Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana, titled The Glorious Solitary Hero, provides a ritualized meditative procedure for the visualization and realization of a specific deity. The text guides the practitioner through the generation stage, beginning with the transformation of the seed syllable HŪṂ into a crossed vajra to establish a sacred environment consisting of a maṇḍala, fence, and canopy. It details the precise iconographic attributes of the deity, including the holding of elemental and celestial symbols in eight left hands and the wearing of traditional wrathful ornaments such as a skull crown and tiger skin. The work commits the reader to a rigorous synthesis of visualization and internal yoga, specifically the practice of caṇḍālī, following the pith instructions of a guru. By integrating the conceptual signs of the generation stage with the secret mantras of the channels, the practitioner aims to achieve spiritual accomplishment through the union of compassion and insight.
Provenance
About this text
A ritual manual for the visualization of the Solitary Hero, the Śrī ekavīranāmasādhana originates from the Indian tradition and is attributed to the author Vajraghaṇṭa. The work entered the Tibetan corpus through the efforts of the translators Gayādhara and dge slong shakya ye shes, appearing in the classical Tibetan language. It is preserved within the Tengyur, specifically in volume ཉ, where it is situated within the Non-dual Tantra collection and spans four pages. Under its Tibetan title, dpal dpa' bo gcig pa zhes bya ba'i sgrub pa'i thabs, the work enacts a meditative procedure centered on the deity of the Solitary Hero. The practitioner is guided to transform the syllable HŪṂ into a crossed vajra to establish a maṇḍala, fence, and canopy, while visualizing a deity adorned with a skull crown and tiger skin who sports upon Māra. Scholars and serious readers consult this text to examine the precise iconographic details and the ritualized synthesis of visualization and internal yoga. By detailing the deity's twenty-four eyes and the elemental symbols held in the eight left hands, the text provides a primary source for understanding the specific meditative requirements of this tradition.
Cite thisAnuvāda, “A Sādhana called “The Solitary Hero”” (Toh 1226), machine draft, 2026.https://naxiai.com/tibetan/works/toh1226
Summary & commentary
Significance
The text is significant as a representative example of the Anuttarayoga Tantra tradition, specifically within the Hevajra cycle. It demonstrates the technical integration of external deity visualization with internal subtle-body yoga (caṇḍālī) to achieve rapid enlightenment.
Structure
Passages
Section
Description
1
Introduction and Homage
Provides the title in Sanskrit and Tibetan and offers homage to Hevajra and the non-dual nature of compassion and insight.
2
Generation Stage Visualization
Describes the creation of the maṇḍala and the transformation of the seed syllable HŪṂ into a crossed vajra.
3
Iconography of the Deity
Details the physical attributes, ornaments, and implements held by the Solitary Hero.
4
Completion Stage and Yoga
Instructs on the practice of caṇḍālī yoga and the use of secret mantras related to the channels.
5
Colophon
Identifies the translator as the monk Śākya Ye shes.
Themes
Deity Yoga and Visualization (2-3)
Subtle Body Yoga (Caṇḍālī) (4)
Non-duality (1)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Śrī-ekavīrasādhana-nāma. In the language of Tibet: dPal dpa’ bo gcig pa zhes bya ba’i sgrub pa’i thabs (The Sādhana of the Glorious Solitary Hero). Homage to Hevajra!
I prostrate to the non-dual nature of compassion and insight, to Heruka and Nairātmyā, and to the lotus feet of the Vajra Master. I shall write this Sādhana of the Solitary Hero. For the sake of attaining accomplishment, I have condensed this for the elderly who are burdened by many activities and possess inferior intellect.
First of all, the yogi, having thoroughly purified the mind through the stages taught in the Hevajra Tantra, should dwell in bliss through the insight well-purified by the delightful speech [of the Master] and the enjoyments of desire. Then, having gathered the outer and inner ablutions, offerings, and torma, one should visualize the Guru and the Buddhas clearly in the sky through the light of a white HŪṂ with five-colored rays of light at one’s own heart. The eight goddesses offer with the five nectars, the essence of the corpse, the hand-drum, and embracing. In their presence, one should perform the confession of misdeeds, the vow to refrain from them, rejoicing, dedication, taking refuge in the Three Jewels, generating the awakening mind, and meditating on the four Brahmā abodes.
Then, having incinerated the entire universe and its inhabitants with the light rays from the heart, one should meditate on non-apprehension while reciting: OṂ ŚŪNYATĀ-JÑĀNA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
Then, through the power of former aspirations, in the center of a lotus and sun maṇḍala in the sky, the syllable HŪṂ completely transforms into a crossed vajra. Light radiates from it, and from its convergence, one should meditate extensively on the vajra fence, the canopy, the ground, and so forth. In the center of that, one meditates on the shape of the letter E, which is insight. There, from YAṂ, RAṂ, VAṂ, and LAṂ, arise the maṇḍalas of wind, fire, water, and earth—crescent, triangular, circular, and square—respectively. From their becoming one with oneself, one meditates on the celestial palace, square with four archways, eight pillars, lattices, and half-lattices, adorned with the sun, moon, various silks, flowers, and the five qualities of sensory desire, in the center of the eight charnel grounds. In its center, upon a red lotus and sun, at the hearts of Brahmā, Indra, Viṣṇu, and Rudra, the vowels and consonants completely transform into the moon and sun. In their center, from AṂ and HŪṂ, arise a curved knife and a skull cup marked with AṂ and HŪṂ, characterized by the nature of radiating and reabsorbing.
One should contemplate that all these become one. From this, one arises as the glorious Hevajra in union with Nairātmyā, the blissful Saṃvara, with eight faces, sixteen arms, and four legs. The body color is like the moon and crystal; the central face is like the body, the right is blue, and the left is red, while the others are dark like bees and baring their fangs. In the eight skull cups of the right hands, he holds in sequence an elephant, a horse, a donkey, an ox, a camel, a human, a lion, and a cat.
Likewise, in the eight left hands, he holds earth, water, wind, fire, the moon, the sun, Yama, and a yakṣa. He is adorned with a crown of skulls, a necklace, the five mudrās, a tiger-skin lower garment, ashes, and a brahmin’s thread. His yellow hair blazes upward, marked by a crossed vajra, and he is endowed with twenty-four eyes. With his legs in the half-lotus posture, he sports upon Māra.
Nairātmyā is black, with one face and two hands. Her yellow hair blazes upward, and she is adorned with a wheel, earrings, a necklace, bracelets, and a belt. Wearing a tiger-skin lower garment, she embraces the neck of the principal deity with her hands holding a curved knife and a skull cup. One should abide in the instruction of non-duality.
Then, from the seed syllable at the heart, light rays in the form of hooks invite the wisdom being (jñānasattva). Having performed offerings and praise, one should dissolve [the wisdom being] into non-duality. Oṃ hūṃ traṃ khaṃ hūṃ. In the eyes, ears, nose, tongue, body, and mind, one should meditate on Mohavajrā and the others—white, blue, yellow, red, green, and black—holding curved knives, skull cups, and khaṭvāṅgas.
Then, with the hook of light rays from the heart, one invites the Tathāgatas and makes offerings. By supplicating with "Abhiṣiñcatu māṃ sarvatathāgata," they transform into the form of Heruka and confer empowerment with vases of nectar. One should visualize them marking the crown of the head as the lords of the families.
Then, by meditating on the yoga of caṇḍālī through the guru’s pith instructions, one attains accomplishment through the stages of the conceptual signs and so forth. Through the joy of the generation stage, having gathered and recited the secret mantras of the channels and so forth, one should offer bali cakes to the great bhūtas and perform the activities of the maṇḍala and so on. Sing the songs of Gaurī and enjoy sensory pleasures; do not practice austerities, but achieve [the goal] through bliss. Constantly consume the five nectars. The eight faces are the eight liberations; the sixteen hands are the [sixteen] emptinesses; the four legs are the four means of attraction; the three eyes are the three bodies. The compassionate eye is red; the black limbs are the mind of loving-kindness. The hooks and rings are the five pure Buddhas; the wrathful ones are the subduers of the wicked. In brief, the five aggregates are the five goddesses, Vajrī and so forth. The four elements are the four goddesses. The eyes and so forth are Mohavajrī and so forth; the objects and so forth are the six goddesses of purity. In reality, they lack intrinsic nature. Having rendered them non-toxic through purity, one should rely upon these things to be relied upon. Whatever conduct one engages in, if one always maintains mindfulness of that very reality, there is no doubt that accomplishment will be attained. From the Hevajra Ocean, the essence of the Wisdom Tantra: by whatever merit is gained from clarifying this Sādhana of the Solitary Hero, the condensed reality, may all beings without exception attain accomplishment. The Sādhana of the Glorious Solitary Hero, composed by the master Vajraghaṇṭā, is complete. The Indian preceptor Gayadhara and... [the Tibetan translator].