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Vajrayogini (Buddhist Deity) - Vajravarahi, Red

Bhutan 1800 - 1899 Drukpa (Kagyu, Bhutan) and Buddhist Lineages Collection of Rubin Museum of Art

Vajravarahi (Tibetan: dor je pag mo): Vajravarahi is one of the most popular and commonly depicted meditational deities of Tantric Buddhism. She is also found in the same Sanskrit literature (Abhidhana Uttaratantra) that describes the deity Chakrasamvara. Vajravarahi is a form of the deity Vajrayogini. The only difference in appearance is that Vajravarahi has a boar's head attached to her own, either placed on the top of the head or on the right side of the head. (See a comparison of body proportions between this image of Vajravarahi and two other paintings).

Vajravarahi is red in colour with one face and two hands. The right hand holds aloft a curved knife and the left a skullcup to the heart. In the bend of the left elbow a katvanga staff is held against the left shoulder. Adorned with bone ornaments and a necklace of heads she stands in a dancing posture on a corpse seat. She is surrounded by seven retinue figures all in the same posture but appearing in various colours. Directly above the central figure are three seated Bhutanese religious teachers. On the left, the the Bhutanese teacher wears a blue cap with a gold finial characteristic of the Gyalwang Drugchen Rinpoche's.

This form of Vajravarahi is considered one of the special practices of the Drugpa Kagyu Tradition and arises from the Chakrasamvara cycle of tantras belonging to the wisdom class of Anuttarayoga Tantra.

Lineage: Vajradhara, Tilopa, Naropa, Marpa (1012-1097), Milarepa (1040-1123), Dwagpo Sonam Rinchen, Pagmodrupa, etc.

Jeff Watt 11-2009

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华严九心

顶礼各位圣尊！
肃师兄，过年好！

肃火斤

顶礼诸圣尊

华严九心师兄过年好 兔年吉利。

自在无为

顶礼各位圣尊！

旅途人

顶礼诸圣尊

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Tibet 1700 - 1799 Uncertain Lineage Collection of Rubin Museum of Art

White Tara (Tibetan: drol ma kar mo, English: Saviouress): Bestower of Long-Life.

Peaceful and smiling, she has one face and two hands and a total of seven eyes with the extras on the forehead and palms of the hands and feet. The right hand performs the mudra (gesture) of supreme generosity with the palm open and facing outward. The left hand holds to the heart with the thumb and ring finger the stem of a lotus blossoming above the shoulder. Adorned with a tiara of gold and jewels, earrings, necklaces and the like, she wears dark green silks and lower garments of red and blue. In a rainbow sphere atop a moon disc and multi-coloured lotus blossom she sits in vajra posture radiating a nimbus of blue and orange light.

At the top center is buddha Amitabha, red in colour holding a begging bowl in the lap. Below that is the slightly fierce Vajravidarana, green in colour, holding a visvavajra at the heart with the right hand and a bell turned upwards and held in the lap with the left. Both are seated in vajra posture.

Below the rainbow sphere are three figures of Green Tara with the right hand in the mudra of generosity and the left holding a lotus flower; seated with the right legs extended. Below to the right and left are two forms of Vasudhara (Tib.: nor gyun ma), the goddess of wealth, yellow in colour. At the bottom center is the tutelary deity and protector, Hayagriva, red in colour, with three faces and six hands; surrounded by the flames of pristine awareness. Arranged in front are three skull bowls filled with wrathful offerings.

Encircling the central Tara and filling all of the surrounding space are 100 small White Tara figures each in identical appearance. From the application of gold paint as an offering all the white Taras appear yellow in colour. Classified as Kriya Tantra and practiced in all traditions of Tibetan Buddhism she was popularized by Jowo Atisha, Nyen Lotsawa, Bari Lotsawa and Kashmiri Pandita Shakyashri.

Jeff Watt 10-98

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Teacher (Lama) - Shamarpa

Eastern Tibet 1700 - 1799 Karma (Kagyu) and Buddhist Lineages Collection of Rubin Museum of Art

Shamarpa: red hat lama of the Kamtsangpa School, with Vajravarahi above and Black-Cloak Mahakala below.

Youthful in appearance with the eyes gazing slightly downward, he is light in complexion. The right hand held to the heart is in the mudra (gesture) of blessing and the left placed palm upward in the lap performs the mudra of meditation supporting a small black begging bowl. The head is adorned with the red vajra crown in the same design as the black vajra hat of the Karmapas. Attired in the garb of a monk, across the shoulders is an orange patchwork robe. Covering the upper torso is a monastic vest, originally designed for the Buddhist nuns of India. The lower body is wrapped with a thick red meditation cloak decorated with a gold floral pattern. With the head surrounded by a blue aureola of light, the back supported by a dark blue backrest and the top covered with a white scarf, above a thick cushion seat, spread with a monk's patchwork mat, he sits atop a small throne platform. In front on a plain table a water flask, teacup and a gold plate stacked with fruit are arranged. From the foreground of a plain green hillock, blue clouds rise into a violet sky behind.

Above and below the outline of the hands and feet of the lama have been traced and filled with gold, standing on a pink lotus blossom, each marked on the palm and sole with a faint eight-spoked Dharma wheel.

At the top center is the tutelary deity Vajravarahi, red, with one face and two hands. The right holds upraised a curved knife and the left a white skullcup to the heart. A katvanga staff rests in the crook of the elbow. Adorned with bone, gold and jewel ornaments, with a green scarf about the neck, she stands in a dancing posture atop an orange sun disc, human corpse and pink lotus seat, completely surrounded by the orange flames of pristine awareness.

At the bottom center is the Black Cloak Mahakala (Tibetan: ber nag chen), special protector of the Karmapas, wrathful in appearance with three round eyes and yellow hair flowing upward. The right hand holds aloft a curved knife and the left a skullcup to the heart. Adorned with a crown of five white skulls and attired in a long black cloak with a green garment beneath, he stands with the right leg bent and the left straight atop an orange sun disc and pink lotus seat surrounded by the brightly burning flames of pristine awareness.

Several tulku (incarnate lama) lineages of the Kamtsangpa School are entitled to wear the red vajra crown, most notably the Shamar, Gyaltsap and Situpas.

Jeff Watt 9-99

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Yama Dharmaraja (Buddhist Protector) - Outer

Tibet 1700 - 1799 Gelug Lineage Collection of Rubin Museum of Art

Yama Dharmaraja (Tibetan: shin je cho gyal. English: the Lord of Death, King of the Law): protector of the Vajrabhairava (Yamantaka) cycle of tantras.

Fearsome and wrathful Dharma Protector with the head of a buffalo, three round eyes, hair flowing upward, a body blue in colour with two upraised hands. The right hand holds a bone stick composed of a fused spine and skull wrapped with an elephant and human skin. The left holds a long black lasso tipped with a gold ring and half vajra. Wearing a necklace of fifty freshly severed heads tied together with human intestines, he appears extremely animate standing with the right leg bent and the left extended on the back of a buffalo above a human body, sun disc and multi-coloured lotus blossom seat. To the right is the consort Chamundi, with one face and two hands, clambering towards Dharmaraja. She holds a trident in the right hand and a skullcup in the left. Both are adorned with wrathful attire, skull tiaras, bone ornaments and various skins; completely surrounded by the orange and red flames of pristine awareness. At the bottom center is a skullcup with the offerings of the five senses, an arrow placed in the middle and silks adorning the top.

Yama Dharmaraja (also known as Kalarupa) is a wisdom deity protector of the father class of Anuttarayoga Tantra specifically employed by those engaged in the practices of the Vajrabhairava (Yamantaka) tantras and found in all the Sarma Schools. The Gelugpa Tradition holds Yama Dharmaraja in a special regard as one of the three main Dharma protectors of the School along with the Shadbhuja Mahakala and Vaishravana. These three were the special protectors of Lama Tsongkapa. Although similar in appearance and name Yama Dharmaraja is not the same individual as Yama the 'Lord of Death' depicted as the central figure in Buddhist depictions of the hell realms.

Indian Lineage: Vajradhara, Shri Vajrabhairava, Jnana Dakini, Lalitavajra, Vajrasana, Amoghavajra, Jnana Sambhava Bepa, Padmavajra, Dipamkara Shrijnana, (the Nepali) Bharo Chag Dum, (the Tibetan) Ra Lotsawa Dorje Drak, etc.

Jeff Watt 6-98