Vajrayogini is the Tantric Buddhist deity of the destruction of illusion. The supreme goddess is honored above all male Buddhas, signifying a profound reverence that transcends traditional boundaries. She is regarded as the dakini, also known as Narodakini, Vajravarahi, and Krodha Kali (the black form), in the specific yogini form and practices.
The term originates from the Sanskrit word "vajra," which means “thunderbolt” or “diamond wisdom.” It symbolizes sovereignty and a yogini, which refers to a female yoga practitioner, similar to how "yogi" refers to a male practitioner.
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Vajrayogini is a fierce yet affectionate tantric goddess, also known as a dakini, which means “Sky-goer” or “sky-dancer,” who manifests as a feminine aspect of Buddhahood. She is regarded as the ultimate expression of wisdom and is commonly practiced as a meditational deity (yidam) by practitioners seeking rapid progress on enlightenment.
She refers to one of the various emanations of Ratnasambhava, mentioned in the 5th-century Sādhanamālā. She is regarded as the imperative deity who does not possess the attributes of Dhyani Buddhas on her crown. She is not just a tantric goddess; her status as a tantric deity by existing as a genuine enlightened being who demonstrates her naked feminine power against illusion to transform desire while progressing towards wisdom. Tibetan Buddhism holds Vajrayogini in the highest position as a divine representation of goddess power through which devotees can seek liberation after complete spiritual transformation.
The Vajrayoginī seems to have emerged around the 8th to 10th centuries, while tantric Buddhism was flourishing. The practice was part of the Mother Tantra (ma-rgyud) class of Anuttarayoga Tantra, which includes other Tantras such as the Chakrasaṃvara Tantra and the Hevajra Tantra.
All teachings and practices related to Vajrayoginī come from an initial source of revelation. Three main lineages have become the most widely practiced among the numerous subsequent transmissions.
1. Narokhacho lineage (Naropa)
2. Maitrikhacho lineage (Maitripa)
3. Indrakhacho lineage (Indrabodhi)
Vajrayogini functions as "the diamond female yogi" to become the highest expression in yoga tantra that guides seekers toward ultimate enlightenment. Through her practice, practitioners can achieve deep methods to overcome the standard experiences of death and bardo stages and rebirth. Most practitioners engage with Vajrayogini practice after receiving a higher tantric practice from properly authorized lamas. Practitioners can understand their spiritual journey better through life events transformed into spiritual advancement steps provided by this practice. A person who learns from Vajradakini can achieve spiritual growth coupled with deep emptiness.
According to the Naro Khechari tradition in Tibetan Buddhism, the traditional mantra represents a fundamental practice for honoring Vajrayogini. The recitation of mantras includes:
“OM OM OM SARVA BUDDHA DAKINIYE VAJRA VARNANEYI VAJRA VAIROCHANEYI HUM HUM HUM PHATU PHATU PHATU SVAHA”
Meaning: Honouring the Vajra Family Dakini, the Vairochana Vajra Tathagata Family Dakini, and all the Buddha Dakinis. May Mara be destroyed, and all desires come true as a result of the Vajra Power.
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Vajradakini embodies prajñā, representing the feminine principle necessary for enlightenment. This is complemented by upāya, which refers to skillful means, the masculine principle.
The imagery that captures Kali when she dances while holding a skull cup next to a crescent-shaped knife portrays spiritual transformation through everyday happenings. The base where she stands symbolizes ego because it represents how ordinary matters can grow to become extraordinary.
Vajrayogini is considered the semi-wrathful female deity of Buddhahood
Passion turned into wisdom.
Red is the fierce, burning energy of desire transformed into spiritual consciousness. It also evokes blood, the life force, and connects her to the yogic body and the subtle energy pathways.
Absolute liberation from dualism and cultural standards appears in the painting as the transcendence of all societal expectations is depicted.
A lack of clothing reveals her ability to overcome all physical and social limitations. Realization of ultimate truth shows itself through her formless representation of the transcendent conceptual reality.
All-seeing vision of time.
The third eye positioned at the forehead enables understanding of ultimate reality and wisdom about phenomena (Dhamata).
Fierce compassion; her ability to conquer ego and ignorance.
Her wrathful aspect shows she is not merely gentle, but destroys mental afflictions with uncompromising wisdom.
The rolling out is often interpreted as overcoming ignorance or expressing deep compassion fearlessly.
The blazing energy of wisdom shines through.
The wild, upward-flowing hair represents transformation and the intensity of yogic heat.
Often symbolizes the five poisons (ignorance, anger, pride, attachment, jealousy) into wisdom.
The skulls represent impermanence and remind the importance of liberation and death.
Depicted with 50 human heads, Mala symbolizes the purification and her power to help liberate sentient beings from the endless cycle of rebirth.
The 64-cross-hatch pattern in the lower skirt depicts māyā (illusion) as the complete structure of changing experiences.
Through her Curved knife with Vajra Handle, the feminist warrior serves as a holy symbol that cuts away both delusion and dualistic thinking and ignorance, thereby becoming a force for inner transformation.
The blood-filled symbolizes holy wisdom and the transformation of desire into a path of enlightenment.
It is a long, studded staff or club, whose nature is the means of enlightenment.
Heads impaled on the shrine symbolize the kaya teachings of Nirmanakaya and Sambhogakaya and Dharmakaya.
With the right leg raised in a dance pose, the left foot presses down on a prone figure.
Above is a sun disc and a lotus seat embodying her role as a liberator of sentient beings through enlightened action.
Bhairava symbolizes the attachment to ego, ignorance, and a distorted sense of self.
The slightly bent leg, stepping on the Bhairava symbolizes crushing ego-based illusions.
Kalaratri symbolizes fear of death, ignorance, and illusion.
The extended leg, stepping on the Kalratri symbolizes turning death into the path of awakening and fearless wisdom.
The spiritual symbol shows a figure with a wise flame halo composed of red-orange-yellow colors which destroys all barriers.
The cremation ground symbolic representation of spiritual transformation.
Vajrayogini Temple at Sankhu (Sakwa), Nepal (Photo from Wisdom Library)
The temple situated in Sankhu, also known as Sakwa, is an important site dedicated to the Tantric deity, Vajrayogini, worshipped by both Buddhists and Hindus alike. The pagoda was constructed around the 17th century by King Pratap Malla of Kathmandu(Kantipur).
According to Manisaila Mahavadana tales, Vajrayogini used her curved knife to drain the water from the lake in the Sankhu Valley. She then gave King Sankhadev and priest Jogdev instructions to construct Sankhu in the shape of a conch shell. The temple complex has been left intact in its original shape. Large parts of the ancient settlement of Sankhu retain their original character, and the majority of the monuments have been restored over time.
The Bajrayogini Jatra is celebrated annually in April (Chaitra/ Baisakh) in Sankhu for eight long days; the idols of the temple’s deities are paraded in the town in chariots, by priests and community members. During the Bajrayogini Jatra, priests carry the two main idols: Mhasukhwamaju, the yellow-faced goddess, and her husband Chibadya, a stupa-shaped idol. Their children, Singli (the lioness) and Byangli (the tigress), are carried in smaller chariots by the community's children. This popular festival draws spectators from various localities in the Newar community.
Pharphing Vajrayogini (Photo from Nekhor)
The temple is located on the hill between the Yanglesho Cave and the town of Pharping. The Pamtingpa brothers, two significant students from Tibet of the Buddhist mahasiddhas Naropa and Maitrepa, are associated with the establishment of it. The temple symbolizes the transmission of the most profound Dakini teachings.. The present structure was renovated and most likely dates to the 17th century.
Bidhjeswori(Photo from Wikipedia)
The Vidhyeshvari Vajra Yogini Temple stands on the west bank of the Bishnumati river along the ancient religious complex of the Ramadoli (Karnadip) burning ghat and is on the main road from Swayambhunath stupa, Kathmandu. "Wisdom Goddess" represents the Newar name "Vidhyeshvari" which is derived from "Vajrayogini." Indian Mahasiddha Maitripa received his realization through Akashayogini, who is another name for "the Flying Yogini," which represents a specific form of Vajrayogini who receives worship at the shrine.
A hand-painted artistic Thangka created by talented artisans in traditional techniques operates as a spiritual device which binds you to the power of this important tantric deity. The highlighted aspects of the craftsmanship include the following:
Use of acrylic colour and 24K gold accents.
Intricate details capture the essence.
Made on high-quality cotton canvas for durability.
Reflects the spiritual aspects.
Serves as a timeless piece of sacred art.
The Vajrayogini Thangka showcases perfect creative and spiritual depth that visually represents the transformational power of this admired tantric deity. The thangka combines cotton canvas to function both as religious equipment and beautiful art that supports intense spiritual meditation. The artwork encourages spiritual development through which people can overcome the ego and learn to embrace impermanence and unlock their dormant spiritual power. Vajrayogini functions as natural truth and freedom that pierces through the illusions and distractions dominating the world. Regardless of its religious usage or sacred object status the Vajrayoginī Thangka stands permanently as an emblem of wisdom with ability to liberate individuals on their path to enlightenment.
