Material: Bronze. Cast. Gilded face. (The base and back can hold sacred objects or scrolls.)

Size: 12cm

Description:

The Appearance of Vajrakilaya in Union

Vajrakilaya (also known as Phurba Vajra) is a wrathful deity (yidam) in Tibetan Buddhism. He is often depicted in union (yab-yum), embracing his consort, the Diptachakra, symbolizing the union of wisdom (prajna) and compassion (karuna). This form represents the sacred union of the male (yab, paternal) and female (yum, maternal) deities in Tantric Buddhism, embodying the fusion of emptiness and bliss, aiming to help practitioners transcend duality and achieve enlightenment.

Vajrakilaya's overall appearance is wrathful, symbolizing the destruction of obstacles and negative forces. His body is dark blue, representing the unchanging emptiness and light of wisdom. He has three faces, six arms, and four legs. Two garuda wings extend from his back, symbolizing his control over the primal energies of the earth and water elements, particularly his dominance over the nagas (dragons). His hair is mane-like, resembling the features of a hayagriva (horse neck), while his beard and mane symbolize his wildness and strength. He wears a blue lotus crown (utpala) with three blue flowers, representing his consort.

- **Three Faces**: The three faces are white, blue, and red, symbolizing the destruction of the three poisons (greed, anger, and delusion). The central face is a blue wrathful form, representing the destruction of ignorance; the left face is red, embodying compassion; and the right face is white, symbolizing wisdom. Each face is crowned with a skull, representing the transcendence of death and rebirth.

- **Six Arms**: Symbolizing the multifaceted actions of enlightenment.

- The two main arms embrace the consort and hold the phurba (vajra). - The upper left hand holds two vajra scepters: the upper one, a nine-pronged vajra (often open), symbolizes the wrathful aspect; the lower one, a smaller one, symbolizes the peaceful aspect.

- The upper right hand forms the threatening mudra (tarjani mudra), with the index finger raised, releasing the fire of wisdom.

- The middle right hand wields a trident (trisula), adorned with three decaying skulls (blue representing hatred, red representing greed, and white representing delusion), symbolizing the main causes of human suffering.

- The middle right hand also wields a small khartvanga trident, traditionally made of red sandalwood. The middle prong emits a flame, symbolizing the transformation of the three poisons into enlightened wisdom. A white silk scarf is attached, representing a funeral shroud and the victory over suffering and death.

- **Four Legs**: The four legs represent the four enlightened activities (peace, growth, gentleness, and wrath). They are usually depicted in a standing position, stepping on demonic obstacles, symbolizing the suppression of obstacles. **Adornments and Clothing**: He wears two flayed skins: human skin, representing the control over greed, and elephant skin, representing the control over obsession. His earrings, bracelets, and anklets are made of dragons and snakes (naga), symbolizing his dominance over the elements. Around his neck hang a wooden horseshoe and a sandalwood gong (gandhi), said to ward off demons (maras). He wears a green shawl, representing the dragons and snakes; around his waist is a tiger skin (tail, paws, and head), symbolizing the control over anger. Ropes entwined with severed heads hang from his body, representing a garland (akshamala) of seed sound (bija).

His consort, Deeptachakra, stands in a standing position, her right leg extended, her left leg wrapped around the waist of Vajrakilaya. She wears five bone ornaments and a necklace (kapalamala) of fifty skulls, representing the female principle of emptiness and the ultimate emptiness of all phenomena (unlike the severed head necklace, which is made of human hair). Around her waist is a leopard skin dhoti. In her left hand, she raises a skull bowl (kapala) filled with uterine blood and viscera, offering it to Vajrakilaya, symbolizing the power of rebirth and renewal. Her right hand embraces Vajrakilaya's neck. She also wears a tiger skin, representing the control over hatred.

The Origins and Allusions of the Instruments He Holds

The instruments held by Vajrakilaya often originate from the Indian Tantric tradition, symbolizing the destruction of obstacles and the transformation of negative energy into enlightened wisdom. These instruments are used in Tantric rituals to purify and subdue demons and hold profound symbolic meaning.

Phurba Kila: This is Vajrakilaya's most famous instrument. It is a diamond-shaped spike or dagger with a three-sided blue diamond-shaped crystal blade, symbolizing the sharp vajra point that achieves dharmakaya through single-pointed concentration. Its three blades represent the transformation of the three poisons of ignorance, greed, and hatred into the three wisdom energies of love, compassion, and understanding. The handle is a five-pronged vajra, each prong representing the five buddhas and the lightning energy. The origins of the phurba can be traced back to eighth-century Indian rituals, systematized by Padmasambhava, Vimalamitra, and Śīlamañju of Nepal during their retreat at Yang-le-shod (present-day Pharping), Nepal. They woven the phurba practice into a comprehensive tantric system, which later spread to Tibet. The wooden phurba, often used by shamans for healing, is carved with the three faces of Phurba: joyful, peaceful, and wrathful. The word vajra, Dorje in Tibetan, represents indestructible strength.

- **Vajra Sceptre**: The left hand holds a nine-pronged vajra (wrathful aspect) and a small pestle (peaceful aspect). This vajra, derived from the Vedic tradition of India, symbolizes lightning and indestructible wisdom. Its origins are associated with Indra's weapon, and in Buddhism, it has been transformed into a tool of enlightenment, used to destroy ignorance.

- **Trisula and Khartvanga**: Held in the right hand, the three prongs represent the gradual decay of the three poisons. The trident originates from the weapon of the Indian god Shiva and symbolizes the destruction of the three realms (desire, form, and formlessness). The Khatvanga is made of red sandalwood, and the flame in the middle prong symbolizes the transformation of the three poisons into enlightenment. The white silk scarf represents a funeral shroud and is a tantric symbol of victorious death.

- **Tarjani Mudra** and Flaming Rope**: The right hand's raised index finger releases the fire of wisdom, originating from the Tantric mudra tradition and used to deter demons. Other symbols, such as the flaming snare and triratna, are also seen in some depictions, symbolizing blessings and wish fulfillment.

- **Gandhi Gong**: Worn around the neck from white sandalwood, it originates from Indian Tantric rituals and is said to ward off demons, with allusions to ancient shamanic rituals.

The legends surrounding these instruments emphasize Vajrakilaya as a manifestation of enlightened activity, used in tantric rituals to pierce obstacles and transform negative energies.

Mythology About Him

Vajrakilaya's mythology primarily derives from tantric texts (such as the Vajrakilaya Tantra), emphasizing his role as a wrathful emanation of Guru Padmasambhava, specifically dedicated to subduing obstacles and demonic influences. The following are key legends:

- **Origin and Lineage of Guru Padmasambhava**: The Vajrakilaya Tantra belongs to the category of enlightened activity within the category of enlightened mind. It is said that in the eighth century, while meditating at Yangdag Heruka in the Asura Cave in the Kathmandu Valley of Nepal, Guru Padmasambhava encountered obstacles from demonic forces (maras). He requested the Kīla Vitotama Tantras from India and, in retreat with Vimalamitra and Shri Manjushri, systematized the Vajrakilaya practice, weaving it into the comprehensive tantric system. Later, Padmasambhava introduced this practice to Tibet, using it to overcome obstacles to the spread of Buddhism. After establishing Samye, the first monastery in Tibet, he taught the Vajrabhairava tantra to 25 disciples, thereby removing obstacles to Buddhism in Tibet. This symbolizes Vajrabhairava, as an embodiment of the Buddha's enlightened activity, specifically designed to destroy forces hostile to compassion.

- **Stories of Subduing Demonic Obstacles**: During his missionary work in Tibet, Padmasambhava used Vajrabhairava techniques to subdue local spirits and malevolent spirits, such as nagas and earth spirits, ensuring the rooting of Buddhism. This reflects Vajrabhairava's role as a Dharma protector, embodying the wrathful aspect of compassion and used to purify negative energies.

- **Symbolizing the Transformation of the Three Poisons**: In mythology, Vajrabhairava is often associated with the transformation of the three poisons. Stories depict him piercing through obstacles, transforming greed, hatred, and delusion into love, compassion, and wisdom, helping practitioners achieve enlightenment.

These stories emphasize Vajrabhairava's importance in the Nyingma school of Tibetan Buddhism as a powerful deity that removes spiritual obstacles.