Recognizing Guru Padmasambhava's Eight Manifestations
Guru Rinpoche or Padmasambhava manifests into eight forms with each having a specific purpose. In the most revered thangka about his divine construct, he sits in the center. Here, he sits on a moon disc atop a lotus flower. Having been born on a lotus, the flower is a symbolization of his pureness. Meanwhile, he sits with his legs crossed in the never changing vajra bliss.
The most revered deity is portrayed with a youthful yet intense appearance. Among his ornaments, the pair of golden earrings symbolizes his perpetual youth, while the bejeweled necklace symbolizes his possession of the three kayas; dharmakaya, sambhogakaya and nirmanakaya. He also wears Ugen Pesha, a lotus hat filled with blue borderline, which embodies his complete knowledge of all the yanas. Likewise, the sun and moon symbols on the front of the hat connote the harmonious blend of skill and wisdom leading to enlightenment. Similarly, a vajra top with a vulture feather and white ribbon also embellishes the tip of the Ugen Pesha.
Guru Rinpoche wears a gold embellished blue silken robe on top of a red monastic shawl, said to be the robe of Tripitaka. He wears the never changing Vajra belt and these sumptuous attire and ornaments showcase his royal heritage. He was the son of King Indrabhutti.
His iconography incudes his right hand holding the five-prong vajra near his heart to symbolise his total mastery of the five divine wisdoms. He then holds an elixir-filled skull cup in his left hand, to illustrate his readiness to grant the ultimate liberation.
Besides him, there sits his two consorts:
- Mandharava on right
- Yeshey Tsogyal on the left
Above Padmasambhava, at the top centre, there sits Samantabadhra, the originator of all the Buddhas. He is one of the highly revered bodhisattvas in Buddhism, especially in Mahayana Buddhism. His name in Sanskrit means "Universal Worthy," "Universal Virtue," or "He Who Is All-Pervadingly." He is credited to have made the ten substantial vows that form the cornerstone of a bodhisattva.
Regarding the eight manifestations of Guru Rinpoche, they are mentioned below:
- Shakya Senge
- Pema Gyalpo
- Nyima Odzer
- Dorje Drolo
- Senge Dradog
- Lodan Chokse
- Pema Jungne
- Urgyan Dorje Chang
Shakya Senge, “Lion of the Shakya clan"
Sakya Senge is the monk emanation of Guru Rinpoche. Here, he is seated on the upper right side (second from right) in the lotus position upon a moon disk of a lotus flower throne. His hair is piled into a bun which is adorned by a gem at the top. As a monk, he wears a simple attire embellished with gold patterns.
He holds a vajra in his right hand while a bowl is on his left. The two divine objects symbolize that even though Shakya Senge is a celestial being, he is an idealistic monk. Thus, he is portrayed with a rich blue nimbus with golden rays, a proximity more astral than the other eight manifestations.
As the story goes, Ananda, brother of Lord Buddha, ordained Guru Rinpoche into monkhood. The heavens erupted in a breathtaking serenity when the news reached the divine realm. The happy goddesses presented him with monk robes to start the holy journey. In addition, Boddhisattavas of all ten directions appeared in the sky before him.
And when his hair was about to be cut, per tradition, the simple job became undoable. Thinking that the knife was too dull, the person set to cut the hair began to sharpen it. Then, four divine dakinis appeared at once, snatched the knife, and threw it high into the sky. The dakinis vouched that such traditions were not above the divine being in front of them. Thus, Guru Rinpoche recited his monk vows with his long hair but did the deed with deep faith and devotion. After such a heavenly interference, the new monk was given a new name, Shakya Senge.
The story of the lion of the Shakya clan teaches that one can reach enlightenment in one lifetime through an unwavering commitment to self-discipline and forsaking worldly possessions.
Pema Gyalpo “Lotus King"
Guru Pema Gyalpo sits upon a tiger skin on top of a royal cushion which sets him apart from the other manifestations. Having being born into a royal status, his depictions and iconography involves affluent and princely background and attire.
As a royal, the Guru maintains his posture with calm and grace. He holds a small drum on his right hand and a mirror on his left. All while wearing a robe filled with extremely rich and intricate patterns in gold. Having been the King of Uddiyana, the Lotus King also wears multiple precious jewels and ornaments. One of the many significant differences in attire among these eight heavenly deities is Pema Gyalpo wearing boots. They represent his opulent backdrop yet his determination in becoming an enlightened one.
Another noticeable feature about him is his ruby complexion yet bearing a peaceful facial expression.Possessing both the regal and well-versed status, he seats relaxed with his right leg stretched and resting upon a moon disc. This form of the divine guru teaches us compassion and leadership.
Nyima Odzer "Rays of the Sun"
Nyima Odzer sits on the corner left below Guru Rinpoche on a typical thangka. He abodes on an animal skin atop of a seat of leaves. In this form, the divine guru appears with a warm-toned complexion deity wearing an animal skin cloth and a flowing gold patterned scarf.
He has donned immaculate bone ornaments, bejeweled gold earrings, and his five-skull diadem is not to be missed. Appearing to be fierceful, Nima Ozer wield a khatvanga in his right hand that signified the three kayas; Dharmakaya, Sambhogakaya, and Nirmanakaya.
It is believed that, Guru Rinpoche abided at Kula-zog, a large cemetery in the form of Nima Oser. In the cemetery, the Guru taught the ways of Dharma to dakinis in front of a precious celestial glass stupa for five years.
During that form, he is known to have assembled quite a ton of devotees while his main four disciples were: Nanam Yeshey, Chechang Lotsa, Kawa Peltsik, and Dogme Palyer. This form of Padmasambhva teaches the lessons of meditation and realization.
Dorje Drolo “Vajra Comforter of Beings"
The universally eminent formidable emanation of Guru Rinpoche is Dorje Drolo. He is also known by the epithet “Vajra Comforter of Beings.” He appears fierce and his red complexion only adds to it. Moreover, he holds a vajra in his right hand as if he is about to strike it while he holds a ritual dagger in his left.
He is depicted in a hurried motion as he only stands on his left leg while riding a fierce pregnant tigress. All while, flames surround his portrait which signifies his unblemished consciousness. Such an immaculate delineation has constructed Dorje Drolo as one of the few individually revered deities besides his affiliation with the divine Eight Manifestations.
Senge Dradog "Roaring Lion"
Guru Singye Dradrog is a wrathful form of Padmasambhava. He has a dark blue complexion and is seated on a gold sun disc. The sun disc rests upon a lotus flower atop a Vajra Rock. His noticeable feature are the gold streaked hair strands. Meanwhile, this formidable form also wears a diadem of five skulls.
His right hand is raised toward the sky holding a Vajra as if about to strike with it. His left hand is in a threatening gesture and bent towards his body.
As the wrathful form, his attired includes a tiger skin loincloth and an elephant hide and lion's skin on his back. A mixture of both gold and bone ornaments adorn his body while he also wears a loose scarf. But the most distinguishable accessories of the Roaring Lion deity is a garland of fresh human heads and poisonous snakes around his neck. He is very large and muscular, and befitting his wrathful form, he has three very powerful eyes.
The story of Senge Dradog goes like this: Many years ago in in Bodhgaya, the place where Shakyamuni Buddha gained enlightenment, an unforgettable event occurred. Five hundred anti-Buddhist scholars were defeating the Buddhist scholars in a philosophical debate, which was taken as a harm to Dharma. Padmasambava appeared and challenged the anti-Buddhists, and defeated them effortlessly. Hence, he was able to reestablish Buddhism and the religion’s prominence.
The story did not end here as the angry and defeated anti-Buddhists resorted to black magic to get back at their humiliating defeat. Hence, Guru Padmasambava took the form of Senge Dradog, the extremely wrathful form. His immense power brought upon tremendous lightning bolts upon the anti-Buddhists and scattered them in the four directions. Their city was also destroyed to stop them from practicing their evil ways. The remaining black magic users converted to Buddhism, realizing their mistake. And hence, the story ends with peace being restored.
Lodan Chokse “Guru Possessing Wisdom/Highest Aspirations”
Loden Choksey sits upon a double cushion with an embellished blue backrest. His hair is bound up in a white turban and adorned with a jewel-studded diadem. He is dressed in a royal robe with rich and lavish gold patterns, showcasing his abundant milieu.
He is adorned with jewel-encrusted gold ornaments, and his phurpa is tucked within his sash. He is in the midst of his practice as he holds an elixir-filled skull cup and ceremonial drum.
Regarding his genesis, Guru Rinpoche decided upon a compassionate and wise form in order to subdue evil. Hence, he had taken the form of Lodan Chokse to rouse piousness among the evildoers in a place called Kache-yul in Singla. He treated those with the unconditional love and kindness that a mother has for her child and was able to restore Buddhism and peace in the land.
Loden Choksey’s teachings of Dharma garnered him with adherent followers and devotees. Among them, Dhenma Tsemung, Zana Kuma, Sogpo Lhaphel, and Samgay Yeshey remain his most notable. They are also depicted alongside the deity in the latter’s individual art forms.
Pema Jungne "Guru Padmasambhava"
The lotus-born revered Guru Rinpoche’s another form is the monk Pema Jungne. In the latter’s form, the deity sits relaxed on a lotus as foreseen. The savior also teaches the Dharma in his astounding new form.
In the art, Pema Jungne is seen wearing a monk robe under which he wears a blue shirt. But his head cloth is the most noticeable part of his attire. The cloth resembles a lotus petal.
Similarly, he holds a yogi's skull-bowl filled with elixir in his right hand that signifies his attainment of clear wisdom. Meanwhile, he makes the Vitaraka Mudra with his left hand. His ornate wooden storage jar is placed at the rear while he sits with his right leg slightly stretched before him.
Guru Rinpoche had manifested into the form of Pema Jungne while he was at Selva Tsel, a large cemetery Magadha in Zahor. The story tells that the guru wished to practice tantra there while taking residency. During that time, he took twenty-five disciples who later became highly skilled in their lessons. Some of those Rigzins are also deciphered in the individual arts of Pema Jungne. Some of his Rigzins are Yeshey Yang, Khonchok Jugney, King Thrisong Detsen and Dorji Dujom.
Urgyan Dorje Chang "Vajra-Bearer from Urgyan"
Urgyen Dorje Chang is another important form of the revered Guru Padmasambhava . In Tibetan Buddhism, each of the three names holds a significant meaning:
- Urgyen: This refers to the mythical land of Oddiyana, often associated with the origin of tantric Buddhism.
- Dorje: Means "vajra" in Sanskrit, a symbolic weapon representing both the indestructible nature of reality and the method aspect of wisdom.
- Chang: Can be translated as "holder" or "bearer".
As the "Vajra-Bearer from Urgyan," Urgyen Dorje Chang symbolizes the transmission of tantric teachings from the pure land of Oddiyana to Tibet. He is often depicted in union with his consort, Yeshe Tsogyal, representing the perfect union of wisdom and method.
This name was given when Guru received the Mahayoga teachings from the Adi Buddhas in Akanishta Heaven. He is depicted here in union with his consort, Yeshe Tsogyal. They assume the form of a Buddha couple. He is blue and holds a vajra in his right hand and a bell in his left. Yeshe Tsogyal is white and raises her skull bowl with a joyous flourish.
Padmasambhava takes on the aspect of Vajradhara, indicating his initiation into the doctrine of Great Perfection. The lower register of the painting centers upon a seated Lama dressed in monastic robes.