NO. VAH001

Vajrabhairava

Vajrabhairava (Tibetan: dor je jig je. English: Vajra Terror) embracing the consort Vajra Vetali surrounded by four protector deities.

Vajrabhairava, with a large buffalo head, terrifying and wrathful, is dark blue in colour, with 9 faces, 32 hands and 16 legs. The upper face is red and a slightly angry yellow face of Manjushri placed on top. The horn tips are flaming. The three right faces are yellow, dark blue and red and the three left are black, white and smoky. Each face has three eyes and various frightful expressions; dark yellow hair flows upward like flames. The first pair of hands hold a curved knife and skullcup embracing the consort. The remaining hands hold a variety of objects with the 2nd set holding in addition the fresh outstretched hide of an elephant at the top. Adorned with bone ornaments and a necklace of fifty heads he embraces the consort Vajra Vetali who has one face and two hands holding a skullcup in the left. The right legs of Bhairava are bent pressing down on various animals and gods. The left legs are extended straight and press upon various birds and gods; standing above an orange sun disc and multi-coloured lotus completely surrounded by the orange and red flames of pristine awareness. In front of the lotus seat is a skullcup filled with various offerings.

As a tutelary deity (Tib.: Yi dam. Skt.: ishtadevata) Vajrabhairava, also known as Yamantaka (Tib.: shin je thar che), belongs to the Yamari class of tantras and specifically arises from the Bhairava Root Tantra (Tib.: Jig je tsa gyu) and belongs to the method (father) classification of Anuttaryoga Tantra. The practice of Bhairava is common to the three Sarma Schools: Sakya, Kagyu and Gelugpa. There are numerous forms and styles of practice from the very complex with numerous deities to the very concise with a single Heruka form. The main lineages to enter Tibet were those of Jowo Atisha, Rwa Lotsawa, Mal Lotsawa and the like.

This form of Bhairava with the central faces placed 3 vertically and 3 faces to each side arranged horizontally is unique to the Gelugpa School and true to a visionary experience of Lord Tsongkapa the founder.

NO. VAH002 Vajrabhairava

NO. VAH003 Vajrabhairava


NO. CHAK001

Chakrasamvara

Chakrasamvara (Tibetan: kor lo de chog) with the consort Vajra Varahi (Tib.: dorje pag mo).

Chakrasamvara is blue in colour with 4 faces, 12 hands and two legs. The faces are blue, yellow, green and white. The first two hands hold a vajra and bell and embrace the mother. The last two hold an elephant skin out-stretched; third right a damaru, fourth an axe, fifth a trident, sixth a curved knife. The third left holds a katvanga marked with a vajra; fourth a vajra noose, fifth a blood filled skullcup, sixth carries the four-faced head of Brahma. The right leg is straight and presses on the breast of red Kalaratri; left bent and presses on the head of black Yama;. Each head has a crown of five dry human skulls; a necklace of fifty fresh heads and bone ornaments; wear-ing a lower garment of tiger skin. In the lap is the Mother Vajra Varahi, with a body red in colour, one face, two hands and three eyes. The left holds a blood filled skullcup and embraces the Father, and the right, in a threatening gesture, holds a curved knife. The right and left legs em-brace the Father. Both Father-Mother stand in the middle of an orange fire of pristine awareness above a multi-coloured lotus and sun disc. Four initiation vases with skullcup caps surround the central figure; two on lotus blossoms and two wafting on blue and white clouds.

NO. CHAK002 Chakrasamvara

NO. CHAK003 Chakrasamvara


NO. GUH001

Guhyasamaja

Akshobhyavajra, Guhyasamaja(Tibetan: mi kyo dor je, sang wa du pa, English: The Secret Assembly, Unshakable Vajra [Scepter]): The chief tutelary deity of the Father (method) classification of Anuttarayoga Tantra.

Bodhisattva-aspect of the water element(Buddha Akshobhya),embraced by his female consort. His seed syllable is the blue HUNG.He embodies all wisdom qualities and magical powers of the six elements,symbolized by the attributes in his hands like vajra(water), wheel (ether), lotos (fire),jewels (earth), wisdom sword(air). His crossed hands holding vajra (male)and gantha (bell/female)symbolize the primordial, nondualistic state of his mind.

NO. GUH002 Guhyasamaja

NO. GUH003 Guhyasamaja  


NO. HEV001

Hevajra

Shri Hevajra (Sanskrit: Hevajra Tibetan: Gye pa dor je) with the consort (Vajra Nairatmya), Shri Hevajra is a tutelary deity of the Anuttarayoga Non-dual classification.
Dark blue in colour, with eight faces and sixteen hands holding skullcups, standing with four legs in a dancing posture. The first pair of hands embrace the consort Vajra Nairatmya (Selfless One), blue, with one face and two hands holding a curved knife and skullcup, standing on the left leg with the right embracing Hevajra. They are both adorned with bone ornaments and stand atop four corpses within the flames of pristine awareness.

NO. HEV002 Hevajra

NO. HEV003 Hevajra and the Eight Goddesses

NO. HEV004 Hevajra and the Eight Goddesses


NO. KAL001

Kalacakra

Shri Kalachakra (Tibetan: pal du kyi kor lo. English: the Wheel of Time): a non-dual Tantra retrieved from the hidden kingdom of Shambala.

Semi-wrathful in appearance, blue in colour, he has four faces, twenty-four hands and two legs. The main face is blue, right red, left white and the back face is yellow. Each has three eyes and an open mouth with slightly bared fangs. The first set of eight hands are blue in colour, second (middle) red and third (upper) yellow. The first pair of hands hold a vajra and bell crossed at the heart embracing the consort. The remaining right hands hold a sword, curved knife, trident, three arrows, vajra hook, damaru drum, hammer, wheel, spear, club and axe. The left hands hold a shield, katvanga staff, skullcup, bow, lasso, jewel, lotus, conch shell, mirror, vajra chains and the four-faced yellow head of Brahma. The Lord wears a long green scarf and a tiger skin as a lower garment. The consort, Vishvamata, is yellow, with four faces and eight hands. They are both adorned with crowns, necklaces, earrings, bracelets and various ornaments. The right leg of the Lord is straight and red, standing atop the figure of red Kamadeva. The left is bent and white, standing atop white Rudra. Above the layered discs of a white moon, red sun and dark blue Rahu (eclipse) they stand on a multi-coloured lotus blossom seat wreathed by the circular orange rays of pristine awareness fire.

Shri Kalachakra, the Wheel of Time, is the principal deity of the secret mantra of the New Translation School. Practicing this tantra, innumerable learned and accomplished individuals of both India and Tibet attained the highest siddhis, Through the achievement of confident certainty in the outer, inner and other wheels of time as they apply through samsara and nirvana, inner wisdom is revealed, leading to enlightenment within the great bliss body of illusion.

NO. KAL002 Kalacakra

NO. KAL003 Kalacakra


NO. HAY001

Hayagriva

Hayagriva (Tibetan: tam drin, English: Horse Neck) from the Eight Sadhana Sections of Mahayoga Tantra.

Very wrathful, red in colour, with three faces, six hands and four legs, the right face is white and the left green. With three large round staring eyes and a cavernous mouth with sharp canine teeth and dark hair flowing upward. On top of the head are three small green horse heads. The right hands hold a vajra, trident and sword, and the left upper hand is outstretched in the mudra (sacred gesture) of bestowing protection, the remaining hands hold a spear and noose. Adorned with a crown of five dry skulls, earrings, gold and jewel ornaments, snakes entwined as jewelry and a tiger skin skirt, he is completely attired in wrathful charnel ground vestments and a set of vajra wings. The consort has one face and two hands, blue-black in colour, holding a skullcup in the left hand, adorned in wrathful attire and a leopard skin skirt. Standing with eight legs, the right bent and left straight, atop two corpses above a sun disc and multi-coloured lotus, Hayagriva dwells surrounded by the flames of pristine awareness.

NO. HAY002 Hayagriva

NO. HAY003 Hayagriva


NO. VAK001

Vajrakila

Vajrakila, Heruka (Tibetan: dor je phur ba, thrag thung, English: Vajra Peg, Blood Drinker). The Activity Deity from the set of Eight Herukas (Tib.: ka gye) of the Mahayoga Tantras of the Nyingmapa School according to the Ancient Khon Tradition of Sakya.

Fearsome and wrathful, blue in colour with three faces, six hands and four legs, the right face is white and left red, each has three eyes, a gaping mouth and yellow hair flowing upward. The first pair of hands hold a kila (three sided peg) at the heart. The right hands hold a five and nine pointed vajra, and the left hands hold a trident and a mass of flame. Unfurled behind are two large wings decorated with vajras. Adorned with a crown of five skulls, earrings, bracelets and a necklace of fifty heads, he wears an elephant hide across the back and a tiger skin as a lower garment. The consort Diptacakra (Flaming Wheel) is black in colour with one face and two hands holding a skullcup in the left and a gold wheel upraised in the right. Adorned with jewels, gold and a garland of fifty dry skulls she wears a leopard skin skirt and the left leg raised to embrace the male consort. Atop the splayed bodies of Maheshvara and Uma, a sun disc and multi-coloured lotus the terrific deities stand surrounded by the orange-red flames of pristine awareness.

NO. VAK002 Vajrakila NO. VAK003 Vajrakila

NO. BAR001

58 Wrathful Deities of the Bardo

From the eighth to the twelfth day, the Tathagatas appear in their horrifying and awe-inspiring demonic aspects, as herukas and their consorts. They have three heads, six arms, and four feet and represent the unbounded, unrestricted quality of the energy of the Buddha families. All the basic energy of all the Wrathful Herukas is concentrated in the dark brown Great Glorious Heruka (Chemchog Heruka); he is the terrifying aspect of Vairochana. Vajra-Heruka is dark blue and is the wrathful form of Vajra-Sattva (Akshobhya). The horrific aspect of Ratnasambhava is the yellow Ratna-Heruka, while Amitabha Buddha's dark counterpart is the reddish black Padma-Heruka, and that of Amogha-Siddhi's the dark green Karma-Heruka.

On the thirteenth day manifest the Kerimas, the Eight Wrathful Ones, and Htamenmas, terrifying zoomorphic deities; they have the heads of various animals - of a lion, tiger, black fox, wolf, vulture, dark red cemetery bird, crow, and an owl. On the fourteenth day, the visions of the Chonyid Bardo end with a rich array of deities, among them Four Female Door Keepers with animal heads and other powerful zoomorphic deities and Yoginis. If all the opportunities for liberation in the first two Bardos were missed, the process moves to the Sidpa Bardo, or the Bardo of Seeking Rebirth, with its specific challenges.


NO. BAR002

42 Peaceful Deities of the Bardo

The first five primordial Buddhas are also called Tathagatas or Jinas. Tathagata means literally "thus gone", or he who has become one with the essence of what is, and Jina translates as "victorious". Both of these terms are synonymous with the name Buddha that signifies "the awakened one". The five Tathagatas are the five principal modes of energy of Buddha-nature, fully awakened consciousness. They embody five qualities of wisdom; everything that is part of existence- living beings, places, or events- is deeply connected with and can be described in terms of one of the five. For this reason, they are also known as the five families. However, in the samsaric world or in the state of mind of an unenlightened person, they appear as five poisons or confused emotions. This situation is then represented by their wrathful aspects.

Vairochana (Spreading Forth of the Seed) is the Buddha of the Central Realm. He is white and the space in which he appears is blue; the dazzling blue light of Dharmdhatu that radiates from his heart competes with the dull white light of the realm of gods (devaloka). Seated on a lion throne and embraced by the Mother of the Space of Heaven, he is holding an eight-spoked wheel in his hand, symbolizing transcendence of direction and time. Vairochana is often represented with four faces, simultaneously perceiving all directions, which expresses complete openness of consciousness and decentralized panoramic vision. He represents the wisdom of the dharmadhatu, the limitless, all-pervading space in which everything exists as it really is. Since he is the original and central figure, his family is known as the Buddha family or the Tathagata family; these names represent the true reality, opposite of ignorance. In his negative aspect, he symbolizes the basic poison of confusion or basic ignorance out of which all the others evolve.

Akshobhya (the Immovable Buddha) or Vajrasattva (Diamond Being) is the Buddha of the Eastern Realm of Pre-Eminent Happiness. He is blue and the bright white light of the mirror-like wisdom radiating from his heart competes with the dull smoke-colored light of the Hell realm (narakaloka). Embraced by his Shakti Buddha-Locana, the Buddha Eye, he he is resting on an elephant throne, holding in his hand a five-pronged Vajra or thunderbolt. His attendants are the Boddhisattvas Kshitigarbha, the Essence of Earth, and Maitreya, the Loving One, as well as two female Bodhisattvas, Lasya, the goddess of dance, and Pushpa, the goddess of flowers. Akshobhya is the ruler of the Vajra family that represents deep transcendental wisdom reflecting everything with clarity and without critical judgment. The corresponding poison is aggression or hatred.

Ratnasambhava (Born of A Jewel) is the Buddha of the Southern Realm Endowed with Glory. He is yellow and radiates dazzling yellow light of equanimity and non-discrimination, the richness and majesty of which might make one choose the competing dull bluish-yellow light of the human realm (manakaloka). Seated on a horse throne, Ratnasambhava is holding in his hand the wishfulfilling gem. His yellow color represents the fertility, wealth, and richness of the Earth; his consort Mamaki represents water, an element which is indispensable for fertility. The two accompanying male Bodhisattvas are Akashagarbha, or the Essence of Space, and Samantabhadra, the All-Good, and their female counterparts are Mala, representing jewels and precious adornments of all kinds, and Dhupa, the goddess of smell, scent, and fresh air. Ratnasambhava presides over the Ratna family which is characterized by the wisdom of equanimity, equality, and non-discriminating light; its specific poison is pride.

Amitabha (the Buddha of Infinite Light) is the Buddha of the Western Realm of Happiness, the Western Paradise, or Sukhavati. He is red and radiates from his heart brilliant red light of the all-discriminating wisdom; the alternative here is the dull red light of the realm of the hungry ghosts (pretaloka). Amitabha is seated on a peacock throne, holding a lotus in his hand, and embraced by his shakti Pandaravasini, the White-Clad One. The peacock and the lotus symbolize purity, openness, and acceptance. Amitabha's Boddhisattvas are Avalokiteshvara, the ultimate intelligence of compassion, Manjushri, representing the communication of compassion through sound, Gita, the goddess of sound, and the torch-bearing Aloka. Amitabha rules the Padma family characterized by compassion and discriminating wisdom; its poison is indulgence in ordinary passions and attachment to pleasurable aspects of the material world.

Amogha-Siddhi (the Buddha of Infallible Magic) is the Buddha of the Northern Realm of Successful Performance of Best Actions. He is green and emanates from his heart radiant green light which competes with the dull green light from the realm of the divine warriors (asuraloka). He is sitting on a seat of sheng-shang, a form of harpy or Garuda, an archetypal bird who is a musician and a symbol of fulfillment; he can fly and cover all space. Amogha-Siddhi is embraced by his consort, Samaya-Tara, the Savior of Sacred Word, and the crossed multicolored vajra he is holding in his hand symbolizes the area of all activities perceived in all directions, a kind of panoramic fulfillment. Here we find the Bodhisattvas Vajrapani, or Vajra Holder, symbolizing enormous energy, and Sarvanivarana- viskambhin, the Purifier of All Hindrances, as well as their female counterparts Gandha, the goddess of perfume, and Naivedya, who provides the food of meditation. Amogha-Siddhi presides over the Karma family, associated with wise action, efficiency, and fulfillment; its characteristic poison is jealousy.

The five Tathagatas appear individually on the first five consecutive days of the Chonyid Bardo. On the sixth day, all these five primordial Buddhas manifest simultaneously. If one is unprepared for this experience, this leads to a state of bewilderment, since the five Tathagatas fill all the space, all the directions; there is no escape, since the four gates are also guarded by the guardians of the gates: Vijaya or the Victorious One (East), Yamantaka or the Destroyer of the Lord of Death (South), Hayagriva or the Horse-Headed King (West), and Amritakundali or the Coil of the Nectar of Immortality (North), all with their shaktis. In addition, there are the Buddhas of the six lokas, and other figures, forty-two deities altogether.

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