Protective nature of dakini

Protective) Nature of Dakini

The Divine She

In order to properly discuss the nature of the dakini, which is largely protected and may be manifest the most eminently in the representation of Simhavakatra, and its different poses and styles, it becomes necessary to first outline the historical and spiritual significance of this particular Buddhist belief in regards to the practice of the religion and its outward manifestations. In terms of a fairly accessible definition, then, it should be noted that the dakini largely symbolizes benign, spiritual energy within Buddhist tradition, which involves both Tibetan and Hindi Buddhism, as well as Tantric traditions as well. There are a number of dakinis which are widely regarded as goddesses within these religious views, and are thought to embody the energy of enlightenment that is a central tenet if not the overarching purpose of Buddhism. Dakini is often translated and denoted as a walker of the sky, whose particular energy and influences may be access by devotees in a variety of methods. The most salient of these involve meditation, prayer, and disparate forms of visualizations including dreams and other forms of induced perception.

As such, there is much that the concept of the dakini represents in terms of aiding spiritual practitioners of Buddhism along the path towards of enlightenment. The most foremost of these symbols is that of personal realization and awareness in a beneficent state of clarity that allows for spiritual development and the furthering of progress along the aforementioned path. Therefore, this aspect of realization may take several forms or representation such as the innate holiness to be found within the body, both from a male and female perspective as well as from their union which may be evinced in both literal and figurative terms (such as marriage). Furthermore, dakini are emblematic of the union of the mental and physical aspects of being, and represent that area in which these two states form a nexus. Dakini are also representative of the interminable qualities of the mind and all it has the ability to encompass, as well as the physical and mental facets of visualization and the many different realms such a practice occurs in.

One of the principle effects of the influence of Simhavakatra can be found in the protective nature which she has been known to bestow upon various practitioners and participants of Buddhist belief. What is perhaps most interesting about this aspect of Simhavakatra's impact is that this particular trait is endemic to dakinis as a whole. In fact, the particular functions of dakini may be considered in a three-fold manner, which is commonly referred to in Buddhist thought as the Three Roots, in which these various aspects may be demonstrated as the following quotation makes abundantly clear. "The dakini, in her various guises, serves as each of the Three Roots. She may be a human guru, a vajra master who transmits the Vajrayana teachings to her disciples and joins them in samaya commitments. The wisdom dakini may be a yidam, a meditational deity; female deity yogas such as Vajrayogini are common in Tibetan Buddhism. Or she may be a protector; the wisdom dakinis have special power and responsibility to protect the integrity of oral transmissions" (Simmer-Brown 122).

Furthermore, it needs to be understood that the most efficacious method of actually accessing or encountering dakini is through meditative practices which may be augmented, naturally, through a variety of poses and positions. Due to the tertiary manifold of the influence of dakinis, depending on which particular one may be meditated upon, a variety of influences may be effected upon the meditator. Dakinis are considered to be able to evoke the living spirit of life within their presence, which can be perceived and attained in manners that are decidedly non-conceptual and fairly revelatory. To that end, it becomes prudent to shift the focus of this text to the particular aspects which Simhavakatra is known for and is able to induce in those who are attempting to path of spiritual enlightenment that is central to Buddhist ideology.

This particular deity has a history of considerable interest, one which serves to underscore the protective nature that is innate in all dakinis, particularly in this one. Simhavaktra has long been widely regarded as one of the most formidable manifestations of Padmasambhava, who is also referred to in various traditions as Guru Rinpoche, and is related to several ceremonies that have been invoked by Dzogchen tradition. There is a certain aspect of combativeness, if not outright belligerence, that is fundamental to the history and present conception of Simhavaktra. Tradition holds that she was initially created in response to a demon, called Garab Wangchuk, who birthed a daughter known as Tramen Sengdongma who aided him in the negatively impacting the world and those minions that populated it. These conditions were responsible for the engendering of Simhavakatra, as the following quotation shows. "All the buddhas gathered together and concluded that to tame her they would need to manifest an identical-looking being. The enlightened beings' collective wisdom arose in the form of a wisdom being -- the Lion-faced Dakini, empowered by all the buddhas of the ten directions with their power and compassion to tame the demoness. The Dakini became far more powerful than the demoness, who then began to lose her strength. While the Dakini was in a deep samadhi of taming the maras, countless dakinis emanated from her and subdued all the demons" (Tibetan Incense Shop 2011)

This quotation helps to elucidate several key facts about Simhavaktra and the protective essence which she has always granted Buddhists and adherents of Buddhism. One of the most eminent of these is the fact that there is mentioning of the physical description of this dakini, who is significantly described as lion-faced. The connotations of power, which is used to drive away evil, can be evidenced in the lion-faced Simhavakatra, who also was able to produce several other dakinis, as well. It is also fairly significant that Simhavaktra is described as a "wisdom being," which demonstrates that her nature is not only protective but also tempered with a wisdom that accounts for two of the principles expounded earlier in this essay that are part of the Three Roots. Although the volatile nature that may be found within Simhavaktra is certainly and endemic quality that may be found throughout the range of dakinis, it is perhaps demonstrated most profoundly within her. Simhavaktra, in fact, is one of the most choleric manifestations to be found that originated from Padmasambhava, which certainly helps to reinforce her benign, protective nature since that wrath is frequently aimed at insidious or destructive forces.

Furthermore, the preceding historical anecdote also offers a fair degree of insight into the source of those destructive forces which meditation and invocation of the presence of Simhavaktra is known to counteract. The maras which she was credited for taming in the preceding quotation may be related to what is today referred to as the Mamos. Mamos are "the forces of disturbed "yin" or feminine demonic energies" (Tibetan Incense Shop 2011). These forces may be evinced not only within a general spirit of chaos which is counterproductive towards and an impendence along the path of spiritual enlightenment which is one of the fundamental reasons for the existence of Buddhism, but also within calamities, diseases, and other physical manifestations that are detrimental to beings within the corporal word and state of being. The evocation of Simhavaktra and her spiritual energies are designed to ward off such malignant forces, and explain the why she is often prone to wrath and a belligerence that can be thought of an impenetrable shield for those who are able to summon her presence. That presence is known to reduce congestion along the path of spiritual enlightenment, and to provide an antidote for the poisons which are contradictory to well being and achieving a state of enlightenment. In this respect the protective nature of Simhavakatra can be seen as highly emblematic of that of all the dakinis, for the simple fact that she is representative of the higher tantras that symbolize the path of transformation. It should also be stated that the dissolution and transformation of the poisons that Simhavakatra reduces are known to metamorphasize into positive forms of energy that may bring a state of awareness and aid in the path towards enlightenment.

The mere physical representation of Simhavakatra is at once imposing and terrible -- to forces of negativity, while operating as a means of a safe haven for Buddhist practitioners. The following quotation is indicative of the malignant defiance Simhavakatra (who is occasionally referred to as Simhamukha, as she is in this quotation) imposes upon forces of negativity, and alludes to her supreme might and sense of enlightenment she can foster in her faithful adherents. "With a body black in colour, the face is that of a white lion, with three round yellow eyes, blazing fiercely with a gaping mouth, a yellow beard, eyebrows and hair flowing upward. The right hand holds upraised a curved knife to the sky, left a skullcup of blood to the heart, carrying a khatvanga staff tipped with a trident in the bend of the elbow supported against the shoulder. Adorned with a tiara of five skulls, red scarf, elephant skin, bone ornaments, a long snake and fifty freshly severed heads as a necklace…Simhamukha in a mood of great fierceness dwells in the middle of a blazing fire of pristine awareness" (Tibetan Incense Shop 2011).

This quotation is fairly important, as is the reference to the physical aspects of Simhavakatra, since such references are fundamental to the various poses and styles that may be evoked in a form of meditation to summon the presences and the attendant energies of this deity. There are a number of different representations of physical manifestations that can be found with Simhavakatra and, as the preceding quotation suggests, one of them is referred to as the concept of Fear Dakini in which the ferocity of this female energy is used to ward off negativity as the following quotation makes readily apparent. "Iconographic representations tend to show the dakini as a young, naked figure in a dancing posture, often holding a skull cup filled with menstrual blood or the elixir of life in one hand, and a curved knife in the other. She may wear a garland of human skulls, with a trident staff leaning against her shoulder. Her hair is usually wild and hanging down her back, and her face often wrathful in expression, as she dances on top of a corpse, which represents her complete mastery over ego and ignorance" (Kumar 2000). What is most significant about this quotation is that it is highly evocative of the aforementioned description of Simhavakatra in the previous quotation. The similarities may be evinced in the mentioning of the skullcaps of blood, the knifes, the skulls, as well as the wrathful, menacing facial features which adorn this female deity, and which can be used to dispel the presence and various afflictions of evil.

Additionally, it should be noted that in the preceding quotation, the dakini referred to is described as one who "dances." This allusion may be in reference to Simhavakatra as well, since another style of pose which may be used in the act of meditation to commune with her spirit and is benign effects is known as a dancing pose. However, as the following quotation readily indicates, this form of dancing is still highly indicative of the general spirit of defiance that Simhavakatra issues to antithesis forces. "Her two legs are extended and drawn up in the dance position of ardhaparyanka, while she stands amidst the blazing masses of the flames of wisdom" (Tibetan Incense Shop 2011). Ardhaparyanka, of course, is a dancer's pose. It is noteworthy that while engaged in this particular pose Simhavakatra is described about the "blazing masses" of the "flames of wisdom," a quotation that underscores the beneficence of her presence and all of that which she represents.

Other references to Simhavakatra's dancing are decidedly more belligerent and therefore beneficial to those who are able to summon the grace and energy which the goddess represents. Virtually all of the poses in which she may be found are more indicative of a fierce determination to get rid of the pervasive negative elements that may obstruct the path of enlightenment, which the following quotation readily attests to "Simhavaktra or Simhamukha, the 'lion-faced' dakini, is a wrathful aspect of the wisdom goddess Jnanadakini, whose practices are employed within many Vajrayana traditions for removing obstacles and prolonging life. Simhamukha stands in dancing bow-and-arrow posture, with her right leg drawn up and her extended left foot trampling upon two corpses that lay upon the sun disc of her lotus. Her body is dark blue in colour, and her head is that of a roaring white lion with an upward-flowing orange mane" (Tibetan Buddhist Art 2011). The connotations of her dancing pose, which is described as a "dancing bow-and-arrow" posture, are certainly aggressive and suited for the seeking and destruction of chaotic or malefic forces. These connotations coincide nicely with what the author describes as the purpose of this particular deity, which is referred to as the displacing of "obstacles" and as the "prolongation" of life. Given the fact that Simhavakatra was initially created to destroy forces of evil, this particular practice she is engaged in, and the pose with which she manifests, appears to be in accord with this purpose.

Another noteworthy aspect in regards to dakinis is that there does exist a male counterpart for them, known as dakas. Although dakas are primarily the male embodiment of the same sort of trifold of energy that female dakinis encompass, it should be noted that they are far less prevalent in Buddhist art and representation, and have a significantly lower presence in various forms of literature dedicated to the study of Buddhist positions and deities. In part, the decidedly feminine imbalance of representation between these two forms of energy has to do with the nature of the dakini, which encompasses both female and male aspects in their representation as the sacredness of life. In all likelihood, this fact may be intrinsically related to the notion that it is women who bear life into existence, and who can create both men and women. Therefore, it can be seen that in the relationship between dakinis and dakas, the latter are not quite subservient to the former, but are only important in terms of how they may aid or complement the dakinis.

This concept may be observed in the sexual relationship that exists between men and women, in an analogy in which the man is only essential to the woman for the act of procreation by impregnating her. Once that act is completed, there are still nine more months in which the woman bears the burden of the creation and birthing of life. Therefore, in Buddhism, there is more significance emphasized within art and literature on the dakini because she plays a greater responsibility in bringing forth life, which, to completed the aforementioned analogy, would be the protection and aiding of people towards the spiritual path of enlightenment which Buddhism is based upon. So to summarize the relationship between these two entities, it should be understood that the nature of this relationship is largely sexual in both a literal and figurative sense. The figurative level upon which this is based, of course, is related to the path of enlightenment in which a person is recreated or reborn by achieving this state of nirvana. The state of literal and figurative eroticism that exists between the dakini and the daka is alluded to in the following quotation, in which it is stated that "The poetic, metaphorical language of the completion stage is found in songs and chants that express the erotic nature of the relationship between the daka and the dakini" (Preece, 216).