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VAJRAYOGINI

VAJRAYOGINI

 

I am the diamond maiden, the player of games 

The yogini is one of my forms 

Showing that I am beyond earthly attachment 

I am the shining revelation to the ascetic 

The women in silk and roses 

I am the harlot in black net and leather, 

who gives enjoyable punishment 

I am the glass bead master, 

creating universes of form 

And a spark of me is in each bead, 

for I dwell in karma.

 

 

I am the Trauma Goddess, 

the Lady of Pain 

In return for devotion 

I pull thorns from the heart 

In return for obedience 

I untie the knots in the belly and the head 

I hold the vajra, 

which gives and receives 

I reshape family karma.

 

 

The Trauma Goddess is called for people in painful situations 

Where anger and hatred block the path of the soul 

I evaluate the benefits of revenge 

And give better suggestions for spiritual growth.

 

 

I am not suited to polite society 

To social striving, upward mobility, and making good impressions 

I am radically honest, sensitive, brilliant, and blunt 

I hold up a mirror to the best and worst facets of human life.

 

 

The Lady of Trauma is the mirror of pain 

I reflect the disastrous ways that human beings interact 

Then the reflections are stretched and distorted 

With irony, and humor, and sadness 

Loosening their grip on the heart 

So that the person who seeks freedom 

Can get a taste of being free.

 

 

My devotees pray:

 

Lady of Trauma, Lady of Pain 

Ascetic and bhairavi and sannyasini and mistress 

Pull me from the disaster I have made of my life 

Save me from the evil machinations of others.

 

This is their prayer and I hear it in their hearts 

As they chant my mantra.

 

Savior, Lady, Mother Goddess, bodhisattva, 

Love me as I love you 

I am desperate and bound 

Free me by your grace.

 

 

I will give freedom, 

but not without realization 

Those who have been bound, bind others 

Those who have suffered, cause suffering 

I let them know how they have been affected 

But also how they have affected others.

 

 

I do not wear bones because of death 

I wear them because they represent what is beneath the surface 

The blood that I drink is the evil karma of those that I save 

And the karma is then halted and does not pass to others 

I appear wrathful as I take on anger, hatred, fury, and the desire to destroy 

Which are destroyed within me.

 

 

I am a dancer upon the pain of all mankind 

I destroy the dark and corrupt 

My compassionate side is hidden 

But for those whom I love 

Who have taken on my dark grace 

I open a path of shining light 

 

Source : Buddhanature.com


Peint au xixe siècle ce mandala Tibetain de la tradition Naropa, Vajrayogini au centre dans deux triangles rouges entrecroisés, Rubin Museum of Art

During the kaliyuga, or the degenerate times, certain tantras that were taught by the Buddha over 2,500 years ago become much more potent over time.

Among the many tantras that are more potent during the degenerate times are the set of anuttarayoga tantras, which include deities such as Guhyasamaja, Heruka, Yamantaka, Kalachakra, Gyalwa Gyatso, Cittamani Tara, Hevajra and Vajrayogini. These are the main types of anuttarayoga tantra deities that are more efficacious, and their practices lead to gaining quicker attainments during degenerate times.

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/vajrayogini-the-powerful-divine-red-lady.html

The Dakini is the principle of uncontrived wisdom in Tibetan Buddhism. It is wisdom that arises spontaneously from the natural spaciousness of being. The Dakini is the open, luminous presence of natural mind in every person, male or female and all genders...

 

It is said that when the mind is free of grasping, the Dakini manifests as natural purity of the phenomenal world. The hero's action becomes unimpeded because it arises from integration with reality. It is a vision of the world in which goodness manifests both as stillness and movement at the same time.

 

They aren't opposites- they are both expressions of the spectrum of vivid presence.

Vajrayogini is the queen of Dakinis the female Tantric deities or “sky dancers”.

 

She is the supreme teacher of the Anuttarayoga Tantra, the Yoga practice that allow those who are plagued by strong desires and attachment, to attain enlightenment.

 

Vajrayogini is the main dakini of the Tantra of Chakrasamvara known also as “Heruka” and the most relevant tantric goddess of all traditions of Tibetan Buddhism.

 

Vajrayogini is depicted in many different forms each having a unique name and appearance. The most common representations in traditional thangka art are: the Naropa form (Naro Khacho), Vajravarahi (the red dancing dakini), Chinnamasta (the severed head form) Krodha Kali (the black form) and Dechen Gyalmo.

 

Each aspect of Vajrayogini's form and mandala has a peculiar spiritual significance.

She is generally depicted as a beautiful young girl with three eyes and the traditional aspects of a dakini, including a “driguk” (a vajra-handled knife) in her right hand and a kapala (skull) filled with blood in her left hand.

https://traditionalartofnepal.com/shop/deities/vajrayogini-thangka-paintings/
https://traditionalartofnepal.com/shop/deities/vajrayogini-thangka-paintings/

SAGESSE , COMPASSION , PASSION , PROTECTION

Vajrayogini ou la yogi de diamant, divinitée de la sagesse et de la compassion, est une jeune fille au corps rouge pourvue de 3 yeux, surmontée d’une tiare à 5 crânes. Elle est particulièrement appréciée dans le tantrisme bouddhique tibétain et népalais.

 

Vajrayogini  est toujours représentée tenant une coupe en crâne humain dans sa main gauche et avec un Kartika dans sa main droite et un trident est posé au creux de son coude gauche.

Elle est souvent nue, symbolisant son absence d’attachement aux apparences, entourée d’une aura de sagesse. Les flammes qui l’entourent ou qui sortent de son corps peuvent évoquer les efforts qu’il faut faire pour atteindre la sagesse. 

Elle est considérée comme l’impératrice de la danse. Vajrayogini est en fait une  représentation bouddhiste de la Shakti.

http://blog.mesindesgalantes.com/vajrayogini/

 

http://blog.mesindesgalantes.com/vajrayogini/
http://blog.mesindesgalantes.com/vajrayogini/

" Vajra Yoginī (Sanskrit : वज्रवारारी ; tibétain : རྡོ་རྗེ་རྣལ་འབྱོར་མ, Wylie : Rdo rje rnal byor ma THL : Dorjé Naljorma ;་ chinois : 瑜伽空行母 ; pinyin : yújiā kōngxíngmǔ), dont une autre forme est Vajravārāhī THL : Dorje Phagmo, « truie adamantine », est une déité bouddhique représentant l'essence propre des tantras Heruka Chakrasamvara, consœur de celui-ci.

 

 

Elle est une des manifestations féminines de la sagesse transcendante (prajñā). Elle incarne aussi la passion et la compassion, la nature de la matrice compatissante génératrice de tous les phénomènes.

Elle est considérée comme l'impératrice de la danse ou une représentation bouddhiste de Shakti.

Elle est représentée nue, symbolisant son absence d'attachement aux apparences, entourée d'une aura de sagesse. De couleur rouge, elle tient un couperet courbe dans sa main droite, et une coupe crânienne dans sa main gauche ; un trident est posé au creux de son coude gauche.

 

Elle apparaît notamment dans le Véhicule de la grâce édité par le 7e Gwalgang Drukpa dans le cadre des pratiques préliminaires. Les cinq femmes les plus importantes de la vie Padmasambhava sont considérées comme des émanations de Vajravarahi. "

Source Wikipédia

Une Dakini , qu'est-ce que c'est ?

Une dakini (sanskrit IAST : ḍākinī) ou khandroma (tibétain : mkha'-'gro-ma, མཁའ་འགྲོ་མ་ ; chinois : 空行母, pinyin : Kōngxíng Mǔ ; japonais : dakini-ten) est une divinité féminine du bouddhisme vajrayāna ou un « démon-femelle » dans l'hindouisme1 , importante dans les pratiques tantriques du bouddhisme tibétain.

 

 

Les dākinīs hindoues (et leurs équivalents masculins, les dākas) se déplacent dans le ciel, ce que traduit leur nom chinois et tibétain (mkha, ciel ; 'gro, déplacement ; ma, femme). Cette faculté est un accomplissement magique (siddhi), occulte dans le cas des dākinīs dites mondaines, ou spirituel pour les dākinīs dites de sagesse. Dans ce dernier cas, le ciel est le symbole bouddhiste de la sagesse inhérente à la vacuité fondamementale, et s'y mouvoir représente les moyens habiles (upayas) mis en œuvre en vue de l'Éveil universel (bodhicitta).

 

 

Généralement le terme dākinī semble provenir de la racine de daksha, signifiant capacité, habilité. Cependant, d'autres interprétations ont été proposées. Pour certains, dak- signifierait « appeler en criant ou en frappant » et ferait référence aux tambours ou psalmodies de femmes-shamans. Au Bengale et dans l'actuel Bangladesh, région d'origine du maître indien Atisha et des mahāsiddhas Tilopa et Naropa, où le culte des dakinis était autrefois répandu, dakh signifie « pur » ou « incomparable ». C'est l'origine du nom de la ville de Dacca et de celui de la déesse Dhakeshwari qui y a un temple. Le village de naissance d'Atisha se nomme d'ailleurs Vajrayogini, nom d'une importante dākinī bouddhiste.

 

 

Les dākinīs sont des personnages composites dans lesquels on entrevoit la silhouette de divinités de cultes antérieurs au tantrisme ou au bouddhisme, d'esprits de la nature, de sorcières ou démons féminins indiens ou himalayens. Dans le bouddhisme tibétain, elles peuvent être des déités mondaines subjuguées, des formes féminines et courroucées de bodhisattvas ou de bouddhas, ou encore des personnalités historiques ou légendaires, compagnes de mahāsiddhas ou mahasiddhas elles-mêmes. Khandro est un titre honorifique pour les yoginīs ou les nonnes.

 

Forme féminine, la dākinī représente la sagesse et l’esprit du pratiquant. Comme toutes les divinités tantriques, il en existe plusieurs types et plusieurs niveaux : mondaines ou éveillées, yidams ou dharmapālas, bodhisattvas ou bouddhas. En effet, s'il s'agit à l’origine de formes féminines courroucées, elles peuvent être considérées comme des émanations d’autres déités, et dans certaines représentations apparaissent sous une forme plus sereine. La place et la fonction d’une même dākinī peuvent varier selon les traditions et les pratiques. Dans certaines, la dākinī est l’un des trois refuges dits extraordinaires du tantrisme: guru, yidam et dākinī ou dharmapāla, appelés les trois racines. Elles peuvent aussi jouer le rôle de parèdre virtuelle, appelée jñanamudrā, dans les visualisations de yab-yum, une parèdre réelle étant une karmamudrā.

 

 

Elle est présentée comme la consort de Heruka, divinité masculine assez compliquée à appréhender, qui est en fait une émanation courroucée d’un Bouddha. 

http://blog.mesindesgalantes.com/vajrayogini/
http://blog.mesindesgalantes.com/vajrayogini/

" We live in a modern world when everything is convenient, comfortable and there are many different forms of distractions available.

However, although the conveniences of modern life enable us to spend less time on daily and mundane chores (e.g., washing, cleaning, etc.) and on surviving, they actually provide us with more time to indulge in distraction.

Hence, greed and materialism is on the rise and people are less inclined towards virtue.

 

Consequently, our minds are plagued by conflicting emotions and delusions (e.g., anxiety, anger, miserliness, senselessness, depression, jealousy, unhappiness, etc.). These are all the signs that we are living in a spiritually degenerate time known as the Kaliyuga. More than 2,500 years ago, Buddha Shakyamuni had predicted that the Kaliyuga age would come, and he taught and prescribed the Tantras as the suitable teaching and practice for this time and age, of which Vajrayogini Tantra is the most supreme.

 

All enlightened beings, including Vajrayogini, embody the qualities of the Buddhas of the 10 directions and of the three times (past, present and future). Therefore, Vajrayogini, in all her perfection, is a worthy object of worship. Many great masters such as His Holiness Pabongka Rinpoche and Kensur Rinpoche Lobsang Tharchin have said that Vajrayogini practice is particularly suitable for beings in these degenerate times because her practice helps to purify and transform desire, which is the current and most pervasive energy within samsara. Vajrayogini manifested specifically to pacify our self-created inner obstacles that are provoked by the outer environment that we are living in. Therefore, Vajrayogini’s blessings are very potent and powerful for this day and age.

 

Of Vajrayogini, Pabongka Rinpoche is known to have said the following :

“Look, this is the synthesis of all the Buddhas. This one counters all the negative attachments arising from the desire we have during the Kaliyuga age.”

 

These tantras are classified into two types, mother tantras and father tantras. Mother tantras focuses more on clear light, while the father tantras focuses on great bliss or the generation of the rainbow body.

 

The tantras themselves are not defined by whether the deity themselves are male or female but by the method through which we gain enlightenment, either through utilising the clear light methods or the rainbow body methods. Within the class of mother tantras, one of the most supreme is Vajrayogini, and her practice is considered extremely efficacious.

 

 It is said for those who keep the five pre-requisites of practicing her sincerely, have guru devotion, engage in her sadhana daily, recite her mantra without break, and engage in tsok offerings, they will gain high attainments and enter Kechara paradise.

 

For students of the lowest scope, here scope refers to merit, they will ascend to Kechara paradise within 14 lifetimes, where she abides and receive teachings from her directly. For students of the medium scope, they will be met by her in the bardo and be taken to Kechara paradise. And finally, in the highest scope, they will not leave their body behind, but will be taken in their current form to Kechara paradise. This has been witnessed or experienced by many practitioners of the past.

 

Therefore Vajrayogini’s practice is extremely potent, and is the direct antidote and counter to desire, attachment and sexual energy that is not directed correctly. Desire and sexual energy that is misdirected can bring much heartache and problems. Vajra Yogini’s practice is a direct counter to these and many other wrong states of mind. In fact full enlightenment can be gained by this practice if done diligently.

 

By seeing Vajrayogini, making offerings to her, and making a connection with her, one will gain a great amount of merit, and create the causes to practice her teachings in the future. To have a beautiful image of her and make offerings in a conscientious way creates a very strong connection to her. It is highly recommended for everyone to have a Vajrayogini image, offer the best materials onto her image as an offering, keep her image well, make prayers to her and worship her, even if you don’t have her initiation.

 

Therefore Vajrayogini’s practice is extremely potent and relevant for people of this time and age. In this post I wanted to provide you with information of how you can develop a connection with and prayer to this supreme deity without requiring initiation. Please learn up well and practice. You will see a major difference in your life for the better. "

Tsem Rinpoche https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/vajrayogini-the-powerful-divine-red-lady.html

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