Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a concise and fierce sādhana dedicated to the deity Vajravārāhī, intended to guide the practitioner through a ritual process of spiritual realization. The work begins with a formal invocation and a statement of intent to compose a brief practice focused on the attainment of supreme bliss. The ritual instructions commit the reader to a series of complex visualizations and offerings, specifically involving the consort Caṇḍālī and the consumption of amṛta. The practitioner is directed to establish a central focal point at the navel, visualizing a multicolored lotus, a red sun, and the white seed syllable Hrīḥ. This internal architecture serves as the foundation for the emergence of a white mantra garland, which manifests as a rosary embodying the qualities of the buddhas. By integrating these sensory and symbolic elements, the text aims to transform the practitioner's consciousness through the specific iconography and energetic movements associated with the Vajravārāhī tradition.
Provenance
About this text
A concise and fierce ritual guide for the deity Vajravārāhī, the Vajravārāhīsādhana belongs to the genre of sādhana and is situated within the collection of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Vajraghaṇṭa. It entered the Tibetan tradition through the work of the translators Sumatikīrti and bod kyi lo tsa ba mkhas pa chen por mar pa chos kyi dbang phyug, and is preserved in the Tengyur, volume ཟ, where it extends over four pages of classical Tibetan. The practice enacts a process of spiritual realization centered on the attainment of supreme bliss. It directs the practitioner through a series of precise visualizations, including the placement of the white syllable Hrīḥ upon a sun disk and a multicolored lotus at the navel. The ritual further involves offerings to oneself with Caṇḍālī, the tasting of amṛta, and the recitation of a white mantra garland that embodies the qualities of the buddhas. A scholar or serious reader consults this text today to examine the specific symbolic architecture and meditative instructions used to transform the practitioner's consciousness through the integration of these sensory and symbolic elements.
Sanskrit title
Vajravārāhīsādhana
Indian author
Vajraghaṇṭa
Tibetan translators
Sumatikīrti, bod kyi lo tsa ba mkhas pa chen por mar pa chos kyi dbang phyug
The text is significant as a representative example of the Anuttarayoga Tantra tradition's emphasis on deity yoga and the transformation of bodily energies. For the modern reader, it illustrates the precise intersection of linguistic translation, seed-syllable visualization, and the ritualized use of the body as a mandala.
Structure
Passages
Section
Description
1
Introduction
Provides the title in Sanskrit and Tibetan, an homage to Vajrayoginī, and the author's intent to compose a concise, fierce practice.
2
Ritual Instructions
Details the offerings, the tasting of amṛta, and the specific visualization of the seed syllable Hrīḥ and the mantra garland at the navel.
Themes
Deity Yoga and Visualization (2)
Ritual Offerings (2)
Supreme Bliss (1)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Vajravārāhīsādhanam. In the language of Tibet: rDo rje phag mo’i sgrub thabs (The Sādhana of Vajravārāhī). Homage to the glorious Vajrayoginī!
Bowing to Vajravārāhī, the source of the stream of supreme bliss, I shall compose a concise and fierce sādhana of her.
From the syllable Māṃ, a white Hrīḥ rests upon a sun disk. Its light rays emanate and perfectly worship the goddesses of the three wheels, such as Caṇḍākṣī, and Vajravārāhī and the others. With a conviction in their essential nature, preceded by the preliminaries of emptiness and so forth, upon a red lotus, from Māṃ arises a sun disk. Upon this, from a white Hūṃ, arises a white five-pronged vajra, from which is born Vajravārāhī. She has three red eyes, bared fangs, and loose hair. Between two vajra garlands, she holds a garland of skulls. She is adorned with the five mudrās. In her right hand she holds a vajra; in her left, a skull-cup and a khaṭvāṅga. She stands with her right leg extended, naked, and strikes terror into gods, humans, and asuras. With infinite light rays radiating, one should meditate on oneself as Vajravārāhī, whose heart is blessed by the Hrīḥ resting on a sun disk.
By the light rays of one’s own mantra, the wisdom wheel is summoned and, according to the ritual, is absorbed. Recite: Oṃ yogashuddhaḥ sarvadharmā yogashuddho ’haṃ. By the light rays of that, all the Tathāgatas are summoned and confer empowerment; one should visualize Akṣobhya appearing at the crown of the head.
Having made offerings to oneself with Caṇḍālī and the others, one should taste the amṛta. At the navel, upon a multicolored lotus and a red sun, a white syllable Hrīḥ is visualized. The white mantra garland, appearing like a rosary, emerges from the mouth, takes up the qualities of the buddhas and so forth, and enters the opening of the navel; thus one should perform the recitation. One should then perform the dedication of merit and so forth. Having arisen, one should act continuously in that form. In other sessions as well, one should act in the same way. From the syllable A, the tongue becomes the form of a lotus; from it, the syllable Hūṃ radiates forth. The yogi should meditate on the mantra recitation in four sessions for as long as desired. By doing so, one will become learned in all treatises and become a great debater. Poison and the like will be transformed into amṛta. For the sake of subjugation and so forth, one should proceed as before with a red seed-syllable and a red color. This is the Sādhana of Vajravārāhī, the chief of the wheel of yoginīs. Whatever virtue has been obtained from this composition, by that may I and all sentient beings, without depending on a long time, quickly attain unsurpassed awakening. The Sādhana of Vajravārāhī, composed by the great learned master Vajraghaṇṭāpa, is complete. It was translated, edited, and finalized by the Indian abbot Sumatikīrti and the great learned Tibetan translator Marpa Chökyi Wangchuk.