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Thread: The Serpent, the Black Sun, HPB & St. Germain

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain


    A critical identifier for Swat as the location of Uddiyana is that there, the capital is Dhumatala. In this style, it is recorded by Tibetan pilgrims around the 14-1600s who are well-known for describing a trek through Kashmir to get there. The area was important in Buddhism since Ashoka's time; these medieval pilgrims found no institution left, only scattered practitioners.

    We would guess they are talking about Smoky Hell, although no one really seems to say; there is a milder interpretation, "smoky or misty place", for Dhuma Tala. However, the dakini queen encountered there is a hundred years old and has three teeth and so forth.

    This indicates goddess Dhumavati.

    Ngok and Marpa Kagyu include her practice, as the main protector, Dudsolma, or Sri Devi Dhumavati Kamadhatvishvari Parvati. A major transmission of deity practices in Kagyu will be closed with the Protectors, Four Arm Mahakala, Four Arm Dudsolma, and Tseringma and her sisters. It is only in Nepal that somehow she has melded with Mirror Goddess and has become youthfully rejuvenated.

    One of Dhumavati's only temples is at Kashi--Benares, where she also has the role of protector.

    "Smoke" may just mean formless. However, in Upanishadic tradition, the rays of the sun may be called smoke, explained in an article about Dhuma Vidya, Smoke Wisdom, specifically from Brihadaranyaka Upanishad. Although the article does not say this, when it speaks of mind and voice dissolving into prana (smoke), this is very nearly exactly the same thing we mean by Muttering, mixing mantra and wind (prana) in the central channel.

    Dakinis in Dhumatala are marked with a swastika on the forehead; and from the above, this refers to solar rays.

    She is rarely revered in Hinduism, and if anything, her role is almost purely left-handed, destructive, slurping away energy at the end of time, associated with the monsoon blocking the sun, not very nice, a smoked out husk. She is supposed to be about as repulsive as a person could be, starving, widowed, ugly, and cold. She is filthy and nasty, A-lakshmi, or the opposite of Lakshmi. Rare in temples, commonly honored in cemeteries.

    But we are supposed to toss her a coin, to accept her as part of reality and be nice to her anyway.

    A place related to her is considered a pilgrimage site as early as Mahabharata:

    One should next proceed to the tirtha of Dhumavati(धूमावती) (III.82.20). Fasting there for three nights, one obtaineth, without doubt, all the wishes cherished by him. To the southern half of this spot of the Goddess, there is, a tirtha called Rathavarta(रथावर्त) (III.82.21).

    In Mahabharata, Arjuna burned the Kurus by the heat of his weapons, like the Dhuma Ketu (comet) that appears at the end of the Yuga, burning all creatures. As if he were the sun that rises at the end of the Yuga. Arjuna has just slaughtered 100,000 relatives with a "comet" that is a particular name of Agni, associated with the end of time. Dhuma Ketu "smoke-bannered" is an exclusive epithet of Agni, i. e. supporting the sky with smoke.

    As Dhuma or Dhumra it is in the book other times, and also mentioned by Panini or the codifier of Sanskrit grammar.

    Giuseppe Tucci relates Dhumatala as a place where flesh-eating Tramen appear to become one's spouse; Lawapa turned them into sheep. A sandalwood Bhattarika Tara, called Mangala Devi, self-arose. Near it is a cemetery called Bhirasmasana (fear, intimidation).

    Dhumatala in Longchen Nyintik Fire Offering.

    Dhumatala referred to as luminous in Yeshe Tsogyal song

    The place is old, but the deity name Dhumavati does not come from any particularly ancient source (Mahavidyas), although it likely refers to Nrrti or Danu of Rg Veda. Since her vehicle is Crow, she is likely represented in the Tramen as Kaka Mukhi, in the northwest, or Nrrti direction. That is something like her basic or apparent mode, whereas in the Twelve Arm Varahi mandala, being called Kakasya, meaning the same thing, she is the presiding deity of the eastern outer gate of the vārāhyabhyudaya-maṇḍala; being in the east, or "first", means something has already been established or accomplished with her.

    Sanskrit Documents has a really long list of Thousand Name songs. This is one of the only places to find Dhumavati, ITX being the Romanized format. When we refer to her, she is, for instance, Cinnamasta, who is one of the "latest" deities, can likely be viewed as emerging in Buddhism and being accepted in Hinduism, having an incarnate representation with Laksminkara and friends. That is slightly redundant since Cinnamasta is also a Mahavidya. Dhumavati is also the mysterious Padmavati. When we go through these, we are bound to find clusters of titles calling them Durga and so forth, along with a few other things to show how this is a specific form or she works in a particular way. So if we try Lakshmi, we are unlikely to find her called Cinnamasta, whereas Dhumavati is her direct support or antecedent.

    Dhumavati is also:

    nArIprIti narArAdhyA

    Nara-Radha sounds like Radha or Krishna's beloved in Vaisnava Sahaja. It is followed by a dozen ways she loves sex. She is in the cemetery several times, and has many Lotus epithets followed by Munda Mala. She is pralaya. She is apparently a vetala and dakini with a drum.

    Her first name is Mahamaya.

    The list lacks Nrrti, Jyestha, or Alakshmi, and those deities were never called widows or ugly.

    Her tantra is supposed to be on Muktabodha, although it is hard to find. They do however mention that in a related group of Kashmiri Siva tantras, all twelve were taken from Nepali manuscripts.

    Similar to Vajradaka, Hindus believe offering her black sesame seeds in black cloth alleviates karma.

    Nepali Dhumavati yantra:

    I do not know why they give her an upright or male triangle, unless she is fascinated or fixated on "male".

    She is the Sati who ate Shiva, and the insatiable hunger remaining when the male has been "erased" at pralaya, which is the reign of worldly mamos. To an ordinary being, pralaya is just more unconscious deep sleep. Paramartha is the "formless" condition that a yoga practitioner strives to reach, which is to remain in absolute perfection during the sleep or the pralaya. What we call the black void then is no longer an obstacle, because one has attained Great Void or Maha Sunya, based in Clear Light or Prabhasvara. Mahamaya is the yoga that aims to do so.

    In Himalayan regions, Yellow Crane Face Bagalamukhi is usually with Dhumavati. After she ate Shiva, he was irked because that meant she widowed herself; the blow of "stopping his speech" is Bagala, and the smoke she burped is Dhumavati.

    Dhumavati is usually considered the producer of Matsya or Vishnu's Fish avatar. Varahi, rarely, is depicted with fish. In a description of twenty-eight of her forms (murtis) along with the source and tradition, we are able to find there is such a thing as a Dhumavati Varahi hybrid. The hybrid is from the aptly-named dhumravArAhi kalpa.

    The unique Nepali image of her astride a peacock is widely-referred to, but utterly unexplained:

    She follows the same narrative as other flesh-eating ghouls, pisaci, or tramen, who confront and threaten yogis, but then in these stories--I guess they can only be told by survivors--she is tamed or harnessed, as if by a Kila, and becomes a Wisdom Dakini. Guhya Jnana does roughly the same thing. Basil Bodysis contends Dhumavati represents manasic or mental control of the Ida Nadi, the lunar nerve. So, this is perfectly complementary--Guhya Jnana becoming Varahi meaning mastery of the solar nerve. As a hybrid, it would mean control of both main branch nerves. Cinnamasta is meaningless and non-existent without the support of lunar Dhumavati and solar Varahi.

    The more terrible appearance as Dudsolma carries a mirror; if we know how to use it, and offer her some energy without being attached to it, perhaps inside the mirror she really does have a nicer appearance.

    In Orissa at Chaurasi, Varahi has one of her only personal temples, where she is generally considered Matsya Varahi. They simultaneously understand her as Dhumra Varahi, a Ratri or night goddess, but also believe her the inspiration for Marici. According to Parsurama Kalpasutra, the time for worshipping Varahi is in the middle of the night. Surya is also there on a seven horse chariot. How can Sun, the God of the Day be worshipped along with the Goddess of Darkness ? Apparently this seems to be a riddle.

    Fat Varahi in Orissa with Fish and Bowl

    It definitely would be a riddle if distracted by the forms and not understanding the relationships. Well, this is not much of a secret in Buddhism. The most common form of Lakshmi as Dudsolma is Alakshmi, or, something fairly close to that, Dhumavati. Once we see fish, know about the solar and lunar nerves, and how desire or Kamadhatvishvari is sort of the "make it or break it" with dakinis, then it is a continuum of the same thing. Tramen as "objects of desire" will control and devour you; tamed or pacified, they produce wisdom. On the other hand, Prajnaparamita becomes Vajradhatvishvari by appropriating Marici and radiating light. And so the, perhaps, ultimate hybrid is Marici Vajradhatvishvari, who has also grafted Varahi, as also Varahi's metaphor is chained in hell, but flies into the sunlight, on a Garuda, I believe. Although there is nothing much said about her besides describing the form, there is no scripture that explains it, for some reason there are websites copying my idea that she fits into the more "standard" progress of Jnana Dakini, Buddha Dakini, and so forth. All I am doing is associating the symbolism, noting it is almost identical to how Visvamata works in Kalachakra, and that the volume of information about her in Sadhanamala is staggering. Some go so far as to call her the Prajna of Vairocana, or the Bodhi of Shakyamuni. Tibetan lamas invoke her at dawn, like Savitri.

    Varahi, Sow Face, is like the pig gouging at roots. She violently attacks delusion at its source. So again, instead of attempting to handle her, there is--and we could call this exoteric form of an esoteric experience--Four Arm Guhya Jnana with human face. She may become white, or have Two Arm forms. So she is still Vajrayogini, a mistress of cemeteries. This Vajrayogini will eventually adorn herself with sow face, or, at least the small one, the Ghona, sticking out of her ear or head.

    Dhumavati is perhaps smoke screen, or smoke and mirrors, as Maha Maya, Great Illusion. The "opposites" of Lakshmi have little choice but to be a veil over the real one, transmutation of obstacles being a main source of Gnosis. The Mahamaya tantra character seems to be a sex-changed Lakshmi, who enters union with the increased form of Varahi called Buddhadakini. The Mahamaya subject is the main explanation of Hindu Lakshmi tantra. This text only minimally deals with ritual or public temple functions, and is mostly aimed at the individual practitioner. The published tantra is medieval, although it stems from Pancaratra (Five Nights), which is in Mahabharata, and in the Taittiriya Samhita section of Krishna Yajur Veda. Its prior origin or how it got in these major works is unknown, as the "five nights" are.

    By using the Arabic loan-word, "fakir", Morya states that "nothing can cause us personal pleasure or pain". Why would he call Mohammed a "mamo" and then refer to himself in that language? So it is only the state of a fakir that will overcome the mamos or tramen. Because this is a state of mind, there is no reason Uddiyana cannot be in Swat, Orissa, and Pundravardhana. Each place has trends of yogic wisdom that were collected by Buddhism into one bundle with no regard for the fact that one is, or was, a Vaisnava, Shakta, Muslim, or any of that. A Bihari Yoga article on samadhi explains much the same thing as "fakir" and goes on to Vairagya, part of the Pali Paramitas that HPB for some reason mixed with the Mahayana.

    HPB, as a more "public mouthpiece" of him, was constrained to do it in a certain way. As an unqualified woman attempting to be taken seriously, that is why many, many quotes of famous men were used. And, she spent a lot of effort towards explaining how the Dhyani Buddhas were related to the "then-serious" topics such as Elohim and Greek and other pagan gods. That similarity is however quite fleeting; all those "equivalencies" are either archaeological fragments, or a narrowly-framed narrative. It is only the Dhyanis that could be said to have such a living, thorough tradition, which has absorbed the vast majority of Hindu mythology. The only "new" information to be added to what she said is really a vast amount of "old" information.

    Dhumavati primarily is the cemetery, or Smasana Kali. Although she is Paramartha, her imagery makes it rather clear that this is the same as the destructive worldly mamos of darkness, in a different condition, that is, mentally conquered by us. Paramartha could perhaps be said to be as hungry for the "male aspect, enlightened mind" as the apparent Dhumavati is to consume all form and energy, or Siva himself, or anyone who gets close. She is the Yidam or Ishvari of Kama Dhatu, Desire Realm, which can only flow one of those two ways: into the objective is into the Talas, or Hells, or destruction; selflessly offered to mind itself and to compassionate means is primordial wisdom or Prajna. Likewise, the Central Sun is what eventually dissolves a world and causes pralaya, using a "poisonous Agni" that will also erupt from Vishnu's serpent Ananta at the bottom of the Talas. Varuni is Ananta's radiance, the hellfire itself, the way in which the mind interacts with the objective. In the Theosophical terms, this is called either going to Kama manas, the mind that desires the object, or towards Buddhi, Ganesha's heart bride in practice.

    In mantra and especially Muttering, the syllable Hum likewise arises from the visible Sun and also reflects from the Talas. This, and especially as it is emphasized in Vajra or Akshobya Family, is the practical standpoint of increasing awareness of that process. Om is really just the beginning, the universal emanation of light; Hum is its manifestation, or the individual heart of beings.
    Last edited by shaberon; 30th September 2019 at 20:32.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Joy and Laughter

    Here is why Vajrasattva mantra is like a permanent fractal.

    If not the first, it would be among the first, exoteric mantras used. It does Purification and Samaya, and then we say Vajrasattva remains, and is the main mode of explanation and practice of everything else.

    It is not a brief mantra, but it does have a group of seed syllables.

    The seeds of the Four Activites are Jah Hum Vam Hoh, and each of those could be said to have its own training and practices to convey its meaning and power.

    Hoh is the fourth activity, Bell, which more or less rings as a lesson is taken, clearing the atmosphere of disturbances, with its own sound being a type of seal to plant the vibration into the aura. And so as the completion or final part, then it is the gnosis aspect of the Activities.

    Vajrasattva himself basically is gnosis, and then when we use his mantra, Hoh is something like a fifth activity after the first four are all the same, Ha. In the most destructive type of wrathful mantra, Ha is the final syllable, and you spit it out harshly. We rarely do that, and here, it makes a peal of something resembling laughter, Ha Ha Ha Ha Hoh. So when we use this mantra and learn the meaning of the "regular" words, the section of "laughter" then has no definition other than, so to speak, all the associated meaning we can learn and pack into the seeds. But that is like the Mamos. The same syllable, with a different feeling and sound, is either destruction or joy.

    Vajrasattva is defined as the first bhumi, Mudita or Joy. These softer Ha syllables are Mudita, and so the cluster is Four Joys of the subtle or Suksma Yoga. This ability is what in Buddhism would be considered the apex of Generation Stage, and then we would go in a seamless motion to Completion Stage.

    This is considered very difficult to do the first one, but after that, it gets easier.

    At first, Vajrasattva is defined philosophically as an Adrogyne, Prajna-Upaya. If we follow the Generation Stage and become fluent enough with mantra to utilize the Speech vessel, then Prajna is no longer just Emptiness, which is the same as death, it becomes Sukha, or Bliss. The cold, creepy touch of death that a person normally experiences will no longer be observed. An excerpt from Highest Yoga Tantra also explains why the Joys are related to, but not the same as, the Four Voids.

    If Muttering is working right, eventually mantra causes the life winds and inner heat to fully enter the central channel or Avadhut which melts the White Drop of Bodhicitta in the head. This, itself, is the First Joy; as the drop swells, gathering more energy, or nectar, enough of it will melt to flow down into the Khecari chakra or junction of the senses in the soft palate, causing the Second Joy. When this is enough to start dripping, it will continue into the body into the heart (dharma) and nirmana chakras, and then you have Four Joys caused by the white drop descending. It should be done slowly, actually one should become able to hold it in each of those chakras as long as desired.

    Ratnasambhava was originally about nectar and in the nirmana chakra, and we find at the Five Family Activity level of Vajrasattva, Five Dakinis go into nirmana chakra, and Amoghasiddhi gives way to Karma Family Vajrasattva in the root chakra, Vajrakumara or Vajrakilaya with Diptachakra, "Flaming Wheel".

    At that point, you are ready for the second set of Four Joys, which is the Red Drop of Bodhicitta in the Secret Place ascending to the crown.

    This should help explain how this is a Noumenal Path. In physical or Hatha yoga based kundalini, it is usually a mantric, breathing, and posture stimulated focus on the root chakra to activate it. Buddhist Candali Yoga by using Bodhicitta can be said to do it very differently, if not backwards. Although there is a description that says it starts by ascending, this seems to be a presumption without a specific source; Naro explains it as the crown's bodhicitta descending, because melted.

    The change to solar plexus, nirmana or earth chakra appears similar to the fact that originally, Touch is with Air Element, implying "whole surface sensation". When there is stillness, you quit noticing it, and when there is motion, you feel it. As the sense of Touch becomes purified, the mandalas switch the sense to line up with Purified Earth Element, having Sparsha (touch/contact) goddess in the center with Space Element. From there one must find the Queen of Space/Wisdom Dakini, and then "within" Space Element, the subtle minds may be traveled. Sambhogakaya or Illusory Body would still be Form, compared to this, and we will find formlessness or subtle-mind-only at the height of the Path via the Joys.

    Eventually, Four Joys are said to work four ways, Sixteen, reiterated by descending red and ascending white drops, but for most purposes, by Suksma Yoga, at first, we only mean One--i. e., being able to sense it at all--then Four, to accomplish the descent properly, and then Eight with the ascending.

    Since this is internal, thereby unable to observe the happiness of other beings, it is no longer exactly Mudita, the emotion in Four Brahma Vihara, and so the Sanskrit term Ananda is applicable here. In Tibetan, it is Kunga, i. e. Kunga-mo. Buddha's disciple Ananda was given "Prajnaparamita in one letter, A". The term is much more prevalent in Hinduism.

    So this is a valid list:

    joy (Skt. muditā; Tib. དགའ་བ།, gawa, Wyl. dga' ba),
    supreme joy (Skt. pramuditā; Tib. མཆོག་དགའ།, chok ga, Wyl. mchog dga'),
    special joy (Skt. viśeṣamuditā; Tib. ཁྱད་དགའ།, khyé ga, Wyl. khyad dga') and
    innate joy (Skt. sahajamuditā; Tib. ལྷན་སྐྱེས་ཀྱི་དགའ།, lhenkyé kyi ga, Wyl. lhan skyes kyi dga' ba)

    And so is this (Naro's terms):

    (1) joy (ananda)
    (2) perfect joy (paramananda)
    (3) joy of cessation (viramananda)
    (4) innate joy (sahajananda)

    Sahaja is not exactly a philosophy, it is a physiological condition, the fourth Bell or Gnosis Activity of Ananda or Bliss.

    One this condition is reached, there are no joys which are not innate, and so the ascending joys are all Sahaja.

    Maitri wrote about Four Joys in terms of Seals, Mudra, but his terms "include all Four", they are Sahaja, the first is Karma Mudra or sexual yoga, then Dharma, Maha, and Samaya Mudras. Karma Mudra may be relevant to attain Sahaja, or, to increase Sahaja. However this makes the Mahamudra something that sexual yoga can only indicate, without, itself, being the ultimate condition.

    Naro lacks the Seals, and only wrote in terms of Empowerments; Maitri's system allows for more interpretations and the extended sets and so forth. This is similar to how their Dakinis have a certain order, Naro's begins basically standing and moves towards dancing, but Maitri's is a raised-leg flyer. Overall, they are both a bit hazy on how Empowerments and Sexual Yoga either cause or pertain to advancement on the "levels"--they definitely assist, but do not utterly define it. The rhythm itself is the definition. If someone goes slowly, then giving them empowerment number two is not necessarily going to make condition two, but then if someone is faster, they do not necessarily require every possible detail. And so that is why we have Guhya Jnana, if one is able to center heat and achieve the correct dakini effects, then one is with her by definition. She is, more or less, the secret, or personal, version of their formal initiations to the same Vajrayogini.

    Tantric union approaches in four degrees, Smile, Gaze, Embrace, Union. Then, according to Tsonkhapa from the Amnaya Manjari, the Kama Dhatu is inverse, Union is in the lowest region, Thirty-three gods and Four Kings, contact is in Tusita/Yama plane, gazing in the sex at will plane, and smiling in the sex offered by others plane.

    Complete Buddha is the permanent perception of all sixteen Voids and Joys. Different tantras may describe the "higher" drops differently, such as red and white combined. However, Generation is pretty much always be the same. It may be done more quickly when one is good at it, but there is no way to rush the practice.

    We may not be that good, but if we firmly stand on the Ground, Joy, in the general emotional sense, bringing that type of Bliss into the meditation, which, in following the Generation, "...one is drawn back into meditative equipoise because bliss has caused the winds of the sense powers to withdraw inside. This in turn increases bliss because the winds ignite the Fierce Woman, which melts the drops, causing them to flow in the central channel, producing great bliss."

    If one is close to igniting Fierce Woman, this will be the Triangle, where we are bound to Guhya Jnana or Ziro Bhusana in practice. The reversing winds are the Crescent, i. e. the legs, so there is still a familiar-looking aspect of lower centers gathering force to shoot into the head, but it has done nothing with the Root Center per se, and nor does it express the resultant light in the head to be full illumination, or the goal, it is "only" the first inner Joy, which is then the thing that eventually affects the Root Chakra.

    This is where in practice, we would say, Fourfold Om, as in Raja Yoga generally, is correct, we use it, and it is incomplete. We want to shape it like a candelabra around the fourth aspect, like sets of parentheses:

    ( ( ( ! ) ) )

    And re-iterate that the voids are not just death; it is the same process when falling asleep; and it may be triggered by Yoga, or by "other methods". White, red, black, clear, black, red, white is the sequence. They are the subtle minds inside or behind mundane consciousness, transcended by No Ego, Suchness, and Ultimate Meaning, or when "empty of what it is not", those three remain.

    White is not the moon, but like moonlight; Red is not scarlet cherry red, but a reddened yellow, like sunrise or sunset; Black is plain dark. The three dissolve into each other, one observes the Absolute Object or Clear Light, and then emerges in reverse order.

    Fully crossing all voids in a stable manner in all possible ways is the removal of vajra ignorance on the Irreversible stages of the Bodhisattva Path. So their basic names are how they will arise to us, and the Irreversible stages are extremely subtle; I cannot currently, in words, sum up what it means to realize the Emptiness of Infinite Nothingness, other than to say it is on the ninth bhumi somewhere beyond thousands of Suksma cycles:

    The four voids or emptinesses are: (1) emptiness (sunya); (2) highest emptiness (atisunya); (3) great emptiness (mahasunya); (4) universal emptiness (sarvasunya). In the tantric systems these four emptinesses correspond to: (1) the emptiness of self or body; (2) the emptiness of mind; (3) the emptiness of the contents of mind; (4) the emptiness of all phenomena. The four emptinesses may also be classified as: (1) the emptiness of things; (2) the emptiness of non-things; (3) the emptiness of nature; (4) the emptiness of transcendental nature.

    The methods through which one can approach realization: (1) emptiness; (2) signlessness or absence of attributes; (3) wishlessness or lack of aspiration; (4) the ultimate emptiness or lack of composition of all phenomena.

    So those are the basic Four Voids and Catuskoti of centering them. Once this is working:

    The four most refined states of mental absorption, the attainment of which leads to rebirth in one of the four formless heavenly realms. These four absorptions are known as: (1) limitless space (akashanantya); (2) limitless consciousness (vijnananantya); (3) nothingness (akinchaya); (4) neither cognition nor non-cognition (naivashanjnanasamjna).

    When attached to the Path, the four formless realms or states of being are Bodhisattva bhumis seven to ten. Everything we experience about Space and perhaps correspond to the Seventh principle and use as a sort of "switch" from mundane to transcendental, is only a Bodhisattva's basic starting point. That is why we train in Six or Seven Families and Paramitas; Generation aims to make this a "working unit", and Completion is not the end of the Path, but the use of that complete unit.

    A Bliss Whorl may have different numbers of arms; when it has four, the swastika shape, the limbs are the Four Joys. Usually, Naro Dakini gets four whorls. We have seen this before, but in it, she has acquired six whorls of the Four Joys. She has the Four Dakini retinue; towards the upper left is Samvara--Varahi with the same retinue. The upper right is Hevajra--Nairatma. Under Samvara are Six Armor Yoginis; under Hevajra are the Six Tramen of the Six Yogas.

    In the foreground is Naro's Remati or Dudsolma, i. e. Dhumavati.

    Clear Light of Bliss has a good straightforward version of all seven wind and void dissolutions after the remark that doing the Suksma will probably cause breath to cease.

    There are reports of even a non-Buddhist yogi flat-lining his heart for seven days, so, we did not invent the body's ability to enter these conditions, but we are operating it according to Bodhi Mind. If we follow the rhythm in Generation stage, our breath will probably get shallower and shallower while bliss and consciousness expand. With so many ways of having shown Earth element as esoterically very different from just "the dense", as the plane of nirmana chakra--and then following the Generation, it will be the first to leave. In that location, Ratnasambhava--I am not sure if we should really say he "leaves", but, effectively, is overwritten by Guhya Jnana Dakini. His Wrathful aspect is the protector of the crown. This is a Peaceful one, who, I am not sure does much besides provide an endless cascade of nectar. Since his wisdom is Enlightened Use of Six Families Equally, and the special Vajrayogini above shows Four Joys in six modes, we may be saying she connects to every possible vein for the nectar.

    Joy or Mudita from the basic Four Brahma Vihara never stops; Joy that is specifically meant by Ananda is no longer simply an emotion, but has its beginning in the head from the practice of Candali Yoga, where dakini is no longer in control, but you have subjugated her to a service indicated by the Vajrayogini mandala above. If this becomes meaningful, and we lack a Varahi Empowerment, then Vajrayogini is Guhya Jnana Dakini.
    Last edited by shaberon; 3rd October 2019 at 18:23.

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    Quote Posted by shaberon (here)
    The only way to get Buddha's teaching is in Mahamudra or Great Bliss, beyond words and concepts. So our words and concepts are those which have been found useful to place us in this condition safely. None of the Mahayana has an objective connection to Buddha that was recorded during his lifetime. It is all a type of cumulative tradition, wherein we say that he and his close disciples have a spoken/heard esoteric lineage, which has only slowly and progressively been revealed to people "once they became able to understand it". So there are plenty of Buddhists who would dismiss it as make-believe, or unnecessary. All we are saying is it is more direct and powerful. This is reflected by schisms in the oldest Buddhist councils, dissent between "literalists" and "transcendentalists", if you will.
    So are these schisms a question of the theravadins being literalists with their pali canon and the mahayanists being transcendentalists or is it something different from that?
    Last edited by Peter UK; 5th October 2019 at 06:37.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Quote Posted by Peter UK (here)
    So are these schisms a question of the theravadins being literalists with their pali canon and the mahayanists being transcendentalists or is it something different from that?

    I am not sure how to put it. Most Mahayana is described as "not contradicting" the Pali.

    Mahayana already appears to have standing self-contradictions, such as a rule about celibacy for monks, and then a tantric verse which advises one to go in disguise as a Hindu Shiva Pundit and gain an advisor or house priest position, for the express purpose of shagging the guy's daughter.

    There is, in India, a counter-reform against tantra altogether. Similarly, I believe many Theravadins would be suspicious about "new Sutras" and Hindu-ization or perversion of what they consider authentic.

    Aside from the scriptures or authenticity, Mahayana is mainly different by using Bodhisattva Vow. In terms of practice, to me, at least, this is the common factor to all Mahayana, which is not held by the Theravada--Hinayana, or by the Hindus.

    It has many meanings, but, is a form of "occult acceleration" one can do on one's own. Part of the practice is to ask all one's "karmic seeds" to ripen, we try to burn away the load, and quit putting new ones there. This is anything but particularly pleasant.

    We can find limited amounts of "acceleration" in non-Buddhist settings, for example, the Buddhist Morya "quickened" the Advaita disciple Subba Row at a festival in Kashi--Benares when he was thirteen. After this, he began reciting memories of the Gita and Vedas, which did not come from this life. The very syncretically-occult Dnyaneshvari was written by a sixteen-year-old; it was the "unofficial" occult program around Maharasthra--Bombay for five hundred years until published, anonymously, at the University of Dublin in 1854, or, that is, referred to by the "Dream of Ravan", which, itself, is a twist on "esoteric scenes" which are sometimes added to the Ramayana. The explanation of the title would be Jnana Ishvari, which is not a far miss from the Buddhist Dharmadhatu Ishvari or Jnana Dakini. If I remember rightly, it actually means the Kolhapur Maha Lakshmi, same one, I, at least, have been using for a reference point, to help clarify the many Tibetan veils on Lakshmi.

    I believe it is accurate to say there was a Lokottara Vada: Loka--World, Uttara--Highest, Vada--Way, in other words, a type of transcendental Buddhism that came up before Mahayana. So, there are plausible grounds to say that there well may have been a private, spoken lineage from Buddha's direct disciples that attracted a few followers outside of the "main" or monastic entity.

    Buddha preached Dharanis or spells around Amaravati in Orissa, and there is said to have also emanated Kalachakra and Dharmadhatu Vagisvara mandalas simultaneously--"floor and ceiling".

    All Mahayana does Bodhisattva Path, and all Vajrayana, deity or tantric style, is part of Mahayana. The Vajrayana is a minority wherever it exists, except in Nepal, where it is the only kind.

    Otherwise, Mahayana is the majority. I believe it can still claim the leadership in Bhutan, Mongolia, and Buryatia. HPB spent a noticeable amount of time with the Buryats as a teen-ager.

    Because Hinayana is somewhat of a localized minority, I have never encountered it. I believe the only Dharma centers I have trained in were Kagyu and Kadam. On the face of it or at a basic level, you won't find any difference.

    In Mahayana, however, there are two different ways to enter Bodhisattva Path.

    The Extreme Deeds lineage of Asanga and Maitreya requires one to first accomplish Pratimoksha vows (monastic) prior to Bodhisattva Vow.

    The Profound View of Manjushri and Nagarjuna does not. This is less about formality, and is more about Awakening Mind itself. And so it goes with the Jnanapada lineage that heavily focuses on Yoga in Namasangiti and Vairocana Abhisambodhi and so forth. It is possible as a non-monastic to take a "lay person's" set of vows, called Upasaka, or Upasika, which HPB had. The Nepali Vajracharyas are not monks, neither are the Tibetan Ngak-pa.

    As outsiders or converts, if we admire the Bodhisattva Path, then, by definition, Profound View applies to us, and so that is the epicenter of the research I have done. For many of us, it would be a rare occasion to be able to get empowerments or take vows, and Profound View opens a lot for study and practice that might otherwise go by overlooked.

    In Kagyu Dharma centers, we transmit you Prajnaparamita Heart Sutra whether or not you have any clue what's going on. This means you should study and train in Prajnaparamita, which is not the Bodhisattva Vow, but is, more or less, what is involved with it. Then if you do this, it opens bundles of "categories or lists" and mass numbers of deities. It is said to have been hidden by the Sea Nagas during the time "there was no one to understand it". Its emergence from the watery depths was at one time paralleled by the school of Aphrodite, which is now just a few relics, whereas, especially in Vajrayana, Prajnaparamita is only "the tip of the iceberg".

    Mahayana includes multiple lineages and variant beliefs or doctrines, but it all has Prajnaparamita and Bodhisattva Vow.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Lighter Methods of Namasangiti Dharanis

    We have found hundreds of spiritual practices, and that they work in a way that follows a general structure, but does not have to be the same thing every day. Some of the practices would literally take hours, or the whole day. Most of us lay disciples are in a position where we might occassionally do something big, but many days we won't have the opportunity for something very complex. Nevertheless, the system can guide us towards times we would try to do a longer Guru Yoga with perhaps an additional deity, versus other times where a quick, exoteric recital is fine.

    Buddhism and Hinduism both follow a Lunar calendar, which starts on new moon being the first crescent, or, a day after the astronomical dark moon, which is the thirtieth day. Waxing is auspicious, Vajra Paksha and Janma, and full is highly auspicious. Day eight is for Tara. Tsog is the tenth and twenty-fifth. Protector is the twenty-ninth.

    In Mahavairocana, Buddha says we should do the Fierce Rites on the eighth or fourteenth day with Saturn or Mars in the Lunar Mansions Hasta, Citra, Asvini, Uttara-phalguni, Punar-vasu, Svati. So the eighth could be Blue Sarasvati or Maha Cina Tara if those conditions call for it, or, any wrathful deity at either of those times.

    For general purposes, the new and full moons are best for larger sadhanas, Tara and/or wrathfuls have a suggested time, and Protector comes at the end. Loosely, waxing is more for sending merit, and waning is more wrathful and protective. So that is a simple guide, based solely on the Moon, which is common to India and Tibet. This part is the same.

    So if I am on day four which is nothing special, then it would be fine to read Sutra and Dharanis. Any "ritual", which for our purposes is just Guru Yoga, begins with Vajrasattva, and although it begins arbitrarily short, it is what we build into something as deep and intense as possible. Once you establish a Guru, Vajradhara or otherwise, the thing cannot be done in less than twenty minutes, and can easily go much longer. Because I am comfortable with Vajradhara, I tend to want to ask him for something, and so it would now be difficult for me to use the basic format where you just establish and meet him. I still do that, of course, but then it is time to ask him about a mantra, deity, etc., so he actually does something, which is not really "doing something" except in the mental sense.

    If we take the case of Dharanis, then they are very adjustable. I use short Usnisa mantra all the time. They can stand alone, be made part of a quick practice, or be used in a larger sadhana. It is perhaps best to use the whole Sutra introduction they usually come with, but, we do not have this in all cases.

    I can think of three relevant ways in which Dharanis are grouped: Nepali, Avalokiteshvara, and Dharmadhatu Vagisvara. These are not exhaustive, I have no idea how many there really are, but it will gather the vast majority, the most important, and in a few cases, the tricky and obscure.

    Nepal uses seven dharanis per day of the week (Saptavara), starting with Vasudhara on Sunday. So anything is appropriate, from a quick reference to her, up to giving her the whole day and a box of candles and so forth. If once in a while she is on Tara day, then it would be considered especially auspicious. It would be fine for instance to use Usnisa in the day, and then go to a Tara that is meaningful to you in Guru Yoga in the evening. It is adjustable, within certain guidelines.

    In Saptavara Dharani, there are seven shaktis, Vasudhara, Vidarani, Ganapati Hrdaya, Usnisa, Marici, Parnasabari or Prajnaparamita, and Grahamatrika.

    Ganesh or Ganapati "Lord of Hosts" accomplishes that part of Vajrasattva mantra, "sarva siddhim me prayaccha", bestow all siddhis on me. Hrdaya is his heart-bride, which, at first, is Buddhi, Matangi, and eventually is Gauri or Siddhidhatri, essentially swiping the wives of all the worldly deities. Ganesh, himself, usually "goes first" before meditating on other deities, but also is an Ucchusma or "scraps" deity, like Matangi and Dhumavati. Here is a Ganesh article ending with the dharani, or, Ganapati Hrdaya Dharani itself.

    The seven dharanis are actually in order in the middle of Dharani Samgraha, which would probably be the main source for Grahamatrika Mahavidya, who occupies pages 350-362.

    om namo bhagavatye āryya grahamātṛtakāyai

    The actual dharani is only the last part, but still big:

    namo ratnatrāyāya | om vajaddarāya namaḥ | om padmadharāya namaḥ || om kṛmārāyanamaḥ || om namaḥ sarvagrahāṇāsarvāṇāparipurakānāṁ om namo nakṣatrāṇā om namo dvādaśarāśināṁ om namaḥ sarvepadravānāṁ || tadaya thā || om buddhe 2 vaje 2 padma 2 sara 2 prasara 2 smara 2 krīḍa 2 krīḍaya 2 mara 2 māraya 2 mardaya 2 dhāṭya 2 mama sarvasatvājāca sarvavidhnānchhinda 2 bhinda 2 sarva vighnānnaṇeya 2 kurū 2 mama saparivārakasya sarva satvānāṁca kāryya kṣepaya 2 sarvapāpāni mama saparivārebhyaḥ śānte 2 dānte 2 dāpaya 2 drataṁ darśayātmānaṁ bhagavati rakṣamamabharva satvānāca sarvagraha nakṣatra pīḍā nivāsya bhaṁgavātithneyaṁkuru mahāmāyā prasādhaya sarva duṣṭhānāśaya 2 sarva pāpāni mamasaparivāra kasya candre 2 candrāni 2 turu 2 maru 2 bhū 2 bhūṁcara 2 bhavābhave ugrāugre tapātape pūrayabhagavati manoratha mama sarva satvānāṁca sarvanakṣa nṛgraha piḍānivāra sarva tathāgatādhiṣṭā nādhiṣṭate samaya svāhā || om svāhā || hū svāhā || hrī svāhā || dhṛḥsvāhā || dhīḥsvahā || om ādityāya svāhā || om somaya svahā || om dharaṇīsutrāya svahā || oṁ buddāya svahā || om brahaspataye svahā || om śukrāya svahā || om śaniśvāra svāhā || om rāhavai svāhā || om ketave svāhā || om buddhāya svāhā || om vajrapāṇaye svāhā || om padmadharāya svāhā || om kumārāya svāhā || om sarvagrahāṇā svāhā || om sarvanakṣatrāṇāṁ svāhā || om sarvepadravā sarva vighneya rhuṭha 2 paṭha 2 svāhā

    It is in Nepali accent, i. e. Vajradhara = Vajaddaraya. "2" is a standard shorthand for "repeat previous word".

    She has an unusual fourteen-deity configuration in a lineage from Virupa. She normally is shown without sire, but, this is considered Mahavidya Manadala of Tathagata Family in Kriya. Her arrangement is unusual because she has a Swan-driven Marici in the ring, and, apparently, a Horse-driven Marici close to her:

    If we refer back to Tathagata Family, the Mother is equivalently Marici, Grahamatrika, and Pancha Raksa--Pratisara. Grahamatrika is against "planetary misalignments", and so Earth, or Bhu, is not specifically in the list of planets she hails, but Rahu and Ketu are. Her form with Vajra as main item is from Dharani Samgraha, and suggests her as an Akshobya deity, at least to Bhattacharya, although in the text, he says Vairocana. He actually used Dharani Samgraha for her, and a Nepalese painting owned by Evans-Wentz. If not from Sadhanamala, she shows up in a Vajravali relationship including Eleven Face and Padmanartesvara. In 346, we find her to be a curious parallel to Parasol losing her Parasol when she has six arms, with a slight change of Grahamatrika's items, and having a similar role with planets, in Sadhanamala 192. However, according to Kazumi Yoshizaki, "The first reference to the Buddha Aksobhya of the Lhasa Newars is, as far as I know, found in the colophon of Saptavara-dharani (Grahamatrka-nama-dharani), which was copied in the Newar year (N.S.) 773 by Srimantadeva Vajracary." The manuscript was commissioned after paying homage to a statue of Akshobya, ruler of the Himalaya, Sri Sakyamuni.

    Her ten pages of explanatory prose in Dharani Samgraha seem unusual for that text, and far surpass anything I can find in English. I cannot make much of it, but does seem to include a mandala retinue, with:


    Followed by a three face, six arm description, so, Bhattarika is either there, or, Grahamatrika counts in Bhattarika forms. It seems to involve Red Mars, Blood Red Jupiter, and Smoky Saturn.

    Vidarani, Ganapati Hrdaya, and Grahamatrika are pretty clearly important to the Nepali system, whereas the other four are much more widespread. We have already studied the more common ones, so, I will just note that they are used, and probably add links or copies later for convenience. They are common to DDV and Saptavara Dharani.

    Another significant group of Dharanis would be for Lotus Family, dovetailing into Bhattarika Tara.

    As much as Lotus Family is related to sex, we also find that it employs the Vaisnava powder kunkuma, which is a female celibacy mark, similar to male ash-smearing. Celibacy is specifically referred to only a few times in Sadhanamala. Brahmacharya is only mentioned by Avalokiteshvara Mahakarunika Dharani 41, Sragdhara 109, and Vajra Sarasvati 164-165. Although the latter continues her "prajna vardhani" mantra, she is a red deity with a lotus as her primary item. Because Mahakarunika is involved, then Simhanada and Amoghapasha are also appropriate. 21 Taras is a type of dharani sutra.

    Sragdhara is a Bhattarika, something like lady of the house, and this title is carried by only a few others, which are not or are barely sexualized.

    Bhattarika Taras include Sragdhara, Mahamaya Vijayavahini, Maha Cina, Vajra Tara, the heart of White Ekajata, referred to by Marici a few times, and 115 that splits Golden Drop Kurukulla. Since Kurukulla is defined as Tarodbhava or generated by Tara, this sequence would have to be important if not critical for the result.

    If Varahi means centering the dakinis and activating the Drop, the first, or One Joy, then, as a sweaty saturation of nectar, Kurukulla is more like a Suksma cycle. Lotus is more or less the straight, direct line to her, but it employs Nectar, originated from Jewel Family, who tells us we need all families. That is why we are going to stick closer to Sarvabuddha Samayoga, so we have the clarity and protection of them all, this foundation is really important, the enlightened Dakini Jala, not merely dakini activated by "any means" which can be very dangerous.

    As far as I know, Dharmadhatu Vagisvara is the only place where Dharanis are intended to correspond to Paramitas. Usually, Dharanis just mean whatever it says in their Sutras. Marici has been described as Sila Paramita (second), and the seventh, Anantamukhi, depends on the first Paramita, according to Tsonkhapa. It could be argued that they do not correspond one-to-one, or do not correspond at all, but just happen to be twelve deities in the same ring with Paramitas, Bhumis, and Disciplines, which do correspond to each other. So far, the only supporting evidence is a song, which more or less just names the inhabitants of the mandala.

    Encyclopedia says the dharanis, or esoteric descriptive formulas of each Buddhist divinity, were muttered in a mechanical way. At the time of Bengal's Pala ruler Devapala (9th century), the dharani of the popular Buddhist goddess Tara was well-known in eastern India. Abhayakaragupta selected twelve principal dharanis and deified them with human shapes, colors, and weapons.

    The NSP with these deities was published in something like 1925, and, a few of its blurry spots have been clarified by the Sanskrit Buddhist Canon within the past few years. So we have a unique class of Twelve Dharanis for the Dharmadhatu Vagisvara mandala, which go with the Twelve Bhumis--Paramitas. In practice, only six or seven will affect us, but that is no reason not to learn and contemplate all. The first correction is that the first one is not the male Bodhisattva Sumati.

    Vasumati means possessing treasure, and is found in 1008 Lakshmis:

    parA vasumatI devI


    arundhatI vasumatI bhArgavI vAstudevatA |
    mAyUrI vajravetAlI vajrahastA varAnanA || 93||

    Bhargavi is a very rare name, "Radiant, Beautiful and Charming". This verse is highly esoteric as Tara really is Arundhati, then you have a few beautiful terms, followed by Mayuri, Ghoul, Vajra Holder, and Varnani or the lunar nerve, or, what appears to be the evolution of corpse bride.

    Dharanis in DDV are Amoghasiddhi goddesses, in Hinduism they are Lakshmis and consorts of Parasurama, the Immortal, who will be Maitreya's guru in the final cycle when Amoghasiddhi replaces Amitabha. They are inherently mysterious from using non-words. If the first one corresponds to a special pre-Paramita, and that goddess is a Pancha Jina in Sambhogakaya at her lowest form, it would have to be said that an exoteric recital relating to an undefined preliminary Paramita is definitely only like an outer shadow of her true meaning, which would have to be considered at least five Paramitas at once.

    Vasumati Mahalakshmi -- Mahasri Sutra
    Ratnolka -- Dhvajagrakeyura Dharani
    Usnisavijaya -- yes
    Marici -- yes
    Parnasabari -- yes
    Janguli -- yes
    Anantamukhi -- yes, copied below
    Cunda -- yes
    Prajnavardhani -- Prajnaparamita, Vajra Sarasvati
    Sarva Varana Vishodani -- Mahamaya Vijayavahini Dharani
    Aksaya Jnana Karanda [Imperishable Wisdom Casket]
    Sarvabuddhadharma Kosavati or Dharmakāyavatīṃ

    On the final two, a straightforward deity interpretation cannot be given. Karanda's meaning is perhaps comparable to terma, or, to a basket of "other things". Kosa could be "cup or vessel", "storehouse or treasury", or a term for the sheaths of the body, mind, and subtle mind. The Nepali version of the last simplifies it to Dharmakaya, which is a fair reason to equate it to the final Paramita. The one that made sense to me for Dharmakaya is Parasol (copied below).

    If Karanda is a container of unknown contents, some of the remaining Dharanis and Sutras which have come to our attention would be:

    Golden Light
    Mayuri and Pancha Raksha

    Here is what happens. This only exists in Namasangiti. It is a special way of learning Paramitas. It just says they are there, it isn't anything about what they are, so we have to supply that. Although there are interpretations that would place these out of order, we will simply note that. Taken on an individual basis, it would be acceptable to take Ananta Mukhi for first or Dana Paramita.

    We are really just indexing Dharanis with Paramitas and Bhumis that are already known and established to correspond with each other.

    Naga Kings are cultivation of Paramitas. In Sarvadurgati, Offering Goddesses are Eight of the Paramitas.

    The Six Families method that would follow from Dakini Jala is that in Abidhanottara (Samvara tantra), there are six Bhumis in order of Vajrasattva, Buddha, Jewel, Lotus, Vajra, Visva Daka. Then, Acala is a divider to the four magical females such as Lama, Khandaroha, Dharmamegha, and Rupini.

    With Vajra Tara, Paramitas are the ten syllables of Tara mantra, i. e. her retinue, as in post 384. In her case, it is Four Offerings, Puspa, Dhupa, Dipa, Gandha, then Hook, Noose, Chain, Bell, Sumbha, and Usnisa, in 110. They are actually not Ten Directions, only six. This is really her own personal practice, where we would apply what we glean of the Paramitas.

    In Kalachakra, Dhuma is Dana and Marici is Sila. The rest are its own unique system.

    HPB adds "VIRAGA, indifference to pleasure and to pain, illusion conquered, truth alone perceived", fourth, moving Prajna up to seventh. With her, the Paramitas are really keys to portals which open the hard and thorny way to Jnana, and she uses the normal Tara expression "other shore". Instead of Vi Jnana or mundane concsiousness and reason, it is Pra Jna or Straight Forward Knowledge which is Param Ita or It Crossed to the Other Side.

    If these are keys, the Portals, themselves, would be Disciplines, Grounds, and Dharanis.

    Longchen and Mipham's Ten Components of tantra as Paramitas reflect that Jnana is behind or within Prajna, is primordial. This is the first iteration, or line with the Sanskrit name, in the following list.

    Kalachakra also gives them in a tantric sense. That is the numbered line.

    Namasangiti has a unique "first or prior" Bhumi called Adimukticarya, which is Zeal, Confidence, Sraddha, and so on. The Discipline to train is simply called Ayur, meaning Life, as in Ayurveda or Amitayus, and these Discipline goddesses, Ayur and those who follow, are daughters of Amitabha. This cultivates Ratna Paramita, and the Paramitas are Ratna goddesses. Grounds are Vajra Family.

    Because this special preliminary is unique, it has no standard commentary, only a deity and her Dharani.

    According to Bhattacharya, this Mahasri conforms entirely to Sadhanamala:

    In conformity with the Sādhana the principal deity Mahāśrī Tārā is shown as one-faced and two-armed exhibiting the Vyākhyāna or the Dharmacakra-mudrā [or, two of them]. There are two night lotuses on either side. The principal deity sits in the Rājalīlā pose on a lion-throne and bears on her crown the miniature figure of Amoghasiddhi with the Abhaya-mudrā. To her left is the fierce figure of Ekajaṭā, sitting in the Ardhaparyaṅka attitude and holding the Kartri and the Kapāla in the two hands. She has a protruding belly, garment of tiger-skin, and she bears a wrathful demeanour which is clear on the stone. To her right similarly, sits Aśokakāntā Mārīcā who wears a bejewelled crown, and carries the Vajra and the Aśoka flower according to the direction of the Sādhana. The statuette also depicts Ārya-Jaṅgulī towards the extreme left of the deity and shows the snake and the Varada-mudrā in accordance with the direction of the Sādhana. The statuette also includes the small figure of Mahāmāyūrī to the extreme right of the principal goddess. She shows the peacock’s feathers and the Varada-mudrā.

    She is almost mantrically identical to Dhanada; presumably green, arises from Harita Tam and is Syamam, or, apparently darker than the syllable. This has got to be the same image as in 341, and, even so, we have to rely on him for the details. I cannot really say her retinue appears to be holding any items. Although she is supposed to have two lotuses like Tara and Prajnaparamita, she is also supposed to be amidst a variety of other flowers.

    Khadira is similar to her, but has one hand extended in Varada Mudra, and is with Marici and Ekajata. This three deity configuration is much more common.

    Lotus Family has the Messenger Mahasri, which is right from Mahasri Sutra, which is her dharani.

    It would be fair to also use Maha Lakshmi and Vasudhara. In the strict sense, Mahasri is a Green Amoghasiddhi goddess, but in the mandala, she has a Vasudhara appearance, in Amoghasiddhi Family.

    In Namasangiti, "The Twelve Paramitas are two-armed and hold in the right hand the flag [Banner] marked with the Cintamani jewel, and in the left their own symbols. But Prajnaparamita has two more hands." The first, or zero compared to regular lists, Ratnaparamita is red in colour and holds the disc of the moon on a lotus in her hand.

    All Vasita goddess hold a lotus in the right hand, with certain exceptions. Ayurvasita is whitish red in colour and holds in her left hand the image of the Buddha Amitayus in the Samadhi mudra on the Padmaraga jewel. So here, we find that Usnisa does not hold Amitabha as usual; Amitabha's first Ayur goddess holds the Amitayus form, and at the end, he is in the hand of Samantaprabha Bhumi. This at least superficially resembles the strand of Lotus or Mahakarunika dharanis and outer practices, and does not resemble the popular Long Life Trinity as much.

    Bhumis are two-armed and hold in the right hand the Vajra. Adhimukticarya Bhumi is of the colour of a red lotus, and holds in her left hand the red lotus.

    Dharanis are endowed with one face and two arms. They all hold in their right hand the double thunderbolt or the Visvavajra. Vasumati is yellow in colour and holds in her left hand the ears of corn.

    This ring of goddesses corresponds to the four unique Gatekeepers, Pratisamvits, consisting of Dharma (nature), Artha (analysis), Nirukti (etymological analysis) and Pratibhana (context). On the Eastern gate there is Dharma Pratisamvit of whitish red colour, holding in her two hands the goad and the noose marked with the thunderbolt. In the South, there is Artha Pratisamvit of the colour of an emerald and holding in her two hands the jewel and the noose. In the West there is Nirkuti Pratitamvit of red colour, holding in her two hands the chain from which a lotus is suspended. On the North there is Pratibhana Pratisamvit of the colour of an emerald (green), holding in her two hands a bell marked with a Vajra with three thongs.

    Vajrasattva--Pramudita, Joy

    offerings are related to the paramita of generosity (Skt. dānapāramitā)

    1. Freedom from conceptual elaborations is known as generosity.

    The Discipline (or Mastery) here is Citta, or mind, or perhaps shorthand for Bodhicitta as Vajrasattva would normally say. The spell, however, is Ratnolka, Meteor Face, which is Dhvajagrakeyura, Ornament on Victory Banner, which is odd because it is the highest and final symbol. For example in Lama Yeshe's Thirty-seven point mandala offering, it starts around Vajra Bhumi--the Ground, or golden ground, not originally or inherently in existence--builds the realm, and culminates with Eight Offering Goddesses, Sun, Moon, Parasol, and Banner. So if Sun and Moon are the two drops, inherently dormant, then they are awakened, aided, and assisted by Parasol and Banner. Those things are self-secret or just buried by mundane mind, so, we may learn about them conceptually, and slowly build them as inner recognition and ability grows.

    Vajrasattva is already defined as Pramudita in Yoga, and this is re-iterated by Samvara. In this scheme of Paramitas, they have done the same thing we have done with Namasangiti: stick Vajrasattva at the beginning as a Cause.

    Pramudita is already in Four Brahma Vihara, it is indeed a firm, early basis which just grows: personally pleasant to be around, and finding joy in the happiness of others.

    The Namasangiti goddesses have little other representation, but this is a Tibetan Dana Paramita from the 11th century:

    In Namasangiti, Danaparamita is whitish red in colour and holds in her left hand various kinds of ears of corn. Cittavasita is white in colour and holds in her left hand the red Vajra with five thongs. Pramudita is red in colour and holds in her left hand the Cintamani jewel. Ratnolka is red in colour and in her left hand she holds the Cintamani banner.

    In 269, Mipham recommends Dhavajagrakeyura to increase Wind Horse, and her dharani is there. 346 has her personal forms after comparing Grahamatrika to Parasol.


    samaya is related to the paramita of discipline (Skt. śīlapāramitā)

    2. Not losing one’s regenerative fluids even when in union with a consort is known as ethical discipline.

    According to Kalachakra, Marici is the condition of 2 here, or the Paramita itself. In Samvara, Vairocana is the sire. Namasangiti says to use Usnisa Dharani. The Ground is Vimala, or Stainless, which in a feminine sense is close equivalent to goddess Viraj. The discipline called Pariskara resembles polishing. Circularly, it would simply mean "mastery of discipline".

    Sila is discipline, or, moreover, morality, "...wholeheartedly following the good path (kuśalamārga) without allowing any faults (pramada) is what is called Śīla”.

    Śīla is of three kinds:

    hīnaśīla – By means of “lower morality”, one is reborn among humans (manuṣya);
    madhyaśīla – By “middling morality”, one is reborn among the six classes of gods of the desire realm (kāmadhātudeva);
    praṇītaśīla – By “superior morality”, one is reborn among the pure gods (śuddhāvāsadeva) of the form realm (rūpadhātu) and the formless realm (ārūpyadhātu).

    "...it is an adornment (ālaṃkāra) that surpasses the seven jewels (saptaratna). This is why morality must be guarded as if one were defending the life of the body (kāyajīvita) or as if one were watching over a precious object. The immoral man endures ten thousand sufferings; he is like the poor man who broke his vase and lost his wealth, This is why pure discipline must be observed."

    The Seven Jewels are means or methods whereby enlightenment becomes available, Paramitas being closer to the thing itself.

    Silaparamita is white in colour and holds in her left hand the discus made of white flowers and leaves. Pariskaravasita is yellow in colour and holds in her left hand the Cintamani banner. Vimala is white in colour and holds in her left hand the white lotus. Usnisavijaya is white in colour and holds in her left hand a jar full of Moonstones.

    Although Usnisa is hardly ever found without multiple arms and faces and Amitabha, this 1700s Kagyu is exactly the same as the dharani, even with crossed vajra:

    Usnisa Vijaya Dharani Sutra


    action is related to the paramita of patience (Skt. kṣāntipāramitā)

    3. The non-craving for the ordinary and the non-craving for true existence are called patience.

    Here is where Namasangiti places Marici as Dharani. The discipline goddess is Karma which is action as given above. Action is related to the perfection of patience. Prabhakari is Luminous Ground on which the Bodhisattva radiates light of wisdom.

    Shantideva gives the Dharani for Marici but the Dharani never refers to her as Vajravarahi. The conception of Marici has a greater antiquity than the conception of either Vajravarahi or Heruka. She is more of a Tara Bodhisattva already enlightened from the prior cosmos; Varahi is more having problems in this one and it is her or us rising through the muck to Marici.

    The Bodhisattva-mahāsattva in the third bhūmi (prabhākarī) should devote himself to five dharmas.

    What are these five?

    An insatiable desire for learning.
    Choosing the selfless gift of Dharma by preference without deriving any pride.
    The purification of the Buddha-fields, without deriving pride from it.
    [The Bodhisattva “does not tire” of dwelling in saṃsāra].
    Settling into shame, but without deriving any pride from it.

    "The Bodhisattva who practices patience toward beings acquires immense merit (apramāṇa-puṇya); the Bodhisattva who practices patience toward the Dharma acquires immense wisdom (apramāṇa-prajñā). Endowed with these two benefits, merit and wisdom, he obtains the realization of all his wishes (yatheṣṭa-siddhi): he is like the person who, having eyes and feet, can go wherever he wishes”.

    Ksantiparamita is of yellow colour and holds in her left hand the white lotus. Karmavasita is green in colour, and holds in her left hand the Visvavajra (double crossed thunderbolt). Prabhakari is red in colour and holds in her left hand the disc of the sun on a lotus. Marlci is reddish white in colour and holds in her left hand the needle with string.

    Marici appears in her Obstacle Clearing form. Again this is like a tiny image, an exoteric handout which is really the tip of the iceberg, or, needle, for her, and it is a regular appearance, same as found elsewhere.

    Marici Dharani

    Golden Light Sutra mainly uses Sarasvati as Memory, and she gives her dual dharani with Marici. Lokesh Chandra has a translation of it, and also interprets Marici as the ray of light at a Buddha's Final Enlightenment.


    accomplishment (sadhana and siddhi) is related to the paramita of diligence (Skt. vīryapāramitā)

    4. The gathering of the ten vital energies in the central channel is called zeal.

    This Dharani is Parnasabari, on Arcismati, Brilliant Ground. The discipline Upapatthi refers to reason, such as examples through various real-life scenarios and logical arguments. The ground may be described as shiny or fiery, and here the Prajnaparamita Sutra begins using rules for monks or ascetics. The subjective guidelines have to do with virtue, little desire, satisfaction, up to disdain for everything.

    That combines with the perfection of diligent, zealous energy, which is successful in sadhana, and accomplishes the purposes of Muttering. According to Samvara, this is governed by Padma, Lotus Family.

    Viryaparamita is of the colour of emerald and holds in her left hand the blue lotus. Upapattivasita is of variegated colour and holds in her left hand various kinds of creepers of variegated colour. Arcismati is of the colour of an emerald and holds in her left hand the blue lotus. Parnasabari is green in colour and holds in her left hand the peacock's feathers. In this case, two standard iconographical versions of Green Parnasabari also carry plumage as their primary item, one of which works as a mirror or scene of a house.

    Sadhanamala 150:

    namo ratnatrayāya, namo 'mitābhāya tathāgatāyārhate
    samyaksaṃbuddhāya, nama āryāvalokiteśvarāya bodhisattvāya
    mahāsattvāya mahākāruṇikāya, namo mahāsthāmaprāptāya
    bodhisattvāya mahāsattvāya mahākāruṇikāya /
    vāmane tvāṃ namasyāmi vāmane tvāṃ bhagavati /
    piśāci parṇaśavari pāśaparaśudhāriṇi //
    yāni kānicit bhayāny utpadyate yāḥ kāścit māryo
    yāḥ kāścit mahāmāryo yāḥ kāścid ītayo ye kecid
    upadravā ye kecid apāyā ye kecid ādhyātmikā bhayā ye
    kecid upasargā upasargasambaddhā vā utpadyante sarvāṇi tāni
    sarvāstāḥ sarve te bālata evotpadyante na paṇḍitataḥ /
    tad anena satyena satyavacanena satyavākyena jjaḥ jjaḥ jjaḥ jjaḥ
    ebhiḥ paṇḍitādhiṣṭhitair mantrapadair mama sarvasattvānāṃ ca rakṣāṃ
    kuru, paritrāṇaṃ kuru, parigrahaṃ kuru, paripālanaṃ kuru, śāntiṃ
    kuru, svasstyayanaṃ kuru, daṇḍaparihāraṃ kuru, śastraparihāraṃ
    kuru, yāvad viṣadūṣaṇaṃkuru, agniparihāraṃ kuru, udakaparihāraṃ
    kuru, kākhorddacchedanaṃ kuru, sīmābandhaṃ kuru, dharaṇībandhaṃ
    kuru / tad yathā, amṛte amṛte amṛtodbhave amṛtasambhave
    āśvaste āśvastāṅge mā mara mā mara mā sara mā sara śama
    praśama upaśama sarvavyādhīnupaśama sarvākālamṛtyūnupaśama
    sarvanakṣatragrahadoṣānupaśama sarvadaṃṣṭrināṃ copaśama bhavati
    parṇaśavari tunna tunna vitunna vitunna tuṇa tuṇa tumule
    svāhā / oṃ gauri gāndhāri caṇḍāli mātāṅgi pūkvasi
    svāhā / oṃ aṅkure maṅkure kurukure parṇaśavari svāhā /
    oṃ namaḥ sarvaśavarāṇāṃ mahāśavarāṇāṃ bhavati piśāci
    parṇaśavari piśāci parṇaśavari piśāci pāśaparaśudhāriṇi
    yāni kānicid bhayāni(yau) svāhā / oṃ
    piśāci parṇaśavari hrīḥ huṃ phaṭ piśāci svāhā /
    // āryaparṇaśavarītārādhāraṇī samāptā //

    Medicine Buddha uses Vajradhara with Varahi in one's crown. In Vajradhara's chest is Amitayus, inside him is Drubpai Gyalmo and the lineage. In Varahi's chest is Parnasabari, and inside her is Vijaya, Nampa Gyalma (Usnisa).


    samadhi is related to the paramita of meditative concentration (Skt. dhyānapāramitā)

    5. The mind that single-pointedly abides in immutable bliss is known as meditative stabilization.

    These descriptions refer to Mahamudra and Samadhi of Nisprapancha or Nirakara variety, or the type of Reversal that comes from the previous step. The Ground is Sudurjaya which is Difficult to Accomplish, and, its discipline is Rddhi, which is Magical Powers, including four kinds of gamana or movement, nirmāṇa or creation and āryaṛddhi or noble magical power. It is a name for Varuna's younger wife, who may even be invoked:

    oṃ ṛddhyai namaḥ

    The full Dharani for this is that of Janguli.

    Dhyana we have variously translated as Dzyan, Chan, Zen, and so to us as practitioners it may seem very deep and intense and regarded as samadhi, which, provisionally it is, but eventually samadhi is determined to be a process between the ten winds and Clear Light or Prabhasvara.

    Dhyanaparamita is of sky colour [gaganasyama, i. e. dark sky] and holds in her left hand the white lotus. Rddhivasita is green as the sky and holds in her left hand the discs of the sun and the moon on a lotus. Sudurjaya is yellow in colour and carries an emerald on her open palm on the lap. Janguli is white in colour and holds in her left hand buds of poisonous flowers.

    Generally, it is the large Yellow Janguli that carries a blue poison flower.

    oṃ ilimitte tilimitte ilitilimitte dumbe
    dumbālīe dumme dummālīe tarkke tarkkaraṇe marmme marmmaraṇe
    kaśmīre kaśmīramukte aghe aghane aghanāghane ili ilīe
    milīe ilimilīe akyāie apyāie śvete śvetatuṇḍe
    ananurakte svāhā

    Visva Daka:

    view (drsti) is related to the paramita of wisdom (Skt. prajñāpāramitā)

    6. The wisdom that is not overcome by conceptualization and that bears the speech of the buddha, which is perfectly suitable for those to whom it is directed, is known as wisdom.

    Prajnaparamita, herself, does not really have a dharani. The Ground is Abhimukhi, which is the Bhumi of Presence, or stage of the manifest. It somewhat circularly means to perfect the manifestation of all the prior perfections. The discipline Adhimukti is resolution, trust and confidence, and the worst thing to be avoided here is Arhat sin or doubt.

    The Dharmasamgraha here in listing the vasitas or disciplines as "masteries", uses Janma, or mastery of birth; Adhimukti and the rest are pushed forward one spot. Namasangiti has really added two disciplines at the end, instead of one first and then one at the end; normally they do start with Ayur.

    As we see this one is circular, it is of course around the summit of what we can possibly train, with the next perhaps being a kind of mystic thread we are able to perceive. This one is already asking us to emit some kind of Buddha Speech, so, it may be a bit ahead of where we are now.

    Prajnaparamita is of delightful yellow colour- In her left hand she holds the Prajnaparamita book on lotus. The two principal hands display the Dharmacakra mudra; here she also has Banner, different from her standard iconography. Adhimuktivasita is white like the stalk of a lotus, and holds in her left hand the buds of the flowers of Priyangu. Abhimukhi is of the colour of gold and holds on a lotus the Prajnaparamita manuscript. Anantamukhl is green as the Priyangu flower and holds in her left hand the jar full of inexhaustive treasures, on the red lotus.

    The dharani used in Namasangiti loops back to the beginning:

    Boundless Gate--Nirhara--Anantamukhi (Dana or First Paramita, Generosity, according to Tson Khapa)

    (Arya ananta mukha sadhaka nama dharani)

    As to living beings who dispute with others,
    It is tightfistedness that is the root cause.
    So renounce that which you crave.
    After you give up craving, the formula will work.

    Tadhyata ane akhe ma-khe mukhe samanta-mukhe su me satya rame saudhi yukti nir-ukte nir-ukti. Prabhe hire hiri kalpe kalpasi sale. Saravati hire hire hire hire hire hire hiri hirile maha-hi hire cande javane cara carani acale ma-cale anante ananta-gati arani nir-mani nir-vapani nir-vartane nir-dante. Dharma-dhare nir-hare nir-hare vimale sila vi-sodhane prakrti-dipane bhava vi-bhavane a-sange a-sanga vihare dame. Vimale vimala-prabhe sam-karsani. Dhire dhi dhire maha-dhi dhire yase yasovati. Cale a-cale ma-cale sama-cale drdha sam-dhi su-sthire. A-sange a-sanga vihare a-sanga nir-hare. Nihara vimale nihara sodhane drdhasu me. Sthira sthame sthamavati. Maha-prabhe samanta-prabhe vipula-prabhe vipula-rasmi samanta-mukhe sarvatranugati anacchedye. Dharani dharma ni-dhana gotre samanta-prabhe. Sarva tathagata adhisthanadhistithe svaha.

    Yellow Prajnaparamita is in some respects the first goddess, as this is one of the oldest dharanis, and commonly refers to the first paramita. So it is very circular, a Six Buddha Wheel where the end is the beginning. That is why Infinite Gate makes sense here. Knowledge and interest in paramitas is indeed the key that would open it, and the portal would mainly consist of repetition of the six.

    Originally, only six paramitas were taught. The end section has always been a kind of special addition that explains the full Bodhisattva path in a way that most of us ordinary humans would not likely achieve in one lifetime. It would not be out of line to consider the rest as the Seventh Family, or as Vajradhara teaching during samadhi at Completion Stage. One may be just as well off to dismiss them and concentrate at this current point. This is flexible and bendable, a series of mainly exoteric formulations intended to help us get familiar with what Perfection is and how to pursue it.

    The spells do nothing inherently, but work as portals, the more we pour in the associated meaning, the more the "nonsense" does what does to stabilize it.

    We did, so to speak, "cross a degree of space" to unite the five senses under the sixth sense of mind, which then encounters additional spatial barriers.


    He is a non-associated divider. He has to do with Trailokyavijaya and the Queen of Space, and after him, instead of Buddha Families, the Paramitas are governed by Four Dakinis. There is not one which does not know Bliss or does not originate in Sambhogakaya, all of the Joy is now Sahaja. There is not one which is anything but barely understandable in ordinary terms.


    mudra & mantra are related to the paramita of skilful means (Skt. upāyakauśalapāramitā)

    7. Meditative stabilization is the means for retaining the drops while engaged with the three mudrās, namely, the action mudrā, primordial wisdom mudrā, and the empty form mahā- mudrā.

    The discipline is Pranidhana, which is the next Paramita. The Ground is called Durangama, "Far Going". The dharani used is Cunda.

    Upayaparamita is green like the Priyangu flower and holds in her left hand the Vajra on a yellow lotus. Pranidhanavasita is yellow in colour and holds in her left hand the blue lotus. Durangama is green like the sky and holds in her left hand the Visvavajra (double thunderbolt) on a Visvapadma (double conventional lotus). Cunda is white in colour and holds the rosary from which a Kamandalu [water picher] is suspended.

    Cundi Dharani Sutra against karmic seeds


    enlightened activity is related to the paramita of aspiration prayers (Skt. praṇidhānapāramitā)

    8. Prayer is bringing oneself and others to fulfillment.

    This discipline is Jnana, which is the tenth Paramita. The Ground is Acala. Its dharani is Prajnavardhani, apparently a common mantra of Prajnaparamita and Vajrasarasvati.

    Pranidhanaparamita is of the colour of the blue lotus, and she holds in her left hand the sword on a blue lotus. Jnanavasita is whitish blue in colour and holds in her left hand the sword on a blue lotus. Acala is of the colour of the moon in autumn, and holds with pride in her left hand the stalk of a lotus over which is placed the five- thonged Vajra on the disc of the moon. Prajnavardhani is white in colour and holds in her left hand the sword on a blue lotus.

    That leans more towards use of Prajnaparamita for the dharani. Red Vajrasarasvati is like her but changing into something like a celibate kunkuma-smeared female who "was" white and now is bathed in Desire splashed all over her. When in practice we breach the subconscious and open a bunch of karmic seeds, inevitably in some way there is a stage where the poor celibate student is burned alive and raped by us, showing us in a mirror what we are really doing.

    This is using a non-iconographic form of her where she is required to have a Crossed Vajra. This is taking White Prajnaparamita and asking what it is like for Amoghasiddhi as sire and what it means to be increased in wisdom by using mantras which in some parts are very precise and symbolic, and in other parts are "meaningless spells".

    If we look at Namasangiti Prajnaparamita, we find her general Four Arm Yellow form still as the mistress of the process of Paramitas, and her personal, inner, or esoteric form migrated to Amoghasiddhi or Activity or Accomplishment through mantra. Usually, she would have Red and White Lotuses with her text on them. Here is is just a Blue Lotus with a Sword, which is closer to Manjushri. Siddha Ekavira is the Two Arm White Manjushri who has a Blue Lotus with a Prajnaparamita text. This is an unusual nineteenth century Mongolian Manjshri whose lotuses have Sword and Text:

    Prajnaparamita with Vardhani mantra and muttering

    Dharmamegha [or Dakini]

    empowerment (abhiseka or wang) is related to the paramita of strength (Skt. balapāramitā)

    9. Power refers to the power of immutable bliss in which one gains liberation from the three states of existence.

    Dharmamegha is normally just the name, Cloud of Dharma, of the tenth Bhumi; however it was used as the third dakini. The discipline is Dharma. Its Ground is Sadhumati, "Good Prajna":

    What are these twelve?

    In universes infinite in number, the Bodhisattva takes hold of the class of beings capable of being converted (vineyabhāga).
    All obtain according their wishes.
    The knowledge of the languages spoken by the devas, nāgas, yakṣas and gandharvas.
    The talent of eloquence.
    The excellence of the descent into the womb.
    The excellence of the birth.
    The excellence of the family.
    The excellence of the clan.
    Excellence of the entourage.
    Excellence of departure.
    The excellence of the splendor of the tree of enlightenment.
    Excellence in the complete accomplishment of all the qualities.

    These, O Subhūti, are the twelve dharmas which the Bodhisattva-mahāsattva in the ninth ground must fulfill completely.

    It is the place of Bala Paramita and uses Sarva Karma Varana Vishodani, which, in deity terms, is found most closely with Mahamaya Vijayavahini and Prasanna.

    Śraddhā, vīrya, smṛti and prajñā are called faculties (indriya) when they are weak, called powers or strengths (bala) when they are strong.

    Also, “when the five faculties (pañcendriya) have been developed (vṛddha), they are able to intercept the afflictions (kleśa): this is like the power of a big tree (mahāvṛkṣa) that is able to block off water. These five faculties, when they have been developed, are able to gradually penetrate the profound Dharma (gambhīradharma): this is called ‘power’ (bala)”.

    Balaparamita is red in colour and holds the book Prajnaparamita in her left hand. Dharmavasita is white in colour and holds in her left hand the Bhadraghata (auspicious bowl) on a lotus of red colour. Sadhumati is white in colour and holds in her left hand the sword on a night lotus. Sarvakarmavaranavisodhani is green in colour and holds in her left hand the Vajra with three thongs on a lotus.

    Mahamaya Vijayavahini with dharani in part seven


    mandala is related to the paramita of primordial wisdom (Skt. jñānapāramitā)

    10. Taking the bodhicitta from the tip of the jewel up to the crown of the head and experiencing immutable bliss is called primordial wisdom.

    The tenth discipline is simply Tathata. The Ground, Cloud of Dharma or Dharmamegha, is again a type of cumulative reprise. Its Paramita is Jnana. The dharani is an Imperishable Container of Jnana.

    Jnanaparamita is white in colour and holds in her left hand the Bodhi tree which is adorned with various kinds of jewels and fruits. Tathata is white in colour. She holds in her right hand the white lotus and in the left the bunch of jewels. Dharmamegha holds in her left hand the Prajnaparamita manuscript which is composed of the clouds of Dharma. Aksayajnanakaranda is of red colour and holds in her left hand the basket full of jewels.

    As a final or eleventh stage, Namasangiti adds Buddhabodhiprabha Vasita, Samantaprabha Bhumi, Vajrakarma Paramita, Sarvabuddhadharmakosavati or Dharmakayavati Dharani.

    Various schools or texts have ways of adding two or three or six Bhumis as extremely subtle refinements of the last. We can say little but see Prabha or Prabhasvara, the Dharmakaya, and can identify a Vajrakarma deity which is something like an inner grade of Vajradhara.

    Since we can barely say anything about these last stages that do not seem to have a specific spell, we will simply attach some that we have found to be relevant somewhere.

    Vajrakarmaparamita is of variegated colour and holds in her left hand the Visvavajra (double thunderbolt) on a blue lotus. Buddhabodhiprabha is of yellow colour. She holds in her right hand a Vajra with five thongs on a yellow lotus, and in the left the discus on the Cintamani banner. Samantaprabha is of the colour of the sun at noon, and holds in her left hand the image of Amitabha Buddha which indicates Perfect Enlightenment. Sarvabuddhadharma-Kosavati is yellow in colour and holds in her left hand the trunk full of various kinds of jewels on a lotus.

    Parasol Dharani is commonly used on Prayer Flags.

    Om Sitatapatra Hum Phat

    White Umbrella Ushnisha-Sitatapatra (gTsug-tor gdugs-dkar) Praise

    Great repulser, queen of mantra,
    Invincible lady, very strong!
    To great White Umbrella and her host
    Of buddhas and bodhisattvas, praise!


    If one is familiar with Lakshmi lineage, and we see two Lokeshvaras in Grahamtrika's Vajravali relationship, then we have one for Eleven Face Lokeshvara:

    Namo Ratna Trayāya, (homage to the triple gem)

    Namah Aryā Jñāna Sāgara, (homage to the ocean of noble wisdom)

    Vairocanavyuha Rajāya (to the king of the display of Vairocana [Dharmadhatu Tower])

    Tathagatāya, (to the tathagata)

    Arhate, (to the arhat)

    Samyak sambuddhāya, (to the perfectly awakened one)

    Nama Sarva TathagatebhyaH (homage to all tathagatas)

    ArhatebhyaH, (to the arhats)

    Samyak SambuddhebhyaH, (to the fully and perfectly awakened ones)

    Nama Aryā Avalokiteshvarāya (homage to noble Avalokitesvara)

    Bodhisattvāya, (to the bodhisattva)

    Maha Sattvāya, (to the great being)

    Maha Karunikāya, (to the greatly compassionate one)

    Tadyatha (thus):

    Om Dhāra Dhāra, (bearing)

    Dhīri Dhīri, (firm)

    Dhuru Dhuru (bearing a burden)

    Itte Vatte, (??)

    Cale Cale, (moving, trembling, shaking)

    Pracale Pracale, (moving, trembling, shaking)

    Kusume (in flower)

    Kusume Vare, (in the circumference)

    Illi Mili (??)

    Citi Jvālam, (blazing understanding)

    Apanaye Svāhā. (leading away) hail!

    In 2010, in Bengal, A Center for Advancement of South Asian Dance & Music -- presented 'Charyapada', also known as 'Vajrapada' or songs of Vajra, as a living Nepalese performative tradition within Vajrayana tantric rituals. Bengal has been familiar with the medieval Buddhist text of 'Charyapada' since 1907, when Sri Haraprasad Shastri discovered a manuscript of the 'Charyacharchavinischaya', the earliest example of written Bangla, in the Royal Archive of Nepal...That ancient Bengal had deep-rooted ties with Buddhism, and regions adherent to the Buddhist way of life, including Nepal, is evident from various archaeological and literary sources. Unfortunately, not only have these ties been severed, even the memory of these contacts have been erased from our collective history.

    Vajrayogini and Mahamanjushri dances upper left and right:

    Last edited by shaberon; 15th October 2019 at 05:10.

  8. Link to Post #426
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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Quote Posted by shaberon (here)
    Serpents rightfully appear in articles across Avalon, found world-wide from ancient times. We commonly know of one story that explicitly curses a serpent as a deceiver. Ophite gnosticism holds differently. It explains the "knowledge of good and evil" as a natural and necessary step in the activation of the mind. That through experiences, many of which involve suffering, wisdom can be developed. If we were all drones, reading instructions, and nothing bad ever happened, we would remain mentally undeveloped and unwise. The serpent didn't make us automatically happy forever--it opened our eyes to taking responsibility for our actions.
    Why is the serpent the creature of choice within the myths of the world? Why not any other creature?

    What is the actual significance of the serpent?

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    Cara (12th October 2019), Inaiá (13th October 2019), shaberon (12th October 2019)

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    As for "why" a serpent, probably undulatory and circular motion, referring to vibration and cycles of time, or, really, Ouroboros, one cycle of time. I am not aware of it having anything to do with being cold-blooded, shedding skin, etc., I think it is mainly due to the winding slither.

    The main Sanskrit time cycle is Kali Yuga, the time of Krishna's death in 3102 B. C., at a time when the pole star was Thuban in Draco the Dragon. This era appears significant to Astrology, or, when the Four Living Creatures of Ezekiel would have been around the solstices and equinoxes. In the sky, this constellation is vast, and much more important than the one called the serpent, the two creatures being roughly equivalent anyway.

    In Indian astrology, the Dragon is the Nodes of the Moon, which cause the eclipses. The nodes are a head severed from the body. During the Churning of the Ocean of the Nectar of Immortality, the Dragon tried to steal some nectar, and it got a drink, but was decapitated before it could swallow.

    The Dragon's Tail or south node, the lunar eclipse, is therefor considered particularly troublesome. It pertains to the dictatorial thrust of old karma. So you can't exactly blame the dragon for what you, yourself, did, it is just the name of the force. It is related to Smoke Goddess Dhumavati. It is Ketu, Planet of Death. The same word would apply to the tail of a comet, which is the source of meteors, which is Goddess Dhvajagrakeyura, Meteor Face. Both of these fall in the basket of dharanis I am assembling above.

    Churning of the Ocean is perhaps the most important myth to learn, as it is relatively brief, and although it has local variations, it is the main background of Hindu and Buddhist tantra. This plus the destruction of Rudra.

    "All time" in terms of our planetary cycle is Vishnu and his serpent Shesha-Ananta or Endless. Ananta resides in the core of hell and will eventually destroy the planet or at least end its life wave. Hell is the consequence of bad karma. When we stop accumulating karma, then, hell itself still exists but we are unaffected by it. It is in something like a triangular relationship, in other words, universal energy or Om being the source-->filtered through the underworld of our mind-->manifested experience. That is why it is said we are radiating hellfire continuously, it is simply a lower spectrum of energy than the spiritual plane, but not yet physical.

    If we create monsters in it, then it will justify the name, hellfire. If not, if, according to the meditative visualizations, we make a full moon reflected on a calm lake, then it is only astral light. Eliphas Levi's Baphomet is really a symbol of this dual nature. Relative to Earth, it could be called "One Element", by alchemists and so forth, but in metaphysics, it is understood as an offspring or product.

    Against the serpent is Vishnu's Eagle, Garuda, the two are called mortal enemies. The serpent is "all time" and the eagle is "finite time cycles", so it can bite snakes in half, kill them over and over, and there is always more to come back.

    I am not as familiar with why Jesus said "be as wise as serpents", or the Ophites or Mayans actually used it. In the East, serpents, or Nagas, simply mean initiates, and so when we say Nagarjuna retrieved Prajnaparamita from the Kingdom of Water Nagas, some say he only went somewhere in consciousness.

    The real significance, I think, is the Naga Kings represent the cultivation of Paramitas or Perfections of the Bodhisattva Path. And so they become related to the Skandhas or the Eight Consciousnesses or the "layers of psychology" that we seek to transform. This is related to a set of teachers and deities that either hold snakes or have a Naga Hood. Buddha was sheltered by a Seven Headed Serpent during his Enlightenment. The outer deities Janguli and Parnasabari are the preparatory path for Krishna Yamari, which is a form of Black Manjushri, and this tantra is that of overcoming all hell and death itself. This is not necessarily the most profound or ultimate tantra, but, an experience of this class appears to be what all outer practices lead to, and what the higher tantras stem from.

    The "class of experience" would be called Trailokyavijaya, "Victory over three worlds", which I believe is the same in Hinduism. In Buddhism, Manjushri does it in several guises (Yamari, Vajrabhairava, Yamantaka), and it can also be done by Acala and Vajrapani. If one had the opportunity to pursue a real initiation of some kind, I would try to get one of these. I believe a serious practitioner can get self-started and make a degree of progress, but, at this point, the proper transmission becomes important.

    Nagarjuna is Dragon Tree, or One Initiator, and probably the single most important medieval Mahasiddha in all of the Buddhist teaching I have accumulated. It may be a bit surprising that when one delves into it, Buddha almost disappears from view, and we are really just studying Nagarjuna.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    The Two Nepals

    I dug around a bit more in terms of ancient history and what exactly Buddhism is, and why tiny Nepal should be important. In the broadest sense, it appears accurate that there were Indic or Dravidian peoples in the western wilds, whereas there was also an incursion of Mongols; the Indic history is that of the Hindus, and the Mongol is that of Manjushri.

    Nepal is only about five per cent Buddhist, but these are all in Vajrayana. It did not really invent this. It appears to flow from Mantrayana of South India, which had large Buddhist institutions interfacing with Hindu ones. When this is expanded with visualizations, then you have tantra, which emerged around 150-300 via Prajnaparamita, Manjushri Mulakalpa, and Guhyasamaja. This was rather restricted, until the Mahasiddha period, which does not mean they invented their practices, but became more open and publicly-accessible, resulting in major school systems. They do, however, have a large number of disciples who take some amount of training and then quest and then are directly initiated by a dakini or deity, which become new practices. They achieved the meditative equipoise and its benefit, we do not, which is why we try to replicate what they did.

    In Nepal, Guhyeshvari is a spring, which is the umbilical cord, or the root of the lotus at Swayambhu, the eternal flame.

    There was Buddhism in Nepal prior to Vajrayana; all historical Buddhas and Shakyamuni visited the Swayambhu location before the Caitya was built. The Caitya or Stupa was built much later. The first human Nepali teacher of Vajrayana was directly empowered by Manjushri and Guhyeshvari. Upon examination, the first appears to be Gunakara, followed by Shantikara. Eventually, Vagisvarakirti was there. If we try to sort out these three, it is not very easy.

    According to a recent German translation of Vagisvarakirti's Mrtyuvacana Upadesa, Vagisvarakirti was an Indian scholar of the 10th/11th century and one of the great Tantric masters of his time. He reckoned among the so-called "six doorkeepers," eminent teachers of the Buddhist monastery of Vikramasila. The Mrtyuvancanopadesa Treatise on Cheating Death is his major work. The text describes various omens and oracles to predict the end of one's life, followed by a compendium of religious practices to escape death. To reach longevity White Tara in particular is evoked. According to Tibetan tradition, this deity is a personal revelation of Vagisvarakirti. In transmitting her practice to Tibet, the Indian scholar Atisa used Vagisvarakirti's treatise and translated it together with Rin-chen-bza-po into the Tibetan language.

    We would take this to be 112 in Sadhanamala, and the last thing directly related to what we have called Nagarjuna's "missing" White Tara, which is Vajra Tara and Mrtyuvacana and then Sita as used in Ngor (Sakya).

    As far as we know, Atisha translated Vagisvarakirti's works, but was not in the Mahamudra lineage.

    Taranatha says Vagisvarakirti was from Varanasi and received his name from spiritual inquiry as to whether Vagisvara sadhana would work. After he was at Vikramasila, he spent the rest of his life in Nepal where he preached Vajrayana and almost nothing else.

    At least two of the Vikramasila Gate Scholars, Vagisvarakirti and Bodhibhadra, are also called the "Phamting brothers of Nepal", which is not their name, but refers to Pharping refuge site, Vajrayogini temple of south Kathmandu. They were disciples of Naro, who did not transmit to Atisha, but to Melgyo Lotsawa Lotro Drakpa, an early Sakya translator/practitioner and teacher of the great Sakya teacher Kunga Nyinpo. Naro was the northern gatekeeper and was succeeded by Bodhibhadra, who was from Odvisa. So we see that Pharping Vajrayogini is a direct transfer from the long-gone Vikramasila tantric university.

    But we would have to say this is "in addition to" whatever happened due to Nepal hosting the presence of Guhyeshvari and Swayambhu.

    According to Indra Siddha Bhajracharya, Buddhism during Early Medieval Nepal Mandala,

    Svayambhupurana states that a certain king named Prachandadeva from Gaud
    who came to Nepal Valley seemed to have developed the tradition of initiating
    Vajracaryas. He is described to have received his initiation in a cave at
    Svayambhu from a Siddha Guru Gunakar Acarya who had attained all the
    powers of a Vajracarya by his own yoga. After the initiation, he was named
    Acarya Shantikara and he erected five temples for five deities around the
    Svayambhu stupa.

    He was sent by Kanakamuni Buddhi from Gaur (Bengal). An old Calcutta Review says he was from Santipore amidst the Gar Gowala people, and renounced the world to retire to Nepal, and has the unusual name Prachanda Deva Burma. And so by building Shantipur temple, it appears to be a renaming from his old place. Gunakar Acharya's "own yoga" means from Manjushri and Guhyeshvari.

    The earliest record of the main stupa is from the 5th century. According to the Gopālarājavaṃśāvalī, it was founded by the great-grandfather of King Mānadeva (464-505 CE), King Vṛsadeva, about the beginning of the 5th century CE. Here, if the yoga lineages are unclear about it, the royal record is fairly precise.

    Swayambhu temple complex:

    Hubert Decleer maintains that Shantikara was Vagisvarakirti:

    "In Taranatha's 'Buddhist Transmission History in India', there occurs an account of the consecration of the three-dimensional Shri Chakra Samvara mandala within Shantipura's underground temple at Swayambhu. This alone should be sufficient to tentatively identify him as Shantikara Acharya, to whom the foundation of the five 'pura-s' at Swayambhu is ascribed in the Purana. The description comes at the end of the biography of one of the Gate Guardian Scholars at Nalanda and Vikrama-shila, a Master by name of Vagishvara-kirti:

    Once it happened that the king built a Chakra Samvara temple at Shantipuri. To conclude the consecration ceremony he wished to hold a large gana-chakra Circle of the Multitudes rite and for this purpose had numerous Mantra practitioners assembled all around the temple. He sent a messenger to ceremoniously invite the Master to preside over the gana rite. At the entrance to the straw covered hut of the Master stood one beautiful girl and one extremely fierce and nasty looking woman with dark skin. As the messenger inquired: "Where does the Master stay?", they told him: "He is inside". So inside he went and announced: "I request you to come and preside over the Gana-chakra rite of the king". The Master replied: "You better hurry back, I'll come in a moment". The messenger took leave in a hurry, but at a crossroads in the vicinity of Shantipuri he found that the Master with his two consorts had arrived there before him. They greeted him with the words: "As you hadn't arrived yet, we've been waiting and waiting for you here!"

    After the departure (of the guests to) the extensive Gana-chakra of the actual consecration, there remained inside the temple only the Master together with his two consorts. The Master came to fetch loads of Gana substances, enough for more than sixty people and went (back inside). The king wondered: "There is no one inside except for the three of them. Why then would he need that amount of Gana food offerings?" and he could not refrain from peeping through a slit in the door. There he saw the mandala of Chakra Samvara sixty-two deities actually present and enjoying the Gana articles. Right then the Master achieved the rainbow body and (as he dissolved into rainbow light) entered (the mandala). It is known that at present he still resides in that sacred spot.

    Again, the story of Vag-ishvara-kirti is sufficiently close to what we know about Shantikara Acharya to conclude that both accounts refer to the same event. If, in relation with Dharma-shri-mitra we have noted that the Esoteric Assembly is the model Father Tanra, the Samvara plays the same role for the Mother Tantras. Moreover, the Newar tradition, like the Kagyu order in the Tibetan tradition, accepts the Chakra Samvara Tantra as the model Tantra for most major ritual activity. Not surprisingly, the shields on the muku a crown of Swayambhu reflect the same: Jalandhara Acharya, his disciple Krishna-charya and eventually Vagishvara-kirti / Shantikara Acharya himself foremost represent Mother Tantra, i.e. the Chakra Samvara and Vajra Yogini lineages."

    Well, it is stated that the king built the Shantipur temple already, and that Master Vagisavarakirti attained Rainbow Body inside it. It says nothing as to whether the king also did later on. Swayambhu Purana seems clear the king Prachanda is Shantikara and is not Vagisvarakirti, and that he built the main Stupa. Vagisvarakirti seems to be historically placed several centuries after the stupa was built. He may well have attained Rainbow Body as others previous. If they happen to be doing it in the same place, it is because it is a powerful place.

    Taranatha considers the histories he collected to be "confused".

    As in many places, there are reliable records going back to around the year 1,000, partial ones for a few centuries, and anything further is a bit of a lucky find. Nepal, for the most part, means the Kathmandu Valley; Sita and Buddha were from Mithila, which is the border region with Bihar, only becoming "Nepal" in modern times. Kathmandu Valley, originally just a Naga lake, inhabited by Karkotaka, therefor has an exceptionally brief history compared to Orissa:

    Stone age tools indicate at least 10,000 years of settlement. This more or less matches the removal of the lake and decline of the Ice Age. This if anything is original Australoids and Austro-Asiatic speakers, earlier Gopals or Abhiras, both of whom may have been cowherding tribes.

    Nepal's recorded history began with the Kirats, who arrived in the 7th or 8th century BC from the east. They are more of the forest trapper type. Buddha and his disciple Ananda visited the Kathmandu Valley and stayed for a time in Patan. In some sense, Buddhism was never not present, and increased until the next era. There are not really records, other than the change put it in decline.

    Kirats are Mongolians who have been in the eastern Himalayas for about 30,000 years:

    They are attested in ancient Indian works such as Yajur and Atharva Vedas and Mahabharata. They practice Mundhum, which was originally state law, and appear descended from Naga King Virupaksa. They believe in a shapeless light that has male and female earthly forms.

    All kings of the more southerly Mithila were called Janaka, the most famous Janak was Seeradhwaja Janaka, father of Sita. Shortly after his time, Mithila appears to have entered the Vajji confederacy, which the Licchavis were also a part of. This is considered one of the world's first republics. There is no precise time frame, but, Mithila appears to have dissolved in this arrangement. Maghada Empire was slightly south of this; expanded; and met Alexander the Great's army, who mutinied. Morya dynasty with Ashoka later arose to control this empire. Buddha was mainly active within Maghada Empire.

    The Lichhavi dynasty dethroned Nepal's Kirat rulers in 158 AD (evidence: statue of Jaya Barma found in Maligaun of Kathmandu), without gaining the country for themselves yet.

    Nepal was conquered by the Hindu Licchavis of Bihar from ca. 400-750. The theoretical first Licchavi king of Nepal, Vrsadeva, appears to have provided construction of the main Stupa.

    Its rulers are almost completely Hindus, but we see they turn to Buddhists in times of need, and are overseen by the Buddhist Kumari. Something is going on above what is normally considered "tolerance".

    From some Kathmandu local legends:

    The history of this Tantric Master [Shantikara] goes from the reign of King Brikha Dev in the 5th C, when he was active in the construction of the stupa and in pursuit of Tantric meditation skill under the guidance of Gunakar, the great Vajrayana priest to the time of King Pratap Malla in the 16th C. At that time of drought in 1658, the king went under Shantipur through a room filled with bats and hawks, then one of hungry ghosts, and one of nagas, before finding the saint Shantikara still meditating. He received a mandala which brought rain.

    So that is saying Brikha is an accent for Vrsa. It is in that time that Prachanda--Shantikara came in and made the stupa. Shantikara becomes a public-facing teacher for Gunakar, who "remained". Prachanda renounced one kindgom, and the world, sought to become a nirvani, so it is a bit strange that by showing up in Nepal as a disciple he would also be king. The successor to Vrsa or Vishwadev is called Shankaradev. That name is based on "sham" (auspicious, lucky), and usually refers to Shiva. It has further meanings, but does not seem to be confused or conflated with Shanti.

    It may just be saying that Vrsa or Brikha is Prachanda, since it seems he pursued tantric meditation under the guidance of Gunakara. Although it is equating Gunakara with being Shantikara who was still sitting there after 1,200 years. It is hard to tell them apart.

    The Newar chronicles speak of a King Gunakamadeva who entered the inner sanctum of Santipur to meet Santikar to make rain. The approximate Licchavi ruler list places him around 550. It is alliance of Nagas which results in needed physical rain, or, rain's metaphor in cemetery meditation as developing Bodhicitta.

    The temple is named “Shanti Pur” after the bhiksu Shantikacharya who is credited as going before King Gunakara Deva requesting the construction of Swayambu Stupa. This greatly accomplished meditation master is considered by many to be still living in this Pur – a period of approximately 1500 years. Originally, Shantikacharya was a king of Guar, now West Bengal, named Prachendra Dev, an emanation of Vajrasattva, who having heard of Swayambu’s greatness from Kasyapa Tathagata came to Swayambu to pay his respects.

    Current Shantipur building:

    Gunakara is not recorded as a king, the closest is Gunakamadeva, who is said to have asked Shantikara for rain.

    "After the death of Prachanda Deva, his son Shakti Deva ruled over Nepal [actually remained in Gaur]. After him Gunakama Deva and his son Simha Ketu ruled over the valley", meaning Prachanda was a king of Nepal, according to Himalayan Tours. The additional names do not appear in the "approximate" Licchavi list, although Gunakama is. But he seems to be quite distinct from Gunakara.

    An important Licchavi monarch was Anshuverma, early 600s, who opened trade routes to Tibet. One of his daughters, Bhrikuti, who was married to Tibetan ruler Tsrong-tsong Gompo, was instrumental in spreading the Gospel of the Buddha in Tibet and China. He was Hindu but said to be religiously tolerant. He overall is considered to have established Nepal as a nexus between India, Tibet, and China.

    In the temple called Santipuri, Manjughosa’s emanation, the Dharmaraja Amsuvarman, met Vajrasattva’s emanation, the Acarya Santikar, who had obtained the Body of Immortality. Herein is the mandala drawn in the heart blood of the Eight Great Nagas.

    This says that Shantikara also remains in manifestation, in Shantipur, not Swayambhu.

    “In Shantipuri there is an entrance to three tunnels: a tunnel to Swayambhu Stupa; a tunnel to the Naga Realm; and a tunnel to the realm of obstructive spirits (bgegs). At present there is a six foot square stone covering the entrance. The sixteen volumes of the Prajnaparamitama written upon lapis lazuli paper with ink of gold from the Jumbu river brought from the Naga Realm by Nagarjuna is to be found in the Thang Baidhari of Kathmandu (Thamel Bahal).

    Nagarjuna was custodian and King Amsuvarman was patron… Santapuri was Nagarjuna’s place of meditation. In each of the four cardinal directions of Swayambhu is a treasure trove. These treasure troves were hidden by Nagarjuna for the future restoration of the Stupa. …."

    Tantric Nagarjuna was a disciple of Saraha, to whom no definite date is given, ca. 800-900. Amsuvarman does not really match the dates of either Sutra or Tantra Nagarjuna. It would mean the two are one person who lived throughout the centuries.

    Laksminkara and Jalandhara were gurus of Krshnacharya, whose commentary on Inner Heat is still considered the most important. Krishnacharya was followed by Damarupa or Dharmapa, then by Avadhutipa, then Gayadhara, who introduced Lamdre or Margapala into Tibet. Gayadhara outlived Drogmi, ca. 993-1074, who was among the first sent from Tibet to get clean and perfect versions from India.

    Naro lived 1016-1100, and so Vagisvarakirti cannot be much earlier than ca. 1050. Vagisvarakirti blessed a Samvara mandala built in the underground part of Shantipur; it does not mention this being the first building on Shantipura, because it is a cave. We are not sure if this is the Samvara temple where Candradhvaja took residence. Keith Dowman also argues against the identity of Vagisvarakirti with Shantikara. He also says that Shantikara is not doing Rainbow Body, but Suspended Animation. There simply is no outflow of prana from his center.

    Either one of those is Cheating Death. Either one is an aspect of Vajra Kaya or Deathless Body. Vajra Kaya would eventually be the same, continuous, in Dream, Bardo, Illusory Rainbow Body, normal waking consciousness, or samadhi where the physical body stops working but does not perish, by removing vajra ignorances in all the subtle spheres.

    Avadhutipa governed as the ruler of a provincial kingdom in northeastern India, likely in the 10th Century. He famously renounced his kingdom and converted to Buddhism under the guidance of the wandering Indian yogi and mahasiddha Damarupa, who is also called a disciple of Kanha, which is arguably a Krishnacharya confusion. Kanha is in Virupa's lineage.

    According to Naresh Bhajracharya:

    In Swayambhu Purana, in the middle of Tretayuga, Manjudeva Acarya, a Bodhisattva, the Nirmanakaya of Manjusri with his consorts namely Varada and Moksada and also with Dharmakara, the Prince and other people from the holy mountain called Pancasirsaparvata (five peaks mountain) of Mahacina (Great-China) arrived at this lake to pay homage to the Adi-buddha (Svayambhujyotirupa). He interacted with the lake, the deities dawned to him, and then he invoked Guhyeshvari Nairatma. He started the town Rajapattan in the country Manjupattan, placing Dharmakara of Mahacina as king. The early inhabitants are from Mahacina.

    Here, they do not mean west China, but north China, near Mongolia, so it is really not out of line with ten or thirty thousand years of Kirati history. They, of course, do not have Sanskrit names, so we cannot precisely say if Yalambara is Dharmakara. It seems like Dharmakara would be much older. It was Amitabha's Bodhisattva name for five eons.

    Newaris firmly believe they have ancient Buddhism from Manjushri and Mahacina.

    Near the end of the previous Dvarpa age, Prachanda--Shantikara came, and then covered Swayambhu with the stupa at the beginning of Kali Yuga. Gunakar was then a disciple of Manjushri.

    Sakyamuni Buddha came to Nepal valley and stayed in Svayambhugopuchagraparvat. He firstly granted Buddhist ordination to a lady named Cunda and narrated the account on origin of Adi-buddha (Svaymbujyotirupa) and on origin of Nepal. Buddhism was introduced in Ancient Nepal (Kathmandu valley) either by Buddha's direct disciple Bhiksu Ananda or Sakyas of Kapilavastu or merchants from Sravasti during the lifetime of its founder. Licchavi Kings of Nepal, Vrsadeva, Valarcandradeva, Sivadeva and Narendradeva were Buddhist Kings. King Amsuvarma, in spite of being Saiva, was inclined towards Buddhism. King Sivadeva was only one King who became a Vajracharya, the master of Vajrayana Buddhism.

    The ninth chapter comprises the prophecy of lord Bhagwan as to how the twelve-year-long drought would be put to an end, to Bandhu Datta, the pupil Shanti Karacharya, King Narendra Dev and Lalit, a farmer serving the king, by bringing lok Natha (the Lord of the world, i. e. Avalokiteshvara) from Kamaru Kamaksha [Assam]; it also provides the name of twenty one upa-Tirthas.

    The epic Mahabharata mentions the Kiratas among the inhabitants of Mongoliya. First Kirati king of Nepal, Yalambar, had the dubious honor of being slain in the battle of the Mahabharata, in which gods and mortals fought alongside each other. Legend credits him with meeting Indra, the lord of heaven, who ventured into the Valley in human guise. It is said that during the battle of Mahabharata, Yalamber went to witness the battle with a view to take the side of the losing party. Lord Krishna, knowing the intention of Yalamber and the strength and unity of the Kiratas, thought that the war would unnecessarily be prolonged if Yalamber sided with the Kauravas. So, by a clever stroke of diplomacy, Lord Krishna cut off Yalamber's head. So, in his honour indrajatra was begun and his head was worshipped as god Akash Bhairav.

    Historically, Yalambar appears around 1780 B. C., but, figuratively at least, he was at the end of the last age. This would mean Yalambar was killed and then Prachanda must have become king, if he built the stupa when Krishna was killed.

    West Nepal was more Indic (i. e., Gorkha) and apparently took over the country after the first dethronement of the Kirats. Related to the Kirats, the Nagas of Assam say they come from East Nepal.

    In Hindu terms:

    Of the Gopala dynasty, a Hindu sage named "Ne" established himself at the valley of Kathmandu during prehistoric times and that the word "Nepal" came into existence as the place protected ("pala" in Sanskrit) by the sage "Ne". He is said by legend to have selected a pious cowherd to be the first of the many kings of the Gopala Dynasty. These rulers are said to have ruled Nepal for over 500 years. He selected Bhuktaman to be the first king in the line of the Gopal (Cowherd) Dynasty. The Gopal dynasty ruled for 621 years. Yakshya Gupta was the last king of this dynasty. However, this mythology can be challenged as no such name as Ne exists in Nepali or other Sanskrit derived languages. Ne or Nemuni appears in Skanda and Pashupati Puranas.

    The Soma dynasty had established a principality in the west while the Kirati kings were ruling over the Nepal valley. The Soma dynasty kings attacked Nepal several times during the region of Patuka, but they could not defeat him. The last Kirati King Gasti was comparatively weak, so he was defeated by Nimisha of the Soma dynasty. Thus, Nimisha became the first Soma dynasty king of Nepal in about 205 A.D. He built his palace in Godavari. After Nimisha, Mitakshya, Kakaverma and Pashuprekshya Dev ruled over Nepal. Bhaskerverma was the fifth and last Soma dynasty king who ruled over Nepal during 280 to 305 A.D. It was he who led a military expedition and reached up to Rameswaram, the southern-most part of India. He gathered a vast treasure of wealth from this campaign. With this wealth he made a gold-plating roof on the temple of Pashupatinath and developed the economic condition of his kingdom. He filled Devapatan with his wealth and named it 'Swarnapuri'. He was childless, so he made Bhumi Verma, his heir, who was a Rajput Keshetriya of the Solar dynasty.

    "Forever Incomplete" however places Bhumi Verma in 1712 B. C., preceded by Soma, Kirat, Ahir, and Gopala dynasties, and also says Shantikara covered the flame by building the stupa at the beginning of Kali Yug. This references Padmagiri and Daniel Wright who compiled the kings' history in 1877.

    The Hindu Puranic version has given Manjushri's task of draining the lake to Ne. A similar list is in Essays of Indian Antiquities.

    Nepali Mahatmya is an actual Nepali contribution to Skanda Purana of 9th century. The Nepali Purana, or Swayambhu Purana, is much later than this, but is a "puranic expansion" of just the story of Swayambhu itself. All Puranas are "local ancient traditions", and none of them really agree in details. Swayambhu is the only Buddhist Purana.

    The stupa can objectively be traced to ca. 400 at the time of a Buddhist Kirat king. Taking it to 3102 B. C. would seem nearly impossible, unless it means a mud hut or some other thing besides an architectural stupa. Manjushri's prehistoric migration does, however, make sense as being ages ago, thousands of years prior to that. Prachanda, Gunakara, and Shantikara do not seem to match any kind of historical kings' list. The inner part of the teaching goes from Guhyeshvari Nairatma, to Manjushri, to them, to the Nepalese. This is the main thing we use anyway.

    We can say that Cunda is someone other than "a name similar to, but different from, Chandi". Not Vajrayana; the first historical disciple of Buddha from within Nepal. So that assists her dharani. For the group of dharanis posted above, this is, from an outside view, the fact that our knowledge base of Newari Buddhism is: Brian Hodgson's relatively unexplained catalog, ca. 1840; and then the publication of specifically Nepalese manuscripts starting in the late twentieth century. This is obscure and largely ignored by the academic community, while the Buddhism of every other country engulfs it. And so in this thread, we simply copied what is in NSP to get our dharanis. Now they are majority explained or at least available. This mandala is mainly unique to Nepal, although it has a statuette version in Forbidden City of China which they know nothing of. The vast array of, I believe, 219 entities is almost entirely made of standard configurations. Its arrangement of Paramitas with Dharanis is one of the few unique aspects. And so it is in parallel identical to the Buddhism of other countries due to containing the same Paramitas, but, is directly the product of whatever is going on in Nepal with Manjushri. Some of the Historical Buddhas were born here, and all of them came here.

    If there was a way to say this or that Purana was more correct, then we could make that case. All we can do is present what it says, and compare to what archaeology has found. Objectivity is not what we are ultimately after. We are going more for the Profound View of Manjushri and Nagarjuna. Manjushri has Yoga mandalas that are accepted as equal to non-dual Completion Stage. Vajra Tara is the same; she is a somewhat broken Nagarjuna deity he brought with Mahacina Tara, and may be shown to produce the Kurukulla (Samvara) and Nairatma (Hevajra) Completion Stages. Then we would have to ask, perhaps Mahacina means a Wu Tai Shan Tara, like Manjushri does.

    There was a fairly long time while the western extent of Buddhism decayed. Nearly four centuries passed between AD 711, when Sindh (S. Pakistan) was conquered, and the end of the twelfth century when the Buddha's Tree of Enlightenment was finally desecrated by Turkish soldiers. This is basically the same time frame as the known Eighty-four Mahasiddhas. Lack of funding by a Hindu king is nowhere near as bad as this crusade. During this time, Tibet had internal conflicts. Nepal received the influx from both areas.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Naga Kingdom

    It struck me as odd in the previous post that Nagarjuna is attached to one of the only Licchavis that anything is known about, Amshu Verma, pioneer of the "golden age". The Dharanis post further up now has something for each one. But Nagarjuna has shown up in so many places, in ways that seem impossible, like Manjushri.

    Before Amshu Verma was the only Vajracharya king, Sivadeva. Amshu Verma was really more like a prime minister in 595, and "reduced the king to a figurehead" by 604; he maintained this type of rule until 621. In the early 600s, Nagarjuna is supposed to have been at Shantipur. If Shivadeva was, so to speak, "the" Vajracharya king in Nepal's history, it may have been attractive to Nagarjuna, whose jewelled texts are supposed to reside there. If Narendra was a Buddhist king, he ruled 643-679.

    According to Ranjung Yeshe Wiki,

    "[Nagarjuna] was the life pillar for the Mahayana, but specifically he was a major exponent of the Unexcelled Vehicle of Vajrayana. Having attained realization of Hayagriva, he transmitted the lineage to Padmasambhava."

    In this view, he is one of the Eight Vidyadharas of Nyingma, contemporary with Vimalamitra, Manjushrimitra and Padmasambhava. Santaraksita entered Tibet with Padmasambhava. Samye' was built there and had the Great Debate in a range around 762-794. Santaraksita went to Tibet twice, including the last fifteen years of his life, ca. 773-788.

    Säntaraksita, who came in the 8th century is said to have been a disciple of Virupa.

    Approximately, Virupa would have lived in the 8th century as he was also a teacher of Sänataraksita (725-788). Santaraksita was effectively the founder of Yogacara Madhyamika, which united the Madhyamaka tradition of Nagarjuna, the Yogacara tradition of Asanga, and the logical and epistemological thought of Dharmakirti. It was the prevalent view in Tibet until supplanted by Tsonkhapa's Prasangika. Then Mipham revived it during Rime'. Shantaraksita's main disciples were Haribhadra and Kamalasila.

    In the later part of Nägärjuna's life his main disciple was Äryadeva, and Virupa is said to have been a disciple of Äryadeva. It is also said in numerous Lamdre historical texts that Virupa was a disciple of Asanga. This means either Virupa lived in the early Mahayana times, or, there were Aryadeva and Asanga at a later period, probably around the 700s.

    So when all twenty-nine Mathila kings were named Janaka, Zoroaster was fourteen generations using the same name, and things of this nature, some of the Buddhists are using names that get passed around and it may mean someone is a direct disciple, or it may mean they came later and found inspiration in their namesake.

    Sutra Nagarjuna and Aryadeva lived ca. 150-200. Asanga and Maitreya perhaps closer to 300. If we look at Seventeen Nalanda Masters, there is another Asanga contemporary with Vasubandhu in the 700s. Although the Nalanda area was always a Buddhist site, there was nothing like a university, only Shariputra's stupa, until a seal identifies a monarch named Shakraditya (Śakrāditya) as its founder. Both Xuanzang and a Korean pilgrim named Prajnyavarman (Prajñāvarman) attribute the foundation of a sangharama (monastery) at the site to him. Shakraditya is identified with the 5th-century CE Gupta emperor, Kumaragupta I (r. c. 415 – c. 455 CE– ). The monastery he started was expanded for many generations until it had ten thousand monks or more in the 700s. When the Palas took power, the "old Mahayana" of Nalanda was supplanted by four tantric Viharas such as Vikramashila, started by Dharmapala, who reigned around 770-810. This made five seats of learning in east India. Traditionally the last abbot of Nalanda was the Kashmiri Sakya Shri Bhadra, Sakya Pandita, or Sapan, who fled around 1204.

    The list of seventeen abbots starts with Sutra Nagarjuna and Aryadeva, although the place was built 200 years after them. Nagarjuna and Aryadeva are followed by Buddhapalita and Bhavaviveka (ca. 500-570), Chandrakirti (ca. 570-650) then Shantideva (ca. 685-763), followed by Santaraksita and his disciples. Asanga and Vasubandhu are after them, and could hardly be the Sutra ones from ca. 300. Nalanda University attributes its beginning to 427. So there is easily room for two abbots prior to those who can fairly accurately be placed in the 500s. Then in the 700s the list fairly closely lines up with what is known of Nalanda's international influence, plus the Vidyadharas, and Mahasiddhas. During that time, Nepal can be shown having major international influence with Bhrikuti.

    Nagarjuna's name or title through the centuries:

    200s: Sutra author, Prajnaparamita, Dharma Samgraha

    400s: first abbot of Nalanda

    600s: Shantipur, patronized by Amshu Werma

    700s: Vidyadhara, Hayagriva lineage

    800s: Disciple of Saraha, became abbot of Nalanda, Mahamudra, sadhanas such as Vajra Tara

    1000s: same as the previous

    I do not know if this is one person, a reincarnating tulku of that person, or a lineage of disciples. However if subjectively it means Dragon Tree or One Initiator, then we see how it intensifies from the first Mahayana, to the time when philosophy reached its most subtle level with Haribhadra and Kamalasila. From there is a "turning point" where the undercurrent of esoterics becomes a quite open fact in the system, or, Mahasiddhas usurp the image of a monk, compose tantric songs, and speak about things that Guhyasamaja and Namasangiti had kept sealed in silence.

    The fact that Nagarjuna could not possibly appear to be one person does nothing to the inner meaning.

    If we try to objectively comb through his (or others') biography, almost any source is a bit contradictory.

    Of Sutra Nagarjuna it is said "his parents sent Nagarjuna to Nalanda Monastic University in North India, where he met the Buddhist master Saraha." It would not make sense to send him to a place not built yet, where he will be first abbot. So this must be the later tantric Nagarjuna. "At Nalanda, Nagarjuna studied sutra and tantra with Ratnamati – an emanation of Manjushri – and, with Saraha, especially The Guhyasamaja Tantra (dPal gsang-ba ‘dus-pa’i rgyud). In addition, he learned alchemy from a brahmin, and gained the ability to transmute iron into gold...Eventually, Nagarjuna became the abbot of Nalanda. There, he expelled eight thousand monks who were not keeping the vinaya monastic rules of discipline properly. " (Berzhin Archives).

    The end of Berzhin's article does claim Nagarjuna lived 600 years. It does not say he was the first abbot, it says he became one.

    One of his other teachers was Ratnamati, who is considered to be an emanation of the Dharmakaya Buddha Vajradhara. Together with the Bodhisattva Sukhanatha, considered an emanation of Vajrapani, he is responsible for bringing the Mahamudra teachings into our human world [in another view, they are Manjughosha and Avalokiteshvara]. They transmitted the teachings of Mahamudra to the Indian Mahasiddha Saraha who passed them on to his human disciples. It passed from him to Nagarjuna, Shavaripa and then to Maitripa. This is one of the two Mahamudra lineages which Marpa the translator received in India.

    Keith Dowman says "On the eastern flank of the {Vindhya Mountain at Kathmandu} is Nagarjuna's meditation cave and the spring he brought forth. [SK] Nagarjuna ('Conqueror of the Nagas') may have been an epithet of Santikar Acarya, who is not mentioned in the Swayambhu Chronicles; or Santikar Acarya may have been a title of Nagarjuna when he was custodian. The Nagarjuna associated with Santipur may or may not be the same siddha who died in his cave on the hill named after him."

    The same name may be two people, and two names may be the same person. He does however provide one of the famous quotes. CN is someone whose conclusion he tends to refute. We do not think Tibetans corrupted a Newari word, because it is the scene where he grows Trees, i. e., more initiattes:

    "Then after 21,000 arhats from Vulture Peak had taken earth and piled it beneath the dome of the Stupa, Nagarjuna cut off his hair and scattered it about, praying, 'May all kinds of trees grow on this sublime Stupa!' And after many species of tree had grown tall around the Stupa, it became known as 'Sublime Trees' ('Phags-pa Shing-kun). [SK] But it is most likely that since the Stupa arose spontaneously at the time of the Buddha Sikhi (gTsug-gtor-can) and became known as Swayambhu (self-sprung), and that since the old Newar rendering was Sihmanggu, currently Singgu (i.e. in the 18th c.), the Tibetan Shing-kun is a corruption of the Newari name. [CN.]"

    That is the very passage and meaning of why Nagarjuna is called Dragon Tree, and, in cemetery symbolism, the Tree is the Avadhut. Saraha--Arrow and Nagarjuna--Tree are both ways of talking about the Avadhut.

    "Beneath the Stupa of Swayambhu is a place of the Nagas. About that is a live turtle, and upon the back of the turtle stands the Tree of Life axis (tshogs-shing) which is 7 fathoms (42') in circumference at its root and 42 fathoms (252') in height. In the western lattice of the axis are the self-manifest 5,408 gods. In the cardinal directions are one Magadha measure of the relics of the jina Sakyamuni. The skin of the King Suvarnavarman (gSer-gyi Go-cha), upon which is depicted the mandala of Samvara and the 62 gods, is to be found therein. It is said that the outer, inner and secret fields of synchronicity can be divined therefrom ..... [SK]"

    Turtle is Kasyapa or the manifested creation and lower kingdoms, the Avadhut rests upon that, surrounded by deities.

    "Adapting the metaphor of the Swayambhu Purana, Ngag-dbang rDo-rje mentions Buddha Vipaswi who threw the seed of the original thousand-petalled lotus into Lake Nag Hrad during the satya or kritya-yuga, and he mentions the jewel, the ruby (padmaraga), that was at the centre of the lotus, diffusing the great light that pervaded the world. The jina Vajradhara is the anthropomorphic representation of the dharmadhatu that is self-arisen and self-existent. He arises as the Stupa out of Akanistha ('Og-min), the pure-land of the dharmakaya, the dharmadhatu as paradise here and now. The Bodhi Tree, the Tree of life, the Stupa, these are all symbolic variations upon the same theme. The gandola is the form of the stupa and wisdom (jnana, ye-shes) is its nature."

    "The main stupa on Nagarjuna's hill is either Vispawsi's, or, more likely, Buddha's throne marker. "Nagarjunapad had made a cave on the Jat Matrochcha mountain (Jamacho), where he had placed an image of Akshobhya Budh, to worship Swayambhu. As the water filled the valley (during the Nagas' attempt to reclaim it from man), it rose up to the navel of this image, whereupon Nagarjun caught the Nag that was playing in the water and making it rise, and confined him in the cave. Whatever water is required this cave is supplied by this Nag to the present day, and for this reason the Nag is called Jalpurit ('Making Full of Water'). This Nagarjunapad Acharya made an earthen chaitya, and composed or compiled many tantra shastras, and discovered many gods. He died in the cave. The mountain then became known as Nagarjun, and it is considered very sacred."

    His hill is close to Sankhu Vajrayogini. There is no legend of his death or remains, aside from he died there, although Kasyapa's reliquary is nearby. As far as there fairly certainly was a "new" stupa built by Licchavis, it has to be restored every hundred years, since the place is terrible with earthquakes. There could have been something before that was destroyed, which this one replaces. But yes, it is Nagarjuna Hill, which has many caves.

    According to Oxford, Sutra Aryadeva was translated into Chinese by Kumārajīva (b. 344–d. 413), which accordingly was called the Sanlun (Jpn. Sanron), or “three-treatise” school. According to the biography that Kumārajīva translated into Chinese, Āryadeva was born into a South Indian Brahmin family, became Nāgārjuna’s disciple, was renowned for his skill in debate, and was murdered by a student of a defeated teacher. Candrakīrti (ca. 570– 650). Chandrakirti is the "effective founder of Prasangika". The translator has claimed that Aryadeva was killed by someone who lived centuries after them both.

    Saraha begins the [Chakrasamvara] lineage which descends through his disciple Savari to Luipada, to Dengri, Vajraghanta, Kambala, Jalandhara, Krsnacarya, Vijayapada, to Tilopa and Naropa, the teachers of Marpa of Lhotrak. An alternate lineage through Saraha's other disciple, Nagarjunapada, runs in succession through Savari to Maitripada to Marpa.

    So by using Maitri Dakini and Naro Dakini as co-current symbols, it is the two Mahamudra lines blended in Marpa.

    This Kagyu description has just called him Nagarjuna Words, as if it means he is "strongly associated" with the "known Nagarjuna".

    Laksminkara and Jalandhara were both gurus of Krshnacharya.

    Masters of Mahamudra states that Saraha was a student of Haribhadra (ca. 700-770) at Nalanda. Haribhadra championed the then-problematic "four kayas" or svabhavikakaya of Abhisamayalamkara chapter 8. I believe it would be accurate to say that Haribhadra remained at Nalanda while Santaraksita went to Tibet twice. Saraha is vaguely described as "8th century".

    Saraha as the first Mahasiddha is an example where he did a lot of practice and was said to be on the first Bhumi. Eventually he was said to be on the Sixth Bhumi. Others like Shavari repeat that same pattern. So if we train in six or maybe seven Bhumis, this is a replica of Saraha in a profound state of existence. This is the Sahaja or Chakrasamvara lineage. And so a Bhumi must be something more than "the trait of generosity", since it takes training if not catharsis to attain. And so to even look at one Paramita, perfection, what is that really. It would have to have meaning on outer, inner, and secret levels.

    Lamdre is Tibetan for Marga Pala or Path with Fruit and refers to operating the Six Doctrines of Naro or Niguma. For the most part, this is really Completion Stage, minus the explanatory preparation, which is Guhyasamaja Sadanga or Six Limb Yoga taught in the other tantras. This is what converted Kublai Khan in 1244 and advised the Ming and later empires until 1911. This is Hevajra lineage. This does not mean many of the Mahasiddhas did not use both Hevajra and Chakrasamvara. But they started differently and are a little bit different.

    Virupa is not counted in the Seventeen Abbots, but his story is of becoming one, and that he reached the Sixth Bhumi, and was initiated by Nairatma. Neither the Abbots or Mahasiddhas are "The" list, they do not really claim to be complete, only suggestive.

    "Virupa, the human originator of the Lamdre teachings of the Sakyapa school is however NOT the teacher of the awareness dakini Sukhasiddhi, whose teachings became important in the Shangpa Kagyu tradition. Sukhasiddhi's Virupa is known as the Eastern Virupa (shar phyogs bir ba pa) or Virupa the Younger (bir ba pa phyi ma), and was a master of various Vajrayogini tantras, particularly of the aspect known as "dbu bcad ma - severed head", which never became very popular in the Tibetan traditions. According to Taranatha's "bka’ babs bdun ldan gyi brgyud pa’i rnam thar ngo mtshar rmad du byung ba rin po che’i khungs lta bu’i gtam" this latter Virupa was a student of the older Virupa." (RY)

    He entered the university and received complete ordination vows from the Abbot Dharmamitri of the Mulasarvastivada School. He was given the ordination name Shri Dharmapala and received Chakrasamvara pith instructions from the Abbot. He perfected an ocean-like knowledge of both Buddhist and non-Buddhist schools. His Abbot passed into parinirvana and Virupa was enthroned as Great Abbot of all pandits at Nalanda University. [He happens to share a name with the Pala king who founded Vikramashila]

    The Path and Its Fruit teaching (Hevajra) originating from the Indian teachers Virupa, Avadhuti, Gayadhara and Shakyamitra, a follower of Arya Nagarjuna, were brought to Tibet by the Tibetan translator Drogmi and have been passed down through an unbroken lineage of masters until today.

    Virupa --> (Dombi Heruka, Kanha) --> Damarupa or Dharmapa --> Avadhutipa (900s), then Gayadhara (1000s).

    The method of Generation Stage is instead from the revealer of Hevajra, considered to be Padmavajra. It is said to be streamlined by Durjayachandra's method (Dombi Heruka lineage). Then Sahaja of Saraha and Nagarjuna follow, and then Virupa Hevajra really deals solely with the advanced aspects of Completion Stage.

    Chakrasamvara lineage is:

    Saraha, Acharya Nagarjuna, The Protector Shavari, Luipa, Darikapa, Vajra Ghantapa, Kumarapada, Jalandharapa, (Laksminkara) --> Krishnapa, Guhyapa, Nampar Gyalwai Shap, The Acharya Barmai Lobpon, Tilopa (988-1069), Naropa, (the two) Pamtingpa (Vagisvarakirti, etc.).

    In the Blue Annals, Shavari's disciple in sixfold yoga, Vibhutichandra, met him in Nepal, and was invited to Tibet by Kodrakpa Sonam Gyaltsen (1182-1261). Vibhutichandra wrote a Vajra Vilasini Strotam which is recorded in Guhyasamaja Sadhana Samgraha.

    Shavari transmitted Six Arm Mahakala, Varahi, etc., to Khedrub Khyungpo Naljor (ca. 1050-1127), the founder of the Shangpa Kagyu. Shavari also became a disciple of Saraha and Nagarjuna, and a teacher of Maitripa (ca. 1007-1078). Maitri's main gurus are Naro (1016-1100) and Shavari. So Shavari seems pretty firmly fixed in the 1000s. Buton maintains that Luipa was the disciple of Shavari, who was Saraha's disciple. This would stretch out Saraha for centuries. However the Vajrasana list states there were two Sarahas. Buton also reflects this. Shavari for example originally encountered Avalokiteshvara, who performed a mandala, the center of which showed him and his wife burning in hell; he was initiated by the master later.

    There is only one statement of Nagarjuna dying, in Nepal, around the 700s. For the Kagyu Chakrasamvara lineage to work, it would appear to require another Nagarjuna to be the disciple of the second Saraha.

    A 1992 paper at Nagarjuna Institute does not pursue specifically dating the same details about Nepal:

    "In attempting to account for the Buddhist notables who date from Nepal's Licchave Period, we are entering the realm of legend, myth and unsure historical reference. Famous teachers and adepts from India such as Vasubandhu (the Younger?), the tantric Nagarjuna, Padmasambhava, Santiraksita and Kamalasila are said to have come to Kathmandu Valley in the service of Buddhism but none of these seems to have stayed for very long. [This seems accurate as Padmasambhava did use a cave in Nepal but he did not stay]

    As would be expected with such colorful figures as Nagarjuna, Padmasambhava and Vasubahdhu, their activities are identified with miraculous events, which tend to support the notion that tantric forms of Buddhism were present in the Valley at a very early stage, The Licchave inscriptions and later chronicles mention that several kings of the time such as Vrsadeve, Manadeve, Dharmadeva, Amusvarma, Narendradeva and Sivadeve I had very strong Buddhist associations but details are scanty. One important event which seems to have occurred before 650 A.D. was the marriage of Bhirikuti, a Nepalese princess, to the king of Tibet. She is credited with having brought the dharma to Tibet and the translator Silamanju is said to have also been sent from Nepal to Tibet at this time in order to translate Buddhist texts. As we move into the last 200 years of our period (ca. 700-879 A.D.), such shadowy figures as Santikara Acaruya and a few other adepts in the early phase of Vajrayana Buddhism are met with in Nepal. All in all, it is not possible to isolate recognized Buddhist schools of thought by analyzing this listing of Buddhist luminaries of Licchave Nepal, but one does suspect from this that Buddhism enjoyed a high status and a continuous tradition during the Licchavi Period.

    Another interesting aspect deserving attention here concerns the matter of Buddhist texts in Licchavi Nepal...The Cabahil inscription of ca. 400 A.D. mentions the Kinnari Jataka and implies the currency of the Saddharmapundarika [Lotus] Sutra, but this is the solitary inscription of the period to mention Buddhist texts...The cart festival of Avalokitesvara/ Matsyendranath (Bunga kya was probably begun during the latter half of the seventh century A.D."

    To Tibet, Bhrikuti resulted in Jokhang Temple; her dowry included a statue or image of Akshobya. The king was seeking to forge ties with Nepal, it worked, and she was his first wife. The Chinese at first refused him, and he wound up attacking their frontiers to get a Chinese princess. Since Bhrikuti was related to Amshu Werma, she would have known something about Nagarjuna being in Shantipur. She is considered Green Tara, the Chinese one is White Tara. Goddess Bhrkuti was already known, so she is just sharing the name. The Akshobya was placed in Ramoche which is the temple on an island in a lake.

    Tibet was somewhat unsuccessful at propagating Buddhism during the interregnum until Padmasambhava came.

    Nepal appears to have had Buddhism since the beginning, and Vajrayana since very close to the beginning of that, and is the single catalyst for Tibet accepting it. Manjushri is important to Nepal, as an Adi Guru who perhaps came in with the Kirats, but is not really believed to have remained, as for example Vimalamitra rereated to Wu Tai Shan at the end of his life.

    The scriptural reference to Manjushri residing in China is as follows: In the Jewel Treasure Dharani, Buddha said to Vajrapani, “After I enter nirvana, Manjushri will teach in the northeastern part of the Southern Continent, where there is a country named Greater China. There is a mountain called Five Plateau. The Youthful Manjushri visits there, teaching many sentient beings. There are also many devas and nagas protecting and making offerings at that place.”

    It is said in the Great Avatamsaka Sutra: “In the northeast, at a mountain named Cool Mountain, bodhisattvas visit and stay. Currently, Manjushri frequently teaches among his entourage of 10,000 bodhisattvas.” (only in Chinese edition, these statements are not likely original)

    It is also called Cool Mountain, its haighest peak is 10,000 feet, and it is unusually cold. Rolpé Dorje (1340-1383), the fourth Karmapa while on pilgrimage to Wutai Shan met five Indian yogins who presented him with a buddharupa carved by Nagarjuna.

    It is in Shanxi, which is the area where the Han gained power around 400 B. C.; before that, it was the Jin state. But the Chinese cultures mostly refer to river valley settlements. It borders what is now called Inner Mongolia. Before the establishment of Jin, there were Beidi and Xirong tribes, some of whom are described as speaking Tibeto-Burman. So it was plausibly Mongolian for any period of time, until the growth of the Han, at which point it was near the center of China, until the country developed its "Gold Coast". If Nagarjuna obtained a Mahacina Tara practice, it perhaps is not unrelated to Vimalakirti's pilgrimage, Wu Tai Shan was already important.

    It is generally accepted that Mongolians emigrated across to the eastern Himalayas on a scale of ten to thirty thousand years ago. Tibetan is one branch of it.

    According to a Bhutanese Kirati:

    "This video was shot when a shaman or Dhami (also called Jhakri or Bijuwa), Shri Mangpa K.B. Rai was in trance and delivering an oracle (baknu or bakeyko in local terms). He is possessed by his 'Kul Deva' the God Kirateshwor and is narrating how the heavenly father Pramatma or Insuing Rumuhang (who was known as Rinpoche in ancient Tibetan term) came to the Earth and created the first male (Sawahang Paruhang) Sulu Swayambhu, who was named as Drukchhong in Tibet.
    The oracle reveals that from Tibet Drukchhong was brought to Kirat (Nepal) and met his other half the Sky Goddess in 'manju pokhari'(present Swayambhunath and meaning "Manjushri Lake"). He also tells the inanimate manju pokhari is a form or the emanation of God himself. The video tells us the Buddhist God 'Manjushri Buddha' is none other than Sulu Swayambhu or Drukchong the ancestor God of Kirat people. Through oracle the deity also wants us to understand that all God is but ONE- in different forms and manifestations."

    The video portion is less informative. Objectively, the Kirats cannot be tied to anything that definitely says they followed Manjushri to Nepal a thousand years or more before there was China as we know it. In ancient times, the entire Himalayan region was known as the Kimpurusha Desha (also, Kirata Pradesh), a phrase derived from a Sanskrit term used to identify people of Kirat origin. They, of course, entered "Nepal" from Tibet or Yunnan, eventually spreading westward across it. Their basic belief is in a male spiritual mind and mother Earth.

    Unlike perhaps some shamans, they have a scripture.

    The Yehang Mundhum contains the story of the first leader of mankind who made laws for the sake of improvement of human beings from the stage of animal life to the enlightened life and ways to control them by giving philosophy on spiritualism. In this book, the leader has made rules for marriage, arbitration, purification and religion. The story of destruction of human beings by a deluge and the cause of existence of many languages among the Kirat people, the social customs of seasonal worship to the worship of God, the rules of purification on child birth and death are mentioned in the Lepmuhang Mundhum. It is their own scripture, and they have an epic intended to be sung. Mundhum almost covers everything like the origin of earth, air, water, fire and life, medicine, god, all ritual birth, marriage, death.

    That is all we know, it cannot be dated or classified, it is not Bon, Buddhist, Hindu, or Confucian, but their own type of Siberian shamanism or perhaps Tengri. The Chinese did not know the name Tengri until around 300 B. C. in reference to the Xiognu people. Ancient China often came in contact with the Xianyun and the Xirong nomadic peoples. In later Chinese historiography, some groups of these peoples were believed to be the possible progenitors of the Xiongnu people. So, for instance, the Xirong were probably the "local remains" of the Kirats after migration, and, in these areas, there is nothing left that tells much about them; across the steppes are not found remains of major universities or ancient tomes.

    Kirat Philosophy sounds a bit like the Bible meets Buddhism. Kirat History and Culture contains more detail, which was first copied by Brian Hodgson. I am not sure if they attempted to simply lift the first sentence from Genesis on page 24, but, it is almost the same thing.

    They were widespread in the folds and valleys of Himalayas in Nepal and Bhutan, and also in Indian states of Himachal Pradesh, Uttarakhand, Uttar Pradesh, Bihar, West Bengal, Darjeeling (West Bengal), Sikkim Assam and Tripura including west mountain of Pakistan. They are taken quite seriously by Aryans who call them Mleccha or foreigners. Kamakhya temple at Guwahati is ascribed to them. Bhima defended Janaka Videha kingdom by defeating seven Kirat kings in Nepal. Valmiki who wrote Ramayana is said to be a Kirat from Uttar Pradesh.

    According to Tripura in India, almost in Bangladesh,

    In this Siri panchami day Hindu goddess Saraswati puja{worship} is done. She is the goddess of learning who was earliet Kiranti goddess. Pouranic Brahmin just tactfully brought her in the Hindu fold of goddess. In the Vedas Sarswati was goddess of wealth, fruits and well being not as goddess of learning and intelligence. Sarswati today is clothed with white colour which had derived from Khuluma of Tripuri people, a branch of Kiranti, according to whose mythology she is goddess of cotton and learning as she teaches us to weave and design the clothes. Khuluma is considered white colour as for the color of cotton. It clearly shows goddess of learning Saraswati is goddess Kiranti people. So value of Siri panchami or sukla panchami is something beyond our imagination for Kiranti people.

    The full moon has different place for all living being. This is the day of god, goddess, and legendary story of wolf. All living being are happy to see full moon. Kiranti people have myth and belief that this is the day for all the goddess like Sime, Bhume, Nag and Nagini {Goddess of earth, goddess of water and serpent king}. They all come out on Earth to breath and see the human activity and for blessing if they worship and appease them. People have belief that on this day naga king or serpent god change himself to human form and come in different houses in the disguise of yogi and bless people, that is why some people worship naga as well. Kiranti Sunuwar has belief that this new year day is very important and it's called Kharo Bar Or Kharo Din.

    There is a folk lore in Sunuwar that on this day Kirateswar Mahadeva and Kiratini Parbati take bath in high Himalayan holy lakes like Jhata Pokhari, Nirmal Pokhari, Bhut Pokhari, Panch Pokhari, Gosai Kunda, Tilicho Tal, Chyo Rolpa, Haleswari, Kailash Man Sarowar Tal and in many more. Ancient Indian civilization is civilization of Kirata. This great civilization was situated in north east Himalayan range of Mahavarata. According to S.K Chattarji north eastern Kiranti civilization was the key civilization of ancient India. They were the supreme power in that era. They are the Khmer, Lepcha from Sikkim, Drukpa from Bhutan, Hazra tribe from Afghanistan and Pakistan as well (Who had built giant tallest stone Buddha in Afghanistan but this was destroyed by Taliban hitting by missile during the Taliban regime). It was during the rule of Jitedasti, the 7th Kirata king, Lord Gautama Buddha visited the valley with his several disciples. He visited the holy places of Swayambhu, Suheswari, etc and preached his religious gospels. Kiratas in the valley refused to follow his doctrine, but welcomed Lord Buddha and his disciples. Hinduism was introduced to and imposed on the Kiratas only after the conquest of Gorkhali rulers whose root was in India. Kiratas were quite tolerant and liberal to other religions. That was why Buddhism flourished during the Kirata rule in Nepal. Buddhism had rekindled a new interest and attitude among the people. [Buddhism says that Cunda was ordained, not that Buddha found 10,000 bodhisattvas there]

    Naga Ananta was the first among all the Naga Kirata kings. The second Naga chief Vasuki had the kingdom near Kailasa (hence the connection of Vasuki with lord Siva). The third chief Takshaka, in Takshasila both not far from Anantnag. The kingdoms of other Nagas like Karkotaka and Airavata (near Iravati River (Ravi, one among the five rivers of Punjab) were also not far away. Nagas(Kirata) had kingdoms in Nagaland and Andhra Pradesh. Still the Chinese people claim they are descendant of dragon (another form of gigantic snake). Still Bhutan is called land of thunder dragon in ancient time Bhutan used to called Kirata deshe (land of Kirata) and their king is called Druk Gyalpo (Dragon King). Khmer people have mythology, according to which they came from Assam Nagaland and their ancestors were Kirata Naga and their main deity is nag (snake).

    In a broad sense, nagas refer to trans-Himalayan Mongolians that span from Pakistan to Cambodia.

    Lalit, the king of Katmandu, Nepal brought Rato Machindra Nath from Assam because at that time Katmandu suffered from severe form of drought.

    The understanding of Alchemist Nagarjuna is that he had to do with mercury trade on that branch of the Silk Road which went from Assam across the Himalayas. In early Indian literature China is invariably shown to be connected with India by a land-route across the country of the Kiratas in the mountainous regions of the north.

    The New Year they used was Magh (Maha) Sukla Panchami, which is when Yalambar defeated the Gopalas. The Kirata New Year is been already 5063 years old which is considered to had been started by the Kirata king Yalamber that is why new year is called Yele Sambat.

    Magh is a lunar mansion, the symbol for this nakshatra is royal throne, which signifies the power and authority to rule over its subjects. This gels well with the fact that this nakshatra initiates the fifth sign of the zodiac which represents power and authority and ruled by Leo, the Lion who is the king of the jungle. This is power; its devatta is the Pitris.

    In Vedic Time, Shukla Panchami is the name for the 5th Tithi (lunar day). It's the 5th Tithi of Shuklapaksha. It's nature is Lakshami Prada, which can be interpreted as "wealth giver" (as through this Prada Panchami is connected to Lakshmi Devi, who rules all wealth matters in human life). According to Muhurta Chintamani the Nāga (Deity who rules Serpents) rules Shukla Panchami, thus it is favorable for all actions that are related to what Nāgas are responsible for: gaining wisdom, secret knowledge. Nāgas also are related rebirth, administering medicine, the purging of poisons, and surgery, as well as waters (rivers, lakes, seas, and wells) and are generally regarded as guardians of treasure. Being Poorna (that can be translated as "full", "complete" or "perfect") and ruled by Guru (Jupiter).

    The way of worship (Bali puja bidhi) of Kamakhya Devi's temple in Assam is considered Kirata bidhi.

    So that tells us something more about the nagas and number five, althout it seemed to be governed by Venus. That, of course, is part of the esoteric friction, the tenet that Jupiter is deva guru, whereas Venus is human guru, symbolized in a general grind or undercurrent against orthodoxy.

    Nagarjuna "conquered the Nagas", i. e., realized the Paramitas, and as the Tree, is the Avadhut. This is how the nerve is described in, perhaps, the fist major, modern international collusion to gather this particular reference material:

    Dhih 01 from 1986 started a catalog of rare Sanskrit/Nepalese Buddhist texts, but the online archive is mostly obliterated. It says:

    In the process of integration the psychic nerves play a vital
    part. The Buddhist tantras assert that the Lalana (Prajna, AH)
    emanates from the neck and by the left course enters the navel
    (nabhi). The Rasana (upaya, Kali) starts from the navel and by the
    right course entertwines the other about the neck. The two nerves
    are united with the median nerve which has its centre in the heart-
    lotus from where flows the vital force, the “Avadhuti” as it is
    described the blissful Avadhuti, detached from objectification and
    predication, it is the “Mind of the Buddha” (Bodhi-citta), the
    effulgent Nairatma, Sahaja-Sundari.

    Lalana is prajna-oriented and Rasana is Upaya-oriented. The
    median nerve Avadhuti surpasses the subject-object duality. Simi-
    larly, lalana is the seminal- vessel and rasana is the blood-vessel.
    The nerves have also been interpreted as according to the Body, the
    speech and the Mind. Obviously, it is hardly possible
    to know the true nature of “Vayu” (Sound) and • Bindu (point)
    without the correct appraisal of the nervous system.

    So what is said about the Drukpa, combined with the fact they produced one of the most explanatory thangkas of Laughing Ekajata and Marici, which house a lot of the most esoteric Sadhanamala material, in some way that does not appear very famous in the schools or tantric literature, is rather telling, and forced itself to include snake goddess Janguli and Cunda.
    Last edited by shaberon; 17th October 2019 at 16:51.

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