Vajrayogini is a tantric Buddhist deity who is also called as Vajravarahi in Tantric Buddhism, or Vajrayana, a tradition in which she is considered the supreme deity more revered than any male buddha. She represents the path leading to female Buddhahood. She is also a dakini, a term that describes a female supernatural being or an accomplished yogini, and is considered the queen of the dakinis. Her name comes from the Sanskrit, vajra, which means “diamond” .
Mandarava is also known as The Long Life Dakini Mandarava. Mandarava was the virtuous, and beautiful princess daughter of the royal couple in Zahor. Mandarava is also known as, Machik Drubpai Gyalmo, Pandaravasini. She is along with Yeshe Tsogyal. She is one of the two principal consorts of great 8th century Indian tantric teacher Padmasambhava, a founder-figure of Tibetan Buddhism, described as a ‘second Buddha’ by many practitioners. Birth Place of Mandarava Mandarava was .
Tsogyal was the Mother of Tibetan Buddhism. Some sources regard her as a wife of Trisong Detsen, Emperor of Tibet. Her main karma mudra consort was Padmasambhava, a founder-figure of the Nyingma tradition of Tibetan Buddhism. She is known to have revealed terma with Padmasambhava and was also the main scribe for this terma. Later, Yeshe Tsogyal also hid many of Padmasambhava’s terma on her own, under the instructions of Padmasambhava for future generations. .
According to Tibetan Buddhist myth, Gyalpo Pehar ( Tibetan: རྒྱལ་པོ་དཔེ་ཧར ) is a spirit belonging to the gyalpo class. When Padmasambhava arrived in Tibet in the eighth century, he subdued all gyalpo spirits and put them under control of Gyalpo Pehar, who promised not to harm any sentient beings and was made the chief guardian spirit of Samye during the reign of Trisong Deutsen. The protector deity Pehar Gyalpo is depicted with three Geluk .
Lion-faced Dakini is a secret form of Vajrayogini also has a relationship to Troma and the practice of chöd. She is appropriate for clearing obstacles of the most pervasive and malignant kind and cutting through the “three poisons” of mind. This ancient practice has been important in Tibetan Buddhism since the time of Guru Rinpoche. PeGyal Lingpa received this revelation directly from Padmasambhava, appearing in a red-black form, instead of the more common dark .
This is mid-20th-century painting of Machik Labdron and the Chod refuge field displaying teachers and deities. Thangka Painting Chart N°1 Asanga Asaṅga was “one of the most important spiritual figures” of Mahayana Buddhism and the “founder of the Yogacara school”. Traditionally, he and his half-brother Vasubandhu are regarded as the major classical Indian Sanskrit exponents of Mahayana Abhidharma, Vijñanavada (awareness only) thought and Mahayana teachings on the bodhisattva path. N°2 Gyanak Cherbu The lineage of .
For 2,500 years Buddhists have considered with awe the achievement of Siddhartha Gautama. What induces such tremendous respect in them is not just that he gained Enlightenment, but that he did so without a teacher. Contemplating the difficulties that the Buddha had to overcome has given Buddhism a very great appreciation of the value of a spiritual teacher. As Buddhism developed, and the three yanas unfolded, the role and significance of the spiritual teacher .
Tibetan Buddhism has such a unifying symbol, known variously as a Refuge assembly, Field of Merit, or Refuge Tree. It is known as a Refuge assembly because it is a visualized gathering of figures representing the three Refuges. It is known as a Field of Merit because by visualizing a great array of Enlightened figures and then making offerings to them, and by performing other skillful actions, such as committing oneself to the Bodhisattva .
Avalokitesvara, the Lord of Compassion, gazes out across the world, his white radiance soothing the sufferings of living beings. With one pair of hands, he clasps to his heart the wish-fulfilling gem of his vow to eradicate the world’s pain. In his upper left hand, he holds the lotus of spiritual receptivity, the desire to leave the mud of samsara and reach up toward the sun of true happiness. Above his head, we sense .
In Tibetan Buddhist circles, it will not be long before to hear someone talk about their yidam. Especially if they have been meditating for some years you will gather from the way they talk that it is something of the greatest importance for them. This Tibetan word literally means oath, vow, or promise, and connotes the Buddhist deity to whose meditation you are committed to whom you are linked by a promise or vow, .