NO. VAY001

Vajrayogini - Vajravarahi, Red

Vajravarahi (Tibetan: Dorje Pagmo, Sanskrit: Vajravarahi, English: the Vajra Sow) accompanied by 12 dakinis.

Red in colour, slightly peaceful and slightly wrathful, with one face and two hands she gazes forward with three eyes. The face of a brown female boar protrudes from her right side behind the ear. Held aloft in the right hand is a curved knife and to the heart with the left a skullcup. The bend of the elbow cradles a vajra katvanga staff - gold coloured, long and thin. Crowned with a tiara of five skulls the black hair of the head flows downward behind. Adorned with gold earrings, necklaces, bracelets and a girdle with decorative tassels, she wears a garland of fifty fresh heads. Draped across the shoulders is a long scarf of yellow and green. The right leg is raised in a dancing posture and the left presses upon a small red sun disc atop a prone yellow figure above another sun disc resting on a multi-coloured lotus blossom surrounded by a large red sphere of tightly swirling flames of pristine awareness fire.

There are 12 attendant dakinis around her. Each has one face and two hands holding a curved knife and skullcup with a vajra katvanga staff in the elbow. Wearing the same ornaments and standing in a dancing posture, each is surrounded by a circle of fire.

Vajravarahi, along with numerous variations in appearance such as Vajrayogini and the Fierce Black One, remains one of the most popular and special tutelary deity practices arising from the Chakrasamvara cycle of tantras belonging to the wisdom class of Anuttarayoga Tantra. These various forms are practiced in all the Sarma Schools, Sakya, Kagyu and the like.

NO. VAY002 Vajrayogini NO. VAY003 Vajrayogin


NO. NAK001

Vajrayogini, Naro Khechari

Vajrayogini, Naro Khechari (Tibetan: dor je nal jor ma, na ro kha cho). about Naropa Tradition

Red in colour with one face, three eyes and two hands the left holds aloft a white skullcup from which she drinks and on the shoulder rests a very detailed vajra tipped katvanga staff. The right hand is extended downward holding a curved knife with a gold vajra handle. Adorned with a tiara of skulls, various bone ornaments, girdle, bracelets and a necklace of freshly severed heads - each with a different expression she stands atop the bodies of pink Kalaratri and black Bhairava. Above an ornate sun disc and pink lotus seat she stands completely surrounded by the multi-coloured flames of pristine awareness.

Vajrayogini belongs to the 'wisdom class' of Anuttarayoga Tantra and arises specifically from the Chakrasamvara cycle of Tantras. When Vajrayogini is portrayed in this appearance with the left hand raised and the two feet firmly planted she is commonly referred to as the Naro Khachodma however this does not always mean she is from the special Naropa lineage of the Sakyapa tradition. This painting appears to be Kagyu in origin based on the grouping of figures and Eastern Tibetan style of painting.


NO. THR001

Vajrayogini - Krodha Kali (Wrathful Black Varahi)

(Tibetan: Troma Nagmo. Sanskrit: Krishna Krodhini. English: the Fierce Black One), a wrathful form of Vajravarahi.

Bhagavani [Krodha Kali] with a great radiance at the time of darkness, fierce and raging. The main face is wrathful, the very pure relative truth, and the upper face of a pig is the pure ultimate truth, gazing upward; [both] having three round red eyes. The right hand holds a curved knife upraised and the left a skullcup of blood [held] to the heart. In the bend of the left elbow, as the nature of method, appears a katvanga staff. Wearing an elephant hide as an upper garment and a tiger skin as a lower garment; adorned with snakes and bones. Dark yellow hair bristles upward, the remainder falling loose. With a crown of five dry human skulls, a necklace of fifty fresh. The left leg is extended in a half dance posture pressing on the heart of a human corpse. Appearing youthful and dwelling in the middle of a blazing mass of fire.? (Terdag Lingpa Gyurme Dorje (1646-1714) and Min-ling Lochen Dharmashri 1654-1718).

Blue-black in colour, she has one central face and a small brown pig head on the crown looking to the right. Wrathful in appearance she has three round glaring eyes, a gaping red mouth and yellow hair flowing upward like flames. In the right hand held upraised is a curved knife. In the left held to the heart is a blood filled skullcup; a katvanga staff rests against the shoulder. Adorned with a tiara of five skulls, bone earrings, ornaments and a necklace of freshly severed heads, draped across the shoulders she wears a frightful human skin. Standing on the left leg in a posture of dance atop a corpse, sun disc and lotus blossom, she is completely surrounded by the orange-red flames of pristine awareness. At the lower left, presented as an offering, is a skullcup of nectar. At the lower right is a skullcup of blood.

The original practice lineage belongs to the Zhije School of Phadampa Sanggye but has now been adopted by all the Sarma Schools of Tibetan Buddhism to a greater or lesser extent. Troma Nagmo is also found in the Terma (Revealed Treasure) Tradition of the Nyingmapa School.

"From the pure, unborn, dharmadhatu palace; Fierce Vajra Black One, performing the benefit of beings; Entire treasure of all excellent and common attainments; Powerful Mistress, to you I bow." (Nyingma Liturgical verse).


Troma Nagmo with a retinue of Four Dakinis (Sanskrit: Krishna Krodhini. English: the Fierce Black One), a wrathful form of Vajravarahi.

NO. THR002 Vajrayogini - Krodha Kali


NO. SIM001

Simhamukha, Dakini

Simhamukha, Dakini (Tibetan: seng ge dong chen kha dro ma, English: Lion Faced Dakini) and a retinue of four deities.

With a body black in colour, the face is that of a white lion, with three round yellow eyes, blazing fiercely with a gaping mouth, a yellow beard, eyebrows and hair flowing upward. The right hand holds upraised a curved knife to the sky, left a skullcup of blood to the heart, carrying a khatvanga staff tipped with a trident in the bend of the elbow supported against the shoulder. Adorned with a tiara of five skulls, red scarf, elephant skin, bone ornaments, a long snake and fifty freshly severed heads as a necklace, she wears a tiger skin skirt. Standing on the left leg with the right drawn up, trampling on a double triangle symbol, corpse, sun and multi-coloured lotus seat, Simhamukha in a mood of great fierceness dwells in the middle of a blazing fire of pristine awareness.

Within the Nyingma School, of the two divisions of Kama (Oral Teachings) and Terma (Revealed Treasures), Simhamukha belongs to the Terma. From the three general divisions of Terma: Root, Branch and Essence, Simhamukha belongs to the Dakini Cycle within the Root Terma class. Generally she is regarded as the secret form of Guru Rinpoche Padmasambhava. In the Sarma Tradition the deity Simhamukha is found in the Chakrasamvara Cycle of Tantras and although similar in name and appearance is unrelated.

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