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Each aspect of Vajrayoginī's form and mandala is designed to convey a spiritual meaning. For example, her brilliant red-colored body symbolizes the blazing of her tummo (candali) or "inner fire" of spiritual transformation as well as life force , blood of birth and menstrual blood. [9]
Often, Vajravarahi is conflated iconographically with Vajrayogini. She is sometimes called the 'two-faced' Vajrayogini ( shal nyi ma ) [ 7 ] because of the sow's head. The major iconographic differences are reflected in Vajravarahi's dancing posture and her sow's head symbol, while Vajrayogini is in a standing posture, has a damaru (drum) in ...
The Vidhyeshvari Vajra Yogini Temple - also known as the Bijeśvarī Vajrayoginī, [2] Bidjeshwori Bajra Jogini, [3] Bijayaswar, Bidjeswori, or Visyasvari Temple [1] - is a Newar Buddhist temple in the Kathmandu valley dedicated to the Vajrayāna Buddhist deity Vajrayoginī (or Bajra Jogini in the Newar language) in her form as Akash Yogini.
The Six Dharmas of Niguma are classified as completion stage (rdzogs rim) practices focusing on controlling and refining the channels, winds, and energies of the subtle body. Details of the sadhana cycle brought forth by Niguma can be found in Selected Works of the Dalai Lama: The Tantric Yogas of Sister Niguma ( Mullin (1985) ).
Max Muller described the character of the Vedic hymns as a form of henotheism, in which "numerous deities are successively praised as if they were one ultimate God." [2] According to Graham, in the Vedic society it was believed that humans could contact the gods through the spoken utterances of the Vedic seers, and "the One Real" (ekam sat) in 1.164.46 refers to Vāc, both "speech" and goddess ...
Briefly, the doctrine says that a Buddha has three kayas or bodies: the nirmanakaya or created body which manifests in time and space; the sambhogakaya or body of mutual enjoyment which is an archetypal manifestation; and the Dharmakaya or reality body which embodies the very principle of enlightenment and knows no limits or boundaries. [5]
The Third Trijang Rinpoche, Lobsang Yeshe Tenzin Gyatso (1901–1981) [1] was a Gelugpa Lama and a direct disciple of Pabongkhapa Déchen Nyingpo. He succeeded Ling Rinpoche as the junior tutor of the 14th Dalai Lama when the Dalai Lama was nineteen years old. [2]
[1] [2] Kongtrul states that these are "supreme among all tantras" and "there is no other tantra above it." [21] Anuttarayoga is characterized by the practice of Deity Yoga as well as various subtle body yogas (such as the six Dharmas of Naropa), to generate great bliss and attain the subtle clear light (luminous) mind. According to Miranda ...