Depicting Vajravarahi and 5 Deities Tibetan Painting
Vajravarahi, 5 Deity principal tutelary deity of the Six Dharmas of Naropa. Vajravarahi is with a fierce expression, slightly peaceful and slightly wrathful, she is red in color with one face, three eyes and dark yellow hair flowing upward, at the crown a black boar’s head.
The right-hand holds aloft a curved flaying knife with a gold vajra handle and the left to the heart a white skullcup. At the bend of the left elbow stands an upright tantric katvanga staff, ornate with an orange streamer.
Adorned with a tiara of gold and five white skulls, green ribbons and gold and jewel earrings, a garland of fifty fresh heads, a garland of flowers, a bone necklace, girdle, bracelets, and anklets, she wears a long green scarf around the shoulders.
With the right leg raised in a dancing posture, the left presses on a sun disc atop a prone figure. Above a moon disc and pink lotus seat, she is completely surrounded by the tight curling flames of orange pristine awareness fire.
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Four attendant Yoginis
In the four directions stand the four attendant Yoginis in the same appearance as Vajra Varahi. At the top right is red Khandaroha, to the left yellow Rupini, at the bottom right green Lama, to the left dark blue Dakini.
Enveloped in spheres of light and ascending rainbow streams he sits on a cushioned seat indicating his earthly status.
Khandaroha means something in Buddhism. Being half-male half-female with their two sides being red and yellow. A Dakini is a type of sacred female spirit in Hinduism and Vajrayana Buddhism. The term can also be applied to human women with a certain amount of spirituality.
Yellow Rupini is the name of the goddess found on the southern petal of the varahyabhyudaya-mandala according to the Varahyayabhyudayatantra.
The central deity of the varahyabhyudaya-mandala is the twelve-armed Vajravarahi, which is modeled upon the twelve-armed Cakrasamvara, thus inhibiting many similar iconographical features.
The Green Lama is a fictional pulp magazine hero of the 1940s. He is commonly portrayed as a powerful Buddhist Lama, dressing in green robes with a red.
Om! Ma-ni pad-me Hum! The first of its kind, the complete adventures of the Green Lama follows the adventures of Buddhist Jethro Dumont and his aides.
- Marpa (1012-1097)
- Milarepa (1040-1123)
- Dwagpo Sonam Rinchen
- Lord Dusum Khyenpa (1110-1193)
- Pom Dragpa
- Karma Pakshi (1206-1283), etc.
Vajradhara is blue in color who is also known as primordial Buddha and the Dharmakya Buddha. He is also known as “Bearer of the thunderbolt”.
Naropa was also known as a contemporary of Atisa. Naropa was born in a high-status Brahmin family of Bengal. From an early age showed an independent streak, hoping to follow a career of study and meditation.
Succumbing to his parents’ wishes, he agreed to do an arranged marriage with a young Brahmin girl. After 8 years they both married each other and become ordained.
life-story is famous in Tibetan culture and retold many times. The best-known biography, The Life of Milarepa, written by Tsangnyön Heruka (1452–1507) in the fifteenth century and drawing from older biographies, is still very popular.
Most of the present-day stories on Milarepa come from this single source, with oral lineage predominating this as well as relics including his bear skinned coat.
Marpa was born as Marpa Chökyi Lodrö, in Lhodrak Chukhyer in the southern part of Tibet, to an affluent family, he began studying at a young age but was wild and untamed compared to other children.
Dusum Khyenpa was born in eastern Tibet in the year 1110 CE, to a mother named Lhathok Zagang Jam and a father named Gompa Dorje Gönpo.
His birthplace lies in Dreshö, a part of Dreho, Kham, ringed by snow-covered mountains. Unlike those who preceded him in the Marpa Kagyu lineage, Dusum Khyenpa was born to a humble family with a greater aptitude for spiritual practice than worldly success.
The teacher of Karma Parashi was Pomdrakpa, who had received the full Kagyu transmission from Drogon Rechen, the first Karmapa’s spiritual heir.
Pomdrakpa realized, through certain very clear visions, that the child in his charge was the reincarnation of Dusum Khyenpa, as indicated in the letter given to Drogon Rechen.
6 Dharmas of Naropa
Inner heat which is the root of the path. For a dzogrim practitioner, this meditation on inner heat is like the root of the entire path.
The illusory body is the foundation of the path.
For those who are unable to complete the practice of clear light because untimely death occurs, there needs to be one who picks them up.
The practice which comes to ‘collect’ you is the practice of phowa.
Then, finally, the juncture which bridges the gap between past and future lives and provides a connection with the Zangdokpalri heaven of Guru Rinpoche or the pure realms such as Sukhavati is the Bardo.
By applying the Bardo teachings a practitioner whose practice isn’t particularly great can transform their practice and become a great practitioner.