Blue Tara, or Ekajati, one of the 21 Tarasis a wrathful, female energy who destroys all learning hindrances, generating good luck and spiritual awakening. When the Goddess appears to yogis in hagiographies a biography of a saint or an ecclesiastical leaderShe is particularly wrathful with a ferocious expression associated with the transmutation of anger. In addition, She is commonly considered one of the 3 main protectors of the Nyingma school, one the oldest of the four major schools of Tibetan Buddhism, along with Vajrasadhu and Rahula.
As the protector of sacred mantra, Ekajati supports the devotee in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric profound teachings. Blue Tara is found in both the Hindu and Buddhist pantheons. It is most usually affirmed that the Goddess originated in the Buddhist pantheon but some Buddhist scholars argue this is not necessarily so.
Additionally, it is considered that She originated in Tibet, and was introduced from there to Nalanda in the seventh century by the founder of the Madhyamaka school — Nagarjuna. The Goddess is also found in the lower kriya tantra sacred texts and more usually in connection with the important figure of Goddess Tara where She is frequently seen as an attendant figure standing on the left, while the goddess Brikuti stands on the right side.
Blue Tara Goddess is usually depicted with a blue skin tone, one head, three breasts, two hands and a 3ird eye. A long necklace of severed human heads adorns her physical body. Moreover, the Goddess is portrayed seated upon a blue lotus seat with one leg half extended, and holds a sapphire-crystal vajra dagger in her right hand, to pierce and cut through all energies opposing your complete liberation from samsara and karma.
In her left hand, the Goddess holds a sapphire-crystal bowl filled with lapis-blue Amrta, to heal sentient beings from suffering and all illness.
In her most common form, Goddess Blue Tara holds an axe, khatvanga tantric staff or drigug cleaver and a skull cup in Her hands. In her chignon is a picture of Buddha Akshobhya. Practicing this powerful mantra dissolves all learning hindrances and personal blockages on our path to spiritual awakening, and grants good luck and liberation from samsara. For practicing this mantrayou need to get empowerment and transmission from a qualified teacher.
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Thus in tantric terms, the basic feminine force is complete openness and accomodation, panoramic appreciative awareness, and universal passion-compassion, without partiality. In our somewhat veiled state it is devotion, love, affection, passion, nurturing, social connectedness — more or less sane or neurotic. Without idealizing or demonizing things, both extremes seem to be present in our world. First we have to relate with our own emotions and confusions openly; this is what gives us the language to relate with the dharmapalas.
By relating with Wisdom Mother Vajrayogini in our own being, for instance, we gradually also begin to see Mahakali Vetali. Further than that, the role of the dharma protectors is first, to protect the integrity of the teaching itself, and second, to help tame and transmute confused energies in the environment.
The dharmapalas are actual forces, part of the activity of enlightened lineage, who embody the activity of transmutation. Openness can open itself and destructiveness can destroy itself. The wisdom dharmapalas therefore have a dual personality, so to speak: while coming from the completely pure wisdom mind, they function in the confused world.
They are right at home in the charnel ground — to them, the charnel ground is the completely pure dharmadhatu. Because they live in the charnel ground, where we also live, they are close to the yogini and yogin, and can help us. Outwardly, they might help pacify illness and emotionality, enrich situations, magnetize helpful connections, and overcome negative external and psychic conditions. Inwardly, they may help purify and transmute emotions and clinging, and assist in sychronizing body and mind; secretly they may help the practitioners deepen their realization.
Still, to make a relationship with Pernachen or Four Armed Mahakala or Mahakali Vetali might be a little challenging: they embody the understanding of transmutation, so if we do not ride our own awareness or energy properly, we might get hit or led astray by our own heightened neurosis.Ekajati San.
She is dark blue, with a single topknot, one eye, one fang, and one breast.
She wears a skull crown and bone ornaments, with a tiger skin around her waist. Enveloped in clouds, she holds a heart in her right hand and emanates wolves from her left. This is the essence of Ekajati and of all existing phenomena.
Traditionally depicted naked, he symbolizes the formlessness and simplicity of the dharmakaya. Dark blue in color, he wears a topknot and holds his hands in the meditation mudra.
He is in union with his consort, Samantabhadri. Here, Samantabhadri is used as another name for Ekajati. Ekajati is the protector of the teachings of ati or dzokchen, which is the highest level of realization in the Nyingma tradition. Lord of Secret: An epithet of Vajrapani, the deity entrusted with protecting the vajrayana teachings. They can be dakinis acting as protectors.
Ekajati is their queen. If reacted to negatively, mamos appear to be fickle, causing all sorts of chaos. However, if understood positively, they serve as a reminder of awareness, almost at the level of discursive thought.
Mamos as a class of deities are quite numerous. Mara San. More generally, maras are difficulties that the practitioner may encounter on the path. There are four types of maras:. Skandha-mara is misunderstanding the five skandhas, or the aggregates which make up the individual and his experience, as an ego. Devaputra-mara is seduction by worldly pleasures or by the blissful experiences of meditation three jewels: the Buddha, dharma, and sangha.
Tantra is a synonym for vajrayana.
(Tibetan Buddhist) Ekajati - The Protector of Mantras
They are three different ways in which enlightened energy manifests. Symbolically, its brilliance is represented by the five wisdom buddhas, the yidam deities, and the protectors.The name Ekajati literally means "one whose hair is arranged in single chignon. Ekajati is believed to be the most powerful goddess in the Vajrayana pantheon, and merely listening to the chants of her mantra destroys all obstacles, brings good luck and intense religious enjoyment.
From her ugly mouth, a single fang protrudes. A long necklace of severed human heads adorns her body. In her right hand Ekajati waves an impaled and upright human corpse. With her left hand Ekajati dispatches a female wolf messenger.
Ekajati stands in the 'Pratyalidha' or warrior pose. Ekajati is the supreme protectress of the Nyingmapa practices. Ekajati guards them in a more general sense as well, preventing them from losing their power and efficacy, or from being lost altogether. View Our Ekajati Statues Catalogue.
Red Tara Mantra Meaning (Kurukulla Mantra) – Om Tare Tam Soha
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Search Products:. Akshobhya Buddha Statues. Amitabha Buddha Statues. Amoghsiddhi Buddha Statues. Buddha Head Sculptures.This chant has an extraordinary level of teaching in it about the nature of mind and the nature of reality.
To the extent that one truly understands this chant, one will understand at least on a conceptual level a lot about the ati teachings and practices, the highest in the Nyingma lineage.
Ekajati is a protector of the ati teachings.
The lineage of ati started in Tibet with Padmasambhava, in the 8th century CE. In contrast, the Four Armed Mahakala, subject of an earlier essay is a protector in the Kagyu lineage, which started about years later. Before he left Tibet, the Vidyadhara Trungpa Rinpoche was abbot of several Kagyu monasteries, but many of his main teachers were Nyingma, and they introduced him to the ati teachings. For this reason, both Kagyu and Nyingma lineages form the basis of what we practice now as Shambhala Buddhism.
The Shambhala aspect of our lineage was also present in Tibet, but it was not regarded there as a separate lineage. While it was intimately related to the Buddhist lineages, it also drew from wisdom embedded in Tibetan secular society and the pre-buddhist Bon religion. In this way, they establish a basic view of enlightenment from the very start. For instance, students in Shambhala Training Level I are introduced to unconditional basic goodness, a profound and advanced concept, and the rest of the training develops and elaborates on that view.
An ati example of profound instruction at the beginning occurs in the refuge section of the Sadhana of Mahamudra, where one takes refuge in earth, water, fire and all the elements, manifesting as self-existing equanimity and the spontaneous wisdom of the trikaya.
In other words, one takes refuge in reality, as an enlightened person would experience it. In contrast, a more Kagyu style of taking refuge would have us taking refuge in the Buddha, the dharma, and the sangha. If the trikaya seems a little abstract to you, the buddha, dharma and sangha are more easily accessible. You can actually picture them in your mind.
It could be said that the Nyingma style is more direct and the Kagyu style is more easily understood by beginners like ourselves. In Shambhala and in Ati, there is tremendous faith that people can recognize their basic nature.
In the ati teachings, one might be given a view of primordial purity— that all phenomena are pure from the very start. Any apparent stain is only that: something added. Even stains themselves are pure in their nature if looked at in nowness and with complete awareness. This is very similar to the notion of basic goodness in Shambhala Training. Advanced teachings demand protection to be effective.
Shambhala Training is offered to anyone who signs up, but it is carried out in a highly structured and protected container. This container consists of numerous staff, an atmosphere enhanced with flower arrangements, and a certain degree of formality mixed with gentleness, relaxation, and dignity. The director takes his or her seat placed in front of the shrine, with a flower arrangement and a glass of water.Subscribe for Newsletters and Discounts. Be the first to receive our thoughtfully written religious articles and product discounts.
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‘Pacifiying the Turmoil of the Mamos’ (mother-earth spirits) to quell disease
Share our website with your friends. Viewed times since 16th Sep, The name Ekajati literally means "one whose hair is arranged in single chignon. Ekajati is most often portrayed as a ferocious goddess, her awesomeness being emphasized by the pronounced and only eye in the center of the forehead.
Ekajati is also known as Ugra-Tara, 'ugra,' meaning wrathful in Sanskrit. She is believed to be the most powerful goddess in the Vajrayana pantheon, and merely listening to the chants of her mantra destroys all obstacles, brings good luck and intense religious enjoyment.
Dark and menacing, flame-enhaloed, and nearly naked, Ekajati's face contorts with fury. From her ugly mouth, a single fang protrudes. She has only one drooping breast hanging down chest, and her hips are covered with a tiger-skin. A long necklace of severed human heads adorns her body.This short post reproduces the prayer combined with Tibetan and phonetics and also gives some information on Mamos and why it is important to pacify them.
The mamos are considered to be among the main natural forces which may respond to human misconduct and environmental misuse by creating obstacles and disease. There are:. In the buddhist tantras yoginis and dakinis can be both unenlightened wild and ferocious worldly spirits as well as enlightened deities that are a source of realization and protection. Again, the medium with which one would interact or counteract the yoginis and dakinis is the mantra.
In an article about Mamos and Mamo practiceRussell Rodgers writes that:. Mamos are mostly a worldly variety of dakini, unenlightened aspects of the feminine principle. Mamos can be enlightened, however, like Ekajati. In Tibetan Buddhism, insight or prajna, possessed by both men and women, is seen as an aspect of the feminine principle. Mamos become enraged when people lose touch with their own intelligence, and therefore with reality.
Mamos cause large-scale problems: fighting and civil discord, famines, plagues, and environmental calamities. Tibetans depict mamos as fierce and ugly demonesses, black in color, with emaciated breasts and matted hair. They appear with sacks full of diseases. They cause havoc with a roll of their magical dice, creating pestilence and warfare. They are associated with the karmic consequences of degraded personal or societal actions.
Their enraged response might be in proportion to the karma accumulated, but it could also be unpredictable and completely out of proportion. Similarly, we know that there have been many cases where small provocations have produced great wars.
Many mamos were tamed, or at least partially tamed, by Padmasambhava, a great adept of the eighth century. This short supplication is normally done after reciting the Seven-Line Supplication to Padmasambhava and then Vajrakilaya practice, although it could also be done without the Vajrakilaya too.
Seeing there was a need for such a liturgy, the mantrika who delights Padmasambhava, [Shechen Gyaltsab, Gyurme Pema Namgyal] composed this at the delightful Pema Lhatse in Shang Zabbu Lung, Tsang Province, on the twenty-eighth day of the iron-bird month. It also refers to illness and disease, the body-mind energies being distorted and out of balance.
But why would we do such a practice? These concepts are foreign. As you read these words, the paper or the computer screen probably seems to exist outside you, but they are actually images in your mind. You may think that these images are faithfully assembled from electric impulses traveling down your optic nerves, but the idea of electric impulses and nerves is, again, a thought in your mind.
So, not only do the labels and interpretations of phenomena reside in our minds, but the actual experience seeing an appearance does as well. So appearance and mind are the same. As we pacify one, we pacify the other. In rituals like this, we practice awareness of the words as we say them, knowing that the words are just words. This is similar to the experience of thoughts vanishing into emptiness when we see them in meditation. At the same time, we allow the words to create a path of meaning that we can explore.
At the end, we rest in the wordless dimension of this meaning. This is now our point of contact with reality. Enraged by this, the mamos express their legendary wrath. This wrath arises not from personal insult or violation, but from our own improper relationship to life. May all natural forces, elements and mamos be pacified and appeased and may the mother-earth be cared for, protected and loved as she continually loves and cares for us!OM Chanting @ 432 Hz
The necessity for this is reciting Pacifying the Turmoil of the Mamos one thousand times each day, for a total of ten thousand repetitions.
Joe, in Austria, studying at gomde.