudiced attitude and position towards phenomena that are in their primordial nature pure, unstained.

10) It is not permitted to be friends with malicious people.

11) It is not permitted to give notions with a subtext about phenomena that are beyond words.

12) It is not permitted to create in one's thoughts a disparaging attitude towards ordinary believers.

See Also

• Dorje Legpa - Vello Väärtnõu's article on the Nyingma Dharma protector
• Padma, the Women and King Trisong Detsen - Vello Väärtnõu's essay on Guru Padmasambhava, the Vajra Guru and the classes of tantra
• Sadhana - Vello Väärtnõu's article on sadhana practice and the Vajrayogini sadhana
• Vajrayogini
• Vello Väärtnõu

Source

Vello Väärtnõu's own writing "Vadžra-joogini" (2007 to 2009)