“Vajrayoginī is inarguably the supreme deity of the Tantric pantheon. No male Buddha, including her divine consort, Heruka Cakrasaṃvara, approaches her in metaphysical or practical import.” –Miranda Shaw
“Once an old lady appeared before Nāropa and asked if he had truly mastered all the words of Buddha’s teachings. Nāropa confidently answered, “yes.” But she laughed out loud. And then Nāropa added, “I also understand their meaning.” She began crying. Confused Naropa asked her why she reacted in this way.
She replied, “When you said that you knew the words of the teachings, I laughed for joy because this was the truth. But I cry when you say you understand their meaning because this is not so.”
Nāropa was shocked by this strange lady’s reply. She was in reality was a manifestation of Chakrasamvara’s consort, the Wisdom Dakini Vajrayogini. Finally, he received empowerment and advice from the lady. And on her insistence, Nāropa began a long search to find Tilopa.”
Eight Verses of Praise to Vajravārāhī
Yesterday was Dakini Day, and I created a new musical video composition as an offering, see here on Youtube. I previously translated these Eight Verses of Praise together with a short daily sadhana on Nāropa’s Vajravārāhi for Beginners, here. The Praises can be practised daily alone, especially for those without a suitable empowerment. Music is combined with the mantra.
As far as am aware the mantra can be chanted, but self-visualisation and practice of the tantric sadhana is restricted to those with an empowerment from a qualified lineage master (see more about what qualifies as an actual empowerment below), which I have received.
I have arranged it into six main movements to represent the blissful, passionate, wrathful and peaceful aspects of the deity:
00:00 Eight Verses of Praise: Slow movement, ethereal space, devotion, beauty
02:10 Building up speed, movement, rhythm and passion: prostration and mantras
06:57 Moving back into the breath and bass beats and mantra
08:10 High tones and HA RI NI SA syllable mantra
10:52 Drums and wrathful passion VAM
14:00 Eight Verses of Praise: Moving back slower, going into the subtle, loving heart….AH
The new musical composition was mainly inspired by the Vajravārāhi artwork, featured in the video, gifted to me spontaneously last year by Khandro Dorje Phagmo Rinpoche in Bhutan (November 2025) on our first meeting after the Kālacakra empowerment there. As I was singing and recording this alone on Dakini Day on a laptop through the night, the goddess in the artwork seemed to be watching, whispering, laughing and inspiring, the blessing energy coming into the new musical song and chanting. Dedicated to the Great Yogini Goddess, Vajravarahi, to Khandro Dorje Phagmo Rinpoche, to friends and kind sponsors, to those who need inspiration, help and support, may we all experience and realise the state of the fully awakened, mistress of desire, Dorje Phagmo ha ha ha ha squeak squeak!
Below, as part of this offering I share some prior research and translation on Vajrayogini and what might be termed the main lineages that came in to Tibet via the Indian mahasiddha, Nāropa, as well as the 12 major and 12 minor tests Tīlopa put him through in order to get the Vajrayana teachings and lineage. If you think getting “kicked out” of monasteries is pretty bad, wait until you see the things Nāropa had to endure and come through!
I end with a brief discussion as to why mass empowerments of this female deity and Highest Yoga Tantra in general are forbidden/not advisable, due to the necessity of both the guru and student having to be qualified and having examined each other well for at least one year or more. And a personal observation on the continuing invisibility of women as practitioners, teachers and excellent students on the stage with the male tulkus at Vajrayana empowerments and events, other than biological relatives.
For a translation of another Praises, see Joyful Garland: Praises to Vajravārāhi by 1st Karmapa, Dusum Khyenpa, see my previous article on the 1st Karmapa and Vajravārāhi, here. For original research and translations on Vajrayoginī here. For two short Facebook reels on “Who is Vajravārāhi?”, see here, and here.
Music? Praises to Varahi (Youtube version), ‘Let the Flames Begin’ by Paramore, ‘There She Goes’ by the Las.
May it be of benefit in helping us connect with and eventually realise the true nature of the bliss-queen essence, Vajravārāhi!
The lineages and oral transmission of Vajrayogini in Tibet and Himalayan areas: The importance of Mahasiddha Nāropa lineage
The origins of Vajrayoginī teachings date from between the 10th and 12th centuries, and draw inspiration from Hindu Shaiva tantras. She appears as the consort of Padma Thotreng Tsal (wrathful form of Guru Padmasambhava), and of Cakrasaṃvara, while in Vajrayoginī standalone practice, her inseparable consorts are represented by the khatvanga (staff) on her left shoulder.
In fact it would be fair to say that almost all lineages into Tibet, came down through Nāropa (who is also said to the written author of Kālacakra). One of the main deity pratices of the Karma Kagyu in particular, is that of Vajravārāhi, who (unlike Vajrayogini) is depicted with a sow’s head. There are two main forms of Vajrayogini, the first is the Kacho Lineage without the sow’s head and with both feet on the ground. The other is the pig sow’s head with one foot on the ground, called Vajravārāhi, (vārāhi means female pig in Sanskrit), see more below.
As I wrote about in 2022, in NĀROPA’S “VAJRAYOGINI FOR BEGINNERS” (TRANSLATED BY MARPA) AND DRIGUNG KAGYU VAJRAYOGINI CATALOGUE OF TEXTS;
“All Nyingma and Sarma traditions have methods which comprise Generation and Completion Stages. Of all these lineages from the Sarma traditions, there are three Vajrayoginī lineages that are most commonly practiced:
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- Nāropā’s Vajrayoginī lineage, which was transmitted from Vajrayoginī to Mahasiddha Nāropā;
- Maitripa’s Vajrayoginī lineage, which was transmitted from Vajrayoginī to Mahasiddha Maitripa; and
- Indrabhuti’s Vajrayoginī lineage, which was transmitted from Vajrayoginī to Mahasiddha Indrabhuti.
These three Vajrayoginī practices are known as the Three Red Ones (mar mo skor gsum) in the Sakya tradition of Tibetan Buddhism. One of the predominant lineage Vajrayoginī lineages practised today is that from Nāropā. There are two main lineages of Nāropā’s Vajrayoginī:
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- Short (or close) Lineage: Vajradhara, Vajrayoginī, Mahasiddha Nāropā, Phamthingpa Brothers: Jigme Dragpa (Phamthingpa) & Ngawang Dragpa (Bodhibhadra), Sherab Tsegpa, Mal Lotsawa, Sachen Kunga Nyingpo, Lopphon Sonam Tsemo, Jetsun Dragpa Gyaltsen, Choeje Sakya Pandita, Drogon Chogyal Phagpa, etc.
- Long (or distant) Lineage: Vajradhara, Vajrayoginī, Mahasiddha Ghantapada, Mahasiddha Tengipa, Mahasiddha Antarapa, Mahasiddha Tilopa, Mahasiddha Nāropā, Marpa Lotsawa, etc.
This Vajrayoginī for Beginners: Concise Meditation practice[i] text comes from lineage passed down to Marpa[ii] from Nāropā, who is said to have received the lineage of Vajrayoginī from his teacher Tilopa, who got it direct from Vajrayoginī. It is said to have been given orally by Nāropā to Marpa is almost the same text listed as the Innate (or Co-emergent)[iii] Vajravārāhī under that of Marpa Lotsawa in the Drigung Collection too[iv].
Interestingly, Nāropā says that it is a concise version for beginners (las dang po pa). It involves a very brief (2-page) simple visualisation and seed syllable and can be combined with mantra recitation. A great gift from Nāropā (and Marpa) for those with little time!
The practice text is not only included in the Drigung Kagyu Great Dharma Treasure (Cho Dzo Chenmo)[v], but also contained in four Tengyur (two versions in the Narthang) editions (all translated by Pu-hrang Lotsāwa):
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- Peking Tengyur (bsTan ʼgyur (pe cing ), translated by Pu-hrang Lotsāwa (Pu hrangs lo tsā ba), vol. 15, [Pe cing pho brang], 1724, pp. 622–23.
- Narthang Tengyur (bsTan ʼgyur (snar thang), translated by Pu-hrang Lotsāwa, vol. 15, 1800, pp. 576–77 and pp. 578–79; and Nāropā.
- Dege Tengyur (bsTan ʼgyur (sde dge), edited by Zhuchen Tsultrim Rinchen (Zhu chen tshul khrims rin chen), translated by Pu-hrang Lotsawa vol. 24, Delhi Karmapae Choedhey, Gyalwae Sungrab Partun Khang, 1982–1985, pp. 21–22].
There are two versions/translations of this text: one is called Co-emergent Vajravārāhī (Phag mo lhan skyes) which came orally from Nāropā and was translated by Marpa Lotsawa, and arranged by Chogme Lotsawa and the other, which is almost the same with some slight variations is Vajrayoginī for Beginners: Concise Meditation practice (rDo rje rnal ʼbyor maʼi sgrub thabs las dang po paʼi sgom pa mdor bsdus pa) states that it came from the oral instruction of Indian Master Pal Sumatikirti and was translated by the Tibetan translator, Gelong Prajñākirti. I have followed the Marpa Lotsāwa translation edition.”
For more on the different Vajrayogini lineages, including the short lineage that passed onto the Sakya tradition, see here: NEW TRANSLATIONS: Nāropa’s Vajrayoginī by Jamyang Khyentse Wangpo . For the Karmapas and Vajrayogini, see here: VAJRAYOGINI AND THE KARMAPAS: Catalogue of Karmapas’ Works and ‘Praise to White Vajravarahi’ by Third Karmapa.
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- Origin: The practice cycle originates with Buddha Vajradhara (the ultimate form of Buddha) and was transmitted to the Indian mahasiddha Tilopa (928–1009 CE) through visions and direct realizations.
- Tilopa to Nāropa: Tilopa passed these oral transmissions and hidden Mahamudra practices to his chief disciple, Nāropa (956–1040 CE). Naropa achieved rapid enlightenment by serving Tilopa and practicing these very teachings.
The Vision of “Naro Khacho”
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- The Revelation: While a great scholar at Nalanda University, Nāropa had a visionary encounter with Vajrayogini, who appeared to him.
- The New Form: Instead of the traditional dancing posture, she appeared to him standing firmly with both legs, gazing upwards toward her pure land. This specific visionary form became famously known as Naro Khacho (or Nāropa’s Khecari).
- Textual Foundation: Nāropa codified his profound spiritual insights into practice texts, such as the Innate Vajrayogini for Beginners.
Pure Visions of Je Milarepa and 1st Karmapa
The Karmapas are lineage holders of the practice of Vajrayogini as passed down from Nāropa to Marpa to Milarepa to the 1st Karmapa, Dusum Khyenpa onwards. It is said that the yogi Milarepa had visions of Vajrayogini.
As I wrote about here, it is not correct to say that Nāropa did not pass the lineage to Marpa the Lotsawa, although some online sources do assert that. What they actually mean is that the lineage the Karmapas received from Marpa is slightly different to the Khacheri Vajrayogini lineage passed down from Nāropa to Sakya practitioners[ii]. However, the Karmapas did receive that form of Vajrayogini as well.
During his life, the 1st Karmapa had several pure visions of Vajrayogini. These are detailed in a new English language book, compiled from Tibetan source historical texts on Dusum Khyenpa’s life by HH 17th Karmapa, Orgyen Trinley Dorje. The book is available for free download here. I have also translated a freely downloadable biographical-supplication-to-1st-karmapa.
Dusum Khyenpa had several pure visions at one of his main seats in Tibet, Khampo Nenang, including Vārāhı Kechari and also Vajrayogini with one thousand heads and one thousand arms, surrounded by thirty-six yoginis. In Dowo, he has a vision of a four-faced Vārāhı[iii]. He also had a vision of a two-faced Vajrayogini at Mount Drushi. See my article: Vajravārāhi (Dorje Phagmo) and the First Karmapa, Dusum Khyenpa.
Nāropa, esteemed Nālanda scholar put through Tīlopa’s “grinder” of examination: twelve minor and twelve major hardships
As can be seen in the case of Nāropa with his master, Tilopa. who put him through a series of gruelling and difficult tests and challenges for years before he gave him any Vajrayana teachings or empowerments (far removed from contempoary Highest Yoga Tantra empowerments based on donations, mandala offerings, and yulku monks on high thrones staring down from on high at the unexamined masses and bestowing them nothing much at all (other than the “blessing” of being there). It always amazes me when people attend such events and think they got the empowerment, especially with teachers they have never even personally met or spoken to, and got to know a little bit.
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- Jumping from a high tower upon seeing an apparition of Tilopa, resulting in broken bones.
- Leaping into a blazing fire, suffering tremendous burns.
- Being beaten nearly to death by a blacksmith for demanding the teacher’s whereabouts.
- Interrupting a wedding feast to steal food, resulting in a severe beating.
- Attempting to build an unfinishable bridge across a fast-moving river, withstanding piercing bamboo stalks.
- Running to catch a passing man, getting lost, and enduring immense exhaustion.
- Throwing himself into a dry pit at Tilopa’s command, breaking multiple bones.
- Nearly dying after being beaten by the King’s men while trying to steal to support himself.
- Beating a prince, stealing his ornaments, and running from the King’s followers.
- Offering his wife to a stranger (Tilopa) as a gesture of complete surrender.
- Cutting his own skin and using his blood to make a “body mandala” in the desert.
- Attempting to cross a raging river with no boat, nearly drowning.
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- Burning a cloth soaked in sesame oil while holding it on his shoulders.
- Being asked to gaze at a crystal and explain its meaning.
- Untangling a highly knotted string.
- Placing a precious jewel upon his head.
- Offering a mandala to request a formal empowerment.
- Fetching water from a great distance only to find Tilopa had poured it out.
- Practicing a special form of Phowa (consciousness transference) for a full year.
- Hitting a man and taking his ornaments to appease Tilopa’s requests.
- Attempting to untie the knots on a snake placed upon the ground.
- Beating his own wife when she returned to him.
- Cutting and opening the belly of a fish.
- Cutting off a piece of his own flesh and offering it to his teacher.
Also, the Mahasiddha Tilopa himself was told to work as a slave servant to a lower caste indian prositute for 12 years by his female dakini teacher to reduce his pride and arrogance, which he did for twelve years! Not five star hotel venues or VIP treatment for these Vajrayana lineage holders, in fact the opposite, they were told to act as if they were the “lowest of the low”. How many teachers do you know who have that level of humility or teachers? They cannot even bear it if someone asks them for an audience at times, and are very cut off from meeting people, or getting to know students who have devotion to them.
Mass empowerments of Highest Yoga Tantra and Vajrayogini in the 21st Century
There is a modern-day phenomenon of giving Vajrayogini empowerments online, and also in mass events, with hundreds of people in attendance. Yet, as the 17th Gyalwang Karmapa recently taught (2025) , normally Highest Yoga Tantra empowerments are only supposed to be given to qualified students by qualified lineage masters and practitioners, after they have undergone an intensive period of mutual examination. That means not just going along to their classes and seeing if they have a big name or lots of followers, It does not even mean that they have the lineage from a qualified master. It means that they have what are called the requisite qualities, the most important of which are genuine love and compassion for all beings. So time spent in retreat, accomplishment of mundane siddhis, and having a famous name or teacher, are not evidence they are a qualified teacher.
The increasingly common spectacle of mass empowerments for Kālacakra and Vajrayogini (an empowerment that the 17th Karmapa has never given publicly) seems to go against the very principles of Vajrayana qualifications and practice. For example, in a famous Sakya Text the Three Vows it states that empowerments cannot be given as blessings and that they must consist of the full four to be legitimate.
The 17th Karmapa has also recently taught on how such sadhana rituals must be taught one on one not in a group, after the empowerment. Normally, before getting such an empowerment or instruction one has to have at least completed the common preliminaries and have a stable and good understanding of love, compassion, bodhicitta, emptiness and samaya. The 17th Karmapa has never given Vajaravarahi empowerment publicly and he does not seem to have any intention of doing so either.
And the only teacher in the Karma Kagyu who does give Vajravarahi mass empowerments publicly, seems to be 12th Tai Situpa, as he did recently in Nepal this month, and previously at a big event in Bodh Gaya in 2018-19. I had planned to attend that event in 2018, but decided/was persuaded to stay for the Vajrakilaya Drubchen at Benchen monastery after first meeting Sangye Nyenpa there, in hindsight it might have been better to go.
Similarly, this time, it was as if the deity, guru and Dharma protectors were protecting me from going. As last month, I was subjected to yet another harassment and smear campaign by the same few individuals (Titi Dolma, Damien Jampa and someone called Thinley Topden) connected to Palpung Sherab Ling and Gyalton Rinpoche, who sought to get me il-legally barred from attending any teachings with Palpung teachers, and complete their original and main aim of severing my pure and devoted connection with Gyalton Rinpoche.
However, such a vexatious and false legal action was not necessary because I was not in India (left on 18th March 2026) and had no intentions of going. Especially as the possible presence of Sangye Nyenpa and his enabler monks and followers, would have been a further personal safety issue after the in-person threats and intimidation I experienced in my last week at Sherab Ling monastery. There are also great dangers and risks of taking such empowerments with unqualified teachers and others present who are unqualified and guilty of bullying, denigrating and lying about and to women: breaking of samaya the most obvious one.
The abscence of the 17th Karmapa? The 1st Karmapa’s crucial role in bringing Vajravarahi to Tibet
Most notable of all was the absence of the 17th Karmapa from these events in Nepal. Two senior in age tulku teachers, 12th Tai Situpa and Sangye Nyenpa did not mention the supreme head of their Karma Kagyu lineage once. His absence was felt yet again with the public appearance of the 17th Karmapa’s sister as a “VIP guest” at the event. She was one of the few women allowed on the top stage with the monks and male tulkus. This is in stark contrast to how women were treated in Indian Mahasiddha circles, around the time of the Varjavarahi teachings and transmissions to yogis like Tilopa, Naropa, Marpa and Milarepa, who lived as yoginis, or highly realised lay teacher and practitioners, and were not biologically releated to their gurus.
The symbolic message again is women are revered and given “special treatment” in such communities, only if they are biologically related to the male tulku teachers, and/or they are revered for their physical attractiveness (the “dollybird” culture). This is far removed from the days of original Buddhism, when the Shakyamuni Buddha had eighteen renowned female students, and also from Guru Padmasambhava whose consorts were brave yoginis, like Yeshe Tsogyel and Mandarava who risked their lives to be with their guru and meditated in remote caves and uninhabitated places.
The monastic male takeover of Vajrayana and Vajrayogini
The predominantly male-centred and privileged transmissions and empowerments of Vajrayogini is another symbol of how male monastic privilege and power attempts to “own” an untamable fully awakened female deity energy even on the spiritual levels, and misuse it for inflicting sexual unions or bonding on women (without their full consent or devotion).
As I spoke about here at the Vajrayana conference in Bhutan 2022, Going back to the Yogic and Female Roots of Vajrayāna, the monastics took over Vajrayana in Tibet around the time of Gampopa (who had been an accomplished tantric yogi, but later became a monk). As can be seen from my commissioned artwork (2022) on the female teachers and figures present in Marpa Kagyu. all the women and men are laypeople.
