Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Thirteen Deity Kurukullā Sādhana is a ritual manual designed to guide the practitioner through the complex visualization and meditative processes associated with the goddess Kurukullā. The text functions as a technical guide, prescribing a specific sequence of actions beginning with preliminary recitations and the purification of the ritual space through offerings of fragrant substances and red flowers. It commits the reader to a rigorous discipline of somatic and mental alignment, detailing precise mudrās—such as the Victory over the Three Worlds—and the visualization of a deity mandala featuring Kurukullā and her retinue, including Vajravārāhī. The objective of the practice is the attainment of spiritual power and the subjugation of the three worlds, achieved by transforming all sentient beings into the form of the deity. By integrating mantra, mudrā, and mandala, the text seeks to collapse the distinction between the practitioner and the enlightened state of the goddess.
Provenance
About this text
A ritual manual for the goddess Kurukullā, the Trayodaśātmakurukullāsādhana provides instructions for the attainment of accomplishments through the performance of preliminary services and specific meditative practices. The work is attributed to the Indian author Kṛṣṇavajra. It was translated into the Tibetan language by ye shes rgyal mtshan and is preserved in the Tengyur, volume ཏ, where it is situated within the Non-dual Tantra collection. Spanning two pages in this classical Tibetan edition, the work is titled in Wylie as myur mdzad ma'i sgrub thabs bcu gsum pa'i bdag nyid. The text enacts a precise ritual system, detailing the requirements for painted images and the specific iconography of deities such as Vajravārāhī. It prescribes the use of somatic gestures, including the mudrā of Victory over the Three Worlds, to bring the three worlds under the practitioner's power. A scholar or serious reader consults this work today to examine the technical requirements of the Kurukullā tradition, from the specific placement of the deity's limbs and attributes to the exact configuration of the fingers during meditation.
This work is significant as a representative example of the Vajrayāna tradition's use of deity yoga and ritual technology to achieve rapid spiritual results. For the modern reader, it illustrates the intersection of iconography, somatic gesture, and visualization in Indo-Tibetan ritual practice.
Structure
Passages
Section
Description
1, 4, 5
Preliminaries and Setup
Instructions on preliminary recitations, the preparation of the mandala with fragrant substances, and the performance of offerings and confession.
2
Iconography and Visualization
Detailed descriptions of the physical attributes and attributes of Kurukullā and Vajravārāhī.
3
Ritual Gestures and Intent
Technical instructions for the mudrā of Victory over the Three Worlds and its intended effect of gaining power over the worlds.
Themes
Deity Yoga and Transformation (2, 5)
Ritual Somatics (Mudrā) (3)
Offerings and Purification (1, 4, 5)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Trayodaśātmakurukullāsādhana. In the language of Tibet: The Thirteenfold Sādhana of the Swift-Acting One. Homage to the goddess Kurukullā!
The ritual manual of Kurukullā shall be explained. First, if one performs one hundred thousand recitations of the preliminary service, then the accomplishments will be attained. The ritual for the painted image shall be fully taught: a square mandala with four doors, adorned with four archways (toraṇas). In its center, Kurukullā is to be painted, red in color and with eight arms. Her first two hands are bound in the mudrā of the Conqueror of the Three Realms. In her right hands, she holds a hook, an arrow drawn to the string, and the gesture of supreme generosity. In her left hands, she holds a noose, a bow, and an utpala flower.
To the east, paint Dravīṇatārā; to the south, Siddhatārā; to the north, Yaśastārā; and in the southeast, Aparājitā-Tārā. In the southwest, Prabhāvatī-Tārā; in the northwest, Vīratārā; and in the northeast, Cundā-Tārā. These goddesses are red in color, adorned with the five Tathāgatas upon their crowns, and decorated with all ornaments. They have four arms; their right hands perform the gesture of supreme generosity and draw a bow, while their left hands hold an utpala flower and a bow.
At the eastern gate is Vajravetālī, with a large belly and a terrifying face licking her lips. She is crowned by Akṣobhya. In her right hands, she holds the threatening gesture and a hook.
In her left hands, she holds a vajra, a bell, and a skull-cup; she should be depicted with her right leg extended. At the southern gate is Vajravārāhī, with a large belly and hair bristling upward, her terrifying face licking her lips. She is red in color, her head adorned by Ratnasambhava, and holds a vajra and a hook in her right hands, and a bell and a noose in her left; her right leg is extended. At the western gate is Ekajaṭī, her hair tied in a topknot, with a large belly and her lower lip pressed by her teeth. Her head is adorned by Amitābha, and she holds a vajra and a hook in her right hands, and a vajra, a bell, and a noose in her left; she should be depicted with her right leg extended. At the northern gate is Vajragāndhārī, her head adorned by Amoghasiddhi, with a terrifying face and a large belly. She holds a sword and a hook in her right hands, and a vajra, a bell, and a noose in her left; her right leg is extended, and her form should be drawn. They should be consecrated in their proper order.
The sequence for meditating on these is as follows: the body of the Blessed Lady is clearly revealed. There, from a red syllable HRĪḤ resting upon a sun maṇḍala, she is fully accomplished. One should visualize her red in color, seated at the feet of the one who has developed devotion. By filling the three worlds with one's own light rays, and by placing the object of practice upon a wind maṇḍala—which is blue, shaped like a bow, adorned with victory banners, and fully arisen from the syllable YAM—one brings them under control.
The three worlds will also be brought under one's power. As for the mudrā of Victory over the Three Worlds: join the backs of the two palms, bind the two ring fingers, and touch the tips of the little fingers, middle fingers, and thumbs together. Form the index fingers like hooks and place them at the location of the forehead; this is the mudrā of Victory over the Three Worlds.
When meditating in this way, the mantra to be recited is: OṂ KURUKULLĒ HŪṂ HRĪḤ SVĀHĀ. If one recites it ten thousand times, all beings will be brought under one's power. If one recites it one billion times, one becomes a mantra-adept. If one recites it one hundred thousand times, kings will be brought under one's power. If one performs a homa offering with utpala flowers and arka wood, one will attain one's desired aims. If one kindles a fire of bheta wood and performs a homa one hundred thousand times with madhu and rice flour, even the king’s ministers will be brought under one's power. With one thousand utpala flowers, even great ministers will be brought under one's power. By offering one thousand butter lamps of medicinal oil to the goddess, even kings will be brought under one's power.
The Thirteenth [Chapter on] the Goddess Kurukullā is complete.
Homage to the Blessed Lady Kurukullā.
To the great goddess Kurukullā,
Who possesses a form of supreme joy,
And who accomplishes all desired aims,
I pay homage with perfect devotion.
For the sake of the disciples' merit,
The Guru, who desires wisdom,
Has explained this concise sādhana
In accordance with the sequence of the tantra.
First of all, the yogi should sit in a temple of the deity.
Having prepared a maṇḍala of fragrant substances upon the entire ground, visualize the guru, the buddhas, the bodhisattvas, and the goddess in front of you. Make perfect offerings of red flowers, lamps, and so forth, and perform the confession of misdeeds and the other preliminary practices.
I confess all misdeeds I have committed.
I take refuge in the Three Jewels.
I rejoice in the merit of all beings.
I dedicate [merit] toward the awakening of the buddhas.
First, practice the concentration of loving-kindness.
Likewise, second, meditate on compassion.
Third, one should meditate on joy.
Finally, [practice] equanimity toward all.
After that, recite this mantra:
OṂ ŚŪNYATĀ-JÑĀNA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
Meditate on the nature as emptiness.
Recalling your former aspirations,
Visualize the wisdom goddess in the form of the syllable E
Within the expanse of space.
Upon that, visualize a beautiful eight-petaled red lotus.
Perfectly endowed with a sun maṇḍala,
Upon that, visualize the supreme seed-syllable HRĪḤ.
She who has the form of supreme joy,
Red in color, blazing with light rays,
Her body adorned with four arms:
In her right hands, she holds an arrow and a hook;
Likewise, in her left, an utpala flower and a bow.
The goddess is crowned with a skull,
Her body adorned with all ornaments.
Meditate on the nature of her form
As the perfect yoga.
Visualize her in the form of supreme joy
As a dancer in your mind.
Surrounding her in the center are the secret offerings,
Lāsyā and the others.
One should perform the offering of arghaṃ and so forth, along with various offerings according to the ritual. With light rays from the seed syllable at the heart, one should completely fill all directions. Having transformed all beings into one’s own form, one should likewise cause them to enter into oneself. Then, one should perform the recitation of the mantra. With a rosary of one’s own color, one should meditate on the emanation and reabsorption [of light] externally and likewise within oneself.
Oṃ kurukulle sarvasattvān me vaśamānaya hrīḥ svāhā. By performing this very meditation, the three worlds will be brought under one’s power. With one hundred thousand recitations, kings will be brought under one’s power. With ten thousand, the world will be brought under one’s power. With ten million, birds and livestock will be brought under one’s power. With seven hundred thousand, the asuras will be brought under one’s power. With two hundred thousand, the gods will be brought under one’s power. With one hundred, ministers will be brought under one’s power. Thus, one should perform this recitation of the great vidyā during all activities of day and night. One should perfectly worship oneself with various offerings such as flowers. One should dedicate [the merit] toward awakening and maintain the divine pride of that [deity]. One should enjoy oneself as one pleases.
This sādhana of Kurukullā was composed by the learned Vajrapremā for the sake of accomplishing the welfare of sentient beings, at the request of Vajranāman. By the merit of having done so, may all the worlds in the ocean of saṃsāra attain perfect bliss, the form of supreme joy.
The Sādhana of Kurukullā, composed by the great master Kṛṣṇavajra, is complete. Translated by Ye shes rgyal mtshan.