Adi-Buddha Vajradhara

Vajradhara [Adi-Buddha] [Thunderbolt-bearer]
Symbol: Vajra [thunderbolt], ghanta [bell]
Mudra: vajra-hum-kara
Color: dark blue
Shakti: Prajnaparamita

Vajradhara, the 'Indestructible', lord of all mysteries, master of all secrets, is an exoteric representation of Adi-Buddha ( in vajrayana, Adi Buddha is regarded as the highest deity of the Buddhist pantheon), and in this form is believed to reign over the Easter Quarter. According to Mahayana school, it is to Vajradhara that the subdued and conquered evil spirits swear allegiance and renounce all active opposition to the Buddhist faith.

Certain Lamaist sects identified Vajradhara with Vajrasattva , while others looked upon Vajrasattva as an active form of Vajradhara, who was too lost in divine quietude to occupy him directly with the affairs of sentient beings. Others again worshipped Vajradhara as a supreme deity distinct and apart from Vajrasattva. The two greatest sects of Mahayana school: Kargyu-pa and Gelugs-pa acknowledged Vajradhara as supreme, and looked upon as Adi-Buddha.

He is always represented seated, with lotus posture and wears the Boddhisattva crown as well as dress and ornaments. His arms are crossed on his breast in the vajra-hum-kara mudra holding The Vajra and Ghanta . Vajradhara is dark blue in color. Sometimes Vajradhara depicted in father-mother (Yab-Yum or Shakti) aspect too. Generally this form is not exhibited in open. It is shown only to those who are initiated in Highest Yoga Tantra. Vajradhara depicts the same as in the single form (see the picture).

Vajradhara is the primordial buddha, the dharmakaya buddha and is regarded as the highest deity in the Buddhist pantheon. Vajradhara, expresses the quintessence of buddhahood itself. Vajradhara represents the essence of the historical Buddha's realization of enlightenment.

Historically, Prince Siddhartha attained enlightenment under the bodhi tree in Bodhgaya over 2500 years ago and then manifested as the Buddha. According to Buddhist cosmology, he was the Fourth Historic Buddha of this fortunate eon. Prince Siddhartha's achievement of enlightenment, the realization, or wisdom of enlightenment itself, is called the dharmakaya, the body of truth. When he expresses that realization through subtle symbols, his realization is called the sambhogakaya, the body of enjoyment. When such realization manifested in more accessible or physical form for all sentient beings as the historical Shakyamuni Buddha, it is called the nirmanakaya, the body of manifestation.

The dharmakaya, synonymous with Vajradhara Buddha, is the source of all the manifestations of enlightenment. Vajradhara is central to the Kagyu lineage because Tilopa received the vajrayana teachings directly from Vajradhara, the dharmakaya buddha. Thus, the Kagyu lineage originated from the very nature of buddhahood.

Statue in This post is 12 inches in height and beautifully colored. If you are intrested in Tibetan statue Visit any Arts Gallery Branch.

Bodhisatwa Vajrasattva

Vajrasattva is also regarded as Adi-Buddha by Nepalese Vajra-charyas who follow Vajrayana tradition according to the text Vajrasattvakaya. Vajrasattva is always crowned, with or without his sakti (consort) His body is white with one face and two hands. he generally holds vajra in his right hand Against his breast but the vajra may be balanced on its point in the palm of his hand. His left hand holds a silver bell at his side. He sits in the Vajraparyanka posture wearing precious silks and ornaments with jewel diadem. His body is adorned with 32 major and 80 minor marks of a Sambhogakaya and emits a clear limitless light. It appears to lack all notion of substantiality, like the reflection of moon in water.

Vajrasattva has father-mother ( Yab-Yum or Shakti) aspect too. Generally this form is not exhibited in open. It is shown only to those who are initiated in Highest Yoga Tantra. His form is the same as in the single one but his consort carries a kartrika in her right hand and a kapala in her left hand.

Vajrasattva Thanka painted By Tseden Namgyal

Vajrasattva is said to have been originated from seed syllable Hum and is generally invoked for removal of obscuration of conflicting emotions (Kleshavarana) and obstruction to Omniscience (Jneyavarana).

The first opponent power is the force of reliance. This means looking upon the visualized image of Vajrasattva as the embodiment of one’s refuge.
The second opponent power is the sincere regret for the non-virtuous action done by oneself.
The third opponent power is desisting from evil deeds.
The fourth opponent power is to apply power of good deeds; and specially regarding this case, practicing the meditation and recitation of Vajrasattva without parting from Bodhicitta while remaining in the state of emptiness.

Right Picture is Vajra-sattva hundred syllable mantra
Vajra-sattva hundred syllable mantra is very efficacious in purifying our defilements through confession practice. It is said if confession is done with the four opponent powers, then non-virtuous actions or obscurations will be purified.
Vajra-sattva is a very popular tutelary deity for Nepalese Vajracaryas. He is worshipped very often by Nepalese Buddhists through Gurumandala ritual. The Svabhavika sect in Nepal identified Swabhava or Swa [own], bhava [nature] Adi-Buddha with Vajrasattva, who, according to the Nepalese Buddhist writings, manifested himself on Mount Sumeru in the following manner. A lotus-flower of precious jewels appeared on the summit of mountain which is the center of the universe, and above it arose a moon-crescent upon which,' supremely exalted', was seated Vajrasattva.
Certain Lamaist sects identified Vajrasattva with Vajradhara, while others looked upon Vajrasattva as an active form of Vajradhara, who was too lost in divine quietude to occupy him directly with the affairs of sentient beings. Visit the link to read about Vajradhara, Bajra satwa พระโพธิสัตว์วัชรสัตโต