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Vajara was founded by six young Tibetan people in 1999, [3] all of whom were born in the 1970s. [8] Dawa began his musical career while studying at Beijing's Minzu University of China in the early 1990s, where he sought a style separate from American rock and the rock music of Han Chinese people.
Various forms of these songs exist, including caryagiti (Sanskrit: caryāgīti), or 'performance songs' and vajragiti (Sanskrit: vajragīti, Tibetan: rDo-rje gan-sung), or 'diamond songs', sometimes translated as vajra songs and doha (Sanskrit: dohā, दोह, 'that which results from milking the cow'), also called doha songs, distinguishing ...
The vajra and bell are used in many rites by a lama or any Vajrayana practitioner of sadhana. The vajra is a male polysemic symbol that represents many things for the tantrika. The vajra is representative of upaya (skilful means) whereas its companion tool, the bell which is a female symbol, denotes prajna (wisdom). [19]
Tibetan Buddhists also composed their own prayers and "vajra songs" as well as developing new musical forms, like Tibetan overtone singing ("throat singing"). [51] Some Tibetan Buddhist traditions, like the Chod tradition of Machik Labdrön (1055–1153), still include the singing of songs with instrumental accompaniment as part of their ritual ...
The Vajra Guru Mantra inscribed on a rock The Vajra Guru Mantra in Ranjana script and Tibetan script. The Vajra Guru mantra is: Oṃ āḥ hūṃ vajra guru padma siddhi hūṃ [47] Like most Sanskrit mantras in Tibet, the Tibetan pronunciation demonstrates dialectic variation and is generally Om Ah Hung Benza Guru Pema Siddhi Hung. This mantra ...
Dorje Lopön is a title given to high-level religious leaders who preside over Tibetan tantric practice. Dorje is the Tibetan equivalent of the Sanskrit vajra and therefore the term appears frequently in Tibetan terminology relating to Vajrayana Buddhism.
The Dzogchen view of the secret instruction series (man ngag sde) is classically explained through the eleven vajra topics. These can be found in the String of Pearls Tantra (Mu tig phreng ba), [15] the Great Commentary by Vimalamitra as well as in Longchenpa's Treasury of Word and Meaning (Tsik Dön Dzö). [4]
There are practices of Vajravārāhī in all schools of Tibetan Buddhism, and in the Kagyu school Vajravarahi is one of its main yidam practices. Vajravarahi is depicted as a naked, often red-skinned maiden in a dancing posture, with a kapala (skull cup) in her left hand and a khatvanga on her left shoulder, while her right hand holds a curved ...