Exploring the Divine Feminine in Tibetan Buddhism: The Buddhamother Thangkas

The Concept of Buddhamother in Tibetan Buddhism

In Tibetan Buddhism, the term “Buddhamother” refers to the mothers of Buddha. Initially, it denoted Maya, the birth mother of Siddhartha Gautama (Buddha), and his aunt Mahaprajapati, who raised him after Maya’s death. However, in Buddhist doctrine, “Buddhamother” transcends the literal sense and symbolizes the embodiment of Buddhist principles, Dharma nature, and transcendent wisdom, personifying the philosophies and divine aspects of Buddhism.

Buddhamother in Vajrayana (Tantric Buddhism)

Vajrayana Buddhism interprets Buddhamother as the teacher of Dharma, hence equating Dharma to Buddhamother. Prajñāpāramitā, the perfection of wisdom, is also seen as Buddhamother since it gives birth to all Buddhas. In this tradition, the Buddhamother is depicted in female form, often as female Bodhisattvas.

The Iconography of Buddhamother in Thangkas

Thangkas, traditional Tibetan Buddhist scroll paintings, often feature various forms of Buddhamother. The “Making Buddha Image Measurement Sutra (Supplementary)” details the iconography of Buddhamother, depicting her as a beautiful sixteen-year-old girl with specific facial and bodily features. Similarly, the consort of a male deity, referred to as “Ming Consort,” shares physical similarities with Buddhamother but is distinguished by elements typical of wrathful deities, like skull crowns and animal skin garments.

Prominent Buddhamothers in Thangka Art

Thangka paintings commonly feature Buddhamothers such as White Tara, Green Tara, Tara Who Saves from the Eight Dangers, Twenty-One Taras, Supreme Victorious Buddhamother, Vajra Varahi, Great White Umbrella Buddhamother, and Singhamukha (Lion-Faced Dakini), among others. Each of these figures represents different aspects of the divine feminine, embodying compassion, wisdom, and protection.

Tara, The Compassionate Savior in Tibetan Buddhism

Tara: The Revered Buddhamother in Vajrayana Buddhism Tara, known in Tibetan as ‘sgrol-ma’, is a significant figure in Vajrayana Buddhism, revered as a Buddhamother for her powers of salvation and compassion towards all beings. Translated from the Sanskrit word ‘Tara’, she is also referred to as ‘Drolma’ in Tibetan. Tara is considered an emanation of Avalokiteshvara (Chenrezig in Tibetan), the Bodhisattva of Compassion, and is hence known as “Tara Avalokiteshvara” or “Drolma Chenrezig.”

The Origin and Significance of Tara According to the ‘Tara Root Tantra,’ Avalokiteshvara worked tirelessly for eons to liberate countless beings from the cycle of samsara (birth and rebirth). One day, while observing the beings in the six realms with his divine eyes, he realized that the number of suffering beings had not decreased. Overwhelmed by sorrow, tears from his eyes fell and transformed into a lotus, giving birth to the Supreme Savior Buddhamother, Green Tara. Subsequently, Tara manifested in twenty-one different forms, including White Tara, Red Tara, Yellow Tara, and Blue Tara, each representing unique attributes and colors.

The Twenty-One Forms of Tara and Their Roles These twenty-one manifestations of Tara pledged to assist Avalokiteshvara in his mission to save beings. Green Tara, in particular, promised to carry on the work of liberating millions of beings daily, gaining widespread veneration across the Buddhist world. In Tibet, the most commonly worshipped forms are White Tara, associated with longevity and healing, and Green Tara, known for her swift protection and assistance.

Conclusion: Tara’s Prominent Role in Tibetan Devotion In Tibetan Buddhism, Tara holds a special place as a deity of compassion and rescue. Her image and mantras are central to Tibetan spiritual practices, symbolizing the active compassion of the Buddhas. Tara’s story not only highlights the boundless compassion inherent in Buddhist teachings but also offers a powerful symbol of divine feminine energy, reinforcing her status as a key figure in the religious and cultural landscape of Tibet.

Green Tara (sgrol-ljang): The Embodiment of Compassion and Swift Action in Tibetan Buddhism

Green Tara: The Protector and Savior Green Tara, revered in Tibetan Vajrayana Buddhism as a principal deity, is also known as the “Holy Tara Bodhisattva.” Legend has it that Princess Wencheng of the Tang Dynasty was an incarnation of Green Tara. She is venerated as a Buddhamother, known for her immense power to aid and swiftly protect beings in distress, embodying great courage and spiritual strength. Her widespread worship in Tibet is a testament to her significant role in Tibetan spirituality.

The Practice and Benefits of Green Tara Devotees believe that practicing the sacred rituals of Green Tara can break the cycle of life and death, remove obstacles, alleviate illness, and bring about prosperity, longevity, and wisdom. Particularly, it is said that those who wish for children, wealth, or any desire will find their wishes fulfilled through her blessings. Her mantra, “Om Tare Tuttare Ture Soha,” is chanted with the belief that it can grant wishes and fulfill desires.

Iconography of Green Tara in Thangkas In Thangka paintings, Green Tara is depicted as a young woman of serene beauty, clothed in radiant green, symbolizing life and hope. She has a compassionate visage, similar to a Bodhisattva, with a jeweled crown adorned with rubies, representing her spiritual father, Amitabha Buddha. She wears various jewel ornaments and heavenly garments, signifying her divine status.

Symbols and Postures of Green Tara

• Right Hand Gesture: Her right hand in the gesture of granting wishes and realizations symbolizes that her practice can satisfy beings’ desires for happiness, health, wealth, and mundane achievements.
• Left Hand Gesture: Her left hand in the gesture of refuge indicates that she embodies the roles of spiritual teacher, deity, and protector. Holding a blue lotus, she represents purity and beauty attainable in everyday life.
• Leg Postures: Her right leg extended downward signifies active engagement in worldly affairs, while her left leg in meditation posture on a lotus moon disc shows that despite her worldly activities, her mind remains in a state of meditative balance.

Conclusion: Green Tara’s Role in Tibetan Devotion Green Tara stands as a powerful figure in Tibetan Buddhism, symbolizing active compassion, protection, and fulfillment of worldly and spiritual desires. Her presence in Thangka art and practice in daily rituals highlight her role as a compassionate savior, providing hope and relief to all beings. For practitioners and followers, Green Tara is not just a deity but a guiding force, encouraging active compassion and spiritual balance.

White Tara (Sita-tarva, sgrol-ma-dkar-po): The Buddhamother of Longevity in Tibetan Buddhism

White Tara: The Beacon of Longevity and Wisdom In Tibetan Vajrayana Buddhism, White Tara, also known as “Sita-tarva” or “sgrol-ma-dkar-po,” holds a place of reverence as a principal deity. Often referred to as the “Buddhamother of Longevity” or “White Tara Bodhisattva,” she is believed to be the reincarnation of Princess Bhrikuti of Nepal. White Tara is one of the twenty-one manifestations of the Holy Savior Mother Tara, an emanation of Avalokiteshvara’s compassion.

Practice and Benefits of White Tara Devotion to White Tara involves the practice of her sacred rituals, believed to break the cycle of birth and rebirth, alleviate sufferings, including the eight great fears, epidemics, and illnesses, and dispel demonic obstacles. Chanting her mantra “Om Tare Tuttare Ture Mama Ayur Jnana Punye Pushtim Kuru Soha” is said to enhance wisdom, merit, longevity, and fulfill all desires. Her gentle, intelligent nature, wherein no secrets can be hidden, makes her a compassionate and eager savior in times of need.

Iconography of White Tara in Thangkas In Thangka paintings, White Tara is depicted with a serene, graceful demeanor, embodying tranquility and peace. Her attributes include:

• Crown and Facial Features: She wears a jeweled crown; her eyebrows are like crescent moons, with long, slender eyes, a straight nose, and small lips. Her hair is partially tied up, with some flowing down her shoulders.
• Body and Posture: Her body, radiant in white, symbolizes purity and harmony. She is adorned in multi-colored celestial robes and various ornaments like earrings, bracelets, rings, armlets, and anklets. Her right hand is in the gesture of giving, while her left holds a blue lotus (Utpala) symbolizing purity.
• Threefold Lotus: The lotus in her left hand bears three blossoms, representing the Three Jewels of Buddhism – the Buddha, Dharma, and Sangha.
• Seven Eyes: Unique to White Tara is the presence of seven eyes – three on her face (including the forehead) and one on each palm and foot sole, symbolizing her vigilant compassion towards all beings.
• Seated Posture: She sits in full lotus posture on a lotus moon disc, signifying her complete transcendence over worldly sufferings.

Conclusion: White Tara’s Role in Promoting Health and Longevity White Tara, with her serene presence and compassionate gaze, is a prominent figure in Tibetan Buddhism, embodying the virtues of health, longevity, and wisdom. Her practice is especially revered for promoting physical and spiritual well-being, making her an essential deity in the pantheon of Tibetan Buddhist worship. Her beautiful, radiant form in Thangka art serves as a reminder of the enduring qualities of life, compassion, and spiritual growth.

Tara, the Savior from the Eight Great Dangers: An Exploration of the Beloved Bodhisattva in Tibetan Buddhism

Understanding Tara: The Compassionate Savior in Tibetan Buddhism Tara, revered as one of the emanations of Avalokiteshvara (the Bodhisattva of Compassion) in Tibetan Buddhism, holds a place of special veneration. Known as the “Savior from the Eight Great Dangers,” Tara is believed to protect from perils caused by lions, elephants, serpents, water, fire, thieves, non-humans (like demons and spirits), and imprisonment. In Vajrayana Buddhism, she is also seen as a protector from all forms of disasters and as a reliever of fear and suffering. Tara is particularly venerated for ensuring smooth progress and enhancing longevity and fortune.

Depiction of Green Tara Amidst the World’s Turmoil In Thangka paintings, Green Tara is often depicted seated amidst the chaos of the world. Although Green Tara typically symbolizes great wisdom, she is often portrayed in golden color as a special form of reverence in Thangkas. This depiction extends to other forms of Tara that save from the eight dangers. Above the main figure is Amitabha Buddha, seated in meditation posture on a lotus.

The Eight Taras: Protectors from Each Peril Each of the eight Taras surrounding Amitabha Buddha represents protection from a specific danger:

• To Amitabha’s right is the Tara who saves from lion-related dangers, symbolizing pride.
• To his left is the Tara who protects from the perils of ignorance, represented by elephants.
• Below the main figure to the left is the Tara who saves from water-related dangers, seen praying for relief.
• Directly below is the Tara protecting devotees from non-human threats, depicted fending off a red demon.
• To the right is the Tara who shields from serpent dangers.
• The Thangka also features Taras who save from imprisonment and fire dangers.

The Twenty-One Taras: Manifestations of Compassion The Twenty-One Taras, all female Bodhisattvas, are closely linked with Avalokiteshvara, considered emanations of his compassionate nature. This connection endows them with an esteemed and sacred status. The practice of the Twenty-One Taras is widespread across various Tibetan Buddhist sects, with many artistic representations and images stemming from the masters’ meditative experiences and visions. These Taras are commonly recited by monks and nuns as part of their initial religious studies.

Practices and Significance Most Tibetan Buddhist monasteries conduct monthly or more frequent rituals dedicated to the Twenty-One Taras. This practice involves reciting the praises of the Taras and chanting their mantras, believed to break the cycle of rebirth and lead to rebirth in the Western Paradise. Tibetan families often request these rituals during significant life events like relocation, business ventures, or childbirth, invoking health, auspiciousness, and protection.

Central Depiction of Green Tara in Thangkas In Thangka art, Green Tara, the central figure among the Twenty-One Taras, is depicted as a youthful woman with a serene expression. Her right hand is in a gesture of granting wishes, and her left hand holds a blue lotus, symbolizing purity and power. Her iconography includes:

• Crown and Adornments: She is crowned and beautifully adorned with jewelry.
• Posture: Her right leg is extended, signifying active engagement in the world, while her left leg is folded, reflecting her meditative nature.
• Surrounding Taras: The other twenty Taras are depicted with unique attributes but share common features, such as holding a lotus and a vase of amrita (nectar of immortality).

The Essence of Buddhamother in Tibetan Buddhism: A Journey into Sacred Femininity

The Roots of Vijaya: The Source of Enlightenment According to the “大方便佛報恩經” (ཐབས་མཁས་པ་ཆེན་པོའི་སངས་རྒྱས་དྲིན་ལན་བསབ་པའི་མདོ།) Vijaya is identified as the source of all Buddhas, embodying the wisdom vital for their path to enlightenment. The “Mahaprajnaparamita Sutra” asserts that the perfection of wisdom, Prajnaparamita, is regarded as the mother of all Buddhas, signifying her profound role in Buddhist teachings.

Integrating the Divine Feminine in Tantric Practices In Vajrayana Buddhism, the divine feminine is celebrated through various manifestations of Buddhamother. Male deities in the Tantric tradition, known as “Vajra” or “Wrathful Kings,” are complemented by their female counterparts, referred to as Buddhamothers or Dakinis. These couples symbolize the union of compassion and wisdom. Unique solo Buddhamothers, such as Namgyalma (Vijaya), White Umbrella Goddess, and others, represent different aspects of feminine divinity.

Namgyalma: A Beacon of Life and Wisdom Namgyalma, known in Sanskrit as Vijaya and in Tibetan as rnam-par-rgyal-ma, stands among the three longevity deities in Tibetan Buddhism. As an incarnation of Vairocana Buddha, Namgyalma is revered for her immense compassion and ability to grant longevity and blessings. She also holds a unique power to purify negative karma, especially those actions that show disrespect towards Buddhist tenets and symbols.

Iconography of Namgyalma: Symbolism in Thangka Art In Thangka art, Namgyalma is depicted with three faces and eight arms, radiating a pristine white aura, symbolizing her pure and unblemished nature. Her appearance embodies both beauty and sanctity.

• The Three Faces of Wisdom and Compassion: Namgyalma’s central face is white, symbolizing peace and tranquility. The left face, black, exhibits a wrathful expression, signifying her power to overcome obstacles and challenges. The right face, yellow, represents growth and prosperity.
• The Eight Arms of Protection and Fulfillment: Each arm of Namgyalma holds significant objects, such as the vajra, bow, and arrow, symbolizing different aspects of spiritual attainment and worldly fulfillment.

Mantra of Longevity and Enlightenment Chanting Namgyalma’s mantra, “Om Ami Dhare Dara Dharin Svaha,” is believed to extend one’s lifespan, enhance wisdom, and lead to ultimate Nirvana. Practitioners focus on her image and mantra, especially on specific lunar days, to purify their karma and attain spiritual liberation.

Namgyalma’s role in Vajrayana Buddhism extends beyond mere symbolism. Her presence in Thangka paintings and meditative practices represents the embodiment of wisdom, compassion, and the divine feminine, playing a crucial role in the spiritual journey of practitioners. Her iconography and teachings continue to inspire and guide those on the path to enlightenment.

The Divine White Parasol Goddess: A Beacon of Protection in Tibetan Buddhism

The White Parasol Goddess in Tibetan Tradition In Tibetan Buddhism, the White Parasol Goddess, referred to as “Dukkar” in Tibetan, is a revered deity celebrated for her potent protective powers. Formally known as “The White Parasol Goddess Emerging from the Crown of All Tathagatas,” she is also known as “White Parasol Wheel King.” As the foremost among the venerated Five Buddha-Crown Protectors, Dukkar embodies the ultimate wisdom of Buddha.

Symbolism of the White Parasol The White Parasol Goddess is named after her distinguishing feature – the white parasol. This symbolizes a samaya or a sacred vow in Buddhism, analogous to the symbolic objects of other Buddhas and Bodhisattvas, such as Avalokiteshvara’s lotus and Vajrapani’s sword, which represent their spiritual commitments and teachings. The “Great White Parasol Dharani Sutra” depicts her as an effulgent entity whose virtues offer a protective shelter to all beings. This sutra includes potent mantras and has been revered through the ages.

Historical Devotion: Kublai Khan’s Reverence Kublai Khan, the founder of the Yuan Dynasty, deeply venerated the White Parasol Goddess. He placed a white parasol beside his throne, symbolizing his wish for the Goddess’s protection and the enduring stability of his empire.

Thangka Portrayal: The Thousand-Armed, Thousand-Headed Goddess In Thangka paintings, the White Parasol Goddess is also known as the “Thousand-Armed, Thousand-Headed Goddess,” a representation that emphasizes her boundless capacity to guard and assist beings from every direction.

• The Profusion of Heads: Her central 200 heads are white, symbolizing the origin of all forms. Additional heads in yellow, red, green, and blue colors represent the attributes and energies of the Five Dhyani Buddhas.
• The Thousand Legs and Arms: The depiction of Dukkar with 1000 legs and arms symbolizes her supreme dominion over natural and supernatural forces. Her right side’s 500 legs trample over celestial deities, while the left side’s 500 legs subdue demons, indicating the protection she extends to all beings under her care.

The Significance of Her Attributes Dukkar’s attributes in Thangka paintings carry deep symbolic meanings:

• The Vajra and the White Parasol: Her right hand holds a vajra, representing internal and external harmony, while her left hand wields a large white parasol, her most iconic symbol, signifying the protective nature of Buddha’s pure virtues.
• Attributes of Other Arms: Her arms bear various objects like the Dharma wheel, symbolizing the path to enlightenment, and the bow and arrow, representing the penetrating wisdom of her teachings.

Invocation for Longevity and Wisdom Worshiping the White Parasol Goddess and chanting her mantra is believed to prolong life and enhance wisdom. According to the “Tibetan Tantric Scriptures,” chanting her mantra on specific lunar days can greatly increase longevity, wisdom, and lead to Nirvana.

In her myriad forms and profound symbolism, the White Parasol Goddess stands as a guardian and nurturer within the divine feminine spectrum of Tibetan Buddhism. Her depiction in Thangka art offers not just visual splendor but also a profound insight into the complex fabric of Tibetan spiritual beliefs and practices.

Kurukulla: The Tibetan Buddhist Goddess of Wisdom and Action

Kurukulla: A Pivotal Deity in Sakya Tradition Kurukulla, known as “Goddess of Wisdom and Action” in Tibetan Buddhism, is referred to as “Lhamo Rigjema ཀུ་རུ་ཀུ་ལླེ་ “ལྷ་མོ་རིག་བྱེད་མ་ in Tibetan. She holds a significant place within the Sakya school of Tibetan Buddhism, being one of the “Red Trinity” and integral to the “Thirteen Golden Dharmas,” a unique set of tantric teachings exclusive to the Sakya tradition.

The Essence of Kurukulle: Blending Wisdom with Action

The name “Kurukulle” translates to “Wisdom and Action,” emphasizing the importance of merging wisdom (Prajna) and actions (Karma) in the path to enlightenment. In Buddhism, while Prajna pertains to the wisdom that guides one toward enlightenment, the other five Paramitas (generosity, moral conduct, patience, effort, and meditation) represent action. The harmonious combination of these leads to spiritual attainment.

Kurukulla: A Symbol of Wisdom

Kurukulla, revered as a wisdom deity, transcends conventional roles. Practicing her teachings is believed to offer immunity from natural disasters, diseases, accidents, and spiritual impediments. Her greatest attribute is said to be capturing and taming sentient beings’ minds, propelling them towards spiritual enlightenment.

Kurukulla in Tibetan Culture: The Formidable Protector

In Tibetan cultural beliefs, Kurukulla is also known as “Wangjilam,” meaning “The Powerful Mother.” This emphasizes her critical role in subjugating the spiritual realm and protecting beings from harmful spirits.

Kurukulla’s Iconography in Thangka Art Kurukulla is often depicted in Thangka art in a dynamic dancing pose. Her red body symbolizes the Buddha’s activity power to repel evil forces. With one head and four arms, she dons a crown of five skulls and has hair colored in shades of red and yellow, indicating her power to elevate practitioners to enlightenment. Her wrathful facial expression represents the strength of commitment and devotion.

Symbolism of Kurukulla’s Attributes

• Bow and Arrow: In one set of arms, Kurukulla wields a Utpala flower bow and arrow, signifying readiness to shoot. The bow symbolizes meditative focus, while the arrow represents piercing wisdom, denoting the capability to deflect supernatural forces.
• Iron Hook and Noose: Her other arms hold an iron hook and a noose. The hook symbolizes control over wandering thoughts, and the noose awakens dormant wisdom, illustrating the power to capture and manage spirits and supernatural entities.

Kurukulla’s richly symbolic iconography in Thangka paintings not only encapsulates her divine qualities but also serves as a spiritual guide for devotees seeking enlightenment and protection. Her portrayal vividly embodies the fusion of wisdom and action central to Tibetan Buddhist practice.

Parnashavari: The Leaf-Clothed Goddess of Healing in Tibetan Buddhism

Parnashavari: A Vital Messenger in Tibetan Buddhism Parnashavari, known as the “Leaf-Clothed Mother” in Tibetan Buddhism, holds a prominent position as one of the most important messenger goddesses. She is particularly revered for her role in alleviating diseases, especially infectious ones like epidemics. Practicing Parnashavari’s visualization and mantra is believed to strengthen the immune system, shielding practitioners from illnesses.

Widespread Practice Across Tibetan Buddhism All schools of Tibetan Buddhism engage in the practice of Parnashavari, with the Kagyu tradition, especially the Drikung Kagyu, being particularly devoted. Her practice is a key component of the ten-day teachings held during the Year of the Snake, traditionally organized every 12 years. During this time, followers from various Tibetan Buddhist schools gather at Drikung Thil Monastery to participate in the teachings and practice sessions led by the head lama.

Parnashavari in Thangka Art: Symbolism and Iconography In Thangka paintings, Parnashavari is depicted with a milky-white complexion, symbolizing the dual Buddhist activities of pacifying and enriching. This indicates her role in calming negative causes and fostering positive actions for healing and protection. She has three faces, each with three eyes: the main face is half-smiling, half-wrathful in a milky-white color, signifying harmony with nature; the left face is red, representing desire, and the right face is white, symbolizing tranquility. Adorned with a crown of flowers and a topknot secured with a white snake, she wears earrings, bracelets, armlets, anklets, and a necklace of jewels, entwined with a garland of leaves, signifying her healing and regenerative powers.

Her Six Arms and Their Meanings Parnashavari’s six arms represent various aspects of her divine attributes:

• The main arms hold a golden vajra and a noose, symbolizing indestructible wisdom and control over internal and external elements.
• The second set of arms wields a vajra axe and a blue lotus, signifying the power to eradicate disease.
• The third set holds a bow and arrow, representing the wisdom to penetrate ultimate truth and the power to aim the arrow of wisdom towards this goal.
• She dances atop a lotus pedestal, embodying the essence of purity and enlightenment.

The Thangka’s Spiritual Assembly At the top center of the Thangka, Tsongkhapa, the founder of the Gelugpa school, is depicted, flanked by the Dragon King Buddha on his right and Vajradhara on the left. The lower part of the Thangka features the Six-Armed Protector in the center, with the Career-Protecting King and the Four-Armed Protector on the right, and Guan Yu and Shanglon Protectors on the left.

Parnashavari’s representation in Thangka art is not just an artistic depiction; it is a visual guide to her spiritual attributes and the protective and healing powers she bestows upon her followers.

Ekajati: The One-Haired Protector Goddess in Tibetan Buddhism

Ekajati: A Unique Deity of Protection Ekajati, also known as “One-Haired Mother,” is revered in Indian Buddhism as a principal protective deity, often presented alongside two other longevity deities: Ushnishavijaya and White Tara. Each represents a different aspect of spiritual experience: Ushnishavijaya embodies daytime practices, Ekajati symbolizes nocturnal aspects, and White Tara bridges both day and night with her activities.

Significance in Tibetan Buddhism In Tibetan Buddhism, Ekajati is more commonly recognized as a fierce protector deity, often depicted alongside Rahu, the deity representing solar eclipses. Rahu symbolizes daytime eclipses, while Ekajati represents lunar eclipses at night. Practitioners regard natural phenomena like eclipses as significant spiritual experiences, imbuing them with profound esoteric meaning. Both solar and lunar eclipses are considered moments of exceptional magical power. Ekajati is a pivotal protector in all schools of Tibetan Buddhism, but she holds particular prominence in the Nyingma tradition, where she is venerated as a chief guardian deity in the terma (hidden treasure) lineage.

Ekajati in Thangka Art In Thangka paintings, Ekajati is said to be a manifestation of Samantabhadri, the female counterpart of Samantabhadra, embodying the non-dualistic nature of reality. She is depicted uniquely with a single hair tuft, one eye in the center of her forehead, one breast, and one protruding white fang biting her lower lip, hence the name “One-Haired Mother.”

Ekajati’s body is brown, with yellow hair that flies upwards, coiling into a single braid at the tip. Her right hand, raised high, wields a staff made of a corpse, symbolizing those who attain spiritual realization in a single lifetime through the power of lunar energies. Her left hand, positioned in front of her chest, holds a skull bowl filled with blood, signifying her nourishment from the forces that terrify ordinary beings.

Ekajati’s Role as a Protector Ekajati is esteemed as one of the most formidable protectors in Buddhism, especially in the Nyingma school, where she is considered one of the three principal guardians of the Dharma. Her portrayal in Thangka reflects her role as a guardian of transcendental teachings, emphasizing her unique attributes and powerful presence in Tibetan Buddhist iconography and practice.

Dakini: The Embodiment of Wisdom and Emptiness in Tibetan Buddhism

Dakini: Guardians of Esoteric Wisdom In Tibetan Buddhism, the Dakini (Tibetan: mkha’-‘gro-ma) is a pivotal figure, known as a “sky dancer” or “space goer.” Also referred to as “Vajra Dakini” or “Wisdom Dakini,” she is known in Tibetan as “Khandro.” Dakinis are seen as protectors of esoteric practices and the Buddha’s teachings, symbolizing the wisdom of emptiness. Their aid is considered indispensable in spiritual practice; without the Dakini’s guidance, even the most arduous and diligent spiritual efforts may struggle to bear fruit.

Dakinis in Esoteric Practice According to “Thangkas of the Mother Deities and Sky Dancers,” all female deities in dualistic mandalas are regarded as manifestations of the Vajra Dakini. In Vajrayana Buddhism, Dakinis are categorized into three aspects: external, internal, and secret. Externally, Dakinis manifest as specific deities in mandalas, representing bliss and the wisdom of emptiness, like Vajravarahi or Samantabhadri. Internally, they embody an individual’s realization of bliss and emptiness, capable of transforming one’s life. Secretly, Dakinis represent the dance of bliss and awareness within the Vajra body, unlocking chakras and facilitating higher levels of spiritual liberation and ecstatic states.

The Role of Dakinis in Tantric Buddhism Dakinis play a crucial role in tantric practices, guiding practitioners through complex ritualistic practices and profound philosophical teachings. They are often depicted in Thangka paintings in dynamic postures, symbolizing their active role in spiritual transformation. The wisdom and teachings of Dakinis are essential for advancing in the path of Vajrayana, offering insights into the nature of reality and the mind’s potential.

In essence, Dakinis are more than just symbolic figures; they are embodiments of profound spiritual truths, guiding practitioners towards enlightenment through their wisdom, compassion, and transformative power in Tibetan Buddhism.

Vajravarahi: The Powerful Female Deity in Tibetan Vajrayana Buddhism

Vajravarahi: The Embodiment of Spiritual Power and Wisdom In Tibetan Vajrayana Buddhism, Vajravarahi, known in Tibetan as “Dorje Phagmo” (rdo-rje-phag-mo) and “Dorje Pakmo,” meaning “Vajra Sow,” is a principal deity in esoteric practices. She is the main female deity in the Hevajra Tantra, a key component of the Kagyu tradition. Vajravarahi is recognized as the consort of Hevajra, one of the most revered yidams (meditational deities) in Tibetan Buddhism.

The Origins and Significance of Vajravarahi’s Practice Vajravarahi’s practice was brought to Tibet during the 11th century as part of the great Indian masters Luipa, Kanhapa, and Dombipa’s Hevajra Tantra lineage, contributing significantly to the Tibetan religious renaissance. This lineage, particularly the one from Dombipa, known as “Gantapa’s Hevajra Five Deities Mandala,” was later transmitted to Tibet by the Indian guru Tilopa and subsequently passed on to Naropa, who then transmitted it to the Tibetan translator Marpa. The Gantapa lineage is integral to the practices of the Karma Kagyu sect and its numerous branches.

The Iconography and Symbolism of Vajravarahi In Thangka paintings, Vajravarahi is depicted with a naked, red body symbolizing intense passion and all-pervasive wisdom. Her expression is semi-wrathful, signifying her mastery over the four Buddha activities (pacifying, enriching, magnetizing, and subjugating). Her five-skull crown represents the transformation of the five afflictions into wisdom, and her upward flowing dark brown hair indicates her spiritual ascension. Her three eyes symbolize her insight into the past, present, and future. In her right hand, she wields a vajra chopper, cutting through ego-clinging and ignorance, while her left hand holds a kapala (skull cup), signifying the bliss of enlightenment. Resting on her left arm is a khatvanga (trident), representing the three kayas (bodies) of a Buddha. Vajravarahi’s dance within a circle of flames, standing on a lotus and moon disc, and her left foot treading on a supine figure, further reinforce her powerful and transformative nature.

The practice of Vajravarahi is believed to bring spiritual accomplishments, overcoming emotional and cognitive obstacles, awakening inherent wisdom, and leading practitioners toward the attainment of an immortal rainbow body, a state of liberation from the cycle of birth and death. Her practice is seen as an essential method for transcending worldly existence and achieving ultimate spiritual realization.

Simhamukha: The Lion-Faced Dakini in Tibetan Buddhism

Introduction to Simhamukha: The Protector Dakini Simhamukha, known in Tibetan as “Senmo Dongchen” (mkha’-‘gro seng-ge’i gdong-can) and translated as “Lion-Faced Dakini,” holds a significant role in Tibetan Vajrayana Buddhism. Considered an emanation of Avalokiteshvara (Chenrezig), the Bodhisattva of Compassion, she is revered across various sects including Nyingma, Kagyu, Sakya, and Gelug, each with their unique lineage practices. Simhamukha, particularly prominent in the Nyingma tradition, symbolizes the fierce and fearless aspect of enlightened feminine energy.

Role and Significance of Simhamukha Simhamukha’s primary function is to combat and subdue malevolent forces, preventing their immediate and absolute destruction when necessary. She is known for her potent obstacle-removing abilities, effectively countering curses, sorceries, and various calamities such as wars, epidemics, natural disasters, droughts, and famines. In major Tibetan monasteries like Ganden, Sera, and Drepung, her practice is a daily essential for monks, especially for those engaged in tantric practices.

Iconography of Simhamukha in Thangka Paintings In Thangka paintings, Simhamukha is depicted with a dark body representing her Buddha activities, and a white lion face symbolizing fearless enlightenment. Her wide-open mouth with bared fangs indicates her power to devour negative spirits. The lion’s head, adorned with a five-skull crown and upward-flowing hair, signifies the achievement of complete realization through her practice. She wears necklaces, bracelets, armlets, and anklets, with a garland of fifty human heads.

Simhamukha is shown with an exposed upper body, accentuating her feminine aspect, and a lower body clad in a tiger skin skirt. Her left hand at her chest holds a blood-filled skull cup, symbolizing transcendental bliss, and her right hand raised holds a chopper, representing the wisdom that cuts through ignorance. Her left elbow cradles a khatvanga (trident), indicating her embodiment of the three kayas or bodies of a Buddha. She stands in a dancing posture on a lotus and moon disc, atop a supine figure within a circle of blazing wisdom fire, demonstrating her power to eliminate all negative karma.

Associated Deities in Thangka The Thangka often features other related deities. Above Simhamukha is the Bear-Faced Dakini, believed to be an emanation of Manjushri. She has a bear’s head, a single face, and two arms, holding a knife and a blood-filled skull cup, dancing on a supine figure. Below is the Tiger-Faced Dakini, considered an emanation of Samantabhadra. She has a tiger head, human body, is topless with a tiger skin skirt, and holds a vajra and a blood-filled skull cup, also dancing on a supine figure.

This comprehensive iconography of Simhamukha serves as a powerful symbol of spiritual protection and transformation, embodying the ferocity and compassion of enlightened feminine energy in Tibetan Buddhism.

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